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ST. JOHN CHRYSOSTOM
HOMILIES ADDRESSED TO THE PEOPLE OF ANTIOCH, CONCERNING THE STATUES, VI-XIV
[The Oxford translation, revised by Rev. W. R. W. Stephens, M.A.
Prebendary of Chichester Cathedral, and Rector of Woolbeding, Sussex.]
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.(1) 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.(2)
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(3)
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,"(4) 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."(1) For what the tie-beams(2) 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,(3) 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."(4) He indeed Himself hath said. "I will never leave thee, nor
forsake thee."(5) 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,(6) 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(7) 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,(1) which almost all, even
unbelievers, respect; but to which this our divinely-favoured Emperor has
shewn such reverence and honour, as to surpuss 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
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,(2) 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,(1) 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(2) like
Paul, and bringing it into subjection; not "making provision for the lusts
of the flesh;"(3) 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(4) 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?(5) 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."(6) 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,(1) 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:(2) 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(3) 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.'"(4) 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."(5) "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,(6) 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(7) thy good
things," he goes on to say, "and Lazarus evil things, and for this reason
he is comforted."(8) 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;"(9) 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.(10) 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,"(1) 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(2) the fire; but if he
has gold and silver, he(3) 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,(4) 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."(5) Didst not
thou say, a little before "Who is that God that shall deliver you out of my
hands?"(6) 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(7) 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."(1) 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.(2) 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!"(3)
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?"(4) But punishments lead us back to God. As one saith, "Give
peace; for Thou hast recompensed us for all things."(5) 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,(6) with no small relief; and go hence, hawing 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,(1)
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.(2) For
they who gave not Christ food, or drink, were many; but they rendered no
aid to each other.(3) Similar also was the case of the five virgins, who
found no pardon from companionship,(4) 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 oftens 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 sweater; 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 s 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(6) 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;(7) 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;(8) 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(9) 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(10) only of the divine laws continually, at the tables 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?(1) 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.(2) 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 Days 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
bath 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(1) 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(2) 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(3) 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,(4) nor his "brazen gates broken down," nor his "iron bars smitten in
sunder;"(5) so nobly encountered their end,(6) 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(1) 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.(2) 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."(4) 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 straight-way 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 outs so sumptuous and exquisite a table for us, and provided us with
such abundant gladness.(6) 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."(7) What is the sense of this, "after
our image, and after our likeness?" The image of government(8) 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;(9) 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,(10) 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.(1) 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.(2) For the promise of good things doth not so strongly induce the
multitude to virtue; as cloth 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 pre-eminently fathers when they act thus.(3) 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,(4) 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.(1)
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?'"(2) 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?"(3) but,
"Where is that man?"(4)
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?"(5) 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.(6) 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,(7) 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(8) 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,(1) 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."(2)
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 ones cried unto another, and said, Holy, Holy, Holy, Lord God
of Sabaoth; the whole earth is full of His glory!"(3) 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.(4) 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 shall
thou swear by s thy head."(6) 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,"(1) 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,(2) 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;(3) 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:"(4) 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(5) 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(6) 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;(7) 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 powers 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.(1) 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."(2) 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 thai he might collect(3) 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."(4) 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,(5)
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?"(6) he answered,
"I pervert not Israel, but thou and thy father's house."(7) 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 twofold(8)
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(9) the rock!
The garments of Paul expelled diseases! The shadow of Peter put death to
flight! The ashes of the holy Martyrs(10) 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(11) 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(1) 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 oft-times, 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 shall 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 endearour to teach thee by actual facts(2) 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."(3) 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."(4) 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 l 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;"(1) and this will be to us a
foundation for all pious behaviour;(2) 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,(4)
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(5) 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(1) 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,(2) 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,(3) 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.(4) 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.(5) 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(6) 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.(1) 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;(2) 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(3) 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 Ibis 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.(4) 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;(5) 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.(1) 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.(2) 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;"(3) 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."(4) 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."(5) 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."(6) 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."(1) 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;(2) 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,(3) 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(4) 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,(1) 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 coarse 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 rounded it upon the seas, and prepared it upon
the floods."(2) And again: "To him who hath founded the earth upon the
waters."(3) 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!(4)
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."(5) And another observes, "In His
hands are the corners of the earth."(6) And again: "He hath laid the
foundation of it upon the seas."(7) 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(8) 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,(9) 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(1) 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(2)
is capable of standing upon such a figure.(3) 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."(4) 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."(5) 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,(1) let us
earnestly endeavour to retain what has been said, and to convey it to the
rest.(2) 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(3) 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."(4) 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 nosy 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;"(5) 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.
HOMILY X.
[Commendation of those who came to hear after taking a meal.--Observations
on the physiology of the natural world; and against those who deify the
creation; and on the duty of not swearing.]
1. I Joy, and rejoice with you all, that ye have actually put in practice
that admonition of ours, which we lately made with respect to those who
were absent, for the reason that they were not fasting. For I think that
many of those who have dined(1) are to-day present; and go to fill up this
goodly assemblage; and that this is the fact, I conjecture from the more
brilliant spectacle that I see around me, and the greater concourse of
hearers. Not in vain, it seems, did I lately(2) spend so many words on
their account, appealing to your Charity, to draw them to their Mother;(3)
and to persuade them that it is lawful, even after bodily nourishment, to
partake also of that which is spiritual. And in which case, beloved, I ask,
did ye act for the better; at the time of the last assembly when after your
meal ye turned to your slumbers; or now, when after the meal ye have
presented yourselves at the hearing of the divine laws? Was it best when ye
loitered about in the forum, and took part in meetings which were no wise
profitable; or now, when ye stand with your own brethren, and hear the
prophetic oracles? It is no disgrace, beloved, to have eaten, but after
eating to remain at home, and so to be deprived of this sacred banquet. For
whilst thou remainest at home, thou wilt be more slothful and supine; but
coming here thou wilt shake off all slumber and listlessness; and laying
aside not only listlessness,(4) but also all sadness, thou wilt be more at
ease, and in better heart in all the events that may happen.
2. What need then is there to say more? Stand only nigh the man who fasts,
and thou wilt straightway partake of his good odour; for fasting is a
spiritual perfume; and through the eyes, the tongue, and every part, it
manifests the good disposition of the soul. I have said this, not for the
purpose of condemning those who have dined, but that I may shew the
advantage of fasting. I do not, however, call mere abstinence from meats,
fasting; but even before this, abstinence from sin; since he who, after he
has taken a meal, has come hither with suitable sobriety, is not very far
behind the man who fasts; even as he who continues fasting, if he does not
give earnest and diligent heed to what is spoken, will derive no great
benefit from his fast. He who eats, and yet takes a part in the sacred
assembly with suitable earnestness, is in much better case than he who eats
not at all, and remains absent. This abstinence will by no means be able to
benefit us as much as the participation in spiritual instruction conveyeth
to us benefit and advantage. Where indeed, besides, wilt thou hear the
things upon which thou meditatest here? Wert thou to go to the bench of
justice? quarrels and contentions are there! or into the council-chamber?
there is anxious thought about political matters! or to thine home?
solicitude on the, subject of thy private affairs afflicts thee in every
direction! or wert thou to go to the conferences and debates of the forum?
every thing there is earthly and corruptible! For all the words that pass
among those assembled there, are concerning merchandize, or taxes, or the
sumptuous table, or the sale of lands, or other contracts, or wills, or
inheritances, or some other things of that kind. And shouldest thou enter
even into the royal halls, there again thou wouldest hear in the same way
all discoursing of wealth, or power, or of the glory which is held in
honour here, but of nothing that is spiritual. But here on the contrary
everything relates to heaven, and heavenly things; to our soul, to our
life, the purpose for which we were born, and why We spend an allotted time
upon earth, and on what terms we migrate from hence, and into what
condition we shall enter after these things, and why our body is of clay,
what also is the nature of death, what, in short, the present life is, and
what the future. The discourses that are here made by us contain nothing at
all of an earthly kind, but are all in reference to spiritual things. Thus,
then, it is that we shah have made great provision for our salvation, and
shall depart hence with a good hope.
3. Since, therefore, we did not scatter the seed in vain, but ye hunted
out all who were absent, as I exhorted you; suffer us now to return you a
recompense; and having reminded you of a few things that were said before,
to repay you again what remains. What then were those matters that were
before treated of? We were enquiring how, and in what manner, before the
giving of the Scriptures, God ordered His dispensation toward us; and we
said, that by means of the creation He instructed our race, stretching out
the heavens, and there openly unfolding a vast volume, useful alike to the
simple and the wise, to the poor and to the rich, to Scythians and to
barbarians, and to all in general who dwell upon the earth; a volume which
is much larger than the multitude of those instructed by it. We discoursed
also at length concerning the night, and the day, and the order of these,
as well as of the harmony which is strictly preserved by them; and much was
said respecting the measured dance of the seasons of the year, and of their
equality. For just as the day defraudeth not the night even of half an hour
throughout the whole year, so also do these distribute all the days among
themselves equally. But, as I said before, not only does the greatness and
beauty of the creation shew forth the Divine Architect, but the very manner
likewise in which it is compacted together, and the method of operation,
transcending as it does, the ordinary course of nature. For it would have
been in accordance with nature for water to be borne upon the earth; but
now we see, on the contrary, that the earth is supported by the waters. It
would have been in accordance with nature that fire should tend upwards;
but now on the contrary we see the beams of the sun directed towards the
earth; and the waters to be above the heavens, yet not falling away;(1) and
the sun running below them, yet not quenched by the waters, nor dispelling
their moisture. Besides these things we said that this whole universe
consists of four elements, these being adverse to and at strife with one
another; yet one does not consume the other, although they are mutually
destructive. Whence it is evident that some invisible power bridles them,
and the will of God becomes their bond.
4. To-day, I wish to dwell a little more on this subject. Arouse
yourselves, however, and give earnest heed unto us! And that the wonder may
appear more clearly, I will draw the lesson concerning these things from
our own bodies. This body of ours, so short, and small, consists of four
elements; viz. of what is warm, that is, of blood; of what is dry, that is,
of yellow bile; of what is moist, that is, of phlegm; of what is cold, that
is, of black bile. And let no one think this subject foreign to that which
we have in hand. "For He that is spiritual judgeth all things; yet He
Himself is judged of no man."(2) Thus also Paul touched upon principles of
agriculture, whilst discoursing to us of the Resurrection; and said, "Thou
fool; that which thou sowest is not quickened, except it die."(3) But if
that blessed man brought forward questions of agriculture, neither should
any one blame us if we handle matters pertaining to medical science. For
our discourse is now respecting the Creation of God; and this ground-work
of ideas will be necessary for our purpose. As, therefore, I said before,
this body of ours consists of four elements; and if either revolts against
the whole, death is the result of this revolt. As for instance, by a
superabundance "of bile" fever is produced; and should this proceed beyond
a certain measure, it effects a rapid dissolution. Again, when there is an
excess of the cold element, paralyses, agues, apoplexies, and an infinite
number of other maladies are generated. And every form of disease is the
effect of an excess of these elements; when either of them overpassing its
own bounds, acts the part of a tyrant against the rest, and mars the
symmetry of the whole. Interrogate then him who says, that all things are
spontaneous and self-produced. If this little and diminutive body, having
the advantage of medicines, and of medical skill, and of a soul within
which regulates it, and of much moral wisdom, as well as innumerable other
helps, be not always able to continue in a state of order, but often
perishes, and is destroyed, when some disturbance takes place within it;
how could a world like this, containing substances of such vast bulk and
compounded of those same elements, remain during so long a time without any
disturbance, unless it enjoyed the advantage of a manifold providence?
Neither would it be reasonable to suppose that this body, which has the
benefit of superintendence both without and within, should scarcely be
sufficient for its own preservation; and that a world such as this is,
enjoying no such superintendence, should during so many years suffer
nothing of that sort which our body suffers. For how, I ask, is it that not
one of these elements hath gone beyond its own boundaries, nor swallowed up
all the rest? Who hath brought them together from the beginning? Who hath
bound? Who hath bridled? Who hath held them together during so long a
period? For if the body of the world were simple and uniform, what I speak
of would not have been so impossible. But when there hath been such a
strife between the elements, even from the beginning; who so senseless as
to think that these things would have come together, and remained together
when united, without One to effect this conjunction? For if we who are
evil-affected towards one another not by nature, but by will, cannot come
spontaneously to an agreement as long as we remain at variance, and hold
ourselves ungraciously towards one another; if we have yet need of some one
else to bring us into a state of conjunction; and after this conjunction
further to clench us, and persuade us to abide by our reconciliation, and
not again to be at variance; how could the elements, which neither partake
of sense nor reason, and which are naturally adverse, and inimical to each
other, have come together, and agreed and remained with one another, if
there were not some ineffable Power which effected this conjunction; and
after this conjunction, always restrained them by the same bond?
5. Dost thou not perceive how this body wastes away, withers, and perishes
after the secession of the soul, and each of the elements thereof returns
to its own appointed place? (1) This very same thing, indeed, would also
happen to the world, if the Power which always governs it had left it
devoid of Its own providence. For if a ship does not hold together without
a pilot, but soon founders, how could the world have held together so long
a time if there was no one governing its, course? And that I may not
enlarge, suppose the world to be a ship; the earth to be placed below as
the keel; the sky to be the sail; men to be the passengers;(2) the
subjacent abyss, the sea. How is it then that during so long a time, no
shipwreck has taken place? Now let a ship go one day without a pilot and
crew,(3) and thou wilt see it straightway foundering! But the world, though
subsisting now five thousand years, and many more, hath suffered nothing of
the kind. But why do I talk of a ship? Suppose one hath pitched a small hut
in the vineyards; and when the fruit is gathered, leaves it vacant; it
stands, however, scarce two or three days, but soon goes to pieces, and
tumbles down! Could not a hut, forsooth, stand without superintendence? How
then could the workmanship of a world, so fair and marvellous; the laws of
the night and day; the interchanging dances of the seasons; the course of
nature chequered and varied as it is in every way throughout the earth, the
sea, the sky; in plants, and in animals that fly, swim, walk, creep; and in
the race of men, far more dignified than any of these, continue yet
unbroken, during so long a period, without some kind of providence? But in
addition to what has been said, follow me whilst I enumerate the meadows,
the gardens, the various tribes of flowers; all sorts of herbs, and their
uses;(4) their odours, forms, disposition, yea, but their very names; the
trees which are fruitful, and which are barren; the nature of metals,--and
of animals,--in the sea, or on the land; of those that swim, and those that
traverse the air; the mountains, the forests, the groves; the meadow below,
and the meadow above; for there is a meadow on the earth, and a meadow too
in the sky; the various flowers of the stars; the rose below, and the
rainbow above! Would you have me point out also the meadow of birds?
