Some flatterers were congratulating a wise man. He said to them, If you stop praising me, I think myself
EUSEBIUS: THE SAME. Again, in the same books Clement has set down a tradition which he had received from the elders before him, in regard to the order of the Gospels, to the following effect. He says that the Gospels containing the genealogies were written first, and that the Gospel according to Mark was composed in the following circumstances:-- Peter having preached the word publicly at Rome, and by the Spirit proclaimed the Gospel, those who were present, who were numerous, entreated Mark, inasmuch as he had attended him from an early period, and remembered what had been said, to write down what had been spoken. On his composing the Gospel, he handed it to those who had made the request to him; which coming to Peter's knowledge, he neither hindered nor encouraged. But John, the last of all, seeing that what was corporeal was set forth in the Gospels, on the entreaty of his intimate friends, and inspired by the Spirit, composed a spiritual Gospel.
V.--FROM THE BOOK ON PROVIDENCE. S. MAXIMUS, VOL. II. 114. Being is in God. God is divine being, eternal and without beginning, incorporeal and illimitable, and the cause of what exists. Being is that which wholly subsists. Nature is the truth of things, or the inner reality of them. According to others, it is the production of what has come to existence; and according to others, again, it is the providence of God, causing the being, and the manner of being, in the things which are produced.
S. MAXIMUS: IN THE SAME, P. 152. Willing is a natural power, which desires what is in accordance with nature. Willing is a natural appetency, corresponding with the nature of the rational creature. Willing is a natural spontaneous movement of the selfdetermining mind, or the mind voluntarily moved about anything. Spontaneity is the mind moved naturally, or an intellectual self-determining movement of the soul.
VI.--FROM THE BOOK ON THE SOUL. MAXIMUS AND ANTONIUS MELISSA.[1] Souls that breathe free of all things, possess life, and though separated from the body, and found possessed of a longing for it, are borne immortal to the bosom of God: as in the winter season the vapours of the earth attracted by the sun's rays rise to him.
THE BAROCC. MS.[2] All souls are immortal, even those of the wicked, for whom it were better that they were not deathless. For, punished with the endless vengeance of quenchless fire, and not dying, it is impossible for them to have a, period put to their misery.
VII.--FRAGMENT FROM THE BOOK ON SLANDER. ANTONIUS MELISSA, BOOK. II. SERMON 69.[3] Never be afraid of the slanderer who addresses you. But rather say, Stop, brother; I daily commit more grievous errors, and how can I judge him? For you will gain two things, healing with one plaster both yourself and your neighbour. He shows what is really evil. Whence, by these arguments, God has contrived to make each one's disposition manifest.
ANTONIUS MELISSA, BOOK I. SERMON 64, AND BOOK II. SERMON 87. ALSO MAXIMUS, SERMON 59, P. 669; JOHN OF DAMASCUS, BOOK II. It is not abstaining from deeds that justifies the believer, but purity and sincerity of thoughts.
VIII.--OTHER FRAGMENTS FROM ANTONIUS MELISSA. I.--BOOK I. SERMON 17, ON CONFESSION. Repentance then becomes capable of wiping out every sin, when on the occurrence of the soul's fault it admits no delay, and does not let the impulse pass on to a long space of time. For it is in this way that evil will be unable to leave a trace in us, being plucked away at the moment of its assault like a newly planted plant.
As the creatures called crabs are easy to catch, from their going sometimes forward and sometimes backward; so also the soul, which at one time is laughing, at another weeping, and at another giving way to luxury, can do no good.
He who is sometimes grieving, and is sometimes enjoying himself and laughing, is like a man pelting the dog of voluptuousness with bread, who chases it in appearance, but in fact invites it to remain near him.
2. BOOK I. SERMON 51, ON PRAISE. Some flatterers were congratulating a wise man. He said to them, If you stop praising me, I think myself something great after your departure; but if you do not stop praising me, I guess my own impurity. Feigned praise is worth less than true censure.