Source: CCEL, Schaff NPNF1-09
Source URL: https://ccel.org/ccel/schaff/npnf109
Translator: Oxford Library of the Fathers translation, revised by W. R. W. Stephens (1889)
Public domain basis: Public-domain Nicene and Post-Nicene Fathers, First Series, vol. 9, ed. Philip Schaff (New York: Christian Literature Publishing Co., 1889), revising the Oxford Library of the Fathers translation (1842); CCEL marks the text Public Domain.
Coverage: Complete: the Benedictine preface and all twenty-one Homilies on the Statues, from NPNF1-09 (the volume's other Chrysostom works are omitted). Greek words in footnotes are garbled to "?" in CCEL's plain-text export.


# The Homilies on the Statues to the People of Antioch (NPNF1-09)

St. Chrysostom:

the Homilies on the statues

to the people of antioch.

the oxford translation and notes, revised by

rev. w. r. w. stephens, m.a.,

prebendary of chichester cathedral, and rector of woolbeding, sussex.


PREFACE TO THE BENEDICTINE EDITION.

1. Among the events which occurred in the time of John Chrysostom,
[968] there is none more memorable than that sedition of the
inhabitants of Antioch, in which the Statues of the Emperor Theodosius
and Flacilla his wife were thrown down and dragged about the city, at
which Theodosius was so exasperated, as even to think of destroying the
city entirely. This afforded ample matter for our Chrysostom to
exercise his powers of preaching. For as the people of Antioch were
fluctuating between hope and fear (sudden accidents offering of course
daily some fresh cause for hope or alarm) Chrysostom, compelled as he
was to adapt his style to circumstances as they arose, almost always
without preparation, delivered on the spur of the occasion these
Homilies, which are certainly well deserving of admiration. At one time
his object here is to console a people struggling with present
distress; at another, to strengthen minds that were sinking under the
extremity of danger; and above all, by repeated admonition, to persuade
the people of Antioch, on occasion of the threatened calamities, to
correct the vices and to wipe away the crimes that had thus provoked
God's wrath; which endeavour on the part of Chrysostom certainly ended
in results agreeable to his desire, as he sometimes acknowledges.

2. But the cause of this great sedition was, according to the testimony
of Zosimus, excess of taxation, which was daily inventing new imposts;
an exaction required either for the celebration of the fifth year upon
which Arcadius had entered, from the time he was proclaimed under the
title of Augustus, and the tenth year of the Emperor Theodosius,
commencing in the year 388, or for the expenses of the war against the
tyrant Maximus, [969] or on account of both these events, as well as
for other necessities of the state. The people of Antioch, that is to
say, the superior class of the citizens, dismayed at the burden of this
impost, first approached the prefect, and with tears lamented the
excess of the tax that had been announced, and implored the Divine
assistance. And next, a multitude of vagabonds and foreigners of the
lowest class of the people, [970] in a state of excited feeling, broke
out into deeds of violence. At first they turned every thing upside
down in the public baths; hence they proceeded to the prefect's palace,
and attacked the doors and windows, and were scarcely repelled, when
they turned their rage in another direction, and attacked the painted
tablets of the Emperors with stones, covered them with filth, and
reduced them to a ruinous condition, while they loaded the Augusti
themselves with curses and reproaches. At length they threw down the
Statues of the Emperor Theodosius and Flacilla his deceased wife, [971]
and dragged them through the streets of the city; and had already
commenced further outrages, when they were put down by a band of
archers, dispatched from the prefect. The sedition being thus
extinguished, fear took the place of madness, and the expectation of
impending punishment caused the burdensome tax that had been imposed to
be entirely forgotten. What followed afterwards will be narrated below
in the review of the Homilies. Something must now be said as to the
year of the sedition, in which these Homilies were delivered.

3. Dismissing the narrative of Sozomen and Theodoret, according to
whose account, this sedition, and the delivery of these discourses,
must have been after the war against Maximus, learned men, and
Tillemont especially (at length in note 27 appended to his Life of the
Emperor Theodosius) have proved from far more certain notes of time,
that these events took place before the war against Maximus. In
opposition to that former opinion, he produces a most convincing
argument from Chrysostom's own words, who in the sixteenth Homily (No.
2.), testifies that this was the second year since he had begun to
preach; but he began when he was first ordained presbyter at the end of
the year 385, or at the beginning of 386. Wherefore these discourses
ought to be attributed either to the year 388, or rather 387. For the
former opinion Baronius contends, and after him, Petavius and Henry
Valesius, who assign them to the year 388, for this reason, that the
tenth year of the reign of Theodosius then commenced, for the
celebration of which the tax before mentioned was imposed. But what is
adduced from Libanius for the defence of this opinion is full of
perplexity, [972] and is capable of being twisted to support either
opinion. A still more certain indication than any of these is gathered
from the circumstance, that the Emperor Theodosius was certainly at
Constantinople during the winter and Lent of the year 387, in which
year also the sedition must necessarily have occurred; for at the time
of the sedition he was most certainly staying at Constantinople, [973]
but on the other hand at the same season in the year immediately
following, he was living at Thessalonica. But what is alleged to the
contrary from the celebration of the tenth year of Theodosius, which
commenced in the year 388, amounts, as I said, to nothing; since it is
evident from the Fasti of Idatius and of Marcellinus, that he
anticipated by one year the celebration of the tenth year of his reign,
in order that he might celebrate his tenth together with his son
Arcadius, who entered upon the fifth year of his reign in 387; just in
the same manner as Maximianus Herculius did, when he celebrated the
twentieth, though it was only the eighteenth, year of his reign, along
with Diocletion, whose twentieth year of empire it was. [974]

4. But another and not a less difficulty arises, which has been already
treated of in the Preface to the work, "Against the Jews;" viz. that in
a certain discourse against the Jews, held in the month of September of
the year 386, Chrysostom in reproving many of the Christians at Antioch
who fasted and kept Easter [975] with the Jews, or at the same time
observed by the Jews, "Behold," saith he, "the first day of unleavened
bread in this year falls on Sunday, and it is necessary that we should
fast throughout the whole week, and after the Passion is past, and the
Cross and the Resurrection arrived, [976] we should continue fasting;
and very often the same thing occurs, that after the Passion has passed
away, and the Cross and the Resurrection arrived, we are still keeping
the fast, the week being not yet finished." From these words it is
further evident, that those Christians, who acted as Jews in keeping
the fast and celebrating the Passover, must sometimes have fasted when
other Christians were celebrating the Paschal feast, and at other times
not so; for example, they fasted on the day of the Resurrection when
the Jews celebrated the feast of the Passover later than the rest of
the Christians did, but they did not fast when the Jews celebrated the
same feast earlier than the Christians. But in the discourse of
Chrysostom above mentioned, and held about the month of September of
the year 386, he is doubtless treating of Lent and Easter of the year
387. But in that year, according to the Paschal tables, the feast fell
on the 25th of April, that is to say, as late as it can possibly occur.
How then could these judaizing Christians be fasting this year during
the Paschal feast, and celebrate that feast too late, when this could
not occur later than on the 25th of April, on which day the other
nonjudaizing Christians celebrated it this year, at least if the
Paschal tables are to be relied upon? This is certainly a very great
difficulty; but one which, as Tillemont himself confesses, is not
sufficient to overturn the marks of the period by which we assign the
Homily, "Against the Jews," to the month of September, in the year 386.
For as we have said in the Preface to the Homilies against the Jews, it
has not yet been made out to us so certainly, whether the people of
Antioch always followed by an invariable rule the Alexandrian reckoning
as to the Feast of the Lord's Passover, and if they had always followed
it, can we affirm that they never fell into error in their reckoning?
Certainly the persons best skilled in the Paschal reckonings, whom I
have consulted, have admitted that an error of this sort sometimes does
happen in such reckonings, and did happen not many years since; and
that it is not always safe to prefer the Paschal indications to any
other notes of time.

5. Tillemont, however, who notices this kind of difficulty, and
discusses it in his notes to the Life of Chrysostom, where he treats of
the Homilies against the Jews, has not mentioned it in the notes to the
Life of the Emperor Theodosius, where he arranges these Homilies of
Chrysostom to the people of Antioch as if the Feast of Easter had
fallen on the 25th of April, as the Paschal tables have it. The first
Homily therefore he places a little before the sedition; but the
sedition on the 26th of February, ten days before Lent, which at
Antioch began on the Monday of our Quinquagesima, falling that year on
the 8th of March. The second Homily either on the Thursday, or the
Saturday before Lent; viz. on the 6th of March, the eighth day after
the sedition. The third on the following Sunday, the 7th of March, or
thereabout. The fourth, on the Monday following, March 8. The fifth, on
Tuesday, March 9. The sixth, about the next Wednesday, on March 10. The
seventh, on Thursday, March 11. The eighth, on Friday, March 12. The
ninth on the Monday of the second week in Lent, March 15. The tenth,
after the lapse of a few days. The eleventh, (considering it
transposed,) on the Monday of the fourth week in Lent, March 29. The
twelfth, on the following Tuesday, March 30. The thirteenth, on the
following Wednesday, March 31. The fourteenth, a little after that one
which is numbered the eighteenth, which was delivered on the fifth
Sunday in Lent, April 5. The fifteenth, on the Saturday of the second
week in Lent, or March 20. The sixteenth, on the third Saturday in
Lent, March 21. The seventeenth, about the end of the fourth week in
Lent. The eighteenth, Sunday, April 5, or thereabout. The nineteenth,
after the fourteenth, about April 11. The twentieth, on Easter Day,
April 25. The twenty-first, about the same time as the twenty-second
following it, which was delivered on the Friday after Passion Sunday,
April 16. [977] Thus does Tillemont endeavour to restore with the
utmost accuracy the deranged order of these Homilies. Whilst however we
agree with him in many things, we are compelled to differ from him in
others. The order of the Homilies, as he lays it down, we may here
further represent in one tabular view.

Tillemont's                        1st is placed in Edition of Fronto
Ducæus                        First

2d........... Second

3d........... Third

4th........... Fourth

5th........... Fifth

6th........... Sixth

7th........... Seventh

8th........... Eighth

9th........... Ninth

10th........... Tenth

11th........... Fifteenth

12th........... Sixteenth

13th........... Eleventh

14th........... Twelfth

15th........... Thirteenth

16th........... Seventeenth

17th........... Eighteenth

18th........... Fourteenth

19th........... Nineteenth

20th........... Twenty-second

21st........... Twenty-first

22d........... Twentieth

But before we discourse singly of the Homilies, and make a few
observations as to the order as well as the argument of each, it may be
worth while to remark, that from the title of the Homily which formerly
was numbered the twenty-second, but not the twentieth, which title it
has in the notes of Fronton, and in our mss.; it must have been spoken
ten days before Easter; and that from these words likewise, just before
the end of the Homily, "Forty days have already passed away," Tillemont
justly infers, that Lent among the people of Antioch began on the
Monday after Quinquagesima; and that among them the whole Lent extended
through seven weeks; and he rightly assigns this Homily to a Friday
during Lent; [978] so that that day was both the fortieth from the
beginning of the fast, and the tenth before Easter. Hence we hold it as
a thing established, that Lent, which in divers Churches was defined by
various limits, was observed at Antioch during seven [979] weeks.

Moreover, since for the causes before related, we may account the
diurnal Paschal tables, which place the Easter of the year 387 upon the
25th of April, as of doubtful authority, [980] at least those for the
use of the Church at Antioch; we have not discovered with certainty on
what day the people of Antioch kept Easter in this year 387, we shall
abstain from mentioning the day of the month in the review of the
Homilies, and we shall account it sufficient to have indicated, when
that may be safely done, on what day of the week the Homilies were
spoken.

The first Homily, then, was delivered a few days before the sedition at
Antioch, as is discoverable from these words in No. (3) of the second
Homily; "I lately protracted a long discourse to your charity and I
have received [981] reward for my labours. But what was the reward? To
punish the blasphemers in the city, and to chastise those who treat God
with contempt, and to restrain the violent." Without doubt these words
have reference to the first Homily, one of great length, on the subject
of the sorrows of the Saints, and the providence of God towards His
Elect, who are tormented in this life, where at last he thus expresses
himself in a manner certainly worthy of observation. "But since our
discourse has now turned to the subject of blasphemy, I desire to ask
one favour of you all in return for this address and speaking with you,
which is, that you will correct on my behalf those who blaspheme in
this city. And should you hear any one in the public thoroughfare, or
in the midst of the forum, blaspheming God; go up to him, rebuke him;
and should it be necessary to inflict blows, spare not to do so. Smite
him on the face; strike his mouth; sanctify thy hand with the blow."
Which truly would be a mode of correction not suited to modern usage.

The second Homily, Tillemont refers either to the Thursday or to the
Saturday before Lent; but it may more safely be pronounced to have been
spoken "about" that time, seven days having been completed as
Chrysostom himself says, since the sedition, during which he declares
that he had been silent, because the people of Antioch, being in
consternation from the mighty calamity and from the immensity of the
danger, were in no fit state for the hearing of Sermons; moreover, that
this evil was one sent from God, on account of their having neglected
the correction of their blaspheming brethren; and after he has drawn a
beautiful picture of their state, he concludes the discourse, after
having preached at length on riches, the use of riches, alms-giving,
and poverty.

The third Homily follows close on the second. But we suppose with
Tillemont, that it was delivered on Quinquagesima Sunday (to speak
according to modern custom). Chrysostom treats here of the departure of
Flavian the Bishop of Antioch to Constantinople for the purpose of
appeasing the Emperor, and consoles the people with the hope of his
succeeding. He then proves at length that there is no utility in
fasting, unless there be an abstinence from vices. But after making a
few remarks on avoiding slander, he deplores the present calamity, and
relates some harsh severities. "Some," saith he, "have perished by the
sword, some by fire; some given to wild beasts; and not men only but
children. And neither this immaturity of age, nor the tumult of the
people, nor the circumstance that they were infuriated by demons when
they perpetrated such deeds, nor that the exaction was thought to be
intolerable, nor poverty, nor having offended in company with all, nor
promising that they would never hereafter dare to repeat such deeds,
nor any thing else could at all rescue them; but they were led away to
the pit without reprieve, armed soldiers conducting and guarding them
on either side, lest any one should carry off the criminals; whilst
mothers also followed afar off, seeing their children beheaded, but not
daring to bewail their calamity; for terror conquered grief, and fear
overcame nature."

All these evils were inflicted on the people of Antioch by the Prefects
or Magistrates before Theodosius had heard any thing of the sedition,
as Chrysostom says in the same place. But he concludes the address by
admonishing that they should abstain from slander, from enmities, and
from oaths.

The fourth Homily, delivered as it seems on the Monday, which was the
beginning of Lent, describes the advantages gained from the calamity.
He speaks of the people of Antioch as changed and brought back from
their former habits. But at the close he again repeats the same
admonition, which he reminds them that he had given in the foregoing
Homily, that is to say, concerning slanders, enmities, and oaths. But
in No. (6.), he says, that he should speak throughout this week
concerning oaths.

The fifth Homily was pronounced on the day following, that is, on the
Tuesday, as Chrysostom says at the beginning of it. In this Chrysostom
consoles the people of Antioch as usual, under their sadness, and
exhorts them to a contempt for death. In the end also he treats No.
(7.) of the avoidance of oaths, and indicates somewhat of the order of
the foregoing and following Homilies in these words. "Let us therefore
persuade it (our soul) to make this first change for the better by the
avoidance of oaths; for although I spake to you yesterday and the day
before [982] on this same subject, yet neither to-day, nor to-morrow,
nor the day after, will I desist from giving my counsel on this
subject."

In the sixth Homily, delivered on the Wednesday of the first week, he
imparts consolation to the afflicted, and urges them to hope for a
prosperous turn of affairs. He speaks of the delays the messengers had
met with, who were gone to announce to the Emperor the sedition at
Antioch, as proceeding from God; and from thence deduces a favourable
hope for his hearers, and bids them feel confidence of obtaining pardon
by the petition of Flavian the Bishop; and after he had discoursed on
the subject of not being afraid of death, he again speaks as usual
against oaths.

The seventh Homily was delivered, as is evident from many indications,
on the day following. "It is the fifth day," says Chrysostom, "we are
engaged in speaking words of comfort to your charity." But this fifth
day is reckoned by beginning from the Sunday, so that he must be
speaking of the fifth day of the week. He here treats of the first
words of Genesis, "In the beginning God made heaven and earth;" and he
observes, that God is not only good when He chastises, but also when He
confers favours; [983] and concludes by exhorting to avoid oaths.

The eighth Homily Tillemont supposes to have been spoken on the day
following the seventh Homily, that is, on the Friday. But Chrysostom
disclaims it, who testifies at the outset that he discoursed on the
passage, "In the beginning God made heaven and earth, lately" (proen)
not yesterday (chth?s), which without doubt belongs to the seventh
Homily. Therefore the present Homily is to be assigned to the Saturday;
[984] which these words just immediately after the beginning would also
incline us to think. "The week hath nearly arrived at its close with
us." The argument of the Homily he draws from these words, "God was
walking in Paradise in the cool of the day." On this he observes the
wicked are always timid and fearful, but the godly full of confidence.
Finally, he treats according to his custom of the avoiding of oaths,
and says, that it is now the sixth day since he had been admonishing as
to the observance of this law.

The ninth Homily Tillemont with probability allots to the Monday of the
second week in Lent. But as to this matter no indication presents
itself by which we may lay down any thing certain or probable. This
discourse was, however, delivered after a silence of one or more days,
as Chrysostom expressly states [985] at the beginning; contrary to
which is the opinion of Tillemont, who, whilst he allots the eighth
Homily to the Friday of one week, and the ninth to the Monday of the
week following, says in the Life of Chrysostom, Art. (15.), that the
intervening Sabbaths and Lord's days were doubtless distinguished by
discourses of Chrysostom, which discourses have been lost. Chrysostom,
at the commencement of this, praises the people of Antioch, that
yielding to his admonitions they were taking pains to expel the
practice of oaths. On these words also, "The heavens declare the glory
of God," he speaks at length, and sets forth God's providence in the
order and harmony of the natural world, and at length he concludes the
address by admonishing that oaths should be abstained from.

The tenth Homily was not delivered on the day following the ninth,
although it follows up the same argument, as is shewn by the word,
proen "lately." But Chrysostom here congratulates his auditors that
they had yielded to his admonitions. He declares it is far better to
hear the word of God than to fast. He then proves that the world could
not possibly subsist without a divine Providence, and he ends, at
length, by an exhortation to abstain from oaths.

The eleventh Homily, Tillemont supposes to have been delivered after
that which here has the inscription of the fifteenth, as well as after
the sixteenth which follows it. The argument he employs is this; In
this Homily he says, the subject is concerning certain dangers and
distresses which the city of Antioch had already passed through, which
events seem to have taken place after the arrival of Hellebichus and
Cæsarius. But that arrival of Hellebichus and Cæsarius is mentioned in
the Title of the seventeenth Homily, [986] long after the eleventh of
which we are now treating.

Supported by this argument, Tillemont thinks that not only the
fifteenth, but also the sixteenth ought to be placed before the
eleventh. But besides that all the Manuscripts, without exception,
preserve the very same order as the published Editions, we have not a
sufficiently accurate knowledge of all the events, the dangers,
terrors, and threats of the time, that for a reason of this sort we
should deem there ought to be any change in the order. Chrysostom has
spoken of many things, but was perhaps silent on many more. Wherefore,
until something more certain be brought to light, we think the ancient
order must be adhered to. In this Homily Chrysostom at the beginning
gives thanks, because the city breathed again after the terror that had
fallen on it, since multitudes had taken flight in consequence of
suspicions that had been thrown out among them. For some days
Chrysostom was silent (as he himself says) during this season of
calamity and terror. But Tillemont assigns this Homily to the Monday of
the fourth week in Lent, and indeed with the best reason, as we shall
shew when we come to the thirteenth Homily. In the present Homily he
treats principally of the wisdom of God in the constitution of man, and
at the end concerning the avoiding of oaths.

The twelfth, as well as the thirteenth, for the same reason as above,
Tillemont makes later than the fifteenth and sixteenth. But I know not
in what way he understands that passage in this twelfth Homily, No.
(2.) "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' visible heavens declare the glory of
God,' and what is the meaning of that which is said by Paul; The
invisible things of Him from the creation of the world are clearly
seen, being understood by the things that are made;' and we have shewed
how from the creation of the world, and how by heaven, and earth, and
sea, the Creator is glorified. But to-day," etc. Here Chrysostom
clearly refers to a series of these Homilies in the order in which they
were delivered before the twelfth, that is to say, the ninth, the
tenth, and the eleventh. In the ninth (No. 2.) he places as the
argument of his discourse the saying of Paul, "The invisible things of
Him," etc. as well as that of the Psalms, "The heavens declare the
glory of God." In the tenth (No. 2.) likewise he declares that he is
pursuing this very argument. In the eleventh (No. 2.) also he testifies
that he is insisting on the same argument. Is not Tillemont doing
violence to the words of Chrysostom, when he wishes the tenth and the
eleventh to be inserted between the fifteenth and sixteenth? This,
however, he only proposes, half doubtingly, in note (29) on the Emperor
Theodosius, No. 10, 11 seqq. and he confesses, that the order which we
have laid down is clearly indicated by Chrysostom; but for what reason
I know not, he afterwards departs from the same order. But when
Chrysostom says, "on the three past days," it is not to be understood
of three successive days, but of the three last days on which he had
preached. In this twelfth Homily, likewise, which was delivered on the
Tuesday of the fourth week, he dwells on the same subject of the wisdom
of God in the creation of the world. He afterwards treats of the
natural law, the knowledge of which God hath implanted in man, and on
the avoidance of oaths.

The thirteenth Homily was spoken the day after the twelfth. At the
commencement he returns thanks to God that the face of affairs was
changed, and the fear removed, which had been such that "the greater
part of the city," as he says, "had taken refuge from the fear and
danger of that occasion in secret places, in deserts, and hollows."
Hence he proceeds to speak of many who were dragged to the tribunal; of
the horrible inquisition that took place by means of the scourge; of
others who were hurried away to punishment; of a mother and sister of a
certain person, who, whilst he was undergoing his trial within, were
rolling in the dust at the vestibule. Chrysostom describes pathetically
these events which had been transacted a few days before, that is to
say, before he delivered the eleventh discourse. But the words which
Chrysostom uses in the beginning, hoian ten parelthousan eidomen
tetr?da kai hoian ten parousan horomen nun, Bernard Brixianus thus
renders, "Quale præteritum vidimus quatriduum et quale nunc videmus
præsens:" I know not for what reason we have left this untouched. For
although tetras is sometimes taken to signify the fourth day, yet in
ecclesiastical language, even from the time of Clemens Alexandrinus,
tetras is the fourth day of the week, so that the Translation should be
corrected, and should stand, "Qualem feriam quartam præteritam
vidimus," etc. In which it is declared, that the Homily was delivered
on the fourth day of the week, and that indeed the fourth week in Lent,
or perhaps the third, according to another mode of reckoning; since for
many ages downwards the Greeks call that the first Sunday and week of
the fast [987] which we call the first of Lent. But this is only a
question as to a name. The Homily was however delivered on the fourth
day of the week, and from the series of the Homilies, as well as from
the silence of Chrysostom, there seems plainly to be an interval of
some days between the tenth and eleventh Homilies. In this Homily,
moreover, after much premised on that calamity of Antioch, he comes
down to the former argument concerning man's creation, and concludes
his discourse by an exhortation after his manner on avoiding oaths.

The fourteenth Tillemont thinks ought to be placed after the
eighteenth; influenced by this reason, that Chrysostom says at the
beginning, "Not a little did the devil yesterday disturb our city, but
God hath also not a little comforted us again." These words, he
observes, denote that the arrival of Hellebichus, and of news from
Constantinople, had already occurred. But these are mere conjectures
spoken at random. [988] How many suspicions and terrors think you were
cast abroad among the people of Antioch, whilst they hung in doubt, and
were ignorant to what result so unhappy an affair might lead? But how
can we possibly argue respecting these terrors and reports, when we are
doubtless ignorant of the greater part of them, and have so obscure a
perception of what we do know, that we can scarcely gather from thence
any indication of the time? This Homily is almost wholly on the subject
of avoiding oaths.

The fifteenth Homily, Tillemont would have it, was delivered between
the tenth and eleventh, both for the reasons above mentioned, and
because Chrysostom has these words at the commencement, Edei kai
temeron kai to prot?ro sabb?to ton peri nesteias kinesai logon. "It had
been right both to-day and on the former Sabbath, to let the discourse
turn on the subject of fasting." Where he understands the expression,
to prot?ro, as though it were to proto,--the first Saturday in Lent,
entertaining however some doubts on the point. But we, as well as
Bernard Brixianus, understand it of the earlier or preceding one. [989]
And we have already proved in a former paragraph, that no other Homily
can be placed between the tenth and the eleventh. On the occasion of
the dread with which the people of Antioch [990] were affected, he
enlarges on the advantage of fear, and at the end he preaches against
the custom of swearing, and of requiring an oath from others.

The sixteenth Homily was delivered when all were deliberating upon
making their escape from the city, in consequence of a certain report,
that a sack was to take place. Tillemont endeavours also to change the
position of this Homily, and to place it between the tenth and
eleventh, which, however, as we have said in our remarks upon the
twelfth, it cannot admit of. Tillemont further supports his argument by
these words: in No. 6, the holy Doctor says, "We have passed through
the second week of the fast." He infers, therefore, that two weeks only
of the fast had passed away, and Tillemont on that ground determines,
that it ought to be moved out of its place. He supposes it was spoken
on the third Sunday in Lent, reckoning for the first Sunday that which
preceded the first day of the fast, which we call Quinquagesima Sunday.
But what if at Antioch at that time, that was called the first Sunday
of Lent, which according to modern custom occurs as the first within
the fast? [991] For the fast did begin the Monday after Quinquagesima,
and now it begins on the Wednesday, and the people of Antioch might not
reckon that week for the first week of Lent, just as we do not reckon
it as so, and in that way this Homily would have been delivered one
week later, that is to say, taking the Sunday after the modern custom.
But even then a great difficulty would remain, for this Homily would
precede the thirteenth and following ones. Certainly all these points
are full of perplexity, as Tillemont himself confesses, who is
compelled to leave the question, without entirely coming to any
conclusion upon it. Perhaps familiarity, and longer handling, will add
to our knowledge on so obscure a subject, which it is possible we may
be able to determine, in drawing up the life of Chrysostom at the end
of his works, [992] more clearly and accurately. For which reason we
have purposely determined to leave the matter doubtful. That one point
only we contend for, that this Homily cannot be placed between the
tenth and eleventh, for the reasons above mentioned. Certain things
being premised as to the timidity of the people of Antioch, and the
avoiding of oaths, Chrysostom borrows the argument of the Homily from
those words of Paul, "Paul, a prisoner of Jesus Christ, and Timothy our
brother;" and shews that Paul was more glorious from bonds, than from
the power of miracles.

The seventeenth was delivered after Ellebichus, or Hellebichus, (styled
Magister Militum), and Cæsarius, (styled Magister), the persons sent by
the Emperor for the purpose of instituting an inquiry into the
sedition, had arrived at Antioch. This Hellebichus, Master of the Horse
or [993] Foot, is found mentioned elsewhere, and was distinguished by a
reputation for justice and clemency. Cæsarius, also styled elsewhere
Master of the Offices, enjoyed a similar reputation for high character.
But this Homily was pronounced when the people of Antioch were almost
free from fear. "We expected," says Chrysostom (No. 1.), "innumerable
horrors, that the property of all was to be plundered; the habitations
consumed, together with their inmates; the city snatched away from the
midst of the world; and all its relics obliterated, and its soil
ploughed up: but, lo! all these things stood only in expectance, and
came not actually to pass." Next he relates how the monks descended
from the mountains to Antioch, that they might appease the judges,
while at the same time all the Greek philosophers deserted the city;
and in what way also the priests strenuously exerted themselves on
behalf of the people. He declares the penalties imposed by the Emperor
to be light and easy, and no matter of grief or complaint, though the
orchestra and public bath were closed, and the dignity of a metropolis
taken away from the city of Antioch. The true dignity of Antioch was,
that the disciples of Christ were first called Christians there; that
the people of Antioch had brought assistance to the saints at
Jerusalem, when struggling with famine; that not magnitude, but piety,
is the ornament of cities. Finally, however, he says that some were yet
remaining in prison; and that others were sent into exile. This Homily
Tillemont assigns to the fourth week of Lent, after Wednesday, but only
from conjecture. [994]

The eighteenth Homily was spoken after half the fast was over, as
Chrysostom himself says at the beginning. But Tillemont thinks it may
probably be assigned to the fifth Sunday of Lent. He treats moreover of
the true reason for fasting; of contempt for riches; of godly sorrow,
&c.

The nineteenth Homily was delivered as the title has it, te kuriake tes
episozom?nes, or as Fronto Ducæus reads it, tes sozom?nms. Among the
Cappadocians, episozom?ne is Ascension Day, as Allatius says in his
book on the Sundays and Weeks of the Greeks, adding that the Sunday
thus called is the fifth after Easter, [995] i.e. the one which
precedes the Ascension of our Lord. But Savile says that it is [996]
the first Sunday after Easter; from whence he got his information I
know not. Yet there seems no doubt that it was some one of the last
Sundays in Lent, or, as Tillemont supposes, Passion-Sunday, to which I
rather incline. Chrysostom, who had been detained at home for some time
by sickness, after he has prefaced his subject with some remarks on the
Festival of the Martyrs, which had been just celebrated at Antioch, and
on the arrival of the rustics, speaks according to his custom against
oaths, and illustrates their pernicious effects by many examples.

Hitherto, in the number and order of the Homilies, we have followed the
editions of Savile and Fronto Ducæus. But henceforth it is otherwise;
for that which follows as the twentieth in former editions, is without
doubt the twenty-first and last on the Statues. But the twenty-first is
a Catechesis, which we have placed second after another Catechesis,
which was inscribed as the first, as we remark in the Notice placed at
the end of the Homilies on the Statues, and in front of the
Catechetical Lectures; since this Catechesis ought to be placed
entirely without the series of the Homilies on the Statues. But the
Homily, which is in former editions the twenty-second, is without doubt
the twentieth, which was delivered ten days before Easter. Therefore we
proceed in this order.

The twentieth Homily has these words in the title, according to
manuscripts mentioned by Fronto Ducæus, and likewise in some of ours,
and particularly that in the Royal Library, numbered 1971. El?chthe d?
pro d?ka hemeron tes ?gias kai zoopoiou tou Kuriou hemon 'Iesou
Christou ek nekron ?nast?seos. "It was spoken ten days before the holy
and life-giving Resurrection of our Lord Jesus Christ from the dead."
This therefore is in perfect accordance with that saying of Chrysostom,
a little before the end of the Homily, "Forty days have passed away."
This sermon then was delivered on the Friday after the Sunday which we
call Passion-Sunday. For this day was the fortieth, beginning from the
Monday after Quinquagesima, which was the commencement of Lent. But it
was likewise the tenth before Easter, reckoning Easter itself with it.
The Homily is almost throughout against enmity and the remembrances of
injuries, and at the close is, according to Chrysostom's accustomed
manner, directed against oaths. The twenty-first Homily, which is the
last on the Statues, seems, from what he says just at the beginning, to
have been delivered on the very day of the Lord's Resurrection, and
after the return of Flavian the Bishop; whose journey to the Emperor,
and address to the same on behalf of the city's preservation, as well
as the Emperor's reply full of lenity in which he pardons the citizens,
are all particularly related by Chrysostom, occupying the whole of this
discourse. But even until the return of Flavian, the people of Antioch
were terrified by every day's reports, and fluctuated between hope and
fear, as Chrysostom observes a little after the beginning.

------------------------

table of the events connected with the homilies on the statues.

                        Hom

Feb.      --      .. 1

             26?         .....         Sedition on the proclamation of a
new impost.

March    6        Saturday        2

                7        Sunday, Quinquagesima        3        Three
precepts for this Lent.

                8   M 4        Plan for the week.

                9   T 5

               10   W 6

               11   T 7

               12   F.

               13   S. 8                (proen.)

               14        Sunday I. in lent

               15   M 9

               16   T 10        Arrival of Hellebichus and Cæsarius. Baths
closed. Antioch deprived of its rank.

               17   W.         Trial of prisoners. Intercession of monks.
Senate kept in prison: sentence to be left to the Emperor.

               18   T...         Departure of Cæsarius to Constantinople.

               21        Sunday II. in Lent

               22   M        11

               23   T 12        Cæsarius arrives at Constantinople. (Sixth
day, Lib.)

               24   W        13        (Trials referred to as on the
preceding Wednesday.)

               25   T 14

               26   F.

               27   S 15        (Ref. to former Saturday.)

               28        Sunday III. in Lent.        16        False
alarm. (Second week of Fast past.)

             30?   T?        17        News from Cæsarius. City to be
spared. Senate still in prison.

April      4        Sunday IV. in Lent.        18        (Half Fast
past, not twenty days from closing of Baths.)

               11        Passion Sunday

               16   F 20

               18        Palm Sunday.        --

               25        Easter        21        Return of Flavian, and
full pardon, related.

June      --         .....         Feast of the Martyrs. St. Chrysostom
ill.

               28        Sunday before Ascension        19        Homily
addressed to country people.


[968] [That is events which occurred at Antioch during St. Chrysostom's
sojourn in that city--Ed.]

[969] [And the Goths who were threatening the Danubian frontier.--Ed.]

[970] [These low foreign adventurers were sometimes hired by actors to
get up applause in the theatre, or by men of rank, not overpopular, to
raise a cheer when they appeared in public.--Ed.]

[971] See Hom. XXI., where St. Chrysostom speaks of him as especially
pained at this.

[972] i. e., so far as the inference is concerned. His testimony is
explicit to the fact that the tax was levied for that purpose, and he
was on the spot.

[973] See the opening of the oration of Libanius, written as if to be
delivered by him there, and Hom. XVII. 6, and Hom. XXI. (2).

[974] [See also Life of St. John Chrysostom, chapter xi. by Stephens,
where the sedition at Antioch is described, and a summary of the
Homilies on the Statues is given.--Ed.]

[975] Pascha is either Passover or Easter. St. Thos. Aquinas, in the
Hymn Lauda Sion, appropriates it to the Christian Festival, calling the
Jewish Phase vetus.

[976] i. e., the actual days of them on the Jewish computation. This
appears the true answer to the difficulty. The Jews kept the Passover
this year earlier than the Christians: viz. on the 14th day of the
moon, or April 18. See l'Art de Verifier les Dates on the year. Thus
the supposed difficulty becomes a confirmation of the date otherwise
determined. Montfaucon understood it, "we must...if we follow the
Judaizers." Tillemont is at a loss to explain the title of Homily III.
against the Jews. Against those who would fast the first Passover. It
may mean either the original, or that which then happened to be the
earlier. The word fast is explained by taking it as their expression
for keep. He thinks it necessary to tell them that the true Passover is
not fasting, but the Holy Communion. Ben. t. i. p. 611, b. And this
agrees with what he says is the common case, viz. that the Christian
Easter is so much later, as is required to complete the week.

[977] The second before Easter. It has lately become common to call the
week immediately before Easter "Passion Week," but this name belongs to
the week before it. The proper title of the last is the "Great" or
"Holy" Week.

[978] "Feriam sextam Quadragesima." This looks like a reprint, as he is
more definite.

[979] As now in the Greek church. The Latins do not count the week in
which Ash-Wednesday is, as not being a whole one.

[980] It has been shewn, in a former note, that there is no reason for
this doubt.

[981] "accepi," it should be, as in Text, "exegi," "I demanded."

[982] Lat. has only "the day before yesterday."

[983] This must be a slip of the pen. [The sentences have clearly got
transposed, and we should read "not only good when He confers favours,
but also when He chastises."--Ed.]

[984] Both arguments may stand, as the common use of proen is
undoubted.

[985] By using the word proen. But this may be in anticipation of his
reference to Hom. VII. But if this Homily were delivered on Monday, the
first day of strict fasting, the scruples of the congregation would be
accounted for. No difficulty remains but the use of proen, in Hom. X.,
against which is epiousan. Placing the trials, and Hom. XI.-XVIII. a
week later throughout, seems less consistent.

[986] See note at the beginning of that Homily and the preceding; it is
almost certain from the whole character of Hom. XVII. that it was not
delivered immediately after the events referred to. Probably many had
returned, who St. Chrysostom wished to inform of the events during
their absence.

[987] See Sir H. Nicolas, Chron. of History, p. 117. Gloss. of Dates,
art. Hebdomadæ Græcæ, observes, that the Greeks named the weeks as
beginning on Monday, and taking in Sunday at the end. Still they count
Monday the second day, etc. Thus the first Sunday would be the same as
with the Latins, but the first week earlier. It seems probable that
this was a week earlier than here stated, see Hom. XVIII.

[988] And dependent on the erroneous notions, that Hom. XVII. was
delivered immediately on the arrival of the commissioners.

[989] It may be that, or the first in Lent, considered as the last on
which he had preached.

[990] Printed, Chonstantinople.

[991] He may exclude the turoph?gos, or cheese-week, as not one of the
strictest fasting. This appears to have been the case from Homily
XVIII., which cannot well be placed anywhere but on the fourth Sunday,
and which says that half the fast is over.

[992] This is chiefly a reprint of this preface. Here nothing better is
suggested than the supposition of a mistake in transcribing. The
difficulty arises from the mistaken notion, that it was before the
trials, whereas it was probably delivered a little before the return of
a messenger from Cæsarius. See Tabular View.

[993] In tee Liphe "and Phoot."

[994] The Life adds, The rank of metropolis was transferred from
Antioch to Laodicea, according to Theordoret, l. 5, c. 10.

[995] In the Life, and in Pref. to vol. 4, it is proved from Hom. I. de
Annâ (1), that this Homily was actually delivered on that day. This
being so, Flavian would be the "Leader" of the Festival.

[996] Dominica in albis.


homilies of st. john chrysostom,

archbishop of constantinople,

addressed to the people of antioch,

concerning the statues.

------------------------

Homily I.

The Argument.

This Homily was delivered in the Old Church [997] of Antioch, while St.
Chrysostom was yet a Presbyter, upon that saying of the Apostle, 1 Tim.
v. 23, "Drink a little wine for thy stomach's sake, and thy often
infirmities."

1. Ye have heard the Apostolic voice, that trumpet from heaven, that
spiritual lyre! For even as a trumpet sounding a fearful and warlike
note, it both dismays the enemy, and arouses the dejected spirits on
its own side, and filling them with great boldness, renders those who
attend to it invincible against the devil! And again, as a lyre, that
gently soothes with soul-captivating melody, it puts to slumber the
disquietudes of perverse thoughts; and thus, with pleasure, instills
into us much profit. Ye have heard then to-day the Apostle discoursing
to Timothy of divers necessary matters! for he wrote to him as to the
laying on of hands, saying, "Lay hands suddenly on no man, neither be
partaker of other men's sins." [998] And he explained the grievous
danger of such a transgression, by showing that so men will undergo the
punishment of the sins perpetrated by others, in common with them,
because they confer the power on their wickedness by the laying on of
hands. Presently again he says, "Use a little wine for thy stomach's
sake, and thine often infirmities." To-day also he has discoursed to us
concerning the subjection of servants, and the madness of misers, as
well as on the arrogance of the rich, and on various other matters.

2. Since then it is impossible to go through every part, what part of
the words rehearsed would you have us select for the subject of our
address to your charity? [999] For as in a meadow, I perceive in what
has been read a great diversity of flowers; a multiplicity of roses and
violets, and of lilies not a few; and everywhere the various and
copious fruit of the Spirit is scattered around, as well as an abundant
fragrance. Yea, rather the reading of the divine Scriptures is not a
meadow only, but a paradise; for the flowers here have not a mere
fragrance only, but fruit too, capable of nourishing the soul. What
part then of the things rehearsed do you desire that we bring before
you this day? Do you wish what seems the more insignificant, and easy
for any one to understand, to be that which we should handle at
present? To me, indeed, this seems proper, and I doubt not you will
concur in this opinion. What then is this that might seem plainer than
anything else? What but that, which seems so easy, and obvious for any
one to say? Well! what is that? "Use a little wine for thy stomach's
sake, and thine often infirmities." Well then, let us employ the whole
of our discourse upon this subject; and this we would do, not for the
love of praise, nor because we study to exhibit powers of oratory (for
the things about to be spoken are not our own, but such as the grace of
the Holy Spirit may inspire); but in order that we may stir up those
hearers who are too listless, and may convince them of the greatness of
the treasure of the holy Scriptures; and that it is neither safe, nor
free from peril, to run through them hastily. For if indeed a text so
simple and obvious as this one, which seems to the multitude to contain
nothing that need be insisted on, should appear to afford us the means
of abundant riches, and openings toward the highest wisdom, much rather
will those others, which at once manifest their native wealth, satisfy
those who attend to them with their infinite treasures. Assuredly then,
we ought not hastily to pass by even those sentences of Scripture which
are thought to be plain; for these also have proceeded from the grace
of the Spirit; but this grace is never small, nor mean, but great and
admirable, and worthy the munificence of the Giver.

3. Let us not therefore listen carelessly; since even they who roast
the metallic earth, when they have thrown it into the furnace, not only
take up the masses of gold, but also collect the small particles with
the utmost care. Inasmuch, then, as we likewise have to roast [1000]
the gold drawn from the Apostolic mines, not by casting it into the
furnace, but by depositing it in the thoughts of your souls; not
lighting an earthly flame, but kindling the fire of the Spirit, let us
collect the little particles with diligence. [1001] For if the saying
be brief, yet is its virtue great. For pearls too have their proper
market, not owing to the size of the substance, but the beauty of their
nature. Even so is it with the reading of the divine Scriptures; for
worldly instruction rolls forth its trifles in abundance, and deluges
its hearers with a torrent of vain babblings, but dismisses them
empty-handed, and without having gathered any profit great or small.
Not so however is it with the grace of the Spirit, but, on the
contrary, by means of small sentences, it implants divine wisdom in all
who give heed, and one sentence often times affords to those who
receive it a sufficient source of provision for the whole journey of
life. [1002]

4. Since then its riches are so great, let us arouse ourselves, and
receive that which is spoken with a watchful mind; for I am preparing
to plunge our discussion to an extreme depth. The admonition itself
hath no doubt seemed beside the purpose, and superfluous to many: and
they are apt to talk much in this way, "Was Timothy of himself not able
to judge what it was needful to make use of, and did he wait to learn
this of his teacher. [1003] And then did the teacher not only give
directions, but also set them down in writing, graving it there as on a
column of brass in his Epistle to him? and was he not ashamed to give
directions about things of this nature, when writing in a public
manner, to his disciple?" For this end then, that thou mayest learn
that the admonition, so far from being beside the purpose, was a
necessary and highly profitable one; and that the thing proceeded not
from Paul, but from the grace of the Spirit, viz, that this should have
been (I say) not a spoken precept, but one deposited in letters, and to
be handed down to all future generations through the Epistle, I shall
proceed at once to the proof.

5. For besides the subjects which have been mentioned, there is
another, about which some are no less perplexed, enquiring within
themselves on what account God permitted a man possessing such
confidence towards Him, [1004] whose bones and relics expelled demons,
[1005] to fall into such a state of infirmity; for it is not merely
that he was sick, but constantly, and for a length of time; and by
these recurring and prolonged infirmities he was not permitted to have
even a brief respite. "How does this appear," it may be asked? From the
very words of Paul, for he does not say, on account of the "infirmity,"
but on account of the "infirmities;" and not merely "infirmities," but
he clearly speaks of these as being constant, when he says "thine often
infirmities." Let those then attend to this, whoever they are, who
being given over to a lingering [1006] sickness are querulous and
dejected under it.

6. But the subject of enquiry is not only, that being a holy man he was
sick, and sick so continually, but that he was at the same time
entrusted with the public affairs of the world. For if he had been one
of those who have retreated to the tops of mountains; who have fixed
their cells in solitude, and who have chosen that life which is free
from all business, the matter now enquired into were no such
difficulty; but that one thrust forward in the throng, and in whose
hands the care of so many Churches was placed, and who superintended
whole cities and nations; nay, the world at large, [1007] with so much
alacrity and diligence, should be subjected to the straitening of
infirmities! This it is which may most of all bewilder one who does not
duly consider it. Because, even if not for himself, yet for others at
least, it was necessary he should have health. "He was the best
general," says the objector. "The war was waged by him, not only
against the unbeliever, but against demons, and against the devil
himself. All the enemy contended with much vehemence, scattering the
forces, and capturing prisoners; [1008] but this man was able to bring
back myriads to the truth, and yet he was sick! For if," he says, "no
other injury to the cause had come of this sickness, yet this alone was
sufficient to discourage and relax the faithful. If soldiers, when they
see their general detained in bed, become discouraged and slack for the
fight, much rather was it probable that the faithful should betray
somewhat of human nature, when they saw that teacher, who had wrought
so many signs, in continual sickness and suffering of body."

7. But this is not all. These sceptics propose yet a further enquiry,
by asking for what reason Timothy neither healed himself, nor was
healed by his instructor, when he was reduced to this state. Whilst the
Apostles raised the dead, cast out devils, and conquered death with
abundant ease, they could not even restore the body of one sick man!
Although with respect to other bodies, both during their own lives and
after death, they manifested such extraordinary power, they did not
restore a stomach that had lost its vigour! And what is more than this,
Paul is not ashamed, and does not blush, after the many and great signs
which he had displayed even by a simple word; yet, in writing to
Timothy, to bid him take refuge in the healing virtue of wine drinking.
Not that to drink wine is shameful. God forbid! For such precepts
belong to heretics; but the matter of astonishment is, that he
accounted it no disgrace not to be able, without this kind of
assistance, to set one member right when it was disordered.
Nevertheless, he was so far from being ashamed of this, that he has
made it manifest to all posterity. [1009] You see then to what a depth
we have brought down the subject, and how that which seemed to be
little, is full of innumerable questions. Well then, let us proceed to
the solution; for we have explored the question thus deep, in order
that, having excited your attention, we might lay up the explanation in
a safe storehouse.

8. But before I proceed to solve these questions, permit me to say
something of the virtue of Timothy, and of the loving care of Paul. For
what was ever more tender hearted than this man, who being so far
distant, and encircled with so many cares, exercised so much
consideration for the health of his disciple's stomach, and wrote with
exact attention about the correction of his disorder? And what could
equal the virtue of Timothy? He so despised luxury, and derided the
sumptuous table, as to fall into sickness from excessive austerity, and
intense fasting. For that he was not naturally so infirm a person, but
had overthrown the strength of his stomach by fasting and water
drinking; you may hear Paul himself carefully making this plain. For he
does not simply say, "use a little wine;" but having said before,
"drink no longer water," he then brings forward his counsel as to the
drinking of wine. And this expression "no longer" was a manifest proof,
that till then he had drunk water, and on that account was become
infirm. Who then would not wonder at his divine wisdom and strictness?
He laid hold on the very heavens, and sprang to the highest point of
virtue. And his Teacher testifies this, when he thus speaks, "I have
sent unto you Timothy, who is my beloved and faithful son in the Lord;"
[1010] and when Paul calls him "a son," and a "faithful and beloved
son," these words are sufficient to show that he possessed every kind
of virtue. For the judgments of the saints are not given according to
favour or enmity, but are free from all prejudice. Timothy would not
have been so enviable, if he had been Paul's son naturally, as he was
now admirable, inasmuch as having no connection with him according to
the flesh, he introduced himself by the relationship of piety into the
Apostle's adoption; preserving the marks of his spiritual wisdom [1011]
with exactness in all things. For even as a young bullock [1012] linked
to a bull, so he drew the yoke along with him, to whatever part of the
world he went: and did not draw it the less on account of his youth,
but his ready will made him emulate the labours of his teacher. And of
this, Paul himself was again a witness when he said, "Let no man
despise him, for he worketh the work of the Lord as I also do." [1013]
See you how he bears witness, that the ardour of Timothy was the very
counterpart of his own?

9. Furthermore, in order that he might not be thought to have said
these things out of favour or kindness, he makes his hearers themselves
to be witnesses of the virtue of his son, when he says, "But ye know
the proof of him, that, as a son with a father, so he hath served with
me in the Gospel;" [1014] that is, "ye have had experience of his
virtue, and of his approved soul." At the same time, however, that he
had reached to this height of good works, he did not thereby grow
confident; but was full of anxiety and fear, therefore also he fasted
rigidly, and was not affected as many are, who, when they have kept
themselves to it but ten, or perhaps twenty months, [1015] straightway
give up the matter altogether. He, I say, was in no wise thus affected,
nor did he say anything like this to himself. "What further need have I
of fasting? I have gotten the mastery of myself; I have overcome my
lusts; I have mortified my body; I have affrighted demons; I have
driven away the devil; I have raised the dead; I have cleansed lepers;
I am become terrible to the adverse powers; what further need have I of
fasting, or to seek safety from that quarter?" Anything like this he
did not say, he did not think of; but, in proportion as he abounded
with innumerable good works, so much the more did he fear and tremble.
[1016] And he learnt this spiritual wisdom from his preceptor; for even
he, after he had been rapt into the third heaven, and transported to
paradise; and had heard unutterable words; and taken part in such
mysteries; and traversed the whole world, like some winged being, when
he wrote to the Corinthians, said, I fear "lest by any means having
preached to others, I myself should be a castaway." [1017] And if Paul
was afraid after so many signal good works; he who was able to say,
"The world is crucified unto me, and I unto the world;" [1018] much
more does it become us to fear; and the rather in proportion as we have
stored up [1019] numerous good works. For then the devil becomes
fiercer; then he is more savage, when he beholds us regulating our
lives with carefulness! When he sees the cargo of virtue stowed
together, and the lading become heavy, then he is in haste to
accomplish a more grievous shipwreck! For the insignificant and abject
man, although he may be supplanted and fall, brings not so great an
injury to the common cause. But the man who has been standing most
conspicuously as it were on some eminence of virtue, and who is one
manifestly seen and known of all men, and admired of all; when he is
assaulted and falls, causes great ruin and loss. Not only because he
falls from this elevation but makes many of those who look up to him
more negligent. And as it is in the body, some other limb may be
destroyed without there being any great damage, but if the eyes be
deprived of sight, or the head be seriously injured, the whole body is
rendered useless; so also we must say of the saints, and of those who
have performed the highest good works; when such are extinguished, when
they contract any stain, they bring upon all the rest of the body a
universal and intolerable injury!

10. Timothy then, being aware of all these things, fortified himself on
every side; for he knew that youth is an age of difficulty; that it is
unstable; easily deceived; very apt to slip; and requires an
exceedingly strong bridle. It is indeed a sort of combustible pile
easily catching anything from without, and quickly kindled; and for
that reason he took care to smother it on all sides; and strove to
abate the flame in every way. The steed [1020] that was unmanageable
and restive he curbed with much vehemence, until he had tamed him of
his wanton tricks; until he had made him docile; and delivered him
under entire control, into the hands of that reason which is the
charioteer. [1021] "Let the body," saith he, "be infirm; but let not
the soul be infirm; let the flesh be bridled; but let not the race of
the spirit towards heaven be checked." But moreover, one might
especially wonder at the man for this, that being thus diseased, and
struggling with such an infirmity, he did not become indifferent to
God's business, but flew everywhere faster than those who have sound
and vigourous constitutions; now to Ephesus; now to Corinth; often to
Macedonia and Italy; appearing everywhere, by land and by sea, with the
Teacher, sharing in everything his struggles and continuous dangers;
while the spiritual wisdom of his soul was not put to shame by his
bodily infirmity. Such a thing is zeal for God! such lightness of wing
does it impart! For as with those who possess well-regulated and sound
constitutions, strength is of no avail, if the soul is abject,
slothful, and stupid; so with those who are reduced to extreme
weakness, no hurt arises from their infirmity, if the soul be noble and
well awake.