Consider the variegated body of the peacock, surpassing every dye, and the
fowls of purple plumage.(5) Contemplate with me the beauty of the sky; how
it has been preserved so long without being dimmed; and remains as bright
and clear as if it had been only fabricated to-day; moreover, the power of
the earth, how its womb has not become effete by bringing forth during so
long a time! Contemplate with me the fountains; how they burst forth and
fail not, since the time they were begotten, to flow forth continually
throughout the day and night! Contemplate with me the sea, receiving so
many rivers, yet never exceeding its measure! But how long shall we pursue
things unattainable! It is fit, indeed, that over every one of these which
has been spoken of, we should say, "O Lord, how hast Thou magnified Thy
works; in wisdom hast Thou made them all."(6)
6. But what is the sapient argument of the unbelievers. when we go over
all these particulars with them; the magnitude, the beauty of the creation,
the prodigality, the munificence everywhere displayed? This very thing, say
they, is the worst fault, that God hath made the world so beautiful and so
vast. For if He had not made it beautiful and vast, we should not have made
a god of it; but now being struck with its grandeur, and marvelling at its
beauty, we have thought it to be a deity.(1) But such an argument is good
for nothing. For that neither the magnitude, nor beauty of the world is the
cause of this impiety, but their own want of understanding, is what we are
prepared to show, proved by the case of ourselves, who have never been so
affected. Why then have "we" not made a deity of it? Do we not see it with
the same eyes as themselves? Do we not enjoy the same advantage from the
creation with themselves? Do we not possess the same soul? Have we not the
same body? Do we not tread the same earth? How comes it that this beauty
and magnitude hath not persuaded us to think the same as they do? But this
will be evident not from this proof only, but from another besides. For as
a proof that it is not for its beauty they have made a deity of it, but by
reason of their own folly, why do they adore the ape, the crocodile, the
dog, and the vilest of animals? Truly, "they became vain in their
imaginations, and their foolish heart was darkened. Professing themselves
to be wise, they became fools."(2)
7. Nevertheless, we will not frame our answer from these things only, but
will also say something yet further. For God, foreseeing these things of
old, destroyed, in His wisdom, this plea of theirs. On this account He made
the world not only wonderful and vast, but also corruptible and perishable;
and placed therein many evidences of its weakness; and what He did with
respect to the Apostles,(3) He did with respect to the whole world. What
then did He with respect to the Apostles? Since they used to perform many
great and astonishing signs and wonders, He suffered them constantly to be
scourged, to be expelled, to inhabit the dungeon, to encounter bodily
infirmities, to be in continual tribulations, lest the greatness of their
miracles should make them to be accounted as gods amongst mankind.
Therefore when He had bestowed so great favour upon them, He suffered their
bodies to be mortal, and in many cases obnoxious to disease; and did not
remove their infirmity, that He might give full proof of their nature. And
this is not merely my assertion, but that of Paul himself, who says, "For
though I would desire to glory, I shall not be a fool; but now I forbear,
lest any man should think of me above that which he seeth me to be, or that
he heareth of me."(4) And again, "But we have this treasure in earthen
vessels."(5) But what is meant by "earthen vessels?" In this body, he
means, which is mortal and perishable. For just as the earthen vessel is
formed from clay and fire, so also the body of these saints being clay, and
receiving the energy of the spiritual fire, becomes an earthen vessel. But
for what reason was it thus constituted, and so great a treasure, and such
a plentitude of graces entrusted to a mortal and corruptible body? "That
the excellency of the power may be of God, and not of us." For when thou
seest the Apostles raising the dead, yet themselves sick, and unable to
remove their own infirmities, thou mayest clearly perceive, that the
resurrection of the dead man was not effected by the power of him who
raised him, but by the energy of the Spirit. For in proof, that they were
frequently sick, hear what Paul saith respecting Timothy, "Use a little
wine for thy stomach's sake, and thine often infirmities."(6) And again, of
another he saith, "But Trophimus I have left at Miletus sick."(7) And
writing to the Philippians, he said, "Epaphroditus was sick nigh unto
death."(8) For if, when this was the case, they accounted them to be gods,
and prepared to do sacrifice unto them, saying, "The gods are come down to
us in the likeness of men;"(9) had such infirmities not existed, to what
extent of impiety might not men have proceeded, when they beheld their
miracles? As then in this case, because of the greatness of these signs, He
suffered their nature to remain in a state of infirmity, and permitted
those repeated trials, in order that they might not be thought to be gods,
thus likewise He did with respect to the creation, a thing nearly parallel
to this. For He fashioned it beautiful and vast; but on the other hand
corruptible.
8. And both of these points the Scriptures teach, for one in treating of
the beauty of the heavens thus speaks "The heavens declare the glory of
God."(10) And again, "Who hath placed the sky as a vault,(11) and spread it
out as a tent over the earth."(12) And again, "Who holdeth the circle of
heaven."(13) But another writer, shewing that although the world be great
and fair, it is yet corruptible, thus speaks; "Thou, Lord, in the beginning
hast laid the foundation of the earth, and the heavens are the works of
Thine hands. They shall perish, but Thou remainest, and they all shall wax
old as doth a garment, and as a vesture shalt Thou fold them up, and they
shall be changed."(1) And again, David saith of the sun, that "he is as a
bridegroom coming out of his chamber, and rejoiceth as a giant to run his
course."(2) Seest thou how he places before thee the beauty of this star,
and its greatness? For even as a bridegroom when he appears from some
stately chamber,(3) so the sun sends forth his rays under the East; and
adorning the heaven as it were with a saffron-coloured veil, and making the
clouds like roses, and running unimpeded all the day; he meets no obstacle
to interrupt his course. Beholdest thou, then, his beauty? Beholdest thou
his greatness? Look also at the proof of his weakness! For a certain wise
man, to make this plain, said, "What is brighter than the sun, yet the
light thereof suffers eclipse."(4) Nor is it only from this circumstance
that his infirmity is to be perceived, but also in the concourse Of the
clouds. Often, at least, when a cloud passes underneath him, though
emitting his beams, and endeavouring to pierce through it, he has not
strength to do so; the cloud being too dense, and not suffering him to
penetrate through it. "He nourishes the seeds, however,"(5) replies some
one--Yes--still he does not nourish them by himself, but requires the
assistance of the earth, and of the dew, and of the rains, and of the
winds, and the right distribution of the seasons. And unless all these
things concur, the sun's aid is but superfluous. But this would not seem to
be like a deity, to stand in need of the assistance of others, for that
which he wishes to do; for it is a special attribute of God to want
nothing; He Himself at least did not in this manner bring forth the seeds
from the ground; He only commanded, and they all shot forth. And again,
that thou mayest learn that it is not the nature of the elements, but His
command which effects all things; He both brought into being these very
elements which before were not; and without the need of any aid, He brought
down the manna for the Jews. For it is said, "He gave them bread from
heaven."(6) But why do I say, that in order to the perfection of fruits,
the sun requires the aid of other elements for their sustenance; when he
himself requires the assistance of many things for his sustenance, and
would not himself be sufficient for himself. For in order that he may
proceed on his way, he needs the heaven as a kind of pavement spread out
underneath him; and that he may shine, he needs the clearness and rarity of
the air; since if even this become unusually dense, he is not able to show
his light; and, on the other hand, he requires coolness and moisture, lest
his rays should be intolerable to all, and burn up everything. When,
therefore, other elements. overrule him, and correct his weakness (overrule
as for example, clouds, and walls, and certain other bodies that intercept
his light:--or correct his excess, as the dews, and fountains, and cool
air), how can such a one be a Deity? For God must be independent, and not
stand in need of assistance, be the source of all good things to all, and
be hindered by nothing; even as Paul, as well as the prophet Isaiah, saith
of God; the latter(7) thus making Him speak in His own Person, "I fill
heaven and earth, saith the Lord."(8) And again, "Am I a God nigh at hand,
and not a God afar off?"(9) And again, David says, "I have said unto the
Lord, Thou art my Lord, for Thou hast no need of my good things."(10) But
Paul, demonstrating this independence of help, and shewing that both these
things especially belong to God; to stand in need of nothing, and of
Himself to supply all things to all; speaks on this wise, "God that made
the heaven, and the earth, and the sea, Himself needeth not any thing,
giving to all life and all things."(11)
9. It would indeed be easy for us to take a survey of the other elements,
the heaven, the air, the earth, the sea, and to shew the imbecility of
these, and how each requires the assistance of his neighbour, and without
this assistance, is lost and destroyed. For as it regards the earth, if the
fountains fail it, and the moisture infused from the sea and the rivers, it
quickly perishes by being parched. The remaining elements too stand in need
of one another. the air of the sun, as well as the sun of the air. But not
to protract this discourse; in what has been said, having given a
sufficient supply of reasons to start from for those who are willing to
receive them, we shall be content. For if the sun, which is the most
surprising part of the whole creation, hath been proved to be so feeble and
needy, how much more the other parts of the universe? What then I have
advanced (offering these things for the consideration of the studious), I
will myself again shew you in discourse from the Scriptures; and prove,
that not only the sun, but also the whole universe is thus corruptible. For
since the elements are mutually destructive. and when much cold intervenes,
it chastens the force of the sun's rays; and on the other hand, the heat
prevailing, consumes the cold; and since the elements are both the causes
and subjects of contrary qualities, and dispositions, in one another; it is
very evident that these things offer a proof of great corruptibility; and
of the fact, that all these things which are visible, are a corporeal
substance.
10. But since this subject is too lofty for our simplicity, permit me now
to lead you to the sweet fountain of the Scriptures, that we may refresh
your ears. For we will not discourse to you of the heaven and the earth
separately, but will exhibit the Apostle declaring this very thing to us
concerning the whole creation, in these plain terms, that the whole
creation is now in bondage to corruption; and why it is thus in bondage,
and at what time it shall be delivered from it, and unto what condition it
shall be translated. For after he had said, "The sufferings of this present
time are not worthy to be compared with the glory that shall be revealed in
us;" he goes on to add; "For the earnest expectation of the creature
waiteth for the manifestation of the sons of God. For the creature was made
subject to vanity, not willingly, but by reason of Him who hath subjected
the same in hope."(1) But what he intends is to this effect; "The
creature," he says, "was made corruptible;" for this is implied in the
expression, "being made subject to vanity." For it was made corruptible by
the command of God. But God so commanded it for the sake of our race; for
since it was to nurture a corruptible man, it was necessary itself should
also be of the same character; for of course corruptible bodies were not to
dwell in an incorruptible creation. But, nevertheless, he tells us, it will
not remain so. "The creature(2) also itself shall be delivered from the
bondage of corruption;" and afterwards, for the purpose of shewing when
this event shall take place, and through whom, he adds, "Into the glorious
liberty of the sons of God." For when we are raised, his meaning is, and
assume incorruptible bodies; then also this body of the heaven, the earth,
and the whole creation, shall be incorruptible, and imperishable. When,
therefore, thou beholdest the sun arising, admire the Creator; when thou
beholdest him hiding himself and disappearing, learn the weakness of his
nature, that thou mayest not adore him as a Deity! For God hath not only
implanted in the nature of the elements this proof of their weakness, but
hath also bidden His servants, that were but men, command them; so that
although thou shouldest not know their servitude from their aspect, thou
mayest learn, from those who have commanded them, that they are all thy
fellow-servants. Therefore it was, that Joshua, the son of Nave,(3) said,
"Let the sun stand still in Gibeon, and the moon over against the valley of
Ajalon.' And again the prophet Isaiah made the sun to retrace his steps,
under the reign of Hezekiah; and Moses gave orders to the air, and the sea,
the earth, and the rocks. Elisha changed the nature of the waters; the
Three Children triumphed over the fire. Thou seest how God hath provided
for us on either hand; leading us by the beauty of the elements to the
knowledge of His divinity; and, by their feebleness, not permitting us to
lapse into the worship of them.
11. For the sake of all these things then, let us glorify Him, our
Guardian; not only by words, but also by deeds; and let us shew forth an
excellent conversation, not only in general, but in particular with regard
to abstinence from oaths. For not every sin brings the same penalty; but
those which are easiest to be amended, bring upon us the greatest
punishment: which indeed Solomon intimated, when he said, "It is not
wonderful if any one be taken stealing; for he stealeth that he may satisfy
his soul that is hungry; but the adulterer, by the lack of understanding,
destroyeth his own soul."(4) But what he means is to this effect. The thief
is a grievous offender, but not so grievous a one as the adulterer: for the
former, though it be a sorry reason for his conduct, yet at the same time
has to plead the necessity arising from indigence; but the latter, when no
necessity compels him, by his mere madness rushes into the gulph of
iniquity. This also may be said with regard to those who swear. For they
have not any pretext to allege, but merely their contempt.
12. I know, indeed, that I may seem to be too tedious and burdensome; and
that I may be thought to give annoyance by continuing this admonition. But
nevertheless, I do not desist, in order that ye may even be shamed by my
shamelessness to abstain from the custom of oaths. For if that unmerciful
and cruel judge, paying respect to the importunity of the widow, changed
his custom, much more will ye do this; and especially when he who is
exhorting you, doth it not for himself, but for your salvation. Or rather,
indeed, I cannot deny that I do this for myself; for I consider your
benefit as my own success. But I could wish that you, even as I labour, and
weary myself for your safety, would in like manner make your own souls a
matter of anxiety to yourselves; and then assuredly this work of
reformation would be perfected. And what need is there to multiply words?
For if there were no hell, neither punishment for the contumacious, nor
reward for the obedient; and I had come to you, and asked this in the way
of a favour, would ye not have consented? would ye not have granted my
petition, when I asked so trifling a favour? But when it is God who asks
this favour, and for the sake of yourselves, who are to grant it, and not
for Himself, Who is to receive it; who is there so ungracious, who is there
so miserable and wretched, that he will not grant this favour to God, when
He asks it; and especially when he himself who grants it, is in future to
enjoy the benefit of it? Considering these things then, repeat over to
yourselves, when ye depart hence, all that has been said; and correct in
every way those who take no heed to it; to the end that we may receive the
recompense of other men's good actions, as well as our own, through the
grace and lovingkindness of our Lord Jesus Christ, by Whom, and with Whom
be glory to the Father, with the Holy Ghost, for ever and ever. Amen.
HOMILY XI.
[Thanksgiving to God for deliverance from the evils expected owing to the
sedition; and recollection of the events which took place at the time. Also
against those who find fault with the structure of the human body, and in
general concerning the creation of man; and, in conclusion, on success in
avoiding oaths.]
1. WHEN I think of the past tempest, and of the present calm, I cease not
saying, "Blessed be God, who maketh all things, and changeth them; who hath
brought light out of darkness; who leadeth to the gates of hell, and
bringeth back; who chastiseth, but killeth not."(1) And this I desire you
too to repeat constantly, and never to desist. For if He hath benefitted us
by deeds, what pardon shall we deserve, if we do not requite Him even by
words. Therefore, I exhort that we never cease to give Him thanks; since if
we are grateful for the former benefits, it is plain that we shall enjoy
others also, which are greater. Let us say, then, continually, Blessed be
God, who hath permitted us to spread before you in security the accustomed
table, whilst He hath also granted you to hear our word with assurance of
safety! Blessed be God, that we no longer run hither flying from the danger
without, but only from desire to hear; that we no longer meet one another
with agony, trembling, and anxious thoughts; but with much confidence,
having shaken off all our fear. Our condition, indeed, on former days was
nothing better than that of those who are tossed up and down in the midst
of the deep; and expecting shipwreck every hour. We were scared all day
long by innumerable rumours, and disturbed and agitated on every side; and
were every day busy and curious to know who had come from the court?(2)
what news he had brought? and whether what was reported was true or false?
Our nights too we passed without sleep, and whilst we looked upon the city,
we wept over it, as if it were on the eve of its destruction.
2. For this cause yourselves too kept silence on those former days,
because the whole city was empty, and all had migrated to the deserts, and
because those who were left behind were overshadowed(3) by the cloud of
despondency. For the soul when once it is filled with despondency, is not
apt to hear anything that may be said. For this cause, when the friends of
Job came, and saw that tragedy of his house, and the just man sitting down
upon the dunghill, and covered with sores, they rent their garments, and
groaned and sat down by him in silence; making it manifest that nothing is
so suitable to the afflicted at first, as quiet and silence. For the
calamity was too great for consolation. Therefore also the Jews, whilst
they were in bondage to work in clay and the brick-making, when they saw
Moses come to them, were not able to give heed to his words, by reason of
their failure of spirit, and their affliction. And what marvel is it that
faint-hearted men have felt this, when we find that the Disciples also fell
into the same infirmity. For after that mystic Supper, when Christ took(1)
them apart and discoursed with them, the disciples at first asked Him more
than once, "Whither goest Thou?" But when He had told them what evils they
should in a little while afterwards encounter, the wars, and the
persecutions, and the universal enmity, the stripes, the prisons, the
tribunals, the appearance before magistrates; then, their souls oppressed
as by a heavy burthen with the dread of the things He had spoken, and with
the sadness of these approaching events, remained henceforth in a state of
stupor. Christ, therefore, perceiving their consternation, reproved it by
saying, "I go to My Father, and no one among you asketh Me, Whither goest
Thou? But because I have said these things unto you, sorrow hath filled
your hearts." For this reason also we were silent for some time past,
awaiting the present opportunity. For if a person who is about to ask a
favour of any one, though the request be a reasonable one, waits a fitting
occasion to propose it, that he may find him who is to grant the petition
in a mild and well-disposed frame of mind; and that receiving assistance
from the favourable opportunity, he may obtain the benefit; how much rather
is it necessary that the speaker should seek a fit season, so that he may
address his discourse to an auditor well affected, and free from all care
and despondency; which accordingly we have done.
