Homily IX
Homily IV
An exhortation to the people respecting fortitude and patience, from the examples of Job and the Three Children in Babylon. The Homily concludes with an address on the subject of abstaining from oaths.
1. Blessed be God! who hath comforted your sorrowing souls, and stayed your agitated spirits! For that ye have received no small consolation is evident by the desire and readiness to listen which ye are now showing. For it is impossible that a soul in anguish, and oppressed with the cloud of despondency, should have power to hear with readiness anything that is spoken. But I see you are attending to us with much good will, and with an intense earnestness; and that you have shaken off gloomy thoughts, and put aside the sense of present distress, in your affectionate desire of listening. For this cause, I thank God heartily together with you, that the calamity has not overmatched your philosophy; nor fear relaxed your vigour; nor tribulation quenched your alacrity; nor danger dried up your zeal: nor the fear of men overcome the desire for God; nor the difficulty of the times overthrown your earnestness; nay, so far from overthrowing, it has strengthened it; so far from slackening, it has given it more intensity; so far from quenching, has kindled it the more. The forum is indeed empty, but the church is filled; the former supplies material for melancholy, the latter is an occasion of joy and spiritual gladness! When therefore, beloved, you betake yourself to the forum, and the sight of the solitude calls forth a groan, fly back to thy Mother, and straightway she will console thee with the multitude of her offspring and will show thee the chorus of the Brethren complete, and will drive away all thy despondency! For in the city we are as earnestly longing to see human beings, as those who inhabit the deserts; but when we take refuge in the church, we are straitened for room by the multitude. And as when the sea is in uproar, and rendered furious by the violent tempest, fear compels all to fly for refuge from without into the harbour; so also now, the waves of the forum, and the tempest of the city, drives together every one from all sides into the church, and by the bond of love knits the members close to one another.
2. Let us then give thanks to God even for these things, that we have reaped so much fruit from the tribulation; that we have received so great an advantage from the trial. If there were no trial, there would be no crown; if there were no wrestlings, there would be no prize; if there were no lists marked out, there would be no honours; if there were no tribulation, there would be no rest; if there were no winter, there would be no summer. And this may be observed, not only amongst men, but even with the very seeds; for if, in that case, we expect the ear of corn to spring and flourish, there must be much rain, much gathering of the clouds, and much frost; and the time of sowing is also a rainy season. Since therefore the winter, a winter not of the elements, but of souls, has now set in, let us too sow in this winter that we may reap in the summer; let us sow tears, that we may reap gladness. This is not my word, it is a prophetic promise, “They who sow in tears, shall reap in joy.” The rain which cometh down, doth not so make the seeds to sprout and grow, as the shower of falling tears maketh the seed of godliness to spring up and flourish. This it is that cleanseth the soul; watereth the mind, and causeth the growing germ of doctrine to push rapidly forwards. For this reason also, it is needful to plough up a deep furrow. This the Prophet signified when he spoke thus, “Break up your fallow ground, and sow not among thorns.” Therefore, as when he who has set the plough on the field, turns up the earth from below, preparing beforehand a safe lodgment for the seeds, in order that they may not lie dispersed over the surface, but may be hidden in the very womb of the earth, and deposit their roots in safety: so also it is our business to act; and making use of the plough of tribulation to break up the depth of the heart. For another Prophet admonishes of this, when he says, “Rend your hearts and not your garments.” Let us then rend our hearts, that if any evil plant, any treacherous thought be present in us, we may tear it up by the roots, and provide a pure soil for the seeds of godliness. For if we do not now break up the fallow ground; if we do not now sow; if we do not now water it with tears, whilst it is a time of tribulation and fasting, when shall we ever be brought to compunction? Will it be when we are at ease, and in luxury? But this is impossible. For ease and luxury generally lead to indolence, just as tribulation leads back again to diligence; and restores to itself the mind that had wandered abroad, and been dreaming after a multitude of objects.
3. Let us not then grieve on account of this despondency, but even give thanks to God, for great is the gain that comes of tribulation. The husbandman, when he has sown the seed he had gathered with so much labour, prays that a shower may come; and the ignorant man, looking on, will be surprised at all that takes place; and perhaps say to himself, “what can this man be doing? He is scattering what he has collected; and not only scattering, but he is also mixing it up in the earth with much industry, so that it will be no easy matter for him to collect these together again; and besides mixing them with the earth, he is moreover desiring a heavy rain, so that all he has cast therein will rot, and become mire.” Such a person is also terrified when he observes the thunders bursting through the clouds, and the lightnings striking downwards. But not so the farmer. He is glad and rejoices whilst beholding the heavy rain. For he does not regard what is present, but awaits the future. He does not attend to the thunderings, but is reckoning the number of his sheaves. He thinks not of the decaying seed, but of the flourishing ears of corn; not of the tedious rain, but of the delightful dust of the threshing floor. Thus indeed, also, should we regard, not our present tribulation, nor the pain of it, but the benefit that may arise from it—the fruit that it will bring forth. Let us wait for the sheaves of the threshing floor; for if we be sober, we shall be able to collect much fruit from the present time, and to fill the granaries of our minds. If we be sober, we shall not only be far from taking any harm from this trouble, but we shall also reap innumerable benefits. But should we be slothful, even tranquillity will destroy us! Either of these things is injurious to him who takes no heed; but they both profit him who lives with strictness. And even as gold if it be covered with water, still shows its own proper beauty, and although it should fall into the furnace, would again come forth brighter than before; but on the other hand, should clay or grass be mixed with water, the one dissolves and the other corrupts; and should they fall into the fire, the one is parched and the other is burnt up; so also in truth it is with the just man and the sinner! For should the former enjoy repose, he remains illustrious, even as gold is when immersed in water; and though he falls into trial, he becomes the more illustrious, like gold when subjected to the test of fire; but the sinner, if he obtains rest, is enervated and corrupted like the grass and the clay, when they come in contact with water; and should he undergo trial, he is burnt up and destroyed, in the same way as the grass and the clay are by the action of fire!
4. Let us not then be out of heart for the present evils; for if thou hast any sins remaining, they will disappear, and easily be burnt up by the tribulation; but if thou possessest virtue, thou wilt become thereby more illustrious and distinguished; for if thou art continually vigilant and sober, thou wilt be superior to all injury. For it is not the nature of the trials, but the listlessness of those who are tried, that is apt to cause their overthrow. So that if thou desirest to rejoice, and to enjoy ease and pleasure, seek neither for pleasure nor ease, but seek for a soul full of patience, and one that is able to manifest fortitude; since if thou hast not this, not only will trial put thee to shame, but repose will destroy and overthrow thee yet more signally. For to prove that it is not the attack of evils, but the listlessness of the mind which subverts our salvation, hear what Christ saith: “Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not, for it was founded upon a rock.” And again: “Every one who heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell, and great was the fall of it.” Do you perceive that it was not the attack of these trials that produced the overthrow, but the folly of the builders? For there was rain there, and there was rain here; there were floods there, and there were floods here; here the beating of winds, and there again the same. The one man built a house, and the other built a house. The building was the same; the trials were the same; but the end was not the same; because there was not the same foundation. For the folly of the builder, not the nature of the trials, caused the fall of the building; otherwise the house that was founded upon the rock should have fallen, whereas nothing of that kind befell it. But do not suppose that these things were spoken merely of a house; for the discourse relates to a soul, giving proof by its works that it hears the divine word, or rejects it. Thus Job builded up his soul. The rain descended;—for the fire fell from heaven and devoured all his flocks; the floods came;—the frequent,—the constant,—the successive messengers of his calamities, telling him of the destruction of his herds—of his camels—of his children. The winds blew,—the bitter words of his wife:—”Curse God,” she said, “and die.” Yet the house fell not: the soul was not supplanted: the just man did not blaspheme; but even gave thanks thus, saying, “The Lord gave and the Lord hath taken away. As it pleased the Lord, so is it come to pass.” Seest thou that not the nature of the trials, but the negligence of the indolent, is wont to cause the overthrow? since tribulation makes the strong man stronger. Who saith this? It is the man who lived in tribulation, the blessed Paul; he speaks thus: “Tribulation worketh patience, and patience probation, and probation hope.” And even as the violence of the wind, when it rushes upon strong trees, and sways them in all directions, does not root them up, but renders them still firmer and stronger by these attacks; so the soul that is holy, and lives in a religious state, is not supplanted by the inroads of trial and tribulation, but stimulated thereby to more patience; even as the blessed Job, whom they made more illustrious and honourable.
5. At the present time then, a man is angry with us, a man of like passions, and of like soul, and we are afraid: but in the case of Job it was an evil and malignant demon who was angry; nay, he was not simply angry, but set in motion all sorts of machinations, and brought forward every stratagem; and yet even with all he could not conquer the fortitude of the just man. But here is a man, who is at one time angry, at another time is reconciled; and we are nevertheless dead with fear. On that occasion it was a devil that waged war, who is never reconciled to human nature, but has engaged in a war without treaty, and a battle without truce against our race; yet nevertheless, the just man laughed his darts to scorn. What apology then, or what pardon can be ours, if we cannot sustain a human trial; we who are taught such spiritual wisdom under grace; when this man before grace, and before the Old Testament, endured this most grievous war so nobly! These things, beloved, we should therefore always discourse of with one another; and by words of this kind encourage ourselves. For ye are witnesses, and your conscience is a witness how much gain we have already received from this trial! The dissolute man hath now become sober; the bold man meek; the slothful man active. They who never at any time saw a church, but constantly spent their time at the theatre, now remain in the church the whole day long. Tell me then, dost thou grieve on this account, that God hath made thee earnest through fear; that He hath led thee by tribulation to a sense of thine own safety? But is thy conscience pained? Yea, is thy mind pierced every day as with a dart, expecting death, and the greatest wrath? Nevertheless, from thence too we shall gain a great advance toward virtue, if our piety is made more earnest by means of the distress. For God is able to free you from all these evils this day. But not until He sees that you are purified; not until He sees that a conversion has taken place, and a repentance firm and unshaken, will He entirely remove the tribulation. The goldsmith, until he perceives the gold well refined, will not draw it out from the furnace; and even so God will not take away this cloud before He hath thoroughly amended us. For He Himself who hath permitted this trial, knows the time for removing it. So it is also with one who plays the harp; he neither overstrains the string, lest he break it, nor relaxes it too much, lest he mar the consonance of its harmony. Thus does God act. He neither places our souls in a state of constant repose, nor of lengthened tribulation; making use of both these at His discretion; for he neither suffers us to enjoy continual repose, lest we should grow listless, nor on the other hand does he permit us to be in constant tribulation, lest we sink under it, and become desperate.
6. Let us then leave to Him the time for the removal of our evils; let us only pray; let us live in piety: for this is our work, to turn to virtue; but to set us free from these evils is God’s work! For indeed He is more desirous to quench this fire than thou who art tried by it: but He is waiting for thy salvation. As tribulation then came of rest, so also after tribulation, rest must be expected. For neither is it always winter, nor always summer; neither are there always waves, nor always a calm; neither always night, nor always day. Thus tribulation is not perpetual, but there will be also repose; only in our tribulation, let us give thanks to God always. For the three youths were cast into the furnace, and did not even for this forget their piety; neither did the flames affright them, but more earnestly than men sitting in a chamber, and suffering nothing to alarm them, did they, whilst encircled by the fire, send up to heaven those sacred prayers—therefore the fire became a wall unto them, and the flame a robe; and the furnace was a fountain; and whereas it received them bound, it restored them free. It received bodies that were mortal, but abstained from them as if they had been immortal! It knew their nature, yet it reverenced their piety! The tyrant bound their feet, and their feet bound the operation of the fire! O marvellous thing! The flame loosed those who were bound, and was itself afterwards bound by those who had been in bonds; for the piety of the youths changed the nature of things; or rather it did not change the nature, but, what was far more wonderful, it stayed the operation of them, even whilst their nature remained. For it did not quench the fire, but though burning, made it powerless. And it was truly marvellous and unaccountable, that this not only happened with respect to the bodies of these saints, but also with respect to their garments, and their shoes. And as it was in the case of the Apostles, the garments of Paul expelled diseases and demons, and the shadow of Peter put death to flight; so indeed also in this case, the shoes of these youths extinguished the power of the fire.
7. I know not how I should speak, for the wonder surpasses all description! The force of the fire was both quenched and not quenched: for whilst it came in contact with the bodies of these saints, it was quenched; but when it was needful to burst their bonds, it was not quenched; wherefore it broke their bonds, but touched not their ancles. Do you see how very near it was? Yet the fire was not deceived, and dared not penetrate within the bonds. The tyrant bound, and the flame set loose; that thou mightest learn at once the fierceness of the barbarian, and the submissiveness of the element. For what reason did he bind, when he was about to cast into the fire? In order that the miracle might be the greater; that the sign might be the more unaccountable; that thou mayest not suppose that the things seen were an optical delusion. For if that fire had been no fire, it would not have consumed the bands; and what is much more, it would not have seized upon the soldiers who were placed without the furnace; but as the case was, it showed its power upon those without; but towards those within, its submissiveness. But observe, I pray, in everything, how the devil by the very same means with which he fights with the servants of God, pulls down his own power; not intentionally, but because the wisdom and abundant contrivance of God turns all his weapons and devices upon his own head; which assuredly happened on that occasion. For the devil at that time inspiring the tyrant, neither suffered the heads of the saints to be cut off with the sword, nor that they should be delivered to wild beasts, nor punished in any such manner; but that they should be thrown into the fire; to the end that not even any relics of these saints should remain, their bodies being altogether consumed, and their ashes being mingled with the ashes of the fagots. But God accordingly employed this very circumstance for the taking away of impiety. And how? I will tell you. Fire is accounted by the Persians to be a god; and the barbarians, who inhabit that country even now honour it with much worship. God, therefore, being desirous to pull up by the roots the material of impiety, permitted the punishment to take this form, in order that He might give the victory to His servants before the eyes of all these fire-worshippers; persuading them by the plain fact, that the gods of the Gentiles are in dread not of God only, but even of the servants of God.
8. Consider, moreover, how the crown of this victory was woven by the adversaries, and the enemies themselves were made witnesses of this trophy. For “Nebuchadnezzar,” it says, “sent to gather together the princes, the governors, and the captains, the judges, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image, and they were all gathered together.” The enemy prepares the theatre, and he himself collects together the spectators, and prepares the lists; a theatre too, not of chance persons, or of some private individuals, but of all those who were honourable and in authority, to the end that their testimony may be worthy of credit with the multitude. They had come summoned for one thing; but they all departed having beheld another thing. They came in order to worship the image; and they departed, having derided the image, and struck with wonder at the power of God, through the signs which had taken place with respect to these young men. And observe, where the field for this display was spread out. No city, nor select enclosure furnished room for this theatre of the whole world, but smooth and naked plains. For in the plain of Dura, outside the city, he set up the image, and the herald came and cried, “To you it is commanded, O people, nations, and languages, that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image;” (for a fall indeed it was to worship the idol) “and whoso falleth not down, and worshippeth, shall the same hour be cast into the midst of a burning fiery furnace.” Seest thou how difficult these struggles are made; how irresistible the snare; and how deep the gulph, and a precipice on either hand? But be not afraid. In whatever degree the enemy increases his machinations, so much the more does he display the courage of the young men. For this reason is there this symphony of so many musicians; for this reason the burning furnace; in order that both pleasure, and fear, may besiege the souls of those present. Is there any one of harsh and unyielding character among them? “Let the melody of every kind of music,” saith he, “enchant and soften him.” But is he superior to this artifice, “let the sight of the flame affright and astound him.” Thus was fear as well as pleasure present; the one entering to assault the soul by the ears, the other by the eyes. But the noble character of these youths was not by any such means to be conquered; but even as, when they fell into the fire, they mastered the flames, even so they derided all desire and all fear. For it was for them the devil had prepared all these things beforehand. For he had no doubts of his own subjects, but was exceedingly confident that no one would resist the royal mandate. But when all fell down, and were subdued, then the youths alone are led into the midst; in order that from this too the conquest may become the more illustrious, they alone conquering and being proclaimed victors among so vast a multitude. For this would not have been so surprising if they had acted courageously at the first, when as yet no one had been overthrown. But the greatest, and most astonishing fact was, that the multitude of those who fell down, neither affrighted, nor enfeebled them. They did not say to themselves any such things as many are ofttimes wont to say; “If we were the first, and the only persons to worship the image, this would have been a sin: but if we do this with so many myriads, who will not make allowance? who will not think us worthy of defence?” nothing of that sort did they say or think, when they beheld the prostrate forms of so many tyrants. Consider thou also with me the wickedness of those who were their accusers, and how maliciously and bitterly they brought the accusation! “There are,” say they, “certain Jews whom thou hast set up over the works of the province of Babylon.” They did not merely make mention of the nation, but they also bring to mind their honourable condition, that they may inflame the wrath of the king; almost as if they had said, “These slaves, these captives, who are without a city, thou hast made rulers over us. But they shew contempt for such honour, and treat insolently him who has given them this honour!” Therefore they say this; “The Jews whom thou hast set over the works of the province of Babylon, obey not thy decree, nor serve thy gods.” The accusation becomes their greatest praise; and the crimes imputed, their encomium; a testimony indeed that is indubitable, since their enemies bring it forward. What then does the king? He commands that they should be brought into the midst, so that he may affright them in every way. But nothing dismayed them, neither the wrath of the king, nor their being left alone in the midst of so many, nor the sight of the fire, nor the sound of the trumpet, nor the whole multitude looking fire at them; for deriding all these things, as if they were about to be cast into a cool fountain of water, they entered the furnace uttering that blessed sentence, “We will not serve thy gods, nor worship the golden image which thou hast set up.”
