2. What power, do you think, lies in this short saying? "All," he says, "all things work together for good." Do not point out to me here what is pleasant, do not imagine only peace and security, but also the opposite, prisons, sorrows, intrigues, daily attacks, and then you will see exactly the power of the saying. In order not to divert your love too far, if you like, we will present a little of what happened to this blessed one, and you will see the power of the saying.

After this, the inhabitants of that city should have looked upon the apostles as benefactors and saviors, and with every kind of reverence should have repaid them for such a good deed, and they repay the opposite. "Seeing," says the writer, "that the hope of their income had vanished, they seized Paul and Silas, and dragged them into the public place before the rulers, and the governors, tearing off their garments, commanded them to be beaten with rods, and having given them many blows, they threw them into prison, ordering the jailer to guard them tightly" (Acts 16:19-23). Do you see the extreme wickedness of the inhabitants of that city? Do you see the patience and firmness of the apostles? Wait a little, and you will see God's love for mankind. He, as the all-wise and seer, does not deliver from calamities at the beginning and on the first occasion, but when all the measures of the enemies are strengthened, and when the patience of His ascetics is proved by deeds, then He also shows His own help, so that no one can say that they dare to face dangers because they are sure that nothing unpleasant will happen to them. For this reason He allows some to endure calamities, according to His ineffable wisdom, and delivers some from them, so that you may know from all things His excessive love for mankind, and that He, observing great rewards for them, often allows calamities to increase. That's what He did here. After such a miracle and beneficence that was shown by those who cast out the shameless demon, He allowed them to receive blows and be put in prison, because from this the power of God was especially revealed. For this reason Blessed Paul said: "Therefore I will much more gladly boast in my infirmities, that the power of Christ may dwell in me"; and again: "When I am weak, then I am strong" – calling infirmity unceasing temptations (2 Corinthians 12:9,10). But perhaps someone here is perplexed why they cast out a demon who did not say anything contrary to them, but still made them famous. Because he cried out for many days, saying: "These men are servants of the Most High God, who declare to us the way of salvation" (Acts 16:17). Do not be surprised, beloved: and this was the work of the Apostolic prudence and the grace of the Spirit. In fact, he did not say anything contrary to them, but in order that, having thereby become worthy of trust, the demon could not attract simpler people in other matters, for this reason the Apostle stopped his mouth and expelled him, not allowing him to say anything that was above his dignity. He did this, in imitation of his Lord, because when they approached Him, they said: "I know Thee, who Thou art the Holy One of God" (Luke 4:34); but he cast out those who spoke so. And this was done in rebuke of the shameless Jews, who, seeing the miracles and innumerable signs that took place every day, did not believe, while the demons recognized and confessed Him to be the Son of God.

3. However, let us return to the subject of our discourse. In order that you may know how all things work together for good to those who love God, it is necessary to read to you the whole story of this event, so that from here you will see how, after the blows, after the prison, the grace of God turned everything for their good. But let us see how Blessed Luke expounds this. "Having received this command," he says, "the jailer cast them into the inner prison, and put their feet into the stock" (Acts 16:24). Notice how the calamities increase, so that the patience of the apostles may become more brilliant and the ineffable power of God may be made manifest to all. Listen to what follows. "About midnight," he continues, "Paul and Silas prayed and sang praises to God" (Acts 16:25). Look at the exalted soul, look at the waking mind; Let us not, beloved, leave these words unheeded. It was not in vain that he gave us the time, saying, "About midnight," but wishing to show that while all others are weighed down by pleasant sleep and between their eyelids, especially those who are burdened with many sorrows are wont to fall asleep at this time, whereas, he says, the power of sleep prevailed everywhere, then they "prayed and sang praises to God," presenting the greatest proof of their love for Him. Just as we, suffering from bodily illnesses, seek the company of people close to us, in order to assuage the power of pain by talking to them, so these saints, burning with love for the Lord and lifting up sacred songs, did not even feel their sorrows, but gave themselves up entirely to prayer and lifted up their wondrous hymns, so that the prison became a church, and every place was sanctified by the singing of these saints. And one could see wondrous and wondrous deeds, how people bound with a stock did not encounter any obstacle to singing. Thus, for a person who is awake, attentive and has a burning love for God, nothing can ever prevent him from conversing with the Lord. God, He says, "Am I God only near, saith the Lord, and not God afar off?" (Jeremiah 23:23); and in another place, "Thou shalt cry out, and He shall say, Behold I!" (Isaiah 58:9). Where the soul is awake, there the mind is winged and freed, so to speak, from the bonds of the body, soars to the object of love, and, despising the earth and becoming above all that is visible, strives towards Him. It was the same with these saints.