11. The admonition however, and the counsel, such as it is, appears to
some to give authority for drinking wine too freely. But this is not
so. If indeed we closely investigate this very saying, it rather
amounts to a recommendation of abstinence. For just consider that Paul
did not at first, nor at the outset give this counsel. But when he saw
that all strength was overthrown, then he gave it; and even then not
simply, but with a certain prior limitation. He does not say merely,
"Use wine," but "a little" wine; not because Timothy needed this
admonition and advice, but because we need it. On this account, in
writing to him, he prescribes the measure and limit of wine-drinking
for us; bidding him drink just so much as would correct disorder; as
would bring health to the body, but not another disease. For the
immoderate drinking of wine produces not fewer diseases of body and of
soul, than much drinking of water, but many more, and more severe;
bringing in as it does upon the mind the war of the passions, and a
tempest of perverse thoughts, besides reducing the firmness of the body
to a relaxed and flaccid condition. For the nature of land that is long
disturbed by a superabundance of water, is not thereby so much
dissolved, as the force of the human frame is enfeebled, relaxed, and
reduced to a state of exhaustion, by the continual swilling of wine.
Let us guard then against a want of moderation on either side, and let
us take care of the health of the body, at the same time that we prune
away its luxurious propensities. For wine was given us of God, not that
we might be drunken, but that we might be sober; that we might be glad,
not that we get ourselves pain. "Wine," it says, "maketh glad the heart
of man," [1022] but thou makest it matter for sadness; since those who
are inebriated are sullen beyond measure, and great darkness
over-spreads their thoughts. It is the best medicine, when it has the
best moderation to direct it. The passage before us is useful also
against heretics, who speak evil of God's creatures; for if it had been
among the number of things forbidden, Paul would not have permitted it,
nor would have said it was to be used. And not only against the
heretics, but against the simple ones among our brethren, who when they
see any persons disgracing themselves from drunkenness, instead of
reproving such, blame the fruit given them by God, and say, "Let there
be no wine." We should say then in answer to such, "Let there be no
drunkenness; for wine is the work of God, but drunkenness is the work
of the devil. Wine maketh not drunkenness; but intemperance produceth
it. Do not accuse that which is the workmanship of God, but accuse the
madness of a fellow mortal. But thou, while omitting to reprove and
correct the sinner, treatest thy Benefactor with contempt!"

12. When, therefore, we hear men saying such things, we should stop
their mouths; for it is not the use of wine, but the want of moderation
which produces drunkenness, Drunkenness! that root of all evils. Wine
was given to restore the body's weakness, not to overturn the soul's
strength; to remove the sickness of the flesh, not to destroy the
health of the spirit. Do not then, by using the gift of God
immoderately, afford a handle to the foolish and the impudent. For what
is a more wretched thing than drunkenness! The drunken man is a living
corpse. Drunkenness is a demon self-chosen, a disease without excuse,
an overthrow that admits of no apology; a common shame to our kind. The
drunken man is not only useless in our assemblies; not only in public
and private affairs; but the bare sight of him is the most disgusting
of all things, his breath being stench. The belchings, and gapings, and
speech of the intoxicated, are at once unpleasant and offensive, and
are utterly abhorrent to those who see and converse with them; and the
crown of these evils is, that this disease makes heaven inaccessible to
drunkards, and does not suffer them to win eternal blessedness: for
besides the shame attending those who labour under this disease here, a
grievous punishment is also awaiting them there! Let us cut off then
this evil habit, and let us hear Paul saying, "Use a little wine." For
even this little he permits him on account of his infirmity; so that if
infirmity had not troubled him, he would not have forced his disciple
to allow himself even a small quantity, since it is fitting that we
should always mete out even the needful meat and drink, which are given
us, by occasions and necessities; and by no means go beyond our need,
nor do anything unmeaningly and to no purpose.

13. But since we have now learnt the tender care of Paul, and the
virtue of Timothy, come and let us, in the next place, turn our
discourse to the actual solution of those questions. What then are the
questions? For it is necessary again to mention them, that the solution
of them may be plainer. For what reason then did God permit that such a
saint, and one entrusted with the management of so many matters, should
fall into a state of disease; and that neither Timothy himself nor his
teacher had strength to correct the disorder, but needed that
assistance which was to be had by drinking wine? Such, indeed, were the
questions proposed. But it is needful to bring forward a precise
solution; so that if any should fall not only into the like sickness
and disease, but into poverty, and hunger, and bonds, and torments, and
discomfitures, and calumnies, and into all those evils which belong to
the present life, although they were great and wonderful saints, you
may still be able to find, even for their case, in the things which are
to-day to be advanced, an exact and very clear reply to those who are
disposed to find fault. For ye have heard many asking such questions,
as, "Why ever is it that such an one, a moderate and meek man, comes to
be dragged daily before the seat of judgment by another who is lawless
and wicked, and to suffer evils without number, and God permits this?
For what reason again was another man, upon false accusation, unjustly
put to death?" "Such a man," says the objector, "was drowned; another
was thrown down a precipice; and we might speak of many saints, as well
in our own days as in the days of our forefathers, who have suffered
divers and chequered tribulations." To the end, therefore, that we may
see the reason of these things, and that we ourselves may not be
disturbed, nor overlook the case of others who thus meet with a
stumbling-block, we should attend with earnest heed to the reasons now
about to be advanced.

14. For of the diversified and manifold affliction which befalls the
saints, I have reasons eight in number to declare unto your love.
Therefore let all direct themselves to me with the strictest attention,
knowing that there will be no pardon nor excuse left us hereafter for
stumbling at the things which happen, if after all, when there are so
many reasons, we are just as much perplexed and disturbed as if there
were not one to be found.

The first reason then is, that God permits them to suffer evil, that
they may not too easily be exalted into presumption, by the greatness
of their good works and miracles.

The second, that others may not have a greater opinion of them than
belongs to human nature, and take them to be gods and not men.

The third, that the power of God may be made manifest, in prevailing,
and overcoming, and advancing the word preached, through the efficacy
of men who are infirm and in bonds.

The fourth, that the endurance of these themselves may become more
striking, serving God, as they do, not for a reward; but showing even
such right-mindedness as to give proof of their undiminished good will
towards Him after so many evils.

The fifth, that our minds may be wise concerning the doctrine of a
resurrection. For when thou seest a just man, and one abounding in
virtue, suffering ten thousand evils, and thus departing the present
life, thou art altogether compelled, though unwillingly, to think
somewhat of the future judgment; for if men do not suffer those who
have laboured for themselves, to depart without wages and recompense;
much more cannot God design, that those who have so greatly laboured
should be sent away uncrowned. But if He cannot intend to deprive those
of the recompense of their labours eventually, there must needs be a
time, after the end of the life here, in which they will receive the
recompense of their present labours.

The sixth, that all who fall into adversity may have a sufficient
consolation and alleviation, by looking at such persons, and
remembering what sufferings have befallen them.

The seventh, that when we exhort you to the virtue of such persons, and
we say to every one of you, "Imitate Paul, emulate Peter," ye may not,
on account of the surpassing character of their good works, slothfully
shrink from such an imitation of them, as deeming them to have been
partakers of a different nature.

The eighth, that when it is necessary to call any blessed, or the
reverse, we may learn whom we ought to account happy, and whom unhappy
and wretched.

These then are the reasons; but it is necessary to establish them all
from the Scriptures, and to show with exactness that all that has been
said on this subject is not an invention of human reasoning, but the
very sentence of the Scriptures. For thus will what we say be at once
more deserving of credit, and sink the deeper into your minds.

15. That tribulation then is profitable to the saints, that they may
exercise moderation and lowliness, and that they may not be puffed up
by their miracles and good works, and that God permits it for this end;
we may hear David the prophet, and Paul saying the same. The former
says, "It is good for me, Lord, that I have been in trouble, that I
might learn thy statutes:" [1023] and the latter having said, "I was
caught up into the third heaven, and" transported to Paradise, goes on
to say, "And lest I should be exalted above measure through the
abundance of the revelations, there was given me a thorn in the flesh,
the messenger of Satan to buffet me." [1024] What can be clearer than
this? "That I might not be exalted above measure," for this reason,
saith he, God permitted "the messengers of Satan to buffet me;" by
messengers of Satan, indeed, he means not particular demons, but men
[1025] ministering for the devil, the unbelievers, the tyrants, the
heathens, who perseveringly molested, and unceasingly worried him. And
what he says is just this: "God was able to repress these persecutions
and successive tribulations; but since I had been caught up into the
third heaven, and transported to Paradise, lest through the abundance
of these revelations I might be lifted up and think much of myself, he
permitted these persecutions, and suffered these messengers of Satan to
buffet me with persecutions and afflictions, that I might not be too
much exalted." For although Paul and Peter, and all that are like them,
be holy and wonderful men, as indeed they are, yet they are but men,
and require much caution lest they should be too easily exalted; and as
saints more than others. For nothing is so apt to exalt to presumption
as a conscience full of good works, and a soul that lives in
confidence. To the end, therefore, that these might suffer nothing of
this kind, God permitted that there should be temptations and
tribulations; these being powerful to keep them down, and to persuade
to the exercise of moderation in all things.

16. That this very particular also contributes much to the showing
forth of God's power, you may learn even from the same Apostle, who
told us the former. In order that you may not say, (what indeed
unbelievers think), that God in permitting this, is some infirm being,
and suffers such persons to be continually afflicted, from not being
able to deliver His own from dangers: this very thing, I say, observe
how Paul has demonstrated by means of these events, showing not only
that the events were far from accusing Him of weakness, but that they
proved His power more strikingly to all. For having said, "There was
given me a thorn in the flesh; a messenger of Satan to buffet me," and
having thus signified his repeated trials, he goes on to add, "For this
thing I besought the Lord thrice, that it might depart from me; and He
said unto me, My grace is sufficient for thee, for My strength is
perfected in weakness." [1026] "My power," He means, "is seen then when
ye are in weakness; and yet through you, who seem to grow weak, the
word preached is magnified, and is sown in all quarters." When
therefore he was led to the dungeon, after having received a great
number of stripes, he took prisoner the keeper of the prison. [1027]
His feet were in the stocks, and his hands in the chain; and the prison
shook at midnight while they were singing hymns. See you, how His power
was perfected in weakness? If Paul had been at large, and had shaken
that building, the thing would not have been so wonderful. "For this
reason," He saith, "remain bound; and the walls shall be shaken on
every side, and the prisoners shall be loosed; in order that My power
may appear the greater, when through thee, confined and in fetters, all
that are in bonds shall be loosed." This very circumstance then it was
which at the time astounded the keeper of the prison, that being so
forcibly confined, he, through prayer alone, prevailed to shake the
foundations, and throw open the doors of the prison, and to unbind all
the prisoners. Nor is this the only occasion. But with Peter too, and
Paul himself, as well as the other disciples, one may see this
occurring constantly; and in the midst of persecution, the grace of God
ever flourishing, and appearing by the side of the tribulations, and
thus proclaiming His power. Wherefore He saith, "My grace is sufficient
for thee, for My strength is perfected in weakness."

17. But to show that many would be too often ready to imagine things of
them above human nature, unless they saw them enduring such
afflictions, hear how Paul was afraid on this very point; "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." [1028] But what is it that he means? I am able, he
declares, to speak of far greater miracles; but I am unwilling; lest
the magnitude of the miracles should raise too high a notion of me
among men. For this reason Peter also, when they [1029] had restored
the lame man, and all were wondering at them, in order to restrain the
people, and persuade them that they had exhibited nothing of this power
of themselves, or from their native strength, says, "Why look ye so
earnestly on us, as though by our own power or holiness we had made
this man to walk?" [1030] And again at Lystra, the people were not only
filled with astonishment, but led forth bulls, after crowning them with
garlands, and were preparing to offer sacrifice to Paul and Barnabas.
Observe the malice of the Devil. By those very same persons through
whom the Lord was at work, to purge out ungodliness from the world, by
the same did that enemy try to introduce it, again persuading them to
take men for gods; which was what he had done in former times. And this
is especially that which introduced the principle and root of idolatry.
For many after having had success in wars, and set up trophies, and
built cities, and done divers other benefits of this kind to the people
of those times, came to be esteemed gods by the multitude, and were
honoured with temples, and altars; and the whole catalogue of the
Grecian gods is made up of such men. That this, therefore, may not be
done towards the Saints, [1031] God permitted them constantly to be
banished,--to be scourged,--to fall into diseases; that the abundance
of bodily infirmity, and the multiplicity of those temptations, might
convince those who were then with them, both that they were men, who
wrought such wonders, and that they contributed nothing of their own
power; but that it was mere grace, that wrought through them all these
miracles. For if they took men for gods, who had done but mean and vile
things, much rather would they have thought these to be such, had they
suffered nothing proper to humanity, when they performed miracles, such
as no one had ever before seen or heard of. For if when they were
scourged, thrown down precipices, imprisoned, banished, and placed in
peril every day, there were, notwithstanding, some who fell into this
impious opinion, how much rather would they have been thus regarded,
had they endured nothing which belongs to human nature!

18. This then is the third cause of affliction; and the fourth is, that
the saints might not be supposed to serve God from a hope of present
prosperity. For many of those who live in debauchery, when blamed as
they often are by many, and invited to the labours of virtue; and when
they hear the saints commended for their cheerfulness under great
hardships, [1032] attack their character on this ground; and not men
only, but the devil himself hath taken up this suspicion. For when Job
was surrounded with great wealth, and enjoyed much opulence, that
wicked demon, [1033] being reproached by God on his account, and having
nothing to say; when he could neither answer the accusations against
himself, nor impugn the virtue of this just man; took refuge at once in
this defence, speaking thus, "Doth Job fear thee for nought? Hast thou
not made an hedge about him on all sides." [1034] "For reward then,"
saith he, "that man is virtuous, enjoying thereby so much opulence."
What then did God? Being desirous to show, that it was not for reward
that his saints serve Him, He stripped him of all his opulence; gave
him over to poverty; and permitted him to fall into grievous disease.
Afterwards reproving him, [1035] that he had suspected thus without
cause, He saith, "He yet holdeth fast his integrity; to no purpose
didst thou move me to destroy his substance." For it is a sufficient
reward, and compensation to the saints, that they are serving God;
since this indeed to the lover is reward enough, to love the object of
his love; [1036] and he seeks nothing besides, nor accounts anything
greater than this. And if such be the case with regard to a man, much
more in relation to God; which therefore that God might demonstrate, He
gave more than the devil asked; for the latter said, "Put forth thine
hand, and touch him;" [1037] but God said not thus, but, "I deliver him
unto thee." For just as in the contests [1038] of the outer world, the
combatants that are vigorous, and in high condition of body, [1039] are
not so well discerned, when they are enwrapt all around with the
garment soaked in oil; but when casting this aside, they are brought
forward unclothed into the arena; then above all they strike the
spectators on every side with astonishment at the proportion of their
limbs, there being no longer anything to conceal them; so also was it
with Job. When he was enveloped in all that wealth, it was not visible
to the many, what a man he was. But when, like the wrestler, that
strips off his garment, he threw it aside, and came naked to the
conflicts of piety, thus unclothed, he astonished all who saw him;
[1040] so that the very theatre of angels shouted at beholding his
fortitude of soul, and applauded him as he won his crown! For, as I
have already observed, he was not so well seen of men, when clad in all
that wealth, as when, casting it away like a garment, he exhibited
himself naked as it were in a theatre, in the midst of the world, and
all admired his vigor of soul, evidenced as this was not only by his
being stripped of all things, but by the conflict, and by his patience
in respect of his infirmity. And as I said before, God Himself did not
smite him; in order that the devil might not again say, "Thou hast
spared him, and hast not inflicted so great a trial as was necessary:"
but he gave to the adversary the destruction of his cattle, and power
over his flesh. "I am sure," saith He, "of this wrestler; therefore I
do not forbid thee to impose on him whatever struggles thou desirest."
But as those who are well skilled in the sports of the palæstra, and
have reason to rely on their art and bodily strength, often do not
seize their antagonists upright, nor take an equal advantage, but
suffer them to take them by the middle, [1041] that they may make a
more splendid conquest; so also God gave to the devil to take this
saint by the waist, that when he had overcome, after an attack so
greatly to his disadvantage, and stretched his adversary on the ground,
his crown might be so much the more glorious!

19. It is tried gold! Try it as thou desirest; examine it as thou
wishest, thou wilt not find in it any dross. This shows us not only the
fortitude of others, but also brings much farther [1042] consolation;
for what saith Christ, "Blessed are ye when men shall revile you and
persecute you, and shall say all manner of evil against you falsely for
my sake. Rejoice and be exceeding glad, for great is your reward in
heaven: for in like manner did their fathers unto the prophets." [1043]
Again, Paul writing to the Macedonians in his desire to console them,
says, "For ye, brethren, became followers of the churches of God which
are in Judea. For ye also have suffered like things of your own
countrymen, even as they have of the Jews." [1044] And again, he
consoles the Hebrews in like manner, reckoning up all the just who had
lived [1045] in furnaces; in pits; in deserts; in mountains; in caves;
in hunger; and in poverty. [1046] For communion of suffering brings
some consolation to the fallen.

20. But that this also introduces arguments for the resurrection, hear
the same Paul again, saying, "If after the manner of men I have fought
with beasts at Ephesus, what shall it profit me if the dead are not
raised." [1047] And further, "If in this life only we have hope, we are
of all men the most miserable." [1048] We suffer, he tells us,
innumerable evils during the present life; if then there is no other
life to be hoped for, what can be more wretched than our condition?
Hence it is evident that our affairs are not bounded within the limits
of this present state; and this becomes manifest from our trials. For
God could never suffer those who have endured so many and so great
evils, and who have spent all the present life in trials and dangers
without number, to be without a recompense of far greater gifts; and if
he could not suffer this, it is certain that he has prepared another, a
better and brighter life, in which he will crown those who have
wrestled in the cause of godliness, and proclaim their praises in the
presence of the whole world. So that when you see a just man straitened
and afflicted; and in sickness, and in poverty, as well as innumerable
other woes, till he ends this present life; say to thyself, that if
there were no resurrection and judgment, God would not have permitted
one, who endured such great evils for His sake, to depart hence without
enjoying any good thing; from whence it is evident, that for such He
has prepared another life, and one which is sweeter and much more
endurable. For if it were not so, then he would not suffer many of the
wicked to luxuriate through the present life; and many of the just to
remain in ten thousand ills: but since there is provided another life,
in which he is about to recompense every man according to his deserts;
one for his wickedness, another for his virtue; on that account he
forbears, while he sees the former enduring evil, and the latter living
in luxury.

21. And that other [1049] reason too I will endeavor to bring forward
from the Scriptures. But what was it? It was, that we might not say,
when exhorted to the same virtue, that they were partakers of another
nature, or were not men. On this account, a certain one speaking of the
great Elias, says, "Elias was a man of like passions with us." [1050]
Do you perceive, that he shows from a communion of suffering, [1051]
that he was the same kind of man that we are? And again, "I too am a
man of like passions with you." [1052] And this guarantees a community
of nature.

22. But that you may learn that this also teaches us to consider those
blessed whom we ought to consider blessed, is evident from hence. For
when you hear Paul saying, "Even unto this present hour we both hunger,
and thirst, and are naked, and are buffetted, and have no certain
dwelling place." [1053] And again; "Whom the Lord loveth he chasteneth,
and scourgeth every son whom he receiveth;" [1054] it is certain that
it is not those who are enjoying quietness, but those who are in
affliction for God's sake, and who are in tribulation, whom we must
applaud, emulating those who live virtuously, and cultivate piety. For
so speaks the prophet: "Their right hand is a right hand of iniquity.
Their daughters beautified, ornamented after the similitude of a
temple. Their garners full, bursting from one into another; their sheep
fruitful; abundant in their streets; their oxen fat. There is no
breaking down of the fence, nor passage through; nor clamor in their
streets. They call the people blessed whose affairs are in this state."
[1055] But what dost thou say, O prophet? "Blessed," saith he, "the
people whose God is the Lord;" not the people affluent in wealth, but
one adorned with godliness; [1056] that people, saith he, I esteem
happy, although they suffer innumerable hardships!

23. But if it were necessary to add a ninth [1057] reason, we might
say, that this tribulation maketh those who are troubled more approved;
"For tribulation worketh patience; and patience, probation; and
probation, hope; and hope maketh not ashamed." [1058] Do you see that
the probation, which comes of tribulation, fixes in us the hope of the
good things to come, and that the abiding in trials causes us to have a
good hope of the future? So that I did not say rashly, that these
tribulations themselves mark out to us hopes of a resurrection, and
make those who are tried the better; for, he saith, "as gold is tried
in a furnace, so an acceptable man in the furnace of humiliation."
[1059]

24. There is besides a tenth reason to mention; and what is it, but the
one I have before frequently referred to? viz. that if we have any
spots, we thus put them away. And the patriarch, making this matter
plain, said to the rich man, "Lazarus hath received [1060] his evil
things," [1061] hence "he is comforted." And besides this, we may find
another reason, which is to this effect; that our crowns and rewards
are thus increased. For in proportion as tribulations are more intense,
so also are the rewards augmented; yea, even far more: "for the
sufferings of the present time," it is said, "are not worthy to be
compared to the glory that shall be revealed in us." [1062] Thus many
then being the reasons which we have to advance for the afflictions of
the saints, let us not take our trials amiss, or be distressed, or
disturbed on account of them; but both ourselves discipline our own
souls, and teach others to do the same.

25. And if, O beloved, thou seest a man living in virtue, keeping fast
hold of spiritual wisdom, pleasing God, yet suffering innumerable ills,
do not stumble! And although thou seest any one devoting himself to
spiritual affairs, and about to achieve something useful, yet presently
supplanted, be not discouraged! For I know there are many who ofttimes
propose a question to this effect: "Such a one," say they, "was
performing a pilgrimage to some Martyr's shrine; and whilst conveying
money to the poor, met with a shipwreck, and lost all. Another man, in
doing the like, fell among robbers, and scarcely saved his life,
leaving the place in a state of nudity." What then should we say? Why
that in neither of these cases need one be sad. For if the one met with
a shipwreck, yet he hath the fruit of his righteousness complete
inasmuch as he fulfilled all his own part. He collected the money
together, he stowed it away, [1063] he took it with him, he departed on
his pilgrimage; but the shipwreck that followed was not of his own
will. "But why did God permit it?" In order that he might make the man
approved. "But," says one, "the poor were deprived of the money." Thou
dost not so care for the poor, as the God who made them? for if they
were deprived of these things, He is able to provide a greater supply
of wealth for them from another quarter.

26. Let us not then call Him to account for what He does; but let us
give Him glory in all things. For it is not lightly and to no purpose
that He often permits such events. But beside that He does not overlook
those that would have enjoyed comfort from such wealth; and instead of
it, affords them some other supply of sustenance; He also makes him who
suffers the shipwreck more approved, and provides him a greater reward;
inasmuch as the giving thanks to God, when one falls into such
calamities, is a far greater matter than giving alms. For not what we
give in alms only, but whatever we have been deprived of by others, and
borne it with fortitude; this too brings us much fruit. And that you
may learn, that the latter is indeed the greater thing, I will make it
evident from what befell Job. He, when a possessor of wealth, opened
his house to the poor, and whatever he had he bestowed; but he was not
so illustrious when he opened his house to the poor, as when, upon
hearing that his house had fallen down, he did not take it impatiently.
He was not illustrious when he clad the naked with the fleece of his
flock, as he was illustrious and renowned when he heard that the fire
had fallen, and consumed all his flocks, and yet gave thanks. Before,
he was a lover of man; now, he was a lover of Wisdom. Before, he had
compassion on the poor; but now he gave thanks to the Lord! And he did
not say to himself, "Why is it that this hath happened? The flocks are
consumed from which thousands of the poor were supported; and if I was
unworthy to enjoy such plenty, at least He should have spared me for
the sake of the partakers."

27. Nothing of this sort did Job utter, no nor think, because he knew
that God was dispensing all things for good. That you may learn,
moreover, that he gave a heavier blow to the devil after this, when,
being stripped of all things, he gave thanks, than when, being in
possession of them, he gave alms; observe, that when he was in
possession, the devil could utter a certain suspicion, and however
false, he yet could utter it: "Doth Job serve thee for nought?" But
when he had taken all, and stripped him of everything, and the man yet
retained the same good will towards God, from that time his shameless
mouth was stopped, and had nothing further to allege. For the just man
was more illustrious than in his former state. [1064] For to bear nobly
and thankfully the privation of all things, is a far greater thing than
it was to give alms whilst living in affluence; and it has been
accordingly demonstrated in the case of this just man. Before, there
was much benignity to his fellow-servants; now, there was exceeding
love shown towards the Lord!

28. And I do not lengthen out this discourse without purpose; forasmuch
as there are many, who, often whilst engaged in works of mercy, as
supporting widows, have been spoiled of all their substance. Some
again, by the accident of some fire, have lost their all; some have met
with shipwreck; others, by false informations and injuries of that
sort, though they have done many alms-deeds, have fallen into the
extremes of poverty, sickness, and disease, and have obtained no help
from any one. Lest we should say then, as many often do, "No man
knoweth anything;" [1065] what has just been said may suffice to remove
all perplexity on this point. Suppose it is objected that "such an one,
after having done many alms-deeds, has lost all?" And what if he had
lost all? If he gives thanks for this loss, he will draw down much
greater favour from God! And he will not receive twofold, as Job did,
but a hundredfold in the life to come. But if here he does endure evil,
the very circumstance of his sustaining all with fortitude will bring
him a greater treasure; for God permits him to fall from plenty to
poverty, for the purpose of calling him thus to the more frequent
exercises, and greater conflicts. Hath it happened as is often the
case, that the fire seizing upon thy house, hath burnt it up and
devoured all thy substance? Remember what happened to Job; give thanks
to the Lord, who though he was able to forbid, did not forbid it; and
thou wilt receive as great a reward as if thou hadst deposited all thy
wealth in the hands of the poor! But dost thou spend thy days in
poverty and hunger, and in the midst of a thousand dangers? Remember
Lazarus who had to buffet with disease, and poverty, and desolateness,
and those other innumerable trials; and that after so high a degree of
virtue! [1066] Remember the Apostles, who lived in hunger, and thirst,
and nakedness; the prophets, the patriarchs, the just men, and you will
find all these not among the rich or luxurious, but among the poor, the
afflicted, and the distressed!

29. Saying these things to thyself, give thanks unto the Lord, that he
hath made thee to be of this part, not hating thee, but loving thee
greatly; since He would not have permitted those men either to suffer
thus, if he had not exceedingly loved them, because He made them more
illustrious by these evils. There is nothing so good as thanksgiving;
even as there is nothing worse than blasphemy. We should not wonder
that when we become intent upon spiritual things, we suffer much that
is grievous. For as thieves do not dig through and assiduously keep
watch there, where there is hay, and chaff, and straw, but where there
is gold and silver; so also the devil besets those especially who are
engaged in spiritual matters. Where virtue is, there are many snares!
where alms-giving is, there is envy! But we have one weapon which is
the best, and sufficient to repel all such engines as these; in
everything to give thanks to God. Tell me, did not Abel, when offering
the first fruits to God, fall by the hand of his brother? But yet God
permitted it, not hating one who had honoured him, but loving him
greatly; and beside that which came of that excellent sacrifice,
providing him another crown by martyrdom. Moses wished to protect a
certain one who was injured, and he was put into the extremest peril,
and banished his country. [1067] This too God permitted, that thou
mightest learn the patience of the saints. For if, foreknowing that we
should suffer nothing of a grievous kind, we then put our hands to the
work of religion, we should not seem to be doing anything great, as
having such a pledge of safety. But as it is, those who do such things
are the more to be wondered at, even for this; because, though they
foresee dangers, and punishments, and deaths, and ten thousand evils,
still they did not desist from those good works, nor become less
zealous from the expectation of terrors. [1068]

30. As, therefore, the Three Children said, "There is a God in heaven,
who is able to deliver us; and if not, let it be known unto thee, O
king, that we will not serve thy gods, and that we will not worship the
golden image which thou hast set up." [1069] Do thou also, when about
to perform any duty to God, look forward to manifold dangers, manifold
punishments, manifold deaths; and be not surprised, nor be disturbed,
if such things happen. For it is said, "My Son, if thou come to serve
the Lord, prepare thy soul for temptation." [1070] For surely no one
choosing to fight, [1071] expects to carry off the crown without
wounds! And thou, therefore, who hast undertaken to wage a complete
combat [1072] with the devil, think not to pursue a life without
danger, and full of luxury! God hath not pledged to thee His recompense
and His promise here; but everything that is splendid for thee in the
future life! Be glad and rejoice then, if when thou hast thyself done
any good action, thou receive the contrary, or if thou see another
suffering this; inasmuch as this becomes to thee the source of a higher
recompense! Do not be downcast: nor give up thy zeal, nor become the
more torpid; but rather press onward with more eagerness; since even
the Apostles, when they preached, although scourged, stoned, and
constant inmates of the prisons, did not only after deliverance from
dangers, but also in those very dangers, announce with greater
forwardness the message of Truth. Paul is to be seen in prison, yea,
even in chains, instructing and initiating: [1073] and moreover doing
the very same in a court of justice, in shipwreck, in tempest, and in a
thousand dangers. Do thou too imitate these saints, and cease not from
good works, so long as thou art able; and although thou seest the devil
thwarting thee ten thousand times, never fall back! Thou perchance,
bearing with thee thy wealth, hast met with shipwreck; but Paul
carrying the word, far more precious than all wealth, was going to
Rome, and was wrecked; and sustained innumerable hardships. And this he
himself signified, when he said, "Many times we desired to come unto
you, but Satan hindered us." [1074] And God permitted it; thus
revealing the more abundantly His power, and showing that the multitude
of things which the devil did, or prevented from being done, neither
lessened nor interrupted the preaching of the Gospel. On this account
Paul gave God thanks in all things; and knowing that he was himself
thereby rendered more approved, he exhibited his exceeding forwardness
on every occasion, letting none of these impediments prevent him!

31. As often then as we are frustrated in spiritual works, so often let
us again take them in hand; and let us not say, "for what reason did
God permit these impediments?" for He permitted them to this end, that
He might show thy alacrity much more to others, and thy great love;
this being the special mark of one that loves, never to desist from
those things which are approved by him whom he loves. The man, indeed,
who is flaccid and listless, will fall back from the first shock; but
he who is energetic and alert, although he be hindered a thousand
times, will devote himself so much the more to the things of God;
fulfilling all as far as he is able; and in everything giving thanks.
This then let us do! Thanksgiving is a great treasure; large wealth; a
good that cannot be taken away; a powerful weapon! Even as blasphemy
increases our present mishap; and makes us lose much more beside than
we have lost already. Hast thou lost money? If thou hast been thankful,
thou hast gained thy soul; and obtained greater wealth; having acquired
a greater measure of the favour of God. But if thou blasphemest, thou
hast, besides this, lost thine own safety; and hast not regained
possession of thy wealth; yea and thy soul, which thou hadst, thou hast
sacrificed!

32. But since our discourse has now turned to the subject of blasphemy,
I desire to ask one favor of you all, in return for this my address,
and speaking with you; which is, that you will correct on my behalf the
blasphemers of this city. And should you hear any one in the public
thoroughfare, or in the midst of the forum, blaspheming God; go up to
him and rebuke him; and should it be necessary to inflict blows, spare
not to do so. Smite him on the face; strike his mouth; sanctify thy
hand with the blow, and if any should accuse thee, and drag thee to the
place of justice, follow them thither; and when the judge on the bench
calls thee to account, say boldly that the man blasphemed the King of
angels! For if it be necessary to punish those who blaspheme an earthly
king, much more so those who insult God. It is a common crime, a public
injury; and it is lawful for every one who is willing, to bring forward
an accusation. Let the Jews and Greeks learn, that the Christians are
the saviours of the city; that they are its guardians, its patrons, and
its teachers. Let the dissolute and the perverse also learn this; that
they must fear the servants of God too; that if at any time they are
inclined to utter such a thing, they may look round every way at each
other, and tremble even at their own shadows, anxious lest perchance a
Christian, having heard what they said, should spring upon them and
sharply chastise them. Have you not heard what John did? He saw a man
that was a tyrant overthrowing the laws of marriage; and with boldness,
he proclaimed in the midst of the forum, "It is not lawful for thee to
have thy brother Philip's wife." [1075] But I urge thee on, not against
a prince or a judge; nor against the marriage ordinance outraged; nor
in behalf of fellow-servants insulted. But I require thee to castigate
an equal, for insolence against the Lord. Truly, if I had said unto
thee, punish and correct those kings or judges who transgress the laws,
would you not say that I was mad? But John forsooth acted thus. So that
even this is not too much for us. Now then, at least, correct a
fellow-servant; an equal; and although it should be necessary to die,
do not shrink from chastising [1076] a brother. This is thy martyrdom,
since John was also a martyr. And although he was not commanded to
sacrifice, nor to worship an idol, yet for the sacred laws that were
despised, he laid down his head. Do thou too then contend, even to the
death, for the truth, and God will fight for thee! And make me not this
cold reply. "What matters it to me? I have nothing in common with him."
[1077] With the devil alone we have nothing in common, but with all men
we have many things in common; for they partake of the same nature with
us; they inhabit the same earth, and they are nourished with the same
food; they have the same Lord; they have received the same laws, and
are invited to the same blessings with ourselves. Let us not say then,
that we have nothing in common with them; for this is a satanic speech;
a diabolical inhumanity. Therefore let us not give utterance to such
words, but exhibit such a tender care as becomes brethren!

33. This indeed I, for my part, engage with the strictest certainty,
and pledge myself to you all, that if all you who are present will but
choose to take in hand the safety of the inhabitants of this city, we
shall speedily have it amended throughout. And this, even although but
the least part of the city is here; the least as to multitude, but the
chief part as it respects piety. Let us take in hand the safety of our
brethren! One man inflamed with zeal is sufficient to reform a whole
community! But when not merely one, or two, or three, but so great a
multitude are able to take on them the care of the neglected, it is in
no other way but by our own supineness, and not from our want of
strength, that the majority perish and fall. Is it not indeed absurd?
When we happen to see a fight taking place in the forum, we go into the
midst of it, and reconcile the combatants! But why do I speak of a
fight? If, perchance, we see an ass fallen down, we all make haste to
stretch out a hand to raise him up. Yet we neglect our perishing
brethren! The blasphemer is an ass; unable to bear the burden of his
anger, he has fallen. Come forward and raise him up, both by words and
by deeds; and both by meekness and by vehemence; let the medicine be
various. And if we thus administer our own part, and take pains for the
safety of our neighbours, we shall soon become objects of desire and
affection to the very persons who have the benefit of our correction;
and what is more than all, we shall enjoy those good things which are
laid up in store. Which God grant that we may all obtain, by the grace
and mercy of our Lord Jesus Christ; through whom and with whom, to the
Father with the Holy Ghost, be glory and power and honor, both now and
always, and forever and ever. Amen.


[997] So called, because situated in the more ancient part of the city
of Antioch, near the river Orontes. It was also called the Apostolic
Church, as being that founded by the Apostles. This Homily was spoken a
little before the breaking out of the sedition. It has, however, always
been classed with the rest because alluded to in the next Homily.

[998] 1 Tim. v. 22.

[999] Gr., "unto your love," a title by which St. Chrysostom addresses
his hearers as we say, "Your Grace," "Your Majesty."

[1000] The operation of roasting the ore, in the Cornish mines,
consists in placing it in a comminuted state in a furnace of a
particular construction, where it is subjected to a strong heat, but
not so strong as to smelt it; by which the arsenic, sulphur, and other
impurities, are carried off in the form of vapor, leaving the heavier
metallic substance behind.--Tr.

[1001] See on Rom. xvi. 5, Hom. XXXI.

[1002] Socr. H. E. iv. 23. Pambos was nineteen years in learning Ps.
xxxix. 1. He excelled even St. Antony in exactness of speech. Pall.
Hist. Laus. c. 10.

[1003] Or, the teacher, as he is called emphatically, Doctor Gentium,
see 1 Tim. ii. 7.

[1004] Or, "claims," parrhesian. See 1 Tim. iii. 13. Suicer
misinterprets the word as used by St. Chrysostom in Gen. Hom. IX. sec.
4, of what man lost in the fall; it means there not power, but
confidence before God.

[1005] See on Rom. xvi. 5, Hom. XXXI.

[1006] An old translation has "slight," as if it were mikr?.

[1007] He appears to have acted beyond his local charge, as in joining
in the address of several Epistles (see 2 Cor. i. 1, Phil. i. 1, Col.
i. 1), and in various missions, as Phil. ii. 19, 22.

[1008] 2 Tim. ii. 26.

[1009] i. e., by his precept to Timothy, ho (Paris reprint) seems a
misprint for hoti. Hoogeveen questions whether hoti can be used as
hoste. If that is not the sense here, the construction is imperfect.

[1010] 1 Cor. iv. 17.

[1011] Gr. philosophy, which is almost always used by St. Chrysostom in
this practical sense. "Divine wisdom" has been sometimes put for it.

[1012] moschos.

[1013] 1 Cor. xvi. 10.

[1014] Phil. ii. 22.

[1015] A course of discipline was usual with those who intended to live
a truly Christian life. St. Chrysostom spent four years in retirement.
St. Augustin also practised self-discipline before his baptism (Conf.
ix. 14, Tr. p. 165), and afterwards x. 47, p. 239; see the end of Hom.
XXVI. on Rom. xvi. 2, 4. And of men's falling off soon after baptism,
on Rom. vi. 3; Hom. X. p. 160, which passage favours the reading
"days," adopted by Savile.

[1016] St. Paul does not say, "I fear;" but he does say that he used
means like these.

[1017] 1 Cor. ix. 27.

[1018] Gal. vi. 14.

[1019] suneilechotes. "Have shared," makes no sense here. Valckenaer,
Opusc. i. p. 208, corrects the same word in Or. i. de Laud. St. Paul,
fin. Read suneilochotes. Att. from sull?go.

[1020] See on Rom vii. 6; Hom. XII. p. 191.

[1021] Or "which guided himself." A less easy construction, but better
suited to the context. Compare Plato's famous illustration (probably
known to St. Chrysostom), Phædrus, 246, in which Reason is represented
as a charioteer driving a chariot drawn by two horses, one of an
aspiring, the other of a grovelling nature.

[1022] Ps. ciii. 15.

[1023] Ps. cxix. 71.

[1024] 2 Cor. xii. 2, 4, 7.

[1025] So he explains it also on the passage, on 2 Cor., Hom. XXVI. See
also on Rom. viii. 6, Trans. p. 251, and Bp. Bull, Serm v.

[1026] 2 Cor. xii. 8, 9.

[1027] Acts xvi. 24.

[1028] 2 Cor. xii. 6.

[1029] Or, "he," referring to hoi peri St. John, however, may be
included.

[1030] Acts iii. 12.

[1031] The heathen altars, bomoi must not be confounded with the
Christian thusiasteria raised over the relics of saints to God. St.
Aug. ser. 273, c. 7, in Nat. Mart. Fructuosi &c. de Sanctis, 1 (Ben. t.
5). "When didst thou ever hear me, or any of my brethren and
colleagues, say at the memorial of St. Theogenes, I offer to thee, St.
Theogenes;' or, I offer to thee, Peter;' or, I offer to thee, Paul?'
and if it be said to you, Do you worship (colis) Peter?' Answer,...I do
not worship Peter, but I worship God, whom Peter also worships.' Then
doth Peter love thee." This passage of St. Chrysostom is, however,
remarkable, as pointing out a tendency which has since been carried to
excess.

[1032] epi te ton deinon eupsuli<. One would have expected en tois
deinois; but perhaps the true reading is deinon, making the sense "for
the noble spirit of such and such persons."

[1033] See St. Greg. Mor. in B., Job l. 1, c. 8, 9, 23, &c. He comments
on three senses, the Historical, the Allegorical, and the Moral. In the
allegorical, Job represents Christ, in the moral, His Church. In the
words, whence comest thou, he understands that Satan is called to
account for his own ways. In Hast thou considered, &c , he sees a type
of the Incarnation.

[1034] Job i. 9, 10.

[1035] Satan. Job ii. 3, LXX.

[1036] eromenou. The Benedictine translator is mistaken in rendering
this "to love one who loves him," see on Rom. ix. 6, Hom. XVI. Tr. p.
284. "For even being loved by Christ was not the only thing he cared
for, but loving Him exceedingly. And this last he cared most for."

[1037] Job ii. 5, 6.

[1038] ton ?xothen, as being Pagan.

[1039] See St. Chrysostom on 1 Tim. iv. 8, where "bodily exercise"
means training for these games, or similar exercise for health. On the
"garment," see Hom. III. c. (3), and on 1 Tim. ii., Hom. VIII., Mor.
Fabr. Agon. ii. 2, Græv. t. 8, he is mistaken in taking it to be a mere
subligachulum.

[1040] Job i. 21.

[1041] See the wrestling match at Patroclus' funeral, Il. xxiii. 726,
&c., where Ulysses, after an even trial, gives Ajax this advantage, and
overthrows him by superior skill; and Ajax gives it in return, and
gains an even fall by his greater weight and strength.

[1042] >t?ran al. >t?rois "brings the rest much."

[1043] Matt. v. 11, 12. The last clause of this passage seems quoted
from the parallel passage, Luke vi. 23.

[1044] 1 Thess. ii. 14.

[1045] The word di?gontas, in the Greek, comes last, and so separated
from the "furnaces"

[1046] Heb. xi. 34, 35.

[1047] 1 Cor. xv. 32.

[1048] 1 Cor. xvi. 19.

[1049] ten >t?ran.

[1050] James v. 17.

[1051] pathes.

[1052] Wisd. vii. 1.

[1053] 1 Cor. iv. 11.

[1054] Heb. xii. 6.

[1055] Ps. cxliv. 11-15.

[1056] St. Chrysostom, it must be observed, in this quotation as
elsewhere, follows the Septuagint Version. In the present instance that
version is only supported by the Vulgate, Syriac, and Arabic. See
Walton's Polyglott. But the Targum follows the Hebrew (our sons, v.
12), as do the English Translations. It is obvious that Job xxiv. or
Ps. lxxiii. might have been alleged, but this doctrine is clearer and
more frequent in the New Testament.

[1057] St. Chrysostom has not exactly kept to his order of enumeration
in these reasons, but considers the last three under one head, probably
for the sake of brevity.

[1058] Rom. v. 3-5.

[1059] Ecclus. ii. 3.

[1060] "?p?laben," which word he seems justified in applying to Lazarus
too by the "likewise," the article bears out "his evil things."

[1061] Luke xvi. 25.

[1062] Rom. viii. 18.

[1063] Or, devoted it ?p?theto.

[1064] So Ben. render lamproteros gar ?po ton prot?ron ho dikaios en.
No other sense seems possible, yet this is bad Greek: probably the
right reading is g?r e ?po, and the sense, "he was more illustrious
than from his former deeds."

[1065] A proverbial expression, as it should seem, intended to deny
that there is any evidence of a particular Providence. Comp. Iph. in
Taur., 480. P?nta gar ta ton theon Eis ?phan?s oerpei, k'oud?n oid'
oudeis kakon. E gar tuche paregag eis to dusmath?s. "The Gods' decree
Moves all to unseen ends, and none can tell What ill shall meet him;
fortune blinds our way." But the sentiment of Iphigenia will admit a
pious interpretation.

[1066] St. Chrysostom is frequent in his praises of the patience of
Lazarus, as in his Disc. Quod nemo læditur nisi a seipso, sec. 10, Ben.
iii. p. 455, and in his Homilies de Lazaro, Ben. i. p. 720, &c.

[1067] Exod. ii.

[1068] al. deaths.

[1069] Dan. iii. 17, 18.

[1070] Eccles. ii. 1.

[1071] pukteuein.

[1072] pankrati?zein. The Pancration "consists of the two exercises of
wrestling and boxing; from the former it borrows the custom of throwing
down; from the latter, that of beating adversaries." Pott. Ant. c. 21.

[1073] Baptizing, mustagogounta. Tr.

[1074] 1 Thess. ii. 18.

[1075] Mark vi. 18.

[1076] sophronizein, which implies a kind intention.

[1077] i.e., the blasphemer. Tr.


Homily II.

Spoken in Antioch in the Old Church, as it was called, while he was a
presbyter, on the subject of the calamity that had befallen the city in
consequence of the tumult connected with the overthrow of the Statues
of the Emperor Theodosius, the Great and Pious. And on the saying of
the Apostle, "Charge them that are rich that they be not high-minded,"
1 Timothy vi. 17. And against covetousness.

1. What shall I say, or what shall I speak of? The present season is
one for tears, and not for words; for lamentation, not for discourse;
for prayer, not for preaching. Such is the magnitude of the deeds
daringly done; so incurable is the wound, so deep the blow, even beyond
the power of all treatment, and craving assistance from above. Thus it
was that Job, when he had lost all, sat himself down upon a dunghill;
and his friends heard of it, and came, and seeing him, while yet afar
off, they rent their garments, and sprinkled themselves with ashes, and
made great lamentation. [1078] The same thing now ought all the cities
around to do, to come to our city and to lament with all sympathy what
has befallen us. He then sat down on his dunghill; she is now seated in
the midst of a great snare. For even as the devil then leaped violently
the flocks, and herds, and all the substance of the just man, so now
hath he raged against this whole city. But then, as well as now, God
permitted it; then, indeed, that he might make the just man more
illustrious by the greatness of his trials; and now, that he may make
us more sober-minded by the extremity of this tribulation. Suffer me to
mourn over our present state. We have been silent seven days, even as
the friends of Job were. [1079] Suffer me to open my mouth to-day, and
to bewail this common calamity.

2. Who, beloved, hath bewitched us? Who hath envied us? Whence hath all
this change come over us? Nothing was more dignified than our city!
Now, never was anything more pitiable! The populace so well ordered and
quiet, yea, even like a tractable and well tamed steed, always
submissive to the hands of its rulers, hath now so suddenly started off
with us, as to have wrought such evils, as one can hardly dare to
mention.

I mourn now and lament, not for the greatness of that wrath which is to
be expected, but for the extravagance of the frenzy which has been
manifested! For although the Emperor should not be provoked, or in
anger, although he were neither to punish, nor take vengeance; how, I
pray, are we to bear the shame of all that has been done? I find the
word of instruction broken off by lamentation; scarcely am I able to
open my mouth, to part my lips, to move my tongue, or to utter a
syllable! So, even like a curb, the weight of grief checks my tongue,
and keeps back what I would say.

3. Aforetime there was nothing happier than our city; nothing more
melancholy than it is now become. As bees buzzing around their hive, so
before this the inhabitants every day flitted about the forum, and all
pronounced us happy in being so numerous. But behold now, this hive
hath become solitary! For even as smoke does those bees, so fear hath
driven away our swarms; and what the prophet says, bewailing Jerusalem,
we may fitly say now, "Our city is become like a terebinth that hath
lost its leaves, [1080] and as a garden that hath no water.'" [1081]
For in like manner as a garden when its irrigation fails, exhibits the
trees stripped of their leaves, and bare of their fruits, so has it now
fared with our city. For the help from above having forsaken her, she
stands desolate stripped of almost all her inhabitants.

4. Nothing is sweeter than one's own country; but now, it has come to
pass that nothing is more bitter! All flee from the place which brought
them forth, as from a snare. They desert it as they would a dungeon;
they leap out of it, as from a fire. And just as when a house is seized
upon by the flames, not only those who dwell therein, but all who are
near, take their flight from it with the utmost haste, eager to save
but their bare bodies; even so now too, when the wrath of the Emperor
is expected to come as a fire [1082] from above, every one presses to
go forth in time, and to save the bare body, before the fire in its
progress reaches them. And now our calamity has become an enigma; a
flight without enemies; an expulsion of inhabitants without a battle; a
captivity without capture! We have not seen the fire of barbarians, nor
beheld the face of enemies: and yet we experience the sufferings of
captives. All men now hear of our calamities; for receiving our exiles,
they learn from them the stroke which has fallen upon our city.

5. Yet I am not ashamed, nor blush at this. Let all men learn the
sufferings of the city, that, sympathizing with their mother, they may
lift up their united voice to God from the whole earth; and with one
consent entreat the King of heaven for their universal nurse and
parent. [1083] Lately our city was shaken; [1084] but now the very
souls of the inhabitants totter! Then the foundations of the houses
shook, but now the very foundations of every heart quiver; and we all
see death daily before our eyes! We live in constant terror, and endure
the penalty of Cain; a more pitiable one than that of those who were
the former inmates of the prison; undergoing as we now do a new and
strange kind of siege, far more terrible than the ordinary kind. For
they who suffer this from enemies, are only shut up within the walls;
but even the forum has become impassable to us, and every one is pent
up within the walls of his own house! And as it is not safe for those
who are beseiged to go beyond the walls, while the enemy without is
encamped around; so neither, to many of those who inhabit this city, is
it safe to go out of doors, or to appear openly; on account of those
who are everywhere hunting for the innocent as well as the guilty; and
seizing them even in the midst of the forum, and dragging them to the
court of justice, without ceremony, and just as chance directs. [1085]
For this reason, free-men sit in doors shackled up with their
domestics; anxiously and minutely enquiring of those to whom they may
safely put the question, "Who has been seized to-day; who carried off;
[1086] or punished? How was it? and in what manner?" They live a life
more wretched than any kind of death; being compelled daily to mourn
the calamities of others; while they tremble for their own safety, and
are in no better case than the dead; inasmuch as they are already dead
with fear.

6. But if any one who is devoid of this fear and anguish, chooses to
enter the forum, he is presently driven back to his own dwelling, by
the cheerless spectacle; finding hardly perchance one or two people,
and those hanging their heads and creeping about with downcast looks,
where but a few days before the multitude swept along more incessantly
than [1087] the streams of rivers. Yet all these have now been driven
away from us! And, as when many trees in a thick wood of oak are cut
down in all directions, the spectacle becomes a melancholy one, even
like that of a head with many patches of baldness; even so the city
itself, its inhabitants being diminished and but few appearing here and
there, is now become dreary, and sheds a heavy mist of sorrow over
those who witness it. And not the ground only, but the very nature of
the air, and even the circle of the sun's beams, seem now to me to look
mournful, and to shine more dimly; not that the elements change their
nature, but that our eyes being confused by the cloud of sadness, are
unable to receive the light of the rays clearly, or with the same
relish. This is what the prophet of old bewailed, when he said, "The
sun shall go down at noon, and the day shall be darkened." [1088] And
this he said, not as though the Day Star [1089] should be eclipsed, or
the day should disappear, but because those who are in sorrow, are not
able to perceive the light even of noon day on account of the darkness
of their anguish; which indeed has been the case now. And wherever any
one looks abroad, whether upon the ground or upon the walls; whether
upon the columns of the city, or upon his neighbours, he seems to see
night and deep gloom; so full is all of melancholy! There is a silence
big with horror, and loneliness everywhere; and that dear hum of the
multitude is stifled; and even as though all were gone beneath the
earth, so speechlessness hath now taken possession of the city; and all
men seem like stones, and being oppressed by the calamity like a gag on
their tongues; they maintain the profoundest silence, yea, such a
silence as if enemies had come on them, and had consumed them all at
once by fire and sword!

7. Now is it a fit season to say, "Call for the mourning women, that
they may come, and for the cunning women, and let them take up a
wailing. Let your [1090] eyes run down with water, and your eyelids
gush out with tears." [1091] Ye hills take up wailing, and ye mountains
lamentation! Let us call the whole creation into sympathy with our
evils. So great a city, and the head of those which lie under the
eastern sky, is in danger of being torn away from the midst of the
civilized world! She that had so many children, has now suddenly become
childless, and there is no one who shall come to her aid! For he who
has been insulted has not an equal in dignity upon earth; for he is a
monarch; the summit and head of all here below! On this account then
let us take refuge in the King that is above. Him let us call in to our
aid. If we may not obtain the favour of heaven, there is no consolation
left for what has befallen us!