9. I have not referred to this history without reason, but that ye may learn that whether it be the wrath of a king, or the violence of soldiers, or the envy of enemies, or captivity, or destitution, or fire, or furnace, or ten thousand terrors, nothing will avail to put to shame or terrify a righteous man. For if where the king was godless the youths were not dismayed at the tyrant’s wrath, how much more ought we to be confident, having an emperor who is humane and merciful, and to express thankfulness to God for this tribulation, knowing from what has now been said, that tribulations render men more illustrious both in the presence of God and of man, if they know how to bear them with fortitude! For indeed if these had not been made slaves, we should not have known their freedom! If they had not been captives, we should not have learned their nobility of soul! If they had not been exiles from their country below, we should not have known the excellency of their citizenship above! If the earthly king had not been angry with them, we should not have known the favour with which they were regarded by the heavenly King!
10. Thou too then, if thou hast Him for thy Friend, be not despairing, although thou fallest into the furnace: and in like manner if He be angry, think not thou art safe though thou be in Paradise. For Adam indeed was in Paradise, yet, when he had provoked God, Paradise profited him nothing. These youths were in the furnace; yet, since they were approved, the furnace injured them not at all. Adam was in Paradise, but when he was supine, he was supplanted! Job sat down on the dunghill, yet, since he was vigilant he prevailed! Yet how much better was Paradise than a dunghill! still the excellency of the place benefitted in no degree the inhabitant; forasmuch as he had betrayed himself; as likewise indeed the vileness of the place did to one no injury, who was fortified on every side with virtue. As to ourselves then, let us fortify our souls; for if the loss of wealth should threaten us, or even death, and yet no one can rob us of our religion, we are the happiest of men, Christ commended this when he said, “Be ye wise as serpents.” For just as he exposes the whole body in order that he may save the head, so also do thou. Although it should be necessary to expose wealth, or the body, or the present life, or all things, for the purpose of preserving thy religion; be not cast down! For if thou depart hence in possession of that, God will restore to thee all things with more abundant splendour, and will raise again thy body with greater glory; and instead of riches, there will be the good things that surpass all power of description. Did not Job sit naked on a dunghill, sustaining a life more grievous than ten thousand deaths? Yet since he did not cast away his piety, all his former things came back to him in greater abundance, soundness and beauty of body; his full band of children; his possessions; and what was greater than all, the splendid crown of his patience. For as it happens with trees, should any one pluck away the fruit and the leaves together; should he even cut off all the branches letting the root only remain; the tree will rise again entire, with greater beauty, so indeed is it also with us. If the root of piety remain, although wealth be taken away, although the body destroyed, all things again revert to us with greater glory than before. Casting away therefore all anxiety and superfluous care, let us return to ourselves; and let us adorn the body and the soul with the ornament of virtue; converting our bodily members into instruments of righteousness and not instruments of sin.
11. And first of all, let us discipline our tongue to be the minister of the grace of the Spirit, expelling from the mouth all virulence and malignity, and the practice of using disgraceful words. For it is in our power to make each one of our members an instrument of wickedness, or of righteousness. Hear then how men make the tongue an instrument, some of sin, others of righteousness! “Their tongue is a sharp sword.” But another speaks thus of his own tongue: “My tongue is the pen of a ready writer.” The former wrought destruction; the latter wrote the divine law. Thus was one a sword, the other a pen, not according to its own nature, but according to the choice of those who employed it. For the nature of this tongue and of that was the same, but the operation was not the same. And again, as to the mouth likewise, we may see this same thing. For these had a mouth full of filth and of wickedness, therefore against such it is said by way of accusation, “Their mouth is full of cursing and bitterness;” not such was his, but “My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding.” Again, there were others who had their hands full of iniquity, and accusing these he said, “Iniquities are in their hands, and their right hand is filled with gifts.” But he himself had hands practised in nothing but in being stretched out towards heaven. Therefore he said of these too, “The lifting up of my hands (let it be) an evening sacrifice.” The same may also be perceived with reference to the heart; for their heart indeed was foolish, but this man’s was true; hence he speaks of them thus, “Their heart is vain;” but of his own, “My heart is inditing of a good matter.” And as to the ear, one may see that the case is the same; for some have a sense of hearing like that of beasts, which is not to be charmed or moved to pity; and reproaching such the Psalmist says, “They are like the deaf adder, that stoppeth her ears.” But his ear was the receptacle of the divine words, and this he again makes manifest, when he says, “I will incline mine ear to a parable, I will open my dark speech upon the harp.”
12. Knowing these things then, let us fortify ourselves with virtue on all sides, and thus we shall avert the wrath of God, and let us make the members of the body instruments of righteousness; and let us discipline eyes, and mouth, and hands, and feet, and heart, and tongue, and the whole body, to be employed only in the service of virtue. And let us remember those three precepts, of which I discoursed to your Charity, exhorting you to consider no one as an enemy, nor to speak evil of any one of those who have aggrieved you; and to expel from your mouth the evil custom of oaths. And with respect to the two former precepts, we will discourse to you on another occasion; but we shall speak to you during the whole of the present week respecting oaths; thus beginning with the easier precept. For it is no labour at all to overcome the habit of swearing, if we would but apply a little endeavour, by reminding each other; by advising; by observing; and by requiring those who thus forget themselves, to render an account, and to pay the penalty. For what advantage shall we gain by abstinence from meats, if we do not also expel the evil habits of the soul? Lo, we have spent the whole of this day fasting; and in the evening we shall spread a table, not such as we did on yester-eve, but one of an altered and more solemn kind. Can any one of us then say that he has changed his life too this day; that he has altered his ill custom, as well as his food? Truly, I suppose not! Of what advantage then is our fasting? Wherefore I exhort, and I will not cease to exhort, that undertaking each precept separately, you should spend two or three days in the attainment of it; and just as there are some who rival one another in fasting, and shew a marvellous emulation in it; (some indeed who spend two whole days without food; and others who, rejecting from their tables not only the use of wine, and of oil, but of every dish, and taking only bread and water, persevere in this practice during the whole of Lent); so, indeed, let us also contend mutually with one another in abolishing the frequency of oaths. For this is more useful than any fasting; this is more profitable than any austerity. And this same care which we display in abstaining from food, let us exhibit with respect to abstinence from oaths; since we shall be chargeable with the reproach of extreme folly, while we regard not things that are forbidden, and expend all our care upon things indifferent; for to eat is not forbidden, but to swear is forbidden; we, however, abstaining from those things that are permitted, daringly venture upon those things that are forbidden! On this account I beseech your Charity to make some change, and to let the beginning of it be visible from this day. For if we spend the whole of the present fast with such zeal, having in this week attained the practice of not swearing at all; and in the following having extinguished wrath; and in that which succeeds it, having pulled up evil-speaking by the roots; and after that, having amended what yet remains; thus going forward in our course, we shall come by little and little to the very summit of virtue; and we shall escape the present danger; and shall make God propitious; and the multitude will come back again to our city; and we shall teach the fugitives that we are to place our hopes of safety neither in security of place, nor in flight and retirement; but in piety of soul, and in virtue of manners. And thus shall we obtain the good things of this and of the future life; which, God grant! we may all be found worthy of, by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Ghost, now and for ever and ever. Amen.
Homily V
The exhortation of the last Homily is continued in this. The people are exhorted to bear with fortitude the impending wrath of the Emperor. The cases of Job and the Ninevites are referred to as examples. It is shewn that men ought not to fear death, but sin. What it is to die miserably is explained; and the Homily concludes with an earnest dissuasive against the use of oaths.
1. The discourse concerning the three young men, and the Babylonian furnace, did, as it would seem, yesterday give no small comfort to your Charity; and still more the example in the case of Job, and that dunghill more to be venerated than any kingly throne. For from seeing a royal throne no advantage results to the spectators, but only a temporary pleasure, which has no profit; but from the sight of Job’s dunghill, one may derive every kind of benefit, yea, much divine wisdom and consolation, in order to patience. Therefore to this day many undertake a long pilgrimage, even across the sea, hastening from the extremities of the earth, as far as Arabia, that they may see that dunghill; and having beheld it, may kiss the land, which contained the wrestling-ground of such a victor, and received the blood that was more precious than all gold! For the purple shines not so brilliantly, as did that body when dyed not in another’s blood, but in its own! Even those very wounds were more precious than all manner of jewels! For the nature of pearls is of no help to our life; nor do they satisfy any necessary want on the part of those who have them. But those wounds are a consolation for all sadness; and that thou mayest learn this to be the truth, suppose any one were to lose a beloved and only son. Shew him ten thousand pearls, and you will not console his grief, or lighten his anguish; but recall to his mind the wounds of Job, and thou wouldest easily be able to minister comfort by speaking thus: “Why sorrowest thou, O man? Thou hast lost one son; but that blessed man, after he had been bereaved of the whole family of his children, both received a plague in his own flesh, and sat down naked upon the dunghill, streaming with gore from every part, and his flesh gradually wasting away; even he who was just, and true, so devout a man, who stained from every evil deed, and had even God for a witness to his virtue.” By speaking thus thou wouldest extinguish all the sufferer’s sadness, and remove all his distress. Thus the wounds of the just man become more useful than pearls!
2. Figure to yourselves then this wrestler; and imagine that you see that dunghill, and himself sitting in the midst of it! That golden statue! set with gems! I know not how to express it: for I am unable to find any material so precious as to compare it with that body stained with blood! So far above every substance, however costly, was the nature of that flesh, beyond all comparison more precious, and those wounds more splendid than the sun’s beams; for these illumine the eyes of the body; but those enlighten the eyes of the mind! those struck the devil with utter blindness! Therefore it was, that after that blow, he started back and appeared no more. And do thou, O beloved, learn thence too what advantage there is in tribulation! For when the just man was rich, and enjoyed ease, he had the means of accusing him. However falsely, yet still he had it in his power to say, “Doth Job serve thee for nought?” But after he had stripped him and made him poor, he dared not even open his mouth any more. When he was wealthy, he prepared to wrestle with him, and threatened to overthrow him; but when he had made him poor, and taken away all he had, and thrown him into the deepest distress, then he started back. When indeed his body was sound, he lifted up his hands against him, but when he had battered his flesh, then he fled,—defeated! Seest thou how to the vigilant, poverty is much better and more beneficial than riches; and infirmity and sickness, than health; and trial, than tranquillity; inasmuch as it makes the combatants more illustrious and vigorous?
3. Who hath seen or heard of such an astonishing contest? The fighters in worldly contests, when they have battered the heads of their adversaries, are then victorious, and are crowned! But this adversary, when he had battered the body of the just man, perforating it with ulcers of every kind, and had reduced him to great weakness, was then conquered, and drew back. Even when he had pierced his ribs in every direction, he was no gainer thereby; for he spoiled him not of his hidden treasure, but he made him more conspicuous to us; and through that piercing he gave to all the privilege to look into his interior, and to discern completely the whole of his wealth! When he expected to prevail, then he withdrew with much ignominy, and never again uttered a syllable! What is the matter, O devil? For what cause withdrawest thou? Was not everything done that thou chosest? Hast thou not taken away his flocks, his herds, his droves of horses and of mules? Hast thou not also destroyed his troop of children? and battered his flesh to pieces. For what reason withdrawest thou? “Because,” saith he, “every thing I chose is come to pass, and yet that which I most desired should come to pass, and for which I did all those things, is not come to pass; he hath not blasphemed! For it was in order to this, continues he, that I was doing all those things; and as this is not come to pass, I am no gainer by having deprived him of his wealth; or by the destruction of his children; or by the plague inflicted upon his body; but the reverse of what I purposed hath come to pass; I have made my enemy more illustrious; I have added lustre to his reputation.” Perceivest thou, O beloved, how great was the reward of tribulation? His body was fair and sound before, but it became more venerable, when pierced through and through by these wounds! And thus wool, fair as it is before the dyeing, when it becomes purple, takes an indescribable beauty, and an additional grace. But if he had not stripped him, we should not have known the good condition of the victor; if he had not pierced the body with ulcers, the rays within would not have shone forth. If he had not made him sit down upon a dunghill, we should not have known his wealth. For a king sitting on a throne is not so illustrious, as this man was notable and conspicuous, whilst sitting upon his dunghill! For after the royal throne, comes death; but after that dunghill, the kingdom of heaven!
4. Collecting then all these reasons, let us raise ourselves from the dejection which oppresses us. For I have laid these histories before you, not that ye may applaud what is spoken, but that ye may imitate the virtue and the patience of such noble men; that ye may learn from the very facts, that there is nothing of human ills to be dreaded, save sin only; neither poverty, nor disease, nor insult, nor malicious treatment, nor ignominy, nor death, which is accounted the worst of all evils. To those who love spiritual wisdom, such things are only the names of calamities; names which have no substantial reality. But the true calamity consists in offending God, and in doing aught which is displeasing to Him. For tell me, what is there in death which is terrible? Is it because it transports thee more quickly to the peaceful haven, and to that life which is free from tumult? Although man should not put thee to death, will not the very law of nature, at length stealing upon thee, separate the body from the soul; and if this event which we fear does not happen now, it will happen shortly.
5. I speak thus, not anticipating any dread or melancholy event: God forbid! But because I am ashamed for those who are afraid of death. Tell me, whilst expecting such good things as “eye hath not seen, nor ear heard, nor have entered the heart of man,” dost thou demur about this enjoyment, and art negligent and slothful; and not only slothful, but fearful and trembling? And is it not shameful that thou art distressed on account of death, whereas Paul groaned on account of the present life, and writing to the Romans said, “The creation groaneth together, and ourselves also which have the first fruits of the Spirit do groan.” And he spoke thus, not as condemning the things present, but longing for the things to come. “I have tasted,” saith he, “of the grace, and I do not willingly put up with the delay. I have the first fruits of the Spirit, and I press on towards the whole. I have ascended to the third heaven; I have seen that glory which is unutterable; I have beheld the shining palaces; I have learnt what joys I am deprived of, while I linger here, and therefore do I groan.” For suppose any one had conducted thee into princely halls, and shewn thee the gold everywhere glittering on the walls, and all the rest of the glorious show; if from thence he had led thee back afterward to a poor man’s hut, and promised that in a short time he would bring thee back to those palaces, and would there give thee a perpetual mansion; tell me, wouldest thou not indeed languish with desire, and feel impatient, even at these few days? Thus think then of heaven, and of earth, and groan with Paul, not because of death, but because of the present life!
6. But grant me, saith one, to be like Paul, and I shall never be afraid of death. Why, what is it that forbids thee, O man, to become like Paul? Was he not a poor man? Was he not a tent maker? Was he not a man of humble position? For if he had been rich and high born, the poor, when called upon to imitate his zeal, would have had their poverty to plead; but now thou canst say nothing of this sort. For this man was one who exercised a manual art, and supported himself too by his daily labours. And thou, indeed, from the first hast inherited true religion from thy fathers; and from thy earliest age hast been nourished in the study of the sacred writings; but he was “a blasphemer, and a persecutor, and injurious,” and ravaged the Church! Nevertheless, he so changed all at once, as to surpass all in the vehemence of his zeal, and he cries out, saying, “Be ye imitators of me, even as I also am of Christ.” He imitated the Lord; and wilt not thou who hast been educated in piety from the first, imitate a fellow-servant; one who by conversion was brought to the faith at a later period of life? Knowest thou not, that they who are in sins are dead whilst they live; and that they who live in righteousness, although they be dead, yet they live? And this is not my word. It is the declaration of Christ speaking to Martha, “He that believeth in me though he were dead yet shall he live.” Is our doctrine, indeed, a fable? If thou art a Christian, believe in Christ; if thou believest in Christ, shew me thy faith by thy works. But how mayest thou shew this? By thy contempt of death: for in this we differ from the unbelievers. They may well fear death; since they have no hope of a resurrection. But thou, who art travelling toward better things, and hast the opportunity of meditating on the hope of the future; what excuse hast thou, if whilst assured of a resurrection, thou are yet at the same time as fearful of death, as those who believe not the resurrection?
7. But I have no fear of death, says one, nor of the act of dying, but of a miserable death, of being beheaded. Did John then, I ask, die miserably? for he was beheaded. Or did Stephen die miserably? for he was stoned; and all the martyrs have thus died wretchedly, according to this objection: since some have ended their lives by fire; and others by the sword; and some cast into the ocean; others down a precipice; and others into the jaws of wild beasts, have so come by their death. To die basely, O man, is not to come to one’s end by a violent death, but to die in sin! Hear, at least, the prophet moralising on this very matter, and saying, “The death of sinners is evil.” He does not say that a violent death is evil; but what then? “The death of sinners is evil.” And justly so; for after the departure from this life, there is an intolerable punishment; undying vengeance, the envenomed worm; the fire unquenchable, the outer darkness, the chains indissoluble; the gnashing of teeth, the tribulation, and the anguish, and the eternal justice.
8. Since therefore such evils await sinners, what advantage can it be to them, though they should end their days at home, and in their bed? Even so, on the other hand, it can do no harm to the righteous to lay down the present life through sword, or steel, or fire, when they are to depart to the good things that are immortal. Truly “the death of sinners is evil.” Such a death was that of the rich man, who despised Lazarus. He, when he had terminated his life by a natural end, at home and on his bed, and with his relatives about him, experienced after his departure to the other world a fiery torment; nor was he able to obtain there even a little comfort, out of all the pleasure he had enjoyed in the present life! But not so was it with Lazarus; for when lying upon the pavement, while the dogs came and licked his sores, he had suffered a violent death (for what could be more painful than hunger?), but on his departing hence he enjoyed eternal blessings, luxuriating in the bosom of Abraham! In what respect, then, did it injure him that he died a violent death? or what did it profit the rich man, that he died not with violence?