3. Inasmuch, then, as ye haste now shaken off despondency, we are desirous
to recall you to the recollection of former matters; so that our discourse
may be rendered the clearer to you. For what we said of the creation, that
God not only made it beautiful, and wonderful, and vast, but also weak and
corruptible; and moreover that He hath established divers proofs of this;
ordering both these circumstances for our advantage; leading us on by its
beauty to admiration of Him who framed it: and by its weakness leading us
away from the worship of the creature; this we may see, take place also in
the case of the body. For with respect to this too there are many among the
enemies to the truth, as well as among those who belong to our own ranks,
who make it a subject of enquiry, why it was created corruptible and frail?
Many also of the Greeks and heretics affirm, that it was not even created
by God,(2) For they declare it to be unworthy of God's creative art, and
enlarge upon its impurities, its sweat, its tears, its labours, and
sufferings, and all the other incidents of the body. But, for my part, when
such things are talked of, I would first make this reply. Tell me not of
man, fallen, degraded and condemned. But if thou wouldest learn what manner
of body God formed us with at the first, let us go to Paradise, and survey
the Man that was created at the beginning. For that body was not thus
corruptible and mortal; but like as some statue of gold just brought from
the furnace, that shines splendidly, so that frame was free from all
corruption. Labour did not trouble it, nor sweat deface it. Cares did not
conspire against it; nor sorrows besiege it; nor was there any other
affection of that kind to distress it. But when man did not bear his
felicity with moderation, but threw contempt upon his Benefactor, and
thought a deceiving demon more worthy of credit than God who cared for him,
and who had raised him to honour, and when he expected to become himself a
god, and conceived thoughts above his proper dignity, then,--then indeed it
was that God, to humble him by decisive acts, made him mortal, as well as
corruptible; and lettered him with such varied necessities; not from hatred
or aversion, but in care for him, and to repress at the very outset that
evil and destructive pride; and instead of permitting it to proceed any
further, He admonished Him by actual experience, that he was mortal and
corruptible; thus to convince him that he must never again think or dream
of such things as he had done. For the devil's suggestion, was, "Ye shall
be as gods."(3) Desiring then utterly to eradicate this idea, God made the
body subject to much suffering and disease; to instruct him by its very
nature that he must never again entertain such a thought. And that this is
true, is really most evident from what befel him; for after such an
expectation, he was condemned to this punishment. Consider also with me the
wisdom(1) of God in this matter. He did not allow him to be the first to
die, but permitted his son to suffer this death; in order that seeing
before his eyes the body corrupting and decaying, he might receive a
striking lesson of wisdom(2) from that spectacle; and learn what had come
to pass, and be duly chastened before he departed hence.
4. Really then, as I said, this point is apparent from what has already
taken place; but it will be made no less clear from what yet remains to be
stated. For if whilst we are lettered with such necessities of the body;
and whilst it is the lot of all men to die, to suffer corruption, to
moulder in the sight of all, and to dissolve into dust, so that the Gentile
philosophers made one and the same comprehensive definition of the human
race(for when asked what man was, they answered, he is an animal, rational
and mortal); if, forsooth, whilst all admitted this, there were some who
dared in the opinion of the multitude to immortalize themselves; and
notwithstanding that the very sense of sight bore witness to their
mortality, were ambitious to be called gods, and were honoured as such; to
what a length of impiety would not many men have proceeded, if death had
not gone on teaching all men the mortality and corruptibility of our
nature? Hear, for instance, what the prophet says of a barbarian king, when
seized with this frenzy. "I will exalt," saith he, "my throne above the
stars of heaven; and I will be like unto the Most High."(3) Afterwards,
deriding him, and speaking of his death, he says, "Corruption is under
thee, and the worm is thy covering;"(4) but his meaning is, "Dost thou
dare, O man, whom such an end is awaiting, to entertain such imaginations?"
Again, of another, I mean the king of the Tyrians, when he conceived the
like aims, and was ambitious to be considered as a God, he says, "Thou art
not a God, but a man, and they that pierce thee shall say so."(5) Thus God,
in making this body of ours as it is, hath from the beginning utterly taken
away all occasion of idolatry.
5. But why dost thou marvel if this hath happened in respect to the body,
when even with respect to the soul it is plain, that a similar thing hath
taken place. For God made it not mortal, but permitted it to be immortal;
He constituted it however subject to forgetfulness, to ignorance, to
sadness, and to care; and this, lest regarding its own nobility of birth,
it might take up a conceit too high for its proper dignity. For if, even
while the case stands thus, some have dared to aver, that it is of the
Divine essence; to what a pitch of frenzy would they not have reached, if
it had been devoid of these imperfections? What, however, I affirmed
respecting the creation, I affirm also respecting the body, that both these
things alike excite my admiration of God; that He hath made it corruptible;
and that in its very corruptibility, He hath manifested His own power and
wisdom. For that He could have made it of some better material, He hath
evidenced from the celestial and the solar substance. For He that made
those such as they are, could have made this also like them, had He thought
proper to do so. But the cause of its imperfection is what I before
adverted to. This circumstance by no means lowers the admiration due to the
Creator's workmanship, but rather increases it; for the meanness of the
substance, manifests the resource and adaptiveness of His art; since He
hath introduced such a harmony of parts in clay and ashes, and senses so
various and manifold and capable of such spiritual wisdom.
6. In proportion, therefore, as thou findest fault with the meanness of
the substance, be so much the more astonished at the greatness of the art
displayed. For this reason also, I do not so much admire the statuary who
forms a beautiful figure out of gold, as him who, by the resources of art,
is able, even in crumbling clay, to exhibit a marvellous and inimitable
mould of beauty. In the former case, the material gives some aid to the
artist, but in the latter, there is a naked display of his art. Wouldest
thou learn then, how great the wisdom of the Creator is, consider what it
is that is made out of clay? What else is there but brick and tile?
Nevertheless, God, the Supreme Artist, from the same material of which only
the brick and tile is formed, hath been able to make an eye so beautiful,
as to astonish all who behold it, and to implant in it such power, that it
can at once survey the high aerial expanse, and by the aid of a small pupil
embrace the mountains, forests, hills, the ocean, yea, the heaven, by so
small a thing! Tell me not then of tears and rheums, for these things are
the fruit of thy sin; but consider its beauty, and visual power; and how it
is that whilst it ranges over such an expanse of air, it experiences no
weariness or distress! The feet indeed become tired and weakened even after
going but a small distance; but the eye, in traversing a space so lofty and
so wide, is not sensible of any infirmity. For since this is the most
necessary to us of all our members, He has not suffered it to be oppressed
with fatigue; in order that the service it renders us might be free and
unfettered.
7. But rather, I should say, what language is fully adequate to set forth
the whole excellency of this member? And why do I speak of the pupil and
the visual faculty? for if you were to investigate that which seems the
meanest of all the members, I mean the eyelashes, you would behold even in
these the manifold wisdom of God the Creator! For as it is with respect to
the ears of corn; the beards, standing forth as a sort of spears, repel the
birds, and do not suffer them to settle upon the fruits, and to break the
stalk, which is too tender to bear them; so also is it with regard to the
eyes. The hairs of the eyelids are ranged in front, and answer the purpose
of beards and spears; keeping dust and light substances at a distance from
the eyes, and any thing that might incommode the sight; and not permitting
the eyelids to be annoyed. Another instance of wisdom, no less remarkable,
is to be observed in eyebrows. Who can help being struck by their position?
For they do not project to an immoderate degree, so as to obscure the
sight; nor do they retire farther back than is fitting; but in the same
manner as the caves of a house, they stand out above, receiving the
perspiration as it descends from the forehead, and not permitting it to
annoy the eyes. For this purpose too there is a growth of hair upon them,
which serves by its roughness to stay what descends from above, and affords
the exact protection that is needed, and contributes also much appearance
of beauty to the eyes. Nor is this the only matter of wonder! There is
another thing also which is equally so. How is it, I ask, that the hairs of
the head increase, and are cut off; but those of the eyebrows, not so? For
not even this has happened undesignedly, or by chance, but in order that
they might not darken the sight too much by becoming very long; an
inconvenience from which those suffer who have arrived at extreme old age.
8. And who could possibly trace out all the wisdom which is manifested by
means of the brain! For, in the first place, He made it soft, since it
serves as a fountain to all the senses. Next, in order that it might not
suffer injury owing to its peculiar nature, He fortified it on every side
with bones. Further; that it might not suffer from friction, by the
hardness of the bones, He interposed a middle membrane: and not only a
single one, but also a second; the former being spread out on the under
side of the skull, but the latter enveloping the upper substance of the
brain, and the first being the harder of the two. And this was done, both
for the cause that has been mentioned, and in order that the brain might
not be the first to receive the blows inflicted upon the head; but that
these membranes first encountering them, might free it from all injury, and
preserve it unwounded. Moreover, that the bone which covers the brain is
not a single and continuous one, but has many sutures on every side, is a
circumstance which contributes much to its security. For a ventilation of
the vapours that surround it may easily take place outward through these
sutures, so as to prevent it from being suffocated;(1) and if a blow should
be inflicted upon it, on any particular point, the damage does not extend
to the whole. For if the bone bad been one and continuous, the stroke even
when it fell upon one part, only, would have injured the whole; but now, by
its being divided into many parts, this can never happen. For if one part
should chance to be wounded, only the bone that is situated near that part
receives injury, but all the rest remain unhurt; the continuity of the
stroke being intercepted by the division of the bones, and being unable to
extend itself to the adjacent parts. By reason of this God hath constructed
a covering for the brain of many bones; and just as when one builds a
house, he lays on a roof, and tiles upon the upper part, so God hath placed
these bones above upon the head, and hath provided that the hairs should
shoot forth, and serve as a kind of cap for it.
9. The very same thing also He hath done with regard to the heart. For
inasmuch as the heart has preeminence over all the members in our body, and
that the supreme power over our whole life is entrusted to it, and death
happens when it receives but a slight blow; He hath fenced it about on
every side with stiff and hard bones, surrounding it by the protection of
the breast-bone(2) before, and the blade-bones(3) behind. And what He did
with respect to the membranes of the brain, He hath done in this instance
also. For in order that it might not be rubbed and pained in striking
against the hard bones which encompass it, in the throbbing and quick
pulsation to which it is subject in anger and similar affections, He both
interposed many membranes there, and placed the lungs by the side of it to
act the part of a soft bed to these pulsations, so that the heart may break
its force on these without sustaining injury or distress.
But why do I speak of the heart, and of the brain, when if any one will
investigate even the very nails, he will see the manifold wisdom of God
displayed in these; as well by their form, as by their substance and
position. I might also have mentioned why our fingers are not all equal,
and many other particulars besides; but to those who are inclined to
attend, the wisdom of God Who created us, will be sufficiently clear from
what has been said. Wherefore, leaving this department to be investigated
with diligence by those who are desirous of the task, I shall turn myself
to another objection.
10. There are many forsooth, who, besides what has been already referred
to, bring forward this objection. If man be the king of the brutes, why
have many animals an advantage over him in strength, agility, and
fleetness? For the horse is swifter, the ox is more enduring, the eagle is
lighter, and the lion stronger, than man. What then have we to reply to
this argument? Thus much; that from that circumstance we may especially
discern the wisdom of God and the honour which He has put upon us. A horse,
it is true, is swifter than man, but for making dispatch on a journey, the
man is better fitted than the horse. For a horse, though the very swiftest
and strongest that may be, can scarcely travel two hundred stadia in a
day;(1) but a man, harnessing a number of horses in succession, will be
able to accomplish a distance of two thousand stadia. Thus, the advantage
which swiftness affords to the horse, intelligence and art afford to the
man in a much greater excess. The man, it is true, has not feet so strong
as the other, but then he has those of the other which serve him as well as
his own. For not one of the brutes has ever been able to subjugate another
to his own use; but man has the range of them all; and by that variety of
skill which is given him of God, makes each of the animals subservient to
the employment best suited to him. For if the feet of men had been as
strong as those of horses, they would have been useless for other purposes,
for difficult ground, for the summits of mountains, for climbing trees; for
the hoof is usually an impediment to treading in such places. So that
although the feet of men are softer than theirs, they are still adapted to
more various uses, and are not the worse for their want of strength, while
they have the power of the horse ministering to their aid, and at the same
time they have the advantage over him in variety of tread. Again, the eagle
has his light pinion; but I have reason and art, by which I am enabled to
bring down and master all the winged animals. But if thou wouldest see my
pinion too, I have one much lighter than he; one which can soar, not merely
ten or twenty stadia, or even as high as heaven, but above heaven itself,
and above the heaven of heavens; even to "where Christ sitteth at the right
hand of God!"(2)
11. Again, the irrational animals have their weapons in their own body;
thus, the ox has his horns; the wild boar his tusks; the lion his claws.
But God hath not furnished the nature of my body with weapons, but hath
made these to be extraneous to it, for the purpose of shewing that man is a
gentle animal; and that I have not always occasion to use my weapons, for
from time to time I lay these aside, and from time to time resume them. In
order then that I might be free and unfettered in this matter, not being at
all times compelled to carry my weapons, He hath made these to be separate
from my nature. For it is not only in our possessing a rational nature that
we surpass the brutes, but we also excel them in body. For God has made
this to correspond with the soul's nobility, and fitted to execute its
commands. He has not, indeed, made the body such as it is, without reason;
but such as it ought to be, as having to minister to a rational soul; so
that if it were not such as it is, the operations of the soul would be
greatly impeded: and this is manifest from diseases. For if this nice
adjustment of the body be diverted from its proper condition in ever so
small a degree, many of the soul's energies are impeded; as, for instance,
if the brain should become too hot, or too cold. So that from the body it
is easy to see much of the Divine Providence, not only because He made it
at first better than it is at present; nor because even now He hath changed
it for a useful purpose, but also because He will raise it again to much
greater glory.
12. But, if thou art desirous to learn in a different way what wisdom God
hath shewn respecting the body, I will mention that by which Paul seems
most especially to be constantly struck. But what is this? That He hath
made the members to excel one another, though not in the same things? Some
He hath appointed to surpass the rest in beauty, and some in strength.
Thus, the eye is beautiful, but the feet are stronger. The head is
honourable, but it cannot say to the feet, "I have no need of you."(1) And
this may be seen too with regard to irrational animals; and the same in all
the relations of life. The king, for instance, has need of his subjects,
and the subjects of the king; just as the head has need of the feet. And
again, as to brutes; some are more powerful than the rest; and some more
beautiful. Some there are that delight us; some that nourish; and some that
clothe us. Thus the peacock delights; and fowls and swine nourish; sheep
and goats provide us clothing; and the ox and ass share our labours. There
are also others which provide us with none of these, but which call our
powers into active exercise. Thus the wild animals increase the strength of
the hunters; and instruct our race by the fear which they inspire, and
render us more cautious; and for medical purposes, they supply no small
contributions from their bodies.(2) So that if any one say to thee, "How
art thou a lord of the brutes, whilst afraid of the lion?" Answer him,
"Things were not ordered in this manner at the beginning, when I was in
favour with God, when I dwelt in Paradise. But when I had offended my
Master, I fell under the power of those who were my servants! Yet not even
now entirely; since I possess an art by which I overcome the wild animals."