8. Here I could wish to end this discourse; for the minds of those who
are in anguish are indisposed to extend their discourses to a great
length. And as when some dense cloud has formed, and flying under the
solar rays, returns back to him all his splendour again, so indeed does
the cloud of sadness, when it stands before our souls, refuse to admit
an easy passage for the word, but chokes it and restrains it forcibly
within. And this is the case not only with those who speak, but with
those who hear; for as it does not suffer the word to burst forth
freely from the soul of the speaker, so neither does it suffer it to
sink into the mind of those who listen, with its natural power.
Therefore also the Jews of old time, while slaving at the mud and
bricks, had not the heart to listen to Moses, while he repeatedly told
them great things respecting their future deliverance; despondency
making their minds inaccessible to the address, and shutting up their
sense of hearing. I could have wished then, as to myself, to have put
an end here to my discourse; but thinking that it is not only the
nature of a cloud to intercept the forward passage of the sun's rays,
but that often just the opposite happens to the cloud; since the sun
continually falling upon it with much warmth, wears it away, and
frequently breaks through the midst of it; and shining forth all at
once, meets cheerfully the gaze of the beholders. This also I myself
expect to do this day; and the word being continually associated with
your minds, and dwelling in them, I hope to burst the cloud of sadness,
and to shine through your understandings again, with the customary
instruction!

9. But afford me your attention! Lend me your ears awhile! Shake off
this despondency! Let us return to our former custom; [1092] and as we
have been used always to meet here with gladness, so let us also do
now, casting all upon God. And this will contribute towards our actual
deliverance from calamity. For should the Lord see that His words are
listened to carefully; and that our love of divine wisdom stands the
trial of the difficulty of these times, He will quickly take us up
again, and will make out of the present tempest a calm and happy
change. For this too is a thing in which it behoves the Christian to
differ from the unbelievers, the bearing all things nobly; and through
hope of the future, soaring above the attack of human evils. The
believer hath his stand on the Rock; for this reason he cannot be
overthrown by the dashing of the billows. For should the waves of
temptation rise, they cannot reach to his feet. He stands too lofty for
any such assault. Let us not then sink down, beloved! We do not care so
much for our own safety, as God who made us. There is not so much
solicitude on our part, lest we suffer any dreadful misfortune, as with
Him who bestowed upon us a soul, and then gave us so many good things
beside. Let us mount on the wings of these hopes, and hear the things
about to be spoken with our accustomed readiness.

10. I made a prolonged discourse lately unto you beloved, and yet I saw
all following it up, and no one turning back in the middle of the
course. [1093] I return thanks to you for that readiness, and have
received the reward of my labours. But there was another reward,
besides that attention, which I asked of you at that time; perchance
you know and recollect it. And what was the reward? That you should
punish and chastise the blasphemers that were in the city; that ye
should restrain those who are violent and insolent against God! I do
not think that I then spoke these things of myself; but that God,
foreseeing what was coming, injected these words into my mind; for if
we had punished those who dared to do such things, that which has now
happened would never have happened. How much better would it have been,
if necessity so required, to run into danger; yea, to suffer in
castigating and correcting such persons (which would have brought us a
martyr's crown), than now to fear, to tremble, and to expect death,
from the insubordination of such persons! Behold, the crime was that of
a few, but the blame comes on all! Behold, through these, we are all
now placed in fear, and are ourselves suffering the punishment of what
these men dared to do! But if we had taken them in time, and cast them
out of the city, and chastised them, and corrected the sick member, we
should not have been subjected to our present terror. I know that the
manners of this city have been of a noble character from old times;
[1094] but that certain strangers, and men of mixed race,--accursed and
pernicious characters,--hopeless of their own safety, have perpetrated
what has been perpetrated. For this very reason I was always lifting up
my voice, and unceasingly bearing my testimony, saying, Let us punish
the madness of those blasphemers,--let us control their spirit, and
provide for their salvation;--yea, though it be necessary to die in
doing it, the deed would yet bring us great gain: let us not overlook
the insult done to our common Lord; overlooking such things will bring
forth some great evil to our city!

11. These things I foretold, and they have now actually taken
place;--and we are paying the penalty of that listlessness! You
overlooked the insult that was done unto God!--Behold, he hath
permitted the Emperor to be insulted, and peril to the utmost to hang
over all, in order that we might pay by this fear the penalty of that
listlessness; was it then vainly, and to no purpose I foretold these
things, and assiduously urged your Charity? But nevertheless, nothing
was done. Let it, however, be done now; and being chastened by our
present calamity, let us now restrain the disorderly madness of these
men. Let us shut up their mouths, even as we close up pestiferous
fountains; and let us turn them to a contrary course, and the evils
which have taken hold of the city shall undoubtedly be stayed. The
Church is not a theatre, that we should listen for amusement. With
profit ought we to depart hence, and some fresh and great gain should
we acquire ere we leave this place. For it is but vainly and
irrationally we meet together, if we have been but captivated for a
time, and return home empty, and void of all improvement from the
things spoken.

12. What need have I of these plaudits, these cheers and tumultuous
signs of approval? [1095] The praise I seek, is that ye show forth all
I have said in your works. Then am I an enviable and happy man, not
when ye approve, but when ye perform with all readiness, whatsoever ye
hear from me? Let every one then correct his neighbour, for "edify ye
one another," [1096] it is said, and if we do not this, the crimes of
each one will bring some general and intolerable damage to the city.
Behold, while we are unconscious of any part in this transaction, we
are no less affrighted than those who were daringly engaged in it! We
are dreading lest the wrath of the Emperor should descend upon all; and
it is not sufficient for us to say in defence, "I was not present; I
was not an accomplice, nor a participator in these acts." "For this
reason," he may reply, "thou shalt be punished, and pay the extreme
penalty, because thou wert not present; and didst not check, nor
restrain the rioters, and didst not run any risk for the honour of the
Emperor! Hadst thou no part in these audacious deeds? I commend this,
and take it well. But thou didst not check these things when being
done. This is a cause of accusation!" Such words as these, we shall
also hear from God, if we silently suffer the continuance of the
injuries and insults committed against Him. For he also who had buried
his talent in the earth, was called to account, not for crimes done by
himself, for he had given back the whole of that which was entrusted to
him, but because he had not increased it; because he had not instructed
others; because he had not deposited it in the hands of the bankers;
that is, he had not admonished, or counselled, or rebuked, or amended
those unruly sinners who were his neighbours. On this account he was
sent away without reprieve to those intolerable punishments! But I
fully trust that though ye did not before, ye will now at least perform
this work of correction, and not overlook insult committed against God.
For the events which have taken place are sufficient, even if no one
had given any warning, to convince men ever so disposed to be
insensible, that they must exert themselves for their own safety.

13. But it is now time that we should proceed to lay out before you the
customary table from St. Paul, by handling the subject of this day's
reading, and placing it in view for you all. What then was the text
read today? [1097] "Charge them that are rich in this world that they
be not high-minded." [1098] When he says, "the rich in this world," he
makes it manifest, that there are others who are rich, that is, in the
world to come: such as was that Lazarus, poor as to the present life,
but rich as to the future; not in gold and silver, and such like
perishable and transitory store of wealth; but in those unutterable
good things "which eye hath not seen, nor ear heard, nor hath it
entered into the heart of man." [1099] For this is true wealth and
opulence, when there is good unmixed, and not subject to any change.
Not such was the case of that rich man who despised him, but he became
the poorest of mankind. Afterwards at least when he sought to obtain
but a drop of water, he did not get possession even of that, to such
extreme poverty was he come. For this reason he calls them rich "in the
present world," to teach thee that along with the present life, worldly
wealth is annihilated. It goes no further, neither does it change its
place with its migrating possessors, but it often leaves them before
their end; which therefore he shows by saying, "Neither trust in
uncertain riches;" for nothing is so faithless as wealth; of which I
have often said, and will not cease to say, that it is a runaway,
thankless servant, having no fidelity; and should you throw over him
ten thousand chains, he will make off dragging his chains after him.
Frequently, indeed, have those who possessed him shut him up with bars
and doors, placing their slaves round about for guards. But he has
over-persuaded these very servants, and has fled away together with his
guards; dragging his keepers after him like a chain, so little security
was there in this custody. What then can be more faithless than this?
what more wretched than men devoted to it? When men endeavour with all
eagerness to collect so frail and fleeting a thing, they do not hear
what the prophet saith: "Woe unto them who trust in their power, and
boast themselves in the multitude of their riches." [1100] Tell me why
is this woe pronounced?--"He heapeth up treasure," saith he, "and
knoweth not for whom he will gather it," [1101] --forasmuch as the
labor is certain, but the enjoyment uncertain. Very often you toil and
endure trouble for enemies. The inheritance of your wealth after your
decease, coming as it does, in many instances, to those who have
injured you, and plotted against you in a thousand ways, has assigned
you the sins for your part, but the enjoyment to others!

14. But here, it is worthy of enquiry, for what reason he does not say,
"Charge those who are rich in the present world, not to be rich; charge
them to become poor; charge them to get rid of what they have;" but,
"charge them, not to be high-minded." For he knew that the root and
foundation of riches is pride; and that if any man understood how to be
unassuming, he would not make much ado about the matter. Tell me,
indeed, for what reason thou leadest about so many servants, parasites,
and flatterers, and all the other forms of pomp? Not for necessity, but
only for pride; to the end that by these thou mayest seem more
dignified than other men! Besides, he knew that wealth is not forbidden
if it be used for that which is necessary. For as I observed, [1102]
wine is not a bad thing, but drunkenness is so. A covetous man is one
thing, and a rich man is another thing. The covetous man is not rich;
he is in want of many things, and while he needs many things, he can
never be rich. The covetous man is a keeper, not a master, of wealth; a
slave, not a lord. For he would sooner give any one a portion of his
flesh, than his buried gold. And as though he were ordered and
compelled of some one to touch nothing of these hidden treasures, so
with all earnestness he watches and keeps them, abstaining from his
own, as if it were another's. And certainly, they are not his own. For
what he can neither determine to bestow upon others, nor to distribute
to the necessitous, although he may sustain infinite punishments, how
can he possibly account his own? How does he hold possession of those
things, of which he has neither the free use, nor enjoyment? But
besides this,--Paul is not accustomed to enjoin everything on every
man, but accommodates himself to the weakness of his hearers, even,
indeed, as Christ also did. For when that rich man came to him, and
asked him concerning Life, he did not say at once, "Go, sell that thou
hast," [1103] but omitting this, he spoke to him of other commandments.
Nor afterwards, when he challenged [1104] Him and said, "What lack I
yet?" did He simply say, "Sell what thou hast;" but, "If thou wilt be
perfect, go and sell that thou hast." [1105] "I lay it down for your
determination. I give you full power to choose. I do not lay upon you
any necessity." For this reason also, Paul spoke nothing to the rich
concerning poverty, but concerning humility; as well because of the
weakness of his hearers, as because he perfectly knew, that could he
bring them to exercise moderation, and to be free from pride, he should
also quickly free them from eagerness about being rich.

15. And further, after giving this admonition, "not to be high-minded,"
he also taught the manner in which they would be able to avoid being
so. And how was it? That they should consider the nature of wealth, how
uncertain and faithless it is! therefore he goes on to say, "Neither
trust in uncertain riches." The rich man is not one who is in
possession of much, but one who gives much. Abraham was rich, but he
was not covetous; for he turned not his thoughts to the house of this
man, nor prayed into the wealth of that man; but going forth he looked
around wherever there chanced to be a stranger, or a poor man, in order
that he might succour poverty, and hospitably entertain the traveller.
He covered not his roof with gold, but fixing his tent near the oak, he
was contented with the shadow of its leaves. Yet so illustrious was his
lodging, that angels were not ashamed to tarry with him; for they
sought not splendour of abode, but virtue of soul. This man then let us
imitate, beloved, and bestow what we have upon the needy. That lodging
was rudely prepared, but it was more illustrious than the halls of
kings. No king has ever entertained angels; but he, dwelling under that
oak, and having but pitched a tent, was thought worthy of that honour:
not receiving the honour on account of the meanness of his dwelling,
but enjoying that benefit on account of the magnificence of his soul,
and the wealth therein deposited.

16. Let us too, then, adorn not our houses, but our souls in preference
to the house. For is it not disgraceful to clothe our walls with
marble, vainly and to no end, and to neglect Christ going about naked?
What does thy house profit thee, O man! For wilt thou take it with thee
when thou departest? This thou canst not take with thee, when thou
departest. But thy soul, when thou departest, thou shalt assuredly take
with thee! Behold now this great danger has overtaken us! Let your
houses stand by you! Let them deliver you from the threatened peril!
but they cannot! And ye yourselves are witnesses, who are leaving them
solitary, and hurrying forth to the wilderness; fearing them as ye
would do snares and nets! Let riches now lend assistance! But it is no
time for them to do so! If then the power of riches is found wanting
before the wrath of man, much rather will this be the case, before the
divine and inexorable tribunal! If it is but a man that is provoked and
offended, and even now gold is of no avail, much more will the power of
money be utterly impotent then, when God is angry, who has no need of
wealth! We build houses that we may have a habitation; not that we may
make an ambitious display. What is beyond our wants, is superfluous and
useless. Put on a sandal which is larger than your foot! you will not
endure it; for it is a hindrance to the step. Thus also a house larger
than necessity requires, is an impediment to your progress towards
heaven. Do you wish to build large and splendid houses? I forbid it
not; but let it be not upon the earth! Build thyself tabernacles in
heaven, and such that thou mayest be able to receive others; [1106]
--tabernacles which never fall to pieces. Why art thou mad about
fleeting things; and things that must be left here? Nothing is more
slippery than wealth. To-day it is for thee; tomorrow it is against
thee. It arms the eyes of the envious everywhere. It is a hostile
comrade, a domestic enemy; and ye are witnesses of this, who possess
it, and are in every way burying and concealing it from view; as even
now too our very wealth makes the danger more insupportable to us! Thou
seest indeed the poor ready for action, disengaged, and prepared for
all things; but the wealthy in great perplexity, and wandering about,
seeking where they may bury their gold, or seeking with whom they may
deposit it! Why, O man, dost thou seek thy fellow slaves? Christ stands
ready to receive, and to keep thy deposits for thee; and not to keep
only, but also to augment them, and to pay them back with much
interest. Out of His hand no man can forcibly take them away. And He
not only keeps the deposit, but for this very thing He also frees thee
from thy perils. For among men, they who receive treasures in trust
think that they have done us a favour, in keeping that of which they
took charge; but with Christ it is the contrary; for He does not say
that He has conferred, but that He has received a favour, when He
receives thy deposited treasures; and for the guardianship which He
exercises over thy wealth, He does not demand a recompense of thee, but
gives thee a recompense!

17. What defence then can we claim, or what excuse, when we pass by Him
who is able to keep, and who is thankful for the trust giving in return
great and unspeakable rewards, and in place of this guardianship commit
our treasures to men who have not the power to keep them, and who think
they grant us a favour, and pay us back at last only that which was
given them. Thou art a stranger and a pilgrim with respect to the
things here! Thou hast a country which is thine own in the heavens!
There transfer all;--that before the actual enjoyment, thou mayest
enjoy the recompense here. He who is nourished with good hopes, and is
confident respecting things to come, hath here already tasted of the
kingdom! For nothing ordinarily so repairs the soul, and makes a man
better, as a good hope of things to come; so that if thou transfer thy
wealth there, thou mayest then provide for thy soul with suitable
leisure. For they who spend all their endeavours upon the decoration of
their dwelling, rich as they are in outward things, are careless of
that which is within, letting their soul abide desolate and squalid,
and full of cobwebs. But if they would be indifferent to exterior
things, and earnestly expend all their attention upon the mind,
adorning this at all points; then the soul of such men would be a
resting place for Christ. And having Christ for its inhabitant, what
could ever be more blessed? Wouldest thou be rich? Have God for thy
friend, and thou shalt be richer than all men!--Wouldest thou be rich?
Be not high-minded!--This rule is suitable not only to things future,
but to things present. For there is no such object of envy, as a man of
wealth; but when pride is super-added, a two-fold precipice is formed;
the war becomes fiercer on all sides. But if you know how to exercise
moderation, you undermine the tyranny of envy by your humility; and you
possess whatever you do possess with safety. For such is the nature of
virtue, that it not only profits us, as it respects futurity, but it
also here bestows a present reward.

18. Let us not then be high-minded in reference to riches, or indeed to
any other thing; for if even in spiritual things the man who is
high-minded is fallen, and undone, much more so as to carnal things.
Let us be mindful of our nature. Let us recollect our sins. Let us
understand what we are; and this will provide a sufficient groundwork
for complete humility. Tell me not, "I have laid up the revenues of
this or that number of years; myriads of talents of gold; gains that
are increasing every day." Say as much as you will, you say all in
vain, and to no purpose. Very often in one hour, yea, in one short
moment, just as the light dust, when the wind rushes down upon it from
above, are all these things swept out of the house by a blast. Our life
is full of such examples, and the Scriptures abound with lessons of
this sort. He who is rich to-day, is poor tomorrow. Wherefore, I have
often smiled, when reading wills that said, let such a man have the
ownership of these fields, or of this house, and another the use
thereof. For we all have the use, but no man has the ownership. [1107]
For although riches may remain with us all our lifetime, undergoing no
change, we must transfer them in the end, whether we will or no, into
the hands of others; having enjoyed only the use of them, and departing
to another life naked and destitute of this ownership! Whence it is
plain, that they only have the ownership of property, who have despised
its use, and derided its enjoyment. For the man that has cast his
substance away from him, and bestowed it on the poor, he uses it as he
ought; and takes with him the ownership of these things when he
departs, not being stripped of the possession even in death, but at
that time receiving all back again; yea, and much more than these
things, at that day of judgment, when he most needs their protection,
[1108] and when we shall all have to render up an account of the deeds
we have done. So that if any one wishes to have the possession of his
riches, and the use and the ownership entire, let him disencumber
himself from them all; since, truly, he who doth not this must at all
events be separated from them at death; and frequently before his death
will lose them, in the midst of dangers and innumerable ills.

19. And this is not the only disaster, that the change comes suddenly;
but that the rich man comes unpractised to the endurance of poverty.
But not so the poor man; for he confides not in gold and silver, which
are lifeless matter, but in "God, who giveth us all things richly to
enjoy." So that the rich man stands in more uncertainty than the poor
man, experiencing, as he does, frequent and diversified changes. What
is the sense of this? "Who giveth to us all things richly to enjoy."
[1109] God giveth all those things with liberality, which are more
necessary than riches; such, for example, as the air, the water, the
fire, the sun; all things of this kind. The rich man is not able to say
that he enjoys more of the sunbeams than the poor man; he is not able
to say that he breathes more plenteous air: but all these are offered
alike to all. And wherefore, one may say, is it the greater and more
necessary blessings, and those which maintain our life, that God hath
made common; but the smaller and less valuable (I speak of money) are
not thus common. Why is this? In order that our life might be
disciplined, and that we might have training ground for virtue. For if
these necessaries were not common, perhaps they who are rich,
practising their usual covetousness, would strangle those who were
poor. For if they do this for the sake of money, much rather would they
do so for the things referred to. Again, if money was also an universal
possession, and were offered in the same manner to all, the occasion
for almsgiving, and the opportunity for benevolence, would be taken
away.

20. That we may live then securely, the sources of our existence have
been made common. On the other hand, to the end that we may have an
opportunity of gaining crowns and good report, property has not been
made common; in order that hating covetousness, and following after
righteousness, and freely bestowing our goods upon the poor, we may by
this method obtain a certain kind of relief for our sins. [1110] God
hath made thee rich, why makest thou thyself poor? He hath made thee
rich that thou mayest assist the needy; that thou mayest have release
of thine own sins, by liberality to others. He hath given thee money,
not that thou mayest shut it up for thy destruction, but that thou
mayest pour it forth for thy salvation. For this reason also He hath
made the possession of riches uncertain and unstable, that by this
means he might slack the intensity of thy madness concerning it. For if
its possessors, even now whilst they can have no confidence in regard
to it, but behold a multitude of snares produced from this quarter, are
so inflamed with the desire of these things; if the elements of
security and stability were added to wealth, whom would they have
spared? From whom would they have refrained? From what widows? From
what orphans? From what poor?

21. Wherefore let us not consider riches to be a great good; for the
great good is, not to possess money, but to possess the fear of God and
all manner of piety. Behold, now if there were any righteous man here,
having great boldness toward God, [1111] notwithstanding he might be
the poorest of mortals, he would be sufficient to liberate us from
present evils! For he only needed to spread forth his hands towards
heaven, and to call upon God, and this cloud would pass away! But now
gold is treasured up in abundance; and yet it is more useless than mere
clay for the purpose of deliverance from the impending calamities! Nor
is it only in a peril of this kind; but should disease or death, or any
such evil befall us, the impotency of wealth is fully proved, since it
is at a loss, and has no consolation of its own to offer us amidst
these events.

22. There is one thing in which wealth seems to have an advantage over
poverty, viz. that it lives in a state of daily luxury, and is supplied
with an abundance of pleasure in its banquets. This however may also be
seen exemplified at the table of the poor; and these enjoy there a
pleasure superior to that of the rich. And marvel not at this, nor
think what I say a paradox; for I will make the matter clear to you
from the evidence of facts. Ye know of course, and ye all confess that
in feasts it is not the nature of the viands, but the disposition of
those who feast upon them, which usually causes the pleasure; for
instance, when any one comes to the table hungry, the food will taste
sweeter than any delicacy, or condiment, or a thousand exquisite
preparations for the palate, although it may be the most common article
of diet. But he who without tarrying for necessity, or first waiting
till he is hungry, (as the custom is with the wealthy), when he comes
to the table, notwithstanding he finds the most refined dainties spread
before him, has no sensation of pleasure, his appetite not being
previously excited. And that you may learn that this is the actual
state of the case, besides that you are all witnesses to it, let us
hear the Scripture telling us the same truth; "The full soul," it is
said, "loaths the honey comb, but to the hungry soul every bitter thing
is sweet." [1112] Yet what can be sweeter than honey, and the honey
comb? Still he saith it is not sweet to the man that is not hungry. And
what can be more disagreeable than bitter things? And yet to those who
are poverty stricken they are sweet. But that the poor come to the meal
with need and hunger, and that the rich do not wait for this is
manifest, I suppose, to every one. Hence they do not reap the fruit of
a genuine and unmixed pleasure. Nor is it only in the article of food,
but any one may perceive that the same thing occurs with respect to
drinks; and as in the one case hunger is the cause of pleasure, far
more than the quality of the viands, so also in the other, thirst
usually makes the draught sweetest, although what is drunk is only
water. And this is that which the prophet intimated, when he said, "He
satisfied them with honey out of the rock." [1113] But we do not read
in any part of Scripture that Moses brought honey out of the rock, but
throughout the history we read of rivers, and waters, and cool streams.
What then is it that was meant? For the Scripture by no means speaks
falsely. Inasmuch, then, as they were thirsty and wearied with drought,
and found these streams of water so cooling, in order to show the
pleasure of such a draught, he calls the water honey, not as though its
nature were changed into honey, but because the condition of the
drinkers made these streams sweeter than honey. You see how the
condition of the thirsty is wont to make the draught sweet? Yea
oftentimes have many of the poor, when wearied, and distressed, and
parched with thirst, partaken of such streams even with such pleasure
as I have said. But the rich, whilst drinking wine that is sweet, and
has the fragrance of flowers, [1114] and every perfection that wine can
have, experience no such enjoyment.

23. The same thing happens as every one may perceive with regard to
sleep. For not a soft couch, nor a bedstead overlaid with silver, nor
the quietness that exists throughout the house, nor anything else of
this kind, are so generally wont to make sleep sweet and pleasant, as
labour and fatigue, and the need of sleep, and drowsiness when one lies
down. And to this particular the experience of facts, nay, before
actual experience, the assertion of the Scriptures bears witness. For
Solomon, who had passed his life in luxury, when he wished to make this
matter evident, said, "The sleep of a labouring man is sweet, whether
he eat little or much?" [1115] Why does he add, "whether he eat little
or much?" Both these things usually bring sleeplessness, viz.
indigence, and excess of food; the one drying up the body, stiffening
the eyelids and not suffering them to be closed; the other straitening
and oppressing the breath, and inducing many pains. But at the same
time so powerful a persuasive is labour, that though both these things
should befall him, the servant is able to sleep. For since throughout
the whole day, they are running about everywhere, ministering to their
masters, being knocked about [1116] and hard pressed, and having but
little time to take breath, they receive a sufficient recompense for
their toils and labours in the pleasure of sleeping. And thus it hath
happened through the goodness of God toward man, that these pleasures
are not to be purchased with gold and silver, but with labour, with
hard toil, with necessity, and every kind of discipline. Not so the
rich. On the contrary, whilst lying on their beds, they are frequently
without sleep through the whole night; and though they devise many
schemes, they do not obtain such pleasure. But the poor man when
released from his daily labours, having his limbs completely tired,
falls almost before he can lie down into a slumber that is sound, and
sweet, and genuine, enjoying this reward, which is not a small one, of
his fair day's toils. Since therefore the poor man sleeps, and drinks,
and eats with more pleasure than the rich man, what further value is
left to riches, now deprived of the one advantage they seemed to have
over poverty? For this reason also, from the beginning, God tied the
man to labour, not for the purpose of punishing or chastising, but for
amendment and education. When Adam lived an unlabourious life, he fell
from Paradise, but when the Apostle laboured abundantly, and toiled
hard, and said, "In labour and travail, working night and day," [1117]
then he was taken up into Paradise, and ascended to the third heaven!

24. Let us not then despise labour; let us not despise work; for before
the kingdom of Heaven, we receive the greatest recompense from thence,
deriving pleasure from that circumstance; and not pleasure only, but
what is greater than pleasure, the purest health. For in addition to
their want of relish, many diseases also attack the rich; but the poor
are freed from the hands of physicians; and if at times they do fall
into a sickness, they recover themselves quickly, being far removed
from all effeminacy, and having robust constitutions. Poverty, to those
who bear it wisely, is a great possession, a treasure that cannot be
taken away; the stoutest of staves; a way of gain [1118] that cannot be
thwarted; a lodging that is safe from snares. The poor man, it may be
objected, is oppressed. But then the rich man is still more subject to
adverse designs. The poor man is looked down upon and insulted. But the
rich man is the subject of envy. The poor man is not so easily assailed
as the rich man, offering, as the latter does on every side, countless
handles to the devil, and to his secret foes; and being the servant of
all, on account of the great extent of his business. Standing in need
of many things, he is compelled to flatter many persons, and to
minister to them with much servility. But the poor man, if he knows how
to be spiritually wise, is not assailable even by the devil himself.
Job therefore, strong as he was before this, when he lost all, became
still more powerful, and bore away an [1119] illustrious victory from
the devil!

25. But besides this, the poor man cannot possibly be injured, if he
knows how to be spiritually wise. Now what I said of pleasure, that it
consisted not in a costly provision of meats, but in the disposition of
those who eat, this also I say respecting an insult; that the insult is
either created or destroyed, not by the intention of those who insult,
but by the disposition of those who bear it. For example. Some one hath
insulted thee with much language, fit or unfit to repeat. If thou shalt
laugh at the insults, if thou take not the words to heart, if thou
showest thyself superior to the blow, thou art not insulted. And just
as if we possessed an adamantine body, we should not be hurt, were we
even attacked on all sides by a thousand darts, for darts beget wounds
not from the hand of him who hurls them, but from the bodies of those
who receive them, so too in this case, insults are constituted real and
dishonourable ones, not from the folly of those who offer them, but
from the weakness of the insulted. For if we know how to be truly wise,
we are incapable of being insulted, or of suffering any serious evils.
Some one it may be hath offered thee an insult, but thou hast not felt
it? thou hast not been pained. Then thou art not insulted, but hast
given rather than received a blow! For when the insulting person
perceives that his blow did not reach the soul of those who were
reviled, he is himself the more severely fretted; and whilst those who
are reproached remain silent, the insulting blow is turned backwards,
and recoils of its own accord upon him who aimed it.

26. In all things then, beloved, let us be spiritually wise, and
poverty will be able to do us no harm, but will benefit us exceedingly,
and render us more illustrious and wealthy than the richest. For tell
me who was poorer than Elias? Yet for this reason he surpassed all the
wealthy, in that he was so poor, and this very poverty of his was his
own choice from an opulence of mind. For since he accounted the wealth
of all riches to be beneath his magnanimity, and not worthy of his
spiritual wisdom, therefore he welcomed this kind of poverty; so that
if he had considered present things as of much worth, he would not have
possessed only a mantle. But so did he contemn the vanity of the life
that now is, and regard all gold as clay cast into the street, [1120]
that he possessed himself of nothing more than that covering. Therefore
the king had need of the poor man, and he who had so much gold hung
upon the words of him who had nothing more than a sheepskin. Thus was
the sheepskin [1121] more splendid than the purple, and the cave of the
just man than the halls of kings. Therefore also when he went up to
heaven, he left nothing to his disciple save the sheepskin. "By the
help of this," said he, "I have wrestled with the devil, and taking
this, be thou armed against him!" For indigence is a powerful weapon,
an unassailable retreat, an unshaken fortress! Elisha received the
sheepskin as the greatest inheritance; for it was truly such; a more
precious one than all gold. And thenceforth [1122] that Elias was a
twofold person; an Elias above and an Elias below! I know ye account
that just person blessed, and ye would each desire to be that person.
What then if I show you that all among us, who are initiated, [1123]
have received something far greater than he did? For Elias left a
sheepskin to his disciple, but the Son of God ascending left to us His
own flesh! Elias indeed, cast off his mantle, before he went up; but
Christ left it behind for our sakes; and yet retained it when He
ascended. Let us not then be cast down. Let us not lament, nor fear the
difficulty of the times, for He who did not refuse to pour out His
blood for all, and has suffered us to partake of His flesh and of His
blood again, [1124] what will He refuse to do for our safety? Confident
then in these hopes, let us beseech Him continually; let us be earnest
in prayers and supplications; and let us with all strictness give our
attention to every other virtue; that so we may escape the danger that
now threatens, and obtain the good things to come; which God grant we
may all be worthy of, 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, forever and ever. Amen.


[1078] Job ii. 8, 12.

[1079] Job ii. 13.

[1080] E.V., as an oak whose leaf fadeth, Heb. hl'" which may be either
tree.

[1081] Isa. i. 30.

[1082] Ben. pur's, "burning pile" (as of beams, &c.).

[1083] St. Chrysostom alludes more than once in these Homilies to the
distinction referred to in Acts xi. 26, as one that all must still
recognize.

[1084] Antioch suffered much from earthquakes before and after this
period. It was almost demolished by this visitation, A.D. 340, and so
again at several periods afterwards. More than 60,000 of its
inhabitants perished from the same cause, A.D. 588.

[1085] ?plos kai os ?tuchen, i.e., without regard to the ordinary forms
of justice used in apprehending the guilty or suspected.

[1086] Or executed, ?pechthe, see Hom. III. (6).

[1087] Or "more than rivalled," ?p?krupten.

[1088] Amos viii. 9.

[1089] tou ?strou.

[1090] E.V., that our eyes may.

[1091] Jer. ix. 17, 18.

[1092] ethos.

[1093] oud?na ek m?ses hupostr?psanta tes hodou. He evidently alludes
to the first Homily--a long one--and which it appears from what he has
just said, was preached seven days before this, Tr. Montfaucon counts
the seven days from the sedition. The order of reading the Epistles as
lessons perhaps cannot be ascertained. The Codex Ebneri (Bodl. Auct. B.
123), has marks, but of later date than the text, for reading on the
several days of thirty-four weeks: the passage presently mentioned and
that in Hom. I. fall on Thursday and Friday in the 27th, but this does
not seem to the purpose.

[1094] See Hom. III. (i.) fin.

[1095] Of public applause in the Church, see Bingham's Christian
Antiquities, vol. 4, p. 593 sqq., New Ed.

[1096] 1 Thess. v. 11.

[1097] On the ancient usages of the Church as to the reading of select
portions of the Old and New Testament at stated seasons, see Bingham's
Christian Antiquities, b. 14, c. 3.

[1098] 1 Tim. vi. 17.

[1099] 1 Cor. ii. 9.

[1100] Ps. xlix. 6.

[1101] Ps. xxxix. 6.

[1102] Hom. I.

[1103] Matt. xix. 16.

[1104] Or "invited," as some read, prosekal?sato. Ben. proekal?sato.

[1105] Matt. xix. 21.

[1106] He may allude to Luke xvi. 9, but in Hom. de Laz. 3, he cautions
men against thinking that friends could save them if they did not
themselves do good works.

[1107] despoteia, literally, the lordship.

[1108] prostasias. Comp. Hom. adv. Jud. vii. v. fin., where he speaks
of the intercession of those whose souls we may have benefitted as even
of more avail; also in the Homilies on 2 Cor. iv. 13, no. 3, v. fin.,
he refers to Luke xvi. 9, and soon after calls the poor pros?tai, in
this sense. See Cat. Aur. on that passage.

[1109] 1 Tim. vi. 17.

[1110] Plato de Legg. x. (not xi.) uses paramuthion not, as Stephanus
takes it, for "an expiation," but "a means of persuasion;" the word
used here probably means relief.

[1111] parrhesian, as is said of Timothy, Hom. I. 5. Comp. James v. 16.

[1112] Prov. xxvii. 7.

[1113] Ps. lxxx. 16, lxxxi. 16, LXX.

[1114] ?nthosmian, Plutus, 807.

[1115] Eccl. v. 12.

[1116] koptomenoi. Used thus Dem. Ol. 2, as we say "knocked about," not
as Ben., vapulantes.

[1117] 1 Thess. ii. 9.

[1118] ktesis.

[1119] Sav. a more.

[1120] Comp. Ps. xviii. 42.

[1121] melote, 2 Kings i. 2, LXX., lit. sheepskin, the Hebrew is trr'
which does not fix the material, they may have judged by 2 Kings i. 8.

[1122] Sav. ek tote.

[1123] Or memustagogem?noi. The baptized: those who were admitted to
the mystic privileges of the faithful; a term adopted from St. Paul's
musterion, 1 Cor. iv. 1. It was also used in the ancient mysteries. See
Bingham, b. i., c. iv., sec. 1, 2.

[1124] This passage was quoted in favor of Transubstantiation against
Bp. Ridley in the disputation at Oxford, A.D. 1554. See Foxe, Acts and
Mon., vol. vi. p. 468, New Ed. It is scarcely necessary to remark, that
the words of St. Chrysostom here, and in many other passages, if
examined in their whole bearing, do not of necessity imply any change
of the material substance of the holy elements.


Homily III.

On the departure of Flavian, [1125] Bishop of Antioch, who was gone on
an embassy to the Emperor Theodosius, on behalf of the city. Of the
dignity of the Priesthood. What is true fasting. Slander worse than
devouring the human body. And finally of those who had been put to
death on account of the sedition; and against those who complained that
many innocent persons were apprehended.

1. When I look on that throne, deserted and bereft of our teacher, I
rejoice and weep at the same time. I weep, because I see not our father
with us! but I rejoice that he hath set out on a journey for our
preservation; that he is gone to snatch so great a multitude from the
wrath of the Emperor! Here is both an ornament to you, and a crown to
him! An ornament to you, that such a father hath been allotted to you;
a crown to him, because he is so affectionate towards his children, and
hath confirmed by actual deeds what Christ said. For having learnt that
"the good shepherd layeth down his life for the sheep," [1126] he took
his departure; venturing his own life for us all, notwithstanding there
were many things to hinder his absence, and enforce his stay. And
first, his time of life, extended as it is to the utmost limits of old
age; next, his bodily infirmity, and the season of the year, as well as
the necessity for his presence at the holy festival; and besides these
reasons, his only sister even now at her last breath! He has
disregarded, however, the ties of kindred, of old age, of infirmity,
and the severity of the season, and the toils of the journey; and
preferring you and your safety above all things, he has broken through
all these restraints. And, even as a youth, the aged man is now
hastening along, borne upon the wings of zeal! For if Christ (saith he)
gave Himself for us, what excuse or pardon should we deserve, having
undertaken the charge of so numerous a people, if we were not ready to
do and to suffer anything for the security of those committed into our
hands. For if (continues he) the patriarch Jacob, when in charge of
flocks, and feeding brute sheep, and having to give account to man,
passed sleepless nights, and bore heat and cold, and all the inclemency
of the elements, to the end that not one of those animals might perish,
much less doth it become us, who preside over those, who are not
irrational, but spiritual sheep; who are about to give an account of
this charge, not to man, but to God, to be slack in any respect, or
shrink from anything which might benefit the flock. Besides, in
proportion as the latter flock is superior to the former; men to
brutes, and God to men; so it behoves us to manifest a greater and more
intense anxiety and diligence. He knows well that his concern is now,
not for one city only, but for the whole of the East. For our city is
the head and mother of all that lie towards the East. For this reason
he would encounter every danger, and nothing would avail to detain him
here.

2. On this account I trust that there may be a good hope; for God will
not disdain to look upon such earnestness and zeal, nor will He suffer
his servant to return without success. I know that when he has barely
seen our pious Emperor, and been seen by him, he will be able at once
by his very countenance to allay his wrath. For not only the words of
the saints, but their very countenances are full of grace. And he is a
person too endowed with abundant wisdom; and being well skilled in the
divine laws, he will say to him as Moses said to God, "Yet now, if thou
wilt forgive their sin;--and if not, slay me together with them."
[1127] For such are the bowels of the saints, that they think death
with their children sweeter than life without them. He will also make
the special season his advocate and shelter himself behind the sacred
festival of the Passover; and will remind the Emperor of the season
when Christ remitted the sins of the whole world. He will exhort him to
imitate his Lord. He will also remind him of that parable of the ten
thousand talents, and the hundred pence. I know the boldness of our
father, that he will not hesitate to alarm him from the parable, and to
say, "Take heed lest thou also hear it said in that day, O thou wicked
servant, I forgave thee all that debt, because thou desirest me; you
ought also to forgive thy fellow-servants!' [1128] Thou dost to thyself
a greater benefit than them, since by pardoning these few offences thou
gainest an amnesty for greater." To this address he will add that
prayer, which those who initiated him into the sacred mystery taught
him to offer up, and say, "Forgive us our debts, as we forgive our
debtors." [1129]

3. He will moreover inform him, that the offence was not common to the
whole city, but the deed of certain strangers and adventurers, men that
act upon no deliberate plan, but with every sort of audacity and
lawlessness; and that it would not be just for the disorderly conduct
of a few to extirpate so great a city, and to punish those who had done
no wrong; and that even though all had been transgressors, they had
paid a sufficient punishment, being consumed by fear so many days, and
expecting every day to be put to death, and being exiles and fugitives;
thus living more wretchedly than condemned criminals, carrying their
life in their hands, and having no confidence of escape! "Let this
punishment (he will say) suffice. Carry not thy resentment further!
Make the Judge above merciful to thyself, by humanity towards thy
fellow-servants! Think of the greatness of the city, and that the
question now is not concerning one, or two, or three, or ten souls, but
of a vast multitude too numerous to be reckoned up! It is a question
which affects the capital of the whole world. This is the city in which
Christians were first called by that name. [1130] Honor Christ.
Reverence the city which first proclaimed that name, so lovely and
sweet to all! This city hath been the tabernacle of Apostles; the
dwelling place of the just! And now this is the first and only instance
of insurrection against its rulers; and all past time will bear
favourable witness to the manners of the city. For had the people been
continually given to sedition, it might have been necessary to make an
example of such iniquity; but if this hath happened only once in all
time, it is plain that the offence has not arisen from the habit of the
city, but that it was the transgression of those who had in an evil
hour by mere random chance arrived there."

4. These things and more than these the priest will say with still
greater boldness; and the Emperor will listen to them; and one is
humane, and the other is faithful; so that on both sides we entertain
favourable hopes. But much more do we rely upon the mercy of God, than
upon the fidelity of our Teacher and the humanity of the Emperor. For
whilst the Emperor is supplicated, and the priest is supplicating, He
Himself will interpose, softening the heart of the Emperor, and
exciting the tongue of the priest; facilitating his
utterance;--preparing the mind of the other to receive what is said and
with much indulgence, to accede to the petitions. For our city is
dearer to Christ than all others both because of the virtue of our
ancestors, and of your own. And as Peter was the first among the
apostles to preach Christ, so as I said before, this city was the first
of cities that adorned itself by assuming the Christian appellation, as
a sort of admirable diadem. But if where only ten just men were found,
God promised to save all who dwelt therein, why should we not expect a
favourable issue, and become assured of all our lives, when there are
not only ten, twenty, or twice so many only, but far more; who are
serving God with all strictness.

5. I have heard many saying, "The threats of a king are like the wrath
of a lion;" [1131] being full of dejection and lamentation. What then
should we say to such? That He who said, "The wolves and the lambs
shall feed together; and the leopard shall lie down with the kid, and
the lion shall eat straw like the ox," [1132] will be able to convert
the lion into a mild lamb. Let us therefore supplicate Him; let us send
an embassy to Him; and He will doubtless allay the Emperor's wrath, and
deliver us from the impending distress. Our Father hath gone thither on
this embassy. Let us go on embassy from hence to the Majesty of heaven!
Let us assist him by prayers! The community of the Church can do much,
if with a sorrowful soul, and with a contrite spirit, we offer up our
prayers! It is unnecessary to cross the ocean, or to undertake a long
journey. Let every man and woman among us, whether meeting together at
church, or remaining at home, call upon God with much earnestness, and
He will doubtless accede to these petitions.

Whence does this appear evident? Because He is exceedingly desirous,
that we should always take refuge in Him, and in everything make our
requests unto Him; and do nothing and speak nothing without Him. For
men, when we trouble them repeatedly concerning our affairs, become
slothful and evasive, and conduct themselves unpleasantly towards us;
but with God it is quite the reverse. Not when we apply to him
continually respecting our affairs, but when we fail to do so, then is
he especially displeased. Hear at least what He reproves the Jews for,
when He says, "Ye have taken counsel, but not of Me, and made treaties,
[1133] but not by My Spirit." [1134] For this is the custom of those
who love; they desire that all the concerns of their beloved should be
accomplished by means of themselves; and that they should neither do
anything, nor say anything, without them. On this account did God not
only on that occasion, but again elsewhere, uttering a reproof, speak
the same language. "They [1135] have reigned, but not by Me; they have
ruled, and they made it not known to Me." [1136] Let us not then be
slow to take refuge in Him continually; and whatever be the evil, it
will in any case find its appropriate solution.

6. Doth a man affright you? Hasten to the Lord above, and thou wilt
suffer no evil. Thus the ancients had release from their calamities;
and not men only, but also women. There was a certain Hebrew woman,
Esther was her name. This Esther rescued the whole people of the Jews,
when they were about to be delivered over to destruction, by this very
method. For when the Persian king gave orders that all the Jews should
be utterly destroyed, and there was no one who was able to stand in the
way of his wrath,--this woman having divested herself of the splendid
robe, and clothed herself with sackcloth and being besprinkled with
ashes, supplicated the merciful God to go in with her to the king; and
offering up her prayer to Him, these were the words she uttered, "O
Lord, make my words acceptable, [1137] and put eloquent speech in my
mouth." [1138] Let this be the prayer which we offer to God for our
Teacher. For if a woman, supplicating on behalf of the Jews, prevailed
to allay the wrath of a barbarian, much rather will our Teacher,
entreating on behalf of so great a city, and in conjunction with so
great a Church, be able to persuade this most mild and merciful
Emperor. For if he hath received authority to loose sins committed
against God, much more will he be able to take away and blot out those
which have been committed against a man. He is also himself a ruler and
a ruler of more dignity than the other. For the sacred laws take and
place under his hands even the royal head. And when there is need of
any good thing from above, the Emperor is accustomed to fly to the
priest: but not the priest to the Emperor. He [1139] too hath his
breast-plate, that of righteousness. [1140] He too hath his girdle,
that of truth, and sandals [1141] of much greater dignity, those of the
Gospel of peace. He too hath a sword, not of iron, but of the Spirit;
he too hath a crown resting on his head. This panoply is the more
splendid. The weapons are grander, the license of speech greater,
[1142] and mightier [1143] the strength. So that from the weight of his
authority, and from his own greatness of soul; and more than all the
rest, from the hope which he has in God, he will address the Emperor
with much freedom and much discretion.

7. Let us not then despair of our safety, but let us pray; let us make
invocation; let us supplicate; let us go on embassy to the King that is
above with many tears! We have this fast too as an ally, and as an
assistant in this good intercession. Therefore, as when the winter is
over and the summer is appearing, the sailor draws his vessel to the
deep; and the soldier burnishes his arms, and makes ready his steed for
the battle; and the husbandman sharpens his sickle; and the traveller
boldly undertakes a long journey, and the wrestler strips and bares
himself for the contest. So too, when the fast makes its appearance,
like a kind of spiritual summer, let us as soldiers burnish our
weapons; and as husbandmen let us sharpen our sickle; and as sailors
let us order our thoughts against the waves of extravagant desires; and
as travellers let us set out on the journey towards heaven; and as
wrestlers let us strip for the contest. For the believer is at once a
husbandman, and a sailor, and a soldier, a wrestler, and a traveller.
Hence St. Paul saith, "We wrestle not against flesh and blood, but
against principalities, against powers. Put on therefore the whole
armour of God." [1144] Hast thou observed the wrestler? Hast thou
observed the soldier? If thou art a wrestler, it is necessary for thee
to engage in the conflict naked. If a soldier, it behoves thee to stand
in the battle line armed at all points. How then are both these things
possible, to be naked, and yet not naked; to be clothed, and yet not
clothed! How? I will tell thee. Divest thyself of worldly business, and
thou hast become a wrestler. Put on the spiritual armour, and thou hast
become a soldier. Strip thyself of worldly cares, for the season is one
of wrestling. Clothe thyself with the spiritual armour, for we have a
heavy warfare to wage with demons. Therefore also it is needful we
should be naked, so as to offer nothing that the devil may take hold
of, while he is wrestling with us; and to be fully armed at all points,
so as on no side to receive a deadly blow. Cultivate thy soul. Cut away
the thorns. Sow the word of godliness. Propagate and nurse with much
care the fair plants of divine wisdom, and thou hast become a
husbandman. And Paul will say to thee, "The husbandman that laboureth
must be first partaker of the fruits." [1145] He too himself practised
this art. Therefore writing to the Corinthians, he said, "I have
planted, Apollos watered, but God gave the increase." [1146] Sharpen
thy sickle, which thou hast blunted through gluttony--sharpen it by
fasting. Lay hold of the pathway which leads towards heaven; rugged and
narrow as it is, lay hold of it, and journey on. And how mayest thou be
able to do these things? By subduing thy body, and bringing it into
subjection. For when the way grows narrow, the corpulence that comes of
gluttony is a great hindrance. Keep down the waves of inordinate
desires. Repel the tempest of evil thoughts. Preserve the bark; display
much skill, and thou hast become a pilot. But we shall have the fast
for a groundwork and instructor in all these things.

8. I speak not, indeed, of such a fast as most persons keep, but of
real fasting; not merely an abstinence from meats; but from sins too.
For the nature of a fast is such, that it does not suffice to deliver
those who practise it, unless it be done according to a suitable law.
[1147] "For the wrestler," it is said, "is not crowned unless he strive
lawfully." [1148] To the end then, that when we have gone through the
labour of fasting, we forfeit not the crown of fasting, we should
understand how, and after what manner, it is necessary to conduct this
business; since that Pharisee also fasted, [1149] but afterwards went
down empty, and destitute of the fruit of fasting. The Publican fasted
not; and yet he was accepted in preference to him who had fasted; in
order that thou mayest learn that fasting is unprofitable, except all
other duties follow with it. The Ninevites fasted, and won the favour
of God. [1150] The Jews, fasted too, and profited nothing, nay, they
departed with blame. [1151] Since then the danger in fasting is so
great to those who do not know how they ought to fast, we should learn
the laws of this exercise, in order that we may not "run uncertainly,"
nor "beat the air," nor while we are fighting contend with a shadow.
Fasting is a medicine; but a medicine, though it be never so
profitable, becomes frequently useless owing to the unskilfulness of
him who employs it. For it is necessary to know, moreover, the time
when it should be applied, and the requisite quantity of it; and the
temperament of body that admits it; and the nature of the country, and
the season of the year; and the corresponding diet; as well as various
other particulars; any of which, if one overlooks, he will mar all the
rest that have been named. Now if, when the body needs healing, such
exactness is required on our part, much more ought we, when our care is
about the soul, and we seek to heal the distempers of the mind, to
look, and to search into every particular with the utmost accuracy.

9. Let us see then how the Ninevites fasted, and how they were
delivered from that wrath--"Let neither man nor beast, herd nor flock,
taste anything," [1152] saith (the prophet). What sayest thou? Tell
me--must even the irrational things fast, and the horses and the mules
be covered with sackcloth? "Even so," he replies. For as when, at the
decease of some rich man, the relatives clothe not only the men
servants and maid servants, but the horses also with sackcloth, and
give orders that they should follow the procession to the sepulchre,
led by their grooms; thus signifying the greatness of the calamity, and
inviting all to pity; thus also, indeed, when that city was about to be
destroyed, even the irrational nature was enveloped in sackcloth, and
subjected to the yoke of fasting. "It is not possible," saith he, "that
irrational creatures should learn the wrath of God by means of reason;
let them be taught by means of fasting, that this stroke is of divine
infliction. For if the city should be overturned, not only would it be
one common sepulchre for us, the dwellers therein, but for these
likewise. Inasmuch then as these would participate in the punishment,
let them also do so in the fast." But there was yet another thing which
they aimed at in this act, which the prophets also are wont to do. For
these, when they see some dreadful chastisement proceeding from heaven,
and those who are to be punished without anything to say for
themselves;--laden with shame,--unworthy of the least pardon or
excuse:--not knowing what to do, nor from whence they may procure an
advocacy for the condemned, they have recourse to the things
irrational; and describing their death in tragical fashion, they make
intercession by them, putting forward as a plea their pitiable and
mournful destruction. When therefore, aforetime, famine had seized upon
the Jews, and a great drought oppressed their country, and all things
were being consumed, one of the prophets spoke thus, "The young heifers
leaped in their stalls; the herds of oxen wept, because there was no
pasture; all the cattle of the field looked upward to Thee, because the
streams of waters were dried up." [1153] Another prophet bewailing the
evils of drought again speaks to this effect: "The hinds calved in the
fields and forsook it, because there was no grass. The wild asses did
stand in the forests; they snuffed up the wind like a dragon; their
eyes did fail, because there was no grass." [1154] Moreover, ye have
heard Joel saying to-day, "Let the bridegroom go forth of his chamber,
and the bride out of her closet;--the infants that suck the breast."
[1155] For what reason, I ask, does he call so immature an age to
supplication? Is it not plainly for the very same reason? For since all
who have arrived at the age of manhood, have inflamed and provoked
God's wrath, let the age, saith he, which is devoid of transgressions
supplicate Him who is provoked.

10. But, as I said before, we may see what it was that dissolved such
inexorable wrath. Was it, forsooth, fasting only and sackcloth? We say
not so; but the change of their whole life. Whence does this appear?
From the very language of the prophet. For he who hath discoursed of
the wrath of God, and of their fasting, [1156] himself too, when
speaking of the reconciliation, and teaching us the cause of the
reconciliation, speaks to this effect; "And God saw their works."
[1157] What kind of works? That they had fasted? That they had put on
sackcloth? Nothing of the sort: but passing all these points in
silence, he adds, "That they turned every one from their evil ways, and
the Lord repented of the evil that He had said He would do unto them."
Seest thou, that fasting did not rescue from this danger, but it was
the change of life, which rendered God propitious and kind to these
barbarians?

11. I have said these things, not that we may disparage fasting, but
that we may honour fasting; for the honour of fasting consists not in
abstinence from food, but in withdrawing from sinful practices; since
he who limits his fasting only to an abstinence from meats, is one who
especially disparages it. Dost thou fast? Give me proof of it by thy
works! Is it said by what kind of works? If thou seest a poor man, take
pity on him! If thou seest in enemy, be reconciled to him! If thou
seest a friend gaining honour, envy him not! If thou seest a handsome
woman, pass her by! For let not the mouth only fast, but also the eye,
and the ear, and the feet, and the hands, and all the members of our
bodies. Let the hands fast, by being pure from rapine and avarice. Let
the feet fast, by ceasing from running to the unlawful spectacles. Let
the eyes fast, being taught never [1158] to fix themselves rudely upon
handsome countenances, or to busy themselves with strange beauties. For
looking is the food of the eyes, but if this be such as is unlawful or
forbidden, it mars the fast; and upsets the whole safety of the soul;
but if it be lawful and safe, it adorns fasting. For it would be among
things the most absurd to abstain from lawful food because of the fast,
but with the eyes to touch even what is forbidden. Dost thou not eat
flesh? Feed not upon lasciviousness by means of the eyes. Let the ear
fast also. The fasting of the ear consists in refusing to receive evil
speakings and calumnies. "Thou shalt not receive a false report,"
[1159] it says.