9. But, says some one, “We have no fear of dying by violence, but of dying unjustly; and of being punished in a similar way with the guilty,—we who have had nothing to do with the crimes of which we are suspected.” What sayest thou, tell me? Art thou afraid of dying unjustly, and wouldest thou wish to die justly. But who is there so wretched and miserable, that when he had the alternative of dying unjustly, would rather depart by an act of justice? For if it be necessary to fear death, it is necessary to fear it when it comes upon us justly; since he indeed who dies unjustly, is by this very means made a partaker with all the saints. For many of those who were approved and distinguished by God, have been subjected to an unjust end; and first of all Abel. For it was not that he had sinned against his brother, or done Cain any harm; but inasmuch as he had honoured God, therefore was he slaughtered. But God permitted it. Was it, think you, because He loved him, or because He hated him? Most clearly, because He loved him, and wished to make his crown the brighter, by that most unjust murder. Seest thou then, that it becomes us not to be afraid of dying by violence; nor yet of dying unjustly; but of dying in a state of sin? Abel died unjustly. Cain lived, groaning and trembling! Which then, I would ask, was the more blessed of the two; he who went to rest in righteousness, or he who lived in sin; he who died unjustly, or he who was justly punished? Would you have me declare unto your Charity, whence it is that we are afraid of death? The love of the kingdom hath not penetrated us, nor the desire of things to come inflamed us: otherwise we should despise all present things, even as the blessed Paul did. Add to this, on the other hand, that we do not stand in awe of hell; therefore death is terrible. We are not sensible of the unsufferable nature of the punishment there; therefore, instead of sin, we fear death; since if the fear of the one held possession of our souls, the fear of the other would not be able to enter.
10. And this I will endeavour to make manifest, not from anything of a remote nature, but from what is at our own doors; and from the events which have happened among us in these days. For when the Emperor’s letter came, ordering that tribute to be imposed which was thought to be so intolerable, all were in a tumult; all quarrelled with it; thought it a sore grievance, resented it; and when they met one another said, “Our life is not worth living, the city is undone;—no one will be able to stand under this heavy burden;” and they were distressed as if placed in the extremest danger. After this, when the rebellion was actually perpetrated, and certain vile, yea, thoroughly vile persons, trampling under foot the laws, threw down the statues, and involved all in the utmost peril; and now that we are in fear for our very lives, through the indignation of the Emperor, this loss of money no longer stings us. But instead of such complaints, I hear from all a language of a different kind. “Let the Emperor take our substance, we will gladly be deprived of our fields and possessions, if any one will but ensure us safety for the bare body.” As therefore, before the fear of death pressed upon us, the loss of our wealth tormented us; and after these lawless outrages had been perpetrated, the fear of death succeeding, expelled the grief for that loss; so if the fear of hell had held possession of our souls, the fear of death would not have possessed them. But even as it is with the body, when two kinds of pain seize upon us, the more powerful usually overshadows the weaker one, so also would it now happen; if the dread of future punishment remained in the soul, that would overshadow all human fear. So that if any one endeavours always to have the remembrance of hell, he will deride every kind of death; and this will not only deliver him from the present distress, but will even rescue him from the flame to come. For he who is always afraid of hell, will never fall into the fire of hell; being made sober by this continual fear!
11. Permit me, that I now say to you at a fitting time, “Brethren, be not children in understanding; howbeit in malice be ye children.” For this is a childish terror of ours, if we fear death, but are not fearful of sin. Little children too are afraid of masks, but fear not the fire. On the contrary, if they are carried by accident near a lighted candle, they stretch out the hand without any concern towards the candle and the flame; yet a mask which is so utterly contemptible terrifies them; whereas they have no dread of fire, which is really a thing to be afraid of. Just so we too have a fear of death, which is a mask that might well be despised; but have no fear of sin, which is truly dreadful; and, even as fire, devours the conscience! And this is wont to happen not on account of the nature of the things, but by reason of our own folly; so that if we were once to consider what death is, we should at no time be afraid of it. What then, I pray you, is death? Just what it is to put off a garment. For the body is about the soul as a garment; and after laying this aside for a short time by means of death, we shall resume it again with the more splendour. What is death at most? It is a journey for a season; a sleep longer than usual! So that if thou fearest death, thou shouldest also fear sleep! If for those who are dying thou art pained, grieve for those too who are eating and drinking, for as this is natural, so is that! Let not natural things sadden thee; rather let things which arise from an evil choice make thee sorrowful. Sorrow not for the dying man; but sorrow for him who is living in sin!
12. Would you have me mention another reason on account of which we fear death? We do not live with strictness, nor keep a clear conscience; for if this were the case nothing would alarm us, neither death, nor famine, nor the loss of wealth, nor anything else of this kind. For he who lives virtuously, cannot be injured by any of these things, or be deprived of his inward pleasure. For being supported by favourable hopes, nothing will be able to throw him into dejection. What is there that any one can possibly effect, by which he can cause the noble-minded man to become sorrowful? Take away his riches? He has yet wealth that is in the heavens! Cast him out of his country? He will take his journey to that city which is above! Load him with fetters? He has still his conscience free, and is insensible to the external chain! Put his body to death? Yet he shall rise again! And as he who fights with a shadow, and beaten the air, will be unable to hit any one; so he who is at war with the just man, is but striking at a shadow, and wasting his own strength, without being able to inflict any injury upon him. Grant me then to be sure of the kingdom of heaven; and, if thou wishest, slay me this day. I shall be thankful to thee for the slaughter; forasmuch as thou sendest me quickly to the possession of those good things! “This, however,” says some one, “is what we especially lament, that hindered as we are by the multitude of our sins, we shall not attain to that kingdom.” Such being the case then, leave off lamenting death, and lament thy sins, in order that thou mayest be freed from them! Grief, indeed, hath had its existence, not that we should sorrow for the loss of wealth, nor for death, nor for anything else of that kind, but that we may employ it for the taking away of our sins. And I will make the truth of this evident by an example. Healing medicines have been made for those diseases only which they are able to remove; not for those which are in no respect assisted by them. For instance (for I wish to make the matter still plainer), the medicine which is able to benefit a malady of the eyes only, and no other disease, one might justly say was made only for the sake of the eyes; not for the stomach, nor for the hands, nor any other member. Let us then transfer this argument to the subject of grief; and we shall find, that in none of those things which happen to us, is it of any advantage, except to correct sin; whence it is apparent that it hath had its existence only for the destruction of this. Let us now take a survey of each of those evils which befall us, and let us apply despondency as a remedy, and see what sort of advantage results from it.
13. Some one is mulcted in property: he becomes sad, but this does not make good his loss. Some one hath lost a son: he grieves, but he cannot raise the dead, nor benefit the departed. Some one hath been scourged, beaten, and insulted; he becomes sorrowful. This does not recall the insult. Some one falls into sickness, and a most grievous disease; he is dejected. This does not remove his disease, but only makes it the more grievous. Do you see that in none of these cases does sadness answer any useful purpose? Suppose that any one hath sinned, and is sad. He blots out the sin; he gets free from the transgression. How is this shewn? By the declaration of the Lord; for, speaking of a certain one who had sinned, He said, “Because of his iniquity I made him sad for a while; and I saw that he was grieved, and he went on heavily; and I healed his ways.” Therefore also Paul saith, “Godly sorrow worketh repentance unto salvation not to be repented of.” Since then what I have said clearly shews, that neither the loss of riches, nor insult, nor abuse, nor stripes, nor sickness, nor death, nor any other thing of that kind can possibly be relieved by the interference of grief, but sin only can it blot out and do away, it is evident that this is the only reason why it hath its existence. Let us therefore no more grieve for the loss of wealth, but let us grieve only when we commit sin. For great in this case is the gain that comes of sorrow. Art thou amerced? Be not dejected, for thus thou wilt not be at all benefited. Hast thou sinned? Then be sorry: for it is profitable; and consider the skill and wisdom of God. Sin hath brought forth for us these two things, sorrow and death. For “in the day thou eatest,” He saith, “thou shalt surely die;” and to the woman, “In sorrow thou shalt bring forth children.” And by both of these things he took away sin, and provided that the mother should be destroyed by her offspring. For that death as well as grief takes away sin, is evident, in the first place, from the case of the martyrs; and it is plain too from what Paul saith to those who had sinned, speaking on this wise, “For this cause many are weak and sickly among you, and many sleep.” Inasmuch, he observes, as ye have sinned, ye die, so that ye are freed from sin by death. Therefore he goes on to say, “For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.” And even as the worm is brought forth from the wood, and devours the wood; and a moth consumes the wool, from whence it originates; so grief and death were born of sin, and devour sin.
14. Let us not then fear death, but let us only fear sin, and grieve on account of this. And these things I speak, not anticipating any thing fearful, God forbid! but wishing you when alarmed to be always thus affected, and to fulfil the law of Christ in very deed. For “he,” saith Christ, “that taketh not his cross, and followeth after Me, is not worthy of Me.” This He said, not that we should bear the wood upon our shoulders, but that we should always have death before our eyes. Even so as Paul, that is, died daily, and laughed at death, and despised the present life. For indeed thou art a soldier, and standest continually at arms; but a soldier who is afraid of death, will never perform a noble action. Thus then neither will a Christian man, if fearful of dangers, perform anything great or admirable; nay, besides this, he will be apt to be easily vanquished. But not so is it with the man who is bold and lofty minded. He remains impregnable and unconquerable. As then the Three Children, when they feared not the fire, escaped from the fire, so also we, if we fear not death, shall entirely escape from death. They feared not the fire (for it is no crime to be burnt), but they feared sin, for it is a crime to commit impiety. Let us also imitate these and all such, and let us not be afraid of dangers, and then we shall pass safely through them.
15. As for me, “I am not a prophet nor the son of a prophet,” yet I understand clearly thus much of the future, and I proclaim, both loudly and distinctly, that if we become changed, and bestow some care upon our souls, and desist from iniquity, nothing will be unpleasant or painful. And this I plainly know from the love of God toward man, as well as from those things which He hath done for men, and cities, and nations, and whole populations. For He threatened the city of Nineveh, and said, “There are yet three days, and Nineveh shall be overthrown.” What then, I ask, Was Nineveh overthrown? Was the city destroyed? Nay, quite the contrary; it both arose, and became still more distinguished; and long as is the time which has elapsed, it has not effaced its glory, but we all still celebrate and admire it even to this day. For from that time it hath been a sort of excellent haven for all who have sinned, not suffering them to sink into desperation, but calling all to repentance; and by what it did, and by what it obtained of God’s favour, persuading men never to despair of their salvation, but exhibiting the best life they can, and setting before them a good hope, to be confident of the issue as destined in any wise to be favourable. For who would not be stirred up on hearing of such an example, even if he were the laziest of mortals?
16. For God even preferred that His own prediction should fall to the ground, so that the city should not fall. Or rather, the prophecy did not even so fall to the ground. For if indeed while the men continued in the same wickedness, the sentence had not taken effect, some one perhaps might have brought a charge against what was uttered. But if when they had changed, and desisted from their iniquity, God also desisted from His wrath, who shall be able any longer to find fault with the prophecy, or to convict the things spoken of falsehood. The same law indeed which God had laid down from the beginning, publishing it to all men by the prophet, was on that occasion strictly observed. What then is this law? “I shall speak a sentence,” saith He, “concerning a nation or a kingdom, to pluck up, and to pull down, and to destroy it; and it shall be, that if they repent of their evil, I will also repent of the wrath which I said I would do unto them.” Guarding then this law, he saved those who were converted and released from His wrath those who desisted from their wickedness. He knew the virtue of the barbarians; therefore He hastened the prophet thither. Thus was the city agitated at the time, when it heard the prophet’s voice, but instead of being injured it was benefited by fear. For that fear was the cause of its safety. The threatening effected the deliverance from the peril. The sentence of overthrow put a stop to the overthrow. O strange and astonishing event! the sentence threatening death, brought forth life! The sentence after it was published became cancelled; the very opposite to that which takes place among temporal judges! for in their case the proclamation of the sentence causes it to become valid, is fully to ratify it; but on the contrary, with God, the publication of the sentence, caused it to be cancelled. For if it had not been published, the offenders would not have heard; and if they had not heard, they would not have repented, and if they had not repented, they would not have warded off the punishment, nor would they have obtained that astonishing deliverance. For how is it less than astonishing, when the judge declares sentence, and the condemned discharge the sentence by their repentance! They, indeed, did not flee from the city as we are now doing, but remaining in it they caused it to stand. It was a snare, and they made it a fortification! It was a gulph, and a precipice, and they turned it into a tower of safety! They had heard that the buildings would fall, and yet they fled not from the buildings, but they fled from their sins. They did not depart each from his house as we do now, but each departed from his evil way; for, said they, “why should we think the walls have brought forth the wrath? we are the causes of the wound; we then should provide the medicine.” Therefore they trusted for safety, not to a change of habitations, but of habits.
17. Thus did the barbarians! and are we not ashamed, and ought we not to hide our faces, whilst instead of changing our habits, as they did, we change only our habitations; privily removing our goods, and doing the deeds of men that are drunken? Our Master is angry with us; and we, neglecting to appease His wrath, carry about our household stuff from place to place, and run hither and thither, seeking where we may deposit our substance; while we ought rather to seek where we may deposit our soul in safety; or rather, it behoveth us not to seek, but to entrust its safety to virtue and uprightness of life. For when we were angry and displeased with a servant, if he, instead of defending himself against our displeasure, went down to his apartment, and collecting together his clothes, and binding up together all his movables, meditated a flight, we could not tamely put up with this contempt. Let us then desist from this unseasonable endeavour, and let us each say to God, “Whither shall I go from Thy Spirit, and whither shall I flee from Thy presence?” Let us imitate the spiritual wisdom of the barbarians. They repented even on uncertain grounds! For the sentence had no such clause, “If ye turn and repent, I will set up the city;” but simply, “Yet three days, and Nineveh shall be overthrown.” What then said they? “Who knoweth whether God will repent of the evil He said He would do unto us?” Who knoweth? They know not the end of the event, and yet they do not neglect repentance! They are unacquainted with God’s method of shewing mercy, and yet they change upon the strength of uncertainties! For neither was it in their power to look at other Ninevites who had repented and been saved; nor had they read prophets; nor had they heard patriarchs; nor had they enjoyed counsel, or partaken of admonition; nor had they persuaded themselves that they should certainly propitiate God by repentance. For the threatening did not imply this: but they were doubtful, and hesitating concerning it; and yet they repented with all diligence. What reason then shall we have to urge, when those, who had no ground for confidence as to the issue, are seen to have exhibited so great a change; but thou who hast ground of confidence in the mercy of God, and who hast frequently received many pledges of His care, and hast heard prophets, and apostles, and hast been instructed by actual events; hast yet no emulation to reach the same measure of virtue as these did! Great assuredly was their virtue! but greater by far was the mercy of God! and this may be seen from the very greatness of the threat. For this reason God did not add to the declaration, “But if ye repent. I will spare:” in order that by setting forth a sentence without limitation, He might increase the fear and having increased the fear, He might constrain them more speedily to repentance.
18. The prophet is indeed ashamed, foreseeing what the issue would be, and conjecturing that what he had prophesied, would remain unaccomplished; God however is not ashamed, but is desirous of one thing only, viz. the salvation of men, and corrects His own servant. For when he had entered the ship, He straightway there raised a boisterous sea; in order that thou mightest know that where sin is, there is a tempest; where there is disobedience, there is the swelling of the waves. The city was shaken because of the sins of the Ninevites; and the ship was shaken because of the disobedience of the prophet. The sailors therefore threw Jonah in the deep, and the ship was preserved. Let us then drown our sins, and our city will assuredly be safe! Flight will certainly be no advantage to us; for it did not profit him; on the contrary, it did him injury. He fled from the land indeed, but he fled not from the wrath of God; he fled from the land, but he brought the tempest after him on the sea; and so far was he from obtaining any benefit by his flight, that he plunged those also who received him into the extremest peril. And whilst he sat sailing in the ship, although the sailors, the pilots, and all the necessary apparatus of the ship were there present, he was placed in the utmost danger. After, however, having been thrown out into the deep, and having put away his sin by means of the punishment, he had been conveyed into that unstable vessel, I mean, the whale’s belly, he enjoyed great security. This was for the purpose of teaching thee, that as no ship can be of any use to him who is living in sin, so him who has put away his sin, the sea cannot drown, nor monsters destroy. Of a truth, the waves received, but they did not suffocate him. The whale received him, but did not destroy him; but both the animal and the element gave back to God unhurt that, with which they were entrusted; and by all these things the prophet was taught to be humane and merciful; and not to be more cruel than wild beasts, or thoughtless sailors, or unruly waves. For even the sailors did not immediately at first give him up, but after much compulsion; and the sea and the monster guarded him with great kindness; all these things being under God’s direction.
19. Therefore he came back again; he preached; he threatened; he persuaded; he preserved; he affrighted; he amended; he established; by one, and that the first preaching! Many days he needed not, nor continued counsel; but speaking these simple words only, he brought all to repentance! On this account God did not lead him directly from the ship into the city; but the sailors committed him to the sea; the sea to the whale; the whale to God; God to the Ninevites; and by this long circuit he brought back the fugitive, that he might instruct all, that it is impossible to fly from the hands of God; that whithersoever any one may roam, dragging his sin after him, he will have to undergo a thousand evils; and though no mortal were present, yet on every side the whole creation will rise up against him with the utmost vehemence! Let us not then provide for our safety by flight, but by a change of the moral character. Is it for remaining in the city that God is angry with thee, that thou shouldest fly? It is because thou hast sinned, that He is indignant. Lay aside therefore the sin, and where the cause of thy wound lies, thence remove the fountain of the evil. For the physicians too give us directions to cure contraries by contraries. Is fever, for instance, produced by a full diet? They subject the disease to the regimen of abstinence. Does any one fall sick from sadness? They say that mirth is the suitable medicine for it. Thus also it befits us to act with respect to diseases of the soul. Hath listlessness excited the wrath? let us shake this off by zeal, and let us manifest in our conduct a great change. We have the fast, a very great auxiliary and ally in our warfare; and besides the fast, we have the impending distress, and the fear of danger. Now then, in season, let us be at work on the soul; for we shall easily be able to persuade it to whatever we choose; since he who is alarmed and trembling, and set free from all luxury, and who lives in terror, is able to practise moral wisdom without difficulty, and to receive the seeds of virtue with much alacrity.