So also it happens in great houses; the sons, while they are yet under age,
are afraid of many of the servants; but when they have done amiss, their
dread is greatly heightened. And this we may say also of serpents, and
scorpions, and vipers; that they are formidable to us by reason of sin.
13. And not only as it regards our body, and the various states of life,
is this diversity observable; nor is it confined to brutes; but it may be
seen also in trees; and the meanest of them may be observed to have an
excellence above those which are greater; so that all things are not alike
in all, that all may be necessary to us; and that we may perceive the
manifold wisdom of the Lord. Do not then lay blame on God on account of the
body's corruptibleness, but for this the rather do Him homage, and admire
Him for His wisdom and His tender care; His wisdom, that in so corruptible
a body He hath been able to display such harmony; His tender care that for
the benefit of the soul He hath made it corruptible, that He might repress
her vanity, and subdue her pride! Why then did He not make it thus from the
beginning, asks some one? It was, I reply. to justify Himself before thee
by these very works; and as much as to say by the result itself, "I called
thee to greater honour, but thou didst constitute thyself unworthy or the
gift, banishing thyself from Paradise! Nevertheless, I will not even now
despise thee, but I will correct thy sin, and bring thee back(3) to heaven.
Therefore for thine own sake, I have permitted thee so long to decay and
suffer corruption, that in the fulness of time the discipline of thy
humility might be established; and that thou mightest never more resume thy
former conceit.
14. For all these things then let us give thanks to God who loveth man;
and for His tender care over us, render Him a recompense, that will also be
profitable to ourselves; and as regards the commandment which I so
frequently discourse of to you, let us use our utmost diligence! For I will
not desist from the exhortation until ye are amended: seeing that what we
aim at is not that we may address you seldom or frequently, but that we may
continue speaking till we have persuaded you. To the Jews when God said by
the prophet, "If ye fast for strife and debate, to what purpose do ye fast
for me?"(4) And by us He saith to you, "If ye fast unto oaths and
perjuries, to what purpose do ye fast? For how shall we behold the sacred
Passover? How shall we receive the holy Sacrifice? How shall we be
partakers of those wonderful mysteries by means of the same tongue with
which we have trampled upon God's law, the same tongue with which we have
contaminated the soul? For if no one would dare to receive the royal purple
with filthy hands, how shall we receive the Lord's Body with a tongue that
has become polluted! For the oath is of the wicked one, but the Sacrifice
is of the Lord. "What communion then hath light with darkness, and what
concord hath Christ with Belial?"(5)
15. That ye are desirous, indeed, to be rid of this impiety, I know well;
but since each man may not be able easily to accomplish this by himself,
let us enter into fraternities and partnerships in this matter; and as the
poor do in their feasts,(6) when each one alone would not be able to
furnish a complete banquet; when they all meet together, they each bring
their contribution to the feast; so also let us act. Inasmuch as we are of
ourselves too listless, let us make partnerships with each other, and
pledge ourselves to contribute counsel, and admonitions and exhortation,
and rebuke and reminiscence, and threatening; in order that from the
diligence of each we may all be amended. For seeing that we observe the
affairs of our neighbour more sharply than we do our own, let us be
watchful of the safety of others, and commit the guardianship of ourselves
to them; and let us engage in this pious rivalry, to the end that thus
becoming superior to such an evil habit, we may come with boldness to this
holy feast; and be partakers of the holy Sacrifice, with a favourable hope
and a good conscience; through the grace and lovingkindness of our Lord
Jesus Christ, by whom and with whom, be glory to the Father, with the Holy
Spirit, for ever and ever. Amen.
HOMILY XII.
[Thanksgiving to God for the pardon granted to the offenders against the
Emperor. Physical discourse on the Creation. Proof that God, in creating
man, implanted in him a natural law. Duty of avoiding oaths with the utmost
diligence.]
1. YESTERDAY I said "Blessed be God!" and to-day again I say the very same
thing. For although the evils we dreaded have passed away, we should not
suffer the memory of them to disappear; not indeed that we may grieve, but
that we may give thanks. For if the memory of these terrors abide with us,
we shall never be overtaken by the actual experience of such terrors. For
what need have we of the experience, whilst our memory acts the part of a
monitor? Seeing then that God hath not permitted us to be overwhelmed in
the flood of those troubles when upon us, let us not permit ourselves to
become careless when these are passed away. Then, when we were sad, He
consoled us, let us give thanks to Him now that we are joyful. In our agony
He comforted us, and did not forsake us; therefore let us not betray
ourselves in prosperity by declining into sloth. "Forget not," saith one,
"the time of famine in the day of plenty."(1) Therefore let us be mindful
of the time of temptation in the day of relief; and with respect to our
sins let us also act in the same manner. If thou hast sinned, and God hath
pardoned thy sin, receive thy pardon, and give thanks; but be not forgetful
of the sin; not that thou shouldest fret thyself with the thought of it,
but that thou mayest school thy soul, not to grow wanton, and relapse again
into the same snares.(2)
2. Thus also Paul did; for having said, "He counted me faithful, putting
me into the ministry," he goes on to add, "who was before a blasphemer, a
persecutor, and injurious."(3) "Let the life of the servant," saith he, "be
openly exposed, so that the lovingkindness of the Master be apparent. For
although I have received the remission of sins, I do not reject the memory
of those sins." And this not only manifested the lovingkindness of the
Lord, but made the man himself the more illustrious. For when thou hast
learnt who he was before, then thou wilt be the more astonished at him; and
when thou seest out of what he came to be what he was, then thou wilt
commend him the more; and if thou hast greatly sinned, yet upon being
changed thou wilt conceive favourable hopes from this instance. For in
addition to what has been said, such an example comforts those who are in
despair, and causes them again to stand erect. The same thing also will be
the case with regard to our city; for all the events that have happened
serve to shew your virtue, who by means of repentance have prevailed to
ward off such wrath, whilst at the same time they proclaim the
lovingkindness of God, who has removed the cloud that was so threatening,
in consequence of a small change of conduct, and so raises up again all
those who are sunk in despair, when they learn, from our case, that he who
looks upward for the Divine help, is not to be overwhelmed, though
innumerable waves should encompass him on all sides.
3. For who hath seen, who hath ever heard of sufferings such as were ours?
We were every day in expectation that our city would be overturned from its
foundations together with its inhabitants. But when the Devil was hoping to
sink the vessel, then God produced a perfect calm. Let us not then be
unmindful of the greatness of these terrors, in order that we may remember
the magnitude of the benefits received from God. He who knows not the
nature of the disease will not understand the physician's art. Let us tell
these things also to our children; and transmit them to the remotest
generations, that all may learn how the Devil had endeavoured to destroy
the very foundation of the city; and how God was able visibly to raise it
up again, when it was fallen and prostrate; and did not permit even the
least injury to befall it, but took away the fear; and dispelled with much
speed the peril it had been placed in. For even through the past week we
were all expecting that our substance would be confiscated; and that
soldiers would have been let loose upon us; and we were dreaming of a
thousand other horrors. But Io! all these things have passed away, even
like a cloud or a flitting shadow; and we have been punished only in the
expectation of what is dreadful; or rather we have not been punished, but
we have been disciplined, and have become better; God having softened the
heart of the Emperor. Let us then always and every day say, "Blessed be
God!" and with greater zeal let us give heed to our assembling, and let us
hasten to the church, from whence we have reaped this benefit. For ye know
whither ye fled at the first; whither ye flocked together; and from what
quarter our safety came. Let us then hold fast by this sacred anchor; and
as in the season of danger it did not betray us, so now let us not leave it
in the season of relief; but let us await with exact attention the stated
assemblies and prayers; and let us every day give a hearing to the divine
oracles. And the leisure which we spent in busily running about after those
who came from the court,(1) whilst we were labouring under anxiety in
respect to the evils that threatened us; this let us consume wholly in
hearing the divine laws, instead of unseasonable and senseless pastimes;
lest we should again reduce ourselves to the necessity of that sort of
occupation.(2)
4. On the three foregoing days, then, we have investigated one method of
acquiring the knowledge of God, and have brought it to a conclusion;
explaining how "the heavens declare the glory of God;"(8) and what the
meaning of that is, which is said by Paul; viz. "That the invisible things
of Him from the creation of the world are clearly seen, being understood by
the things that are made."(4) And we shewed how from the creation of the
world, and how by heaven, and earth, the sea, the Creator is glorified. But
to-day, after briefly philosophising on that same subject, we will proceed
to another topic. For He not only made it,(5) but provided also that when
it was made, it should carry on its operations; not permitting it to be all
immoveable, nor commanding it to be all in a state of motion. The heaven,
for instance, hath remained immoveable, according as the prophet says, "He
placed the heaven as a vault, and stretched it out as a tent over the
earth."(6) But, on the other hand, the sun with the rest of the stars, runs
on his course through every day.(7) And again, the earth is fixed, but the
waters are continually in motion; and not the waters only, but the clouds,
and the frequent and successive showers, which return at their proper
season. The nature of the clouds is one, but the things which are produced
out of them are different. For the rain, indeed, becomes wine in the grape,
but oil in the olive. And in other plants is changed into their juices; and
the womb of the earth is one, and yet bears different fruits. The heat,
too, of the sun-beams is one, but it ripens all things differently;
bringing some to maturity more slowly, and others more quickly. Who then
but must feel astonishment and admiration at these things?
5. Nay, this is not the only wonder, that He hath formed it with this
great variety and diversity; but farther, that He hath spread it before all
in common; the rich and the poor, sinners as well as the righteous. Even as
Christ also declared: "He maketh His sun to rise upon the evil and the
good, and sendeth His rain upon the just and unjust."(8) Moreover, when He
stocked the world with various animals, and implanted divers dispositions
in the creatures, He commanded us to imitate some of these, and to avoid
others. For example; the ant is industrious, and per-
forms a laborious task. By giving heed then, thou wilt receive the
strongest admonition from this animal not to indulge in sloth, nor to shun
labour and toil. Therefore also the Scripture has sent the sluggard to the
ant, saying, "Go to the ant, thou sluggard, emulate his ways, and be wiser
than he."(1) Art thou unwilling, he means, to learn from the Scriptures,
that it is good to labour, and that he who will not work, neither ought he
to eat?(2) learn it from the irrationals! This also we do in our families,
when those who are older, and who are considered superior, have done amiss,
we bid them to attend to thoughtful children. We say, "Mark such an one,
who is less than you, how earnest and watchful he is." Do thou then
likewise receive from this animal the best exhortation to industry; and
marvel at thy Lord, not only because He hath made heaven and the sun, but
because He hath also made the ant. For although the animal be small, it
affords much proof of the greatness of God's wisdom. Consider then how
prudent the ant is, and consider how God hath implanted in so small a body,
such an unceasing desire of working! But whilst from this animal thou
learnest industry; take from the bee at once a lesson of neatness,
industry, and social concord! For it is not more for herself(3) than for
us, that the bee labours, and toils every day; which is indeed a thing
especially proper for a Christian; not to seek his own things, but the
things of others. As then she traverses all the meadows that she may
prepare a banquet for another, so also, O man, do thou likewise; and if
thou hast accumulated wealth, expend it upon others; if thou hast the
faculty of teaching,(4) do not bury the talent, but bring it out publicly
for the sake of those who need it! Or if thou hast any other advantage,
become useful to those who require the benefit of thy labours! Seest thou
not that for this reason, especially, the bee is more honoured than the
other animals; not because she labours, but because she labours for others?
For the spider also labours, and toils, and spreads out his fine textures
over the walls, surpassing the utmost skill of woman; but the creature is
without estimation, since his work is in no way profitable to us; such are
they that labour and toil, but for themselves! Imitate too the simplicity
of the dove! Imitate the ass in his love to his master, and the ox also!
Imitate the birds in their freedom from anxiety! For great, great indeed is
the advantage that may be gained from irrational creatures for the
correction of manners.
6. From these animals Christ also instructs us, when He says, "Be ye wise
as serpents, and harmless as doves."(5) And again; "Behold the fowls of the
air, for they sow not, neither do they reap, nor gather into barns; yet
your heavenly Father feedeth them."(6) The prophet also, to shame the
ungrateful Jews, thus speaks; "The ox knoweth his owner, and the ass his
master's crib; but Israel doth not know me."(7) And again; "The turtle and
the swallow and the crane observe the time of their coming, but my people
knoweth not the judgment of the Lord his God."(8) From these animals, and
such as these, learn to achieve virtue, and be instructed to avoid
wickedness by the contrary ones. For as the bee followeth good, so the asp
is destructive. Therefore shun wickedness, lest thou hear it said, "The
poison of asps is under their lips."(9) Again, the dog is devoid of shame.
Hate, therefore, this kind of wickedness. The fox also is crafty, and
fraudulent. Emulate not this vice; but as the bee, in flying over the
meadows, does not choose every sort of flower;(10) but selecting that which
is useful, leaves the rest; so also do thou; and whilst surveying the whole
race of irrational animals, if any thing profitable may be drawn from
these, accept it; the advantages which they have naturally, make it thy
business to practise of thine own free choice. For in this respect also
thou hast been honoured of God; that what they have as natural advantages
He hath permitted thee to achieve of thy own free choice, in order that
thou mayest also receive a reward. For good works with them spring not from
free will, and reason, but from nature only. In other words, the bee makes
honey, not because it has learnt this by reason and reflection, but because
it is instructed by nature. Because if the work had not been natural, and
allotted to the race, some of them assuredly would have been unskilled in
their art; whereas from the time that the world was first made, even to the
present day, no one hath observed bees resting from labour, and not making
honey. For such natural characteristics are common to the whole race. But
those things which depend on our free choice are not common; for labour is
necessary that they may be accomplished.
7. Take then all the best things, and clothe thyself with them; for thou
art indeed king of the irrationals; but kings, if there be any thing
excellent possessed by their subjects, be it gold or silver, or precious
stones, or sumptuous vestments, usually possess the same in greater
abundance. From the creation also, learn to admire thy Lord! And if any of
the things thou seest exceed thy comprehension, and thou art not able to
find the reason thereof, yet for this glorify the Creator, that the wisdom
of these works surpasses thine understanding. Say not, wherefore is this?
or, to what end? for everything is useful, even if we know not the reason
of it. As therefore, if thou goest into a surgery, and seest many
instruments lying before thee, thou wonderest at the variety of the
implements though ignorant of their use; so also act with respect to the
creation. Although thou seest many of the animals, and of the herbs, and
plants, and other things, of which thou knowest not the use, admire the
variety of these; and feel astonishment for this reason at the perfect
workmanship of God; that He hath neither made all things manifest to thee,
nor permitted all things to be unknown. For He hath not permitted all
things to be unknown, lest thou shouldest say, that the things that exist
are not of providence. He hath not permitted all things to be known to
thee, lest the greatness of thy knowledge should excite thee to pride. Thus
at least it was that the evil demon precipitated(1) the first man headlong
and by means of the hope of greater knowledge, deprived him of that he
already possessed. Therefore also, a certain wise man exhorts, saying,
"Seek not out the things that are too hard for thee; neither search the
things that are too deep for thee. But what is commanded thee, think
thereupon with reverence; for the greater part of His works are done in
secret."(2) And again; "More things are shewed unto thee than men
understand." But this he speaks for the purpose of consoling the man who is
sad and vexed, because he does not know all things; for even those things
he observes, which thou art permitted to know, greatly surpass thine
understanding; for thou couldest not have found them by thyself, but thou
hast been taught them of God. Wherefore be content with the wealth given
thee, and do not seek more; but for what thou hast received give thanks;
and do not be angry on account of those things which thou hast not
received. And, for what thou knowest, give glory, and do not stumble at
those things of which thou art ignorant. For God hath made both alike
profitably; and hath revealed some things, but hidden others, providing for
thy safety.