"Suddenly," says the writer, "there was a great earthquake, so that the foundation of the prison was shaken; straightway all the doors were opened, and the bonds of all were loosened" (Acts 16:26). Do you see the power of singing to God? Not only did they themselves, who offered up the hymns, receive consolation, but they also did so that the chains of all were lifted off, so that it would actually be seen how "all things work together for good to those who love God." Here are the blows, and the prison, and the stock, and the sojourn with the criminals – and yet all this became the cause of good and the occasion for glory, not only for the apostles and the prisoners who were in prison, but also for the prison guard himself. "When the jailer awoke," it is said, "and when he saw that the prison doors were open, he drew his sword, and would have killed himself, thinking that the prisoners had fled" (Acts 16:27). Look here at God's love for mankind, which surpasses every word. Why is all this done "around midnight"? For nothing else than that the matter might be settled quietly and quietly, and that the prison guard might be saved. In fact, when the earthquake came, and the doors opened, the fetters fell from all who were there, not one of them was allowed to leave there. Notice here also the wisdom of God from the other side. All the rest, i.e. the earthquake and the opening of the doors, took place in order that everyone would know in fact what those who were then in prison would know that they were not ordinary people, but no one was allowed to leave it, so that this would not give rise to danger for the prison guard. And that this is just, listen to how the prison guard, as soon as he noticed what had happened and thought that some had fled, did not value his very life. "He drew his sword," it is said, "and wanted to kill himself." But everywhere awake and prudent, the blessed Paul, with his own voice plucked the lamb out of the mouth of the wild beast. He "cried out with a loud voice, saying, Do no harm to yourself, for we are all here" (Acts 16:28). Oh, extreme humility! He did not think highly of himself at such an event, did not attack the jailer, did not allow himself to say anything haughty, but placed himself among the prisoners, criminals and villains, saying: "We are all here."

Do you see how great humility he shows and does not attribute to himself anything more than the evildoers who were there? Look then at the jailer, who no longer approaches him as one of the others. Being encouraged, he "demanded fire, ran into the prison, and in trembling fell down before Paul and Silas, and leading them out, he said, My lords! What must I do to be saved?" (Acts 16:29,30)? Do you see how "all things work together for good to those who love God"? Do you see how the cunning of the devil has been destroyed, how invalid his snares have been? When they cast out the demon, he arranged for them to be put in prison, thinking thereby to put an obstacle to the spread of the preaching. But now the prison served as an occasion for them to gain spiritually.

4. In the same way, if we are attentive, we can benefit not only when we are in favorable circumstances, but also in sorrows, and then even more than in prosperity, because well-being, as is the case for the most part, makes people careless, and sorrow, forcing us to be attentive, makes us worthy of higher help, especially when, in hope in God, we show patience and firmness in all the sorrows that befall us. Let us not lament when calamities befall us, but let us rejoice more, because this is the occasion for our glory. That is why Paul also said: "We know that to those who love God, all things work together for good." But let us look at the fiery soul of those saints. When they heard the words of the jailer, "What shall I do to be saved?" did they delay, postpone, or neglect the catechesis? No; but what did they say to him? "Believe on the Lord Jesus Christ, and thou shalt be saved, and all thy house" (Acts 16:31). Look at the apostolic care. They are not satisfied with his salvation, but through him they want to ensnare all his household with the teaching of piety, inflicting a mortal wound on the devil. "And immediately he was baptized himself and all his household" and "believed in God" (Acts 16:33,34).

From this we learn never to delay in spiritual matters in the least, but to consider every time that happens convenient. Indeed, if these saints did not want to postpone work at night, then what excuse will we have, neglecting spiritual benefit at another time? Do you see the prison that has become a church? Do you see the dwelling of criminals, which has suddenly turned into a house of prayer, and the sacred service performed there? It is so important to be vigilant and never neglect spiritual benefit, but to consider every time convenient for such acquisition. That is why this blessed one said well in his epistle: "To those who love God, all things work together for good."