20. Let us therefore persuade it to make this first change for the better, by the avoidance of oaths; for although I spake to you yesterday, and the day before, on this same subject; yet neither to-day, nor to-morrow, nor the day after, will I desist giving my counsel on this subject. And why do I say to-morrow and the day following? Until I see that you are amended, I will not abstain from doing so. If those, indeed, who transgress this law, are not ashamed, far less should we who bid them not transgress it, feel this frequency of the admonition to be a matter worthy of shame. For to be continually reminding men of the same topics is not the fault of the speaker, but of the hearers, needing as they do perpetual instruction, upon simple and easily-observed precepts. What indeed is easier than not to swear? It is only a good work of habit. It is neither labour of the body, nor expenditure of wealth. Art thou desirous to learn how it is possible to get the better of this infirmity, how it is possible to be set free from this evil habit? I will tell thee of a particular method by which if pursued thou wilt certainly master it. If thou seest either thyself or any other person, whether it be one of thy servants, or of thy children, or thy wife, ensnared in this vice; when thou hast continually reminded them of it, and they are not amended, order them to retire to rest supperless; and impose this sentence upon thyself, as well as upon them, a sentence which will bring with it no injury, but a gain. For such is the nature of spiritual acts; they bring profit and a speedy reformation. The tongue when constantly punished, when straitened by thirst. and pained by hunger, receives a sufficient admonition, even whilst no one is its monitor; and though we were the most stupid of mortals, yet when we are thus reminded by the greatness of the punishment during a whole day, we shall need no other counsel and exhortation.
21. Ye have applauded what I have spoken. But still shew me your applause too by deeds. Else what is the advantage of our meeting here? Suppose a child were to go to school every day, yet if he learnt nothing the more for it, would the excuse satisfy us that he every day went there? Should we not esteem it the greatest fault, that going there daily, he did it to no purpose. Let us consider this with ourselves, and let us say to ourselves, For so long a time have we met together at church, having the benefit of a most solemn Communion, which has in it much profit; and should we return back again just as we came, with none of our defects corrected, of what advantage is our coming here? For most actions are done, not for themselves, but for the effects which follow through their means; as, for example, the sower does not sow for the mere sake of sowing, but in order that he may reap too; since if this were not to follow, the sowing would be a loss, the seeds rotting without any kind of advantage. The merchant doth not take a voyage merely for sailing’s sake, but that he may increase his substance by going abroad; since, if this be not attained beside, extreme mischief will result, and the voyage of merchants were but for loss. Let us indeed consider this in relation to ourselves. We also meet together in the church, not for the mere purpose of spending time here, but in order that we may return having gained a great and spiritual benefit. Should we then depart empty, and without having received any advantage, this our diligence becomes our condemnation! In order that this may not occur, and extreme mischief result, on departing from this place, let friends practise with one another; fathers with children; and masters with servants; and train yourselves to perform the task assigned you; so that when ye come back again, and hear us giving you counsel on the same subjects, ye may not be put to shame by an accusing conscience, but may rejoice and be glad, whilst ye perceive that ye have accomplished the greatest part of the admonition.
22. Let us not moralize on these things here only. For this temporary admonition does not suffice to extirpate the whole evil; but at home also, let the husband hear of these things from the wife, and the wife from the husband. And let there be a kind of rivalry among all in endeavouring to gain precedence in the fulfilment of this law; and let him who is in advance, and hath amended his conduct, reproach him who is still loitering behind; to the end that he may stir him up the more by these gibes. He who is deficient, and hath not yet amended his conduct, let him look at him who hath outstripped him, and strive with emulation to come up with him quickly. If we take advice on these points, and are anxiously concerned about them, our other affairs will speedily be well adjusted. Be thou solicitous about God’s business, and he will take care of thine! And do not say to me, “What if any one should impose upon us the necessity of taking oaths? What if he should not believe us?” For assuredly, where a law is transgressed, it is improper to make mention of necessity; forasmuch as there is but one necessity which cannot be dispensed with, viz. that of not offending God! This, however, I say further; cut off in the meantime superfluous oaths, those that are taken uselessly, and without any necessity; those to your own family, those to your friends, those to your servants; and should you take away these, you will have no further need of me for the others. For the very mouth that has been well disciplined to dread and to avoid the frequent oath, should any one constrain it a thousand times, would never consent to relapse again into the same habit. On the contrary, as now, with much labor and vast importunity, by alarming, threatening, exhorting, and counselling, we have scarcely been able to bring it over to a different habit, so in that case, although any one were to impose ever so great necessity, he could not possibly persuade to a transgression of this law. And as a person would never choose to take a particular poison, however urgent the necessity might be, so neither would he to utter an oath!
23. Should this amendment then take place, it will be an encouragement and inducement to the attainment of the remaining parts of virtue. For he who has not accomplished anything at all becomes listless, and quickly falls; but he who is conscious with himself that he has fulfilled at least one precept, coming by this to have a good hope, will go on with greater alacrity towards the rest; so that, after he has reached one, he will presently come to another; and will not halt until he has attained the crown of all. For if with regard to wealth, the more any one obtains of it, the more he desires, much rather may this be seen with reference to spiritual attainments. Therefore I hasten, and am urgent that this work may take its commencement, and that the foundation of virtue may be laid in your souls. We pray and beseech, that ye will remember these words, not only at the present time, but also at home, and in the market, and wheresoever ye pass your time. Oh! that it were possible for me familiarly to converse with you! then this long harangue of mine would have been unnecessary. But now since this may not be, instead of me, remember my words: and while you are sitting at table, suppose me to enter, and to be standing beside you, and dinning into you the things I now say to you in this place. And wheresoever there may be any discourse concerning me among you, above all things remember this precept, and render me this recompense for my love toward you. If I see that you have fulfilled it, I have received my full return, and have obtained a sufficient recompense for my labours. In order then that ye may both render us the more active, and that yourselves too may be in the enjoyment of a good hope; and may provide for the accomplishment of the remaining precepts with greater facility; treasure up this precept in your souls with much care, and ye will then understand the benefit of this admonition. And since a vestment broidered with gold is a beautiful and conspicuous object, but seems much more so to us when it is worn upon our own person; thus also the precepts of God are beautiful when being praised, but appear far more lovely when they are rightly practised. For now indeed ye commend what is spoken during a brief moment of time, but if ye reduce it to practice, you will alike commend both yourselves and us all day long, and all your lives long. And this is not the grand point, that we shall praise one another; but that God will accept us; and not only accept us, but will also reward us with those gifts that are great and unspeakable! Of which may we all be deemed worthy, through the grace and lovingkindness of our Lord Jesus Christ, through whom, and with whom, to the Father together with the Holy Ghost, be glory, now and always, for ever and ever. Amen.
Homily VI
This Homily is intended to shew that the fear of Magistrates is beneficial. It also contains an account of what occurred, during their journey, to those who were conveying the tidings of the sedition to the Emperor. The case of Jonah is further cited in illustration. The exhortation on the fear of death is here continued; and it is shewn, that he who suffers unjustly, and yet gives thanks to God, by whose permission it happens, is as one suffering for God’s sake. Examples are again adduced from the history of the Three Children, and the Babylonian furnace. The Homily concludes with an address on the necessity of abstaining from oaths.
1. We have spent many days addressing words of comfort to your Charity. We would not, however, on that account lay the subject aside; but as long as the sore of despondency remains, we will apply to it the medicine of consolation. For if in the case of bodily wounds, physicians do not give over their fomentations, until they perceive that the pain has subsided; much less ought this to be done in regard to the soul. Despondency is a sore of the soul; and we must therefore foment it continually with soothing words. For not so naturally is warm water efficacious to soften a hard tumour of the flesh, as words of comfort are powerful to allay the swelling passions of the soul. Here, there is no need of the sponge as with physician, but instead of this we employ the tongue. No need of fire here, that we may warm the water; but instead of fire, we make use of the grace of the Spirit. Suffer us then to do so to-day. For if we were not to comfort you, where else could ye obtain consolation? The judges affright; the priests therefore must console! The rulers threaten; therefore must the Church give comfort! Thus it happens with respect to little children. The teachers frighten them, and send them away weeping to their mothers; but the mothers receiving them back to their own bosoms, keep them there, embrace them, and kiss them, while they wipe away their tears, and relieve their sorrowing spirits; persuading them by what they say, that it is profitable for them to fear their teachers. Since therefore the rulers also make you afraid, and render you anxious, the Church, which is the common mother of us all, opening her bosom, and cradling us in her arms, administers daily consolation; telling us that the fear of rulers is profitable, and profitable too the consolation that comes from hence. For the fear of the former does not permit us to be relaxed by listlessness, but the consolation of the latter does not allow us to sink under the weight of sadness; and by both these means God provides for our safety. He Himself hath armed magistrates with power; that they may strike terror into the licentious; and hath ordained His priests that they may administer consolation to those that are in sorrow.
2. And both these things are taught us by the Scripture, and by actual experience of recent events. For if, whilst there are magistrates and soldiers living under arms, the madness of a few individuals, a motley crew of adventurers, hath kindled such a fire among us, in so short a moment of time, and raised such a tempest, and made us all to stand in fear of shipwreck, suppose the fear of magistrates to be wholly taken away? To what lengths would they not have gone in their madness? Would they not have overthrown the city from its foundations, turning all things upside down, and have taken our very lives? If you were to abolish the public tribunals, you would abolish all order from our life. And even as if you deprive the ship of its pilot, you sink the vessel; or as, if you remove the general from the army, you place the soldiers bound in the hands of the enemy; so if you deprive the city of its rulers, we must lead a life less rational than that of the brutes, biting and devouring one another; the rich man, the poorer; the stronger man, the weaker; and the bolder man, him who is more gentle. But now by the grace of God none of these things happen. For they who live in a state of piety, require no correction on the part of the magistrates; for “the law is not made for a righteous man,” saith one. But the more numerous being viciously inclined, if they had no fear of these hanging over them, would fill the cities with innumerable evils; which Paul knowing, observed, “There is no power, but of God, the powers that be are ordained of God.” For what the tie-beams are in houses, that rulers are in cities; and in the same manner as if you were to take away the former, the walls, being disunited, would fall in upon one another of their own accord; so were you to deprive the world of magistrates, and of the fear that comes of them, houses at once, and cities, and nations, would fall on one another in unrestrained confusion, there being no one to repress, or repel, or persuade them to be peaceful, by the fear of punishment!
3. Let us not then be grieved, beloved, by the fear of our rulers, but let us give thanks to God that He hath removed our listlessness, and rendered us more diligent. For tell me, what harm hath arisen from this concern and anxiety? Is it that we are become more grave, and gentle; more diligent, and attentive? that we see no one intoxicated, and singing lascivious airs? Or is it that there are continual supplications, and prayers, and tears? that unseasonable laughter, and impure words, and all dissoluteness is banished; and that the city is now in all respects, like the pattern of a modest and virtuous woman? Dost thou grieve, I ask, for any of these reasons? For these things, assuredly, it were right to rejoice, and to be thankful to God, that by the terror of a few days He hath put an end to such stupidity!
“Very true,” saith some one, “if our danger did not go beyond fear, we should have reaped a sufficient benefit; but we are now in dread lest the mischief should proceed much farther, and we should be all placed in the extremest peril.”
Nevertheless, I say, fear not. Paul comforteth you, saying, “God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make the way of escape, that ye may be able to bear it.” He indeed Himself hath said, “I will never leave thee, nor forsake thee.” For had He resolved to punish us in deed, and in actual endurance, He would not have given us over to terror during so many days. For when He would not punish, He affrights; since if He were intending to punish, fear would be superfluous, and threatening superfluous. But now, we have sustained a life more grievous than countless deaths; fearing and trembling during so many days, and being suspicious of our very shadows; and paying the punishment of Cain; and in the midst of our sleep, starting up, through constant agony of mind. So that if we have kindled God’s wrath, we have appeased Him in the endurance of such a punishment. For if we have not paid the satisfaction due to our sins, yet it hath been enough to satisfy the mercy of God.
4. But not this, but many other grounds for confidence ought we to have. For God hath already given us not a few pledges for favourable hopes. And first of all, those who carried the evil tidings departing hence with the speed of wings, supposing they should long ere this have reached the camp, are yet delayed in the midst of their journey. So many hindrances and impediments have arisen; and they have left their horses, and are now proceeding in vehicles; whence their arrival must of necessity be retarded. For since God here stirred up our priest, and common father, and persuaded him to go forth, and undertake this embassy, he detained the messengers for a while, when they were but half way on their road, lest arriving before him they might kindle the fire, and make our teacher’s efforts to mend matters useless, when the royal ears had become inflamed. For that this hindrance on the road, was not without God’s interposition is evident from this. Men who had been familiar with such journeys all their lives, and whose constant business it was to ride on horseback, now broke down through the fatigue of this very riding; so that what hath now happened is the reverse of what took place in the case of Jonah. For God hastened him when unwilling, to go on his mission. But these, who were desirous to go, He hindered. O strange and wonderful event! He wished not to preach of an overthrow; and God forced him to go against his will. These men with much haste set forward to be the bearers of a message of overthrow, and against their will again He has hindered them! For what reason think you? Why, because in this case the haste was an injury; but in the other case, haste brought gain. On this account, He hastened him forward by means of the whale; and detained these by means of their horses. Seest thou the wisdom of God? Through the very means by which each party hoped to accomplish their object, through these each received an hindrance. Jonah expected to escape by the ship, and the ship became his chain. These couriers, by means of their horses, expected the more quickly to see the Emperor; and the horses became the obstacles; or rather, neither the horses in one case, nor the ship in the other, but the Providence of God everywhere directing all things according to its own wisdom!
5. Consider also His care over us, and how He both affrighted and consoled us. For after permitting them to set out on the very day when all these outrages were committed, as if they would report all that had taken place to the Emperor; He alarmed us all at their sudden departure. But when they were gone, and two or three days had elapsed, and we thought the journey of our Priest would now be useless, as he would arrive when it was too late, He delivered us from this fear, and comforted us by detaining them, as I observed, midway; and by providing persons coming to us from thence by the same road, to announce to us all the difficulties they had met with on their journey, that we might thus take a little breath, as indeed we did, and were relieved of a great part of our anxiety. Having heard of this, we adored God who had done it, who hath even now more tenderly than any father disposed all things for us, delaying by some invisible power those evil messengers, and all but saying to them, “Why do ye hasten? Why do ye press on, when ye are going to overwhelm so great a city? For are ye the bearers of a good message to the Emperor? Wait there till I have made ready my servant, as an excellent physician, to come up with you and anticipate you in your course.” But if there was so much of providential care in the first breaking out of this wound of iniquity, much more shall we obtain a greater freedom from anxiety, after conversion, after repentance, after so much fear, after tears and prayers. For Jonah was very properly constrained, in order that he might be forcibly brought to repentance; but ye have already given striking evidences of repentance, and conversion. Therefore, it is necessary that you should receive consolation, instead of a threatening messenger. For this reason also hath He sent our common father hence, notwithstanding the many things to hinder it. But if He had not been tender of our safety, He would not have persuaded him to this, but would have hindered him, however disposed he might be to undertake the journey.
6. There is a third reason by which I may possibly persuade you to have confidence; I mean, the present sacred season, which almost all, even unbelievers, respect; but to which this our divinely-favoured Emperor has shewn such reverence and honour, as to surpass all the Emperors who have reigned with a regard for religion before him. As a proof of this, by sending a letter on these days in honour of the feast, he liberated nearly all those who were lodged in prison; and this letter our Priest when he arrives will read to him; and remind him of his own laws, and will say to him, “Do thou exhort thyself, and remember thine own deeds! Thou hast an example for thy philanthropy at home! Thou didst choose to forbear from executing a justifiable slaughter, and wilt thou endure to perpetrate one that is unjust. Reverencing the feast, thou didst discharge those who had been convicted and condemned; and wilt thou, I ask, condemn the innocent, and those who have not committed any violence, and this when the sacred season is present? That be far from thee, O Emperor! Thou, speaking by this Epistle to all the cities, didst say, Would it were possible for me to raise even the dead.’ This philanthropy and these words we now stand in need of. To conquer enemies, doth not render kings so illustrious, as to conquer wrath and anger; for in the former case, the success is due to arms and soldiers; but here the trophy is simply thine own, and thou hast no one to divide with thee the glory of thy moral wisdom. Thou hast overcome barbarian war, overcome also Imperial wrath! Let all unbelievers learn that the fear of Christ is able to bridle every kind of authority. Glorify thy Lord by forgiving the trespasses of thy fellow-servants; that He also may glorify thee the more; that at the Day of Judgment, He may bend on thee an Eye merciful and serene, being mindful of this thy lovingkindness!” This, and much more, he will say, and will assuredly rescue us from the Emperor’s wrath. And not only will this fast be of the greatest assistance to us in influencing the Emperor in our favour, but also towards enduring what befalls us with fortitude; for we reap no small consolation from this season. For our very meeting together daily as we do, and having the benefit of hearing the divine Scriptures; and beholding each other; and weeping with each other; and praying, and receiving Benedictions, and so departing home, takes off the chief part of our distress.