12. Let the mouth too fast from disgraceful speeches and railing. For
what doth it profit if we abstain from birds and fishes; [1160] and yet
bite and devour our brethren? The evil speaker eateth the flesh of his
brother, and biteth the body of his neighbour. Because of this Paul
utters the fearful saying, "If ye bite and devour one another, take
heed that ye be not consumed one of another." [1161] Thou hast not
fixed thy teeth in the flesh, but thou hast fixed the slander in the
soul, and inflicted the wound of evil suspicion; thou hast harmed, in a
thousand ways, thyself and him, and many others, for in slandering a
neighbour thou hast made him who listens to the slander worse; [1162]
for should he be a wicked man, he becomes more careless when he finds a
partner in his wickedness; and should he be a just man, he is lifted to
arrogance, and puffed up; being led on by the sin of others to imagine
great things concerning himself. Besides, [1163] thou hast struck at
the common welfare of the Church; for all those who hear not only
accuse the supposed sinner, but the reproach is fastened on the
Christian community; neither dost thou hear the unbelievers saying,
"Such a person is a fornicator, or a libertine;" but instead of the
individual who hath sinned, they accuse all Christians. In addition to
this, [1164] thou hast caused the glory of God to be blasphemed; for as
His Name is glorified when we have good report, so when we sin, it is
blasphemed and insulted!

13. A fourth reason is, that thou hast disgraced him who is ill
reported; and hast thus rendered him more shameless than he was, by
placing him in a state of enmity and hostility. Fifthly, thou hast made
thyself liable to chastisement and vengeance; by involving [1165]
thyself in matters which in no way concerned thee. For let not any one
tell me in reply, "Then I am an evil speaker when I speak falsely, but
if I speak what is true, I cease to be so." Although it be with truth
thou speakest evil, this also is a crime. For that Pharisee spake evil
of the Publican with truth; but nevertheless this availed him not. For
was not the latter, I ask, a publican and a sinner? It is manifest to
every one that he was a publican. But at the same time inasmuch as the
Pharisee spoke ill of him, he departed from the temple with the loss of
every advantage. Dost thou wish to correct a brother? Weep; pray unto
God; taking him apart, admonish, counsel, entreat him! So also Paul
did, "Lest," saith he, "when I come again, my God will humble me among
you, and I shall bewail many which have sinned already, and have not
repented of the uncleanness and fornication and lasciviousness which
they have committed." [1166] Show thy charity towards the sinner.
Persuade him that it is from care and anxiety for his welfare, and not
from a wish to expose him, that thou puttest him in mind of his sin.
Take hold of his feet; embrace him; be not ashamed, if thou truly
desirest to cure him. Physicians too do things of this sort,
oftentimes, when their patients are hard to please; [1167] by embraces
and entreaties they at length persuade them to take a salutary
medicine. Thus also do thou. Show the wound to the priest; [1168] that
is the part of one who cares for him, and provides for him, and is
anxious on his behalf.

14. But not only do I now admonish the evil speakers; but those
besides, who hear others ill spoken of, I exhort to stop up their ears,
and to imitate the prophet who saith, "Whoso privily slandereth his
neighbour, him will I punish." [1169] Say to thy neighbour, "Hast thou
any one to praise or highly to commend? I open my ears, to receive the
fragrant oil; but if thou hast any evil to say, I block up the entrance
to thy words,--for I am not to admit dung and dirt. What profit doth it
afford me to learn that such a one is a bad man? The greatest injury
indeed results from this, and the worst loss!" Say to him, "Let us be
anxious about our own faults; how we may render up an account of our
own transgressions; and exhibit this sort of curiosity and meddlesome
activity respecting our own lives. What excuse or pardon shall we find;
whilst we never even take into consideration our own affairs, but thus
inquisitively pry into those of others!" And as it is mean and
extremely disgraceful to peer into a house, and to observe what is
within as one passes, so also to make inquisition into another man's
life is the last degree of illiberality. But what is yet more
ridiculous is, that those who lead this sort of life, and are
neglectful of their own affairs, when they have mentioned any of these
secret matters, beseech and adjure him who has heard it, not to mention
it more to any other person; thus making it plain that they have done
an action which deserves censure. For if thou beseechest him to tell
this to no other person, much more did it not become thee to tell these
things first to him. The matter was safe while in thy possession; now,
after betraying it, thou art grown anxious for its safety. If thou art
desirous that it be not carried abroad to another, [1170] do not
thyself tell it. But when thou hast betrayed the custody of the matter
to another, thou doest what is superfluous and useless, in charging
him, and putting him on oath for the safety of what has been spoken.

15. "But it is sweet to slander." Nay, it is sweet not to speak evil.
For he that hath spoken evil is henceforth contentious; he is
suspicious and he fears, repents, and gnaws his own tongue. Being
timorous and trembling, lest at any time, what he said should be
carried to others, and bring great peril, and useless and needless
enmity, on the sayer. But he who keeps the matter to himself, will
spend his days in safety, with much pleasantness. "Thou hast heard a
word," we read, "let it die with thee; and be bold; it will [1171] not
burst thee." [1172] What is the meaning of this? "let it die with
thee?" Extinguish it; bury it; neither permit it to go forth, nor even
to move at all; but, as the best course, be careful not to tolerate
others in the practice of evil speaking. And should you perchance, at
any time receive an impression from it, bury it, destroy what has been
uttered, deliver it over to oblivion; in order that you may become like
those who have not heard it; and spend the present life with much peace
and security. Should the slanderers learn that we abhor them more than
those do whom they accuse, they themselves will henceforth abandon this
evil habit, and correct the sin; and will afterwards applaud, and
proclaim us as those who were their saviours and benefactors. For, as
to speak well, and to applaud, is the beginning of friendship, so to
speak ill and to calumniate, has been the beginning and foundation of
enmity, and hatred, and a thousand quarrels. From nothing else have our
own affairs been more neglected, than from the habit of prying into and
meddling with the concerns of others; for it is not possible for one
who is given to evil speaking, and busying himself with other men's
lives, ever to look after his own life. His whole study being expended
upon meddling with other men's matters, all those which belong to
himself must of necessity be left at hazard and neglected. For it is
well if one who spends all his leisure on the anxious consideration of
his own sins, and the judgment of them, can make any progress. But when
thou art always busy about other men's matters, when wilt thou pay any
heed to thy own evils?

16. Let us flee then, beloved, let us flee slander! knowing that it is
the very gulph of Satan, and the place where he lurks with his snares.
For in order that we may be careless of our own state, and may thus
render our account heavier, the devil leads us into this custom. But
more than this it is not only a very serious matter, that we shall
hereafter have to give account of what we have spoken, but that we
shall make our own offences the heavier by these means; depriving
ourselves of all excuse. For he who scans with bitterness the conduct
of others, can never obtain pardon for the sins committed by himself.
For God will determine the sentence, not only from the nature of our
transgressions, but from the judgment which thou hast passed upon
others. Therefore He gave the admonition, "Judge not, that ye be not
judged." [1173] For the sin, of whatever kind, will not there appear
any more such as it was when committed, but will receive a great and
unpardonable addition from the judgment passed by thee upon thy fellow
servants. For as he who is humane, and merciful, and forgiving, cuts
away the greater mass of his sins, so he who is bitter, and cruel, and
implacable, greatly increases the magnitude of his own offences. Let us
then expel from our mouth all slander, knowing that if we do not
abstain from it, though we might feed upon ashes, this austerity would
avail us nothing. "For not that which entereth into, but that which
cometh out of the mouth defileth the man." [1174] If any one were to
stir up a cesspool, when you were passing, say, would you not reproach
and rate the man who did it? This then also do with respect to the
slanderer. For the stirred cesspool does not so grossly offend the
sense of those who smell that ill savour, as the stirring up other
men's sins, and the exposure of an impure life, offends and disturbs
the soul of those who hear of it. Therefore let us abstain from evil
speaking, from foul language, from blasphemy; and let us not speak ill
of our neighbour, nor of God!

17. For many of our evil speakers have run into such madness, as to
lift up their own tongue from their fellow servants against their
Master. But how great an evil this is, you may learn from the affairs
in which we are now involved. A man is insulted, and, lo! we are all
fearing and trembling, both those who were guilty of the insult, and
those who are conscious of nothing of the kind! But God is insulted
every day! Why do I say every day?--every hour rather, by the rich, by
the poor, by those who are at ease, by the afflicted, by those who
calumniate, and those who are calumniated, and yet no one ever hears a
word of this! Therefore He has permitted our fellow servant [1175] to
be insulted, in order that from the danger which has happened through
this insult, thou mayest learn the benignity of the Lord! And
notwithstanding that this is our first and only offence, we do not on
that account expect to gain an excuse, or pardon. But we provoke God
every day, and we show no signs of returning to Him, and yet He endures
it with all long-suffering! Seest thou then how great the benignity of
the Lord is? Yet, in this present outrage, those who had done amiss
were taken and thrust into prison, and paid the penalty; nevertheless
we are still in fear, for he who has been insulted has not as yet heard
[1176] what has taken place, nor pronounced sentence, and we are all
trembling. But God every day hears of the insults offered Him, and no
one heeds it, although God is thus merciful and loving toward man. With
Him it suffices only to acknowledge the sin, and so to cancel the
accusation. But with man it is altogether the reverse. When those who
have sinned confess, then they are punished the more; which indeed has
happened in the present instance. And some have perished by the sword,
some by fire; some given to wild beasts, and not men only, but
children. And neither this immaturity of age, nor the tumult of the
people, nor the circumstance that they were infuriated by demons when
they perpetrated these deeds; [1177] nor that the exaction was thought
to be intolerable; [1178] nor poverty, nor having offended in company
with all; nor promising that they would never hereafter dare to repeat
such deeds; nor anything else, could at all rescue them; but they were
led away to the pit, [1179] without reprieve; armed soldiers conducting
and guarding them on either side, lest any one should carry off the
criminals; whilst mothers also followed afar off, seeing their children
beheaded, but not daring to bewail their calamity; for terror conquered
grief, and fear overcame nature! And just as when men beholding from
the land those who are shipwrecked, are deeply distressed, but are not
able to approach and to rescue the drowning, so too here, the mothers
restrained through fear of the soldiers, as it were by so many waves,
not only dared not go near to their children, and rescue them from
condemnation, but were afraid even to shed tears?

18. Assuredly ye gather from thence the mercy of God, how unspeakable,
how boundless, how transcending all description! Here indeed the person
who has been insulted is of the same nature; [1180] and only once in
all his lifetime has experienced this; and then it was not done to his
face; nor while he was present to see or hear it; and nevertheless,
none of those who perpetrated these deeds obtained pardon. But with
regard to God nothing of the kind can be said; for the interval between
man and God, is so great, as no language can at all express; and
throughout every day He is insulted, although present, and seeing and
hearing it: and yet He sends not forth the lightning, nor commands the
sea to overflow the land, and submerge all men; nor does He bid the
earth to cleave asunder and swallow up all the contumelious; but He
forbears, and suffers long, and still offers to pardon those who have
insulted Him, if they only repent and promise to do these things no
more! Truly now is the season to proclaim, "Who can utter the mighty
acts of the Lord? who can show forth all His praise?" [1181] How many
men have not only cast down, but also trodden under foot the images of
God! For when thou throttlest a debtor, when thou strippest him, when
thou draggest him away, [1182] thou tramplest under foot God's image.
Hear for a certainty Paul saying, that "a man ought not to cover his
head, forasmuch as he is the image and glory of God." [1183] And again,
hear God Himself saying, "Let us make man in Our Image, after Our
likeness." [1184] But if thou sayest that man is not of the same
substance as God,--what matters that? For neither was the brazen statue
of the same substance as the Emperor; yet nevertheless, they who defied
it paid the penalty. Thus also with regard to mankind, if men are not
of the same substance as God, (as indeed they are not), still they have
been called His image; and it were fitting they should receive honour
on account of the appellation. But thou for the sake of a little gold
dost trample them under foot, dost throttle them, and drag them away;
and hast not to this day in any wise paid the penalty!

19. May there be then speedily some favourable and propitious change!
This certainly I foretell and testify, that although this cloud should
pass away, and we yet remain in the same condition of listlessness, we
shall again have to suffer much heavier evils than those we are now
dreading; for I do not so much fear the wrath of the Emperor, as your
own listlessness. Surely it is not sufficient by way of apology that we
supplicate [1185] two or three days, but it is necessary that we should
make a change in our whole life, [1186] and that whilst abstaining from
wickedness we should persevere continually in virtue. For as those who
are sickly, unless they keep up a constant regimen, would find no
advantage by their observing a two or three days' discipline; so those
who are in sin, if they do not exercise sobriety at all times, will
find no benefit in two or three days' amendment. For as it is said,
that he who is washed, and is again afterwards polluted with the mire,
hath gained nothing; so he who has repented for three days, and has
again returned to his former state, has accomplished nothing. Let us
not therefore, now act as we have always done hitherto. For many times,
when we have been surprised by earthquakes, as well as famine and
drought, after becoming more sober and gentle for three or four days,
we did but return again to the former course. For this cause our
present troubles have happened. But if we have not done so before; yet,
now at least let us all persevere in the same piety; let us preserve
the same meekness, that we may not again need another stroke. Was not
God able to have prevented what has taken place? He did, however,
permit it, that He might make those who despised Him more sober-minded,
through dread of a fellow-servant!

20. But let not any one say that many of the guilty escaped, and that
many of the innocent incurred punishment. For I hear of numerous
persons who frequently say this; not only in the case of the present
sedition, but also in many other circumstances of this nature. What
then should I reply to those who make such observations? Why, that if
he who was captured was innocent of the present sedition, he had
wrought some other transgression before this still more grievous, for
which, not having afterwards repented, he has paid the penalty at the
present time. For thus is the custom of God to deal with us. When we
sin, He does not straightway visit the transgression, but lets it pass,
giving us space [1187] for repentance, in order that we may be amended
and converted. But if, because we have not paid the penalty, we suppose
that the offence too is blotted out, and make light of it; then
somewhere, where we think not of it, we are sure afterwards to be
punished. And this takes place in order that, when we sin and are not
punished, we may not be free from fear, unless we amend, knowing that
we shall certainly fall into punishment where we do not expect it. So
that if thou sinnest, beloved, and art not punished, do not grow
presumptuous, but for this very cause be the more alarmed, knowing that
it is an easy matter with God to recompense again when he pleases. For
this reason then he hath not punished thee, that thou mightest receive
space for repentance. Let us not therefore say, that such a person
whilst innocent incurred punishment; and another whilst guilty escaped,
for he who incurred it, being guiltless, as I observed, paid the
punishment of other transgressions; and he who now escapes it, if he
repents not, will be captured in another snare. If our minds are thus
disposed, we shall never forget our own sins, but, always fearful and
trembling lest we should have to pay the penalty, we shall readily
recollect them. For nothing is so apt to bring sin to remembrance as
punishment and chastisement. And this is shown by Joseph's brethren.
For when they had sold the just man, and thirteen years had passed
away, suspecting they had fallen into punishment, and fearing for their
lives, they remembered their sin, and said one to another, "We are
verily guilty concerning our brother Joseph." [1188] Seest thou, how
fear brought their guilt to recollection? And yet when they were
sinning they perceived it not, but when they were fearful of being
punished, then they remembered it? Knowing, therefore, all these
things, let us make a change and amendment of our lives; and let us
think of religion and virtue, before we think of deliverance from the
impending distress.

21. And in the meanwhile I desire to fix three precepts in your mind,
to the end that you may accomplish me these during the fast,--viz. to
speak ill of no one; to hold no one for an enemy; and to expel from the
mouth altogether the evil custom of oaths. And as when we hear that
some money tax is imposed, each one going within, and calling his wife
and children and servants, considers and consults with them how he may
pay this tribute, so also let us do with respect to these spiritual
precepts. Let every one when he has returned home call together his
wife and children, and let him say, that a spiritual tribute was
imposed this day: a tribute by which there will be some deliverance and
removal of these evils; a tribute which does not make those who pay it
poor, but richer; that is to say, to have no enemy, to speak evil of no
man, and to swear not at all. Let us consider; let us think; let us
resolve how we may fulfill these precepts. Let us exert every
endeavour. Let us admonish each other. Let us correct each other, that
we may not go to the other world as debtors, and then, needing to
borrow of others, suffer the fate of the foolish virgins, and fall from
immortal salvation. If we thus set our lives in order, I warrant you
and promise, that from this there will be deliverance from the present
calamity, and a removal of these dreadful ills; and what is greater
than all, there will be the enjoyment of the good things to come. For
it were fitting that I should commit to you the whole body of virtue;
but I think it the best method of correction, to take the laws by
parts, and reduce them to practice, and then to proceed to others. For
as in a given field, the husbandman, digging it all up piecemeal,
gradually comes to the end of his task; so we too if we make this rule
for ourselves, in any wise to reduce to a correct practice these three
precepts during the present Lent, and to commit them to the safe
custody of good habit, we shall proceed with greater ease to the rest;
and by this means arriving at the summit of spiritual wisdom, we shall
both reap the fruit of a favourable hope in the present life; and in
the life to come we shall stand before Christ with great confidence,
and enjoy those unspeakable blessings; which, God grant, we may all be
found worthy of, through the grace and loving kindness of Jesus Christ
our Lord, with Whom be glory to the Father and the Holy Spirit forever
and ever. Amen.


[1125] This Flavianus was one of those who maintained the true faith
against the Arians, but allowed himself to be ordained Bishop of
Antioch as successor to Meletius, who was placed there by the Arians,
but afterwards became orthodox. Paulinus had been consecrated Bishop
for the orthodox by Lucifer, and should have had full possession of the
see at the death of Meletius, to whom many of the orthodox had adhered.
Hence Flavianus was not acknowledged by the Roman and Alexandrian
patriarchs till after the death of Paulinus, and of another who
succeeded him, and the elevation of his friend St. John Chrysostom to
the see of Constantinople. Socr. iii. 6, v. 9, 15. St. Chrysostom may
allude to these circumstances in Rom. iii. 11; Hom. VII. Tr.

[1126] John x. 11.

[1127] Ex. xxxii. 31, 32.

[1128] Matt. xviii. 32, 33.

[1129] Matt. vi. 12. The use of the Lord's Prayer was at this period
confined to those who were initiated or baptized. St. Chrysostom calls
it the prayer of the faithful, and others of the Fathers speak in a
similar manner. See Bingham, Ant. vol. I., p. 37, new ed.; St. Cyr.
Cat. xxiii. 11; St. Cypr. de Or. Tract. vii. 6, p. 182; St. Chrys. Hom.
on Rom. VII. 15.

[1130] Acts xi. 26, probably in derision; the people of Antioch being
notorious for the invention of scurrilous nick-names.

[1131] Prov. xix. 12.

[1132] Isa. xi. 6, 7.

[1133] So LXX. E.V., cover with a covering, if this be taken for
protection, the sense is the same, and apposite here, as it refers to
seeking help from Egypt. The Hebrew hvsm admits both by a double
derivation, see rvs and rvs.

[1134] Isa. xxx. 1.

[1135] So LXX. E.V., They have set up kings, but not by Me; they have
made princes, and I knew it not; which is more exact. Basileuo,
however, is used by the LXX. for "to make one king."

[1136] Hos. viii. 4.

[1137] This clause is not in our text.

[1138] From the additions to the Book of Esther, in the Apocrypha, ch.
xiv. 2, 3, 13.

[1139] Sav. and M. om. For.

[1140] The imperial armature is here compared not with the
Ecclesiastical dress, but with the spiritual armour, which the Church
has somewhat differently, according to her discretion, represented by
outward forms. What is applied by St. Paul to the individual Christian
is here used specially of one who represents our Lord in authority as
well as in person. Compare on the breastplate, Ex. xxvii. 15, Isa. lix.
7; on the girdle, Ex. xxviii. 40, Isa. xi. 5, Rev. i. 13, Eph. vi. 14;
on the sandals, Isa. lii. 7, Eph. vi. 15; on the sword, Heb. iv. 12,
Eph. vi. 17; on the crown, Ex. xxix. 6, Eph. vi. 17; see also Fabr. Ag.
ii. 34 (Græv. Thes. viii. p. 2095). Martene de Ant. Eccl. Rit. l. i. c.
4, art. 1, sec. 12; Durand. Rat. Div. Off. lib. 3.

[1141] See on Rom. viii. 25; Hom. XIV. Mor., where the shoes are
especially noticed as a part of imperial magnificence.

[1142] meizon he parrhesia, lit. "greater the boldness of speech," but
the context seems to give this meaning.

[1143] i.e., than those belonging to an emperor. See Const. Ap. ii. 34,
and note 11 of Cotelerius, p. 247.

[1144] Eph. vi. 12.

[1145] 2 Tim. ii. 6. St. Chrys. ad loc. Hom. IV. explains first,
"before any other person." Hammond's interpretation "labouring first,"
requires a different order in the Greek.

[1146] 1 Cor. iii. 6.

[1147] See Fabr. Agon. iii. 1, where St. Chrysostom's interpretation on
the passage (Hom. IV. in Ep. ad Tim.) is shown to be correct. Galen.
Com. 1, ad Aph. xviii. fol. 45, is cited. "And they that contend by
rule (or strive lawfully) eat only bread for breakfast and meat for
dinner." There were other rules for the contest itself. See Hammond on
1 Cor. ix. notes f and g.

[1148] 2 Tim. ii. 5.

[1149] Luke xviii. 12.

[1150] Jonah iii. 10.

[1151] Isa. lviii. 3, 7; 1 Cor. ix. 26.

[1152] Jonah iii. 7.

[1153] Joel i. 17.

[1154] Jer. xiv. 5.

[1155] Joel ii. 16. This passage of scripture is read for the epistle
in the service of our Church on Ash Wednesday as it also stands in the
Roman Missal, it is read in the Greek Church on the same day. Ash
Wednesday was not, however, constituted the first day of Lent till a
later period, see Bingham, vol. vi. p. 456, b. xxi., c. 1, sec. 5. This
Homily seems to have been preached on Quinquagesima Sunday, called by
the Greeks, kuriake tes ?pokr?ou [Lat. carnelevale, or in dimissione
carnium, hence carnival] as the next is tes turoph?gou (>bd), denoting
degrees of abstinence. See note near the end of the next Homily.

[1156] dia ten nesteian, with the article it is "the Fast," or here
Lent, without it "fasting."

[1157] Jonah iii. 10.

[1158] med?pote. This shows he did not mean only a temporary abstinence
from sin, but a discipline to cure us of it for the future.

[1159] E.V., raise Heb. 'st. Exod. xxiii. 1, LXX.

[1160] It would seem from this passage that not even the use of fish
was then allowed during the season of Lent. On the strictness of the
ancient fasts, consult Bingham, vol. 7. p. 208, new ed. Tr. (The like
is now practiced in the Greek Church. Smith's Account of G.C., p. 35,
and reports of recent travellers.)

[1161] Gal. v. 15.

[1162] 1st reason.

[1163] 2nd reason.

[1164] 3rd reason.

[1165] pr?gmata pl?xas.

[1166] 2 Cor. xii. 21.

[1167] dusar?stos ?chontas.

[1168] This passage is erroneously quoted by Montfaucon, Synops. Diatr.
l. t. 13, p. 179, as if it spoke of confessing one's own sins
privately. St. Chrysostom certainly did not regard this as necessary.
The original practice was a public confession of crimes. Private
confession was at first subservient to this. See Bingham, b. xv. c. 8,
sec. 6; xviii. c. 3, secs. 2, 7, 8; Socr. v. 19; Soz. vii. 16.

[1169] Ps. ci. 5.

[1170] Punct. Sav.

[1171] ou me is used thus with the future indicative at least in the
third person. See Kühner, Gr. Gram. 779, 2 OEd. Col. 176.

[1172] Ecclus. xix. 10.

[1173] Matt. vii. 1.

[1174] Matt. xv. 17, 18.

[1175] The Emperor.

[1176] The two capitals of Antioch and Constantinople were separated by
the distance of 800 miles. See Gibbon, c. 27.

[1177] He clearly means the same persons. See Soz. vii. 23. This might
be pleaded as an excuse where demoniacal possession was a commonly
acknowledged fact.

[1178] He probably refers to a tax which had been imposed on the
citizens to defray the expenses of celebrating the 10th year of
Theodosius, whose treasury was exhausted by the late war with the
Goths. (Sozomen and Theodoret mistake the date. See Pref. Ed.) See
Gibbon, c. 27.

[1179] to b?rathron. Xen. Hell. i. 7, 21, seems to imply that criminals
at Athens were first put to death, and then thrown into the Barathrum.
But they were sometimes thrown in alive, to be killed by the fall. The
places so called may have differed both in nature and in use.

[1180] ousias.

[1181] Ps. cvi. 2.

[1182] Some add hotan katab?lles, lit. "when thou throwest him down;"
it may have some special meaning. See on Rom. ii. 18, Hom. XI. Comp.
Ja. iii. 9.

[1183] 1 Cor. xi. 7.

[1184] Gen. i. 26.

[1185] litaneusai.

[1186] Sav. and M. "the change that of our whole life:" the Greek reads
best so.

[1187] prothesmian.

[1188] Gen. xlii. 21.


Homily IV.

An exhortation to the people respecting fortitude and patience, from
the examples of Job and the Three Children in Babylon. The Homily
concludes with an address on the subject of abstaining from oaths.

1. Blessed be God! who hath comforted your sorrowing souls, and stayed
your agitated spirits! For that ye have received no small consolation
is evident by the desire and readiness to listen which ye are now
showing. For it is impossible that a soul in anguish, and oppressed
with the cloud of despondency, should have power to hear with readiness
anything that is spoken. But I see you are attending to us with much
good will, and with an intense earnestness; and that you have shaken
off gloomy thoughts, and put aside the sense of present distress, in
your affectionate desire of listening. For this cause, I thank God
heartily together with you, that the calamity has not overmatched your
philosophy; nor fear relaxed your vigour; nor tribulation quenched your
alacrity; nor danger dried up your zeal: nor the fear of men overcome
the desire for God; nor the difficulty of the times overthrown your
earnestness; nay, so far from overthrowing, it has strengthened it; so
far from slackening, it has given it more intensity; so far from
quenching, has kindled it the more. The forum is indeed empty, but the
church is filled; the former supplies material for melancholy, the
latter is an occasion of joy and spiritual gladness! When therefore,
beloved, you betake yourself to the forum, and the sight of the
solitude calls forth a groan, fly back to thy Mother, and straightway
she will console thee with the multitude of her offspring and will show
thee the chorus of the Brethren complete, and will drive away all thy
despondency! For in the city we are as earnestly longing to see human
beings, as those who inhabit the deserts; but when we take refuge in
the church, we are straitened for room by the multitude. And as when
the sea is in uproar, and rendered furious by the violent tempest, fear
compels all to fly for refuge from without into the harbour; so also
now, the waves of the forum, and the tempest of the city, drives
together every one from all sides into the church, and by the bond of
love knits the members close to one another.

2. Let us then give thanks to God even for these things, that we have
reaped so much fruit from the tribulation; that we have received so
great an advantage from the trial. If there were no trial, there would
be no crown; if there were no wrestlings, there would be no prize; if
there were no lists [1189] marked out, there would be no honours; if
there were no tribulation, there would be no rest; if there were no
winter, there would be no summer. And this may be observed, not only
amongst men, but even with the very seeds; for if, in that case, we
expect the ear of corn to spring and flourish, there must be much rain,
much gathering of the clouds, and much frost; and the time of sowing is
also a rainy season. Since therefore the winter, a winter not of the
elements, but of souls, has now set in, let us too sow in this winter
that we may reap in the summer; let us sow tears, that we may reap
gladness. This is not my word, it is a prophetic promise, "They who sow
in tears, shall reap in joy." [1190] The rain which cometh down, doth
not so make the seeds to sprout and grow, as the shower of falling
tears maketh the seed of godliness to spring up and flourish. This it
is that cleanseth the soul; watereth the mind, and causeth the growing
germ of doctrine to push rapidly forwards. For this reason also, it is
needful to plough up a deep furrow. This the Prophet signified when he
spoke thus, "Break up your fallow ground, and sow not among thorns."
[1191] Therefore, as when he who has set the plough on the field, turns
up the earth from below, preparing beforehand a safe lodgment for the
seeds, in order that they may not lie dispersed over the surface, but
may be hidden in the very womb of the earth, and deposit their roots in
safety: so also it is our business to act; and making use of the plough
of tribulation to break up the depth of the heart. For another Prophet
admonishes of this, when he says, "Rend your hearts and not your
garments." [1192] Let us then rend our hearts, that if any evil plant,
any treacherous thought be present in us, we may tear it up by the
roots, and provide a pure soil for the seeds of godliness. For if we do
not now break up the fallow ground; if we do not now sow; if we do not
now water it with tears, whilst it is a time of tribulation and
fasting, when shall we ever be brought to compunction? Will it be when
we are at ease, and in luxury? But this is impossible. For ease and
luxury generally lead to indolence, just as tribulation leads back
again to diligence; and restores to itself the mind that had wandered
abroad, and been dreaming after a multitude of objects.

3. Let us not then grieve on account of this despondency, but even give
thanks to God, for great is the gain that comes of tribulation. The
husbandman, when he has sown the seed he had gathered with so much
labour, prays that a shower may come; and the ignorant man, looking on,
will be surprised at all that takes place; and perhaps say to himself,
"what can this man be doing? He is scattering what he has collected;
and not only scattering, but he is also mixing it up in the earth with
much industry, so that it will be no easy matter for him to collect
these together again; and besides mixing them with the earth, he is
moreover desiring a heavy rain, so that all he has cast therein will
rot, and become mire." Such a person is also terrified when he observes
the thunders bursting through the clouds, and the lightnings striking
downwards. But not so the farmer. He is glad and rejoices whilst
beholding the heavy rain. For he does not regard what is present, but
awaits the future. He does not attend to the thunderings, but is
reckoning the number of his sheaves. He thinks not of the decaying
seed, but of the flourishing ears of corn; not of the tedious rain, but
of the delightful dust of the threshing floor. Thus indeed, also,
should we regard, not our present tribulation, nor the pain of it, but
the benefit that may arise from it--the fruit that it will bring forth.
Let us wait for the sheaves of the threshing floor; for if we be sober,
we shall be able to collect much fruit from the present time, and to
fill the granaries of our minds. If we be sober, we shall not only be
far from taking any harm from this trouble, but we shall also reap
innumerable benefits. But should we be slothful, even tranquillity will
destroy us! Either of these things is injurious to him who takes no
heed; but they both profit him who lives with strictness. And even as
gold if it be covered with water, still shows its own proper beauty,
and although it should fall into the furnace, would again come forth
brighter than before; but on the other hand, should clay or grass be
mixed with water, the one dissolves and the other corrupts; and should
they fall into the fire, the one is parched and the other is burnt up;
so also in truth it is with the just man and the sinner! For should the
former enjoy repose, he remains illustrious, even as gold is when
immersed in water; and though he falls into trial, he becomes the more
illustrious, like gold when subjected to the test of fire; but the
sinner, if he obtains rest, is enervated and corrupted like the grass
and the clay, when they come in contact with water; and should he
undergo trial, he is burnt up and destroyed, in the same way as the
grass and the clay are by the action of fire!

4. Let us not then be out of heart for the present evils; for if thou
hast any sins [1193] remaining, they will disappear, and easily be
burnt up by the tribulation; but if thou possessest virtue, thou wilt
become thereby more illustrious and distinguished; for if thou art
continually vigilant and sober, thou wilt be superior to all injury.
For it is not the nature of the trials, but the listlessness of those
who are tried, that is apt to cause their overthrow. So that if thou
desirest to rejoice, and to enjoy ease and pleasure, seek neither for
pleasure nor ease, but seek for a soul full of patience, and one that
is able to manifest fortitude; since if thou hast not this, not only
will trial put thee to shame, but repose will destroy and overthrow
thee yet more signally. For to prove that it is not the attack of
evils, but the listlessness of the mind which subverts our salvation,
hear what Christ saith: "Whosoever heareth these sayings of mine, and
doeth them, I will liken him unto a wise man, which built his house
upon a rock; and the rain descended, and the floods came, and the winds
blew, and beat upon that house; and it fell not, for it was founded
upon a rock." And again: "Every one who heareth these sayings of mine,
and doeth them not, shall be likened unto a foolish man, which built
his house upon the sand; and the rain descended, and the floods came,
and the winds blew, and beat upon that house; and it fell, and great
was the fall of it." [1194] Do you perceive that it was not the attack
of these trials that produced the overthrow, but the folly of the
builders? For there was rain there, and there was rain here; there were
floods there, and there were floods here; here the beating of winds,
and there again the same. The one man built a house, and the other
built a house. The building was the same; the trials were the same; but
the end was not the same; because there was not the same foundation.
For the folly of the builder, not the nature of the trials, caused the
fall of the building; otherwise the house that was founded upon the
rock should have fallen, whereas nothing of that kind befell it. But do
not suppose that these things were spoken merely of a house; for the
discourse relates to a soul, giving proof by its works that it hears
the divine word, or rejects it. Thus Job builded up his soul. The rain
descended;--for the fire fell from heaven and devoured all his flocks;
the floods came;--the frequent,--the constant,--the successive
messengers of his calamities, telling him of the destruction of his
herds--of his camels--of his children. The winds blew,--the bitter
words of his wife:--"Curse God," she said, "and die." [1195] Yet the
house fell not: the soul was not supplanted: the just man did not
blaspheme; but even gave thanks thus, saying, "The Lord gave and the
Lord hath taken away. As it pleased the Lord, so is it come to pass."
[1196] Seest thou that not the nature of the trials, but the negligence
of the indolent, is wont to cause the overthrow? since tribulation
makes the strong man stronger. Who saith this? It is the man who lived
in tribulation, the blessed Paul; he speaks thus: "Tribulation worketh
patience, and patience probation, and probation hope." [1197] And even
as the violence of the wind, when it rushes upon strong trees, and
sways them in all directions, does not root them up, but renders them
still firmer and stronger by these attacks; so the soul that is holy,
and lives in a religious state, is not supplanted by the inroads of
trial and tribulation, but stimulated thereby to more patience; even as
the blessed Job, whom they made more illustrious and honourable.

5. At the present time then, a man is angry with us, a man of like
passions, and of like soul, and we are afraid: but in the case of Job
it was an evil and malignant demon who was angry; nay, he was not
simply angry, but set in motion all sorts of machinations, and brought
forward every stratagem; and yet even with all he could not conquer the
fortitude of the just man. But here is a man, who is at one time angry,
at another time is reconciled; and we are nevertheless dead with fear.
On that occasion it was a devil that waged war, who is never reconciled
to human nature, but has engaged in a war without treaty, and a battle
without truce against our race; yet nevertheless, the just man laughed
his darts to scorn. What apology then, or what pardon can be ours, if
we cannot sustain a human trial; we who are taught such spiritual
wisdom under grace; when this man before grace, and before the Old
Testament, endured this most grievous war so nobly! These things,
beloved, we should therefore always discourse of with one another; and
by words of this kind encourage ourselves. For ye are witnesses, and
your conscience is a witness how much gain we have already received
from this trial! The dissolute man hath now become sober; the bold man
meek; the slothful man active. They who never at any time saw a church,
but constantly spent their time at the theatre, now remain in the
church the whole day long. Tell me then, dost thou grieve on this
account, that God hath made thee earnest through fear; that He hath led
thee by tribulation to a sense of thine own safety? But is thy
conscience pained? Yea, is thy mind pierced every day as with a dart,
expecting death, and the greatest wrath? Nevertheless, from thence too
we shall gain a great advance toward virtue, if our piety is made more
earnest by means of the distress. For God is able to free you from all
these evils this day. But not until He sees that you are purified; not
until He sees that a conversion has taken place, and a repentance firm
and unshaken, will He entirely remove the tribulation. The goldsmith,
until he perceives the gold well refined, will not draw it out from the
furnace; and even so God will not take away this cloud before He hath
thoroughly amended us. For He Himself who hath permitted this trial,
knows the time for removing it. So it is also with one who plays the
harp; he neither overstrains the string, lest he break it, nor relaxes
it too much, lest he mar the consonance of its harmony. Thus does God
act. He neither places our souls in a state of constant repose, nor of
lengthened tribulation; making use of both these at His discretion; for
he neither suffers us to enjoy continual repose, lest we should grow
listless, nor on the other hand does he permit us to be in constant
tribulation, lest we sink under it, and become desperate.

6. Let us then leave to Him the time for the removal of our evils; let
us only pray; let us live in piety: for this is our work, to turn to
virtue; but to set us free from these evils is God's work! For indeed
He is more desirous to quench this fire than thou who art tried by it:
but He is waiting for thy salvation. As tribulation then came of rest,
so also after tribulation, rest must be expected. For neither is it
always winter, nor always summer; neither are there always waves, nor
always a calm; neither always night, nor always day. Thus tribulation
is not perpetual, but there will be also repose; only in our
tribulation, let us give thanks to God always. For the three youths
were cast into the furnace, and did not even for this forget their
piety; neither did the flames affright them, but more earnestly than
men sitting in a chamber, and suffering nothing to alarm them, did
they, whilst encircled by the fire, send up to heaven those sacred
prayers [1198] --therefore the fire became a wall unto them, and the
flame a robe; and the furnace was a fountain; and whereas it received
them bound, it restored them free. It received bodies that were mortal,
but abstained from them as if they had been immortal! It knew their
nature, yet it reverenced their piety! The tyrant bound their feet, and
their feet bound the operation of the fire! O marvellous thing! The
flame loosed those who were bound, and was itself afterwards bound by
those who had been in bonds; for the piety of the youths changed the
nature of things; or rather it did not change the nature, but, what was
far more wonderful, it stayed the operation of them, even whilst their
nature remained. For it did not quench the fire, but though burning,
made it powerless. And it was truly marvellous and unaccountable, that
this not only happened with respect to the bodies of these saints, but
also with respect to their garments, and their shoes. And as it was in
the case of the Apostles, the garments of Paul expelled diseases and
demons, [1199] and the shadow [1200] of Peter [1201] put death to
flight; so indeed also in this case, the shoes of these youths
extinguished the power of the fire.

7. I know not how I should speak, for the wonder surpasses all
description! The force of the fire was both quenched and not quenched:
for whilst it came in contact with the bodies of these saints, it was
quenched; but when it was needful to burst their bonds, it was not
quenched; wherefore it broke their bonds, but touched not their ancles.
[1202] Do you see how very near it was? Yet the fire was not deceived,
and dared not penetrate within the bonds. The tyrant bound, and the
flame set loose; that thou mightest learn at once the fierceness of the
barbarian, and the submissiveness of the element. For what reason did
he bind, when he was about to cast into the fire? In order that the
miracle might be the greater; that the sign might be the more
unaccountable; that thou mayest not suppose that the things seen were
an optical delusion. For if that fire had been no fire, it would not
have consumed the bands; and what is much more, it would not have
seized upon the soldiers who were placed without the furnace; but as
the case was, it showed its power upon those without; but towards those
within, its submissiveness. But observe, I pray, in everything, how the
devil by the very same means with which he fights with the servants of
God, pulls down his own power; not intentionally, but because the
wisdom and abundant contrivance of God turns all his weapons and
devices upon his own head; which assuredly happened on that occasion.
For the devil at that time inspiring the tyrant, neither suffered the
heads of the saints to be cut off with the sword, nor that they should
be delivered to wild beasts, nor punished in any such manner; but that
they should be thrown into the fire; to the end that not even any
relics of these saints should remain, their bodies being altogether
consumed, and their ashes being mingled with the ashes of the fagots.
But God accordingly employed this very circumstance for the taking away
of impiety. [1203] And how? I will tell you. Fire is accounted by the
Persians to be a god; and the barbarians, who inhabit that country even
now honour it with much worship. God, therefore, being desirous to pull
up by the roots the material of impiety, permitted the punishment to
take this form, in order that He might give the victory to His servants
before the eyes of all these fire-worshippers; persuading them by the
plain fact, that the gods of the Gentiles are in dread not of God only,
but even of the servants of God.

8. Consider, moreover, how the crown of this victory was woven by the
adversaries, and the enemies themselves were made witnesses of this
trophy. For "Nebuchadnezzar," it says, "sent to gather together the
princes, the governors, and the captains, the judges, the sheriffs, and
all the rulers of the provinces, to come to the dedication of the
image, and they were all gathered together." [1204] The enemy prepares
the theatre, and he himself collects together the spectators, and
prepares the lists; a theatre too, not of chance persons, or of some
private individuals, but of all those who were honourable and in
authority, to the end that their testimony may be worthy of credit with
the multitude. They had come summoned for one thing; but they all
departed having beheld another thing. They came in order to worship the
image; and they departed, having derided the image, and struck with
wonder at the power of God, through the signs which had taken place
with respect to these young men. And observe, where the field for this
display was spread out. No city, nor select enclosure furnished room
for this theatre of the whole world, but smooth and naked plains. For
in the plain of Dura, outside the city, he set up the image, and the
herald came and cried, "To you it is commanded, O people, nations, and
languages, that at what time ye hear the sound of the cornet, flute,
harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down
and worship the golden image;" (for a fall indeed it was to worship the
idol) "and whoso falleth not down, and worshippeth, shall the same hour
be cast into the midst of a burning fiery furnace." [1205] Seest thou
how difficult these struggles are made; how irresistible the snare; and
how deep the gulph, and a precipice on either hand? But be not afraid.
In whatever degree the enemy increases his machinations, so much the
more does he display the courage of the young men. For this reason is
there this symphony of so many musicians; for this reason the burning
furnace; in order that both pleasure, and fear, may besiege the souls
of those present. Is there any one of harsh and unyielding character
among them? "Let the melody of every kind of music," saith he, "enchant
and soften him." But is he superior to this artifice, "let the sight of
the flame affright and astound him." Thus was fear as well as pleasure
present; the one entering to assault the soul by the ears, the other by
the eyes. But the noble character of these youths was not by any such
means to be conquered; but even as, when they fell into the fire, they
mastered the flames, even so they derided all desire and all fear. For
it was for them the devil had prepared all these things beforehand. For
he had no doubts of his own subjects, but was exceedingly confident
that no one would resist the royal mandate. But when all fell down, and
were subdued, then the youths alone are led into the midst; in order
that from this too the conquest may become the more illustrious, they
alone conquering and being proclaimed victors among so vast a
multitude. For this would not have been so surprising if they had acted
courageously at the first, when as yet no one had been overthrown. But
the greatest, and most astonishing fact was, that the multitude of
those who fell down, neither affrighted, nor enfeebled them. They did
not say to themselves any such things as many are ofttimes wont to say;
"If we were the first, and the only persons to worship the image, this
would have been a sin: but if we do this with so many myriads, who will
not make allowance? who will not think us worthy of defence?" nothing
of that sort did they say or think, when they beheld the prostrate
forms [1206] of so many tyrants. [1207] Consider thou also with me the
wickedness of those who were their accusers, and how maliciously and
bitterly they brought the accusation! "There are," say they, "certain
Jews whom thou hast set up over the works of the province of Babylon."
They did not merely make mention of the nation, but they also bring to
mind their honourable condition, that they may inflame the wrath of the
king; almost as if they had said, "These slaves, these captives, who
are without a city, thou hast made rulers over us. But they shew
contempt for such honour, and treat insolently him who has given them
this honour!" Therefore they say this; "The Jews whom thou hast set
over the works of the province of Babylon, obey not thy decree, nor
serve thy gods." [1208] The accusation becomes their greatest praise;
and the crimes imputed, their encomium; a testimony indeed that is
indubitable, since their enemies bring it forward. What then does the
king? He commands that they should be brought into the midst, so that
he may affright them in every way. But nothing dismayed them, neither
the wrath of the king, nor their being left alone in the midst of so
many, nor the sight of the fire, nor the sound of the trumpet, nor the
whole multitude looking fire at them; for deriding all these things, as
if they were about to be cast into a cool fountain of water, they
entered the furnace uttering that blessed sentence, "We will not serve
thy gods, nor worship the golden image which thou hast set up." [1209]

9. I have not referred to this history without reason, but that ye may
learn that whether it be the wrath of a king, or the violence of
soldiers, or the envy of enemies, or captivity, or destitution, or
fire, or furnace, or ten thousand terrors, nothing will avail to put to
shame or terrify a righteous man. For if where the king was godless the
youths were not dismayed at the tyrant's wrath, how much more ought we
to be confident, having an emperor who is humane and merciful, and to
express thankfulness to God for this tribulation, knowing from what has
now been said, that tribulations render men more illustrious both in
the presence of God and of man, if they know how to bear them with
fortitude! For indeed if these had not been made slaves, we should not
have known their freedom! If they had not been captives, we should not
have learned their nobility of soul! If they had not been exiles from
their country below, we should not have known the excellency of their
citizenship above! If the earthly king had not been angry with them, we
should not have known the favour with which they were regarded by the
heavenly King!

10. Thou too then, if thou hast Him for thy Friend, be not despairing,
although thou fallest into the furnace: and in like manner if He be
angry, think not thou art safe though thou be in Paradise. For Adam
indeed was in Paradise, yet, when he had provoked God, Paradise
profited him nothing. These youths were in the furnace; yet, since they
were approved, the furnace injured them not at all. Adam was in
Paradise, but when he was supine, he was supplanted! Job sat down on
the dunghill, yet, since he was vigilant he prevailed! Yet how much
better was Paradise than a dunghill! still the excellency of the place
benefitted in no degree the inhabitant; forasmuch as he had betrayed
himself; as likewise indeed the vileness of the place did to one no
injury, who was fortified on every side with virtue. As to ourselves
then, let us fortify our souls; for if the loss of wealth should
threaten us, or even death, and yet no one can rob us of our religion,
we are the happiest of men, Christ commended this when he said, "Be ye
wise as serpents." [1210] For just as he exposes the whole body in
order that he may save the head, [1211] so also do thou. Although it
should be necessary to expose wealth, or the body, or the present life,
or all things, for the purpose of preserving thy religion; be not cast
down! For if thou depart hence in possession of that, God will restore
to thee all things with more abundant splendour, and will raise again
thy body with greater glory; and instead of riches, there will be the
good things that surpass all power of description. Did not Job sit
naked on a dunghill, sustaining a life more grievous than ten thousand
deaths? Yet since he did not cast away his piety, all his former things
came back to him in greater abundance, soundness and beauty of body;
his full band of children; his possessions; and what was greater than
all, the splendid crown of his patience. For as it happens with trees,
should any one pluck away the fruit and the leaves together; should he
even cut off all the branches letting the root only remain; the tree
will rise again entire, with greater beauty, so indeed is it also with
us. If the root of piety remain, although wealth be taken away,
although the body destroyed, all things again revert to us with greater
glory than before. Casting away therefore all anxiety and superfluous
care, let us return to ourselves; and let us adorn the body and the
soul with the ornament of virtue; converting our bodily members into
instruments of righteousness and not instruments of sin.

11. And first of all, let us discipline our tongue to be the minister
of the grace of the Spirit, expelling from the mouth all virulence and
malignity, and the practice of using disgraceful words. For it is in
our power to make each one of our members an instrument of wickedness,
or of righteousness. Hear then how men make the tongue an instrument,
some of sin, others of righteousness! "Their tongue is a sharp sword."
[1212] But another speaks thus of his own tongue: "My tongue [1213] is
the pen of a ready writer." [1214] The former wrought destruction; the
latter wrote the divine law. Thus was one a sword, the other a pen, not
according to its own nature, but according to the choice of those who
employed it. For the nature of this tongue and of that was the same,
but the operation was not the same. And again, as to the mouth
likewise, we may see this same thing. For these had a mouth full of
filth and of wickedness, therefore against such it is said by way of
accusation, "Their mouth is full of cursing and bitterness;" [1215] not
such was his, but "My mouth shall speak of wisdom, and the meditation
of my heart shall be of understanding." [1216] Again, there were others
who had their hands full of iniquity, and accusing these he said,
"Iniquities are in their hands, and their right hand is filled with
gifts." [1217] But he himself had hands practised in nothing but in
being stretched out towards heaven. Therefore he said of these too,
"The lifting up of my hands (let it be) an evening sacrifice." [1218]
The same may also be perceived with reference to the heart; for their
heart indeed was foolish, but this man's was true; hence he speaks of
them thus, "Their heart is vain;" but of his own, "My heart is inditing
of a good matter." [1219] And as to the ear, one may see that the case
is the same; for some have a sense of hearing like that of beasts,
which is not to be charmed or moved to pity; and reproaching such the
Psalmist says, "They are like the deaf adder, that stoppeth her ears."
[1220] But his ear was the receptacle of the divine words, and this he
again makes manifest, when he says, "I will incline mine ear to a
parable, I will open my dark speech upon the harp." [1221]

12. Knowing these things then, let us fortify ourselves with virtue on
all sides, and thus we shall avert the wrath of God, and let us make
the members of the body instruments of righteousness; and let us
discipline eyes, and mouth, and hands, and feet, and heart, and tongue,
and the [1222] whole body, to be employed only in the service of
virtue. And let us remember those three precepts, of which I discoursed
[1223] to your Charity, exhorting you to consider no one as an enemy,
nor to speak evil of any one of those who have aggrieved you; and to
expel from your mouth the evil custom of oaths. And with respect to the
two former precepts, we will discourse to you on another occasion; but
we shall speak to you during the whole of the present week respecting
oaths; thus beginning with the easier precept. For it is no labour at
all to overcome the habit of swearing, if we would but apply a little
endeavour, by reminding each other; by advising; by observing; and by
requiring those who thus forget themselves, to render an account, and
to pay the penalty. For what advantage shall we gain by abstinence from
meats, if we do not also expel the evil habits of the soul? Lo, we have
spent the whole of this day fasting; and in the evening we shall spread
a table, not such as we did on yester-eve, but one of an altered and
more solemn kind. [1224] Can any one of us then say that he has changed
his life too this day; that he has altered his ill custom, as well as
his food? Truly, I suppose not! Of what advantage then is our fasting?
Wherefore I exhort, [1225] and I will not cease to exhort, that
undertaking each precept separately, you should spend two or three days
in the attainment of it; and just as there are some who rival one
another in fasting, and shew a marvellous emulation in it; (some indeed
who spend two whole days without food; and others who, rejecting from
their tables not only the use of wine, and of oil, but of every dish,
and taking only bread and water, persevere in this practice during the
whole of Lent); so, indeed, let us also contend mutually with one
another in abolishing the frequency [1226] of oaths. For this is more
useful than any fasting; this is more profitable than any austerity.
And this same care which we display in abstaining from food, let us
exhibit with respect to abstinence from oaths; since we shall be
chargeable with the reproach of extreme folly, while we regard not
things that are forbidden, and expend all our care upon things
indifferent; for to eat is not forbidden, but to swear is forbidden;
we, however, abstaining from those things that are permitted, daringly
venture upon those things that are forbidden! On this account I beseech
your Charity to make some change, and to let the beginning of it be
visible from this day. For if we spend the whole of the present fast
with such zeal, having in this week attained the practice of not
swearing at all; and in the following having extinguished wrath; and in
that which succeeds it, having pulled up evil-speaking by the roots;
and after that, having amended what yet remains; thus going forward in
our course, we shall come by little and little to the very summit of
virtue; and we shall escape the present danger; and shall make God
propitious; and the multitude will come back again to our city; and we
shall teach the fugitives that we are to place our hopes of safety
neither in security of place, nor in flight and retirement; but in
piety of soul, and in virtue of manners. And thus shall we obtain the
good things of this and of the future life; which, God grant! we may
all be found worthy of, by the grace and loving-kindness of our Lord
Jesus Christ, through whom and with whom be glory to the Father,
together with the Holy Ghost, now and for ever and ever. Amen.