8. One mode, then, of knowing God, is that by the creation, which I have
spoken of, and which might occupy many days. For in order that we might go
over the formation of man only with exactness, (and I speak of exactness
such as is possible to us, not of real exactness; since many as are the
reasons we have already given for the works of creation, many more of these
there are, ineffable, which God who made them knoweth, for of course we do
not know them all); in order then, I say, that we might take an exact
survey of the whole modelling of man; and that we might discover the skill
there is in every member; and examine the distribution and situation of the
sinews, the veins, and the arteries, and the moulding of every other part;
not even a whole year would suffice for such a disquisition.
9. For this reason, here dismissing this subject; and having given to the
laborious and studious an opportunity, by what has been said, of going over
likewise the other parts of Creation; we shall now direct our discourse to
another point which is itself also demonstrative of God's providence. What
then is this second point? It is, that when God formed man, he implanted
within him from the beginning a natural law. And what then was this natural
law? He gave utterance to conscience within us; and made the knowledge of
good things, and of those which are the contrary, to be self-taught. For we
have no need to learn that fornication is an evil thing, and that chastity
is a good thing, but we know this from the first. And that you may learn
that we know this from the first, the Lawgiver,(3) when He afterwards gave
laws, and said, "Thou shalt not kill,"(4) did not add, "since murder is an
evil thing," but simply said, "Thou shall not kill;" for He merely
prohibited the sin, without teaching. How was it then when He said, "Thou
shalt not kill," that He did not add, "because murder is a wicked thing."
The reason was, that conscience had taught this beforehand; and He speaks
thus, as to those who know and understand the point. Wherefore when He
speaks to us of another commandment, not known to us by the dictate of
consciences He not only prohibits, but adds the reason. When, for instance,
He gave commandment respecting the Sabbath; "On the seventh day thou shalt
do no work;" He subjoined also the reason for this cessation. What was
this? "Because on the seventh day God rested from all His works which He
had begun to make."(1) And again; "Because thou weft a servant in the land
of Egypt."(2) For what purpose then I ask did He add a reason respecting
the Sabbath, but did no such thing in regard to murder? Because this
commandment was not one of the leading ones. It was not one of those which
were accurately defined of our conscience, but a kind of partial and
temporary one; and for this reason it was abolished afterwards.(3) But
those which are necessary and uphold our life, are the following; "Thou
shalt not kill; Thou shalt not commit adultery; Thou shalt not steal." On
this account then He adds no reason in this case, nor enters into any
instruction on the matter, but is content with the bare prohibition.
10. And not only from thence, but from another consideration also, I will
endeavour to shew you how man was self-taught with respect to the knowledge
of virtue. Adam sinned the first sin; and after the sin straightway hid
himself; but if he had not known he had been doing something wrong, why did
he hide himself? For then there were neither letters, nor law, nor Moses.
Whence then doth he recognise the sin, and hide himself? Yet not only does
he so hide himself, but when called to account, he endeavours to lay the
blame on another, saying, "The woman, whom Thou gavest me, she gave me of
the tree, and I did eat." And that woman again transfers the accusation to
another, viz. the serpent. Observe also the wisdom of God; for when Adam
said, "I heard Thy voice, and I was afraid, for I was naked, and I hid
myself,"(4) God does not at once convict him of what he had done, nor say,
"Why hast thou eaten of the tree?" But how? "Who told thee," He asks, "that
thou wast naked, unless thou hast eaten of that Tree of which alone I
commanded thee not to eat?" He did not keep silence, nor did He openly
convict him. He did not keep silence, that He might call him forth to the
confession of his crime. He did not convict him openly, lest the whole
might come from Himself, and the man should so be deprived of that pardon
which is granted us from confession.(5) Therefore he did not declare openly
the cause from whence this knowledge sprung, but he carried on the
discourse in the form of interrogation, leaving the man himself to come to
the confession.
11. Again, in the case of Cain and Abel, the same proceeding is
observable. For, in the first place, they set apart the fruits of their own
labours to God. For we would shew not from his sin only, but also from his
virtue, that man was capable of knowing both these things. Wherefore that
man knew sin to be an evil thing, Adam manifested; and that he knew that
virtue was a good thing, Abel again made evident. For without having learnt
it from any one, without having heard any law promulgated respecting the
first fruits, but having been taught from within, and from his conscience,
he presented that sacrifice. On this account I do not carry the argument
down to a later period; but I bring it to bear upon the time of these
earlier men, when there were as yet no letters, as yet no(6) law, nor as
yet prophets and judges; but Adam only existed with his children; in order
that thou mayest learn, that the knowledge of good and evil had been
previously implanted in their natures. For from whence did Abel learn that
to offer sacrifice was a good thing;(7) that it was good to honour God, and
in all things to give thanks? "Why then?" replies some one, "did not Cain
bring his offering?" This man also did offer sacrifice, but not in like
manner. And from thence again the knowledge of conscience is apparent. For
when, envying him who had been honoured, he deliberated upon murder, he
conceals his crafty determination. And what says he; "Come, let us go forth
into the field."(1) The outward guise was one thing, the pretence of love;
the thought another, the purpose of fratricide. But if he had not known the
design to be a wicked one, why did he conceal it? And again, after the
murder had been perpetrated, being asked of God, "Where is Abel thy
brother?" he answers, "I know not; Am I my brother's keeper?" Wherefore
does he deny the crime? Is it not evidently because he exceedingly condemns
himself. For as his father had hid himself, so also this man denies his
guilt, and after his conviction, again says, "My crime is too great to
obtain pardon."(2)
12. But it may be objected, that the Gentile allows nothing of this sort.
Come then, let us discuss this point, and as we have done with respect to
the creation, having carried on the warfare against these objectors not
only by the help of the Scriptures, but of reason, so also let us now do
with respect to conscience. For Paul too, when he was engaged in
controversy with such persons, entered upon this head. What then is it that
they urge? They say, that there is no self-evident law seated in our
consciences; and that God hath not implanted this in our nature. But if so,
whence is it, I ask, that legislators have written those laws which are
among them concerning marriages, concerning murders, concerning wills,
concerning trusts, concerning abstinence from encroachments on one another,
and a thousand other things. For the men now living may perchance have
learned them from their elders;(3) and they from those who were before
them, and these again from those beyond? But from whom did those learn who
were the originators and first enactors of laws among them? Is it not
evident that it was from conscience? For they cannot say, that they held
communication with Moses; or that they heard the prophets. How could it be
so when they were Gentiles? But it is evident that from the very law which
God placed in man when He formed him from the beginning, laws were laid
down, and arts discovered, and all other things. For the arts too were thus
established, their originators having come to the knowledge of them in a
self-taught manner.
13. So also came there to be courts of justice, and so were penalties
defined, as Paul accordingly observes. For since many of the Gentiles were
ready to controvert this, and to say, "How will God judge mankind who lived
before Moses? He did not send a lawgiver; He did not introduce a law; He
commissioned no prophet, nor apostle, nor evangelist; how then can He call
these to account?" Since Paul therefore wished to prove that they possessed
a self taught law; and that they knew clearly what they ought to do; hear
how he speaks; "For when the Gentiles who have not the law, do by nature
the things contained in the law, these having not the law, are a law unto
themselves; which shew the work of the law written in their hearts."(4) But
how without letters? "Their conscience also bearing witness, and their
thoughts the meanwhile accusing, or else excusing one another. In the day
when God shall judge the secrets of men by Jesus Christ according to my
gospel."(5) And again; "As many as have sinned without law, shall perish
without law; and as many as have sinned in the law, shall be judged by the
law."(6) What means, "They shall perish without law?" The law not accusing
them, but their thoughts, and their conscience; for if they had not a law
of conscience, it were not necessary that they should perish through having
done amiss. For how should it be so if they sinned without a law? but when
he says, "without a law," he does not assert that they had no law, but that
they had no written law, though they had the law of nature. And again; "But
glory, honour, and peace, to every man that worketh good, to the Jew first,
and also to the Gentile."(7)
14. But these things he spake in reference to the early times, before the
coming of Christ; and the Gentile he names here is not an idolater, but one
who worshipped God only; unfettered by the necessity of Judaical
observances, (I mean Sabbaths, and circumcision, and divers purifications,)
yet exhibiting all manner of wisdom and piety.(8) And again, discoursing of
such a worshipper, he observes, "Wrath and indignation, tribulation and
anguish, upon every soul of man that doeth evil, of the Jew first, and also
of the Gentile."(1) Again he here calls by the name of Greek one who was
free from the observance of Judaic customs. If, then, he had not heard the
law, nor conversed with the Jews, how could there be wrath, indignation and
tribulation against him for working evil? The reason is, that he possessed
a conscience inwardly admonishing him, and teaching him, and instructing
him in all things. Whence is this manifest? From the way in which he(2)
punished others when they did amiss; from the way in which he laid down
laws; from the way in which he set up the tribunals of justice. With the
view of making this more plain, Paul spoke of those who were living in
wickedness. "Who, knowing the ordinance of God, that they which commit such
things are worthy of death, not only do the same, but also consent with
them that practise them."(3) "But from whence," says some one, "did they
know, that it is the will of God, that those who live in iniquity should be
punished with death?" From whence? Why, from the way in which they judged
others who sinned. For if thou deemest not murder to be a wicked thing,
when thou hast gotten a murderer at thy bar, thou shouldest not punish him.
So if thou deemest it not an evil thing to commit adultery, when the
adulterer has fallen into thy hands, release him from punishment! But if
thou recordest laws, and prescribest punishments, and art a severe judge of
the sins of others; what defence canst thou make, in matters wherein thou
thyself doest amiss, by saying that thou art ignorant what things ought to
be done? For suppose that thou and another person have alike been guilty of
adultery. On what account dost thou punish him, and deem thyself worthy of
forgiveness? Since if thou didst not know adultery to be wickedness, it
were not right to punish it in another. But if thou punishest, and thinkest
to escape the punishment thyself, how is it agreeable to reason that the
same offences should not pay the same penalty?
15. This indeed is the very thing which Paul rebukes, when he says, "And
thinkest thou this, O man, that judgest them which do such things, and
doest the same, that thou shall escape the judgment of God?"(4) It is not,
it cannot be possible; for from the very sentence, he means, which thou
pronouncest upon another, from this sentence God will then judge thee. For
surely thou art not just, and God unjust! But if thou overlookest not
another suffering wrong, how shall God overlook? And if thou correctest the
sins of others, how will not God correct thee? And though He may not bring
the punishment upon thee instantly, be not confident on that account, but
fear the more. So also Paul bade thee, saying, "Despisest thou the riches
of His goodness, and forbearance, and longsuffering, not knowing that the
goodness of God leadeth thee to repentance?"(5) For therefore, saith he,
doth he bear with thee, not that thou mayest become worse, but that thou
mayest repent. But if thou wilt not, this longsuffering becomes a cause of
thy greater punishment; continuing, as thou dost, impenitent. This,
however, is the very thing he means, when he says, "But after thy hardness
and impenitent heart treasurest up to thyself wrath against the day of
wrath, and revelation of the righteous judgment of God. Who will render to
every man according to his deeds."(6) Since, therefore, He rendereth to
every man according to his works; for this reason He both implanted within
us a natural law, and afterwards gave us a written one, in order that He
might demand an account of sins, and that He might crown those who act
rightly. Let us then order our conduct with the utmost care, and as those
who have soon to encounter a fearful tribunal; knowing that we shall enjoy
no pardon, if after a natural as well as written law, and so much teaching
and continual admonition, we neglect our own salvation.
16. I desire then to address you again on the subject of oaths; but I feel
ashamed. For to me, indeed, it is not wearisome both by day and by night to
repeat the same things to you. But I am afraid, lest, having followed you
up so many days, I should seem to condemn you of great listlessness, that
you should require continual admonition respecting so easy a matter. And I
am not only ashamed, but also in fear for you! for frequent instruction. to
those who give heed, is salutary and profitable; but to those who are
listless, it is injurious, and exceedingly perilous; for the oftener any
one hears, the greater punishment does he draw upon him. self, if he does
not practise what is told him. With this accordingly God reproached the
Jews, speaking thus: "I have sent my prophets, rising up early, and sending
them; and even then ye did not hearken."(7) We therefore do this of our
great care for you. But we fear, lest, on that tremendous Day, this
admonition and counsel should rise up against you all. For when the point
to be attained is easy, and he whose office it is continually to admonish,
desists not from his task, what defence shall we have to offer? or what
argument will save us from punishment? Tell me, if a sum of money chance to
be due to you, do you not always, when you meet the debtor, remind him of
the loan? Do thou too(1) act thus; and let every one suppose that his
neighbour owes him money, viz., the fulfilling of this precept; and upon
meeting him, let him put him in mind of the payment, knowing that no small
danger lies at our door, whilst we are unmindful of our brethren. For this
cause I too cease not to make mention of these things. For I fear, lest by
any means I should hear it said on that day, "O wicked and slothful
servant, thou oughtest to have put my money to the exchangers."(2) Behold,
however, I have laid it down,(3) not once, or twice, but oftentimes. It is
left then for you to discharge the usury of it. Now the usury of hearing is
the manifestation of it by deeds, for the deposit is the Lord's. Therefore
let us not negligently receive that with which we are entrusted; but let us
keep it with diligence, that we may restore it with much interest on That
Day. For unless thou bring others to the performance of the same good
works, thou shalt hear that voice, which he who buried the talent heard.
But God forbid it should be this! but may you hear that different voice
which Christ uttered, saying to him who had made profit, "Well done, good
and faithful servant; thou hast been faithful over a few things, I will
make thee ruler over many things."(4)
17. And this voice we shall hear, if we shew the same earnestness as he
did. And we shall shew this earnestness, if we do this which I say. When
you depart, whilst what you have heard is yet warm within you, exhort one
another! And just as ye each salute at parting, so let every one go from
hence with an admonition, and say to his neighbour, "Observe and remember
that thou keep the commandment;" and thus shall we assuredly get the
mastery. For when friends also dismiss one with such counsel; and on one's
return home, one's wife again admonishes one to the same effect; and our
word keeps its hold on you when alone; we shall soon shake off this evil
habit. I know, indeed, that ye marvel why I am so earnest respecting this
precept. But discharge the duty enjoined, and then I will tell you.
Meanwhile, this I say; that this precept is a divine law; and it is not
safe to transgress it. But if I shall see it rightly performed, I will
speak of another reason? which is not less than this, that ye may learn
that it is with justice I make so much ado about this law. But it is now
time to conclude this address in a prayer. Wherefore, let us all say in
common, "O God, Who willest not the death of a sinner, but that he should
be converted and live; grant that we, having discharged this and every
other precept, may be found worthy so to stand at the tribunal of Thy
Christ, that having enjoyed great boldness, we may attain the kingdom to
Thy glory. For to Thee belongeth glory, together with Thine only begotten
Son, and the Holy Ghost, now and ever, and world without end." Amen.
HOMILY XIII.
[A further thanksgiving to God for the change in the late melancholy aspect
of affairs. Reminiscence of those who were dragged away, and punished
because of the sedition. Exposition on the subject of the creation of man,
and of his having received a natural law. Of the complete accomplishment of
abstinence from oaths.]
1. WITH the same introduction and prelude that I began yesterday and the
day before, I shall begin to-day. Now again I will say, "Blessed be God!"