7. Let us, therefore, not despond, nor give ourselves up by reason of our distress; but let us wait, expecting a favourable issue; and let us give heed to the things that are now about to be spoken. For it is my purpose to discourse to you again to day respecting contempt for death. I said to you, yesterday, that we are afraid of death, not because he is really formidable; but because the love of the kingdom hath not kindled us, nor the fear of hell laid hold of us; and because besides this we have not a good conscience. Are you desirous that I should speak of a fourth reason for this unseasonable distress, one which is not less, and truer than the rest? We do not live with the austerity that becometh Christians. On the contrary, we love to follow this voluptuous and dissolute and indolent life; therefore also it is but natural that we cleave to present things; since if we spent this life in fastings, vigils, and poverty of diet, cutting off all our extravagant desires; setting a restraint upon our pleasures; undergoing the toils of virtue; keeping the body under like Paul, and bringing it into subjection; not “making provision for the lusts of the flesh;” and pursuing the strait and narrow way, we should soon be earnestly desirous of future things, and eager to be delivered from our present labours. And to prove that what I say is not untrue, ascend to the tops of the mountains, and observe the monks who are there; some in sackcloth; some in bonds; some in fastings; some shut up in darkness. Thou wilt then perceive, that all these are earnestly desiring death, and calling it rest. For even as the pugilist is eager to leave the stadium, in order that he may be freed from wounds; and the wrestler longs for the theatre to break up, that he may be released from his toils; so also he who by the aid of virtue leads a life of austerity, and mortification, earnestly longs for death in order that he may be freed from his present labours, and may be able to have full assurance in regard to the crowns laid up in store, by arriving in the still harbour, and migrating to the place where there is no further apprehension of shipwreck. Therefore, also, hath God provided for us a life that is naturally laborious and troublesome; to the end that being here urged by tribulation, we may conceive an eager longing for future blessings; for if now, whilst there are so many sorrows, and dangers, and fears, and anxieties, surrounding us on all sides, we thus cling to the present life; when should we ever be desirous of the life to come, if our present existence were altogether void of grief and misery?
8. Thus also God acted towards the Jews. For wishing to infuse into them a desire of returning (to Canaan), and to persuade them to hate Egypt, He permitted them to be distressed by working in clay, and brick-making, that being oppressed by that weight of toil and affliction, they might cry unto God respecting their return. For if, indeed when they departed after these things had happened, they did again remember Egypt, with their hard slavery, and were urgent to turn back to that former tyranny; what if they had received no such treatment from these barbarians? when would they have ever wished to leave that strange land? To the end, therefore, that we may not be too closely attached to the earth, and grow wretched whilst gaping after present things, and become unmindful of futurity, God hath made our lives here full of labour. Let us not then cherish the love of the present life beyond what is necessary. For what doth it profit us? or what is the advantage of being closely rivetted to the desire of this present state? Art thou willing to learn in what respect this life is advantageous? It is so, inasmuch as it is the ground-work and starting point of the life to come; the wrestling-school and the arena for crowns of victory hereafter! so that if it does not provide these for us, it is worse than a thousand deaths. For if we do not wish to live so as to please God, it is better to die. For what is the gain? What have we the more? Do we not every day see the same sun, and the same moon, the same winter, the same summer, the same course of things? “The thing that hath been, shall be; and that which is done, is that which shall be done.” Let us not then at once pronounce those happy, who are alive, and bewail the dead, but let us weep for those who are in their sins, whether they be dead or alive. And on the other hand, let us call those happy in whatsoever condition they be, who are in a state of righteousness. Thou, forsooth, fearest and lamentest “one” death; but Paul, who was dying daily, was so far from shedding a tear on that account, that he rejoiced and exulted!
9. “O that I did endure the peril for God,” saith some one, “then I should have no anxiety!” But do not even now sink into despondency; for not only indeed is he well approved, who suffers in the cause of God: but he who is suffering any thing unjustly: and bearing it nobly, and giving thanks to God who permits it, is not inferior to him who sustains these trials for God’s sake. The blessed Job is a proof of this, who received so many intolerable wounds through the devil’s plotting against him uselessly, vainly, and without cause. Yet, nevertheless, because he bore them courageously, and gave thanks to God who permitted them, he was invested with a perfect crown. Be not sad then on account of death; for it is natural to die: but grieve for sin; because it is a fault of the will. But if thou grievest for the dead, mourn also for those who are born into the world; for as the one thing is of nature, so is the other too of nature. Should any one, therefore, threaten thee with death, say to him, “I am instructed by Christ not to fear them which kill the body, but are not able to kill the soul.’“ Or should he threaten thee with the confiscation of thy goods, say to him, “Naked came I out of my mother’s womb, and naked shall I return thither. We brought nothing into this world, and it is certain we can carry nothing out.” “And though thou take me not, death will come and take me; and though thou slay me not, yet the law of nature will presently interfere and bring the end.” Therefore we should fear none of these things which are brought on us by the order of nature, but those which are engendered by our own evil will; for these bring forth our penalty. But let us continually consider this, that as regards the events which come upon us unexpectedly we shall not mend them by grieving, and so we shall cease to grieve.
10. And moreover we should think of this again, that if we suffer any evil unjustly, during the present life, we discharge a multitude of sins. Therefore it is a great advantage to have out the chastisement of our sins here, and not there; for the rich man received no evil here, and therefore he was scorched in the flames there; and that this was the reason why he did not enjoy any consolation, hear in proof what Abraham saith, “Son, thou hast received thy good things; therefore thou art tormented.” But that to the good things bestowed on Lazarus, not only his virtue, but his having here suffered a thousand ills, contributed, learn also from the patriarch’s words. For having said to the rich man, “Thou hast received thy good things,” he goes on to say, “and Lazarus evil things, and for this reason he is comforted.” For as they who live virtuously, and are afflicted, receive a double reward from God, so he who liveth in wickedness, and fares sumptuously, shall have a double punishment. Again, I declare this not for the purpose of accusing those who have taken flight, for it is said, “Add not more trouble to a heart that is vexed;” nor do I say it because I wish to rebuke; (for the sick man stands in need of consolation); but for the purpose of endeavouring to promote an amendment. Let us not entrust our safety to flight, but flee from sins, and depart from our evil way. If we escape from these things, although we be in the midst of ten thousand soldiers; not one of them will be able to smite us; but not flying from these, though we ascend to the very summit of the mountains, we shall there find innumerable enemies! Let us again call to mind those three children, who were in the midst of the furnace, yet suffered no evil, and those who cast them into it, how they that sat around were all consumed. What is more wonderful than this? The fire freed those it held possession of, and violently seized those whom it did not hold, to teach thee, that not the habitation, but the habit of life, bringeth safety or punishment. Those within the furnace escaped, but those without were consumed. To each alike were the same bodies, but not the same dispositions. For this reason neither were the effects on them the same; for hay, although it lie without the flame, is quickly kindled; but gold, although it remain within, becomes the more resplendent!
11. Where now are those who said, “Let the Emperor take all, and grant us our bodies free?” Let such go and learn what is a free body. It is not immunity from punishment that makes the body free, but perseverance in a life of righteousness. The bodies of these youths, for instance, were free, though they were given over to the furnace, because they had before put off the slavery of sin. For this alone is liberty; and not an immunity from punishment, or from suffering anything fearful. But having heard of the furnace, call thou to mind the “rivers of fire,” which there shall be in that fearful day. For as on the above occasion, the fire seized upon some, but reverenced others, so also shall it be with those rivers. If any one should then have hay, wood, stubble, he increases the fire; but if he has gold and silver, he becomes the brighter. Let us therefore get together this kind of material, and let us bear the present state of things nobly; knowing that this tribulation will both bring us deliverance from that punishment if we understand how to practise true wisdom, and will also make us better here; and not only us, but often those too, who throw us into trouble, if we be vigilant; so abundant is the force of this spiritual wisdom; which was the case then even with the tyrant. For when he knew that they had suffered no harm, hear how he changed his language. “Ye servants of the most high God, come forth, and come hither.” Didst not thou say, a little before “Who is that God that shall deliver you out of my hands?” What hath happened? Whence this change? Thou sawest those without destroyed, and dost thou call on those within? Whence hath it come to pass that thou art grown wise in such matters. Thou seest how great a change took place in the monarch! Whilst he had not yet exercised his power over them, he blasphemed, but as soon as he had cast them into fire, he began to shew moral wisdom. For this reason also God permitted all to take place, whatsoever the tyrant wished, in order that He might make it manifest, that none will be able to injure those who are kept by Him. And what He did towards Job, He performed here. For on that occasion also, He permitted the devil to manifest all his power; and not till he had exhausted all his darts, and no further mode of plotting against him remained, was the combatant led out of the field, that the victory might be brilliant and indubitable. So here too He did the very same thing. He willed to overthrow their city, and God stayed him not: he willed to carry them away captive, and He hindered him not: he willed to bind them, and He permitted; to cast them into the furnace, and He allowed it: to heat the flame beyond its measure, and this too He suffered; and when there was nothing further left for the tyrant to do, and he had exhausted all his strength, then God manifested His own power, and the patience of the youths. Seest thou how God permitted these tribulations even to the end, that He might shew the assailants the spiritual wisdom of those whom they assailed, as well as His own providence. Both of which circumstances also that man then discerned, and cried out, “Ye servants of the most high God, come forth, and come hither.”
12. But consider thou with me the magnanimity of the youths; for they neither sprang out before the call, lest some should suppose they feared the fire; nor when they were called did they remain within, lest any one should think that they were ambitious and contentious. “As soon,” say they, “as thou hast learnt whose servants we are, as soon as thou hast acknowledged our Lord, we come forth to be heralds to all who are present of the power of God.” Or rather, not only they themselves, but even the enemy with his own voice, yea, both orally, and by his epistle, proclaimed to all men both the constancy of the combatants, and the strength of Him who presided over the contest. And even as the heralds, when they proclaim the names of the victorious combatants in the midst of the theatre, mention also the cities to which they belong; “such an one, of such a city!” So he too, instead of their city, proclaimed their Lord, by saying, “Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.” What is come to pass, that thou callest them the servants of God? Were they not thy servants? “Yea,” saith he, “but they have overthrown my sovereignty; they have trampled under foot my pride. They have shown by deeds, that He is their true Lord. If they were the servants of men, the fire would not have feared them; the flame would not have made way for them; for the creation knows nothing of reverencing or honoring the servants of men.” Therefore again he saith, “Blessed be the God of Shadrach, Meshach, and Abednego.”
13. Contemplate with me also, how first he proclaims the Arbiter of the contest. “Blessed be God, who hath sent His angel and delivered His servants.” This of the power of God. He speaks also of the virtue of the combatants. “Because they trusted in Him, and have changed the king’s word, and have yielded their bodies, that they might not worship any god except their own God.” Could anything equal the virtue of this? Before this, when they said, “We will not serve thy gods,” he was inflamed more fiercely than the very furnace; but now, when by their deeds they had taught him this, he was so far from being indignant, that he praised and admired them, for not having obeyed him! So good a thing is virtue, that it has even its enemies themselves to applaud and admire it! These had fought and conquered, but the vanquished party gave thanks, that the sight of the fire had not terrified them, but that the hope in their Lord had comforted them. And He names the God of the whole world after the three youths, not at all circumscribing His sovereignty, but inasmuch as these three youths were equivalent to the whole world. For this reason he both applauds those who had despised him, and passing by so many governors, kings, and princes, those who had obeyed him, he stands in admiration of the three captives and slaves, who derided his tyranny! For they did these things, not for the sake of contention, but for the love of wisdom; not of defiance, but of devotion; not as being puffed up with pride, but fired with zeal. For great indeed is the blessing of a hope in God; which then also the barbarian learned, and making it manifest that it was from that source they had escaped the impending peril, he exclaimed aloud: “Because they trusted in Him!”
14. But I say all this now, and select all the histories that contain trials and tribulations, and the wrath of kings, and their evil designs, in order that we may fear nothing, save only offending God. For then also was there a furnace burning; yet they derided it, but feared sin. For they knew that if they were consumed in the fire, they should suffer nothing that was to be dreaded; but that if they were guilty of impiety, they should undergo the extremes of misery. It is the greatest punishment to commit sin, though we may remain unpunished; as on the other hand, it is the greatest honour and repose to live virtuously, though we may be punished. For sins separate us from God; as He Himself speaks; “Have not your sins separated between you and Me?” But punishments lead us back to God. As one saith, “Give peace; for Thou hast recompensed us for all things.” Suppose any one hath a wound; which is the most deserving of fear, gangrene, or the surgeon’s knife? the steel, or the devouring progress of the ulcer? Sin is a gangrene, punishment is the surgeon’s knife. As then, he who hath a gangrene, although he is not lanced, hath to sustain the malady, and is then in the worse condition, when he is not lanced; so also the sinner, though he be not punished, is the most wretched of men; and is then especially wretched, when he hath no punishment, and is suffering no distress. And as those who have a disease of the spleen, or a dropsy, when they enjoy a plentiful table, and cool drinks, and a variety of delicacies, and condiments, are then especially in a most pitiable state, increasing as they do their disease by luxury; but should they rigorously subject themselves to hunger and thirst, according to medical laws, they might have some hope of recovery; so also those who live in iniquity, if they are punished, may have favourable hopes; but if, together with their wickedness, they enjoy security and luxury, they become more wretched than those who cram their bellies, though they are in a state of dropsy; and so much the more, as the soul is better than the body. If then thou seest any who are in the same sins, and some of them struggling continually with hunger, and a thousand ills; while others are drinking their fill, and living sumptuously, and gormandizing; think those the better off, who endure sufferings. For not only is the flame of voluptuousness cut off by these misfortunes, but they also depart to the future Judgment, and that dread tribunal, with no small relief; and go hence, having discharged here the penalty of the greater part of their sins by the ills they have suffered.
15. But enough of consolation. It is time for us now, at last, to proceed to the exhortation on the subject of avoiding oaths, and to remove that seeming palliation on behalf of those who swear, which is but futile, and useless. For when we bring an accusation against them, they allege the case of others who do the very same thing; and they say, “such and such persons swear.” Let us then say to these, Nevertheless; such a man does not swear: and God will give His judgment concerning thee, from those who do good works; for sinners do not profit sinners by fellowship in transgressions; but they who perform what is right condemn sinners. For they who gave not Christ food, or drink, were many; but they rendered no aid to each other. Similar also was the case of the five virgins, who found no pardon from companionship, but being condemned by a comparison with those who had acted wisely, both these and the former were alike punished.
16. Dismissing then this argument of frigid self-deception, let us not look at the case of those who fall, but at those who fashion their conduct rightly; and let us endeavour to carry along with us a memento of the present fast when it is over. And as it often happens when we have purchased a vestment, or a slave, or a precious vase, we recall again the time when we did so, and say to each other, “That slave I purchased at such a festival; that garment I bought at such a time;” so, in like manner, if we now reduce to practice this law, we shall say, I reformed the practice of swearing during that Lent; for till then I was a swearer; but from barely hearing an admonition, I have abstained from the sin.
But “the custom,” it may be objected, “is a hard thing to be reformed.” I know it is; and therefore am urgent to throw you into another custom, which is good and profitable. For when you say, it is difficult for me to abstain from what is habitual; for that very reason, I say, you should make haste to abstain, knowing for certain, that if you once make another custom for yourself of not swearing, you will want no labour afterwards. Which is the more difficult thing; not to swear, or to remain the whole day without food; and to shrivel up on water-drinking, and meagre diet? It is evident that the latter surpasses the former; yet, notwithstanding, custom has made this matter so possible and easy of execution, that when the fast comes round, although any one should exhort a thousand times, or as frequently constrain and compel one to partake of wine, or taste of any other of those things which are forbidden during fasts, yet a man would prefer to suffer anything, rather than touch the prohibited article of food; and that not for want of relish for the table, nevertheless, we bear it all with fortitude, from the habit of our conscience. And the case will be the same in regard to oaths; and just as if now, any one were to impose ever so great necessity, you would remain immovable, holding fast the habit; so also in that case, if any one should urge you ten thousand times, you would not depart from your custom.
18. When you go home, therefore, discourse of all these things with those who are in your house; and as many persons often do, when they come back from a meadow, having plucked there a rose, or a violet, or some flower of that kind, they return twisting it about with their fingers; and as some, again, when they quit the gardens to go home, take with them branches of trees, with their fruit upon them; and as others, moreover, from sumptuous feasts, carry away leavings of the entertainment for their dependents; so indeed do thou, departing from hence, take an exhortation home to thy wife, thy children, and all thine household. For this admonition is more profitable than the meadow, the garden, or the banquetting table. These roses never wither; these fruits never drop off; these dainties never corrupt. The former yield a temporary delight; but the latter a lasting advantage, not only after this reformation has taken place, but in the very act of reforming. For think what a good practice this would be, having dismissed all other matters public or private, to discourse only of the divine laws continually, at the table, in the forum, and in your other meetings. Would we give our attention to these things, we should say nothing of a dangerous or injurious nature, nor should we sin unwittingly. Giving our leisure to discourse respecting these things, we should be able to withdraw our soul even from this despondency that hangs over us, instead of looking with so much anxiety as we do, whilst we say one to another, “Hath the Emperor heard what hath happened? Is he incensed? What sentence hath he pronounced? Hath any one petitioned him? What? Will he himself endure to destroy utterly a city so great and populous?” Casting these and all such cares upon God, let us be anxious only as to what He hath commanded! Thus shall we rid ourselves of all these sorrows; and although ten only among us should succeed, the ten would quickly become twenty; the twenty fifty; the fifty a hundred; the hundred a thousand; the thousand all the city. And just as when ten lamps are lighted, one may easily fill the whole house with light, so also with respect to right actions; should only ten act rightly, we shall light up a general flame throughout the city, to shine forth, and to procure us safety. For not so naturally does the fire, when it falls upon a forest, kindle the neighbouring trees successively, as will the emulation for virtue, when it seizes upon a few minds, be mighty in its progress to diffuse itself through the whole community.
19. Give me cause, then, to exult over you both in the present life, and at that future Day, when those to whom talents have been entrusted, shall be summoned! Your good reputation is a sufficient reward for my labours; and if I see you living in piety, I have all I wish. Do, then, what yesterday I recommended, and to-day will repeat, and will not cease to say it. Fix a penalty for those who swear; a penalty which is a gain, and not a loss; and prepare yourselves henceforth so as you may give us a proof of success. For I shall endeavour to hold a long conversation with each of you, when this assembly is dismissed; in order that in the continuance of discourse I may discover the persons who have been acting rightly, and those who have not. And if I find any one still swearing, I shall make him manifest to all who are amended, that by reproving, rebuking, and correcting, we may quickly deliver him from this evil habit. For better it is that he should amend through being reproached here, than that he should be put to shame, and punished, in the presence of the whole assembled universe, on that Day, when our sins shall be revealed to the eyes of all men! But God forbid that any in this fair assembly should appear there suffering such things! but by the prayers of the holy fathers, correcting all our offences, and having shown forth the abundant fruit of virtue, may we depart hence with much confidence, through the grace and lovingkindness of our Lord Jesus Christ, through whom, and with whom, be glory to the Father together with the Holy Spirit, for ever and ever. Amen.