[1189] sk?mmata, elsewhere translated "arena," see Fabr. Ag. ii. 7.
Græv. viii. 1963, he quotes St. Ephraim De Luctâ Spirituali. In
luctaminibus hujus sæculi, &c. Ed. Rom. Gr. Lat. iii. 577, Voss. p.
371. "The most perfect combatants are ever to be found fearless and
active within the lines (scamma), but the timid and feeble fly this way
and that before they begin to strive, and for their great softness and
laziness will not exert themselves in the scamma. Now the scamma,
beloved brethren, is the central place in which the wrestlers strive;"
this may explain oelkontai, p. 18; see also Voss's note, p. 123.

[1190] Ps. cxxv. 5.

[1191] Jer. iv. 3.

[1192] Joel ii. 13.

[1193] ?martias. This seems from the contrast to mean "sinful habits,"
which trouble affords facilities for amending. Had he meant removing
guilt, he would probably have said ?martemata, or kelidas, as Hom. I.
22. See also Hom. III. 21, where he speaks of the removal of guilt as
depending on the use made of chastisement. Also on Rom. v. 11; Hom. IX
.; see also Hom. V. (5), Hom. VI. (5), and Hom. VII. (1).

[1194] Matt. vii. 24-27.

[1195] Job ii. 9.

[1196] Job i. 21.

[1197] Rom. v. 3, 4.

[1198] St. Chrysostom refers to the Benedicite, or "Song of the Three
Children." In his book Quod nemo læditur nisi a seipso, he calls it
"That admirable and marvellous song, which from that day to this hath
been sung every where throughout the world, and shall yet be sung in
future generations." Ben. t. iii. 464; E. quoted by Bingham, b. xiv. c.
ii., sec. 6, New Ed., vol. iv., p. 461.

[1199] Acts xix. 12.

[1200] So. Sav. and M. Ben. skiai.

[1201] Acts v. 15.

[1202] Dan. iii. 25.

[1203] tes ?sebeias, used especially of Heathenism, as "ungodliness."
Hom. I. 15, so eusebeia perhaps; Tit. i. 1, for right religion, but
this use of the words belongs rather to the Fathers than to the New
Testament.

[1204] Dan. iii. 2.

[1205] Dan. iii. 4, 6.

[1206] ptomata, usually of fallen carcases.

[1207] Or princes, pur?nnon.

[1208] Dan. iii. 12.

[1209] Dan. iii. 18.

[1210] Matt. x. 16.

[1211] So St. Jerome, Cat. Aur., St. Aug., Doct. Christ. II. xvi. (24);
Comp. Gen. iii. 15. Luc. xvi. 8, 9; Origen on Prov. i. 2.

[1212] Ps. lvii. 4.

[1213] The references in the Psalms are made to the English version,
which is divided as the Hebrew, except that it sometimes varies a verse
or two. LXX. and Vulg. annex Ps. x. to ix., and call Ps. xi. Ps. x.,
and so on till Ps. cxlvii., which they divide, beginning their Ps.
cxlvii. at v. 12.

[1214] Ps. xlv. 1.

[1215] Ps. xiv. 6.

[1216] Ps. xlix. 3.

[1217] Ps. xxvi. 10. Or, more perspicuously, according to the usual
sense of the Hebrew, bribes.

[1218] Ps. cxli. 2.

[1219] Ps. v. 9, LXX.; Ps. xlv. 1.

[1220] Ps. lviii. 4.

[1221] Ps. xlix. 4.

[1222] Sav. our.

[1223] i.e., at the close of the last Homily.

[1224] semnot?ran. Tillemont supposes as well as Montfaucon, that the
preceding Homily (the 3d) was delivered on Quinquagesima Sunday, and
that this (the 4th) was preached on the Monday, which explains this
allusion, Tr. The Lent fast began with that Monday. During Lent the
Greek Church allows the use of fish on Sundays.

[1225] Or, beseech.

[1226] niph?das, lit. snowflakes. Comp. Il. iii. 222.


Homily V.

The exhortation of the last Homily is continued in this. The people are
exhorted to bear with fortitude the impending wrath of the Emperor. The
cases of Job and the Ninevites are referred to as examples. It is shewn
that men ought not to fear death, but sin. What it is to die miserably
is explained; and the Homily concludes with an earnest dissuasive
against the use of oaths.

1. The discourse concerning the three young men, and the Babylonian
furnace, did, as it would seem, yesterday give no small comfort to your
Charity; and still more the example in the case of Job, and that
dunghill more to be venerated than any kingly throne. For from seeing a
royal throne no advantage results to the spectators, but only a
temporary pleasure, which has no profit; but from the sight of Job's
dunghill, one may derive every kind of benefit, yea, much divine wisdom
and consolation, in order to patience. Therefore to this day many
undertake a long pilgrimage, [1227] even across the sea, hastening from
the extremities of the earth, as far as Arabia, that they may see that
dunghill; and having beheld it, may kiss the land, which contained the
wrestling-ground [1228] of such a victor, and received the blood that
was more precious than all gold! For the purple shines not so
brilliantly, as did that body when dyed [1229] not in another's blood,
but in its own! Even those very wounds were more precious than all
manner of jewels! For the nature of pearls is of no help to our life;
nor do they satisfy any necessary want on the part of those who have
them. But those wounds are a consolation for all sadness; and that thou
mayest learn this to be the truth, suppose any one were to lose a
beloved and only son. Shew him ten thousand pearls, and you will not
console his grief, or lighten his anguish; but recall to his mind the
wounds of Job, and thou wouldest easily be able to minister comfort by
speaking thus: "Why sorrowest thou, O man? Thou hast lost one son; but
that blessed man, after he had been bereaved of the whole family of his
children, both received a plague in his own flesh, and sat down naked
upon the dunghill, streaming with gore from every part, and his flesh
gradually wasting away; even he who was just, and true, so devout a
man, who stained from every evil deed, and had even God for a witness
to his virtue." By speaking thus thou wouldest extinguish all the
sufferer's sadness, and remove all his distress. Thus the wounds of the
just man become more useful than pearls!

2. Figure to yourselves then this wrestler; and imagine that you see
that dunghill, and himself sitting in the midst of it! That golden
statue! set with gems! I know not how to express it: for I am unable to
find any material so precious as to compare it with that body stained
with blood! So far above every substance, however costly, was the
nature of that flesh, beyond all comparison more precious, and those
wounds more splendid than the sun's beams; for these illumine the eyes
of the body; but those enlighten the eyes of the mind! those struck the
devil with utter blindness! Therefore it was, that after that blow, he
started back and appeared no more. And do thou, O beloved, learn thence
too what advantage there is in tribulation! For when the just man was
rich, and enjoyed ease, he had the means of accusing him. However
falsely, yet still he had it in his power to say, "Doth Job serve thee
for nought?" But after he had stripped him and made him poor, he dared
not even open his mouth any more. When he was wealthy, he prepared to
wrestle with him, and threatened to overthrow him; but when he had made
him poor, and taken away all he had, and thrown him into the deepest
distress, then he started back. When indeed his body was sound, he
lifted up his hands against him, [1230] but when he had battered his
flesh, then he fled,--defeated! Seest thou how to the vigilant, poverty
is much better and more beneficial than riches; and infirmity and
sickness, than health; and trial, than tranquillity; inasmuch as it
makes the combatants more illustrious and vigorous?

3. Who hath seen or heard of such an astonishing contest? The fighters
in worldly contests, when they have battered the heads of their
adversaries, are then victorious, and are crowned! But this adversary,
when he had battered the body of the just man, perforating it with
ulcers of every kind, and had reduced him to great weakness, was then
conquered, and drew back. Even when he had pierced his ribs in every
direction, he was no gainer thereby; for he spoiled him not of his
hidden treasure, but he made him more conspicuous to us; and through
that piercing he gave to all the privilege to look into his interior,
and to discern completely the whole of his wealth! When he expected to
prevail, then he withdrew with much ignominy, and never again uttered a
syllable! What is the matter, O devil? For what cause withdrawest thou?
Was not everything done that thou chosest? Hast thou not taken away his
flocks, his herds, his droves of horses and of mules? Hast thou not
also destroyed his troop of children? and battered his flesh to pieces.
For what reason withdrawest thou? "Because," saith he, "every thing I
chose [1231] is come to pass, and yet that which I most desired should
come to pass, and for which I did all those things, is not come to
pass; he hath not blasphemed! For it was in order to this, continues
he, that I was doing all those things; and as this is not come to pass,
I am no gainer by having deprived him of his wealth; or by the
destruction of his children; or by the plague inflicted upon his body;
but the reverse of what I purposed hath come to pass; I have made my
enemy more illustrious; I have added lustre to his reputation."
Perceivest thou, O beloved, how great was the reward of tribulation?
His body was fair and sound before, but it became more venerable, when
pierced through and through by these wounds! And thus wool, fair as it
is before the dyeing, when it becomes purple, takes an indescribable
beauty, and an additional grace. But if he had not stripped him, we
should not have known the good condition [1232] of the victor; if he
had not pierced the body with ulcers, the rays within would not have
shone forth. If he had not made him sit down upon a dunghill, we should
not have known his wealth. For a king sitting on a throne is not so
illustrious, as this man was notable and conspicuous, whilst sitting
upon his dunghill! For after the royal throne, comes death; but after
that dunghill, the kingdom of heaven!

4. Collecting then all these reasons, let us raise ourselves from the
dejection which oppresses us. For I have laid these histories before
you, not that ye may applaud what is spoken, but that ye may imitate
the virtue and the patience of such noble men; that ye may learn from
the very facts, that there is nothing of human ills to be dreaded, save
sin only; neither poverty, nor disease, nor insult, nor malicious
treatment, nor ignominy, nor death, which is accounted the worst of all
evils. To those who love spiritual wisdom, such things are only the
names of calamities; names which have no substantial reality. But the
true calamity consists in offending God, and in doing aught which is
displeasing to Him. For tell me, what is there in death which is
terrible? Is it because it transports thee more quickly to the peaceful
haven, and to that life which is free from tumult? Although man should
not put thee to death, will not the very law of nature, at length
stealing upon thee, separate the body from the soul; and if this event
which we fear does not happen now, it will happen shortly.

5. I speak thus, not anticipating any dread or melancholy event: [1233]
God forbid! But because I am ashamed for those who are afraid of death.
Tell me, whilst expecting such good things as "eye hath not seen, nor
ear heard, nor have entered the heart of man," [1234] dost thou demur
about this enjoyment, and art negligent and slothful; and not only
slothful, but fearful and trembling? And is it not shameful that thou
art distressed on account of death, whereas Paul groaned on account of
the present life, and writing to the Romans said, "The creation
groaneth together, and ourselves also which have the first fruits of
the Spirit do groan." [1235] And he spoke thus, not as condemning the
things present, but longing for the things to come. "I have tasted,"
saith he, "of the grace, and I do not willingly put up with the delay.
[1236] I have the first fruits of the Spirit, and I press on towards
the whole. I have ascended to the third heaven; I have seen that glory
which is unutterable; I have beheld the shining palaces; I have learnt
what joys I am deprived of, while I linger here, and therefore do I
groan." For suppose any one had conducted thee into princely halls, and
shewn thee the gold everywhere glittering on the walls, and all the
rest of the glorious show; if from thence he had led thee back
afterward to a poor man's hut, and promised that in a short time he
would bring thee back to those palaces, and would there give thee a
perpetual mansion; tell me, wouldest thou not indeed languish with
desire, and feel impatient, even at these few days? Thus think then of
heaven, and of earth, and groan with Paul, not because of death, but
because of the present life!

6. But grant me, saith one, to be like Paul, and I shall never be
afraid of death. Why, what is it that forbids thee, O man, to become
like Paul? Was he not a poor man? Was he not a tent maker? Was he not a
man of humble position? For if he had been rich and high born, the
poor, when called upon to imitate his zeal, would have had their
poverty to plead; but now thou canst say nothing of this sort. For this
man was one who exercised a manual art, and supported himself too by
his daily labours. And thou, indeed, from the first hast inherited true
religion from thy fathers; and from thy earliest age hast been
nourished in the study of the sacred writings; but he was "a
blasphemer, and a persecutor, and injurious," [1237] and ravaged the
Church! Nevertheless, he so changed all at once, as to surpass all in
the vehemence of his zeal, and he cries out, saying, "Be ye imitators
of me, even as I also am of Christ." [1238] He imitated the Lord; and
wilt not thou who hast been educated in piety from the first, imitate a
fellow-servant; one who by conversion was brought to the faith at a
later period of life? Knowest thou not, that they who are in sins are
dead whilst they live; and that they who live [1239] in righteousness,
although they be dead, yet they live? [1240] And this is not my word.
It is the declaration of Christ speaking to Martha, "He that believeth
in me though he were dead yet shall he live." [1241] Is our doctrine,
indeed, a fable? If thou art a Christian, believe in Christ; if thou
believest in Christ, shew me thy faith by thy works. [1242] But how
mayest thou shew this? By thy contempt of death: for in this we differ
from the unbelievers. They may well fear death; since they have no hope
of a resurrection. But thou, who art travelling toward better things,
and hast the opportunity of meditating on the hope of the future; what
excuse hast thou, if whilst assured of a resurrection, thou are yet at
the same time as fearful of death, as those who believe not the
resurrection?

7. But I have no fear of death, says one, nor of the act of dying, but
of a miserable death, of being beheaded. Did John then, I ask, die
miserably? for he was beheaded. Or did Stephen die miserably? for he
was stoned; and all the martyrs have thus died wretchedly, according to
this objection: since some have ended their lives by fire; and others
by the sword; and some cast into the ocean; others down a precipice;
and others into the jaws of wild beasts, have so come by their death.
To die basely, O man, is not to come to one's end by a violent death,
but to die in sin! Hear, at least, the prophet moralising on this very
matter, and saying, "The death of sinners is evil." [1243] He does not
say that a violent death is evil; but what then? "The death of sinners
is evil." [1244] And justly so; for after the departure from this life,
there is an intolerable punishment; undying vengeance, the envenomed
worm; the fire unquenchable, the outer darkness, the chains
indissoluble; the gnashing of teeth, the tribulation, and the anguish,
and the eternal justice. [1245]

8. Since therefore such evils await sinners, what advantage can it be
to them, though they should end their days at home, and in their bed?
Even so, on the other hand, it can do no harm to the righteous to lay
down the present life through sword, or steel, or fire, when they are
to depart to the good things that are immortal. Truly "the death of
sinners is evil." Such a death was that of the rich man, who despised
Lazarus. He, when he had terminated his life by a natural end, at home
and on his bed, and with his relatives about him, experienced after his
departure to the other world a fiery torment; nor was he able to obtain
there even a little comfort, out of all the pleasure he had enjoyed in
the present life! But not so was it with Lazarus; for when lying upon
the pavement, while the dogs came and licked his sores, he had suffered
a violent death (for what could be more painful than hunger?), but on
his departing hence he enjoyed eternal blessings, luxuriating in the
bosom of Abraham! In what respect, then, did it injure him that he died
a violent death? or what did it profit the rich man, that he died not
with violence?

9. But, says some one, "We have no fear of dying by violence, but of
dying unjustly; and of being punished in a similar way with the
guilty,--we who have had nothing to do with the crimes of which we are
suspected." What sayest thou, tell me? Art thou afraid of dying
unjustly, and wouldest thou wish to die justly. But who is there so
wretched and miserable, that when he had the alternative of dying
unjustly, would rather depart by an act of justice? For if it be
necessary to fear death, it is necessary to fear it when it comes upon
us justly; since he indeed who dies unjustly, is by this very means
made a partaker with all the saints. For many of those who were
approved and distinguished by God, have been subjected to an unjust
end; and first of all Abel. For it was not that he had sinned against
his brother, or done Cain any harm; but inasmuch as he had honoured
God, therefore was he slaughtered. But God permitted it. Was it, think
you, because He loved him, or because He hated him? Most clearly,
because He loved him, and wished to make his crown the brighter, by
that most unjust murder. Seest thou then, that it becomes us not to be
afraid of dying by violence; nor yet of dying unjustly; but of dying in
a state of sin? Abel died unjustly. Cain lived, groaning and trembling!
Which then, I would ask, was the more blessed of the two; he who went
to rest in righteousness, or he who lived in sin; he who died unjustly,
or he who was justly punished? Would you have me declare unto your
Charity, whence it is that we are afraid of death? The love of the
kingdom hath not penetrated us, nor the desire of things to come
inflamed us: otherwise we should despise all present things, even as
the blessed Paul did. Add to this, on the other hand, that we do not
stand in awe of hell; therefore death is terrible. We are not sensible
of the unsufferable nature of the punishment there; therefore, instead
of sin, we fear death; since if the fear of the one held possession of
our souls, the fear of the other would not be able to enter.

10. And this I will endeavour to make manifest, not from anything of a
remote nature, but from what is at our own doors; and from the events
which have happened among us in these days. For when the Emperor's
letter came, ordering that tribute to be imposed which was thought to
be so intolerable, all were in a tumult; all quarrelled with it;
thought it a sore grievance, resented it; and when they met one another
said, "Our life is not worth living, the city is undone;--no one will
be able to stand under this heavy burden;" and they were distressed as
if placed in the extremest danger. After this, when the rebellion was
actually perpetrated, and certain vile, yea, thoroughly vile persons,
trampling under foot the laws, threw down the statues, and involved all
in the utmost peril; and now that we are in fear for our very lives,
through the indignation of the Emperor, this loss of money no longer
stings us. But instead of such complaints, I hear from all a language
of a different kind. "Let the Emperor take our substance, we will
gladly be deprived of our fields and possessions, if any one will but
ensure us safety for the bare body." As therefore, before the fear of
death pressed upon us, the loss of our wealth tormented us; and after
these lawless outrages had been perpetrated, the fear of death
succeeding, expelled the grief for that loss; so if the fear of hell
had held possession of our souls, the fear of death would not have
possessed them. But even as it is with the body, when two kinds of pain
seize upon us, the more powerful usually overshadows the weaker one, so
also would it now happen; if the dread of future punishment remained in
the soul, that would overshadow all human fear. So that if any one
endeavours always to have the remembrance of hell, he will deride every
kind of death; and this will not only deliver him from the present
distress, but will even rescue him from the flame to come. For he who
is always afraid of hell, will never fall into the fire of hell; being
made sober by this continual fear!

11. Permit me, that I now say to you at a fitting time, "Brethren, be
not children in understanding; howbeit in malice be ye children."
[1246] For this is a childish terror of ours, if we fear death, but are
not fearful of sin. Little children too are afraid of masks, but fear
not the fire. On the contrary, if they are carried by accident near a
lighted candle, they stretch out the hand without any concern towards
the candle and the flame; yet a mask which is so utterly contemptible
terrifies them; whereas they have no dread of fire, which is really a
thing to be afraid of. Just so we too have a fear of death, which is a
mask that might well be despised; but have no fear of sin, which is
truly dreadful; and, even as fire, devours the conscience! And this is
wont to happen not on account of the nature of the things, but by
reason of our own folly; so that if we were once to consider what death
is, we should at no time be afraid of it. What then, I pray you, is
death? Just what it is to put off a garment. For the body is about the
soul as a garment; and after laying this aside for a short time by
means of death, we shall resume it again with the more splendour. What
is death at most? It is a journey for a season; a sleep longer than
usual! So that if thou fearest death, thou shouldest also fear sleep!
If for those who are dying thou art pained, grieve for those too who
are eating and drinking, for as this is natural, so is that! Let not
natural things sadden thee; rather let things which arise from an evil
choice make thee sorrowful. Sorrow not for the dying man; but sorrow
for him who is living in sin!

12. Would you have me mention another reason on account of which we
fear death? We do not live with strictness, nor keep a clear
conscience; for if this were the case nothing would alarm us, neither
death, nor famine, nor the loss of wealth, nor anything else of this
kind. For he who lives virtuously, cannot be injured by any of these
things, or be deprived of his inward pleasure. For being supported by
favourable hopes, nothing will be able to throw him into dejection.
What is there that any one can possibly effect, by which he can cause
the noble-minded man to become sorrowful? Take away his riches? He has
yet wealth that is in the heavens! Cast him out of his country? He will
take his journey to [1247] that city which is above! Load him with
fetters? He has still his conscience free, and is insensible to the
external chain! Put his body to death? Yet he shall rise again! And as
he who fights with a shadow, and beaten the air, will be unable to hit
any one; so he who is at war with the just man, is but striking at a
shadow, and wasting his own strength, without being able to inflict any
injury upon him. Grant me then to be sure of the kingdom of heaven;
and, if thou wishest, slay me this day. I shall be thankful to thee for
the slaughter; forasmuch as thou sendest me quickly to the possession
of those good things! "This, however," says some one, "is what we
especially lament, that hindered as we are by the multitude of our
sins, we shall not attain to that kingdom." Such being the case then,
leave off lamenting death, and lament thy sins, in order that thou
mayest be freed from them! Grief, indeed, hath had its existence, not
that we should sorrow for the loss of wealth, nor for death, nor for
anything else of that kind, but that we may employ it for the taking
away of our sins. [1248] And I will make the truth of this evident by
an example. Healing medicines [1249] have been made for those diseases
only which they are able to remove; not for those which are in no
respect assisted by them. For instance (for I wish to make the matter
still plainer), the medicine which is able to benefit a malady of the
eyes only, and no other disease, one might justly say was made only for
the sake of the eyes; not for the stomach, nor for the hands, nor any
other member. Let us then transfer this argument to the subject of
grief; and we shall find, that in none of those things which happen to
us, is it of any advantage, except to correct sin; whence it is
apparent that it hath had its existence only for the destruction of
this. Let us now take a survey of each of those evils which befall us,
and let us apply despondency as a remedy, and see what sort of
advantage [1250] results from it.

13. Some one is mulcted in property: he becomes sad, but this does not
make good his loss. Some one hath lost a son: he grieves, but he cannot
raise the dead, nor benefit the departed. Some one hath been scourged,
beaten, and insulted; he becomes sorrowful. This does not recall the
insult. Some one falls into sickness, and a most grievous disease; he
is dejected. This does not remove his disease, but only makes it the
more grievous. Do you see that in none of these cases does sadness
answer any useful purpose? Suppose that any one hath sinned, and is
sad. He blots out the sin; he gets free from the transgression. How is
this shewn? By the declaration of the Lord; for, speaking of a certain
one who had sinned, He said, "Because of his iniquity I made him sad
for a while; and I saw that he was grieved, and he went on heavily; and
I healed his ways." [1251] Therefore also Paul saith, "Godly sorrow
worketh repentance unto salvation not to be repented of." [1252] Since
then what I have said clearly shews, that neither the loss of riches,
nor insult, nor abuse, nor stripes, nor sickness, nor death, nor any
other thing of that kind can possibly be relieved by the interference
of grief, but sin only can it blot out and do away, it is evident that
this is the only reason why it hath its existence. Let us therefore no
more grieve for the loss of wealth, but let us grieve only when we
commit sin. For great in this case is the gain that comes of sorrow.
Art thou amerced? Be not dejected, for thus thou wilt not be at all
benefited. Hast thou sinned? Then be sorry: for it is profitable; and
consider the skill and wisdom of God. Sin hath brought forth for us
these two things, sorrow and death. For "in the day thou eatest," He
saith, "thou shalt surely die;" and to the woman, "In sorrow thou shalt
bring forth children." [1253] And by both of these things he took away
sin, and provided that the mother should be destroyed by her offspring.
For that death as well as grief takes away sin, is evident, in the
first place, from the case of the martyrs; [1254] and it is plain too
from what Paul saith to those who had sinned, speaking on this wise,
"For this cause many are weak and sickly among you, and many sleep."
[1255] Inasmuch, he observes, as ye have sinned, ye die, so that ye are
freed from sin by death. Therefore he goes on to say, "For if we would
judge ourselves, we should not be judged. But when we are judged, we
are chastened of the Lord, that we should not be condemned with the
world." [1256] And even as the worm is brought forth from the wood, and
devours the wood; and a moth consumes the wool, from whence it
originates; so grief and death were born of sin, and devour sin.

14. Let us not then fear death, but let us only fear sin, and grieve on
account of this. And these things I speak, not anticipating any thing
fearful, God forbid! but wishing you when alarmed to be always thus
affected, and to fulfil the law of Christ in very deed. For "he," saith
Christ, "that taketh not his cross, and followeth after Me, is not
worthy of Me." [1257] This He said, not that we should bear the wood
upon our shoulders, but that we should always have death before our
eyes. Even so as Paul, that is, died daily, and laughed at death, and
despised the present life. For indeed thou art a soldier, and standest
continually at arms; but a soldier who is afraid of death, will never
perform a noble action. Thus then neither will a Christian man, if
fearful of dangers, perform anything great or admirable; nay, besides
this, he will be apt to be easily vanquished. But not so is it with the
man who is bold and lofty minded. He remains impregnable and
unconquerable. As then the Three Children, when they feared not the
fire, escaped from the fire, so also we, if we fear not death, shall
entirely escape from death. They feared not the fire (for it is no
crime to be burnt), but they feared sin, for it is a crime to commit
impiety. Let us also imitate these and all such, and let us not be
afraid of dangers, and then we shall pass safely through them.

15. As for me, "I am not a prophet nor the son of a prophet," [1258]
yet I understand clearly thus much of the future, and I proclaim, both
loudly and distinctly, that if we become changed, and bestow some care
upon our souls, and desist from iniquity, nothing will be unpleasant or
painful. And this I plainly know from the love of God toward man, as
well as from those things which He hath done for men, and cities, and
nations, and whole populations. For He threatened the city of Nineveh,
and said, "There are yet three days, [1259] and Nineveh shall be
overthrown." [1260] What then, I ask, Was Nineveh overthrown? Was the
city destroyed? Nay, quite the contrary; it both arose, and became
still more distinguished; and long as is the time which has elapsed, it
has not effaced its glory, but we all still celebrate and admire it
even to this day. [1261] For from that time it hath been a sort of
excellent haven for all who have sinned, not suffering them to sink
into desperation, but calling all to repentance; and by what it did,
and by what it obtained of God's favour, persuading men never to
despair of their salvation, but exhibiting the best life they can,
[1262] and setting before them a [1263] good hope, to be confident of
the issue as destined in any wise to be favourable. For who would not
be stirred up on hearing of such an example, even if he were the
laziest of mortals?

16. For God even preferred that His own prediction should fall to the
ground, so that the city should not fall. Or rather, the prophecy did
not even so fall to the ground. For if indeed while the men continued
in the same wickedness, the sentence had not taken effect, some one
perhaps might have brought a charge against what was uttered. But if
when they had changed, and desisted from their iniquity, God also
desisted from His wrath, who shall be able any longer to find fault
with the prophecy, or to convict the things spoken of falsehood. The
same law indeed which God had laid down from the beginning, publishing
it to all men by the prophet, was on that occasion strictly observed.
What then is this law? "I shall speak a sentence," saith He,
"concerning a nation or a kingdom, to pluck up, and to pull down, and
to destroy it; and it shall be, that if they repent of their evil, I
will also repent of the wrath which I said I would do unto them."
[1264] Guarding then this law, he saved those who were converted and
released from His wrath those who desisted from their wickedness. He
knew the virtue of the barbarians; therefore He hastened the prophet
thither. Thus was the city agitated at the time, when it heard the
prophet's voice, but instead of being injured it was benefited by fear.
For that fear was the cause of its safety. The threatening effected the
deliverance from the peril. The sentence of overthrow put a stop to the
overthrow. O strange and astonishing event! the sentence threatening
death, brought forth life! The sentence after it was published became
cancelled; the very opposite to that which takes place among temporal
judges! for in their case the proclamation of the sentence causes it to
become valid, is fully to ratify it; but on the contrary, with God, the
publication of the sentence, caused it to be cancelled. For if it had
not been published, the offenders would not have heard; and if they had
not heard, they would not have repented, and if they had not repented,
[1265] they would not have warded off the punishment, nor would they
have obtained that astonishing deliverance. For how is it less than
astonishing, when the judge declares sentence, and the condemned
discharge the sentence by their repentance! They, indeed, did not flee
from the city as we are now doing, but remaining in it they caused it
to stand. It was a snare, and they made it a fortification! It was a
gulph, and a precipice, and they turned it into a tower of safety! They
had heard that the buildings would fall, and yet they fled not from the
buildings, but they fled from their sins. They did not depart each from
his house as we do now, but each departed from his evil way; for, said
they, "why should we think the walls have brought forth the wrath? we
are the causes of the wound; we then should provide the medicine."
Therefore they trusted for safety, not to a change of habitations,
[1266] but of habits. [1267]

17. Thus did the barbarians! and are we not ashamed, and ought we not
to hide our faces, whilst instead of changing our habits, as they did,
we change only our habitations; privily removing our goods, and doing
the deeds of men that are drunken? Our Master is angry with us; and we,
neglecting to appease His wrath, carry about our household stuff from
place to place, and run hither and thither, seeking where we may
deposit our substance; while we ought rather to seek where we may
deposit our soul in safety; or rather, it behoveth us not to seek, but
to entrust its safety to virtue and uprightness of life. For when we
were angry and displeased with a servant, if he, instead of defending
himself against our displeasure, went down to his apartment, and
collecting together his clothes, and binding up together all his
movables, meditated a flight, we could not tamely put up with this
contempt. Let us then desist from this unseasonable endeavour, and let
us each say to God, "Whither shall I go from Thy Spirit, and whither
shall I flee from Thy presence?" [1268] Let us imitate the spiritual
wisdom of the barbarians. They repented even on uncertain grounds! For
the sentence had no such clause, "If ye turn and repent, I will set up
the city;" but simply, "Yet three days, and Nineveh shall be
overthrown." [1269] What then said they? "Who knoweth whether God will
repent of the evil He said He would do unto us?" Who knoweth? They know
not the end of the event, and yet they do not neglect repentance! They
are unacquainted with God's method of shewing mercy, and yet they
change upon the strength of uncertainties! For neither was it in their
power to look at other Ninevites who had repented and been saved; nor
had they read prophets; nor had they heard patriarchs; nor had they
enjoyed counsel, or partaken of admonition; nor had they persuaded
themselves that they should certainly propitiate God by repentance. For
the threatening did not imply this: but they were doubtful, and
hesitating concerning it; and yet they repented with all diligence.
What reason then shall we have to urge, when those, who had no ground
for confidence as to the issue, are seen to have exhibited so great a
change; but thou who hast ground of confidence in the mercy of God, and
who hast frequently received many pledges of His care, and hast heard
prophets, and apostles, and hast been instructed by actual events; hast
yet no emulation to reach the same measure of virtue as these did!
Great assuredly was their virtue! but greater by far was the mercy of
God! and this may be seen from the very greatness of the threat. For
this reason God did not add to the declaration, "But if ye repent. I
will spare:" in order that by setting forth a sentence without
limitation, He might increase the fear and having increased the fear,
He might constrain them more speedily to repentance.

18. The prophet is indeed ashamed, foreseeing what the issue would be,
and conjecturing that what he had prophesied, would remain
unaccomplished; God however is not ashamed, but is desirous of one
thing only, viz. the salvation of men, and corrects His own servant.
For when he had entered the ship, He straightway there raised a
boisterous sea; in order that thou mightest know that where sin is,
there is a tempest; where there is disobedience, there is the swelling
of the waves. [1270] The city was shaken because of the sins of the
Ninevites; and the ship was shaken because of the disobedience of the
prophet. The sailors therefore threw Jonah in the deep, and the ship
was preserved. Let us then drown our sins, and our city will assuredly
be safe! Flight will certainly be no advantage to us; for it did not
profit him; on the contrary, it did him injury. He fled from the land
indeed, but he fled not from the wrath of God; he fled from the land,
but he brought the tempest after him on the sea; and so far was he from
obtaining any benefit by his flight, that he plunged those also who
received him into the extremest peril. And whilst he sat sailing in the
ship, although the sailors, the pilots, and all the necessary apparatus
of the ship were there present, he was placed in the utmost danger.
After, however, having been thrown out into the deep, and having put
away his sin by means of the punishment, he had been conveyed into that
unstable [1271] vessel, I mean, the whale's belly, he enjoyed great
security. This was for the purpose of teaching thee, that as no ship
can be of any use to him who is living in sin, so him who has put away
his sin, the sea cannot drown, nor monsters destroy. Of a truth, the
waves received, but they did not suffocate him. The whale received him,
but did not destroy him; but both the animal and the element gave back
to God unhurt that, with which they were entrusted; and by all these
things the prophet was taught to be humane and merciful; and not to be
more cruel than wild beasts, or thoughtless sailors, or unruly waves.
For even the sailors did not immediately at first give him up, but
after much compulsion; and the sea and the monster guarded him with
great kindness; all these things being under God's direction.

19. Therefore he came back again; he preached; he threatened; he
persuaded; he preserved; he affrighted; he amended; he established; by
one, and that the first preaching! Many days he needed not, nor
continued counsel; but speaking these simple words only, he brought all
to repentance! On this account God did not lead him directly from the
ship into the city; but the sailors committed him to the sea; the sea
to the whale; the whale to God; God to the Ninevites; and by this long
circuit he brought back the fugitive, that he might instruct all, that
it is impossible to fly from the hands of God; that whithersoever any
one may roam, dragging his sin after him, he will have to undergo a
thousand evils; and though no mortal were present, yet on every side
the whole creation will rise up against him with the utmost vehemence!
Let us not then provide for our safety by flight, but by a change of
the moral character. Is it for remaining in the city that God is angry
with thee, that thou shouldest fly? It is because thou hast sinned,
that He is indignant. Lay aside therefore the sin, and where the cause
of thy wound lies, thence remove [1272] the fountain of the evil. For
the physicians too give us directions to cure contraries by contraries.
Is fever, for instance, produced by a full diet? They subject the
disease to the regimen of abstinence. Does any one fall sick from
sadness? They say that mirth is the suitable medicine for it. Thus also
it befits us to act with respect to diseases of the soul. Hath
listlessness excited the wrath? let us shake this off by zeal, and let
us manifest in our conduct a great change. We have the fast, a very
great auxiliary and ally in our warfare; and besides the fast, we have
the impending distress, and the fear of danger. Now then, in season,
let us be at work on the soul; for we shall easily be able to persuade
it to whatever we choose; since he who is alarmed and trembling, and
set free from all luxury, and who lives in terror, is able to practise
moral wisdom without difficulty, and to receive the seeds of virtue
with much alacrity.

20. Let us therefore persuade it to make this first change for the
better, by the avoidance of oaths; for although I spake to you
yesterday, and the day before, [1273] on this same subject; yet neither
to-day, nor to-morrow, nor the day after, will I desist giving my
counsel on this subject. And why do I say to-morrow and the day
following? Until I see that you are amended, I will not abstain from
doing so. If those, indeed, who transgress this law, are not ashamed,
far less should we who bid them not transgress it, feel this frequency
of the admonition to be a matter worthy of shame. For to be continually
reminding men of the same topics is not the fault of the speaker, but
of the hearers, needing as they do perpetual instruction, upon simple
and easily-observed precepts. What indeed is easier than not to swear?
It is only a good work of habit. It is neither labour of the body, nor
expenditure of wealth. Art thou desirous to learn how it is possible to
get the better of this infirmity, how it is possible to be set free
from this evil habit? I will tell thee of a particular method by which
if pursued thou wilt certainly master it. If thou seest either thyself
or any other person, whether it be one of thy servants, or of thy
children, or thy wife, ensnared in this vice; when thou hast
continually reminded them of it, and they are not amended, order them
to retire to rest supperless; [1274] and impose this sentence upon
thyself, as well as upon them, a sentence which will bring with it no
injury, but a gain. For such is the nature of spiritual acts; they
bring profit and a speedy reformation. The tongue when constantly
punished, when straitened by thirst. and pained by hunger, receives a
sufficient admonition, even whilst no one is its monitor; and though we
were the most stupid of mortals, yet when we are thus reminded by the
greatness of the punishment during a whole day, we shall need no other
counsel and exhortation.

21. Ye have applauded what I have spoken. But still shew me your
applause too by deeds. Else what is the advantage of our meeting here?
Suppose a child were to go to school every day, yet if he learnt
nothing the more for it, would the excuse satisfy us that he every day
went there? Should we not esteem it the greatest fault, that going
there daily, he did it to no purpose. Let us consider this with
ourselves, and let us say to ourselves, For so long a time have we met
together at church, having the benefit of a most solemn Communion,
[1275] which has in it much profit; and should we return back again
just as we came, with none of our defects corrected, of what advantage
is our coming here? For most actions are done, not for themselves, but
for the effects which follow through their means; as, for example, the
sower does not sow for the mere sake of sowing, but in order that he
may reap too; since if this were not to follow, the sowing would be a
loss, the seeds rotting without any kind of advantage. The merchant
doth not take a voyage merely for sailing's sake, but that he may
increase his substance by going abroad; since, if this be not attained
beside, extreme mischief will result, and the voyage of merchants were
but for loss. Let us indeed consider this in relation to ourselves. We
also meet together in the church, not for the mere purpose of spending
time here, but in order that we may return having gained a great and
spiritual benefit. Should we then depart empty, and without having
received any advantage, this our diligence becomes our condemnation! In
order that this may not occur, and extreme mischief result, on
departing from this place, let friends practise with one another;
fathers with children; and masters with servants; and train yourselves
to perform the task assigned you; so that when ye come back again, and
hear us giving you counsel on the same subjects, ye may not be put to
shame by an accusing conscience, but may rejoice and be glad, whilst ye
perceive that ye have accomplished the greatest part of the admonition.

22. Let us not moralize on these things here only. For this temporary
admonition does not suffice to extirpate the whole evil; but at home
also, let the husband hear of these things from the wife, and the wife
from the husband. And let there be a kind of rivalry among all in
endeavouring to gain precedence in the fulfilment of this law; and let
him who is in advance, and hath amended his conduct, reproach him who
is still loitering behind; to the end that he may stir him up the more
by these gibes. He who is deficient, and hath not yet amended his
conduct, let him look at him who hath outstripped him, and strive with
emulation to come up with him quickly. If we take advice on these
points, and are anxiously concerned about them, our other affairs will
speedily be well adjusted. Be thou solicitous about God's business, and
he will take care of thine! And do not say to me, "What if any one
should impose upon us the necessity of taking oaths? What if he should
not believe us?" For assuredly, where a law is transgressed, it is
improper to make mention of necessity; forasmuch as there is but one
necessity which cannot be dispensed with, viz. that of not offending
God! This, however, I say further; cut off in the meantime superfluous
oaths, those that are taken uselessly, and without any necessity; those
to your own family, those to your friends, those to your servants; and
should you take away these, you will have no further need of me for the
others. For the very mouth that has been well disciplined to dread and
to avoid the frequent oath, should any one constrain it a thousand
times, would never consent to relapse again into the same habit. On the
contrary, as now, with much labor and vast importunity, by alarming,
threatening, exhorting, and counselling, we have scarcely been able to
bring it over to a different habit, so in that case, although any one
were to impose ever so great necessity, he could not possibly persuade
to a transgression of this law. And as a person would never choose to
take a particular poison, however urgent the necessity might be, so
neither would he to utter an oath!

23. Should this amendment then take place, it will be an encouragement
and inducement to the attainment of the remaining parts of virtue. For
he who has not accomplished anything at all becomes listless, and
quickly falls; but he who is conscious with himself that he has
fulfilled at least one precept, coming by this to have a good hope,
will go on with greater alacrity towards the rest; so that, after he
has reached one, he will presently come to another; and will not halt
until he has attained the crown of all. For if with regard to wealth,
the more any one obtains of it, the more he desires, much rather may
this be seen with reference to spiritual attainments. Therefore I
hasten, and am urgent that this work may take its commencement, and
that the foundation of virtue may be laid in your souls. We pray and
beseech, that ye will remember these words, not only at the present
time, but also at home, and in the market, and wheresoever ye pass your
time. Oh! that it were possible for me familiarly to converse with you!
[1276] then this long harangue of mine would have been unnecessary. But
now since this may not be, instead of me, remember my words: and while
you are sitting at table, suppose me to enter, and to be standing
beside you, and dinning into you the things I now say to you in this
place. And wheresoever there may be any discourse concerning me among
you, above all things remember this precept, and render me this
recompense for my love toward you. If I see that you have fulfilled it,
I have received my full return, and have obtained a sufficient
recompense for my labours. In order then that ye may both render us the
more active, and that yourselves too may be in the enjoyment of a good
hope; and may provide for the accomplishment of the remaining precepts
with greater facility; treasure up this precept in your souls with much
care, and ye will then understand the benefit of this admonition. And
since a vestment broidered with gold is a beautiful and conspicuous
object, but seems much more so to us when it is worn upon our own
person; thus also the precepts of God are beautiful when being praised,
but appear far more lovely when they are rightly practised. For now
indeed ye commend what is spoken during a brief moment of time, but if
ye reduce it to practice, you will alike commend both yourselves and us
all day long, and all your lives long. And this is not the grand point,
that we shall praise one another; but that God will accept us; and not
only accept us, but will also reward us with those gifts that are great
and unspeakable! Of which may we all be deemed worthy, through the
grace and lovingkindness of our Lord Jesus Christ, through whom, and
with whom, to the Father together with the Holy Ghost, be glory, now
and always, for ever and ever. Amen.


[1227] Comp. Hom. I. 23; Hom. XXXI. on Rom. xvi. 4.

[1228] ten dexam?nen ta sk?mmata, see Hom. IV., this word can only mean
the prepared place, not the spectators.

[1229] baptizomenon, perhaps rather "drenched," but the mention of the
purple favors "dyed;" the present tense does not admit "baptized,"
though the allusion is well sustained in Ben. tinctum.

[1230] Or buffetted with him, cheiras ?nteren.

[1231] eth?lesa, desired is eboulomen. See Plat. Gorg. where Socrates
argues that a tyrant has no great power, since, though he can do all he
chooses, ... dokei auto, he cannot attain what he wishes, ... bouletai.

[1232] euexian. See Hom. I. 16.

[1233] i.e., as connected with the present events.

[1234] 1 Cor. ii. 9; Isa. lxiv. 4.

[1235] Rom. viii. 22, 23.

[1236] ou st?go. Cf. 1 Thess. iii. 1.

[1237] 1 Tim. i. 13.

[1238] 1 Cor. xi. 6.

[1239] zontes, but Ben. Mar. ontes, who are.

[1240] 1 Tim. v. 6.

[1241] John xi. 5.

[1242] Jas. ii. 18.

[1243] In this rendering of the Septuagint there is a coincidence with
that of the Targum, and the Vulgate, Æthiopic, and Arabic versions. But
the Syriac is conformable with the Hebrew. The discrepancy may be
accounted for by a slight difference in the reading of the vowel
points.

[1244] Ps. xxxiv. 21. This passage is quoted by Bishop Latimer at the
close of a sermon upon the epistle for the twenty-third Sunday after
Trinity, preached A.D. 1552. His words are, Mors peccatorum pessima.
"Death to sinners is the worst thing that can happen unto them." "What
meaneth he by that? he signifieth unto us, that the wicked be not
enough punished here, therefore it shall be worse with them after their
death. So that it shall be a change: they that have their pleasure
here, and live according to their desires, they shall come to
afflictions in the other world."

[1245] See Hom. III. on Rom. i. 18.

[1246] 1 Cor. xiv. 20.

[1247] stelei eis, al. telei eis, is free of.

[1248] ?martem?ton, see Hom. IV. 4.

[1249] Thus in Plat. Gorg. 78. Socrates argues that it is best to be
punished when one does wrong, comparing punishment to medicine.

[1250] M. what is the advantage that.

[1251] Isa. lvii. 17. The English version seems rather to give the
sense of the Hebrew, and is less pointedly apposite, though it too
implies that trouble is given for our good, and, as the context also
implies, sorrow too.

[1252] 2 Cor. vii. 10.

[1253] Gen. ii. 17.

[1254] Martyrdom was held to be a kind of second baptism, or instead of
baptism to those on whom it came before they could be baptized. St.
Cyr. Cat. iii. (7); St. Cypr. Ex. to Mart.; Ep. 73, ad Jud., Ed. Ben.
p. 136. Tertullian says, "This is a baptism which will either supply
the place of water-baptism to one that has not received it, or will
restore it to one that has lost (or defaced) it. De Bapt. c. xvi.,
quoted by Wall on Inf. Bapt. c. vi., t. ii., p. 190.

[1255] So St. Aug. Serm. de Script. cxlviii. (al. 10, de Div.) on Acts
v. 4, Origen, xv. 15, on Matt. xix. 21, Ed. Ben. iii. 673. C. thinks
Ananias to have had this benefit, but he supposes his death not to have
been an immediate judgment, but the effect of his feeling at the
moment. OEcumenius speaks of 1 Cor. xi. 31, as not merely threatening
death, but future punishment. Photius, Cat. Cramer, p. 223, speaks as
St. Chrysostom.

[1256] 1 Cor. xi. 31, 32.

[1257] Matt. x. 38.

[1258] Amos vii. 14.

[1259] treis hem?rai. Thus it has always been read in the Septuagint,
even from the first ages of the Church (note in Ed. Par. 1834). But
this reading, it should be remarked, is not supported by the Targum, or
the Vulgate, or Syriac, which all read forty days, as in the Hebrew
copies. (St. Jerome on the passage corrects the error, and Theodoret
says that the Syriac, and Hebrew, and the translations of Aquila,
Symmachus, and Theodotion, read forty. Origen, Hom. XVI. on Num. xxiii.
19, Ed. Ben. ii. p. 330, d. corrects the LXX. from the Hebrew.)

[1260] Jonah iii.

[1261] Nineveh was entirely ruined in the reign of the Emperor Hadrian,
and though it was afterwards rebuilt by the Persians, and not finally
destroyed till about the seventh century, it seems probable that St.
Chrysostom alludes here rather to its moral than to its actual glory at
that time.

[1262] bion ?riston, "best life." The article is not used, and the
words added seem nearly to express what is intended to be understood.

[1263] Gr. The good hope, i.e., the hope of the better alternative.

[1264] Jer. xviii. 7, 8.

[1265] The clause, "and if they had not repented," inserted from
Savile. Both the general sense, and the parallel with Rom. x. 14, seem
to require it.

[1266] topon.

[1267] tropon.

[1268] Ps. cxxxix. 7.

[1269] Jonah iii. 9.

[1270] kludonion.

[1271] ?term?tiston, this word means "vast," "immeasurable," and does
not suit the sense: ?nerm?tiston is undoubtedly the right reading,
unless indeed St. Chrysostom used one for the other, as Suidas.
Hesychius gives it "without ballast," and so Aristotle >rmatizein, but
Il. i. 486, oermata are props used on shore.

[1272] ?n?steilon, divert as a stream. The metaphor is explained by the
sequel, the "wound" meaning an incision made for surgical purposes.

[1273] This passage will serve to shew, that during the season of Lent
it was the practice to have sermons daily at Antioch. Bingham has given
a variety of quotations to the same effect. B. xiv. c. iv., sec. 7,
vol. iv. p. 536, New Ed.

[1274] The supper, it should be remembered, was the chief meal of the
day among the Greeks and Romans. And with those who observed the fast
strictly the only meal: see Hom. VI. [6], and Hom. IV. 12.

[1275] sun?xeos phrikodest?tes. The word sunaxis is of frequent
occurrence in St. Chrysostom, but is of somewhat ambiguous
signification, and means commonly the service of the Church; but here
and in some other passages, it seems to mean the Communion service. See
a passage in Homily IX. on Penitence, where the same expression
receives a most striking commentary.

[1276] St. Chrysostom perhaps here refers to the interruption of his
private pastoral duties, which were occasioned by the existing
calamity. Possibly also to the numbers of his congregation. See the end
of the next Homily. In Hom. LXXXV. on St. Matt. near the end, he
estimates his congregation at 100,000. Ed. Ben. p. 810.


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. [1277]
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. [1278] 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 [1279] 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," [1280]
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." [1281] For what
the tie-beams [1282] 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, [1283] 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." [1284] He indeed Himself hath said, "I will never
leave thee, nor forsake thee." [1285] 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, [1286] 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 [1287] 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, [1288] which almost all,
even unbelievers, respect; but to which this our divinely-favoured
Emperor has shewn such reverence and honour, as to surpass all the
Emperors who have reigned with a regard for religion before him. As a
proof of this, by sending a letter on these days in honour of the
feast, he liberated nearly all those who were lodged in prison; and
this letter our Priest when he arrives will read to him; and remind him
of his own laws, and will say to him, "Do thou exhort thyself, and
remember thine own deeds! Thou hast an example for thy philanthropy at
home! Thou didst choose to forbear from executing a justifiable
slaughter, and wilt thou endure to perpetrate one that is unjust.
Reverencing the feast, thou didst discharge those who had been
convicted and condemned; and wilt thou, I ask, condemn the innocent,
and those who have not committed any violence, and this when the sacred
season is present? That be far from thee, O Emperor! Thou, speaking by
this Epistle to all the cities, didst say, Would it were possible for
me to raise even the dead.' This philanthropy and these words we now
stand in need of. To conquer enemies, doth not render kings so
illustrious, as to conquer wrath and anger; for in the former case, the
success is due to arms and soldiers; but here the trophy is simply
thine own, and thou hast no one to divide with thee the glory of thy
moral wisdom. Thou hast overcome barbarian war, overcome also Imperial
wrath! Let all unbelievers learn that the fear of Christ is able to
bridle every kind of authority. Glorify thy Lord by forgiving the
trespasses of thy fellow-servants; that He also may glorify thee the
more; that at the Day of Judgment, He may bend on thee an Eye merciful
and serene, being mindful of this thy lovingkindness!" This, and much
more, he will say, and will assuredly rescue us from the Emperor's
wrath. And not only will this fast be of the greatest assistance to us
in influencing the Emperor in our favour, but also towards enduring
what befalls us with fortitude; for we reap no small consolation from
this season. For our very meeting together daily as we do, and having
the benefit of hearing the divine Scriptures; and beholding each other;
and weeping with each other; and praying, and receiving Benedictions,
[1289] 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, [1290] 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 [1291] like Paul, and
bringing it into subjection; not "making provision for the lusts of the
flesh;" [1292] 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 [1293] 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? [1294] 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." [1295] 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, [1296] 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: [1297] 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 [1298] 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.'" [1299] 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." [1300] "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, [1301] 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 [1302] thy good things," he goes on
to say, "and Lazarus evil things, and for this reason he is comforted."
[1303] 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;" [1304] 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. [1305] 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,"
[1306] 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 [1307] the fire; but if he has gold and silver,
he [1308] 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, [1309] 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." [1310] Didst not thou say, a little before "Who is that God
that shall deliver you out of my hands?" [1311] 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 [1312] 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." [1313] 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. [1314] 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!" [1315]

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?" [1316] But punishments lead us back to God. As one saith, "Give
peace; for Thou hast recompensed us for all things." [1317] 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, [1318] with no small relief; and go hence, having
discharged here the penalty of the greater part of their sins by the
ills they have suffered.

15. But enough of consolation. It is time for us now, at last, to
proceed to the exhortation on the subject of avoiding oaths, and to
remove that seeming palliation on behalf of those who swear, which is
but futile, [1319] 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. [1320] For they who gave not Christ
food, or drink, were many; but they rendered no aid to each other.
[1321] Similar also was the case of the five virgins, who found no
pardon from companionship, [1322] but being condemned by a comparison
with those who had acted wisely, both these and the former were alike
punished.

16. Dismissing then this argument of frigid self-deception, let us not
look at the case of those who fall, but at those who fashion their
conduct rightly; and let us endeavour to carry along with us a memento
of the present fast when it is over. And as it often happens when we
have purchased a vestment, or a slave, or a precious vase, we recall
again the time when we did so, and say to each other, "That slave I
purchased at such a festival; that garment I bought at such a time;"
so, in like manner, if we now reduce to practice this law, we shall
say, I reformed the practice of swearing during that Lent; for till
then I was a swearer; but from barely hearing an admonition, I have
abstained from the sin.