Thus, if we are able to gratefully endure the calamities that befall us, then we will blot out not a small part of our sins.

Amen.

CONVERSATION

against those who did not come to the assembly, and on the words of the Apostle: "If thy enemy is hungry, feed him" (Rom. 12:20), and on rancor

1. It seems that we have had no success in offering you recently a lengthy discourse on zeal for the assemblies (of the church); The Church is again left without children. Therefore, again I am forced to be strict and heavy, to reproach those who are present, to condemn those who are absent; the latter because they do not abandon their laziness, and you because you do not care about the salvation of the brethren. I am compelled to be heavy and severe, not for myself and my own gain, but for you and your salvation, which is dearer to me than anything else. Whoever will, let him be grieved and call me heavy and shameless; but I will not cease to repeat the same thing over and over again, because for me there is nothing better than such shamelessness. Perhaps, indeed, it may be that you, being ashamed if not of something else, then at least of this, so that you do not constantly hear reminders of one and the same thing, will one day have care for your brethren. What profit shall praise be to me, if I do not see you progressing in virtue? And what harm is it to me from the silence of the hearers, if I see your piety growing? The praise of the preacher is not applause, but the zeal of the hearers for godliness, not noise during hearing, but diligence at all times. Noisy approval, as soon as it comes out of the mouth, disappears into thin air, and the correction of the hearers gives an inexhaustible and immortal reward to both the speaker and the listeners. The cry of your approval makes the speaker glorious here, and the piety of your soul gives the teacher boldness before the throne of Christ. Therefore, if any of the speakers desires anything, let him not desire applause, but the benefit of the hearers. Negligence towards the brethren is no small evil, but it is worthy of extreme torment and inevitable punishment. This was shown by the example of the one who buried the talent in the ground. He was not subjected to any condemnation for his own life, nor did anything wrong in hiding his talent, because he returned it whole; And yet, he turned out to be guilty of the way in which money was used. He did not double what was entrusted to him, and for this he was punished. From this it is evident that even if we are diligent and attentive, even if we have a great desire to hear the divine Scriptures, this is not enough for our salvation. The entrusted pledge must be doubled; it is doubled when, together with our own salvation, we take upon ourselves the care of others. He said: "Here is yours for you" whole; but this was not enough to justify him.

"It behooved thee," says the Lord, "to give" what was entrusted to "those who trade" (Matt. 25:25-27). And notice how easy are the commandments of the Lord. People make those who lend the master's money responsible for its return; thou hast gave, they say, thou shalt demand it back; I don't care who took it. But God does not do so; He commands only to give, and no longer makes us responsible for returning. It is in the power of the speaker to advise, not to persuade. Therefore, He says, I make you responsible for giving, not for returning. What is easier than this? Meanwhile, the servant called the Lord cruel, so meek and loving to mankind. Such are the habits of ungrateful and negligent slaves: they always lay the blame for their sins on their masters. For this he was punished and bound into utter darkness. In order that we may not be subjected to the same thing, let us pass on the teaching to the brethren, even if they obey, even if they do not. If they obey, they will benefit both themselves and us, but if they do not, they will bring upon themselves the inevitable punishment, but they cannot do us the slightest harm. We did our part by giving advice; but if they do not obey, then we cannot be harmed by it. It is not reprehensible when we have not produced persuasion, but when we have not given advice; after counsel and exhortation, frequent and unceasing, God will no longer demand an account from us, but from them. I would like to know exactly what you are trying to persuade them, and whether they remain constantly in negligence: then I would not trouble you; but now I am afraid that it is not because of your negligence and carelessness that they remain incorrigible. In fact, it is impossible that a person who constantly listens to exhortations and instructions does not become better and more diligent. The proverb I am about to say is vulgar, but it confirms the same thing. A drop of water, it is said, breaks the stone with its incessant fall. What is softer than water? And what is harder than stone? However, constancy defeats nature. If constancy conquers nature, then much more can it overcome the will. Christianity is not a joke, beloved, and it is no small matter. We constantly say this, and we have no success.

2.