Homily VII
Recapitulation of former exhortations. Sin brought death and grief into the world, and they tend to its cure. Grief serviceable only for the destruction of sin. Remarks upon the passage, Gen. 1. 1. “In the beginning God created the heaven and the earth.” It is argued that God’s forethought for man in the work of creation affords grounds of comfort; and that mercy is shewn even in chastisement, as in the saying, “Adam, where art thou?” Concluding admonition on the avoidance of oaths.
1. Yesterday, I discoursed unto your Charity in many words, and upon many subjects; and if out of this variety, it be not possible for you to retain all, I wish more particularly to recall to memory the observation, that God hath implanted the affection grief in our natures for no other reason but because of sin, and He hath made this evident from actual experience. For whilst we are grieved and distressed through the loss of wealth; or by reason of sickness, and death, and the other evils that befall us, we not only reap no consolation from our sorrow, but we also increase the force of these calamities. But if we are in pain and sorrow for our sins, we diminish the weight of sin; we make that little which is great; and very often we blot it all out entirely. Ye should continually remember this, I repeat, in order that ye may mourn for sin only, and for nothing besides; and the additional fact, that sin, though it brought death and sadness into our life, is again destroyed by both these; which I have recently made evident. Therefore, let us fear nothing so much as sin and transgression. Let us not fear punishment, and then we shall escape punishment. Even as the Three Children were not afraid of the furnace, and so escaped from the furnace. Such indeed it becomes the servants of God to be. For if those who were brought up under the Old dispensation, when death was not yet slain, nor his “brazen gates broken down,” nor his “iron bars smitten in sunder;” so nobly encountered their end, how destitute of all defence or excuse shall we be, if, after having had the benefit of such great grace, we attain not even to the same measure of virtue as they did, now when death is only a name, devoid of reality. For death is nothing more than a sleep, a journey, a migration, a rest, a tranquil haven; an escape from trouble, and a freedom from the cares of this present life!
2. But here let us dismiss the subject of consolation; it is the fifth day we are engaged in speaking words of comfort to your Charity, and we might now seem to be troublesome. For what hath been already said is sufficient for those who give heed; but to those who are pusillanimous it will be no gain, even though we were to add to what we have said. It is now time to direct our teaching to the exposition of the Scriptures. For as, if we had said nothing in reference to the present calamity, one might have condemned us for cruelty, and a want of humanity; so, were we always discoursing of this, we might justly be condemned for pusillanimity. Commending then your hearts to God, who is able to speak into your minds, and to expel all grief from within, let us now take up our accustomed manner of instruction; and that especially since every exposition of Scripture is matter of comfort and relief. So that, although we may seem to be desisting from the topic of consolation, we shall again light upon the same subject by means of Scriptural exposition. For that all Scripture furnishes consolation to those who give attention to it, I will make manifest to you from its own evidence. For I shall not go about among the Scripture narratives to search out certain arguments consolatory; but in order that I may make the proof of the matter which I have undertaken plainer, we will take in hand the book which has to day been read to us; and bringing forward, if you will, the introduction and commencement of it, which may especially seem to present no trace of consolation, but to be altogether foreign to topics of comfort, I will make that which I affirm evident.
3. What then is this introduction? “In the beginning God made the heaven and the earth, and the earth was invisible, and unformed, and darkness was upon the face of the abyss.” Do these words seem to some of you incapable of affording consolation under distress? Is it not an historical narrative, and an instruction about the creation?
Would you then that I show the consolation that is hidden in this saying? Arouse yourselves then, and attend with earnestness to the things which are about to be spoken. For when thou hearest that God made the heaven, the earth, the sea, the air, the waters, the multitude of stars, the two great lights, the plants, the quadrupeds, the swimming and the flying animals, and all things without exception which thou seest, for thee, and for thy safety and honour; dost thou not straightway take comfort and receive this as the strongest proof of the love of God, when thou thinkest that He produced such a world as this, so fair, so vast and wonderful, for such a puny being as thyself! When therefore thou hearest that, “In the beginning God made the heaven and the earth,” run not hastily over the declaration; but traverse in thy mind the breadth of the earth; and reflect how He hath spread out so sumptuous and exquisite a table for us, and provided us with such abundant gladness. And this is, indeed, the most marvellous thing, that He gave us not such a world as this in payment for services done; or as a recompense for good works; but at the very time He formed us, He honoured our race with this kingdom. For He said, “Let us make man after our image, and after our likeness.” What is the sense of this, “after our image, and after our likeness?” The image of government is that which is meant; and as there is no one in heaven superior to God, so let there be none upon earth superior to man. This then is one, and the first respect, in which He did him honour; by making him after His own image; and secondly, by providing us with this principality, not as a payment for services, but making it entirely the gift of His own love toward man; and thirdly, in that He conferred it upon us as a thing of nature. For of governments there are some natural, and others which are elective;—natural as of the lion over the quadrupeds, or as that of the eagle over the birds; elective, as that of an Emperor over us; for he doth not reign over his fellow-servants by any natural authority. Therefore it is that he oftentimes loses his sovereignty. For such are things which are not naturally inherent; they readily admit of change and transposition. But not so with the lion; he rules by nature over the quadrupeds, as the eagle doth over birds. The character of sovereignty is, therefore, constantly allotted to his race; and no lion hath ever been seen deprived of it. Such a kind of sovereignty God bestowed upon us from the beginning, and set us over all things. And not only in this respect did He confer honour upon our nature, but also, by the very eminence of the spot in which we were placed, fixing upon Paradise as our choice dwelling, and bestowing the gift of reason, and an immortal soul.
4. But I would not speak of these things: for I say that such was the abundance of God’s care, that we may know His goodness, and His love towards man, not only from the way in which He hath honoured, but also from the way in which He hath punished us. And this, I especially exhort you to consider with attention, that God is alike good, not only whilst He is treating us with honour and beneficence, but also whilst He is punishing and chastising. And whether we should have to carry on our contest and combat against the heathen, or against the heretics, respecting the lovingkindness and goodness of God, we shall make His goodness evident, not only from the cases in which He bestows honour, but also from the cases in which He inflicts punishment. For if He is good only whilst honouring us, and not good whilst punishing us, He were but half good. But this is not the case. God forbid! Among men this may probably happen, when they inflict punishments in anger and passion; but God being free from passion, whether He exercise kindness, or whether He punish, He is alike good. Nor less does the threat of hell serve to show His goodness, than the promise of the kingdom. But how? I answer. If He had not threatened hell, if He had not prepared punishment, there are not many who would have attained the kingdom. For the promise of good things doth not so strongly induce the multitude to virtue; as doth the threat of evil things compel by fear, and arouse them to the care of the soul. So that, although hell be the opposite of the kingdom of heaven, yet each hath respect to the same end—the salvation of men; the one alluring to itself, the other driving them towards its opposite, and by the operation of fear correcting those who are carelessly disposed.
5. I do not enlarge upon this subject without reason; but because there are many who often, when famines, and droughts, and wars take place, or when the wrath of an Emperor overtakes them, or when any other unexpected events of this kind happen, deceive the simpler class by saying, that these things are unworthy of the Providence of God.
I am therefore compelled to dwell on this part of my discourse, that we may not be beguiled by words, but that we may plainly perceive, that whether He brings upon us a famine, or a war, or any calamity, whatsoever, He doth it out of His exceeding great care and kindness. For even those fathers, who especially love their offspring, will forbid them the table, and inflict stripes, and punish them by disgrace, and in endless other ways of this kind correct their children when they are disorderly; yet are they nevertheless fathers, not only while doing them honour, but when acting thus; yea, they are preeminently fathers when they act thus. But if men, who are frequently carried away beyond what is meet by the force of angry feelings, are yet held to punish those whom they love, not from cruelty and inhumanity, but from a kind care and regard; much rather is it proper to be thus minded concerning God; who in the exceeding abundance of His goodness, far transcends every degree of paternal fondness. And that you may not suppose that what I say is a mere conjecture, let us, I pray you, direct our discourse to the Scripture itself. When man, then, had been deceived and beguiled by the wicked demon, let us observe how God treated him, after his committing so great a sin. Did He then altogether destroy him? Yet the reason of the thing in justice demanded this, that one who had displayed nothing that was good, but, after enjoying so much favour, had waxed wanton even from the very first, should be made away with, and utterly destroyed; yet God acted not so; neither did He regard with disgust and aversion him who had been so ungrateful towards his Benefactor, but He comes to him as a physician cometh to a sick man.
6. Do not, O beloved, pass over unthinkingly, what has just been said! but consider what an act it was, not to send an angel, or archangel, or any other of his fellow-servants, but that the Lord Himself should have descended to him who had fallen from the right way, and should have raised him when thus cast down; and should have approached him, One to one, as a friend comes to a friend when he is unfortunate, and is plunged in great distress! For that He acted thus out of His great kindness, the very words too which He spake to him evidently show His ineffable affection. And why do I say, all the words? The first utterance signifies at once His tenderness. For He said not, what it was probable a person treated so contemptuously would say, “O wicked, yea most wicked man! When thou hadst enjoyed so great favour from Me, and hadst been honoured with such a sovereignty, being exalted above all the creatures upon the earth for no merit of thine own; and having received in actual deeds the pledges of My care, and a true manifestation of My Providence, didst thou esteem a wicked and pestiferous demon, the enemy of thy salvation, to be worthy of more credit than thy Lord and Benefactor? What proof did he give of regard for thee, like that which I have done? Did I not make for thee the heaven, the earth, the sea, the sun, the moon, and all the stars? For truly none of the angels needed this work of creation; but for thee, and for thy recreation, I made so great and excellent a world; and didst thou esteem mere words alone, a false engagement, and a promise full of deceit, as more worthy to be believed than the kindness and providence that was manifested by deeds; that thou gavest thyself over to him, and didst trample My laws under foot!” These words, and more of this kind, one who had been treated contemptuously would probably say. But God acted not so; but quite in the contrary manner. For by His first word He at once raised him up from his dejection, and gave the fearful and trembling man confidence, by being the first Himself to call him, or rather, not by merely calling him first, but by addressing him by his own familiar appellation, and saying, “Adam, where art thou?” Thus He shewed His tenderness, and the great regard He had for him. For ye must all know, that this is a mark of intimate friendship. And thus those who call upon the dead are wont to do, continually repeating their names. And so, on the other hand, those who entertain hatred and enmity against any, cannot bear to mention the very names of those who have aggrieved them. Saul, for instance, though he had sustained no injury from David, but had wronged him exceedingly, since he abhorred and hated him, could not endure to mention his proper name; but when all were seated together, not seeing David to be present, what said he? He said not, “Where is David? but, Where is the son of Jesse?’“ calling him by his father’s name. And again, the Jews did the same with respect to Christ, for since they abhorred and hated Him, they did not say, “Where is Christ?” but, “Where is that man?”
7. But God, willing to show even by this that sin had not quenched His tenderness, nor disobedience taken away His favor toward him, and that He still exercised His Providence and care for the fallen one, said, “Adam, where art thou?” not being ignorant of the place where he was, but because the mouth of those who have sinned is closed up; sin turning the tongue backward, and conscience taking hold of it; so that such persons remain speechless, held fast in silence as by a kind of chain. And God wishing therefore to invite him to freedom of utterance, and to give him confidence, and to lead him to make an apology for his offences, in order that he might obtain some forgiveness, was Himself the first to call; cutting off much of Adam’s distress by the familiar appellation, and dispelling his fear, and opening by this address the mouth that was shut. Hence also it was that he said, “Adam, where art thou?” “I left thee,” saith he, “in one situation, and I find thee in another. I left thee in confidence and glory; and I now find thee in disgrace and silence!” And observe the care of God in this instance. He called not Eve;—He called not the serpent,—but him who had sinned in the lightest degree of all, he brings first to the tribunal, in order that beginning from him who was able to find some degree of excuse, He might pass a more merciful sentence, even against her who had sinned the most. And judges, indeed, do not deign to make inquiry in their own person of their fellow-servants, and those who are partakers of a common nature with them, but putting forward some one of their attendants to intervene, they instruct him to convey their own questions to the criminal; and through him they say and hear whatever they wish, when they examine the offenders. But God had no need of a go-between in dealing with man; but Himself in His own person at once judges and consoles him. And not only this is wonderful, but also that he corrects the crimes that had been committed. For judges in general, when they find thieves and grave-robbers, do not consider how they may make them better, but how they may make them pay the penalty of the offences committed. But God, quite on the contrary, when He finds a sinner, considers not how He may make him pay the penalty, but how He may amend him, and make him better, and invincible for the future. So that God is at the same time a Judge, a Physician, and a Teacher; for as a Judge He examines, and as a Physician He amends, and as a Teacher He instructs those who have sinned, directing them unto all spiritual wisdom.
8. But if one short and simple speech thus demonstrates the care of God, what if we should read through this whole judgment, and unfold its entire records? Seest thou how all Scripture is consolation and comfort? But of these records we will speak at a befitting season; before that, however, it is necessary to state at what time this Book was given; for these things were not written in the beginning, nor at once when Adam was made, but many generations afterwards; and it were worth while to enquire for what reason this delay took place, and why at length they were given to the Jews only, and not to all men; and why written in the Hebrew tongue; and why in the wilderness of Sinai? For the Apostle doth not mention the place merely in a cursory manner; but shews that in that circumstance too there was a great subject of contemplation for us, when he saith to us: “For these are two covenants, the one from Mount Sinai, which gendereth to bondage.”
9. Other things too besides these it were to our purpose to enquire into. But I see that the time doth not permit us to launch our discourse upon so wide a sea; wherefore prudently reserving these to a fit season, we would again address you on the subject of abstinence from oaths; and we would entreat your Charity to use much diligence respecting this matter. For what is it but an absurdity, that not even a servant dares to call his master by name, nor to mention him unceremoniously, and casually, but that he should everywhere bandy about the name of the Lord of Angels familiarly with much irreverence! And if it be necessary to take the book of the Gospel, thou receivest it with hands that have been first washed; and fearfully and tremblingly, with much reverence and devotion; and dost thou unceremoniously bandy about upon thy tongue the Lord of the Gospel? Dost thou desire to learn how the Powers above pronounce that Name; with what awe, with what terror, with what wonder? “I saw the Lord,” saith the prophet, “sitting upon a throne, high, and lifted up; around Him stood the Seraphim; and one cried unto another, and said, Holy, Holy, Holy, Lord God of Sabaoth; the whole earth is full of His glory!” Perceivest thou, with what dread, with what awe, they pronounce that Name, whilst glorifying and praising Him? But thou, in thy prayers and supplications, callest upon Him with much listlessness; when it would become thee to be full of awe, and to be watchful and sober! But in oaths, where it is wholly unsuitable that this wonderful Name should be introduced, there thou makest a long string of divers forms of imprecation! What pardon then, or what excuse shall we have, howsoever we may plead this “custom”? It is said, that a certain heathen orator, by a kind of foolish habit, was continually moving his right shoulder as he went along. He conquered this habit, however, by fastening sharp knives on each side over his shoulders, so that the fear of being cut controlled the member in its unseasonable movement by fear of the wound! Do thou too, then, act thus with regard to thy tongue, and instead of the knife, suspend over it the fear of God’s chastisement, and thou wilt assuredly get the better! For it seems impossible, utterly impossible, that those should ever be overcome, who are solicitous and earnest about this, and really make it their business.
10. Ye applaud what is now said, but when ye have amended, ye will applaud in a greater degree not only us, but also yourselves; and ye will hear with more pleasure what is spoken; and ye will call upon God with a pure conscience, who is so sparing of thee, O man! that He saith, “Neither shalt thou swear by thy head.” But thou so despisest Him as to swear even by His glory. “But what shall I do,” saith one, “with those who impose necessity on me?” What kind of necessity can there be, O man? Let all men understand that thou wilt choose to suffer anything rather than transgress the law of God; and they will abstain from compelling thee. For as a proof that it is not an oath which rendereth a man worthy of credit, but the testimony of his life, the uprightness of his conversation, and his good reputation, many have often split their throats with swearing, and yet have been able to convince no one; whereas others by a mere expression of assent, have been esteemed more deserving of belief than they who swore never so much. Knowing, therefore, all these things, and placing before our eyes the punishment that is in store for those who swear, as well as for those who swear falsely, let us abstain from this evil custom, that advancing from hence to the correction of what remains, we may enjoy the blessedness of the life to come, which God grant that we may all be found worthy to obtain, by the grace and love toward man of our Lord Jesus Christ, through Whom and with Whom to the Father with the Holy Ghost be glory, and power, and honour, now and ever, and world without end. Amen.
Homily VIII
An exhortation to virtue—and particularly upon the passage, “God was walking in Paradise in the cool of the day:”—and again on the subject of abstaining from oaths.