But "the custom," it may be objected, "is a hard thing to be reformed."
I know it is; and therefore am urgent to throw you into another custom,
which is good and profitable. For when you say, it is difficult for me
to abstain from what is habitual; for that very reason, I say, you
should make haste to abstain, knowing for certain, that if you once
[1323] 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 [1324] 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;
[1325] 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; [1326] 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 [1327] 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 [1328] only
of the divine laws continually, at the table, in the forum, and in your
other meetings. Would we give our attention to these things, we should
say nothing of a dangerous or injurious nature, nor should we sin
unwittingly. Giving our leisure to discourse respecting these things,
we should be able to withdraw our soul even from this despondency that
hangs over us, instead of looking with so much anxiety as we do, whilst
we say one to another, "Hath the Emperor heard what hath happened? Is
he incensed? What sentence hath he pronounced? [1329] 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. [1330] And if I
find any one still swearing, I shall make him manifest to all who are
amended, that by reproving, rebuking, and correcting, we may quickly
deliver him from this evil habit. For better it is that he should amend
through being reproached here, than that he should be put to shame, and
punished, in the presence of the whole assembled universe, on that Day,
when our sins shall be revealed to the eyes of all men! But God forbid
that any in this fair assembly should appear there suffering such
things! but by the prayers of the holy fathers, [1331] 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.


[1277] S. Ign. ad Pol. c. 2.

[1278] i.e., from the Church.

[1279] rhope.

[1280] 1 Tim. i. 9.

[1281] Rom. xiii. 1.

[1282] en tais oikiais ton xulon hai himantoseis, literally,
"strappings of beams;" or "bondings of the timbers."

[1283] litai.

[1284] 1 Cor. x. 13.

[1285] Heb. xiii. 5; Josh. i. 5.

[1286] to stratopedon. The common Lexicons quote only Can. 7, of
Sardica for the use of this word, to signify the court of an Emperor.
Due Cange, Gloss. Med. Gr., shews it to be common, quoting St. Basil,
Ep. 127, al. 59, &c.; St. Athanasius, Apol. ad Constantium, c. 4, St.
Macar. Hom. XV. p. 213 (1st ed.) sec. 30, and other passages. The term
is accounted for by the acknowledged dependence of the Emperors on the
army, and their constantly having a strong guard about them. Compare
our expression, "head-quarters" to denote the seat of government.
Theodosius was now at Constantinople.

[1287] ?n?stesen.

[1288] Tillemont, Theodos. art. vi., mentions a law of his against
holding criminal processes in Lent, and one deferring all executions
thirty days. The massacre of Thessalonica, for which St. Ambrose caused
him to do penance, occurred after the date of these Homilies, and that
event forms a striking comment on Hom. III. 6. St. Ambrose then
required him to renew the last-mentioned law.

[1289] eulogias. This word, rendered benedictionem by the Latin
translator, meant according to Bingham the very same as the Eucharist
in the more ancient writers, and is always so applied by Cyril of
Alexandria, and Chrysostom. In after times, he further observes, that
this term was applied to portions of bread blessed, but distinct from
the Eucharist (being the residue of that brought for consecration),
which was given to those who were not prepared to communicate, b. xv.,
c. iv., sec. 3, vol. v., p. 155, new Ed. The term was evidently derived
from the Apostolic phraseology, to poterion tes eulogias, 1 Cor. x. 16.
It is used in the plural, for portions of the consecrated bread, both
at communion, and when reserved to be sent to the sick, or to other
churches.

[1290] M. (and Ben. and Bas. Tr. apparently) read ouk ?latton ton
prot?ron ?lethest?ran; "not less the true one than those aforesaid."
This use of the comparative, however, seems unusual.

[1291] hupopi?zon, the same word as used by St. Paul, 1 Cor. ix. 27,
which alludes to the bruising of the face, or the parts under the eye,
in the Greek games of boxing. Some read hupopi?zon, "pressing down," as
indeed do some copies of the text and commentators, and among them St.
Chrysostom ad loc., but this has less authority in its favor.

[1292] Rom. xii. 14; Matt. vii. 14.

[1293] This word may perhaps belong to the whole series of penances.
St. Chrysostom is not recommending such austerities at all, but urging
them to imitate in some measure a life which they already honored and
esteemed holy. See on Rom. xiv. 23, Hom. XXVI. fin., where he accuses
them of leaving religion to monks and hermits. Also on Rom. viii. 11,
Hom. XIII. Mor. Tr. p. 229.

[1294] Numb. xi. 5, xiv. 4, &c.

[1295] Eccles. i. 9.

[1296] 1 Cor. xv. 31.

[1297] 1 Pet. xi. 19, 20: "for it" in this text is not in the original,
as is marked by the italics in our version.

[1298] holokleron. He seems to mean a reward as full as if he had
suffered for God. See on Rom. v. 11, Hom. IX.

[1299] Matt. x. 28.

[1300] Job i. 21; 1 Tim. vi. 7.

[1301] paramuthias. See Hom. II. 19; also Hom. IV. (2).

[1302] ?p?labes. See Hom. I. 22.

[1303] Luke xvi. 25.

[1304] Ecclus. iv. 3.

[1305] phronemata.

[1306] Dan. viii. 10. The rivers (or as some read river) of fire. This
expression is taken from Dan. viii. 10, as appears by the coincidence
of oelketai, Hom. V. on Rom. ii. 16, and heilken in LXX. In Hom. de
Perf. Car. near the end, Ben. vi. 298, E., he speaks of the fabled
rivers of the heathen as a shadow of truth. So Greg. Naz. in Jul, inv.
ii., Or. v. 38, Ben. (iv. 46, p. 132, Col.).

[1307] See on 1 Cor. iii. 12, Hom. IX. (1).

[1308] Or it.

[1309] philosophein, which is a favorite word of St. Chrysostom, and
which he seems to use in a variety of passages to express the nobler
emotions of the mind.

[1310] Dan. iii. 26.

[1311] Dan. iii. 15.

[1312] kat?lusan.

[1313] Dan. iii. 28.

[1314] Ecclus. xliv. 17, on Rom. i. 8, Hom. II.

[1315] Dan. iii. 28.

[1316] Isa. lix. 2

[1317] Isaiah xxvi. 12, LXX., the Eng. V. is, "Thou hast wrought all
our works in us." Compare, however, Isa. i. 5, xl. 2, liv. 8; Dan. ix.
12, 16; Lev. xxvi. 34; 2 Chron. xxxvi. 21.

[1318] It was the common opinion of the Greek Fathers, that the fire of
the day of judgment would cause severe suffering to some of those who
would be finally saved, and that this might be mitigated by a severe
repentance, and in some degree by suffering here, and by the prayers of
others. St. Chrys. on Phil. i. 24; Hom. III. Mor. Orig. on Ps. xxxvi.
(al. xxxvii.) v. 8; Ben. ii. 661, D.; St. Cyr. Catech. xv. (9); Greg.
Nyss. Or. de Mort. ed. 1638, t. iii. 634, d. speaks of a cleansing
fire. But in Or. de fun. Pulcheriæ, p. 460, he says, "Such a soul,
having nothing for which to be judged, fears not Hell, dreads not
Judgment. It abides free from fear and astonishment, no evil conscience
causing a fear of Judgment." However, St. Chrys. on 1 Cor. iii. 15,
Hom. IX. explains the being saved as by fire of remaining undestroyed
in eternal torment. This last exposition is attributed to "the Greeks"
by Bellarmine, de Purg. lib. i. c. 5, having been defended by them in
the discussion on Purgatory preliminary to the Council of Florence.
Labbe, t. xiii. p. 26-30. It is also held by Photius, OEcum. ad loc.
Theodoret, on 1 Cor. iii., takes the passage in general to refer to
teachers and their work as such, but explains the words cited of a
fiery trial of the teacher's own life. Euseb. (quoted as Emisen. really
a Gall. Bp. of later date), Bibl. Pat. Col. iii. 549, speaks of rivers
of fire (see p. 126); Hom. III. de Epiph., OEcumenius on 1 Cor. iii.
(doubtfully). Also the Commentary on Isaiah, attributed to St. Basil,
on c. ix. 19; Ben. t. i. p. 554 (cited as his by Photius), speak of a
cleansing by the Judgment fire. Origen, on Ps. xxxvi. (37) 14, Hom.
III. 1, says, "And, as I think, we must all come to that fire. Though
one be Paul or Peter, yet he comes to that fire." So St. Ambr. on verse
15, sec. 26, of Ezekiel and Daniel, and St. Hil. on Ps. cxviii. (119)
20, of the Blessed Virgin herself, so applying Luc. ii. 35. See Cat.
Aur. on St. Matt. iii. 11, 12, Tr. p. 104, note e. St. Greg. Naz. Or.
xxxix. c. 19, speaks of Novatians, as "perhaps to be baptized in the
fire of the other world, in that last Baptism, which is longer and more
painful." There is no minutely defined and universal doctrine on the
subject. See on Fleury, b. 19, c. 31.

[1319] psuchran, somewhat as we say, "cold comfort." See Herod. v. i.
108, and note of Baehr., also Dem. de Fals. Leg. 207.

[1320] Comp. Hom. IX. on 1 Cor. iii. and see Matt. xii. 41.

[1321] Matt. xxv. 35.

[1322] Matt. xxv. 10.

[1323] Implied in the aorist, poieses.

[1324] taricheuesthai, Dem. adv. Aristogit. i. 72, of the effect of
long imprisonment, lit. "to be dried like a mummy."

[1325] That this strictness was not quite universal appears from Hom.
IX. 1. The feeling there referred to may have been partly occasioned by
this passage.

[1326] i.e., of fasting.

[1327] Sav. peristr?phontes. Ben. periph?rontes. Thus St. Francis de
Sales recommends "culling flowers" for the day from morning devotions.

[1328] Deut. vi. 7.

[1329] epsephisato.

[1330] Sav. adds, "and those who have not."

[1331] euchais ton ?gion pat?ron. See on Rom. xvi. 24, Hom. XXXII.,
where the translation perhaps ought to be, "These imitators of Paul.
Only let us yield ourselves worthy of such intercession." This
rendering is confirmed by its agreement with Hom. XLIV. on Gen. xix.
29; Ben. iv. 448, 449. But there is a difficulty in it owing to the
reference to St. Paul's departure. This may be explained as a turn of
rhetoric. The passage on Gen. xix. does not define whether saints on
earth or above are spoken of; but from others it is probable he means
the latter. The close of the Homily on St. Meletius, Ben. ii. 522, A.
speaks of such intercession, and that of Hom. in SS. Bernicen and
Prosd. Ben. ii. 645, D. of invoking it. The Homily quoted above, on the
intercession of Abraham, warns men against trusting to prayers of
saints so as to neglect their own life. An expression like that in the
text occurs in a Homily de Sp. Sancto, attributed to St. Chrys. by
Photius, Ben. iii. 799, C.; Origen on Cant. ii. 5, asserts the
intercession of the saints, proving it from 2 Mac. xv. 14, and on Numb.
xxxii., Hom. XXVI. 6, he asks, who doubts it? Hom. I. 7, on Ezekiel, he
invokes an angel, as holding that angels are present, though in a
rhetorical way. Lib. 2, in Job (fin.) sometimes cited as his, is
spurious, and the Com. on Lament. doubtful, and the manner of
invocation looks as if of later date. St. Cyprian, Ep. 57, ad Cornel.
fin. desires that whoever dies first may pray for the other; and de
Hab. Virg. fin. makes a similar request: and so Theodosia in Euseb. de
Mart. Pal. c. 7. In the fourth century, the invocation of departed
saints, or prayer to God for their prayers, becomes common. So
Eusebius, on Ps. lxxviii. (79) takes verse 11, Preserve Thou the sons
of the slain (Heb. of death), i.e., of the martyrs. At the close of his
Com. on Isaiah, he prays just as St. Chrys. in the text. St. Athanas.
ad Marcellin. 31, t. i. p. 1001, says we should sing the Psalms
exactly, "that the inspired writers may know their own words, and pray
with us, or rather, that the Holy Spirit who spoke in them, hearing the
words He dictated to them, may take our part" (sunantil?betai, Comp.
Rom. viii. 26). A direct address to the Blessed Virgin....."Queen, and
Mother of God, intercede for us!" is quoted as his (Serm. in Annunt. t.
ii. p. 401), but is spurious, as is there stated. St. James, of
Nisibis, Ser. 4, p. 72, seems to speak of an angel presenting our
prayers, which his editor connects with Tertullian's Angelus Orationis,
de Or. xii. and Tob. xii. 12. St. Hilary, on Ps. cxxiv. (125) 2, takes
the hills (as others constantly elsewhere), for the saints and angels.
On Matt. xxv. p. 736, he says, "none shall be helped by another's works
and merits, because every one must buy oil for his own lamp." This
seems to imply the existence of the same tendency which St. Chrysostom
reproves, as quoted above on Gen. xix. The Martyr Justina, early in
this century, is said by St. Greg. Naz. Or. xviii. p. 279 (Ben. Or.
xxiv. 11, p. 443 d.), to have implored the aid of the Virgin Mary. In
the latter part of the century, instances are more frequent. St. Cyril
of Jerusalem, Cat. Myst. v. (6), says, "Then we commemorate also those
who have fallen asleep before us, first, patriachs, prophets, apostles,
martyrs, that at their prayers and intervention God would receive our
petition." St. Basil, Hom. on the Forty Martyrs, c. 8, t. 2, p. 155,
speaks strongly of the value of their intercession, and recommends
asking it. "Here is found a pious woman praying for her children, the
return of her husband, his recovery when sick: let your prayers be made
with the martyrs!" To Julian the Apostate, Ep. 360, al. 205, Ben. iii.
462. "I also receive the holy apostles, prophets, and martyrs, and call
on them to supplication unto God, that through them, that is, through
their mediation, the merciful God may become propitious to me, and a
ransom of my sins may be made and granted." To St. Ambrose, Ep. 197,
al. 55, Ben. iii. 288, he speaks of the relics of a martyr as
protection to those who kept them. St. Ephraim, in Martyres, t. iii.
Gr. Lat. p. 251, has, "Victorious Martyrs, willing sufferers for the
love of your God and Saviour, ye that have boldness of speech toward
the Lord Himself; intreat, holy as ye are, for us that are worthless,
and sinners, and full of listlessness, that the grace of Christ may
come upon us." Some prayers to the Blessed Virgin, calling her the only
hope of sinners, and giving her the titles of our Lord, are ascribed to
him. Such would stand alone in this age, and long after. But one which
has been long known in Latin (ed. Voss, p. 543), has been generally
thought spurious. The last Roman Edition contains more, but even the
mss. from which they are taken seem to ascribe them but doubtfully to
him ("Prayers collected from Holy Scripture, but most of them from St.
Ephraim," &c.), especially as others precede these. He, however, used
invocation freely, though some allowance must be made for his rich
imagination, and his fondness for apostrophe. Thus he apostrophises
Faith, adv. Scrut. Ser. vi. Gr. Lat. iii. 160, 161. "O Faith! I pray
Thee adapt Thy vastness to our littleness! for while we may not see and
measure thee, love can neither rest nor be silent!" "Come hither, O
Faith, Gift of God to the Holy Church, and rest in this bosom!" Several
spurious passages, as from the Christus Patiens attributed to St. Greg.
Naz. l. 2582 (but rejected and objected to by the Ben. editor), are
examined by Mr. Palmer, Letter v. to Dr. Wiseman. The real practice of
St. Greg. Naz. appears in his funeral oration on St. Basil, Or. xx.
fin. p. 373 (Ben. xliii. 82, p. 831). "But do thou, O divine and sacred
head, look on us from above, and either remove by the intercessions the
thorn in the flesh that chastises us, or persuade us to bear it with
fortitude," &c. Or. vi. ad Greg. Nyss. p. 140 (Ben. xi. 5, p. 245), he
says, that martyrs are "Mediators for attaining a divine state"
(th?osis). St. Chrysostom is of the same date. St. Greg. Nyss. on St.
Theodorus, speaks repeatedly of asking his intercession. "To touch his
relics, if any chance give one the opportunity...Then, shedding on them
the tear of piety and affection, as though to the martyr, appearing in
full presence, they present their entreaty for intercession; beseeching
him, as an attendant* upon God, and invoking him as one who obtains
favors at will," t. iii. p. 580, and so in other parts of the oration;
and in p. 586, he begs him, if need be, to call his brother-martyrs to
his aid. And in the close of his life of St. Ephraim, he both invokes
him, "Remember us all, asking remission for our sins;" and speaks of a
person having invoked his help, in circumstances of danger, with
success. St. Ambrose, de Vid. c. 9, says, "The angels are to be
entreated for us, who are given us for our guard; the martyrs are to be
entreated, whose patronage we may in a manner claim by the pledge of
their bodies. They can pray for our sins, who have washed in their own
blood their own sins, if such they had." These are most of the authors
alleged down to the end of the fourth century, but in most of the later
of them other passages of the same kind appear. Thus the practice of
direct invocation seems to have come in by degrees, and that chiefly in
the course of this century. Some passages relating merely to the
intercession of the saints have been passed over, as they would rather
confuse the view of the subject of seeking it. Bellarmine, De Sanctis,
l. i. c. 19, and Coccius, Thesaur. l. v., art. 4, give collections of
passages. See on Fleury, Book 19, c. 31, Tr. p. 202, note k.
*doruphoro. A term which shows that an allusion to an earthly court is
intended.


Homily VII.

Recapitulation of former exhortations. Sin brought death and grief into
the world, and they tend to its cure. Grief serviceable only for the
destruction of sin. Remarks upon the passage, Gen. 1. 1. "In the
beginning God created the heaven and the earth." It is argued that
God's forethought for man in the work of creation affords grounds of
comfort; and that mercy is shewn even in chastisement, as in the
saying, "Adam, where art thou?" Concluding admonition on the avoidance
of oaths.

1. Yesterday, I discoursed unto your Charity in many words, and upon
many subjects; and if out of this variety, it be not possible for you
to retain all, I wish more particularly to recall to memory the
observation, that God hath implanted the affection grief in our natures
for no other reason but because of sin, and He hath made this evident
from actual experience. For whilst we are grieved and distressed
through the loss of wealth; or by reason of sickness, and death, and
the other evils that befall us, we not only reap no consolation from
our sorrow, but we also increase the force of these calamities. But if
we are in pain and sorrow [1332] 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 [1333] 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
[1334] 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, [1335] nor his "brazen
gates broken down," nor his "iron bars smitten in sunder;" [1336] so
nobly encountered their end, [1337] 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
[1338] 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. [1339] 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, [1340]
and darkness was upon the face of the abyss." [1341] Do these words
seem to some of you incapable of affording consolation under distress?
Is it not an historical narrative, and an instruction about the
creation?

Would you then that I show the consolation that is hidden in this
saying? Arouse yourselves then, and attend with earnestness to the
things which are about to be spoken. For when thou hearest that God
made the heaven, the earth, the sea, the air, the waters, the multitude
of stars, the two great lights, the plants, the quadrupeds, the
swimming and the flying animals, and all things without exception which
thou seest, for thee, and for thy safety and honour; dost thou not
straightway take comfort and receive this as the strongest proof of the
love of God, when thou thinkest that He produced such a world as this,
so fair, so vast and wonderful, for such a puny being as thyself! When
therefore thou hearest that, "In the beginning God made the heaven and
the earth," run not hastily over the declaration; but traverse in thy
mind the breadth of the earth; and reflect how He hath spread out
[1342] so sumptuous and exquisite a table for us, and provided us with
such abundant gladness. [1343] 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." [1344] What is the sense
of this, "after our image, and after our likeness?" The image of
government [1345] 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; [1346] 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, [1347] 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.
[1348] 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. [1349] For the promise of good things doth not so strongly
induce the multitude to virtue; as doth the threat of evil things
compel by fear, and arouse them to the care of the soul. So that,
although hell be the opposite of the kingdom of heaven, yet each hath
respect to the same end--the salvation of men; the one alluring to
itself, the other driving them towards its opposite, and by the
operation of fear correcting those who are carelessly disposed.

5. I do not enlarge upon this subject without reason; but because there
are many who often, when famines, and droughts, and wars take place, or
when the wrath of an Emperor overtakes them, or when any other
unexpected events of this kind happen, deceive the simpler class by
saying, that these things are unworthy of the Providence of God.

I am therefore compelled to dwell on this part of my discourse, that we
may not be beguiled by words, but that we may plainly perceive, that
whether He brings upon us a famine, or a war, or any calamity,
whatsoever, He doth it out of His exceeding great care and kindness.
For even those fathers, who especially love their offspring, will
forbid them the table, and inflict stripes, and punish them by
disgrace, and in endless other ways of this kind correct their children
when they are disorderly; yet are they nevertheless fathers, not only
while doing them honour, but when acting thus; yea, they are
preeminently fathers when they act thus. [1350] 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, [1351] 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.
[1352] 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?'" [1353] 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?" [1354] but, "Where is
that man?" [1355]

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?" [1356] 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. [1357] 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, [1358] 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
[1359] 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, [1360] 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."
[1361]

9. Other things too besides these it were to our purpose to enquire
into. But I see that the time doth not permit us to launch our
discourse upon so wide a sea; wherefore prudently reserving these to a
fit season, we would again address you on the subject of abstinence
from oaths; and we would entreat your Charity to use much diligence
respecting this matter. For what is it but an absurdity, that not even
a servant dares to call his master by name, nor to mention him
unceremoniously, and casually, but that he should everywhere bandy
about the name of the Lord of Angels familiarly with much irreverence!
And if it be necessary to take the book of the Gospel, thou receivest
it with hands that have been first washed; and fearfully and
tremblingly, with much reverence and devotion; and dost thou
unceremoniously bandy about upon thy tongue the Lord of the Gospel?
Dost thou desire to learn how the Powers above pronounce that Name;
with what awe, with what terror, with what wonder? "I saw the Lord,"
saith the prophet, "sitting upon a throne, high, and lifted up; around
Him stood the Seraphim; and one cried unto another, and said, Holy,
Holy, Holy, Lord God of Sabaoth; the whole earth is full of His glory!"
[1362] 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. [1363] He conquered this habit, however, by fastening
sharp knives on each side over his shoulders, so that the fear of being
cut controlled the member in its unseasonable movement by fear of the
wound! Do thou too, then, act thus with regard to thy tongue, and
instead of the knife, suspend over it the fear of God's chastisement,
and thou wilt assuredly get the better! For it seems impossible,
utterly impossible, that those should ever be overcome, who are
solicitous and earnest about this, and really make it their business.

10. Ye applaud what is now said, but when ye have amended, ye will
applaud in a greater degree not only us, but also yourselves; and ye
will hear with more pleasure what is spoken; and ye will call upon God
with a pure conscience, who is so sparing of thee, O man! that He
saith, "Neither shalt thou swear by [1364] thy head." [1365] 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.


[1332] St. Greg. Nyss. de Beat. iii. t. i. 781.

[1333] Or. in funere Pulcheriæ, t. iii. 460.

[1334] diapheuxometha

[1335] Hos. xiii. 14, which, however, is less clear in LXX.

[1336] Ps. cvii. 16; Isa. xlv. 2.

[1337] Or, "defied death," katetolmesan tes teleutes.

[1338] See Isa. xl. 2, Heb. and LXX.

[1339] autothen.

[1340] Or, unfurnished, E.V., without form, and void. This rendering
came in with the Genevan Bible. All the previous translations had void,
and empty. Perhaps by the term void, was meant just the same as the
Septuagint ?kataskeuastos. The word Bohu, which occurs Deut. xxxii. 10,
and Ps. cvii. 40, is in both cases rendered a waste, or wilderness. See
Dr. Buckland's Bridgewater Treatise, c. 2, and notes.

[1341] Gen. i. 12, LXX.

[1342] ?neken, "sent up," i.e., "caused to grow."

[1343] euphrosunen. Comp. Acts xiv. 17. Filling our hearts with food
and gladness.

[1344] Gen. i. 26.

[1345] This of course does not exclude, but rather implies, an
intrinsic resemblance. See St. Cyr. Cat. xii. (3), and xiv. (5); St.
Aug. De C. D. xi. 26, xii. 23; Conf. xiii. 12; St. Greg. Nyss. on the
text, t. ii. p. 22 sqq.

[1346] So "nature" was usually understood. Arist. Eth. ii. 1. "Nothing
that is by nature is made otherwise by habit; e.g., a stone tends
downwards by nature, and cannot be habituated to tend upwards."

[1347] Or, kind.

[1348] Gal. iii. 24.

[1349] 1 Tim. i. 9. St. Greg. Nyss. on the Beatitudes, Or. 3, t. i. p.
781, explains Blessed are they that mourn; first, of those whom the
fear of hell causes to mourn for their sins; secondly, of those who
mourn for their present exclusion from the good things they hope for
hereafter. See on Rom. xiv. 13, Hom. XXV.

[1350] Heb. xii. 9.

[1351] monon pros monon. There being no third party present.

[1352] Thus Thetis, Il. i. 361, and throughout Homer ek t onomaze
expresses affection; the scholiast, however, explains the word of
merely speaking at length, which seems almost absurd.

[1353] 1 Kings xx. 27.

[1354] From this peculiar illustration it would seem, that St.
Chrysostom supposed the term Christ to have been one of the familiar
names by which our Saviour was known. But the term Jesus of Nazareth
seems to have been His more general and distinctive appellation; though
it by no means follows that He was not as familiarly known by the title
of Christ among His followers, and addressed as such, especially after
Peter's confession. (See John iv. 22; Matt. xxvii. 17, contrasted with
verse 63.)

[1355] John vii. 11.

[1356] Gen. iii. 9, LXX.

[1357] What it was to be brought to the bar in those days may be seen
in Hom. XIII.

[1358] A common crime then, probably from the richness of burials. See
on Rom. vi. 18, Hom. XI.

[1359] ?cheiroton, i.e., to the adversary. See Hom. I, and euch?iroton,
Hom. VIII. (2).

[1360] genom?nou. This seems the usual meaning, as Plut. Mor. p. 109
(cit. Steph.) ?ll oiei su diaphoran einai e me g?nesthas e g?nomenon
?pog?nesthai; but Luc. ix. 36, g?nesthai seems to mean the completion
of an event. He is speaking, however, of the whole Bible, or at least
the Pentateuch, not merely of the history of the Fall, as appears from
the sequel. Hom. VIII. 2, and the general argument of those which
follow.

[1361] Gal. iv. 24.

[1362] Is. vi. 3.

[1363] Demosthenes. Libanius says that it was in speaking he did this,
and that he cured himself by hanging a sword before his shoulder in his
private practice. Life of Dem. in Orat. Att. t. iv. and so Plutarch.
St. Chrys. mentions him also on St. Matt. Hom. XVII. Ben. p. 232a.,
badizon may possibly be applied to the course of a speech.

[1364] kata, "against," and so on St. Matt. Hom. XVII., Ben. p. 228e.,
but Griesbach gives no reading except en.

[1365] Matt. v. 36.


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," [1366] 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, [1367] 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;
[1368] 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:" [1369] 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 [1370] 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 [1371] 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; [1372] and comforters
without number have been of no avail to withdraw him from tears and
groans. But on the approach of night, conquered by the despotic power
[1373] 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. [1374] 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." [1375] What is here meant, I ask? "God was walking!"
God was not walking; for how should He do this who is everywhere
present and filleth all things? But He caused a perception of this sort
in Adam, in order that he might collect [1376] 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." [1377] 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, [1378] 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?" [1379] he answered,
"I pervert not Israel, but thou and thy father's house." [1380] Truly,
the just man is bold as a lion; for he stood up against the king just
as a lion doth against some vile cur. Although the one had the purple,
the other had the sheepskin, which was the more venerable garment of
the two; for that purple brought forth the grievous famine; but this
sheepskin effected a liberation from that calamity! It divided the
Jordan! It made Elisha a two-fold [1381] 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 [1382] the rock! The
garments of Paul expelled diseases! The shadow of Peter put death to
flight! The ashes of the holy Martyrs [1383] 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 [1384] 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 [1385] the fetters, employing not
his teeth, but words; on which account it were fitting to call such men
not merely lions, but something more than lions; for a lion ofttimes,
after he hath fallen into a net, is taken; but the Saints when they are
bound, become still more powerful; just as this blessed man did then in
the prison, having loosed the prisoners, shaken the walls, and bound
the keeper, and overcome him by the word of godliness. The lion
uttereth his voice, and putteth all the wild beasts to flight. The
Saint uttereth his voice, and driveth away the demons on every side!
The weapons of the lion are a hairy mane, pointed claws, and sharp
teeth. The weapons of the righteous man are spiritual wisdom,
temperance, patience, contempt of all present things. Whoever hath
these weapons shall not only be able to deride wicked men, but even the
adverse powers themselves.

4. Study then, O man, the life according to God, and no one shall
conquer thee at any time; and although thou mayest be accounted the
most insignificant of men, thou shalt be more powerful than all. On the
other hand, if thou art indifferent about virtue of soul, though thou
wert the most powerful of men, thou wilt easily be worsted by all that
assail thee. And the examples already quoted proved this. But if thou
art desirous, I will also endeavour to teach thee by actual facts
[1386] 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."
[1387] 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." [1388] What means then, "As Mount
Zion?" "He shall not be shaken," saith he, "for ever." For whatever
engines thou bringest up, whatever darts thou hurlest, desiring to
overturn a mountain, thou wilt never be able to prevail; for how canst
thou? thou wilt break in pieces all thine engines, and exhaust thine
own strength. Such also is the righteous man. Whatever blows he may
receive, he suffereth no evil therefrom; but destroyeth the power of
those who take counsel against him, and not of men only, but of demons.
Thou hast heard often what engines the Devil brought up against Job;
but not only did he fail to overthrow that mountain, but drew back
exhausted, his darts broken to pieces, and his engines rendered
useless, by that assault!

5. Knowing these things, let us take heed to our life; and let us not
be earnest as to the goods that perish; neither as to the glory that
goeth out; nor as to that body which groweth old; nor as to that beauty
which is fading; nor as to that pleasure which is fleeting; but let us
expend all our care about the soul; and let us provide for the welfare
of this in every way. For to cure the body, when diseased, is not an
easy matter to every one; but to cure a sick soul is easy to all; and
the sickness of the body requires medicines, as well as money, for its
healing; but the healing of the soul is a thing that is easy to
procure, and devoid of expense. And the nature of the flesh is with
much labour delivered from those wounds which are troublesome; for very
often the knife must be applied, and medicines that are bitter; but
with respect to the soul there is nothing of this kind. It suffices
only to exercise the will, and the desire, and all things are
accomplished. And this hath been the work of God's providence. For
inasmuch as from bodily sickness no great injury could arise, (for
though we were not diseased, yet death would in any case come, and
destroy and dissolve the body); but everything depends upon the health
of our souls; this being by far the more precious and necessary, He
hath made the medicining of it easy, and void of expense or pain. What
excuse therefore, or what pardon shall we obtain, if when the body is
sick, and money must be expended on its behalf, and physicians called
in, and much anguish endured, we make this so much a matter of our care
(though what might result from that sickness could be no great injury
to us), and yet treat the soul with neglect? And this, when we are
neither called upon to pay down money; nor to give others any trouble;
nor to sustain any sufferings; but without any of all these things, by
only choosing and willing, have it in our power to accomplish the
entire amendment of it; and knowing assuredly that if we fail to do
this, we shall sustain the extreme sentence, and punishments, and
penalties, which are inexorable! For tell me, if any one promised to
teach thee the healing art in a short space of time, without money or
labour, wouldest thou not think him a benefactor? Wouldest thou not
submit both to do and to suffer all things, whatsoever he who promised
these things commanded? Behold, now, it is permitted thee without
labour to find a medicine for wounds, not of the body, but of the soul,
and to restore it to a state of health, without any suffering! Let us
not be indifferent to the matter! For pray what is the pain of laying
aside anger against one who hath aggrieved thee? It is a pain, indeed,
to remember injuries, and not to be reconciled! What labour is it to
pray, and to ask for a thousand good things from God, who is ready to
give? What labour is it, not to speak evil of any one? What difficulty
is there in being delivered from envy and ill-will? What trouble is it
to love one's neighbour? What suffering is it not to utter shameful
words, nor to revile, nor to insult another? What fatigue is it not to
swear? for again I return to this same admonition. The labour of
swearing is indeed exceedingly great. Oftentimes, whilst under the
influence of anger or wrath, we have sworn, perhaps, that we would
never be reconciled to those who have injured us. Yet afterwards, when
our wrath was quenched, and our anger allayed, desiring to be
reconciled, and restrained by the obligation of these oaths, we have
suffered the same anguish, as if we were in a snare, and held fast by
indissoluble bonds. Of which fact the Devil being aware, and
understanding clearly that anger is a fire; that it is easily
extinguished, and that when it is extinguished, then reconciliation and
love follows; wishing this fire to remain unquenched, he often binds us
by an oath; so that although the anger should cease, the obligation of
the oath remaining may keep up the fire within us; and that one of
these two things may take place, either that being reconciled we are
forsworn, or that not being reconciled we subject ourselves to the
penalties of cherishing malice.

6. Knowing these things then, let us avoid oaths; and let our mouth
continually practise the saying, "Believe me;" [1389] and this will be
to us a foundation for all pious behaviour; [1390] 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. [1391] For
behold, the inhabitants of the city were commanded to bring in a
payment of gold, [1392] 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 [1393] 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.


[1366] Gen. i. 1.

[1367] tr?pezan, i.e., of refreshment, as "for thee and for thy
recreation," Hom. VII. (3). What he says presently of the trees has not
occurred in these Homilies.

[1368] Viz. the wild animals: l. xxviii. of Pliny's Natural History is
devoted to "medicines from animals."

[1369] Gen. ix. 2.

[1370] Or, more sober, sophron?steros.

[1371] The physicians.

[1372] Comp. Apoll. Rhod. Arg. iii. 746, "The traveller now, And the
tired porter, claimed the boon of sleep, The mother's self, of children
late bereaved, Sunk in deep slumber lay." and Virgil's imitation, Æn.
iv. 522.

[1373] turannidi.

[1374] Tillemont places this Homily on Friday, but the reference to the
last is "lately," not "yesterday," so that it was probably delivered on
Saturday, as Montfaucon supposes. The Ben. reading gives, "For a
subject of several days in succession requires a continued
recollection," &c.

[1375] Gen. iii. 8.

[1376] susteile. See Rom. xii. 1, Hom. XX., where it is used of
reverence.

[1377] Prov. xxviii. 1.

[1378] Sav. and M., ?pie.

[1379] hina ti diastr?pheis. There is not authority for why dost thou,
instead of art thou he that. The word pervertest is the LXX. rendering
of rv, disturbest, and seems to mean "turnest from right worship," for
"from allegiance;" but the meaning of the Hebrew seems to be troublest
(i.e., with famine), as in E.V.: comp. Jos. vii. 25, where they render
it "destroy."

[1380] 1 Kings xviii. 17, 18.

[1381] See Hom. II. 25.

[1382] Ps. lxxviii. 15.

[1383] See Hom. I. 5. The like is said of the relics of St. Epiphanius,
in the second part of the Homily against the Peril of Idolatry, quoted
from Cassiodori Hist. Eccl. Trip. ix. 48 (Soz. vii. 27).

[1384] phantasia.

[1385] kat?phagen.

[1386] He seems to mean "by experience," i.e., if they would follow his
advice. The new Coll. mss., and from it Harmar, however, read di
>t?ron, "through other (examples)," which removes the difficulty.

[1387] Ps. i. 5.

[1388] Ps. cxxiv. 1.

[1389] i.e., instead of any stronger asseverations.

[1390] eulabeias.

[1391] That is, assuming men to act as reasonably in their relations to
God, as they do in their relations to man.

[1392] The tax which was demanded previously to the sedition, and
before alluded to, Hom. III. 18.

[1393] sunt?xasthai, used as ?pot?xasthai (that word having passed
rather to the sense of renouncing, see St. Cyr. Hier. Cat. xix.). See
Du Cange, who quotes Conc. Chalc. act i., and many other passages.


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 [1394] 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, [1395] 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, [1396] 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. [1397] 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. [1398]
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 [1399] 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. [1400] 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; [1401] 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 [1402] mix with us;" "let no one who has eaten be a
hearer," thou wouldest have had some kind of excuse; but now, when we
would fain drag, entice, and beseech you to come, what apology can ye
have for turning away from us? The unfit hearer is not he that hath
eaten and drunk; but he who gives no heed to what is said, who yawns,
and is slack in attention, having his body here, but his mind wandering
elsewhere, and such a one, though he may be fasting, is an unprofitable
hearer. On the other hand, the man who is in earnest, who is watchful
and keeps his mind in a state of attention, though he may have eaten
and drunk, will be our most suitable hearer of all. For this rule,
indeed, very properly prevails with relation to the secular tribunals
and councils. Inasmuch as they know not how to be spiritually wise,
therefore they eat not to nourishment, but to bursting; and they drink
often to excess. For this reason, as they render themselves unfit for
the management of their affairs, they shut up the court-houses and
council-chambers in the evening and at midday. [1403] 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; [1404]
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. [1405] 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. [1406] 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;" [1407] 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."
[1408] 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." [1409] 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." [1410] 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." [1411] 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; [1412] 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, [1413] 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 [1414] 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, [1415] the power
that disposed them being invisible; He hath made the mode of this
creation to become our best teacher, by compounding all things in a
manner which transcends the course of nature. Perhaps what I have said,
is not sufficiently clear. Therefore it is necessary that I should
again repeat it in a clearer manner. All men, then, must admit that it
is the course of nature for water to be supported on the earth, and not
the earth on the waters. For the earth being a certain dense, hard,
unyielding, and solid substance, is easily able to support the nature
of water; but the water, which is fluid, and rare, and soft, and
diffusive, and giving way to all it meets with, must be unable to
support any solid body, though it were of the lightest kind. Often
indeed when a small pebble fails upon it, it yields, and makes way, and
sends it down to the bottom. When therefore thou beholdest not a small
pebble, but the whole earth borne upon the waters, and not submerged,
admire the power of Him who wrought these marvellous things in a
supernatural manner! And whence does this appear, that the earth is
borne upon the waters? The prophet declares this when he says, "He hath
founded it upon the seas, and prepared it upon the floods." [1416] And
again: "To him who hath founded the earth upon the waters." [1417] 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! [1418]

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." [1419] And another
observes, "In His hands are the corners of the earth." [1420] And
again: "He hath laid the foundation of it upon the seas." [1421] 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 [1422] 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, [1423] 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 [1424] 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 [1425] is capable of standing upon such a figure. [1426]
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." [1427] 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."
[1428] 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,
[1429] let us earnestly endeavour to retain what has been said, and to
convey it to the rest. [1430] 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 [1431] 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." [1432] For when an
unbeliever beholds thee, who art a believer, subdued, modest, and
orderly in manners, he will wonder and say, "Truly great is the God of
the Christians! What manner of men hath He formed? What, and from what
hath He made them? Hath He turned them from men into angels? If any one
treats them contemptuously, they revile not! If any one beats them,
they are not enraged! If any one does them an injury, they pray for him
who has put them in pain! They have no enemy! They know nothing of
cherishing malice! They are guiltless of vain babbling! They have not
learnt to utter a falsehood! They cannot endure a false oath, or
rather, they swear not at all, but would prefer to have their tongue
cut out, rather than to let an oath proceed out of their mouth!" Such
are the things which we should give them cause to say of us; and we
should exterminate our evil habit of oaths, and pay at least as much
honour to God, as we do to our more valuable garments. For how truly
absurd is it, that when we have one garment better than the rest, we do
not suffer ourselves to be continually wearing it; and yet everywhere
we draggle about the name of God without concern, or ceremony! Let us
not, I earnestly pray and beseech you, let us not thus despise our own
salvation; but the care which we have used respecting this precept from
the beginning, let us carry on even to the end. For I thus continually
exhort you on the subject of oaths, not as though condemning you of
listlessness, but inasmuch as I have seen that ye are for the most part
reformed, I press you, and am urgent, that the whole work should be
finished off, and come to its perfection. Even so act the spectators of
public games. They excite those who are near the prize, with the more
vehemence. Let us, then, by no means become weary; for we have nearly
reached the completion of this amendment; and the difficulty was at the
beginning. But now that the greater part of the evil habit has been cut
away, and less remains to correct, no labour is necessary, but we only
need a moderate degree of watchfulness, and diligence for some short
time, in order that we ourselves being amended, may also become
instructors to others; and that we may behold the Holy Passover with
much confidence, and that with much pleasure we may reap a double or
treble measure of the customary gladness of the festival. For not so
much does it delight us to be delivered from the toil and fatigue of
fasting, as to meet that holy season with an illustrious and
well-earned crown; a crown indeed that is never to fade!

11. But in order that the amendment may take place the more quickly, do
this which I tell thee. Inscribe upon the wall of thy house, and upon
the wall of thy heart, that "flying sickle;" [1433] 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.


[1394] Comp. Phil. i. 24, Country Parson, c. 7.

[1395] Alluding to the passage, 2 Cor. vi. 11, 12. Ye are not
straitened in us, but ye are straitened in your own bowels.

[1396] He seems to mean those who voluntarily submitted to it. He had
recommended masters to punish themselves, as well as their dependents.
See above.

[1397] Country Parson, c. 32.

[1398] Country Parson, c. 34.

[1399] This Homily is placed by Montfaucon on the Monday after the
last; it is difficult to find any especial reason for the circumstance
here referred to; there was the same impediment when the following
Homily was delivered. Perhaps the most probable account is, that some
persons began the fast with a strictness from which they afterwards
fell off. The meal spoken of was an early dinner. Eumæus takes his
?riston at daybreak, Od. xvi. 2. But Athenæus, l. i. c. 9 and 10, says
that in his day such a meal was called ?kr?tisma, and the deipnon of
the ancients, at mid-day, ?riston(quoted by Perizonius on Ælian. V. H.
ix. 19).

[1400] poll?kis. But Sav. and M. polles, making the sense, "thou wilt
assuredly, even if unwilling, observing great sobriety."

[1401] i.e., the oracles of Scripture explained at church. (See Hom.
II. 12.) The Holy Communion was always received fasting.

[1402] eristekos.

[1403] A canon of Isaac Lingonensis (in the eighth century), Tit. viii.
cap. 2, Labbe viii. 620, forbids any one to take an oath except
fasting. The Athenian courts did not sit after sunset, and the great
time for forensic business was the forenoon. Goeller on Thuc. viii. 92.
Ælian, V. H. xii. 30, says that the luxurious Tarentines would be drunk
even when the forum is fullest, peri plethousan ?gor?n. v. Act. ii. 15;
Perizonius on Ælian, cites Dio Chrys. Or. 67, de Glor. 2, who shews it
was about that time.

[1404] i.e, the promise of explaining that subject which had been
proposed in the two foregoing Homilies; namely, the reason why the gift
of Holy Scripture was so long delayed.

[1405] See Butler's Analogy, p. ii. c. 6, where the somewhat similar
objection, "that Christianity is not universal," is discussed.

[1406] An enlarged view of this principle is given in Butler's Analogy,
p. ii. c. 7, applying it further to the facts recorded in Holy
Scripture. "The general design of Scripture, which contains in it this
revelation, thus considered as historical, may be said to be, to give
us an account of the world, in this one single view, as God's world."

[1407] Rom. i. 18.

[1408] Rom. i. 20.

[1409] Wisd. xiii. 5.

[1410] Ps. xix. 1.

[1411] Ps. xix. 3.

[1412] The diurnal motion of the earth, or, as they called it, of the
heavens, was taken by Plato for the very type of stability. The
exactness of its rate is far greater than the ancients had means to
appreciate, as is proved by constant observations, as well as by the
oldest eclipses.

[1413] psalmodos: St. Chrys. usually says "the prophet."

[1414] sp?rmata. He seems to mean the young blade. These remarks are
adapted to a climate in which the harvest is over before midsummer.

[1415] See Job xxxviii. 4.

[1416] Ps. xxiv. 2.

[1417] Ps. cxxxvi. 6. Among the variety of opinions that anciently
prevailed respecting the earth's form and situation, one of the
principal was, that the heavens and earth above this ocean was the only
visible universe; and that all beneath the ocean was Hades, or the
invisible world. Hence when the sun set, he was said, tingere se
oceano; and when any went to Hades, they must first pass the ocean. Of
this opinion were not only the ancient poets, but some of the Christian
Fathers, particularly Lactantius, and St. Augustin, and others, who
thought their opinion was favoured by the Psalmist, in Ps. xxiv. 2, and
cxxxvi. 6. Derham's Physico-Theology, p. 41. St. Chrysostom must
evidently have adopted the same opinion. St. Greg. Nyss. in Hexæm. t.
l., p. 22e., speaks of the earth's conical shadow. See Plin. ii. 11.
St. Bas. in Hex. i. c. 9, explains the "founding on the waters," of
their being spread all round: ix. c. 1, he speaks of various opinions
as to its shape, and some who thought it to be 180,000 stadia round.
See St. Greg. Naz. Or. xxviii. al. xxxiv. c. 28, and Philoponus de
Mund. Cr. iii. 6-13; Galland, xii. p. 525.

[1418] This line of argument, from arrangements above the course of
nature, is a dangerous one; and it would be less difficult than
invidious, to search out instances of fallacy in modern writers. It
always brings men's ignorance into play.

[1419] Job xxvi. 7.

[1420] Ps. xcv. 4.

[1421] Ps. xxiv. 2.

[1422] sunkratousa, but Sav. sunkrotousa. There is constant variation
of reading wherever these words occur.

[1423] See in Bacon's Novum Organum, his Vindemiatio prima de forma
calidi, L. II. Aph. 20, Diff. 2, he says, "the motion of heat is at
once expansive, and a tendency upwards."

[1424] In accordance with the notions of his age, St. Chrysostom
supposed that the firmament was something solid; and it seems to have
been entirely a notion of modern times, that the visible heavens are
formed of a subtle ether. Thus Homer terms them ch?lkeon ouranon, and
chalkobate domata; and sometimes sidereion ouranon. The notion of St.
Chrysostom seems to have been similar. He supposes a solid spherical
arch, which he terms the visible heaven, which divided the waters above
from those below it. See Gen. i. 7. A similar idea seems to have
prevailed among those who translated the Bible into English, from the
use of the word firmament, which was however a mere copying of the
Vulgate, and the Greek stereoma. It is remarkable that this idea is
defended by Drusius in his Loca Difficiliora Pentateuchi, and in
Sylvester's translation of Du Bartas's Weeks and Days.

[1425] Sav. and M., of it.

[1426] schematos.

[1427] Ps. cxlviii. 4.

[1428] Jer. v. 22.

[1429] Or the next day of preaching.

[1430] See his request.

[1431] See on Rom. xi. 6, Hom. XVIII.

[1432] Matt. v. 16.

[1433] Flying hook, or sickle. See Zech. v. 1-3. A flying roll, is the
version given in the present translation of the Bible, which follows
the Hebrew as well as the Vulgate, the Targum, and the Syriac. (See St.
Jerome on the place, who adds Aquila, Theodotion, and Symmachus.) The
Septuagint, which St. Chrysostom usually follows, instead of hlgm,
probably read lnm, which signifies a reap-hook, or sickle; in this, as
in some other instances, the final letter having been dropped through
the carelessness of transcribers. See Homily XV., conclusion.


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 [1434] 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
[1435] spend so many words on their account, appealing to your Charity,
to draw them to their Mother; [1436] 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, [1437] 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 shall 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; [1438] 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." [1439] 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." [1440] 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? [1441] 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; [1442] 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, [1443] 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; [1444]
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. [1445]
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." [1446]

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. [1447] 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." [1448]

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, [1449] 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." [1450] And again, "But we
have this treasure in earthen vessels." [1451] 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." [1452] And again, of another he saith, "But Trophimus I
have left at Miletus sick." [1453] And writing to the Philippians, he
said, "Epaphroditus was sick nigh unto death." [1454] 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;" [1455] 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." [1456] And again, "Who hath placed the sky as a vault,
[1457] and spread it out as a tent over the earth." [1458] And again,
"Who holdeth the circle of heaven." [1459] 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."
[1460] 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."
[1461] 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, [1462] 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." [1463]
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," [1464] 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." [1465] 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 [1466] thus making Him speak in His
own Person, "I fill heaven and earth, saith the Lord." [1467] And
again, "Am I a God nigh at hand, and not a God afar off?" [1468] And
again, David says, "I have said unto the Lord, Thou art my Lord, for
Thou hast no need of my good things." [1469] 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." [1470]

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."
[1471] 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 [1472] 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, [1473] 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." [1474] 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.


[1434] eristekoton. Suidas, however, places this meal about the third
hour.

[1435] proen. Montfaucon assumes that this word is never applied to the
preceding day: if so, ten epiousan, Hom. IX. sec. 10, cannot be the
morrow, unless some accident delayed the delivery of this Homily. It
may be the next Synaxis.

[1436] See Hom. IV. 1.

[1437] There is a play on the words ?thumia and rh<thumia which it
seems impossible to preserve.

[1438] ou diolisthainonta.

[1439] 1 Cor. ii. 15.

[1440] 1 Cor. xv. 38.

[1441] lexin. See on Rom. iii. 11, Hom. VII.

[1442] epib?tas. Usually soldiers on ship-board; here clearly
distinguished from the sailors.

[1443] Comp. Acts xxvii. 30, 31.

[1444] chr?ias: others read chroi?s, "colours."

[1445] tous porphurizontas strouthous. Ælian, de Animalibus, iii. 42,
mentions a bird called Porphyrio, more esteemed even than the peacock,
so that none ever killed it for the table. See also Plin. x. 46, but
this expression may apply to various kinds.

[1446] Ps. civ. 24.

[1447] See the argument of Balbus (the Stoic), Cic. de Nat. Deor. l. 2,
c. 17, 34, &c. Seneca, Nat. Quæst. ii. 45, says, that God may likewise
be called Mundus, or Fatum, or Providentia, or Natura.

[1448] Rom. i. 21, 22.

[1449] See Hom. I. 15.

[1450] 2 Cor. xii. 6.

[1451] 2 Cor. iv. 7.

[1452] 1 Tim. v. 23. The subject of the first of these Homilies.

[1453] 2 Tim. iv. 20.

[1454] Phil. ii. 25.

[1455] Acts xiv. 11.

[1456] Ps. xix. 1.

[1457] The Hebrew qr means something small or thin, the Vulgate has
nihilum. No ancient version has curtain. Perhaps the word is an
emphatic allusion to the exquisitely minute consistence of the blue
ether. The Hebrews say that by this word is signified the finest dust.
In the revised version "gauze" is suggested in the margin.

[1458] Isa. xl. 22.

[1459] This seems a slip of memory for earth in the same verse; but see
Ecclus. xliii. 12.

[1460] Ps. cii. 25, 26.

[1461] Ps. xix. 6.

[1462] past?dos.

[1463] Ecclus. xvii. 31.

[1464] See Plin. ii. 6.

[1465] Ps. lxxviii. 24.

[1466] St. Chrysostom here seems to have quoted from memory, and to
have mentioned Isaiah in mistake for Jeremiah, where these passages
occur, as above.

[1467] Jer. xxiii. 24.

[1468] Jer. xxiii. 23.

[1469] Ps. xvi. 2.

[1470] Acts xvii. 25. Here also St. Chrysostom quotes from memory, as
the first clause shows.

[1471] Rom. viii. 21.

[1472] ktisis, rendered here creature, would be in modern English,
creation. "Creature" is used by Wiclif even for the act of creating,
Rom. i. 20. "Creation" properly means the act, "creature" an instance
or effect of it, general or particular, but of late the latter only.

[1473] Instead of Joshua, the son of Nun, the Greek Fathers, following
the Septuagint, read of Nave; a mistake which originated evidently from
the final n or n of the Hebrew, so closely corresponding with the v or
v.

[1474] Prov. vi. 30, 32, LXX.