What a day did we see last Wednesday!(1) and what in the present! On that
day how heavy was the gloom! How bright the calm of the present! That was
the day when that fearful tribunal was set in the city, and shook the
hearts of all, and made the day to seem no better than night; not because
the beams of the sun were extinguished. but because that despondency and
fear darkened your eyes. Wherefore, that we may reap the more pleasure, I
wish to relate a few of the circumstances which then occurred; for I
perceive that a narrative of these things will be serviceable to you, and
to all who shall come afterwards. Besides, to those who have been delivered
from shipwreck, it is sweet to remember the waves, and the tempest, and the
winds, when they are come into port. And to those who have fallen into
sickness, it is an agreeable thing, when the sickness is over, to talk over
with others the fevers by which they were nearly brought to the grave. When
terrors have passed away, there is a pleasure in relating those terrors;
the soul no longer fearing them, but deriving therefrom more cheerfulness.
The remembrance of past evils always makes the present prosperity to appear
more strikingly.
2. When the greater portion of the city had taken refuge from the fear and
danger of that occasion, in secret places, in deserts, and in hollows;(1)
terror besetting them in all directions; and the houses were empty of
women, and the forum of men, and scarce two or three appeared walking
together across it, and even these going about as if they had been animated
corpses: at this period, I proceeded to the tribunal of justice, for the
purpose of seeing the end of these transactions; and there, beholding the
fragments of the city collected together, I marvelled most of all at this,
that although a multitude was around the doors, there was the profoundest
silence, as though there had been no man there, all looking upon one
another; not one daring to enquire of his neighbour, nor to hear anything
from him; for each regarded his neighbour with suspicion; since many
already, having been dragged away, beyond all expectation, from the midst
of the forum, were now confined within. Thus we all alike looked up to
heaven, and stretched out our hands in silence, expecting help from above,
and beseeching God to stand by those who were brought to judgment, to
soften the hearts of the judges, and to make their sentence a merciful one.
And just as when some persons on land, beholding others suffering
shipwreck, cannot indeed go near to them, and reach out the hand, and
relieve their distress, being kept back from them by the waves; yet away on
the shore, with outstretched hands and tears, they supplicate God that He
may help the drowning; so there in like manner, did all silently and
mentally call upon God, pleading for those at the tribunal, as for men
surrounded by the waves, that He would stretch out His hand, and not suffer
the vessel to be overwhelmed, nor the judgment of those under trial to end
in an utter wreck. Such was the state of things in front of the doors; but
when I entered within the court, other sights I saw which were still more
awful; soldiers armed with swords and clubs, and strictly keeping the peace
for the judges within. For since all the relatives of those under trial,
whether wives, or mothers, or daughters, or fathers, stood before the doors
of the seat of justice; in order that if any one happened to be led away to
execution, yet no one inflamed at the sight of the calamity might raise any
tumult or disturbance; the soldiers drove them all afar off; thus
preoccupying their mind with fear.
3. One sight there was, more pitiable than all; a mother, and a sister of
a certain person, who was among those under trial within, sat at the very
vestibule of the court of justice, rolling themselves on the pavement, and
becoming a common spectacle to all the bystanders; veiling their faces, and
shewing no sense of shame, but that which the urgency of the calamity
permitted. No maid servant, nor neighbour, nor female friend, nor any other
relative accompanied them. But hemmed in by a crowd of soldiers, alone, and
meanly clad, and grovelling on the ground, about the very doors, they were
in more pitiable case than those who were undergoing judgment within, and
hearing as they did the voice of the executioners, the strokes of the
scourge, the wailing of those who were being scourged, the fearful threats
of the judges, they themselves endured, at every scourging, sharper pains
than those who were beaten. For since, in the confessions of others, there
was a danger of accusations being proved, if they heard any one scourged
that he might mention those who were guilty, and uttering cries, they,
looking up to heaven, besought God to give the sufferer some strength of
endurance, test the safety of their own relations should be betrayed by the
weakness of others, while incapable of sustaining the sharp anguish of the
strokes. And again, the same thing occurred as in the case of men who are
struggling with a tempest. For just as when they perceive the violence of a
wave lifting up its head from afar, and gradually increasing, and ready to
overwhelm the vessel, they are almost dead with terror, before it comes
near the ship; so also was it with these. If at any time they heard voices,
and cries that reached them, they saw a thousand deaths before their eyes,
being in terror, lest those who were urged to bear witness, giving way to
their torments, should name some one of those who were their own relatives.
And thus, one saw tortures both within and without. Those within the
executioners were tormenting; these women, the despotic force of nature,
and the sympathy of the affections. There was lamentation within, and
without! inside, on the part of those who were found guilty, and outside on
the part of their relatives. Yea, rather not these only, but their very
judges inwardly lamented, and suffered more severely than all the rest;
being compelled to take part in so bitter a tragedy.
4. As for me, while I sat and beheld all this, how matrons and virgins,
wont to live in seclusion, were now made a common spectacle to all; and how
those who were accustomed to lie on a soft couch, had now the pavement for
their bed; and how they who had enjoyed so constant an attendance of female
servants and eunuchs, and every sort of outward distinction, were now
bereft of all these things; and grovelling at the feet of every one,
beseeching him to lend help by any means in his power to those who were
undergoing examination, and that there might be a kind of general
contribution of mercy from all; I exclaimed, in those words of Solomon,
"Vanity of vanities, all is vanity."(1) For I saw both this and another
oracle fulfilled in every deed, which saith, "All the glory of man is as
the flower of grass. The grass withereth, and the flower falleth away."(2)
For then indeed, wealth, and nobility, and notoriety, and the patronage of
friends, and kinship and all worldly things, were found worthless; the sin,
and transgression of the law which had taken place, having put all these
succours to flight. And just as the mother of young birds, when the
nestlings have been carried away, coming and finding her nest empty, is
unable to rescue her captive brood; but by hovering around the hands of the
fowler, in this way displays her grief; even so did these women then do,
when their children were snatched away from their dwellings, and shut up
within, as it were in a net, or a trap. They could not indeed come in and
deliver the prisoners, but they manifested their anguish by wallowing on
the ground near the very doors; by lamentation and groans; and by
endeavouring to approach as near as possible to those who had captured
them. These things then beholding, I cast in my mind That Dread Tribunal;
and I said within myself, "If now, when men are the judges, neither mother,
nor sister, nor father, nor any other person, though guiltless of the deeds
which have been perpetrated, can avail to rescue the criminals; who will
stand by us when we are judged at the dread Tribunal of Christ? Who will
dare to raise his voice? Who will be able to rescue those who shall be led
away to those unbearable punishments. Notwithstanding they were the first
men of the city who were then brought to trial, and the very chief of the
nobility, yet they would have been glad if it could be granted them to lose
all their possessions, yea, if need were, their liberty itself, so that
they might continue to enjoy this present life.
5. But to proceed. The day now hastening to its close, and late(3) evening
arriving, and the final sentence of the court being expected, all were in
still greater agony, and besought God that He would grant some delay and
respite; and incline the soul of the judges to refer the facts that had
been investigated to the decision of the Emperor; since perchance some
advantage might arise from this reference? Moreover, by the people general
supplications(5) were sent up to the Merciful God; imploring that He would
save the remnants of the city; and not suffer it entirely to be razed from
its foundations. Nor could one see any one joining in this cry but with
tears. Nevertheless, none of these things then moved the judges within,
although they heard. One thing only they considered, that there might be a
rigid enquiry into the deeds that had been perpetrated.
6. At last having loaded the culprits with chains, and bound them with
iron, they sent them away to the prison through the midst of the forum. Men
that had kept their studs of horses, who had been presidents of the
games,(6) who could reckon up a thousand different offices of distinction
which they had held, had their goods confiscated, and seals might be seen
placed upon all their doors.
Their wives also being ejected from their parents' home, each had literally
to play the part of Job's wife. For they went "wandering(1) from house to
house and from place to place, seeking a lodging."(2) And this it was not
easy for them to find, every one fearing and trembling to receive, or to
render assistance in any way to the relatives of those who were under
impeachment. Nevertheless, though such events had happened, the sufferers
were patient under all; since they were not deprived of the present life.
And neither the loss of wealth, nor dishonour, nor so much public exposure,
nor any other matter of that nature, caused them vexation. For the
greatness of the calamity, and the circumstance of their having expected
still worse things, when they suffered these, had prepared the soul for the
exercise of a wise fortitude. And now they learnt, how simple a thing is
virtue for us, how easy and expeditious of performance, and that from our
neglect only it seems to be laborious. They who before this time could not
bear the loss of a little money with meekness, now they were subject to a
greater fear, although they had lost all their substance, felt as if they
had found a treasure, because they had not lost their lives. So that if the
sense of a future hell took possession of us, and we thought of those
intolerable punishments, we should not grieve, even though for the sake of
the law of God we were to give both our substance, and our bodies and lives
too, knowing that we should gain greater things; deliverance from the
terrors that are hereafter.
7. Perchance the tragedy of all I have told you, has greatly softened your
hearts. Do not however take it amiss. For since I am about to venture upon
some more subtle thoughts and require a more sensitive state of mind on
your part, I have done this intentionally, in order that by the terror of
the description your minds might have shaken off all listlessness, and
withdrawn themselves from all worldly cares, and might with the more
readiness convey the force of the things about to be spoken into the depths
of your soul.
Sufficiently indeed, then, our discourse of late(3) evinced to you, that a
natural law of good and evil is seated within us. But that our proof of it
may be more abundantly evident, we will again to-day apply ourselves
strenuously to the same subject of discourse. For that God from the
beginning, when He formed man, made him capable of discriminating both
these, all men make evident. Hence when we sin, we are all ashamed at the
presence of our inferiors; and oftentimes a master, on his way to the house
of a harlot, if he then perceives any one of his more respectable servants,
turns back, reddening with shame, from this untoward path. Again, when
others reproach us, fixing on us the names of particular vices, we call it
an insult; and if we are aggrieved, we drag those who have done the wrong
to the public tribunal. Thus we can understand what vice is and what virtue
is. Wherefore Christ, for the purpose of declaring this, and shewing that
He was not introducing a strange law, or one which surpassed our nature,
but that which He had of old deposited beforehand in our conscience, after
pronouncing those numerous Beatitudes, thus speaks; "All things whatsoever
ye would that men should do to you, do ye even so to them."(4) "Many
words," saith He, "are not necessary, nor laws of great length, nor a
diversity of instruction. Let thine own will be the law. Dost thou wish to
receive kindness? Be kind to another. Dost thou wish to receive mercy? Show
mercy to thy neighbour. Dost thou wish to be applauded? Applaud another.
Dost thou wish to be beloved? Exercise love. Dost thou wish to enjoy the
first rank? First concede that place to another. Become thyself the judge,
thyself the lawgiver of thine own life. And again; "Do not to another what
thou hatest."(5) By the latter precept, he would induce to a departure from
iniquity; by the former, to the exercise of virtue. "Do not thou to
another," he saith,(6) "what thou hatest." Dost thou hate to be insulted?
Do not insult another. Dost thou hate to be envied? Envy not another. Dost
thou hate to be deceived? Do not deceive another. And, in a word, in all
things, if we hold fast these two precepts, we shall not need any other
instruction. For the knowledge of virtue He hath implanted in our nature;
but the practice of it and the correction He hath entrusted to our moral
choice.(7)
8. Perhaps what is thus said, is obscure; wherefore I will again endeavour
to make it more plain. In order to know that it is a good thing to exercise
temperance, we need no words, nor instruction; for we ourselves have the
knowledge of it in our nature, and there is no necessity for labour or
fatigue in going about and enquiring whether temperance is good and
profitable; but we all acknowledge this with one consent, and no man is in
doubt as to this virtue. So also we account adultery to be an evil thing,
and neither is there here any need of trouble or learning, that the
wickedness of this sin may be known; but we are all self-taught in such
judgments; and we applaud virtue, though we do not follow it; as, on the
other hand, we hate vice, though we practise it. And this hath been an
exceeding good work of God; that He hath made our conscience, and our power
of choice already, and before the action, claim kindred with virtue, and be
at enmity with wickedness.
9. As I said then, the knowledge of each of these things resides within
the conscience of all men, and we require no teacher to instruct us in
these things; but the regulation of our conduct is left to our choice, and
earnestness, and efforts. And why was this? but because if He had made
everything to be of nature, we should have departed uncrowned and destitute
of reward; and even as the brutes, who receive no reward nor praise for
those advantages which they have naturally, so neither should we enjoy any
of these things; for natural advantages are not the praise and commendation
of those who have them, but of the Giver. For this reason, then, He did not
commit all to nature; and again, He did not suffer our will to undertake
the whole burden of knowledge, and of right regulation; test it should
despair at the labour of virtue. But conscience suggests to it what ought
to be done; and it contributes its own exertions for the accomplishment.
That it is a good thing to be temperate, we all understand without
difficulty; for the knowledge is of nature: but we should not be able
without difficulty, without bridling lust, and employing much exertion, to
practise the rule of temperance; for this does not come to us by nature as
the knowledge does, but requires also a willing mind and earnestness. And
not only in this respect has He made the burden lighter for us, but also in
another way again, by letting even some good dispositions exist naturally
within us. For we are all naturally disposed to feel indignation along with
those who are contemptuously treated, (whence it arises that we become the
enemies of those who are insolent, though we ourselves may have suffered no
part of the grievance,) and to sympathize in the pleasure of those who
enjoy assistance and protection; and we are overcome by the calamities of
others, as well as by mutual tenderness.(1) For although calamitous events
may seem to induce a certain pusillanimity,(2) we entertain nevertheless a
common fondness for each other. And to this effect a certain wise man
speaks significantly; "Every animal loveth his like, and man his
neighbour."(3)
10. But God hath provided many other instructors for us besides
conscience; viz., fathers for children, masters for servants, husbands for
wives, teachers for pupils, law- givers and judges for those who are to be
governed, and friends for friends. And frequently too we gain no less from
enemies than friends; for when the former reproach us with our offences,
they stir us up, even against our will, to the amendment of them. So many
teachers hath He set over us, in order that the discovery of what is
profitable, and the regulation of our conduct, might be easy to us, the
multitude of those things which urge us on toward it not permitting us to
fall away from what is expedient for us. For although we should despise
parents, yet while we fear magistrates, we shall in any case be more
submissive than otherwise. And though we may set them at nought(4) when we
sin, we can never escape the rebuke of conscience: and if we dishonour and
repel this, yet whilst fearing the opinion of the many, we shall be the
better for it. And though we are destitute of shame with regard to this,
the fear of the laws will press on us so as to restrain us, however
reluctantly.
11. Thus fathers and teachers take the young in hand, and bring them into
order;(5) and lawgivers and magistrates, those who are grown up. And
servants, as being more inclined to listlessness, in addition to what has
been previously mentioned, have their masters to constrain them to
temperance; and wives have their husbands. And many are the walls which
environ our race on all sides, lest it should too easily slide away, and
fall into wickedness. Beside all these too; sicknesses and calamities
instruct us. For poverty restrains, and losses sober us, and danger subdues
us, and there are many other things of this sort. Doth neither father, nor
teacher, nor prince, nor lawgiver, nor judge make thee fear? Doth no friend
move thee to shame, nor enemy sting thee? Doth no master chastise? Doth no
husband instruct? Doth no conscience correct thee? Still, when bodily
sickness comes, it often sets all right; and a loss has made the audacious
man to become gentle. And what is more than this, heavy misfortunes, which
befal not only ourselves but others too, are often of great advantage to
us; and we who ourselves suffered nothing, yet beholding others enduring
punishment, have been no less sobered by it than they.