Ye have lately heard, how all Scripture bringeth consolation and comfort, although it be an historical narrative. For instance, “In the beginning, God created the heaven and the earth,” was an historical declaration; but it was shewn in our discourse, that this sentence was one pregnant with comfort; as, for example, that God made us a twofold table, by spreading out the sea and the land at the same time; by kindling above the twofold lights, the sun and moon; by determining the twofold seasons of their course, the day and night, the one for labour, and the other for rest. For the night ministers to us no less benefit than the day. But as I said with reference to trees, those which are barren, rival in their utility those which bear fruit; since we are thus not necessitated to touch those trees which are pleasant for food, for the purposes of building. The wild and untamed animals are also subservient to our need, in no less a degree than the tame animals; by driving us together, through the fear of them, into cities; making us more cautious, and binding us to one another; and by exercising the strength of some, and freeing others from their sicknesses; for the physicians concoct many medicines out of these; and by reminding us of our ancient sin. For when I hear it said, “The fear of you, and the dread of you, shall be upon all the wild beasts of the earth:” and then observe, that this honour was afterwards curtailed, I am reminded of sin, which hath dissipated the fear of us, and undermined our authority. Thus I become a better and a wiser man, whilst I learn the harm that sin hath occasioned us. As then, what I said was, that the things alluded to, and others of a similar kind, which God, who is the Maker, knoweth of, contribute not a little to our present life; so now also I say, that the night no less than the day brings along with it its advantage, being a rest from labours, and a medicine for disease. Often, indeed, physicians, though exerting themselves in many ways, and preparing an endless variety of remedies, are not able to deliver the man who is labouring under infirmity. But sleep coming upon him of its own accord hath entirely removed the disease, and freed them from an infinite deal of trouble. Night, again, is not only a medicine for bodily labours, but also for mental diseases, in giving rest to anguished souls. Ofttimes it happeneth that some one hath lost a son; and comforters without number have been of no avail to withdraw him from tears and groans. But on the approach of night, conquered by the despotic power of sleep, he hath closed his eyelids in slumber, and received some small relief from the miseries of the day time.
2. And now, I pray you, let us proceed to the subject which hath given rise to these observations. For well I know, that ye are all eagerly awaiting this matter; and that each one of you is in pain till he learn on what account this Book was not given from the beginning. But even now I do not see that the time is fit for a discourse on this subject. And why so? Because the week hath nearly arrived at its close with us, and I fear to touch upon a subject, the exposition of which I should presently afterwards be obliged to cut short. For the subject requires of us several days in succession, and a continuous effort of memory: wherefore we must again defer it. But take it not amiss! we will assuredly pay you the debt with interest; for thus it is expedient both for you, and for us who are to discharge it. Meanwhile, however, let us now speak on that subject which we left out yesterday. And what was it we left out yesterday? “God was walking,” it says, “in Paradise in the cool of the day.” What is here meant, I ask? “God was walking!” God was not walking; for how should He do this who is everywhere present and filleth all things? But He caused a perception of this sort in Adam, in order that he might collect himself; that he might not be careless; that in flying and in hiding himself, he might present beforehand some portion of the excuse, even before any words had passed. For even as those who are about to be led to the tribunal, to sustain the charges respecting the crimes they have committed, present themselves before those who are to try them with a squalid, begrimed, sad, and subdued visage, in order that from their appearance, they may incline them to loving-kindness, mercy, and forgiveness, so also did it happen in the case of Adam. For it was necessary that he should be led to this Tribunal in a subdued state. Therefore God took him beforehand, and humbled him. But that some one was walking there, he perceived; but whence came he to suppose that God was walking there? Such is the habitual custom of those who have committed sin. They are suspicious of all things; they tremble at shadows; they are in terror at every sound, and they imagine that every one is approaching them in a hostile manner. Often therefore the guilty, when they observe people running on another business, suppose that they are come against them; and when others are conversing one with another on quite a different subject, they that are conscious of sin suppose they are conversing about them.
3. For such is the nature of sin, that it betrays whilst no one finds fault; it condemns whilst no one accuses; it makes the sinner a timid being; one that trembles at a sound; even as righteousness has the contrary effect. Hear, at least, how the Scripture describes this cowardice of the former, and this boldness of the latter. “The wicked flee when no man pursueth.” How doth he flee when no man pursueth? He hath that within which drives him on—an accuser in his conscience; and this he carries about everywhere; and just as it would be impossible to flee from himself, so neither can he escape the persecutor within; but wherever he goeth, he is scourged, and hath an incurable wound! But not such is the righteous man. Of what nature then is he? Hear: “The righteous is bold as a lion!” Such a man was Elias. He saw, for instance, the king coming towards him, and when he said, “Why is it that thou pervertest Israel?” he answered, “I pervert not Israel, but thou and thy father’s house.” Truly, the just man is bold as a lion; for he stood up against the king just as a lion doth against some vile cur. Although the one had the purple, the other had the sheepskin, which was the more venerable garment of the two; for that purple brought forth the grievous famine; but this sheepskin effected a liberation from that calamity! It divided the Jordan! It made Elisha a two-fold Elias! O how great is the virtue of the Saints! Not only their words; not only their bodies, but even their very garments are always esteemed venerable by the whole creation. The sheepskin of this man divided the Jordan! the sandals of the Three Children trampled down the fire! The word of Elisha changed the waters, so that it made them to bear the iron on their surface! The rod of Moses divided the Red Sea and cleft the rock! The garments of Paul expelled diseases! The shadow of Peter put death to flight! The ashes of the holy Martyrs drive away demons! For this reason they do all things with authority, even as Elias did. For he looked not on the diadem, nor the outward pomp of the king, but he looked on the soul clad in rags, squalid, begrimed, and in a more wretched condition than that of any criminal; and seeing him the captive and slave of his passions, he despised his power. For he seemed to see a king but in a scene, and not a real one. For what was the advantage of outward abundance, when the poverty within was so great? And what harm could outward poverty do, when there was such a treasure of wealth within? Such a lion also was the blessed Paul; for when he had entered into the prison, and only raised his voice, he shook all the foundations; he gnawed in pieces the fetters, employing not his teeth, but words; on which account it were fitting to call such men not merely lions, but something more than lions; for a lion ofttimes, after he hath fallen into a net, is taken; but the Saints when they are bound, become still more powerful; just as this blessed man did then in the prison, having loosed the prisoners, shaken the walls, and bound the keeper, and overcome him by the word of godliness. The lion uttereth his voice, and putteth all the wild beasts to flight. The Saint uttereth his voice, and driveth away the demons on every side! The weapons of the lion are a hairy mane, pointed claws, and sharp teeth. The weapons of the righteous man are spiritual wisdom, temperance, patience, contempt of all present things. Whoever hath these weapons shall not only be able to deride wicked men, but even the adverse powers themselves.
4. Study then, O man, the life according to God, and no one shall conquer thee at any time; and although thou mayest be accounted the most insignificant of men, thou shalt be more powerful than all. On the other hand, if thou art indifferent about virtue of soul, though thou wert the most powerful of men, thou wilt easily be worsted by all that assail thee. And the examples already quoted proved this. But if thou art desirous, I will also endeavour to teach thee by actual facts the unconquerableness of the righteous, and the vulnerable condition of sinners. Hear then how the prophet intimates both these particulars. “The ungodly,” saith he, “are not so, but are like the chaff which the wind scattereth away from the face of the earth.” For even as chaff lies exposed to the gusts of wind, and is easily caught up and swept along, so is also the sinner driven about by every temptation; for whilst he is at war with himself, and bears the warfare about with him, what hope of safety does he possess; betrayed as he is at home, and carrying with him that conscience, which is a constant enemy? Such, however, is not the nature of the righteous man. But what manner of man is he? Hear the same prophet, saying, “They that trust in the Lord are as Mount Zion.” What means then, “As Mount Zion?” “He shall not be shaken,” saith he, “for ever.” For whatever engines thou bringest up, whatever darts thou hurlest, desiring to overturn a mountain, thou wilt never be able to prevail; for how canst thou? thou wilt break in pieces all thine engines, and exhaust thine own strength. Such also is the righteous man. Whatever blows he may receive, he suffereth no evil therefrom; but destroyeth the power of those who take counsel against him, and not of men only, but of demons. Thou hast heard often what engines the Devil brought up against Job; but not only did he fail to overthrow that mountain, but drew back exhausted, his darts broken to pieces, and his engines rendered useless, by that assault!
5. Knowing these things, let us take heed to our life; and let us not be earnest as to the goods that perish; neither as to the glory that goeth out; nor as to that body which groweth old; nor as to that beauty which is fading; nor as to that pleasure which is fleeting; but let us expend all our care about the soul; and let us provide for the welfare of this in every way. For to cure the body, when diseased, is not an easy matter to every one; but to cure a sick soul is easy to all; and the sickness of the body requires medicines, as well as money, for its healing; but the healing of the soul is a thing that is easy to procure, and devoid of expense. And the nature of the flesh is with much labour delivered from those wounds which are troublesome; for very often the knife must be applied, and medicines that are bitter; but with respect to the soul there is nothing of this kind. It suffices only to exercise the will, and the desire, and all things are accomplished. And this hath been the work of God’s providence. For inasmuch as from bodily sickness no great injury could arise, (for though we were not diseased, yet death would in any case come, and destroy and dissolve the body); but everything depends upon the health of our souls; this being by far the more precious and necessary, He hath made the medicining of it easy, and void of expense or pain. What excuse therefore, or what pardon shall we obtain, if when the body is sick, and money must be expended on its behalf, and physicians called in, and much anguish endured, we make this so much a matter of our care (though what might result from that sickness could be no great injury to us), and yet treat the soul with neglect? And this, when we are neither called upon to pay down money; nor to give others any trouble; nor to sustain any sufferings; but without any of all these things, by only choosing and willing, have it in our power to accomplish the entire amendment of it; and knowing assuredly that if we fail to do this, we shall sustain the extreme sentence, and punishments, and penalties, which are inexorable! For tell me, if any one promised to teach thee the healing art in a short space of time, without money or labour, wouldest thou not think him a benefactor? Wouldest thou not submit both to do and to suffer all things, whatsoever he who promised these things commanded? Behold, now, it is permitted thee without labour to find a medicine for wounds, not of the body, but of the soul, and to restore it to a state of health, without any suffering! Let us not be indifferent to the matter! For pray what is the pain of laying aside anger against one who hath aggrieved thee? It is a pain, indeed, to remember injuries, and not to be reconciled! What labour is it to pray, and to ask for a thousand good things from God, who is ready to give? What labour is it, not to speak evil of any one? What difficulty is there in being delivered from envy and ill-will? What trouble is it to love one’s neighbour? What suffering is it not to utter shameful words, nor to revile, nor to insult another? What fatigue is it not to swear? for again I return to this same admonition. The labour of swearing is indeed exceedingly great. Oftentimes, whilst under the influence of anger or wrath, we have sworn, perhaps, that we would never be reconciled to those who have injured us. Yet afterwards, when our wrath was quenched, and our anger allayed, desiring to be reconciled, and restrained by the obligation of these oaths, we have suffered the same anguish, as if we were in a snare, and held fast by indissoluble bonds. Of which fact the Devil being aware, and understanding clearly that anger is a fire; that it is easily extinguished, and that when it is extinguished, then reconciliation and love follows; wishing this fire to remain unquenched, he often binds us by an oath; so that although the anger should cease, the obligation of the oath remaining may keep up the fire within us; and that one of these two things may take place, either that being reconciled we are forsworn, or that not being reconciled we subject ourselves to the penalties of cherishing malice.
6. Knowing these things then, let us avoid oaths; and let our mouth continually practise the saying, “Believe me;” and this will be to us a foundation for all pious behaviour; for the tongue, when it has been disciplined to use this one expression, is ashamed, and would blush to utter words that are disgraceful and ugly; and should it at any time be drawn away by habit, it will be checked again, by having many accusers. For when any one observes him who is not a swearer giving utterance to foul words, he will take his advantage over him, and ridicule, and exclaim tauntingly, “Thou who sayest in all affairs, Believe me,’ and venturest not to utter an oath, dost thou disgrace thy tongue with these shameful expressions?” So that being forcibly urged by those who are with us, even if unwilling, we shall return again to a pious behaviour. “But what,” says one, “if it be necessary to take an oath?” Where there is a transgression of the law, there is no such thing as necessity. “Is it possible then,” it is replied, “not to swear at all?” What sayest thou? Hath God commanded, and darest thou to ask if it be possible for His law to be kept? Why, truly it is a thing impossible that His law should not be kept; and I am desirous to persuade you from present circumstances of this; that so far from its being impossible not to swear, it is impossible to swear. For behold, the inhabitants of the city were commanded to bring in a payment of gold, such as it might have seemed beyond the power of many to do; yet the greater part of the sum has been collected; and you may hear the tax gatherers saying, “Why delay, man? Why put us off from day to day? It is not possible to avoid it. It is the law of the Emperor, which admits of no delay.” What sayest thou, I ask? The Emperor hath commanded thee to bring in thy money, and it is impossible not to bring it in! God hath commanded thee to avoid oaths! and how sayest thou, it is impossible to avoid them!
7. I am now for the sixth day admonishing you in respect of this precept. Henceforth, I am desirous to take leave of you, meaning to abstain from the subject, that ye may be on your guard. There will no longer be any excuse or allowance for you; for of right, indeed, if nothing had been said on this matter, it ought to have been amended of yourselves, for it is not a thing of an intricate nature, or that requires great preparation. But since ye have enjoyed the advantage of so much admonition and counsel, what excuse will ye have to offer, when ye stand accused before that dread tribunal, and are required to give account of this transgression. It is impossible to invent any excuse; but of necessity you must either go hence amended, or, if you have not amended, be punished, and abide the extremest penalty! Thinking, therefore, upon all these things, and departing hence with much anxiety about them, exhort ye one another, that the things spoken of during so many days may be kept with all watchfulness in your minds, so that whilst we are silent, ye instructing, edifying, exhorting one another, may exhibit great improvement; and having fulfilled all the other precepts, may enjoy eternal crowns; which God grant we may all obtain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom be glory, to the Father, together with the Holy Ghost, for ever and ever. Amen.
Homily IX
Commendation of those who had laid aside the practice of swearing. It is shown that no one need scruple about hearing the divine oracles in the Church after a meal. Answer to the question, Why it was so long before the Holy Scriptures were given? Comment on the passage, “The heavens declare the glory of God,” with a description of the natural world. And finally, an admonition against swearing.
1. It was but lately that I spoke to you as I do now to you again! And O that I could be always with you,—yea, rather am I always with you, though not by bodily presence, yet by the power of love! For I have no other life but you, and the care of your salvation. As the husbandman hath no other anxiety, but about his seeds and his harvests; and the pilot about the waves and the harbours; so the preacher is anxious with respect to his auditors and their progress, even as I am at the present time! Wherefore I bear you all upon my mind, not only here, but also at home. For if the multitude be great, and the measure of my heart be narrow, yet love is wide; and “ye are not straitened in us.” I will not add what follows next, for neither are we straitened with you. Whence is this apparent? Because I have met with many who have said, “We have performed the precept, by making rules for each other, defining penalties for those who swear, and enforcing punishment upon those who transgress this law.” A punishment which is indeed well becoming you, and which is a sign of the greatest charity. For I am not ashamed of making myself busy in these matters, since this love of interference does not proceed from idle curiosity but from tender care. For if it be no reproach to the physician to make enquiry concerning the patient, neither is it any fault in us to be ever asking about your salvation; since thus being informed what has been accomplished, and what has been left undone, we shall be able to apply the further remedies with the requisite knowledge. These things we have ascertained by enquiry; and we give thanks to God that we have not sown our seed upon rocks, nor dropped it amidst thorns; and that we have neither needed much time, nor long delay, in order that we might reap the harvest. On this account I have you continually upon my heart. On this account I do not feel the labours of teaching, being eased of the burden by the profit of the hearer. This reward is, indeed, sufficient to recruit our strength, to give us wings, to elevate us, and to persuade us to undergo the utmost toil on your behalf.
2. Since therefore ye have manifested much generosity of feeling, suffer us to discharge the further debt of which we gave a promise the other day; although indeed I see not all present who were here when I made the promise. What, I would ask, can be the cause of this? What hath repelled them from our table? He that hath partaken of a bodily meal, it would seem, has thought it an indignity after receiving material food, to come to the hearing of the divine oracles. But not rightly do they think thus. For if this were improper, Christ would not have gone through His large and long discourses after that mystic supper; and if this had been unsuitable, He would not, when He had fed the multitude in the desert, have communicated His discourses to them after that meal. For (if one must say something startling on this point), the hearing of the divine oracles at that time is especially profitable. For when thou hast made up thy mind that after eating and drinking thou must repair also to the assembly, thou wilt assuredly be careful, though perchance with reluctance, of the duty of sobriety; and wilt neither be led away at any time into excess of wine, or gluttony. For the thought, and the expectation of entering the church, schools thee to partake of food and drink with becoming decency; lest, after thou hast entered there, and joined thy brethren, thou shouldest appear ridiculous to all present, by smelling of wine, and unmannerly eructation. These things I now speak not to you who are now present, but to the absent; that they may learn them through your means. For it is not having eaten that hinders one’s hearing, but listlessness. But thou whilst deeming it to be a condemnation not to fast, then addest another fault, which is far greater and heavier, in not being a partaker of this sacred food; and having nourished the body, thou consumest the soul with famine. Yet what kind of apology hast thou for doing this? For in the matter of fasting thou hast, perhaps, bodily weakness to plead, but what hast thou to say with respect to hearing? For surely weakness of body is no impediment to thy partaking of the divine oracles! If I had said, “Let no one who has breakfasted mix with us;” “let no one who has eaten be a hearer,” thou wouldest have had some kind of excuse; but now, when we would fain drag, entice, and beseech you to come, what apology can ye have for turning away from us? The unfit hearer is not he that hath eaten and drunk; but he who gives no heed to what is said, who yawns, and is slack in attention, having his body here, but his mind wandering elsewhere, and such a one, though he may be fasting, is an unprofitable hearer. On the other hand, the man who is in earnest, who is watchful and keeps his mind in a state of attention, though he may have eaten and drunk, will be our most suitable hearer of all. For this rule, indeed, very properly prevails with relation to the secular tribunals and councils. Inasmuch as they know not how to be spiritually wise, therefore they eat not to nourishment, but to bursting; and they drink often to excess. For this reason, as they render themselves unfit for the management of their affairs, they shut up the court-houses and council-chambers in the evening and at midday. But here there is nothing of this sort,—God forbid! But he who has eaten will rival him who fasts, as far as regards sobriety of soul; for he eats and drinks, not so as to distend the stomach, or to darken the reason, but in such a way as to recruit the strength of the body when it has become weakened.
