HOMIL. 714 Restitution after wrong must be manifold. For neither is it possible by the same measure of almsLII. 6. giving to cure the evil result of covetousness. For if thou hast unjustly gotten a farthing, it is not a farthing that thou needest again for almsgiving, to remove the sin that comes of thine unjust gain, but a talent. Therefore the thief being taken pays fourfold, but he that spoils by violence is worse Exod. than he that steals. And if this last ought to give fourfold' 22, 1. what he stole, the extortioner should give tenfold and much more; and it is much if even so he can make atonement for his injustice; for of almsgiving not even then will he receive the reward. Therefore saith Zacchæus, I will restore what I have taken by false accusation fourfold, and 2 Luke the half of my goods I will give to the poor. And if under 19, 8. the Law one ought to give fourfold, much more under Grace; if he that steals, much more he that spoils by violence. For besides the damage, in this case the insult too is great. So that even if thou give an hundred fold, thou hast not yet given the whole. Seest thou how not without cause I said, If thou take but a farthing by violence, and pay back a talent, scarcely even so dost thou remedy it? But if scarcely by doing this; when thou reversest the order, and hast taken by violence whole fortunes, yet bestowest but little, and not to them either that have been wronged, but to others in their stead; what kind of plea wilt thou have? what favour? what hope of salvation? Wouldest thou learn how bad a deed thou doest in so giving alms? Hear the Scripture that saith, As one that killeth the son before his father's eyes, so is he that bringeth 3Ecclus. a sacrifice of the goods of the poor3. 34, 20. This denunciation then let us write in our minds before we depart, this let us write on our walls, this on our hands, this in our conscience, this every where; that at least the fear of it being vigorous in our minds, may restrain our hands from daily murders. For extortion is a more grievous thing than murder, consuming the poor man by little and little. In order then that we may be pure from this pollution, let us exercise ourselves in these thoughts, both by ourselves and to one another. For so shall we both be more forward The Reward of strict Justice. XV. 32. 715 to shew mercy, and receive undiminished the reward for MATT. it, and enjoy the eternal good things, by the grace and love towards man of our Lord Jesus Christ; to Whom be glory and might with the Father, and the Holy Ghost, now and always, and world without end. Amen. HOMILY LIII. HOMIL. LIII. MATT. XV. 32. But Jesus called His disciples unto Him, and said, I have compassion on the multitude, because they continue with Me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. BOTH above, when going to do this miracle, He first healed them that were maimed in body, and here He doth the selfsame thing; from the healing of the blind and the lame, He goes on to this again. But why might it be, that then His disciples said, Send away the multitude, but now they said not so; and this, though three days had past? Either being themselves improved by this time, or seeing that the people had no great sense of hunger; for they were glorifying God for the things that were done. But see how in this instance too He doth not proceed at once to the miracle, but calls them forth thereunto. For the multitudes indeed who had come out for healing durst not ask for the loaves; but He, the Benevolent and Provident One, gives even to them that ask not, and saith unto His disciples, I have compassion, and will not send them away fasting. For lest they should say that they came having provisions for the way, He saith, They continue with Me now three 717 XV. Christ's Disciples slow to understand His Miracles. days; so that even if they came having any, it is all spent. MATT. For therefore He Himself did not this on the first and 33. second day, but when all had been consumed by them, in order that having first been in want, they might more eagerly accept His work. Therefore He saith, Lest they faint in the way; implying both their distance to be great, and that they had nothing left. "Then, if thou art not willing to send them away fasting, wherefore dost thou not work the miracle?" That by this question and by their answer He might make the disciples more heedful, and that they might shew forth their faith, coming unto Him, and saying, "Make loaves." But not even so did they understand the motive of His question; wherefore afterwards He saith to them, as Mark relates, Are your hearts so hardened? Having eyes, see ye not? and having ears, hear ye not1? Since, if this were not so, wherefore doth He speak to the disciples, and signify the multitude's worthiness to receive a benefit, and add also the pity He Himself feels? 1Mark8, 17. 18. But Matthew saith, that after this He also rebuked them, saying, O ye of little faith, do ye not yet understand, nor remember the five loaves of the five thousand, and how many baskets ye took up ? nor the seven loaves of the four thousand, and how many baskets ye took up?? So completely 2 Matt. do the Evangelists harmonize one with another. What then say the disciples? Still they creep on the ground, although He had done so very many things in order that that miracle might be kept in memory; as by His question, and by the answer, and by making them minister herein, and by distributing the baskets; but their state of mind was yet rather imperfect. 16,8-10. Wherefore also they say to Him, Whence should we have v. 33. so many loaves in the wilderness? Both before this, and now, they make mention of the wilderness; themselves in a weak way of argument so speaking, yet even hereby putting the miracle above suspicion. That is, lest any should affirm, (as I have indeed already said,) that they obtained it from some neighbouring village, the place is acknowledged, that the miracle may be 718 Indications of Progress in the Disciples. LIII. 1, 2. HOMIL. believed. With this view, both the former miracle and this He works in a wilderness, at a great distance from the villages. The disciples, considering none of all this, said, Whence should we have so many loaves in a wilderness? For they thought verily He had said it as purposing next to enjoin them to feed the people; most foolishly; since with this 1 Matt. intent He had said, and that lately, Give ye them to eat1, that He might bring them to an urgent need of entreating Him. 14, 16. v. 34. 2 John 6, 9. But now He saith not this, Give ye them to eat, but what? I have compassion on them, and will not send them away fasting; bringing the disciples nearer, and provoking them more, and granting them clearer sight, to ask these things of Him. For in truth they were the words of One signifying that He hath power not to send them away fasting; of One manifesting His authority. For the expression, I will not, implies such a purpose in Him. [2.] Since however they still spake of the multitude merely, and the place, and the wilderness; (for whence, it is said, should we have in a wilderness so many loaves, as to feed so great a multitude?) and not even so understood what He said, He proceeds to contribute His own part, and saith unto them, How many loaves have ye? And they say, Seven, and a few little fishes. And they no more say, But what are these among so many?? as they had said before. So that although they reached not His whole meaning, yet nevertheless they became higher by degrees. For so He too, arousing their mind hereby, puts the question much as He had done before, that by the very form of the inquiry He might remind them of the works already done. But as thou hast seen their imperfection hereby, so do thou observe the severity of their spirit, and admire their love of truth, how, writing themselves, they conceal not their own defects, great as they were. For it was no small blame to have presently forgotten this miracle, which had so recently taken place; wherefore they are also rebuked. And herewith consider also their strictness in another matter, how they were conquerors of their appetite; how |