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." [1475] 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? [1476] 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 [1477] 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 [1478] 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 have 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.
[1479] 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
fettered 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." [1480] 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 [1481] 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
[1482] 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 fettered 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." [1483] Afterwards, deriding him, and
speaking of his death, he says, "Corruption is under thee, and the worm
is thy covering;" [1484] 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." [1485]
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 eaves 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; [1486] 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 had 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 [1487] before, and the blade-bones [1488]
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; [1489] 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!" [1490]

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." [1491] 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. [1492] 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 of the gift,
banishing thyself from Paradise! Nevertheless, I will not even now
despise thee, but I will correct thy sin, and bring thee back [1493] 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?" [1494] 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?" [1495]

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, [1496] 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 admonition, 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.


[1475] Amos v. 8; Job xxxvii. 15; 1 Sam. ii. 6; 2 Cor. vi. 19.

[1476] Literally "camp," stratop?dou.

[1477] Sav. eskotosthai. Ben. kekakosthai, "were distressed."

[1478] Or, "had" (labon, which may refer to Judas' going out). John
xiii. 31. For it is plain they did not go out until the end of the
discourse. John xviii. 1.

[1479] Plato, in his Timæus, 40, d. 42e., makes the human body the work
of (good) demons, or created gods, because it would have been of a more
perfect nature if the Supreme God had made it. Of heretics who held
such opinions as are here mentioned, see Rom. viii. 5-7, Hom. XIII.
Valentinus, Marcion, Basilides, and other early heretics of the Gnostic
school, held matter to be evil, and the world made by evil beings.

[1480] Gen. iii. 5.

[1481] sunesin.

[1482] philosophia.

[1483] Isa. xiv. 13, 14.

[1484] Isa. xiv. 11.

[1485] Ezek. xxviii. 9.

[1486] This is an unfounded notion. What follows is true, since a
fracture usually stops at a suture (or joining) of the skull, as a
crack in glass does at a cross cut of the diamond. to br?gma, above, is
strictly the parietal bone. See also Hom. V. fin. on Ep. to Heb.

[1487] thorakos.

[1488] omopl?tais.

[1489] He must mean for a continuance, as the stadium was rather less
than our furlong. The word harnessing, hupozeuxas, seems to imply a
vehicle. It is very likely that the persons mentioned had not the
advantage of relays of draught horses. Some read here "a thousand," for
"two thousand;" see note of Ducæus.

[1490] Col. iii. 1. So again Hom. XV. (3). Compare the lines in one of
Wesley's hymns, "And on the eagle wings of love, To joys celestial
rise."

[1491] 1 Cor. xii. 21.

[1492] See Hom. VIII. 1.

[1493] Or, take thee up.

[1494] Isa. lviii. 4, 5.

[1495] 1 Cor. vi. 14, 15.

[1496] See on Rom. xiii. 14, Hom. XXIV., where St. Chrysostom
recommends sober conversation at such meetings.


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." [1497] 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. [1498]

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." [1499] "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 lo! 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, [1500] 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. [1501]

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;" [1502] 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." [1503] 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, [1504] 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."
[1505] But, on the other hand, the sun with the rest of the stars, runs
on his course through every day. [1506] 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." [1507]
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
performs 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." [1508] 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? [1509] 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 [1510]
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, [1511] 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." [1512] 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." [1513] 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."
[1514] 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." [1515] 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." [1516] 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; [1517] 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 [1518] 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." [1519] 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, [1520] when He afterwards gave laws, and said,
"Thou shalt not kill," [1521] 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." [1522] And
again; "Because thou wert a servant in the land of Egypt." [1523] 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. [1524] 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," [1525] 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. [1526] 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 [1527] 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; [1528] 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." [1529] 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."
[1530]

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; [1531] 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."
[1532] 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." [1533] 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." [1534] 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." [1535]

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. [1536]
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." [1537] 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 [1538]
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." [1539] "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 shalt escape the judgment of God?" [1540]
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?" [1541] 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." [1542] 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 himself, 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." [1543] 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 [1544] 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." [1545] Behold, however, I have laid it down,
[1546] 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." [1547]

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, [1548]
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.


[1497] Ecclus. xviii. 25.

[1498] See on Heb. vi. 4, Hom. IX. (4).

[1499] 1 Tim. i. 12, 13.

[1500] stratop?don.

[1501] That is, of being busy about the news from the court and the
Emperor, upon which the fate of the city depended.

[1502] Ps. xix. 1.

[1503] Rom. i. 20.

[1504] auten, i.e., ten ktisin, the Creation.

[1505] Isa. xl. 42.

[1506] Hom. IX. (3) (4), and notes. St. Chrys. on Hebr. viii. 1, Hom.
XIV. (1), denies that the Heaven is either moveable or spherical.
Plato, and most others, thought that the fixed stars moved with the
whole solid firmament, but Philoponus argues that a sphere moving round
its axis has motion of translation, and may be called fixed. See Mont.
pref. to Cosmas Ægypt., in Coll. Nov. Patr. t. ii.

[1507] Matt. v. 45.

[1508] Prov. vi. 6.

[1509] 2 Thess. iii. 10.

[1510] See Wordsworth's Vernal Ode, Poems, vol. 3. He however only
speaks of her as "a statist prudent to confer--upon the public weal."

[1511] logous didaskalias, v. 1 Tim. v. 17, Rom. xii. 7.

[1512] Matt. x. 16.

[1513] Matt. vi. 26.

[1514] Isa. i. 3.

[1515] Jer. viii. 7.

[1516] Ps. cxl. 3.

[1517] p?nta.

[1518] exetrachelisen (a word used of a horse who throws the rider over
his head), lit. brake the neck of, but the word is generally used of
overthrowing by treachery. St. Chrysostom also uses it of elevating
with pride, which may be intended here. As Hom. XIII. in Heb. v. fin.

[1519] Ecclus. iii. 21, 22, 23.

[1520] He seems to mean the Divine Lawgiver. See Hom. de Poenit. VI.
(4), where he speaks of the "One Law-giver of the two Covenants," and
so on Ps. xlvi. (al. xlvii.) (5), Ben. t. 5, p. 196; A. in Matt. Hom.
XVI. Ben. t. 7, p. 213, B.

[1521] Exod. xx. 13.

[1522] Exod. xx. 10.

[1523] Deut. xxi. 18.

[1524] kateluthe meta tauta. See on Matt. v. 17, Hom. XVI. (1), St.
Augustin, contr. Faust. vi. 4, speaks of it as allegorical, and now
become superfluous in the letter. And Ep. lv. (al. cxix.), (Ad inq.
Jan. i. 2), c. 22, he writes, "of all the Ten Commandments only that of
the Sabbath is enjoined to be observed figuratively, which figure we
have received to be understood, not to be still celebrated by rest of
the body." St. Chrys. on Gen. ii. 3, Hom. X. (7), has, "Now already
from the beginning God offered us instruction typically (ainigmatodos),
teaching us to dedicate and separate the one day in the circle of the
week wholly to employment in things spiritual;" thus making the Sabbath
a type of the Lord's Day, and rest from secular, of rest in spiritual
work.

[1525] Gen. iii. 10, 11, 12.

[1526] See Hom. VIII. 2. He does not mean that this of itself merits
pardon; indeed the word is rather "allowance," or indulgence
(sungnome); but that it is a condition of pardon, and a great means of
recovery. See on Heb. vi. 5, and Hooker, b. vi. c. iv. 16, where "Hom.
de Poen. et conf." is an extract from one found in the Greek. Ben. t.
ii. 663, a Sav. viii. 97, 12.

[1527] Sav. rep. as yet.

[1528] See Davison's "Inquiry into the Origin and Intent of Primitive
Sacrifice," reprinted in his Remains, where this view is maintained as
at least probable, and freed from some objections. Archbishop Magee, in
his work on the Atonement, vol. i. no. 41, vol. ii. no. 54, 58, &c.,
maintains the original, divine institution. It is difficult now to
judge what may have been likely to seem reasonable and natural to our
first parents, who had a stronger apprehension of natural things, as
well as a more sensible communion with God, than we. It may be
observed, that such a view does not interfere with the strictly typical
character of the sacrifice, because man is made in the image of God,
and many things which he does of mere nature, as well as moral actions
not specially enjoined, are typical, and represented as typical in Holy
Scripture. And again, sacrifice, if it originated in God's gift of
reason, was certainly sanctioned, and endowed with an atoning power, by
His special laws. The prevailing neglect of our Eucharistic oblation as
such, and separating in thought our partaking of the sacrifice of our
Lord from the sacrament of the altar, tend to obscure men's views on
this subject. It is, however, difficult to conceive how the sacrifice
of animals should have occurred to man, without some divine indication
beyond the permission to use them for food. St. Chrys. on Gen. iv. Hom.
XVIII. (5), speaks of nothing more than an offering "out of our
possessions" as taught by natural conscience; and of Abel's offering
being of the first-born, and of the best, as a proof of his devotion.
On this view the type would arise from the divine permission of animal
food.

[1529] Gen. iv. 9. This clause is added in the Vulgate as well as the
Septuagint. The Hebrew seems to present an hiatus after rm'yv (said
rather than spake). The Targum of Jerusalem and that called of Jonathan
supply it, Tr. (The Samaritan and Syriac and Aquila also contain this
clause. Origen did not find it in the Hebrew, and Onkelos omits it.
Michælis quotes John xviii. 16, to meet the difficulty. Some render the
word told, and refer it to what went before.).

[1530] Gen. iv. 13, LXX.

[1531] proton, Lat. majoribus natu, which suggests pro auton, or
presbut?ron, but 6 mss. agree. See Hom. IX. in St. Matt. ed. Field.

[1532] Rom. ii. 14, 15.

[1533] Rom. ii. 16.

[1534] Rom. ii. 12.

[1535] Rom. ii. 10.

[1536] The term Ellen, "Gentile," or literally "Greek," usually at that
time meant idolater. Thus we find many works of the Fathers "against
the Greeks." But on the passage referred to, Hom. V. on Rom., he
expressly includes Melchizedek and Job under the name as there used.
These expressions, therefore, indicate what a man might be, though a
Gentile, not what Gentiles usually were. Observe also that his
description applies only to those spoken of in verse 10. But the being
out of the Jewish Covenant applies also to the Gentiles in verses 8 and
9.

[1537] Rom. ii. 9.

[1538] al. they.

[1539] Rom. i. 32.

[1540] Rom. ii. 3.

[1541] Rom. ii. 4.

[1542] Rom. ii. 5, 6.

[1543] Jer. xxix. 9.

[1544] i.e, "as I am doing, and as thou wouldest in the case just
mentioned."

[1545] Matt. xxv. 26, 27.

[1546] i.e., considering them as the exchangers, to whom he was bound
to deliver the truth entrusted to him, that its good effect might
multiply. See his Commentary on the passage, Hom. LXXVIII., and another
application on Rom. xvi. 6, Hom. XXXI.

[1547] Matt. xxv. 21.

[1548] See Hom. XIV. (6).


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! [1549] 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; [1550] 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, lest 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." [1551] 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." [1552] 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 [1553]
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. [1554]
Moreover, by the people general supplications [1555] 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, [1556] 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 [1557] from house to house and
from place to place, seeking a lodging." [1558] 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 [1559] 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." [1560] "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." [1561] 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, [1562] "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. [1563]

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; lest 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.
[1564] For although calamitous events may seem to induce a certain
pusillanimity, [1565] 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." [1566]

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 [1567] 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; [1568] 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. [1569] That Shepherd
had a hundred sheep, and yet 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. [1570] 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, [1571] 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 [1572] 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. [1573] 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.


[1549] tetr?da. Feriam quartam, the fourth day of the week. The day
referred to was probably one of the days of silence mentioned in the
beginning of Hom. XI., where, first line of sec. 2, read "ourselves."

[1550] ph?rangas, usually "ravines." There were, however, caves near
Antioch.

[1551] Eccl. i. 2.

[1552] Isa. xlii. 6, 7.

[1553] bathut?tes, which seems to imply darkness. See Luc. xxiv. 1.

[1554] Or. "delay." hup?rthesis. But hupertithemai is "to refer" in
Herodotus, as i. 8, and elsewhere.

[1555] litai. The term was originally used of any kind of prayer, but
about this time was beginning to be applied to a special kind of
penitential prayer. St. Basil, A.D. 375, ep. 207 (al. 63), writes to
the Neocæsareans in defence of litaneiai, to which they objected as
newly introduced; and the prayers here mentioned seem to be something
distinct from the common service. See Bingham, b. xiii. c. 1, sec. 10.
The passage he quotes from St. Augustin, Hom. CLXXII. de Temp. is
attributed by the Benedictine editor to Cæsarius, after some mss.

[1556] ?gonoth?tas. Those who bore this office were men of distinction,
and of wealth, as they usually furnished the spectacles at their own
expense. Such were the Asiarchs, mentioned Acts xix. 31, and Mart. of
St. Polycarp, c. 12. See note in ed. Jacobson.

[1557] Chrysostom here alludes to the history of Job as given in the
Septuagint. Job's wife is there made to address him in a long speech,
of which the words, "wandering from house to house," &c., are a part.

[1558] Job. ii. 9, LXX.

[1559] proen, which seems to refer to the last Homily, as also chth?s
at the beginning. This reference may, however, include also Hom. XI.

[1560] Matt. vii. 12.

[1561] Tobit iv. 16.

[1562] So Sav.

[1563] "The light of reason does not, any more than that of Revelation,
force men to submit to its authority." Butler, Analogy, part ii. c. i.
sec. 1, where the relation of Christianity to natural religion is
investigated. See also his Sermons, II. and III. on Human Nature, for
the sense in which the term nature is here used. See also Aristotle
Eth. vi. 5, on phronesis.

[1564] kai seems to be out of place. Without it the sense is, "are
afflicted in the calamities of others through mutual tenderness." Or
the true reading may be kai ten, "and we have a mutual tenderness," but
six mss. agree.

[1565] That is, on the part of those who witness the calamity. In
allusion to the disposition of many to forsake their friends in
adversity.

[1566] Eccles. xiii. 19.

[1567] diaptusomen.

[1568] Compare Herbert's Poems, No. xvii. "Lord, with what care hast
Thou begirt us round! Parents first season us: then schoolmasters
Deliver us to laws;" &c.

[1569] i.e., "to stop this exhortation;" an allusion to the exercise of
running.

[1570] Matt. xviii. 12, 13.

[1571] kathosiosis, so called as being against the sacred person of the
Emperor. See Ducange.

[1572] Or, throttlings, ?nchom?no.

[1573] Jer. xv. 1.


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."
[1574] 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." [1575] 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;" [1576] 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 [1577] 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 [1578]
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
father, 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, [1579] and the people came upon the nest, and
went along talking." [1580] 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 land," it is said, "was dining)," [1581] 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." [1582] 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." [1583] 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, [1584] 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 [1585] 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, [1586] 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 [1587] 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; [1588] 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." [1589] 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 [1590] with the land." [1591]
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, [1592] and spoil them. And the priest said, Let us draw
near hither unto God." [1593] 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, [1594] 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, [1595] 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. [1596] 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." [1597] 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 [1598] 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." [1599] And again; "Let the hind
of thy friendship, and the foal of thy favours, consort with thee."
[1600] 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, [1601] 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." [1602] 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 Israel, though
the answer be against Jonathan my son, he shall surely die." [1603]
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."
[1604] 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. [1605] 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." [1606] 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 shalt surely die this day." [1607] 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 shalt die;" but,
"this day." [1608] 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." [1609] 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 [1610] 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, [1611]
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 [1612]
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
admonition 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 to 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." [1613] 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 [1614] the name of Christians, so let all have to say, that
Antioch alone, of all the cities throughout the world, 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.


[1574] Ps. xciv. 19.

[1575] 2 Cor. i. 8, 9.

[1576] 2 Cor. i. 9.

[1577] touto p?the, al. poie, become guilty of.

[1578] to mathete.

[1579] Some mss. read tou ?grou, of the ground, as LXX.

[1580] 1 Sam. xiv. 26, LXX.

[1581] So LXX., 1 Kings xiv. 24 (i.e., 1 Samuel). The clause in the
Hebrew, corresponding to the Greek words kai p'sa he ge erista, is v'v
tsr'h-lvv ryv, E.V. "And all they of the land came to a wood." It seems
most likely that the word v'v was thus taken, all the land went, i.e.,
"to dinner," as the word ry stands in LXX. for the name of the wood.

[1582] So LXX. Heb. svr rlh hnhv, E.V. And behold the honey dropped.
This difference has arisen in all probability from their mss. having
read rvr instead of svr. This seems a probable conjecture: often,
however, the variations of the LXX. can be accounted for as being
paraphrastic.

[1583] 1 Sam. xiv. 27.

[1584] Jud. xi. 31.

[1585] He means the absence of interference, for it was against the law
of Moses. Deut. xii. 31.

[1586] Jud. xi. 39.

[1587] Some mss. read four, as the text. Judg. xi. 40.

[1588] Gen. xxii. 12.

[1589] 1 Sam. xiv. 28. Or, "recovered their sight;" see Acts xxii. 13,
where the same word occurs in reference to the restoration of St.
Paul's sight.

[1590] LXX., ?pellachen. Heb. rn, E.V., troubled.

[1591] Used in this passage for the people.

[1592] ?llophulon, usually put in LXX. for the Philistines.

[1593] 1 Sam. xiv. 36.

[1594] epi tes parat?xeos. An expression so proper to battle, that it
must be metaphorical, meaning "they adopted this method of warfare."

[1595] This may perhaps be said with a tacit reference to Samson, as
the Midianites did not gain any victory. See Numb. xxxi. 16; Jud. iii.
6.

[1596] Eccles. ix. 8, 3.

[1597] Prov. v. 3, 4.

[1598] A word often used metaphorically, here probably of wide nets,
spread out like wings.

[1599] Prov. v. 15.

[1600] Prov. v. 19, LXX. There is an ellipsis in the Hebrew text here
which may account for the difference between it and the Septuagint.

[1601] Or, "reproofs," entropas; but Savile and Oxf. mss. read
ektropas, "digressions."

[1602] 1 Sam. xiv. 36, 37.

[1603] 1 Sam. xiv. 38.

[1604] So LXX., as though there had stood rvl for rvl, Be ye on one
side, and I and Jonathan my son will be on the other side, verse 40.

[1605] eis m?son.

[1606] 1 Sam. xiv. 42, 43.

[1607] 1 Sam. xiv. 44.

[1608] The words this day are only found in the Septuagint.

[1609] 1 Sam. xiv. 45.

[1610] turannis, here used for "rebellion" or "usurpation," as just
above.

[1611] It seems that all actually remained under this guilt. The only
remedy would have been in Jonathan's confessing as soon as he knew his
trespass, and an offering being made for him, according to Lev. v. 4-6,
see also Lev. v. 1, iv. 22, and xxxvii. 2.

[1612] See Hom. XIX.

[1613] Ecclus. xxiii. 10.

[1614] So Sav. and Oxf. mss. ?nedesato, which is more spirited than
Ben. enedusato, "put on." Lat. induit rather favours the latter, but
Ducæus prefers the former, and quotes four mss. for it.


Homily XV.

Again on the calamity of the city of Antioch. That fear is every way
profitable. That sorrow is more useful than laughter. And upon the
saying, "Remember that thou walkest in the midst of snares." [1615] And
that it is worse to exact an oath, than to commit murder.

1. To-day, and on the former Sabbath, [1616] it had behoved us to enter
on the subject of fasting; nor let any one suppose that what I said was
unseasonable. [1617] For on the days of the fast, counsel and
admonition on that subject are indeed not at all necessary; the very
presence of these days exciting even those who are the most remiss to
the effort of fasting. But since many men, both when about to enter
upon the fast, as if the belly were on the point of being delivered
over to a sort of lengthened seige, lay in beforehand a stock of
gluttony and drunkenness; and again, on being set at liberty, going
forth as from a long famine and a grievous prison, run to the table
with unseemly greediness, just as if they were striving to undo again
the advantage gained through the fast, by an excess of gluttony; it
might have been needful, that then as well as now, we should agitate
the subject of temperance. Nevertheless, we have neither lately said
any thing of that kind, neither shall we now speak upon it. For the
fear of the impending calamity suffices, instead of the strongest
admonition and counsel, to sober the soul of every one. For who is
there so miserable and degraded, as to be drunken in such a tempest?
Who is there so insensible, when the city is thus agitated, and such a
shipwreck is threatened, as not to become abstemious and watchful, and
more thoroughly reformed by this distress than by any other sort of
admonition and counsel? For discourse will not be able to effect as
much as fear does. And this very thing it is now possible to shew from
the events which have taken place. How many words then did we spend
before this in exhorting many that were listless, and counselling them
to abstain from the theatres, and the impurities of these places! And
still they did not abstain; but always on this day they flocked
together to the unlawful spectacles of the dancers; and they held their
diabolical assembly in opposition [1618] to the full congregation of
God's Church; so that their vehement shouts, borne in the air from that
place, resounded against the psalms which we were singing here. But
behold, now whilst we were keeping silence, and saying nothing on the
subject, they of themselves have shut up their orchestra; and the
Hippodrome has been left deserted! Before this, many of our own people
used to hasten to them; but now they are all fled hither from thence to
the church, and all alike join in praising our God!

2. Seest thou what advantage is come of fear? If fear were not a good
thing, fathers would not have set tutors [1619] over their children;
nor lawgivers magistrates for cities. What can be more grievous than
hell? Yet nothing is more profitable than the fear of it; for the fear
of hell will bring us the crown of the kingdom. Where fear is, there is
no envy; where fear is, the love of money does not disturb; where fear
is, wrath is quenched, evil concupiscence is repressed, and every
unreasonable passion is exterminated. And even as in a house, where
there is always a soldier under arms, no robber, nor house-breaker, nor
any such evil doer will dare to make his appearance; so also while fear
holds possession of our minds, none of the base passions will readily
attack us, but all fly off and are banished, being driven away in every
direction by the despotic power of fear. And not only this advantage do
we gain from fear, but also another which is far greater. For not only,
indeed, does it expel our evil passions, but it also introduces every
kind of virtue with great facility. Where fear exists, there is zeal in
alms-giving, and intensity of prayer, and tears warm and frequent, and
groans fraught with compunction. For nothing so swallows up sin, and
makes virtue to increase and flourish, as a perpetual state of dread.
Therefore it is impossible for him who does not live in fear to act
aright; as, on the other hand, it is impossible that the man who lives
in fear can go wrong.

3. Let us not then grieve, beloved, let us not despond on account of
the present tribulation, but let us admire the well-devised plan of
God's wisdom. For by these very means through which the devil hoped to
overturn our city, hath God restored and corrected it. The devil
animated certain lawless men to treat the very statues of the Emperor
contemptuously, in order that the very foundations of the city might be
razed. But God employed this same circumstance for our greater
correction; driving out all sloth by the dread of the expected wrath:
and the thing has turned out directly opposite to what the devil
wished, by the means which he had himself prepared. For our city is
being purified every day; and the lanes and crossings, and places of
public concourse, are freed from lascivious and voluptuous songs; and
turn where we will there are supplications, and thanksgivings, and
tears, instead of rude laughter; there are words of sound wisdom
instead of obscene language, and our whole city has become a Church,
the workshops being closed, and all being engaged throughout the day in
these general prayers; and calling upon God in one united voice with
much earnestness. What preaching, what admonition, what counsel, what
length of time had ever availed to accomplish these things?

4. For this then let us be thankful, and let us not be petulant or
discontented; for that fear is a good thing, what we have said hath
made manifest. But hear Solomon thus uttering a lesson of wisdom
concerning it; Solomon, who was nourished in every luxury, and enjoyed
much security. What then does he say? "It is better to go to the house
of mourning than to the house of laughter." [1620] What sayest thou, I
ask? Is it better to go where there is weeping, lamentation, and
groans, and anguish, and so much sadness, than where there is the
dance, the cymbals, and laughter, and luxury, and full eating and
drinking? Yes, verily, he replies. And tell me why is it so, and for
what reason? Because, at the former place, insolence is bred, at the
latter, sobriety. And when a person goes to the banquet of one more
opulent, he will no longer behold his own house with the same pleasure,
but he comes back to his wife in a discontented mood; and in discontent
he partakes of his own table; and is peevish towards his own servants,
and his own children, and every body in his house; perceiving his own
poverty the more forcibly by the wealth of others. And this is not the
only evil; but that he also often envies him who hath invited him to
the feast, and returns home having received no benefit at all. But with
regard to the house of mourning, nothing of this sort can be said. On
the contrary, much spiritual wisdom is to be gained there, as well as
sobriety. For when once a person hath passed the threshold of a house
which contains a corpse, and hath seen the departed one lying
speechless, and the wife tearing her hair, mangling her cheeks, and
wounding her arms, he is subdued; his countenance becomes sad; and
every one of those who sit down together can say to his neighbour but
this, "We are nothing, and our wickedness is inexpressible!" [1621]
What can be more full of wisdom than these words, when we both
acknowledge the insignificance of our nature, and accuse our own
wickedness, and account present things as nothing? Giving utterance,
though in different words, to that very sentiment of Solomon--that
sentiment which is so marvellous and pregnant with Divine
wisdom--"Vanity of vanities, all is vanity." [1622] He who enters the
house of mourning, weeps forthwith for the departed, even though he be
an enemy. Seest thou how much better that house is than the other? for
there, though he be a friend, he envies; but here, though he be an
enemy, he weeps. This is a thing which God requires of us above all,
that we should not insult over those who have occasioned us grief. And
not only may we gather these advantages, but others also which are not
less than these. For each one is also put in mind of his own sins, and
of the fearful Tribunal; of the great Account, and of the Judgment; and
although he may have been suffering a thousand evils from others, and
have a cause for sadness at home, he will receive and take back with
him the medicine for all these things. For reflecting that he himself,
and all those who swell with pride, will in a little while suffer the
same thing; and that all present things, whether pleasant or painful,
are transitory; he thus returns to his house, disburdened of all
sadness and envy, with a light and buoyant heart; and hence he will
hereafter be more meek, and gentle, and benignant to all; as well as
more wise; the fear of things to come having made its way into his
soul, and consumed all the thorns.

6. All this Solomon perceived when he said, "It is better to go to the
house of mourning than to the house of drinking." [1623] From the one
grows listlessness, from the other an earnest anxiety. From the one,
contempt; from the other, fear; a fear which conducts us to the
practice of every virtue. If fear were not a good thing, Christ would
not have expended such long and frequent discourses on the subject of
punishment, and vengeance to come. Fear is nothing less than a wall,
and a defence, and an impregnable tower. For indeed we stand in need of
much defence, seeing that there are many ambushments on every side.
Even as this same Solomon again says admonishingly, "Perceive that thou
goest in the midst of snares, and that thou walkest on the battlements
of cities." [1624] Oh with how many good things is this saying
pregnant! Yea, not less than the former! Let us then, write it, each of
us, upon our minds, and carry it about ever in our memories, and we
shall not easily commit sin. Let us write it there, having first learnt
it with the utmost exactness. For he does not say, "Observe" [1625]
that thou goest in the midst of snares; but, "Perceive!" And for what
reason did he say, "Discern?" [1626] He tells us that the snare is
concealed; for this is indeed a snare, when the destruction does not
appear openly, and the injury is not manifest, which lies hidden on all
sides. Therefore he says, "Perceive!" Thou needest much reflection and
diligent scrutiny. For even as boys conceal traps with earth, so the
devil covers up our sins with the pleasures of this life.

7. But "perceive;" scrutinizing diligently; and if any kind of gain
falls in thy way, look not only at the gain, but inspect it carefully,
lest somewhere death and sin lurk within the gain; and shouldest thou
perceive this, fly from it. Again, when some delight or pleasure may
chance to present itself, look not only at the pleasure; but lest
somewhere in the depth of the pleasure some iniquity should lie
enveloped, search closely, and if thou discoverest it, hasten away! And
should any one counsel, or flatter, or cajole, or promise honours, or
any other such thing whatever, let us make the closest investigation;
and look at the matter on all sides, lest something pernicious,
something perilous, should perchance befall us through this advice, or
honour, or attention, and we run upon it hastily and unwittingly. For
if there were only one or two snares, the precaution would be easy. But
now, hear how Solomon speaks when he wishes to set forth the multitude
of these; "Perceive that thou goest in the midst of snares;" he does
not say, that thou "goest by" snares, but "in the midst" of snares. On
either side are the pit-falls; on either side the deceits. One goes
into the forum; one sees an enemy; one is inflamed by the bare sight of
him! one sees a friend honoured; one is envious! One sees a poor man;
one despises and takes no notice of him! One sees a rich man; one
envies him! One sees some one injuriously treated; one recoils in
disgust! One sees some one acting injuriously; one is indignant! One
sees a handsome woman, and is caught! Seest thou, beloved, how many
snares there are? Therefore it is said, "Remember that thou goest in
the midst of snares." There are snares in the house, snares at the
table, and snares in social intercourse. Very often a person
unwittingly, in the confidence of friendship, gives utterance to some
particular of those matters which ought not to be repeated again, and
so great a peril is brought about, that the whole family is thereby
ruined!

8. On every side then let us search closely into these matters. Often
has a wife, often have children, often have friends, often have
neighbours, proved a snare to the unheeding! And why, it is asked, are
there so many snares? That we may not fly low, but seek the things that
are above. For just as birds, as long as they cleave the upper air, are
not easily caught; so also thou, as long as thou lookest to things
above, wilt not be easily captured, whether by a snare, or by any other
device. The devil is a fowler. Soar, then, too high for his arrows.
[1627] The man who hath mounted aloft will no longer admire any thing
in the affairs of this life. But as when we have ascended to the top of
the mountains, the city and its walls seem to us to be but small, and
the men appear to us to be going along upon the earth like ants; so
when thou hast ascended to the heights of spiritual wisdom, nothing
upon the earth will be able to fascinate thee; but every thing, yea
even riches, and glory, and honour, and whatever else there be of that
kind, will appear insignificant when thou regardest heavenly things.
According to Paul all the glories of the present life appeared
trifling, and more unprofitable than dead things. Hence his
exclamation, "The world is crucified unto me." [1628] Hence also his
admonition, "Set your affections on things above." [1629] Above? What
kinds of things do you speak of pray? Where the sun is, where the moon
is? Nay, saith he. But where then? Where angels are? where archangels?
where the cherubim? where the seraphim are? Nay, saith he. But where
then? "Where Christ sitteth at the right hand of God."

9. Let us obey then, and let us think of this continually, that even as
to the bird caught in the snare, wings are of no service, but he beats
them about vainly, and to no purpose; so also to thee there is no
utility in thy reasonings, [1630] when once thou art powerfully
captivated by wicked lust, but struggle as much as thou mayest, thou
art captured! For this reason wings are given to birds; that they may
avoid snares. For this reason men have the power of thinking; that they
may avoid sin. What pardon then, or what excuse will be ours, when we
become more senseless than the brutes? For the bird which has once been
captured by the snare, yet afterwards escaped, and the deer which has
fallen into the net, but has broken through it, are hard to be captured
again with the like; since experience becomes a teacher of caution to
every one. But we, though often snared in the same nets, fall into the
same again; and though honoured with reason, we do not imitate the
forethought and care of the irrational animals! Hence how often do we,
from beholding a woman, suffer a thousand evils; returning home, and
entertaining an inordinate desire, and experiencing anguish for many
days; yet, nevertheless, we are not made discreet; but when we have
scarcely cured one wound, we again fall into the same mischief, and are
caught by the same means; and for the sake of the brief pleasure of a
glance, we sustain a kind of lengthened and continual torment. But if
we learn constantly to repeat to ourselves this saying, [1631] we shall
be kept from all these grievous evils.

10. The beauty of woman is the greatest snare. Or rather, not the
beauty of woman, but unchastened gazing! For we should not accuse the
objects, but ourselves, and our own carelessness. Nor should we say,
Let there be no women, but Let there be no adulteries. We should not
say, Let there be no beauty, but Let there be no fornication. We should
not say, Let there be no belly, but let there be no gluttony; for the
belly makes not the gluttony, but our negligence. We should not say,
that it is because of eating and drinking that all these evils exist;
for it is not because of this, but because of our carelessness and
insatiableness. Thus the devil neither ate nor drank, and yet he fell!
Paul ate and drank, and ascended up to heaven! How many do I hear say,
Let there be no poverty! Therefore let us stop the mouths of those who
murmur at such things. For it is blasphemy to utter such complaints. To
such then, let us say, Let there be no meanness of spirit. For poverty
brings innumerable good things into our state of life, and without
poverty riches would be unprofitable. Hence we should accuse neither
the one nor the other of these; for poverty and riches are both alike
weapons which will tend to virtue, if we are willing. As then the
courageous soldier, whichever weapon he takes, displays his own virtue,
so the unmanly and cowardly one is encumbered by either. And that thou
mayest learn that this is true, remember, I pray, the case of Job; who
became both rich, and likewise poor, and handled both these weapons
alike, and conquered in both. When he was rich, he said, "My door was
open to every comer." [1632] But when he had become poor, "The Lord
gave, and the Lord hath taken away. As it seemed good unto the Lord, so
hath it come to pass." [1633] When he was rich, he shewed much
hospitality; when he was poor, much patience. And thou, then,--art thou
rich? Display much bountifulness! Hast thou become poor? Shew much
endurance and patience! For neither is wealth an evil, nor poverty in
itself; but these things, either of them, become so according to the
free choice of those who make use of them. Let us school ourselves then
to entertain no such opinions on these subjects; nor let us accuse the
works of God, but the wicked choice of men. Riches are not able to
profit the little-minded: nor is poverty able ever to injure the
magnanimous.

11. Let us then discern the snares, and walk far off from them! Let us
discern the precipices, and not even approach them! This will be the
foundation of our greatest safety not only to avoid things sinful, but
those things which seem indeed to be indifferent, and yet are apt to
make us stumble towards sin. For example; to laugh, to speak jocosely,
does not seem an acknowledged sin, but it leads to acknowledged sin.
Thus laughter often gives birth to foul discourse, and foul discourse
to actions still more foul. Often from words and laughter proceed
railing and insult; and from railing and insult, blows and wounds; and
from blows and wounds, slaughter and murder. If, then, thou wouldest
take good counsel for thyself, avoid not merely foul words, and foul
deeds, or blows, and wounds, and murders, but unseasonable laughter,
itself, and the very language of banter; since these things have proved
the root of subsequent evils. Therefore Paul saith, "Let no foolish
talking nor jesting proceed out of thy mouth." [1634] For although this
seems to be a small thing in itself, it becomes, however, the cause of
much mischief to us. Again, to live in luxury does not seem to be a
manifest and admitted crime; but then it brings forth in us great
evils,--drunkenness, violence, extortion, and rapine. For the prodigal
and sumptuous liver, bestowing extravagant service upon the belly, is
often compelled to steal, and to seize the property of others, and to
use extortion and violence. If, then, thou avoidest luxurious living,
thou removest the foundation of extortion, and rapine, and drunkenness,
and a thousand other evils; cutting away the root of iniquity from its
extremity. Hence Paul saith, that "she who liveth in pleasure is dead
while she liveth." [1635] Again, to go to the theatres, or to survey
the horse-race, or to play at dice, does not seem, to most men, to be
an admitted crime; but it introduces into our life an infinite host of
miseries. For spending time in the theatres produces fornication,
intemperance, and every kind of impurity. The spectacle of the
horse-race also brings about fightings, railings, blows, insults, and
lasting enmities. And a passion for dice-playing hath often caused
blasphemies, injuries, anger, reproaches, and a thousand other things
more fearful still.

12. Therefore, let us not only avoid sins, but those things too which
seem to be indifferent, yet by degrees lead us into these misdeeds. He,
indeed, who walks by the side of a precipice, even though he may not
fall over, trembles; and very often he is overset by this same
trembling, and falls to the bottom. So also he who does not avoid sins
from afar, but walks near them, will live in fear, and will often fall
into them. Besides, he who eagerly looks at strange beauties, although
he may not commit adultery, hath in so doing entertained lust; and hath
become already an adulterer according to the declaration of Christ;
[1636] and often by this very lust he is carried on to the actual sin.
Let us then withdraw ourselves far from sins. Dost thou wish to live
soberly? Avoid not only adultery, but also the licentious glance! Dost
thou wish to be far removed from foul words? Avoid not only foul words,
but also inordinate laughter, and every kind of lust. Dost thou wish to
keep far from committing murders? Avoid railing too. Dost thou wish to
keep aloof from drunkenness? Avoid luxury and sumptuous tables, and
pluck up the vice by the roots.

13. The licentiousness of the tongue is a great snare, and needs a
strong bridle. Therefore also some one saith. "His own lips are a
powerful snare to a man, and he is snared by the words of his own
mouth." [1637] Above all the other members, then, let us control this;
let us bridle it; and let us expel from the mouth railings, and
contumelies, and foul and slanderous language, and the evil habit of
oaths. For again our discourse hath brought us to the same exhortation.
But I had arranged with your charity, yesterday, that I would say no
more concerning this precept, forasmuch as enough has been said upon it
on all the foregoing days. But what is to become of me? I cannot bear
to desist from this counsel, until I see that ye have put it in
practice; since Paul also, when he saith to the Galatians, "Henceforth
let no man trouble me," [1638] appears again to have met and addressed
them. [1639] Such are the paternal bowels; although they say they will
depart, yet they depart not, until they see that their sons are
chastened. Have ye heard to-day what the prophet speaks to us
concerning oaths; "I lifted up mine eyes, and I saw," saith he, "and,
behold, a flying sickle, the length thereof twenty cubits, and the
breadth thereof ten cubits; and he said to me, What seest thou? and I
said, I see a flying sickle, twenty cubits in length, and ten cubits in
breadth. It shall also enter into the house," saith he, "of every one
that sweareth in my name, and shall remain [1640] in the midst, and
shall pull down the stones and the wood." [1641] What, forsooth, is
this which is here spoken? and for what reason is it in the form of a
"sickle," and that a "flying sickle," that vengeance is seen to pursue
the swearers? In order that thou mayest see that the judgment is
inevitable, and the punishment not to be eluded. For from a flying
sword some one might perchance be able to escape, but from a sickle,
falling upon the neck, and acting in the place of a cord, [1642] no one
can escape. And when wings too are added, what further hope is there of
safety? But on what account doth it pull down the stones and the wood
of the swearer's house? In order that the ruin may be a correction to
all. For since it is necessary that the earth must hide the swearer
when dead; the very sight of his ruined house, now become a heap, will
be an admonition to all who pass by and observe it, not to venture on
the like, lest they suffer the like; and it will be a lasting witness
against the sin of the departed. The sword is not so piercing as the
nature of an oath! The sabre is not so destructive as the stroke of an
oath! The swearer, although he seems to live, is already dead, and hath
received the fatal blow. And as the man who hath received the halter,
[1643] before he hath gone out of the city and come to the pit, [1644]
and seen the executioner standing over him, is dead from the time he
passed the doors of the hall of justice: so also the swearer.

14. All this let us consider, and let us not put our brethren on oath.
What dost thou, O man? At the sacred table thou exactest an oath, and
where Christ lies slain, there thou slayest thine own brother. Robbers,
indeed, murder on the highways; but thou slayest the son in the
presence of the mother: committing a murder more accursed than Cain
himself; for he slew his brother in solitude and only with present
death; but thou slayest thy brother in the midst of the church, and
that with the deathless death that is to come! For think you that the
church was made for this purpose, that we might swear? Yea, for this it
was made, that we might pray! Is the Table placed there, that we may
make adjurations? It is placed there to this end, that we may loose
sins, not that we may bind them. But thou, if thou heedest nothing
else, reverence at least that book, which thou reachest forth in
putting the oath; and open the Gospel, which thou takest in hand when
thou biddest swear; and when thou hearest what Christ there declares
concerning oaths, shudder and desist! What then does He there say
concerning oaths? "But I say unto you, Swear not at all." [1645] And
dost thou convert the Law [1646] which forbids swearing into an oath.
Oh, what contempt! Oh, what outrage! For thou doest just the same thing
as if any one should bid the lawgiver, who prohibits murder, become
himself a party to the murder. Not so much do I lament and weep, when I
hear that some persons are slain [1647] upon the highway, as I groan,
and shed tears, and am horrified, when I see any one coming near this
Table, placing his hands upon it, and touching the Gospels, and
swearing! Art thou in doubt, I ask, concerning money, and wouldest thou
slay a soul? What gainest thou to match the injury thou doest to thine
own soul, and to thy neighbour? If thou believest that the man is true,
do not impose the obligation of the oath; but if thou knowest him to be
a liar, do not force him to commit perjury. "But that I may have a full
assurance:" saith one. Verily, when thou hast not sworn him, then thou
wilt receive a good and full assurance. [1648]

15. For now, when thou hast returned home, thou wilt be continually the
prey of conscience, whilst reasoning thus with thyself; "Was it to no
purpose, then, that I put him upon his oath? Was he not really
perjured? Have I not become the cause of the sin?" But if thou dost not
put him upon his oath, thou wilt receive much consolation on returning
home, rendering thanks to God, and saying, "Blessed be God, that I
restrained myself, and did not compel him to swear vainly, and to no
purpose. Away with gold! Perish the money!" for that which specially
gives us assurance is, that we did not transgress the law, nor compel
another to do it. Consider, for Whose sake thou didst not put any one
on his oath; and this will suffice thee for refreshment and
consolation. Often, indeed, when a fight takes place, we bear being
insulted with fortitude, and we say to the insulter, "What shall I do
with thee? Such an one hinders me, who is thy patron; he keeps back my
hands." And this is sufficient to console us. So when thou art about to
put any one on his oath, restrain thyself; and stop; and say to him who
is about to swear, "What shall I do with thee? God hath forbidden me to
put any one on oath. He now holds me back." This suffices both for the
honour of the Lawgiver, and for thy safety, and for keeping him in fear
who is ready to swear. For when he seeth that we are thus afraid to put
others on oath, much more will he himself be afraid to swear rashly.
Wouldest thou say thus, thy return to thine own home would be with much
fulness of assurance. Hear God, therefore, in His Commandments, that He
may Himself hear thee in thy prayers! This word shall be written in
heaven, and shall stand by thee on the Day of Judgment, and shall
discharge many sins.

16. This also let us consider not only with respect to an oath, but to
every thing. And when we are about to do any good action for God's
sake, and it is found to bring loss with it, let us look not merely at
the loss connected with the matter, but at the gain which we shall reap
by doing it for God. That is to say, Hath any one insulted thee? Bear
it nobly! And thou wilt do so, if thou thinkest not of the insult
merely, but of the dignity of Him who commands thee to bear it, and
thou bearest it meekly. Hast thou given an alms? Think not of the
outlay, but of the produce which arises from the outlay. Hast thou been
mulcted of money? Give thanks, and regard not only the pain which is
the result of the loss, but the gain which comes of thanksgiving. If we
thus regulate ourselves, none of those heavy events which may befal us
will give us pain; but from those things which may seem to be grievous,
we shall be even gainers, and loss will be sweeter and more desired
than wealth, pain than pleasure, and mirth and insult than honour. Thus
all things adverse will turn to our gain. And here we shall enjoy much
tranquillity, and there we shall attain the kingdom of heaven; which
God grant that we may all be deemed worthy to obtain, [1649] by the
grace and lovingkindness of our Lord Jesus Christ, through Whom and
with Whom, to the Father with the Holy Spirit, be glory, dominion, and
honour, now and ever, and world without end. Amen.


[1615] Ecclus. ix. 13.

[1616] i.e., Saturday.

[1617] As being at the close of the week, when the fast was just going
to be intermitted, or at least relaxed.

[1618] Or, "right opposite." ?ntikathistasan. The word may be taken to
imply that those spectacles were held in the immediate neighbourhood of
the church. Stage plays, and players, and all who took part in the
public games, were excluded from communion. The act, considered little
short of idolatry, with which it was connected, was denounced in
several Councils. See Bingham, b. xvi. c. 4, sec. 10.

[1619] paidagogous. See Hom. vi. 1, p. 114, where the "teachers" are
different from these. The paidagogos had the moral supervision of the
child; part of his duty was to conduct him daily to school. See
Galatians iii. 24, revised version.

[1620] Eccles. vii. 3. This may be a proverbial misquotation; St.
Chrysostom afterwards adopts the LXX., house of drinking; but his
remarks are equally suitable to the E.V. feasting. Laughter is
mentioned in verse 4.

[1621] This seems to be a proverbial saying, from the next sentence.

[1622] Eccles. i. 2.

[1623] Eccles. vii. 3.

[1624] Ecclus. ix. 13.

[1625] bl?pe, "see," as anything obvious.

[1626] ?pignothi, "perceive," implies taking pains to discover.

[1627] See on Rom. iii. 31, Hom. VIII.

[1628] Gal. vi. 14.

[1629] Col. iii. 2.

[1630] logismoi.

[1631] i.e., Ecclus. ix. 20.

[1632] Job xxxi. 32.

[1633] Job i. 21. This last clause is added in LXX. and Vulg.

[1634] A quotation made up of two passages, in Ephes. iv. 29, and
Ephes. v. 4.

[1635] 1 Tim. v. 6.

[1636] Matt. v. 28.

[1637] Prov. vi. 2.

[1638] Gal. vi. 17.

[1639] He may mean Acts xviii. 23, but this seems to have been earlier.
Or perhaps that he spoke afterwards to those who held the like error.
See on Acts, Hom. XXXIX.

[1640] katalusei in LXX. means this, though it is possible St. Chrys.
may have taken it in the transitive sense, "shall destroy."

[1641] Zech. v. 1, 4. St. Chrysostom, it should be observed, here only
quotes a portion of these verses. See Hom. IX. fin.

[1642] From its hooked shape: xiphos is rather the pointed weapon for
stabbing; m?chaira the edged weapon for cutting.

[1643] startion.

[1644] b?rathron. Into which his body would be thrown.

[1645] Matt. v. 34.

[1646] Upon oaths, see Bingham, b. xxi. c. vii. sec. 4, sqq., who
however does not mention this use of the altar.

[1647] sphazom?nous. The present participle is accounted for by the
fact that robbers took advantage of those troubles. See Libanius, Or.
de Sedit. ad fin.

[1648] plerophoria. This word occurs Heb. vi. 11, x. 22; and 1 Thess.
i. 5; and Col. ii. 2. The elliptical sense of the word will be
understood by a reference to these passages.

[1649] Of remission of sins in the Holy Eucharist, see Theodorus in
Cat. on 1 Cor. xii. 31. "He that practiseth the greatest and strongly
forbidden sins, ought to abstain from the mysteries; for to such an one
it is not good to partake of them, until he first abstain from his
sins, through fear of the laws laid down. But of other things, such as
must befall men....if we fall into such, it is not well to deprive
ourselves of the mysteries, but to come in the greater fear....inasmuch
as remission also comes to us from thence, when we abstain from what is
in our power, and are found not neglectful of the rest; beside
spiritual aid for the easier amendment of life. For all things that are
added to us by the death of Christ, the same it is just should be
accomplished by the symbols of His death." Ed. Cramer, p. 222. This is
implied in our own service, in the prayer after communicating, and in
the final answers of the catechism. So too in the Roman Canon of the
Mass, "Deliver me, by this Thy Holy Body and Blood, from all my
iniquities and all evils." Lit. of St. Basil, after the Gospel...."We
pray and beseech Thy goodness, O Thou Lover of men, that this Mystery
which Thou didst institute for our salvation, be not unto judgment to
us, nor to Thy people, but to the wiping away of our sins, and the
remission of our negligences." Renaudot, t. i. pp. 9, 58. Lit of St.
Cyril, in Orat. Pacis...."that we may offer Thee this holy, reasonable,
spiritual, unbloody Sacrifice for the remission of our sins, and the
pardon of the ignorances of Thy people." Ib. p. 39, and Goar, p. 164.
So Lit. St. Greg. after the Invocation of the Holy Ghost, Ren. p. 106.
Lit. St. Marc. pp. 143, 158; Canon Univ. Ethiop. p. 502; Lit. of St.
Chrys., Prayer of Oblation, Goar, p. 74. See also the note on
Tertullian referred to, p. 266, note z, and St. Irenæus, Fragm. ed.
Pfaff, p. 27. "That they who partake of these pledges (?ntitupon) may
obtain remission of sins and eternal life."


Homily XVI.

This Homily was delivered on the occasion of the Prefect [1650]
entering the Church, for the purpose of pacifying the minds of the
people, in consequence of a rumour of an intended sack [1651] having
been announced to him, when all were meditating flight. It treats also
on the subject of avoiding oaths, and on the words of the Apostle,
"Paul, a prisoner of Jesus Christ." [1652]

1. I commend the Prefect's consideration, that seeing the city
agitated, and every one purposing a flight, he hath come here and
afforded you consolation, and hath led you to entertain favourable
hopes. But for you I blushed, and was ashamed, that after these long
and frequent discourses ye should have needed consolation from without.
[1653] I longed that the earth would open and swallow me up, when I
heard him discoursing with you, alternately administering comfort, or
blaming such ill-timed [1654] and senseless cowardice. For it was not
becoming, that you should be instructed by him; but you ought
yourselves to be teachers to all the unbelievers. [1655] Paul did not
permit even going to law before the unbelievers; [1656] but thou, after
so much admonition of our Fathers, [1657] hast needed teachers from
without; and certain vagabonds and miscreants have again unsettled this
great city, and set it upon flight. With what eyes shall we hereafter
look upon the unbelievers, we who were so timid and cowardly? With what
tongue shall we speak to them, and persuade them to exercise courage as
to approaching evils, when we became through this alarm more timid than
any hare? "But what could we do," says some one, "we are but men!" This
is indeed the very reason why we ought not to be terrified, because we
are men, and not brutes. For these are scared by all manner of sounds
and noises; because they have not reasoning power, which is adequate to
dispel fear. But thou who hast been honoured with the gift of speech
and reason, how is it that thou sinkest to their ignoble condition?
Hath some one entered the city, and announced the march of soldiers
against it? Be not terrified, but leaving him, bend the knee: call upon
thy Lord: groan bitterly, and He will keep off the dreaded event.

2. Thou hadst heard indeed a false report of the march, and wert in
danger of being severed from the present life. [1658] But that blessed
Job, when the messengers came one after another, and he had heard them
announcing their dreadful news, and adding thereto the insupportable
destruction of his children, neither cried nor groaned, but turned to
prayer, and gave thanks to the Lord. Him do thou too imitate; and when
any comer announces that soldiers have encircled the city, and are
about to plunder its wealth, flee to thy Lord and say, "The Lord gave,
the Lord hath taken away; as it seemeth good to the Lord, so is it
done. Blessed be the name of the Lord for ever." The experience of the
actual events did not terrify him; yet the mere report frightens thee.
And how are we to be accounted of, who when we are commanded [1659]
boldly to encounter death itself, are thus affrighted by a false
rumour! The man who is bewildered constructs fear which is unreal; and
trouble which is not visible; but he who abides in a settled and
tranquil condition of soul, breaks in pieces even that which is real.
Seest thou not pilots; when the sea is raging, and the clouds are
rushing together, and the thunders are bursting forth, and all on board
are in confusion, they seat themselves at the helm without tumult or
disturbance; giving earnest heed to their own art, and considering how
they may ward off the effects of the approaching storm. Be these thy
example; and laying hold of the sacred anchor, the hope that is in God,
remain unshaken and immoveable. "Whosoever heareth these sayings of
mine, and doeth them not, shall be likened unto a foolish man, which
built his house upon the sand; and the rain descended, and the floods
came, and the winds blew, and beat upon that house; and it fell, and
great was the fall of it." [1660] Seest thou that it is the character
of folly to fall down headlong, and to be overthrown? Or rather, we
were not only reduced to the condition of that foolish man, but our
fall was still more wretched. For the house of that man fell down after
the rivers and rains had descended, and the winds had beaten upon it;
but we, when there were no winds striking, nor floods invading, nor
blasts assaulting, before the experience of disaster, were overturned
by a mere rumour, and dropped at once all the philosophy we were
meditating.