3. But enough of this admonition. It is time now to deal with our subject; although our mind holds back and shrinks from giving this instruction, on account of those who are not come. And just as an affectionate mother when she is about to spread out her table, grieves and laments when all her children are not there, thus also do I now suffer; and when I think of the absence of our brethren, I am reluctant to discharge my debt. But ye have it in your power to rid me of this tardiness. For if ye promise me that ye will convey to them an exact report of all I say, we shall readily pay you down the whole; for thus the instructions, charitably afforded on your part, will make up to them for their absence; and ye will hear me the more attentively, knowing that you must necessarily give an account of these things to others. In order then that our subject may be made the clearer, let us take it up and repeat it from the beginning. We were enquiring, then, the other day, “On what account the Scriptures were delivered after so many years. For this Book was delivered neither in the time of Adam, nor of Noah, nor of Abraham, but in that of Moses. And I hear many who say, that if the Book was profitable, it ought to have been delivered from the very beginning; but if it was useless, it ought not to have been delivered afterwards. But this is an obsolete argument; for it is not quite true that anything which is profitable ought to have been delivered from the beginning, nor if anything was delivered from the beginning, is it quite necessary that the same should continue afterwards. For example; Milk is useful, yet it is not always given; but it is given to us only when we are children; and solid food is useful; but no one ever gives it us in the beginning of our life, but when we have passed out of the age of childhood. Again, the summer season is useful; but it does not show itself constantly; and the winter season is advantageous; yet this too makes room for others. What then? Do they say that the Scriptures are not useful? I reply; they are most useful and most necessary. And if so useful, for what reason then, say they, were they not delivered to us from the beginning? It was because God was desirous of instructing the nature of man, not by letters, but by things. But what does the expression “by things” signify? By means of the Creation itself.
4. Observe then, how the Apostle, alighting upon this same topic, and directing himself to those very Greeks who said, that they had not from the beginning learnt the knowledge of God from the Scriptures, frames his answer. Having said that, “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;” when he saw that he was met by an objection; and that many would still enquire, from whence the Gentiles knew the truth of God, he goes on to add, “Because that which may be known of God is manifest in them.” But how is it manifest in them? How were they able to know God, and who hath shewed? Declare this. “God,” saith he, “hath shewed it unto them.” In what manner? By the sending of what kind of prophet? what evangelist? what kind of teacher? if the holy Scriptures were not yet given. “The invisible things of Him,” says he, “from the creation of the world are clearly seen, being understood by the things that are made, even His eternal Power and Godhead.” But what he means is just this, He hath placed His Creation in the midst, before the eyes of all men; in order that they may guess at the Creator from His works; which, indeed, another writer has referred to; “For from the greatness and beauty of the creatures, proportionably the Maker of them is seen.” Seest thou the greatness? Marvel at the power of Him that made it! Seest thou the beauty? be astonished at the wisdom which adorned it! This it was which the prophet signified when he said, “The heavens declare the glory of God.” How then, tell me, do they declare it? Voice they have none; mouth they possess not; no tongue is theirs! how then do they declare? By means of the spectacle itself. For when thou seest the beauty, the breadth, the height, the position, the form, the stability thereof during so long a period; hearing as it were a voice, and being instructed by the spectacle, thou adorest Him who created a body so fair and strange! The heavens may be silent, but the sight of them emits a voice, that is louder than a trumpet’s sound; instructing us not by the ear, but through the medium of the eyes; for the latter is a sense which is more sure and more distinct than the former.
5. For if God had given instruction by means of books, and of letters, he who knew letters would have learnt what was written; but the illiterate man would have gone away without receiving any benefit from this source, unless some one else had introduced him to it; and the wealthy man would have purchased the Bible, but the poor man would not have been able to obtain it. Again, he who knew the language that was expressed by the letters, might have known what was therein contained; but the Scythian, and the Barbarian, and the Indian, and the Egyptian, and all those who were excluded from that language, would have gone away without receiving any instruction. This however cannot be said with respect to the heavens; but the Scythian, and Barbarian, and Indian, and Egyptian, and every man that walks upon the earth, shall hear this voice; for not by means of the ears, but through the sight, it reaches our understanding. And of the things that are seen, there is one uniform perception; and there is no difference, as is the case with respect to languages. Upon this volume the unlearned, as well as the wise man, shall be alike able to look; the poor man as well as the rich man; and wherever any one may chance to come, there looking upwards towards the heavens, he will receive a sufficient lesson from the view of them: and the prophet himself intimated and indicated this fact, that the creation utters this voice so as to be intelligible to barbarians, and to Greeks, and to all mankind without exception, when he spoke on this wise; “There is no speech, nor language, where there voice is not heard.” What he means is to this effect, that there is no nation or tongue which is unable to understand this language; but that such is their utterance, that it may be heard of all mankind. And that not merely of the heavens, but of the day and night. But how of the day and night? The heavens, indeed, by their beauty and magnitude, and by all the rest, astonish the beholder, and transport him to an admiration of the Creator; but as to the day and night, what can these show us of the same kind? Nothing certainly of the same kind, but other things which are not inferior to them; as for example; the harmony, and the order which they so accurately observe. For when thou considerest how they distribute between them the whole year, and mutually divide the length of the whole space, even as if it were by a beam and scales, thou wilt be astonished at Him who hath ordered them! For just as certain sisters dividing their father’s inheritance among themselves with much affection, and not insulting one another in the smallest degree, even so too the day and the night distribute the year with such an equality of parts, with the utmost accuracy; and keep to their own boundaries, and never push one another aside. Never hath the day been long in winter; and in like manner never hath the night been long in summer, whilst so many generations have passed away; but during so great an interval and length of time one hath not defrauded the other even in the smallest degree; not of half an hour’s space, no, nor of the twinkling of an eye!
6. Therefore also the Psalmist, struck with astonishment at the equality of this distribution, exclaimed, “Night unto night sheweth knowledge.” If thou knowest how to meditate wisely on these matters, thou wilt admire the Being who fixed these immoveable boundaries even from the beginning. Let the avaricious hear these things; and those who are coveting the wealth of others; and let them imitate the equality of the day and night. Let those who are puffed up and high-minded also hear; and those who are unwilling to concede the first places to others! The day gives place to the night, and does not invade the territory of others! But thou, whilst always enjoying honour, canst thou not bear to share it with thy brethren? Consider also with me the wisdom of the Lawgiver. In winter He hath ordered that the night should be long; when the germs are tender, and require more coolness; and are unable to sustain the hotter rays of the sun; but when they are somewhat grown, the day again increases with them, and becomes then the longest, when the fruit has now attained ripeness. And this is a beneficial arrangement not only for seeds, but for our bodies. For since during winter, the sailor, and the pilot, and the traveller, and the soldier, and the farmer, sit down for the most part at home, fettered by the frost; and the season is one of idleness; God hath appointed that the greater part of this time should be consumed in night, in order that the length of the day might not be superfluous, when men were unable to do anything. Who can describe the perfect order of the seasons; and how these, like some virgins dancing in a circle, succeed one another with the happiest harmony; and how those who are in the middle cease not to pass over to the opposite ones with a gradual and noiseless transition? Therefore, neither are we overtaken by the summer immediately after winter; nor by the winter immediately after the summer; but mid-way the spring is interposed; that while we gently and gradually take up one season after the other, we may have our bodies hardened to encounter the summer heat without uneasiness. For since sudden changes to opposite extremes are productive of the worst injury and disease, God hath contrived that after winter we should take up the spring, and after the spring the summer; and after the summer the autumn; and thus transport us to winter, so that these changes from seasons which are opposite, should come upon us harmlessly and by degrees, through the aid of intermediate ones. Who then is so wretched and pitiable, that beholding the heavens; and beholding sea, and land; and beholding this exact adjustment of the seasons, and the unfailing order of day and night, he can think that these things happen of their own accord, instead of adoring Him who hath arranged them all with a corresponding wisdom!
7. But I have yet somewhat more to say on this head. For not only, indeed, does the magnitude and beauty of the creation, but also the very manner of it, display a God who is the artificer of the universe. For since we were not present at the beginning, whilst he was engaged in the work of forming and creating all things; nor had we been present, could we have known how they came into being, the power that disposed them being invisible; He hath made the mode of this creation to become our best teacher, by compounding all things in a manner which transcends the course of nature. Perhaps what I have said, is not sufficiently clear. Therefore it is necessary that I should again repeat it in a clearer manner. All men, then, must admit that it is the course of nature for water to be supported on the earth, and not the earth on the waters. For the earth being a certain dense, hard, unyielding, and solid substance, is easily able to support the nature of water; but the water, which is fluid, and rare, and soft, and diffusive, and giving way to all it meets with, must be unable to support any solid body, though it were of the lightest kind. Often indeed when a small pebble fails upon it, it yields, and makes way, and sends it down to the bottom. When therefore thou beholdest not a small pebble, but the whole earth borne upon the waters, and not submerged, admire the power of Him who wrought these marvellous things in a supernatural manner! And whence does this appear, that the earth is borne upon the waters? The prophet declares this when he says, “He hath founded it upon the seas, and prepared it upon the floods.” And again: “To him who hath founded the earth upon the waters.” What sayest thou? The water is not able to support a small pebble on its surface, and yet bears up the earth, great as it is; and mountains, and hills, and cities, and plants, and men, and brutes; and it is not submerged! What do I say? Is not submerged? How comes it to pass, that since the water has been in close contact with it below, during so long a period, it has not been dissolved, and the whole of it become mud? For the substance of wood, when soaked in water but a little time, is rotted and dissolved; and why do I say of wood? What can be firmer than iron? yet often this is softened, when it remains a long time in water; and well it may. For it derives its substance from the earth. Therefore many run-away servants, when they make their escape, dragging their shackles and chains along with them, go to brooks of water, and thrust their shackled feet therein, and after making the iron softer by this means, they easily break it by striking it with a stone. Iron, forsooth, is softened, and wood is rotted, and stones are worn away by the nature of water; yet so great a mass as the earth hath remained such a length of time lying upon the waters, without being either submerged, or dissolved, and destroyed!
8. And who is there that must not feel astonished and amazed at these things; and confidently pronounce that they are not the works of nature, but of that Providence which is above nature? Therefore one speaks thus: “Who hangeth the earth upon nothing.” And another observes, “In His hands are the corners of the earth.” And again: “He hath laid the foundation of it upon the seas.” And these declarations, though they seem contrary to one another, have yet an entire agreement. For he that said, “He hath laid the foundation of it upon the seas,” meant the same thing as he did who declared, “He hath hung it upon nothing.” For its standing upon the waters is just the same thing as hanging upon nothing. Where then is it suspended and placed? Hear the same one saying, “In His hands are the corners of the earth.” Not that God hath hands, but that thou mayest know that His power it is, providing for all things which holds together and supports the body of the earth! But if thou believest not what I now say, believe what thou beholdest! for even in another element it is possible to find this admirable workmanship. For it is the nature of fire to tend upwards, and to be always mounting aloft; and although you force and constrain it never so much, it cannot submit to have its course directed downwards. For often, when we are carrying a lighted torch, although we incline its head downwards, we cannot compel the force of the flame to direct itself to the ground; but still it turns upward, and passes from below toward that which is above. But with respect to the sun, God hath made it quite the contrary. For He hath turned his beams toward the earth, and made his light to direct itself downward, all but saying to him by the very shape (of the heavens), “Look downward.—Shine upon men, for thou wert made for them!” The light, indeed, of a candle cannot be made to submit to this; but this star, great and marvellous as it is, bends downward, and looks toward the earth, which is contrary to the nature of fire; owing to the power of Him who hath commanded it. Wouldest thou have me speak of another thing of the like kind? Waters embrace the back of the visible heaven on all parts; and yet they neither flow down, nor are moved out of their place, although the nature of water is not of this kind. For it easily runs together into what is concave; but when the body is of a convex form, it glides away on all sides; and not even a small portion is capable of standing upon such a figure. But, lo! this wonder is found to exist in the heavens; and the prophet, again, to intimate this very circumstance, observes, “Praise the Lord, ye waters that are above the heavens.” Besides, the water hath not quenched the sun; nor hath the sun, which hath gone on his way beneath for so long a time, dried up the water that lies above.
9. Dost thou desire that we should lead thee down again to the earth, and point out the marvel? Seest thou not this sea abounding with waves, and fierce winds; yet this sea, spacious, and large, and furious as it is, is walled in with a feeble sand! Mark also the wisdom of God, He permitted it not to be at rest, nor tranquil, lest thou shouldest suppose its good order to be of mere natural regulation; but remaining within its limits, it lifts up its voice, and is in tumult, and roars aloud, and raises its waves to a prodigious height. But when it comes to the shores, and beholds the sand, it breaks up, and returns back again within itself; teaching thee, by both these things, that it is not the work of nature that it remains within its boundaries, but the work of Him whose power restrains it! For this cause accordingly He hath made the wall feeble; and hath not encompassed these shores with wood, or stone, or mountains, lest thou shouldest impute the regulation of the elements to such things. And, therefore, God Himself, upbraiding the Jews with this very circumstance, said, “Fear ye not Me, which have placed the sand for the bound of the sea that it cannot pass it.” But the marvellous thing is not this only, that He hath made a great and admirable world; and that He hath compacted it in a way above the usual course of nature; but that He hath also constituted it out of opposite things; such as hot and cold, dry and moist, fire and water, earth and air, and that these contrary elements, of which this whole universe consists, though continually at strife one with another, are not consumed of one another. The fire hath not overrun and burnt up all things; the water hath not overflowed and drowned the whole earth. With respect to our bodies, however, these effects really take place; and upon the increase of the bile, fever is generated; and the whole animal frame sustains an injury; and when there is a superabundance of phlegm, many diseases are produced which destroy the animal. But in the case of the universe, nothing of this kind happens; but each thing remains held as it were by a kind of bridle and band; preserving, by the will of the Creator, its own boundaries; and their strife becomes a source of peace to the whole. Are not these things evident even to a blind man? and are not even the simple easily able to comprehend, that they were made, and are upheld, by some Providence? For who is so silly and senseless, that beholding such a mass of substances, such beauty, such combination, the continual strife of such vast elements, their opposition, and yet durability, would not reason with himself and say, “If there were not some Providence to uphold the mass of these bodies, not permitting the universe to fall to pieces, it could not remain; it could not have been lasting. So perfect is the order of the seasons, such the harmony of the day and night, so many the kinds of brute animals, and plants, and seeds, and herbs, that preserve their course, and yet, to the present day, none has ever fallen into decay or sudden dissolution.
10. We might continue to speak not only of these things, but also of many others, which are even more profound; and might moralise even upon the Creation itself; but reserving these subjects for the morrow, let us earnestly endeavour to retain what has been said, and to convey it to the rest. I know indeed, that the abstruseness of these speculations has seemed strange to your ears; but if we be a little vigilant, and accustom ourselves to them, we shall easily be able to teach others. Meanwhile, it is necessary farther to say this to your Charity. Even as God hath given us glory by means of this great creation, so let us also glorify Him by a pure conversation! “The heavens declare the glory of God,” though only seen; and we therefore should declare God’s glory not only in speaking, but in silence, and in astonishing all men by the brightness of our life. For He saith, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” For when an unbeliever beholds thee, who art a believer, subdued, modest, and orderly in manners, he will wonder and say, “Truly great is the God of the Christians! What manner of men hath He formed? What, and from what hath He made them? Hath He turned them from men into angels? If any one treats them contemptuously, they revile not! If any one beats them, they are not enraged! If any one does them an injury, they pray for him who has put them in pain! They have no enemy! They know nothing of cherishing malice! They are guiltless of vain babbling! They have not learnt to utter a falsehood! They cannot endure a false oath, or rather, they swear not at all, but would prefer to have their tongue cut out, rather than to let an oath proceed out of their mouth!” Such are the things which we should give them cause to say of us; and we should exterminate our evil habit of oaths, and pay at least as much honour to God, as we do to our more valuable garments. For how truly absurd is it, that when we have one garment better than the rest, we do not suffer ourselves to be continually wearing it; and yet everywhere we draggle about the name of God without concern, or ceremony! Let us not, I earnestly pray and beseech you, let us not thus despise our own salvation; but the care which we have used respecting this precept from the beginning, let us carry on even to the end. For I thus continually exhort you on the subject of oaths, not as though condemning you of listlessness, but inasmuch as I have seen that ye are for the most part reformed, I press you, and am urgent, that the whole work should be finished off, and come to its perfection. Even so act the spectators of public games. They excite those who are near the prize, with the more vehemence. Let us, then, by no means become weary; for we have nearly reached the completion of this amendment; and the difficulty was at the beginning. But now that the greater part of the evil habit has been cut away, and less remains to correct, no labour is necessary, but we only need a moderate degree of watchfulness, and diligence for some short time, in order that we ourselves being amended, may also become instructors to others; and that we may behold the Holy Passover with much confidence, and that with much pleasure we may reap a double or treble measure of the customary gladness of the festival. For not so much does it delight us to be delivered from the toil and fatigue of fasting, as to meet that holy season with an illustrious and well-earned crown; a crown indeed that is never to fade!
11. But in order that the amendment may take place the more quickly, do this which I tell thee. Inscribe upon the wall of thy house, and upon the wall of thy heart, that “flying sickle;” and think that it is flying forth on occasion of the curse, and constantly remember it. And if thou observest another person swearing, restrain, forbid, and be careful for him, and be careful for thine own domestics. For if we would look to this, that we might not merely correct ourselves, but also bring others to the same point, we shall ourselves quickly arrive at the goal; since while we undertake to instruct others, we shall be ashamed and blush, should we in our own case seem to leave those things unperformed, which we enjoin upon them. There is no need to say more; for much has been already spoken on these matters; and these things are now said only by way of remembrance. But may God, who is more sparing of our souls than we are, make us perfect in this, and every good work; that so having completed the whole fruit of righteousness, we may be found worthy of the kingdom of heaven, through the grace and lovingkindness of our Lord Jesus Christ, through Whom, and with Whom, to the Father, with the Holy Ghost, be glory, for ever and ever. Amen.