12. And with respect to right deeds, any one may see that this happens;
for as when the bad are punished others become better, so whenever the good
achieve any thing right, many are urged onward to a similar zeal: a thing
which hath also taken place with respect to the avoiding of oaths. For many
persons, observing that others had laid aside the evil practice of oaths,
took a pattern from their diligence, and got the better of the sin;
wherefore we are the more disposed to touch again on the subject of this
admonition. For let no one tell me that "many" have accomplished this; this
is not what is desired, but that "all" should do so; and until I see this I
cannot take breath.(1) That Shepherd had a hundred sheep, and vet when one
of them had wandered away, he took no account of the safety of the ninety
and nine, until he found the one that was lost, and restored it again to
the flock.(2) Seest thou not that this also happens with respect to the
body; for if by striking against any obstacle, we have only turned back a
nail, the whole body sympathizes with the member. Say not this; that only a
certain few have failed; but consider this point, that these few being
unreformed, will corrupt many others. Although there was but one who had
committed fornication among the Corinthians, yet Paul so groaned as if the
whole city were lost. And very reasonably, for he knew that if that member
were not chastened, the disease progressing onward would at length attack
all the rest. I saw, but lately, in the court of justice, those
distinguished men bound and conducted through the forum; and while some
were wondering at this extraordinary degradation, others said there was
nothing to wonder at; for that, where there is matter of treason,(3) rank
must go for nothing. Is it not then much more true that rank must be of no
avail where is impiety?
13. Thinking therefore of these things, let us arouse ourselves; for if ye
bring not your own endeavours to the task, every thing on our part is to no
purpose. And why so? Because it is not with the office of teaching, as it
is with other arts. For the silversmith, when he has fabricated a vessel of
any kind, and laid it aside, will find it on the morrow just as he left it.
And the worker in brass, and the stone-cutter, and every other artificer,
will each again take his own work in hand, whatever it is, just in the
state he quitted it. But it is not so with us, but altogether the reverse;
for we have not lifeless vessels to forge, but reasonable souls. Therefore
we do not find you such as we leave you, but when we have taken you, and
with manifold labour moulded, reformed you and increased your ardour on
your departing from this place, the urgency of business, besetting you on
every side, again perverts you, and causes us increased difficulty.
Therefore, I supplicate and beseech you to put your own hand to the work;
and when ye depart hence, to shew the same earnest regard for your own
safety, that I have here shewn for your amendment.
14. Oh! that it were possible that I could perform good works as your
substitute, and that you could receive the rewards of those works! Then I
would not give you so much trouble. But how can I do this? The thing is
impossible; for to every man will He render according to his own works.
Wherefore as a mother, when she beholds her son in a fever, while she
witnesses his sufferings(4) from choking and inflammation, frequently
bewails him, and says to him, "O my son, would that I could sustain thy
fever, and draw off its flame upon myself!" so now I say, Oh! that by
labouring as your substitute, I could do good works for you all! But no,
this is not to be done. But of his own doings must each man give the
account, and one cannot see one person suffer punishment in the room of
another. For this reason I am pained and mourn, that on That Day, when ye
are called to judgment, I shall not be able to assist you, since, to say
the truth, no such confidence of speech with God belongs to me. But even if
I had much confidence, I am not holier than Moses, or more righteous than
Samuel; of whom it is said, that though they had attained to so great
virtue, they could not in any way avail to assist the Jews; inasmuch as
that people had given themselves over to excessive negligence.(5) Since,
then, from our own works we shall be punished or saved; let us endeavour, I
beseech you, in conjunction with all the other precepts, to fulfill this
one; that, finally departing this life with a favourable hope, we may
obtain those good things which are promised, through the grace and
lovingkindness of our Lord Jesus Christ, through Whom and with Whom, to the
Father, with the Holy Ghost, be glory both now and ever, world without end.
Amen.
HOMILY XIV.
[After the whole people had been freed from all distress, and had become
assured of safety, certain persons again disturbed the city by fabricating
false reports, and were convicted. Wherefore this Homily refers to that
subject; and also to the admonition concerning oaths; for which reason
also, the history of Jonathan, and Saul, and that of Jephthah, is brought
forward; and it is shewn how many perjuries result from one oath.]
1. NOT a little did the devil yesterday disturb our city; but God also
hath not a little comforted us again; so that each one of us may seasonably
take up that prophetic saying, "In the multitude of the sorrows that I had
in my heart, thy comforts have refreshed my soul."(1) And not only in
consoling, but Even in permitting us to be troubled, God hath manifested
His tender care towards us. For to-day I shall repeat what I have never
ceased to say, that not only our deliverance from evils, but also the
permission of them arises from the benevolence of God. For when He sees us
falling away into listlessness, and starting off from communion with Him,
and making no account of spiritual things, He leaves us for a while; that
thus brought to soberness, we may return to Him the more earnestly. And
what marvel is it, if He does this towards us, listless as we are; since
even Paul declares that with regard to himself and his disciples, this was
the cause of their trials? For inditing his second Epistle to the
Corinthians, he speaks thus: "We would not, brethren, have you ignorant of
our trouble which came to us in Asia, that we were pressed out of measure,
above strength, insomuch that we despaired even of life; but we had the
sentence of death in ourselves."(2) As though he would say, "Dangers so
great hung over us, that we gave up ourselves for lost; and no longer hoped
that any favourable change would take place, but were altogether in
expectation of death." For such is the sense of that clause, "We had the
sentence of death in ourselves." But nevertheless, after such a state of
desperation, God dispelled the tempest, and removed the cloud, and snatched
us from the very gates of death. And afterwards, for the purpose of shewing
that his being permitted to fall into this danger also was the result of
much tender care for him, he mentions the advantage which resulted from the
temptations. which was, that he might continually look to Him, and be
neither high-minded, nor confident. Therefore having said this, "We had the
sentence of death in ourselves;"(3) he adds also the reason; "That we
should not trust in ourselves, but in God which quickeneth the dead." For
it is in the nature of trials to arouse us when we are dozing, or falling
down, and to stir us up, and make us more religious. When, therefore, O
beloved! thou seest a trial at one time extinguished, and at another time
kindled again, be not cast down! Do not despond, but retain a favourable
hope, reasoning thus with thyself, that God does not deliver us into the
hands of our enemies either because He hates or abandons us, but because He
is desirous to make us more in earnest, and more intimate with Himself.
2. Let us not then be desponding; nor let us despair of a change for the
better; but let us hope that speedily there will be a calm; and, in short,
casting the issue of all the tumults which beset us upon God, let us again
handle the customary points; and again bring forward our usual topic of
instruction. For I am desirous to discourse to you further concerning the
same subject, to the end that we may radically extirpate from your souls
the wicked practice of oaths. Wherefore it is necessary for me again to
have recourse to the same entreaty that I made before. For lately I
besought you, that each one taking the head of John, just cut off, and the
warm blood yet dripping from it, you would thus go home, and think that you
saw it before your eyes, while it emitted a voice, and said, "Abhor my
murderer, the oath!" What a rebuke did not effect, this an oath effected
what a tyrant's wrath was insufficient for, this the necessity of keeping
an oath brought about! And when the tyrant was publicly rebuked in the
hearing of all, he bore the censure nobly; but when he had thrown himself
into the fatal necessity caused by oaths, then he cut off that blessed
head. This same thing, therefore, I entreat; and cease not entreating, that
wherever we go, we go bearing this head; and that we shew it to all, crying
aloud, as it does, and denouncing oaths. For although we were never so
listless and remiss, yet beholding the eyes of that head fearfully glaring
upon us, and threatening us if we swear, we should be more powerfully kept
in check by this terror, than by any curb; and be easily able to restrain
and avert the tongue from its inclination toward oaths.
3. There is not only this great evil in an oath, that it punishes those
who are guilty of it, both when violated, and when kept; a thing we do not
see take place with any other sin; but there is another equally great evil
attending it. And what is that? Why that ofttimes it is utterly impossible
even for those who are desirous, and even make a point of it, to keep their
oath. For, in the first place, he who is continually swearing, whether
willingly or unwillingly; knowingly or unknowingly; in jest or in earnest;
being frequently carried away by anger and by many other things, will most
surely become perjured. And no one can gainsay this; so evident and
generally allowed is the fact, that the man who swears frequently, must
also be a perjurer. Secondly, I affirm, that although he were not carried
away by passion, and did not become the victim of perjury(1) unwillingly
and unwittingly, yet by the very nature of the case he will assuredly be
necessitated both consciously and voluntarily to perjure himself. Thus,
oftentimes when we are dining at home, and one of the servants happens to
do amiss, the wife swears that he shall be flogged, and then the husband
swears the contrary, resisting, and not permitting it. In this case,
whatever they may do, perjury must in any case be the result; for however
much they may wish and endeavour to keep their oaths, it is no longer
possible; but whatever happens, one or other of these will be ensnared in
perjury; or rather both in any case.
4. And how, I will explain; for this is the paradox. He who hath sworn
that he would flog the man-servant or maid-servant, yet hath afterwards
been prohibited from this, hath perjured himself, not having done what he
hath sworn to do: and also, he hath involved in the crime of perjury the
party forbidding and hindering the oath from being kept. For not only they
who take a false oath, but they who impose that necessity on others, are
liable to the same accusation. And not merely in houses, but also in the
forum we may see that this takes place; and especially in fights, when
those who box with one another swear things that are contrary. One swears
that he will beat, the other that he will not be beaten. One swears that he
will carry off the cloak, the other that he will not suffer this. One that
he will exact the money, the other that he will not pay it. And many other
such contradictory things, those who are contentious take an oath to do. So
also in shops, and in schools, it may generally be observed that the same
thing occurs. Thus the workman hath often sworn that he will not suffer his
apprentice(2) to eat or drink, before he has finished all his assigned
task. And so also the pedagogue has often acted towards a youth; and a
mistress towards her maid-servant; and when the evening hath overtaken
them, and the work hath remained unfinished, it is necessary either that
those who have not executed their task should perish with hunger, or that
those who have sworn should altogether forswear themselves. For that
malignant demon, who is always lying in wait against our blessings, being
present and hearing the obligation of the oaths, impels those who are
answerable to indifference; or works some other difficulty; so that the
task being unperformed, blows, insults, and perjuries, and a thousand other
evils, may take place. And just as when children drag with all their might
a long and rotten cord in directions opposite to each other; if the cord
snaps in the middle, they all fall flat upon their backs, and some strike
their heads, and some another part of the body; so also they who each
engage with an oath to perform things that are contrary, when the oath is
broken by the necessity of the case, both parties fall into the same gulf
of perjury: these by actually perjuring themselves, and those by affording
the occasion of perjury to. the others.
5. That this also may be rendered evident, not only from what happens every
day in private houses, and the places of public concourse, but from the
Scriptures themselves, I will relate to you a piece of ancient history,
which bears upon what has been said. Once, when the Jews had been invaded
by their enemies, and Jonathan (now he was the son of Saul) had slaughtered
some, and put the rest to flight; Saul, his lather, being desirous to rouse
the army more effectually against the remainder; and in order that they
might not desist until he had subjugated them all, did that which was
altogether opposite to what he desired, by swearing that no one should eat
any food until evening, and until vengeance was taken of his enemies. What,
I ask, could have been more senseless than this? For when it was needful
that he should have refreshed those who were fatigued and exhausted, and
have sent them forth with renewed vigour against their enemies, he treated
them far worse than he had done their enemies, by the constraint of an
oath, which delivered them over to excessive hunger. Dangerous, indeed, it
is for any one to swear in a matter pertaining to himself; for we are
forcibly impelled to do many things by the urgency of circumstances. But
much more dangerous is it by the obligation of one's own oath, to bind the
determination of others; and especially where any one swears, not
concerning one, or two, or three, but an unlimited multitude, which Saul
then inconsiderately did, without thinking that it was probable that, in so
vast a number, one at least might transgress the oath; or that soldiers,
and soldiers too on campaign, are very far removed from moral wisdom, and
know nothing of ruling the belly; more especially when their fatigue is
great. He, however, overlooking all these points, as if he were merely
taking an oath about a single servant, whom he was easily able to restrain,
counted equally on his whole army. In consequence of this he opened such a
door for the devil, that in a short time he framed, not two, three, or
four, but many more perjuries out of this oath. For as when we do not swear
at all, we close the whole entrance against him, so if we utter but a
single oath, we afford him great liberty for constructing endless
perjuries. And just as those who twist skeins, if they have one to hold the
end, work the whole string with nicety, but if there is no one to do this,
cannot even undertake the commencement of it; in the same manner too the
devil, when about to twist the skein of our sins, if he could not get the
beginning from our tongues, would not be able to undertake the work; but
should we only make a commencement, while we hold the oath on our tongue,
as it were a hand, then with full liberty he manifests his malignant art in
the rest of the work, constructing and weaving from a single oath a
thousand perjuries.
6. And this was just what he did now in the case of Saul. Observe,
however, what a snare is immediately framed for this oath: "The army passed
through a wood, that contained a nest of bees, and the nest was in front of
the people,(1) and the people came upon the nest, and went along
talking."(2) Seest thou what a pit-fall was here? A table ready spread,
that the easiness of access, the sweetness of the food, and the hope of
concealment, might entice them to a transgression of the oath. For hunger
at once, and fatigue, and the hour, (for "all the lands" it is said, "was
dining),"(3) then urged them to the transgression. Moreover, the sight of
the combs invited them from without to relax the strain on their
resolution. For the sweetness, as well as the present readiness of the
table, and the difficulty of detecting the stealth, were sufficient to
ensnare their utmost wisdom. If it had been flesh, which needed boiling or
roasting, their minds would not have been so much bewitched; since while
they were delaying in the cookery of these, and engaged in preparing them
for food, they might expect to be discovered. But now there was nothing of
this kind; there was honey only, for which no such labour was required, and
for which the dipping of the tip of the finger sufficed to partake of the
table, and that with secresy. Nevertheless, these persons restrained their
appetite, and did not say within themselves, "What does it concern us? Hath
any one of us sworn this? He may pay the penalty of his inconsiderate oath,
for why did he swear?" Nothing of this sort did they think; but religiously
passed on; and though there were so many enticements, they behaved
themselves wisely. "The people went on talking."(4) "What is the meaning of
this word "talking?" Why, that for the purpose of soothing their pain with
words, they held discourse with one another.
7. What then, did nothing more come of this, when all the people had acted
so wisely? Was the oath, forsooth, observed? Not even so was it observed.
On the contrary, it was violated! How, and in what way? Ye shall hear
forthwith, in order that ye may also thoroughly discern the whole art of
the devil. For Jonathan, not having heard his father take the oath, "put
forth the end of the rod that was in his hand, and dipped it in the
honeycomb, and his eyes saw clearly."(1) Observe, who it was whom he
impelled to break the oath; not one of the soldiers, but the very son of
him who had sworn it. For he did not only desire to effect perjury, but was
also plotting the slaughter of a son, and making provision for it
beforehand; and was in haste to divide nature against her own self. and
what he had done aforetime in the case of Jephthah, that he hoped now again
to accomplish. For he likewise, when he had promised that the first thing
that met him, after a victorious battle. he would sacrifice,(2) fell into
the snare of child-murder; for his daughter first meeting him, he
sacrificed her and God did not forbid it. And I know, indeed, that many of
the unbelievers impugn us of cruelty and inhumanity on account of this
sacrifice; but I should say, that the concession(3) in the case of this
sacrifice was a striking example of providence and clemency; and that it
was in care for our race that He did not prevent that sacrifice. For if
after that vow and promise He had forbidden the sacrifice, many also who
were subsequent to Jephthah, in the expectation that God would not receive
their vows, would have increased the number of such vows, and proceeding on
their way would have fallen into child-murder. But now, by suffering this
vow to be actually fulfilled,(4) He put a stop to all such cases in future.
And to shew that this is true, after Jephthah's daughter had been slain, in
order that the calamity might be always remembered, and that her fate might
not be consigned to oblivion, it became a law among the Jews, that the
virgins assembling at the same season should bewail during forty(5) days
the sacrifice which had taken place; in order that renewing the memory of
it by lamentation, they should make all men wiser for the future; and that
they might learn that it was not after the mind of God that this should be
done, for in that case He would not have permitted the virgins to bewail
and lament her. And that what I have said is not conjectural, the event
demonstrated; for after this sacrifice, no one vowed such a vow unto God.
Therefore also He did not indeed forbid this; but what He had expressly
enjoined in the case of Isaac, that He directly prohibited;(6) plainly
shewing through both cases, that He doth not delight in such sacrifices.
8. But the malignant demon was labouring hard now again to produce such a
tragedy. Therefore he impelled Jonathan to the trespass. For if any one of
the soldiers had transgressed the law, it seemed to him no great evil that
would have been done; but now being insatiate of human ills, and never able
to get his fill of our calamities, he thought it would be no grand exploit
if he effected only a simple murder. And if he could not also pollute the
king's right hand with the murder of his child, he considered that he had
achieved no great matter. And why do I speak of child-murder? For he, the
wicked one, thought that by this means he should compass a slaughter even
more accursed than that. For if he had sinned wittingly, and been
sacrificed, this would only have been child-murder; but now sinning
ignorantly, (for he had not heard of the oath), if he had been slain, he
would have made the anguish of his father double; for he would have had
both to sacrifice a son, and a son who had done no wrong. But now to
proceed with the rest of the history; "When he had eaten," it is said, "His
eyes saw clearly."(7) And here it condemns the king of great folly; shewing
that hunger had almost blinded the whole army, and diffused much darkness
over their eyes. Afterwards some one of the soldiers, perceiving the
action, saith, "Thy father sware an oath upon all the people, saying,
cursed be the man who eateth any food to-day. And the people were faint.
And Jonathan said, My father hath made away(8) with the land."(9) What does
he mean by the word, "made away with?" Why, that he had ruined, or
destroyed them all. Hence, when the oath was transgressed, all kept
silence, and no one dared to bring forth the criminal; and this became
afterwards no small matter of blame, for not only are those who break an
oath, but those also who are privy to it and conceal it, partakers of the
crime.
9. But let us see what follows; "And Saul said, Let us go down after the
strangers,(10) and spoil them. And the priest said, Let us draw near hither
unto God."(1) For in old times God led forth the people to battle; and
without His consent no one dared to engage in the fight, and war was with
them a matter of religion. For not from weakness of body, but from their
sins they were conquered, whenever they were conquered; and not by might
and courage, but by favour from above they prevailed, whenever they did
prevail. Victory and defeat were also to them a means of training, and a
school of virtue. And not to them only, but to their adversaries; for this
was made evident to them too, that the fate of battle with the Jews was
decided not by the nature of their arms, but by the life and good works of
the warriors. The Midianites at least perceiving this, and knowing that
people to be invincible, and that to have attacked them with arms and
engines of war would have been fruitless, and that it was only possible to
conquer them by sin, having decked out handsome virgins, and set them in
the array,(2) excited the soldiers to lasciviousness, endeavouring by means
of fornication to deprive them of God's assistance; which accordingly
happened. For when they had fallen into sin, they became an easy prey to
all; and those whom weapons, and horses, and soldiers, and so many engines
availed not to capture,(3) sin by its nature delivered over bound to their
enemies. Shields, and spears, and darts were all alike found useless; but
beauty of visage and wantonness of soul overpowered these brave men.
10. Therefore one gives this admonition; "Observe not the beauty of a
strange woman, and meet not a woman addicted to fornication.(4) For honey
distils from the lips of an harlot, which at the time may seem smooth to
thy throat, but afterward thou wilt find it more bitter than gall, and
sharper than a two-edged sword."(5) For the harlot knows not how to love,
but only to ensnare; her kiss hath poison, and her mouth a pernicious drug.
And if this does not immediately appear, it is the more necessary to avoid
her on that account, because she veils that destruction, and keeps that
death concealed, and suffers it not to become manifest at the first. So
that if any one pursues pleasure, and a life full of gladness, let him
avoid the society of fornicating women, for they fill the minds of their
lovers with a thousand conflicts and tumults, setting in motion against
them continual strifes and contentions, by means of their words, and all
their actions. And just as it is with those who are the most virulent
enemies, so the object of their actions and schemes is to plunge their
lovers into shame and poverty, and the worst extremities. And in the same
manner as hunters, when they have spread out their nets, endeavour to drive
thither the wild animals, in order that they may put them to death, so also
is it with these women. When they have spread out on every side the
wings(6) of lasciviousness by means of the eyes, and dress, and language,
they afterwards drive in their lovers, and bind them; nor do they give over
until they have drunk up their blood, insulting them at last, and mocking
their folly, and pouring over them a flood of ridicule. And indeed such a
man is no longer worthy of compassion but deserves to be derided and
jeered, since he is found more irrational than a woman, and a harlot
besides. Therefore the Wise Man gives this word of exhortation again,
"Drink waters from thine own cistern, and from the fountain of thine own
well."(7) And again; "Let the hind of thy friendship, and the foal of thy
favours, consort with thee."(8) These things he speaks of a wife associated
with her husband by the law of marriage. Why leavest thou her who is a
helpmate, to run to one who is a plotter against thee? Why dost thou turn
away from her who is the partner of thy living, and court her who would
subvert thy life? The one is thy member and body, the other is a sharp
sword. Therefore, beloved, flee fornication; both for its present evils,
and for its future punishment.
11. Perchance we may seem to have fallen aside from the subject; but to
say thus much, is no departure from it. For we do not wish to read you
histories merely for their own sake, but that you may correct each of the
passions which trouble you: therefore also we make these frequent
appeals,(9) preparing our discourse for you in all varieties of style;
since it is probable that in so large an assembly, there is a great variety
of distempers; and our task is to cure not one only, but many different
wounds; and therefore it is necessary that the medicine of instruction
should be various. Let us however return thither from whence we made this
digression: "And the Priest said, Let us draw near unto God. And Saul asked
counsel of God.
Shall I go down after the strangers? Wilt Thou deliver them into my hands?
But on that day the Lord answered him not."(1) Observe the benignity and
mildness of God who loveth man. For He did not launch a thunderbolt, nor
shake the earth; but what friends do to friends, when treated
contemptuously, this the Lord did towards the servant. He only received him
silently, speaking by His silence, and by it giving utterance to all His
wrath. This Saul understood, and said, as it is recorded, "Bring near
hither all the tribes of the people, and know and see in whom this sin hath
been this day. For as the Lord liveth, Who hath saved lsrael, though the
answer be against Jonathan my son, he shall surely die."(2) Seest thou his
rashness? Perceiving that his first oath had been transgressed, he does not
even then learn self-control, but adds again a second. Consider also the
malignity of the devil. For since he was aware that frequently the son when
discovered, and publicly arraigned, is able by the very sight at once to
make the father relent, and might soften the king's wrath, he anticipated
his sentence by the obligation of a second oath; holding him by a kind of
double bond, and not permitting him to be the master of his own
determination, but forcing him on every side to that iniquitous murder. And
even whilst the offender was not yet produced, he hath passed judgment, and
whilst ignorant of the criminal, he gave sentence. The father became the
executioner; and before the enquiry declared his verdict of condemnation!
What could be more irrational than this proceeding?
12. Saul then having made this declaration, the people were more afraid
than before. and all were in a state of great trembling and terror. But the
devil rejoiced, at having rendered them all thus anxious. There was no one,
we are told, of all the people, who answered. "And Saul said, Ye will be in
bondage, and I, and Jonathan my son, will be in bondage."(3) But what he
means is to this effect; "You are aiming at nothing else, than to deliver
yourselves to your enemies, and to become slaves instead of free men;
whilst you provoke God against you, in not delivering up the guilty
person." Observe also another contradiction produced by the oath. It had
been fitting, if he wished to find the author of this guilt, to have made
no such threat, nor to have bound himself to vengeance by an oath; that
becoming less afraid, they might more readily bring the offender to light?
But under the influence of anger, and great madness, and his former
unreasonableness, he again does that which is directly contrary to what he
desires. What need is there to enlarge? He commits the matter to a decision
by lot; and the lot falleth upon Saul, and Jonathan; "And Saul said, Cast
ye the lot between me and Jonathan; and they cast the lot, and Jonathan was
taken. And Saul said to Jonathan, Tell me, what hast thou done? And
Jonathan told him, saying, I only tasted a little honey on the top of the
rod which is in my hand, and, lo! I must die." Who is there that these
words would not have moved and turned to pity? Consider what a tempest Saul
then sustained, his bowels being torn with anguish, and the most profound
precipice appearing on either hand! But nevertheless he did not learn self-
control, for what does he say? "God do so to me, and more also; for thou
shall surely die this day."(6) Behold again the third oath, and not simply
the third, but one with a very narrow limit as to time; for he does not
merely say, "Thou shall die;" but, "this day."(7) For the devil was
hurrying, hurrying him on, constraining him and driving him to this impious
murder. Wherefore he did not suffer him to assign any future day for the
sentence, lest there should be any correction of the evil by delay. And the
people said to Saul, "God do so to us, and more also, if he shall be put to
death, who hath wrought this great salvation in Israel. As the Lord liveth,
there shall not an hair of his head fall to the ground; because he hath
wrought a merciful thing from God to-day."(8) Behold how, in the second
place, the people also swore, and swore contrary to the king.
13. Now recollect, I pray, the cord pulled by the children, and breaking,
and throwing on their backs those who pull it. Saul swore not once or
twice, but several times. The people swore what was contrary, and strained
in the opposite direction. Of necessity then it followed, that the oath
must in any wise be broken through. For it were impossible that all these
should keep their oaths. And now tell me not of the event of this
transaction; but consider how many evils were springing from it; and how
the devil from thence was preparing the tragedy and usurpation of Absalom.
For if the king had chosen to resist, and to proceed to the execution of
his oath, the people would have been in array against him; and a grievous
rebellion(1) would have been set on foot. And again, if the son consulting
his own safety had chosen to throw himself into the hands of the army, he
would straightway have become a parricide. Seest thou not, that rebellion,
as well as child-murder, and parricide, and battle, and civil war, and
slaughter, and blood, and dead bodies without number, are the consequences
of one oath. For if war had perchance broken out, Saul might have been
slain, and Jonathan perchance too, and many of the soldiers would have been
cut to pieces; and after all the keeping of the oath would not have been
forwarded. So that it is not for thee to consider that these events did not
occur, but to mark this point, that it was the nature of the case to
necessitate the occurrence of such things. However, the people prevailed.
Come then, let us reckon up the perjuries that were the consequence. The
oath of Saul was first broken by his son; and again a second and a third,
concerning the slaying of his son, by Saul himself. And the people seemed
to have kept their oath. Yet if any one closely examines the matter, they
too all became liable to the charge of perjury. For they compelled the
father of Jonathan to perjure himself, by not surrendering the son to the
father. Seest thou how many persons one oath made obnoxious to perjury,(2)
willingly and unwillingly; how many evils it wrought, how many deaths it
caused?
14. Now in the commencement of this discourse I promised to shew that
perjury would in any case result from opposite oaths; but truly the course
of the history has proved more than I was establishing. It has exhibited
not one, two, or three individuals, but a whole people, and not one, two,
or three oaths, but many more transgressed. I might also make mention of
another instance, and shew from that, how one oath caused a still greater
and more grievous calamity. For one oath(3) entailed upon all the Jews the
capture of their cities, as well as of their wives and children; the
ravages of fire, the invasion of barbarians, the pollution of sacred
things, and ten thousand other evils yet more distressing. But I perceive
that the discourse is running to a great length. Therefore, dismissing here
the narration of this history, I beseech you, together with the beheading
of John, to tell one another also of the murder of Jonathan, and the
general destruction of a whole people (which did not indeed take place, but
which was involved in the obligation of the oaths); and both at home, and
in public, and with your wives, and friends, and with neighbours, and with
all men in general, to make an earnest business of this matter, and not to
think it a sufficient apology that we can plead custom.
15. For that this excuse is a mere pretext, and that the fault arises not
from custom but from listlessness, I will endeavour to convince you from
what has already occurred. The Emperor has shut up the baths of the city,
and has given orders that no one shall bathe; and no one has dared to
transgress the law, nor to find fault with what has taken place, nor to
allege custom. But even though in weak health perchance, men and women, and
children and old men; and many women but recently eased from the pangs of
childbirth; though all requiring this as a necessary medicine; bear with
the injunction, willingly or unwillingly; and neither plead infirmity of
body, nor the tyranny of custom, nor that they are punished, whereas others
were the offenders, nor any other thing of this kind, but contentedly put
up with this punishment, because they were in expectation of greater evils;
and pray daily that the wrath of the Emperor may go no further. Seest thou
that where there is fear, the bond of custom is easily relaxed, although it
be of exceedingly long standing, and great necessity? To be denied the use
of the bath is certainly a grievous matter. For although we be never so
philosophic, the nature of the body proves incapable of deriving any
benefit for its own health, from the philosophy of the soul. But as to
abstinence from swearing, this is exceedingly easy, and brings no injury at
all; none to the body, none to the mind; but, on the contrary, great gain,
much safety, and abundant wealth. How then is it any thing but absurd, to
submit to the greatest hardships, when an Emperor enjoins it; but when God
commands nothing grievous nor difficult, but what is very tolerable and
easy, to despise or to deride it, and to advance custom as an excuse? Let
us not, I entreat, so far despise our own safety, but let us fear God as we
fear man. I know that ye shudder at hearing this, but what deserves to be
shuddered at is that ye do not pay even so much respect to God; and that
whilst ye diligently observe the Emperor's decrees, ye trample under foot
those which are divine, and which have come down from heaven; and consider
diligence concerning these a secondary object. For what apology will there
be left for us, and what pardon, if after so much admonition we persist in
the same practices. For I began this admonition at the very commencement of
the calamity which has taken hold of the city, and that is now on the point
of coming to an end; but we have not as yet thoroughly put in practice even
one precept. How then can we ask a removal of the evils which still beset
us, when we have not been able to perform a single precept? How can we
expect a change for the better? How shall we pray? With what tongue shall
we call upon God? For if we perform the law, we shall enjoy much pleasure,
when the Emperor is reconciled to the city. But if we remain in the
transgression, shame and reproach will be ours on every hand, inasmuch as
when God hath freed us from the danger we have continued in the same
listlessness.
16. Oh! that it were possible for me to undress the souls of those who
swear frequently, and to expose to view the wounds and the bruises which
they receive daily from oaths! We should then need neither ad. monition nor
counsel; for the sight of these wounds would avail more powerfully than all
that could be said, to withdraw from their wickedness even those who are
most addicted o this wicked practice. Nevertheless, if it be not possible
to spread before the eyes the shameful state of their soul, it may be
possible to expose it to the thoughts, and to display it in its rottenness
and corruption. For as it saith, "As a servant that is continually beaten
will not be clear of a bruise, so he that sweareth and nameth God
continually will not be purified of his sin."(1) It is impossible, utterly
impossible, that the mouth which is practised in swearing, should not
frequently commit perjury. Therefore, I beseech you all, by laying aside
this dreadful and wicked habit, to win another crown. And since it is every
where sung of our city, that first of all the cities of the world, she
bound on her brow(2) the name of Christians, so let all have to say, that
Antioch alone, of all the cities throughout the wold, hath expelled all
oaths from her own borders. Yea, rather, should this be done, she will not
be herself crowned alone, but will also carry others along with her to the
same pitch of zeal. And as the name of Christians having had its origin
here, hath as it were from a kind of fountain overflown all the world, even
so this good work, having taken its root and starting-point from hence,
will make all men that inhabit the earth your disciples; so that a double
and treble reward may arise to you, at once on account of your own good
works, and of the instruction afforded to others. This will be to you the
brightest of diadems! This will make your city a mother city, not on earth,
but in the heavens! This will stand by us at That Day, and bring us the
crown of righteousness; which God grant that we may all obtain, through the
grace and lovingkindness of our Lord Jesus Christ, with Whom to the Father,
together with the Holy Spirit, be glory, now and ever, and world without
end. Amen.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/IX, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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