3. What think ye are now my thoughts? How should I conceal,--yea, bury
myself? How must I blush with shame? If I had not been forcibly urged
by our Fathers, I would not have arisen, I would not have spoken,
whilst my mind was darkened with sadness because of your pusillanimity.
But neither now have I been able to recover myself; since anger and
sorrow have laid such seige to my soul. For who would not feel provoked
and indignant, that after so much teaching ye should need the
instructions of Gentiles, that ye might be comforted and persuaded to
bear in a manly way the present alarm. Pray ye therefore that free
utterance may be given us in opening our mouth; and that we may be able
to shake off this sadness, and to hold up again a little; for indeed
this shame on account of your pusillanimity hath greatly depressed our
spirits.

4. Lately, I addressed to your Charity many things concerning the
snares lying on all sides of us; and concerning fear and sadness,
sorrow and pleasure; and also concerning the sickle that flieth down
upon the houses of swearers. Now, out of all these many matters, I
would have you especially to remember what I said respecting the
"winged sickle," and its settling in the swearer's house; and pulling
down the stones and the wood, and consuming the whole mass. And withal,
take heed to this; that it is the extreme of folly to swear by taking
the Gospels, and to turn the very Law which forbids swearing into an
oath; and that it is better to suffer loss of property than to impose
an oath on our neighbours; since this is a great honour to be done to
God. For when thou sayest to God, "For thy sake I have not put such a
one, who hath robbed and injured me, on his oath," God will pay thee
back a great recompense on account of this honour, both here and
hereafter. Say these things to others, and observe them also
yourselves. I know that in this place we become more reverent, and lay
aside every evil habit. But what is to be aimed at is, not that we be
lovers of wisdom here only, but that when we depart, we may take this
reverence out with us, where we especially need it. For those who carry
water do not merely have their vessels full when near the fountain, and
empty them when they reach home, but there they put them away with
especial caution, that they may not be overturned, and their labours
rendered useless. Let us all imitate these persons; and when we come
home, let us strictly retain what has been spoken; since if ye here
have gotten full, but return home empty, having the vessels of your
understandings destitute of what ye have heard, there will be no
advantage from your replenishment here. Shew me not the wrestler in the
place of exercise, but of actual contest; and religion not at the
season of hearing, but at the season of practice.

5. Thou applaudest what is said now. When thou art required to swear,
then remember all these things. If ye quickly accomplish this law, we
will advance our teaching to other and greater things. Lo! this is the
second year that I am discoursing to your Charity; and I have not yet
been able to explain a hundred lines [1661] of the Scriptures. And the
reason is, that ye need to learn of us what ye might reduce to practice
at home, and of yourselves; and thus the greater part of our
exhortation is consumed on ethical discourse. But this ought not to
have been so; the regulation of manners you ought to have learnt at
home, and of yourselves; but the sense of the Scriptures, and the
speculations upon them, you might commit to us. If, however, it were
necessary that you should hear such things of us, there was no need of
more than one day: for what there is to be said is of no diversified or
difficult character, or such as requires any elaboration. For when God
declares His sentence, subtle arguments are unseasonable. God hath
said, "Thou shalt not swear." Do not then demand of me the reasons of
this. It is a royal law. He who established it, knows the reason of the
law. If it had not been profitable, He would not have forbidden it.
Kings bring in laws, and not all perchance profitable; for they are
men, and cannot be competent to discover what is useful, like God.
Nevertheless, we obey them. Whether we marry, or make wills, or are
about to purchase servants, or houses, or fields, or to do any other
act, we do these things not according to our own mind, but according to
the laws which they ordain; and we are not entirely at liberty to
dispose of the things which concern ourselves according to our own
minds; but in many cases we are subject to their will; and should we do
any thing that is contrary to their judgment, it becomes invalid and
useless. So then tell me, are we to pay so much respect to the laws of
men, and trample under foot the law of God? What defence, or what
pardon can such conduct be worthy of? He hath said, "Thou shalt not
swear." In order that thou mayest do and speak all things with safety,
do not in practice lay down a law contrary to His.

6. But enough of these matters. Let us now proceed to lay before you
one sentence of those which have been read to-day, and thus end this
discourse. "Paul, a prisoner of Jesus Christ," saith he, "and Timothy
the brother." [1662] Great is the designation of Paul: no title of
principality and power, but he speaks of bonds and chains! Truly great
indeed! Although many other things made him illustrious; his being
caught up into the third heaven, his being transported to Paradise, his
hearing unutterable words; yet he sets down none of these, but mentions
the chain instead of all, for this made him more conspicuous and
illustrious than these. And why so? Because the one were the free gifts
of the Lord's lovingkindness; and the other the marks of the constancy
and patience of the servant. But it is customary with those who love,
to glory more in the things which they suffer for those who are
beloved, than in the benefits they receive from them. A king is not so
proud of his diadem, as Paul gloried in his chains. And very justly.
For a diadem affords but an ornament to the crowned head; but the chain
is a much greater ornament as well as a security. The kingly crown
often betrays the head it encircles, and allures innumerable traitors,
and invites them to the lust of empire. And in battles this ornament is
so dangerous, that it must be hidden and laid aside. Hence kings in
battle, change the outward dress, and so mingle in the crowd of
combatants; so much betrayal does there result from the crown; but the
chain will bring nothing of this kind upon those who have it, but
altogether the contrary; since if there be a war, and an engagement
with demons, and the hostile powers; the man who is thus encompassed,
by holding forth his chain, repels their assaults. And many of the
secular magistrates not only bear the name of office while they are in
authority, but when they have given up their authority. Such a one is
called an ex-consul, such a one an ex-prætor. But he, instead of all
such titles, says, "Paul the prisoner." And very rightly. For those
magisterial offices are no complete evidences of virtue in respect to
the soul; for they are to be purchased by money, and obtained by the
solicitations of friends; but this distinction that is obtained by
bonds is a proof of the soul's love of wisdom, and the strongest sign
of a longing for Christ. And the former are soon gone, but this
distinction has none to succeed to it. Behold at least from that time
to the present day how long a time has passed, and yet the name of this
Prisoner has become increasingly illustrious. As to all the consuls,
whoever they were, of former times, they are passed into silence; and
not even their names are known to the generality of mankind. But the
name of this Prisoner, the blessed Paul, is still great here, great in
the land of the barbarians, great also among the Scythians and Indians;
and were you to go even to the very bounds of the habitable world, you
would hear of this appellation, and whithersoever any one could come,
he would perceive that the name of Paul was borne in the mouths of all
men. And what marvel is it, if it be so by land and sea, when even in
the heavens the name of Paul is great; with angels and archangels and
the powers above, and with the King of these, even God! "But what were
the chains," says some one, "that brought glory to him who was thus
fettered? Were they not formed of iron?" Of iron, indeed, they were
formed; but they contained the grace of the Spirit, abundantly
flourishing in them; since he wore them for Christ's sake. Oh, wonder!
the servants were bound, the Master was crucified, and yet the
preaching of the Gospel every day increases! And through the means by
which it was supposed that it would be extinguished, by these very
means it was kindled; and the Cross and bonds, which were thought to be
an abomination, these are now become the symbols of salvation; and that
iron was to us more precious than all gold, not by its intrinsic
nature, but for this cause and ground!

7. But here I see an enquiry arising out of this point; and if you give
me your attention, I will both state the question exactly, and will add
the solution. What then is the subject of enquiry? This same Paul once
having come before Festus, whilst discoursing to him, and defending
himself concerning the charges which the Jews had alleged against him,
and telling how he had seen Jesus, how he had heard that blessed voice;
how he had been struck with blindness and recovered sight, and had
fallen down and risen up again; how he had come a captive into
Damascus, bound without chains; after speaking likewise of the Law and
of the Prophets, and shewing that they had foretold all these things,
he captured the judge, and almost persuaded him to come over to
himself. For such are the souls of holy men: when they have fallen into
dangers, they do not consider how they may be delivered from dangers,
but strive every way how they may capture their persecutors. Just so
did it then happen. He came in to defend himself, and he departed
taking the judge with him! [1663] And to this the judge bore witness,
saying, "Almost [1664] thou persuadest me to be a Christian." [1665]
And this ought to have happened to-day; and this Prefect, on coming
among you, ought to have admired your magnanimity, your fortitude, your
perfect tranquillity; and to have gone away, taking with him a lesson
from your good order, admiring your assembly, praising your congress,
and learning from the actual fact, how great a difference there is
between Gentiles and Christians!

8. But as I was saying:--When Paul had caught him, and he said, "Almost
thou persuadest me to be a Christian," Paul answered thus, "I would to
God that not only thou, but also all that hear me this day, were both
almost and altogether such as I am, except these bonds." [1666] What
sayest thou, O Paul? When thou writest to the Ephesians, thou sayest,
"I therefore, the prisoner of the Lord, beseech you, that ye walk
worthy of the vocation wherewith ye are called." [1667] And when thou
speakest to Timothy, "Wherein I suffer trouble as an evil-doer, even
unto bonds." [1668] And again, when to Philemon, thus; "Paul, a
prisoner of Jesus Christ." [1669] And again, when debating with the
Jews, thou sayest, "For the hope of Israel I am bound with this chain."
[1670] And writing to the Philippians, thou sayest, "Many of the
brethren in the Lord, waxing confident by my bonds, are much more bold
to speak the word without fear." [1671] Every where thou bearest about
the chain, everywhere thou puttest forward thy bonds, and boastest in
the thing. But when thou comest to the tribunal, thou betrayest thy
philosophy, where it were right to have spoken the most boldly, and
sayest to the judge, "I would to God that thou mightest become a
Christian without' these bonds!" Yet surely if the bonds were good, and
so good, that they could be the means of making others to grow bold in
the cause of true religion; (for this very thing thou didst declare
before, when thou saidst, "Many of the brethren, waxing confident by my
bonds, did speak the word without fear"); for what reason dost thou not
glory in this thing in the presence of the judge, but doest even the
reverse?

9. Does not what I say appear a question? The solution of it, however,
I will bring forward at once. For Paul acted thus, not from distress or
fear, but from an abundance of wisdom and spiritual understanding. And
how this was, I proceed to explain. He was addressing a Gentile, and an
unbeliever, who knew nothing of our matters. Hence he was unwilling to
introduce him by way of disagreeable things, but as he said, "I became
to them that are without law, as without law;" [1672] so he acted in
the present instance. His meaning is, "If the Gentile hear of bonds and
tribulations, he will straightway be taking flight; since he knows not
the power of bonds. First, let him become a believer; let him taste of
the word preached, and then he will even of himself hasten towards
these bonds. I have heard the Lord saying, "No man putteth a piece of
new cloth into an old garment, for that which is put in to fill it up
taketh from the garment, and the rent is made worse. Neither do men put
new wine into old wine-skins; else the wine-skins burst." [1673] The
soul of this man is an old garment: an old wine-skin. It is not renewed
by the faith, nor renovated by the grace of the Spirit. It is yet weak
and earthly. It affects the things of this life. It flutters eagerly
after worldly show. It loves a glory that is present. Should he hear at
once, even from the first, that if he becomes a Christian he will
become immediately a prisoner, and will be encompassed with a chain;
feeling ashamed and indignant, he will recoil from the word preached.
Therefore, saith he, "Except these bonds." [1674] Not as deprecating
the bonds themselves, God forbid! But condescending to the other's
infirmity; for he himself loved and welcomed his bonds, even as a woman
fond of ornament doth her jewels of gold. Whence is this apparent? "I
rejoice," saith he, "in my sufferings for you, and fill up that which
is behind of the afflictions of Christ in my flesh." [1675] And again;
"Unto you it is given in the behalf of Christ, not only to believe on
Him, but to suffer for His sake." [1676] And again; "And not only so,
but we also glory in tribulations." [1677] Wherefore, if he rejoices
and glories in this, and calls it a gift of grace, it is manifest that
when he was addressing the judge, he spoke to him as he did, for the
reason assigned. Moreover, also in a different passage, when he
happened to find a necessity for glorying, he shews the very same by
saying, "Most gladly, therefore, will I glory in my infirmities......in
reproaches, in necessities, in persecutions, in distresses, that the
power of Christ may rest upon me." [1678] And again; "If I must needs
glory, I will glory of the things which concern mine infirmities."
[1679] And elsewhere, comparing himself with others, and exhibiting to
us his superiority in the comparison, he thus speaks; "Are they
ministers of Christ? (I speak as a fool), I am more." [1680] And
wishing to shew this superiority, he did not say that he had raised the
dead, nor that he had expelled demons, nor that he had cleansed lepers,
nor that he had done any other thing of the sort, but that he had
suffered those innumerable hardships. Hence when he said," I am more,"
he presently cites the multitude of his trials; "In stripes, above
measure, in deaths oft, in prisons more frequent.....of the Jews five
times received I forty stripes save one, once was I stoned, thrice I
suffered shipwreck, a night and a day I have been in the deep;" [1681]
and all the rest. Thus Paul everywhere glories in tribulations; and
prides himself upon this circumstance exceedingly. And very justly. For
this it is which especially shews the power of Christ, viz. that the
Apostles conquered by such means; by bonds, by tribulations, by
scourgings, and the worst of ills.

10. For these two things Christ had announced, tribulation and
remission, labours and crowns, toils and rewards, things pleasant and
sad. Nevertheless, to the present life he assigns the sorrowful things;
but for the life to come, he has stored up those which are pleasant; at
once shewing that He did not mean to deceive men, and wishing by this
arrangement to diminish the burden of human woes. For the imposter
first holds out the things which are pleasant, and afterwards brings
forward those which are disagreeable. Thus for example:--Kidnappers,
when they intend to steal and carry off little children, do not promise
them blows and stripes, or any other thing of that kind, but offer them
cakes, and sweetmeats, and such like, by which the age of childhood is
usually gratified; in order that, enticed by these things, they may
sell their liberty, and may fall into the utmost peril. Moreover,
bird-catchers, and fishermen, thus entice the prey which they pursue,
offering first their usual food, and such as is agreeable to them, and
by this means concealing the snare. So that this is especially the work
of imposters, first to hold out things which are agreeable, but
afterwards to introduce the things which are disagreeable. But the case
is altogether the reverse with those who are really careful and
provident for others. Fathers at least act quite in a contrary manner
to kidnappers. When they send their children to school, they set
masters over them, threaten them with stripes, and encompass them with
fear on all sides. But when they have thus spent the first portion of
their lives, and their habits are formed, they then put them in
possession of honour, and power, and luxury, and all the wealth that is
theirs.

11. And thus God has acted. After the manner of provident fathers, and
not after that of kidnappers, He has first involved us in things that
are grievous; handing us over to present tribulation, as it were to
schoolmasters and teachers; in order that being chastened and sobered
by these things, after shewing forth all patience, and learning all
right discipline, we may afterwards, when formed into due habits,
inherit the kingdom of heaven. He first prepares and fits us for the
management of the wealth He is to give, and then puts us into the
actual possession of riches. For if He had not acted thus, the giving
of riches would have been no boon, but a punishment and a vengeance.
For even as a son that is senseless and prodigal, when he has succeeded
to a paternal inheritance, is precipitated headlong by this very thing,
having none of the practical wisdom requisite for the economy of
wealth; but if he be intelligent, and gentle, and sober, and moderate,
managing his paternal estate as is befitting, he becomes by this means
more illustrious and distinguished: so must it also necessarily happen
in our case. When we have acquired spiritual understanding, when we
have all attained to "perfect manhood," and the measure of full
stature;" then He puts us in possession of all that He has promised:
but now as little children He chastens us, together with consolation
and soothing. And this is not the only advantage of receiving the
tribulation beforehand, but there is also another, not less than this.
For the man who first of all lives luxuriously, and then has to expect
punishment after his luxurious living, has not even a sense of his
present luxury, merely by reason of the expectation of impending woes;
but he who is first in a sorrowful state, if he is anticipating the
enjoyment of good things afterwards, overlooks present difficulties, in
the hope of the good things which are to come. Not only, then, on
account of our security, but also for our pleasure and consolation hath
He ordained that the things which are grievous should be first; in
order that being lightened with the hope of futurity, we should be
rendered insensible to what is present. And this Paul would shew and
make plain, when he said, "Our light affliction, which is but for a
moment, worketh for us a far more exceeding and eternal weight of
glory. While we look not at the things which are seen, but at the
things which are not seen." [1682] He calls tribulation light, not
because of the intrinsic nature of things that are grievous, but
because of the expectation of good things to come. For even as the
merchant is indifferent to the labour that attends navigation, being
buoyed up with the hope of a cargo; and as the boxer bravely sustains
the blows on his head, looking to the crown beyond; so also indeed do
we, earnestly gazing towards heaven, and the good things that are in
the heavens, whatever evils come on us, sustain them all with
fortitude, being nerved with the good hope of the things to come.

12. Therefore let us go home, taking with us this saying; [1683] for
though it be simple and short, it nevertheless contains much of the
doctrine of spiritual wisdom. He who is in a state of grief and
tribulation, hath a sufficient consolation; he who lives in luxury and
abundance, hath that which may greatly sober him. For when as thou
sittest at the table thou art reminded of this saying, thou wilt
speedily shrink from drunkenness and gluttony; learning through this
sentence, how needful it is for us to be striving; and thou wilt say
with thyself, "Paul lived in bonds and in dungeons, but I in
drunkenness and at a luxurious table! What pardon then shall I obtain?"
This also is a fit saying for women; since those who are fond of
ornament, and expensive dresses, and bind themselves about with gold on
every side, when they remember this chain, will hate, I feel assured,
and abominate that adorning of themselves; and will hasten to such
bonds as these. For those ornaments have often been the cause of
manifold evils, and introduced a thousand quarrels into a family, and
have bred envy, and jealousy, and hatred. But these loosed the sins of
the wide world, affrighted demons, and drove away the devil. With
these, while tarrying in prison, he persuaded the jailor; with these he
attracted Agrippa himself; with these he procured many disciples.
Therefore he said, "Wherein I suffer trouble as an evil-doer unto
bonds, but the word of God is not bound." [1684] For just as it is not
possible to bind a sunbeam, or to shut it up within the house, so
neither the preaching of the word; and what was much more, the teacher
was bound, and yet the word flew abroad; he inhabited the prison, and
yet his doctrine rapidly winged its way every where throughout the
world!

Knowing these things then, let us not be depressed, when adverse
affairs meet us, but then let us be more strong, then more powerful;
"for tribulation worketh patience." [1685] Let us not grieve for the
calamities which befall us, but let us in all things give thanks unto
God!

13. We have completed the second week of the fast, but this we should
not consider; for going through the fast does not consist in merely
going through the time, but in going through it with amendment of
manners. Let us consider this; whether we have become more diligent;
whether we have corrected any of our defects; whether we have washed
away our sins? It is common for every one to ask in Lent, how many
weeks each has fasted; and some may be heard saying that they have
fasted two, others three, and others that they have fasted the whole of
the weeks. But what advantage is it, if we have gone through the fast
devoid of good works? If another says, "I have fasted the whole of
Lent," do thou say, "I had an enemy, but I was reconciled; I had a
custom of evil-speaking, but I put a stop to it; I had a custom of
swearing, but I have broken through this evil practice." It is of no
advantage to merchants, to have gone over a great extent of ocean, but
to have sailed with a freight and much merchandise. The fast will
profit us nothing, if we pass through it as a mere matter of course,
without any result. If we practise a mere abstinence from meats, when
the forty days are past, the fast is over too. But if we abstain from
sins, this still remains, even when the fast has gone by, and will be
from this time a continual advantage to us; and will here render us no
small recompense, before we attain unto the kingdom of heaven. For as
he who is living in iniquity, even before hell, hath punishment, being
stung by his conscience; so the man who is rich in good works, even
before the kingdom, will have the benefit of exceeding joy, in that he
is nourished with blessed hopes.

14. Therefore Christ says, "I will see you again, and your heart shall
rejoice, and your joy no man taketh from you." [1686] A brief saying,
but one that hath in it much consolation. What then is this, "your joy
no man taketh?" if thou hast money, many are able to take away the joy
that comes of thy wealth; as, for instance, a thief, by digging through
the wall; a servant by carrying off what was entrusted to him; an
emperor by confiscation; and the envious man by contumely. Should you
possess power, there are many who are able to deprive you of the joy of
it. For when the conditions of office are at an end, the conditions of
pleasure will also be ended. And in the exercise of office itself too,
there are many accidents occurring, which by bringing difficulty and
care, strike at the root of thy satisfaction. If thou hast bodily
strength, the assaults of disease put a stop to joy from that source.
If thou hast beauty and bloom, the approach of old age withers it, and
takes away that joy. Or if thou enjoyest a sumptuous table, when
evening comes on the joy of the banquet is at an end; for every thing
belonging to this life is liable to damage, and is unable to afford us
a lasting pleasure; but piety and the virtue of the soul is altogether
the reverse of this. If thou hast done an alms, no one is able to take
away this good work. Though an army, or kings, or myriads of
calumniators and conspirators, were to beset thee on all sides, they
could not take away the possession, once deposited in heaven; but the
joy thereof continually abideth; for it is said, "He hath dispersed, he
hath given to the poor, his righteousness endureth for ever." [1687]
And very justly; for in the storehouses of heaven it is laid up, where
no thief breaks in, nor robber seizes, nor moth devours. [1688] If thou
pourest out continued and fervent prayers, no man will be able to spoil
thee of the fruit of them; for this fruit too is rooted in the heavens;
it is out of the way of all injury, and remains beyond mortal reach. If
when evil-treated thou has done a kind action; if thou hast borne with
patience to hear thyself evil spoken of; if thou hast returned
blessings for reproaches; these are good works that abide continually,
and the joy of them no man taketh away; but as often as thou
rememberest these, thou art glad and rejoicest, and reapest large
fruits of pleasure. So also, indeed, if we succeed in avoiding oaths;
and persuade our tongue to abstain from this pernicious practice, the
good work will be finished in a short time, but the delight arising
from it will be continuous and unfailing.

15. And now, it is time that you should be teachers and guides of
others; that friends should undertake to instruct and lead on their
neighbours; servants their fellow-servants; and youths those of their
own age. What if any one had promised thee a single piece of gold for
every man who was reformed, wouldest thou not then have used every
exertion, and been all day long sitting by them, persuading and
exhorting. Yet now God promises thee not one piece of gold, nor ten, or
twenty, or a hundred, or a thousand; no, nor the whole earth, for thy
labours, but He gives thee that which is greater than all the world,
the kingdom of heaven; and not only this, but also another thing
besides it. And what kind of thing is that? "He who taketh forth the
precious from the vile," [1689] saith He, "shall be as my mouth."
[1690] What can be equal to this in point of honour or security? What
kind of excuse or pardon can be left to those, who after so great a
promise neglect their neighbour's safety? Now if you see a blind man
falling into a pit, you stretch forth a hand, and think it a
disgraceful thing to overlook one who is about to perish? But daily
beholding all thy brethren precipitated into the wicked custom of
oaths, dost thou not dare even to utter a word? Thou hast spoken once,
perhaps, and he hath not heard. Speak therefore twice, and thrice, and
as often as it may be, till thou hast persuaded him. Every day God is
addressing us, and we do not hear; and yet He does not leave off
speaking. Do thou, therefore, imitate this tender care towards thy
neighbour. For this reason it is that we are placed with one another;
that we inhabit cities, and that we meet together in churches, in order
that we may bear one another's burdens, that we may correct one
another's sins. And in the same manner as persons inhabiting the same
shop, carry on a separate traffic, yet put all afterwards into the
common fund, so also let us act. Whatever advantages each man is able
to confer upon his neighbour, let him not grudge, nor shrink from doing
it, but let there be some such kind of spiritual commerce, and
reciprocity; in order that having deposited every thing in the common
store, and obtained great riches, and procured a large treasure, we may
be all together partakers of the kingdom of heaven; through the grace
and loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to
the Father, with the Holy Ghost, be glory, both now and ever, and world
without end. Amen.


[1650] ?rchontos, some read kometos, which seems to imply that this
officer was the Prætorian Præfect of the East. See note of Ducæus.
Tillemont, art. xxxiv. calls him "le Gouverneur."

[1651] praidas, from the Latin Præda. Ducæus takes it with pros ton
?rchonta, making it only a confiscation. Montfaucon does not agree with
Tillemont in dating the Homily, but it must have been delivered after
the return of Cæsarius to the Emperor, and before any news from him.
The Prefect may be Hellebichus, who was left at Antioch: but see Pref.

[1652] Philem. i. 1.

[1653] i.e., from one outside the pale of the church.

[1654] ?kaipon. This word favours the supposition, that all real ground
of fear was at an end.

[1655] It appears from this, and from what follows, that the Prefect
was a Pagan.

[1656] 1 Cor. vi. 1.

[1657] See sec. 3.

[1658] He seems to mean, "wert almost dead with fear." But this is
harsh: the text may be in fault.

[1659] He means that Job had no such command.

[1660] Matt. vii. 26, 27.

[1661] stichoi. Lines, or sentences. The ancients had two kind of
verses, one of which they called stichoi, and the other ¿Ðmata. The
stichoi were lines that contained a certain number of letters, and were
not limited by the sense as our modern verses. The Codex Bezæ and Alex.
are so divided into parts, shorter than verses.

[1662] Philem. i.

[1663] i.e., in conviction, though not in act. St. Chrysostom used the
word almost a few lines back. Agrippa is named presently, but some
there read Festus.

[1664] en oligo. St. Chrysostom clearly understood this as it is
rendered in our English version of 1611. See above "almost persuaded
him," schedon ?peise. Modern scholars have attached a different sense
to the expression. See Revised Version.

[1665] Acts xxvi. 28.

[1666] Acts xxvi. 29.

[1667] Ephes. iv. 1.

[1668] 2 Tim. ii. 9.

[1669] Phil. i. 1.

[1670] Acts xxviii. 20.

[1671] Philip. i. 14.

[1672] 1 Cor. ix. 21.

[1673] Matt. ix. 16, 17; Mark ii. 21; Luke v. 36.

[1674] Acts xxvi. 28.

[1675] Coloss. i. 24.

[1676] Philip. i. 29.

[1677] Rom. v. 3.

[1678] 2 Cor. xii. 9, 10.

[1679] 2 Cor. xi. 30.

[1680] 2 Cor. xi. 23.

[1681] 2 Cor. xi. 23, 25.

[1682] 2 Cor. iv. 17, 18.

[1683] i.e., Paul, a prisoner of Jesus Christ.

[1684] 2 Tim. ii. 9.

[1685] Rom. v. 3.

[1686] John xvi. 22.

[1687] Ps. cxii. 9.

[1688] Matt. vi. 19; Luke xii. 33.

[1689] i.e, the soul of a man from the vile state of sin.

[1690] Jer. xv. 19.


Homily XVII.

Of the Commissioners (Hellebichus Commander of the Troops, [1691] and
Cæsarius Master of the Offices [1692] ) sent by the Emperor Theodosius
for the inquisition of the offenders, on account of the overturning of
the Statues.

1. Most opportunely have we all this day sung together, "Blessed be the
Lord God of Israel, who only doeth wondrous things." [1693] For
marvellous, and beyond all expectation, are the things which have
happened? A whole city, and so great a population, when just about to
be overwhelmed--to sink under the waves, and to be utterly and
instantly destroyed--He hath entirely rescued from shipwreck in a
single moment of time! Let us give thanks then, not only that God hath
calmed the tempest, but that He suffered it to take place; not only
that He rescued us from shipwreck, but that He allowed us to fall into
such distress; and such an extreme peril to hang over us. Thus also
Paul bids us "in every thing give thanks." [1694] But when he says, "In
every thing give thanks," he means not only in our deliverance from
evils, but also at the time when we suffer those evils. "For all things
work together for good to them that love God." [1695] Let us be
thankful to Him for this deliverance from trials; and let us never
forget them. Let us devote ourselves to prayer, to continual
supplications, and to much piety.

2. When the sad conflagration of these calamities was first kindled, I
said, that it was a season not for doctrine, but for prayer. [1696] The
very same thing I now repeat, when the fire has been extinguished--that
it is now especially, and more than before, a time for prayer; that now
is the season especially for tears and compunction, for an anxious
soul, for much diligence, and for much caution. For at that time the
very nature of our tribulation restrained us, however unwillingly, and
disposed us to sobriety; and led us to become more religious; but now
when the bridle is removed, and the cloud has passed away, there is
fear lest we should fall back again into sloth, or become relaxed by
this respite; and lest one should have reason to say of us too, "When
He slew them, then they sought Him, and returned, and enquired early
after God." [1697] Wherefore also Moses admonished the Jews, saying,
"When thou shalt have eaten, and drunk, and art full, remember the Lord
thy God." [1698] The goodness of your disposition will now be rendered
manifest, if you continue in the practice of the same piety. For at
that time, many imputed your earnestness to fear, and the approach of
calamity; but now, it will be purely your own achievement, if you still
persevere in maintaining this earnestness. Since with a boy too, as
long as he is guided by some tutor whom he fears, if he lives with
sobriety and meekness, there is nothing to admire, for all persons
ascribe the sobriety of the stripling to his fear of the tutor. But
when he remains in the same seemly behaviour, after the restraint from
that quarter is done away with, all persons give him credit too for the
sobriety that was seen in his earlier age. Thus also let us act; let us
continue in the same state of godly fear, in order that for our former
diligence too we may gain much praise from God.

3. We had expected innumerable woes; that our property would be
plundered, that the houses would have been burnt together with their
inmates, that the city would have been plucked up from the midst of the
world, that its very fragments would have been utterly destroyed, and
that its soil would have been placed under the plough! But, lo! all
these things existed only in expectation, and did not come into
operation. And this is not the only wonder, that God hath removed so
great a danger, but that He hath also greatly blessed us, and adorned
our city; and by this trial and calamity hath made us more approved!
But how, I will state. When those who were sent by the Emperor erected
that fearful tribunal for making inquisition into the events which had
taken place, and summoned every one to give account of the deeds which
they had perpetrated, and various anticipations of death pervaded the
minds of all, then the monks who dwelt on the mountain-tops shewed
their own true philosophy. For although they had been shut up so many
years in their cells, yet at no one's entreaty, by no one's counsel,
when they beheld such a cloud overhanging the city, they left their
caves and huts, and flocked together in every direction, as if they had
been so many angels arriving from heaven. Then might one see the city
likened to heaven, while these saints appeared everywhere; by their
mere aspect consoling the mourners, and leading them to an utter
disregard of the calamity. For who on beholding these would not deride
death, would not despise life. And not only was this wonderful, but
that when they drew nigh to the magistrates themselves, they spoke to
them with boldness on behalf of the accused, and were all ready to shed
their blood, and to lay down their heads, so that they might snatch the
captured from the terrible events which they expected. They also
declared that they would not depart until the judges should spare the
population of the city, or send them themselves together with the
accused to the Emperor. "He," said they, "who rules over our portion of
the world is a godly man, a believer, one who lives in the practice of
piety. We therefore shall assuredly reconcile him. We will not give you
leave, nor permit you to embrue the sword, or take off a head. But if
ye do not desist, we also are quite resolved to die with them. We
confess that the crimes committed are very heinous; but the iniquity of
those deeds does not surpass the humanity of the Emperor." One of them
is also reported to have uttered another saying, full of wisdom, to
this effect: [1699] "The Statues which have been thrown down are again
set up, and have resumed their proper appearance; and the mischief was
speedily rectified; but if ye put to death the image of God, how will
ye be again able to revoke the deed! or how to reanimate those who are
deprived of life, and to restore their souls to their bodies?" Many
things too they said to them of the Judgment.

4. Who could but be astonished? Who could but admire the moral wisdom
of these men? When the mother of one of the accused, uncovering her
head, and exposing her grey hairs, laid hold of the horse of the judge
by the bridle, and running beside him through the forum, thus entered
with him the place of justice, we were all struck with astonishment, we
all admired that exceeding tenderness and magnanimity. [1700] Ought we
not, then, to have been much more impressed with wonder at the conduct
of these men? For if she had even died for her son, it would have been
nothing strange, since great is the tyranny of nature, and irresistible
is the obligation arising from the maternal pangs! But these men so
loved those whom they had not begotten, whom they had not brought up,
yea rather, whom they had never seen, whom they had not heard of, whom
they had never met, whom they knew only from their calamity, that if
they had possessed a thousand lives, they would have chosen to deliver
them all up for their safety. Tell me not that they were not
slaughtered, that they did not pour forth their blood, but that they
used as much boldness with their judges as it was likely that no other
men would do, but such as had already renounced their own lives; and
that with this sentiment they ran from the mountains to the tribunal.
For, indeed, if they had not before prepared themselves against every
sort of slaughter, they would not have been able to speak thus freely
to the judges, or to have manifested such magnanimity. For they
remained all day long sitting before the doors of the place of justice,
being prepared to snatch from the hands of the executioners those who
were about to be led off to punishment!

5. Where now are those who are clad in threadbare cloaks, and display a
long beard, and carry staves in the right hand; the philosophers of the
world, [1701] who are more abject in disposition than the dogs under
the table; and do every thing for the sake of the belly? All these men
then forsook the city, they all hasted away, and hid themselves in
caves! But they only, who truly by works manifest the love of wisdom,
appeared as fearlessly in the forum, as if no evil had overtaken the
city. And the inhabitants of the city fled away to the mountains and to
the deserts, but the citizens of the desert hastened into the city;
demonstrating by deeds what, on the preceding days, I have not desisted
from saying, that the very furnace will not be able to harm the man who
leads a virtuous life. Such a thing is philosophy of soul, rising
superior to all things, and to all prosperous or adverse events; for
neither is it enfeebled by the former, nor beaten down and debased by
the latter, but abides on the same level through the whole course of
things, shewing its own native force and power! Who, indeed, was not
convicted of weakness by the difficulty of the present crisis? Those
who had held the first offices in our city, who were in places of
power, who were surrounded with immense wealth, and who were in high
favour with the Emperor, leaving their houses utterly deserted, all
consulted their own safety, and all friendship and kindred were found
worthless, and those whom they formerly knew, at this season of
calamity, they desired not to know, and prayed to be unknown of them!
But the monks, poor as they were, having nothing more than a mean
garment, who had lived in the coarsest manner, who seemed formerly to
be nobodies, men habituated to mountains and forests; as if they had
been so many lions, with a great and lofty soul, whilst all were
fearing and quaking, stood forth and relieved the danger, and that, not
in the course of many days, but in a brief moment of time! And as
distinguished warriors without coming into close conflict with their
adversaries, but merely by making their appearance in the ranks, and
shouting, put the foe to rout, so also these in one day descended, and
said their say, and removed the calamity, and returned to their own
tabernacles. So great is the moral wisdom that was brought among men by
Christ.

6. And why do I speak of the rich, and of those in authority? When
those very persons who had been invested with power to judge the
criminals; who acted with the highest authority, were entreated by
these selfsame monks to grant a sentence of pardon, they said, they had
no power over the result; for that it was unsafe and dangerous, not
only to insult the Emperor, but even to dismiss those who had insulted
him, when taken, without punishment. But these men were too powerful
for any one to resist; and besieging them by magnanimity and
perseverance, they induced these officers by their importunity to
exercise a power which they had not received from the Emperor; and even
succeeded in persuading the judges, when men had been manifestly
convicted of the guilt, not to declare the sentence of condemnation,
but to defer the final result to the decision of the Emperor; and they
promised certainly to persuade him to grant a pardon to those who had
transgressed against him; and they were about to set out on a journey
to him. But the judges, reverencing the moral wisdom of these men, and
being struck with their loftiness of spirit, did not permit them to
undertake this long journey, but promised that if they should only
receive their words in writing, they would themselves depart and
successfully importune [1702] the Emperor to dismiss all anger (which,
indeed, we are now expecting that he will). For when sentence should
have been given, they, on being admitted into court, uttered words of
the highest wisdom, and besought the Emperor by letters to shew mercy;
and they reminded him of the Judgment, and said that they would lay
down their own heads, if his mercy was not granted. And the judges took
down these words in writing, and departed. This, more than the
brightest crown, will adorn our city. And what has here taken place,
the Emperor will now hear; yea, the great City will hear, and the whole
world will hear, that the monks who dwell at the city of Antioch, are
men who have displayed an apostolic boldness; and now when their
letters are read at court, all men will admire their magnanimity; all
men will call our city blessed; and we shall shake off our evil
reputation; and it will be known every where, that what has happened
was not the work of the inhabitants of the city, but of strangers and
corrupt-minded men; and that this testimony of the monks will be a
sufficient evidence of the character of the city.

7. Therefore, beloved, let us not be distressed, but let us entertain
favourable hopes; for if their boldness toward men has been able to
prevent such a danger, then what will not their boldness toward God
effect? These things also let us tell the Greeks, when they dare to
dispute with us respecting their philosophers! From hence it is
manifest that their stories of former days are false, but that the
things of old reported among us are true; that is, the things
concerning John, and Paul, and Peter, and all the rest. For inasmuch as
these monks have succeeded to the piety of those men, they have
consequently exhibited their boldness. Inasmuch as they were brought up
in the same laws, they have consequently imitated their virtues. So
that we stand in no need of writings for the purpose of shewing the
apostolical virtues, whilst the very facts cry aloud, and the masters
are shewn forth by the scholars. We have no need of disputation to
display the trifling of the Greeks, and the little-mindedness of their
philosophers, whilst their deeds now loudly proclaim, as they did
aforetime, that all with them is a fable, a stage-play, a piece of
acting.

8. And the same magnanimity was displayed by the priests too, as well
as the monks, and they shared among them the charge of our safety. One
[1703] of them, indeed, proceeded to court, esteeming all things as
secondary to the love of you; and being himself ready, if he could not
persuade the Emperor, to lay down his own life. And these, who remained
here, have displayed the same virtues as the monks themselves; and
holding fast the judges with their own hands, they would not let them
enter into the court, before they gave a promise respecting the result
of the trial. And when they saw them making signs of refusal, they
again exerted themselves with much boldness; and as soon as they saw
that they did consent, embracing their feet and knees, and kissing
their hands, they gave an exceeding proof of either virtue, of liberty
and meekness. For that theirs was not the boldness of presumption, they
plainly signified by their kissing the knees, and embracing the feet of
the judges. Again, in proof that this was not flattery, nor a kind of
fawning servility, nor the fruit of a slavish spirit, their former acts
attested their boldness. And these are not the only good results we
have reaped from the trial, but also an abundance of sobriety and
meekness; and our city has become all at once a monastery. [1704] Not
thus would any one have adorned it, had he erected golden statues in
the forum, as it has now been adorned and distinguished, in producing
those beautiful images of virtue, and displaying its true riches!

9. But it may be that the things which the Emperor hath decreed are
painful. No! not even these are really burdensome, but have brought
much advantage with them. For what is there, I ask, which is oppressive
in any of them? that the Emperor hath shut up the Orchestra, that he
hath forbidden the Hippodrome, that he hath closed and stopped up these
fountains of iniquity. May they never again be opened! From thence did
the roots of wickedness shoot forth to the injury of the city! [1705]
From thence sprung those who blast its character; men who sell their
voices [1706] to the dancers, and who for the sake of three obols
prostitute their salvation to them, turning all things upside down! Art
thou distressed, O beloved! for these things? Truly it were fitting
that for these thou shouldest be glad, and rejoice, and express thy
thanks to the Emperor, since his castigation hath proved a correction,
his punishment a discipline, his wrath a means of instruction! But that
the Baths are shut up? Neither is this an intolerable hardship, that
those who lead a soft, effeminate, and dissolute life, should be
brought back, though unwillingly, to the love of true wisdom.

10. But is it complained of, that the Emperor hath taken away the
dignity of the city, and hath no more permitted it to be called a
metropolis? [1707] But what was he to do? Could he praise what had been
done, and acknowledge it as a favour? Then who would not have blamed
him, for not shewing even the outward form of indignation? Seest thou
not that fathers do many things of a similar nature towards their
children? They turn away from them, and forbid them the table. This
also hath the Emperor done by imposing such punishments as have nothing
in them hurtful, but carry with them much correction. Think what we
expected, and what has taken place, and then we shall especially
discern the favour of God! Dost thou grieve that the dignity of the
city is taken away? Learn what the dignity of a city is; and then thou
wilt know clearly, that if the inhabitants do not betray it, no one
else will be able to take away the dignity of a city! Not the fact that
it is a metropolis; nor that it contains large and beautiful buildings;
[1708] nor that it has many columns, and spacious porticoes and walks,
nor that it is named in proclamations before other cities, but the
virtue and piety of its inhabitants; this is a city's dignity, and
ornament, and defence; since if these things are not found in it, it is
the most insignificant in the world, though it may enjoy unlimited
honour from Emperors! Dost thou wish to learn the dignity of thy city?
Dost thou wish to know its ancestry? I will tell it exactly; not only
that thou mayest know, but that thou mayest also emulate. What then is
after all the dignity of this city of ours? "It came to pass, that the
disciples were first called Christians at Antioch." [1709] This
dignity, none of the cities throughout the world possesses, not even
the city of Romulus herself! For this it can look the whole world in
the face; on account of that love toward Christ, that boldness and
virtue. [1710] Dost thou wish farther to hear of a different dignity
and commendation belonging to this city? A grievous famine was once
approaching, and the inhabitants of Antioch determined, as far as each
person had the means, to send relief to the Saints dwelling at
Jerusalem. [1711] Behold a second dignity, charity in a time of famine!
The season did not make them niggardly, nor the expectation of the
calamity backward in helping; but when all are apt to be scraping up
what is not their own, then they distributed their own, not merely to
those who were near, but also to those who were living afar off! Seest
thou here the faith towards God, and the love towards their neighbour?
Wouldest thou learn another dignity of this city? Certain men came down
from Judæa to Antioch, defiling [1712] the doctrine preached, and
introducing Jewish observances. [1713] The men of Antioch did not bear
this novelty in silence. They did not hold their peace, but having come
together, and made an assembly, they sent Paul and Barnabas to
Jerusalem, and caused the Apostles to provide that pure doctrines,
cleared from all Jewish imperfection, might be distributed throughout
all parts of the world! This is the dignity of the city! this is its
precedence! this makes it a metropolis, not in the earth, but in
heaven; forasmuch as that all other honours are corruptible, and
fleeting, and perish with the present life, and often come to their end
before the close of it, as they have done in the present instance! To
me, a city that hath not pious citizens is meaner than any village, and
more ignoble than any cave.

11. And why do I speak of a city? For that thou mayest exactly
understand that virtue alone is the ornament of the inhabitants, I will
not speak to thee of a city, but I will endeavour to demonstrate this
by bringing forward what is more venerable than any city--the Temple of
God which was in Jerusalem. For this was the Temple in which were
sacrifices and prayers and services; where was the Holy of Holies, and
the Cherubim, the Covenant, [1714] and the golden pot; [1715] the great
symbols of God's providence towards that people; where oracles from
heaven were constantly being received, where prophets became inspired,
where the fashioning was not the work of human art, but proceeded from
the wisdom of God, where the walls were on every side resplendent with
much gold, and where, in surpassing excellence, costliness of material
and perfection of art met together, and demonstrated that there was no
other temple like this upon earth! Yea rather, not only the perfection
of art, but also the wisdom of God assisted in that building. For
Solomon had learned all, not intuitively and from himself, but from
God; [1716] and having received the design of it from the heavens, he
then marked it out and erected it. Nevertheless, this Temple, thus
beautiful and marvellous and sacred, when those who used it were
corrupted, was so dishonoured, despised, and profaned, that even before
the captivity it was called "a den of robbers, a cave of hyænas;"
[1717] and afterwards it was delivered over to hands that were
barbarous, polluted, and profane!

12. Wouldest thou learn the same truth respecting cities? What could be
more illustrious than the cities of Sodom? For the houses and the
buildings were splendid, and so were their walls; and the country was
fat and fertile, and "like the Paradise of God." [1718] But the tent of
Abraham was mean and small, and had no fortification. Yet when a
foreign war took place, the strangers broke down and took the walled
cities, and departed, carrying away their inhabitants captives.
Abraham, however, the citizen of the desert, they could not resist when
he attacked them! And so it was likely to be. For he had true piety: a
power much greater than numbers and the defence of walls. If thou art a
Christian, no earthly city is thine. Of our City "the Builder and Maker
is God." [1719] Though we may gain possession of the whole world, we
are withal but strangers and sojourners in it all! We are enrolled in
heaven: our citizenship is there! Let us not, after the manner of
little children, despise things that are great, and admire those which
are little! Not our city's greatness, but virtue of soul is our
ornament and defence. If you suppose dignity to belong to a city, think
how many persons must partake in this dignity, who are whoremongers,
effeminate, depraved and full of ten thousand evil things, and at last
despise such honour! But that City above is not of this kind; for it is
impossible that he can be a partaker of it, who has not exhibited every
virtue.

13. Let us not therefore be senseless; but then let us grieve when any
one deprives us of our dignity of soul, when we commit sin, when we
have offended the common Lord of all; since as regards the things that
have now befallen us, so far are they from injuring the city, that if
we are watchful, they will greatly benefit us. For even already our
city seems to be like a decorous, noble, sober-minded matron. Fear hath
made her gentler and more dignified, and hath delivered her from those
miscreants who were concerned in the late audacious deeds. Let us
therefore not give way to womanish lamentations. For I have heard many
about the forum saying, "Alas! for thee, Antioch! What hath befallen
thee! How art thou dishonoured!" Truly when I heard, I smiled at the
puerile mind which could give vent to these words! Such words were not
becoming now; but when thou seest men dancing, drunken, singing,
blaspheming, swearing, perjuring themselves, and lying, then apply such
a saying as this: "Alas! for thee, O city, what hath befallen thee!"
But if thou seest the forum containing a few meek, modest, and
temperate persons, then pronounce the city, "Blessed!" For the fewness
will never be able to injure it in any respect, if there be virtue
withal; as on the other hand, numbers will never profit it at all,
whilst iniquity is there. "If," saith the prophet, "the number of the
sons of Israel be as the sand of the sea, the remnant shall be saved;"
[1720] that is to say, "Multitude will never prevail with Me." So also
Christ spoke. He called cities wretched; not because of their
littleness, nor because they were not of metropolitan rank. [1721] And
Jerusalem itself again, He calls wretched for the very same reason,
speaking thus; "O Jerusalem, Jerusalem; thou that killest the prophets,
and stonest them which are sent unto thee!" [1722] For what advantage,
I ask, does a multitude bring, if their system of living be vicious?
Nay, on the contrary, even injury results from it. What else, indeed,
hath wrought the evils which have lately sprung up? Was it not the
sloth, the recklessness, and the depravity of the inhabitants? Did the
dignity of the city, did the magnificence of its architecture, or the
circumstance that it was a metropolis, do it any service? If with the
king who is on earth, nothing could protect it when it had done thus
amiss, but all these privileges are taken away; much more with the Lord
of angels will its dignity fail to protect it? For at that Day, it will
nought avail us, that we have dwelt in a metropolis, that has many
spacious porticoes, and other dignities of this kind! And why do I say,
at That Day? For as regards the present life, what can it benefit thee
that this thy city is a metropolis? Pray, has any one restored a
distressed family by means of this? or received any revenue from this
dignity? or dispelled sadness? or got rid of any bodily infirmity? or
put away a vice of the soul? Beloved! let us not trifle, nor regard the
opinions of the multitude, but understand what is indeed the dignity of
a city; what it is that makes a city truly a metropolis?

14. I say all this, though I expect that the city will again regain
even this outward distinction, and appear in its own proper place of
precedence. For the Emperor is both philanthropic and godly. But I am
desirous that if it should be restored, ye may not think too much of
this; nor be boastful of it; nor place the honour of our city to that
account. When you wish to pronounce an encomium on the city, tell me
not of the suburb of Daphne, [1723] nor of the height and multitude of
its cypresses, nor of its fountains of waters, nor of the great
population who inhabit the city, nor of the great freedom with which
its market-place is frequented even to midnight, nor of the abundance
of its wares! All these are things of the outward sense, and remain
only as long as the present life. But if you are able to mention
virtue, meekness, alms-giving, nocturnal vigils, prayers, sobriety,
true wisdom of soul; commend the city for these things! To those who
inhabit the desert, the presence of these things makes it more
illustrious than any city; and again the vilest of all places, [1724]
should these things not be found with its citizens. Let us make this
estimate not in the case of cities only, but also of men. And if you
see a big man, who has been brought into good condition, tall, and
surpassing others in length of limb, do not admire him, until you have
ascertained what the man's soul is. Not from the outward comeliness,
but from the beauty that. appertains to the soul, should we pronounce
any persons blessed! David was little, and short of stature;
nevertheless, one so short and little, and bare of all arms, brought
down at one blow so large an army, and that tower of flesh; and this
without hurling spear, or letting fly arrow, or unsheathing sword, but
doing all with a small pebble! For this reason a certain one exhorts,
saying, "Commend not a man for his beauty, neither abhor a man for his
outward appearance. The bee is little among such as fly, but her fruit
is the chief of sweet things." [1725]

15. Thus also let us speak both of a city, and of men, and utter such
wisdom one to another, and be continually thankful to God, as well for
present as for past mercies; and call upon Him in common with all our
might, that those who now dwell in prison [1726] may be discharged, and
that those who are about to be sent into exile may return back again.
They too are our members. With us they have buffetted the waves, with
us they have withstood the storm! Let us, then, beseech the merciful
God, that with us they may enjoy the calm! Let no one say, "What
farther concerns me? I am freed from danger; such an one may perish;
such another may be destroyed!" Let us not provoke God by this
indifference; but lament, as if we ourselves were in the same peril. So
let us supplicate God with intense earnestness, fulfilling that saying
of Paul, "Remember them that are in bonds, as bound with them; and them
which suffer adversity, as being yourselves also in the body. [1727]
Weeping also with them that weep; condescending to men of low estate."
[1728] This will also be of the greatest advantage to ourselves; for
nothing useth so much to delight God, as that we should be very ready
to mourn for our own members. Him therefore let us supplicate in
common, both for things present, and for things to come; in order that
He may deliver us from punishment hereafter. For the things present,
whatever they are, are endurable, and have an end; but the torments
there are immortal, and interminable! And while we are consoled, let us
also ourselves endeavour to fall no more into such sins, knowing that
hereafter [1729] we shall enjoy no pardon! Let us, then, all in common
prostrate ourselves before God; and both while we are here, and when we
are at home, let us say, "Thou, O Lord, art righteous in all things
which Thou hast done towards us; for Thou hast brought upon us by a
just judgment whatever Thou hast brought." [1730] If "our sins rise up
against us, undertake for us, for thy Name's sake;" [1731] and do not
permit us any more to experience such grievous troubles. "Lead us not
into temptation, but deliver us from evil, for Thine is the kingdom,
the Power, and the Glory, for ever and ever. Amen.


[1691] stratel?tes. See Dufresne. This title was given to one who had
the general command of the troops in a province, or division of the
empire.

[1692] M?gistros. See Dufresne. Also Tillemont, Hist. des Emp. Theod.
art. 33. Montfaucon has already called in question the judgment of
Tillemont's note on these Homilies, placing this before XI. It does not
appear that this was delivered immediately on the arrival of the
Commissioners, but on occasion of some fresh news from the Emperor
after the trials.

[1693] Ps. lxxii. 18.

[1694] 1 Thess. v. 18.

[1695] Rom. viii. 28.

[1696] Hom. II. 1.

[1697] Ps. lxxviii. 34.

[1698] Deut. vi. 11, 12.

[1699] The name of this monk was Macedonius (see Theodoret Hist. Relig.
No. xiii. where it is added that he spoke through an interpreter).

[1700] See Lib. ad Helleb.

[1701] ton ?xothen. "Of those without;" a common phrase with St.
Chrysostom to denote those without the pale of the Church.

[1702] dusopesein: same word as is rendered above "induced by
importunity." Literally, "to put out of countenance;" to make another
ashamed not to grant a request.

[1703] The bishop, spoken of in the opening of Hom. III. and in Hom.
XXI.

[1704] The state of monasteries at that time may be gathered from
Theodoret's Historia Religiosa; the Collations of Cassian; the ascetic
works, and parts of the correspondence of St. Basil; the Historia
Lausiaca of Palladius, and many parts of St. Macarius.

[1705] Such was the case, too, with the tumults at Alexandria. See
Libanius, Or. de Sed.

[1706] i.e., their applause.

[1707] It appears that the metropolitan dignity of Antioch was
transferred to Laodicea.

[1708] For such topics of praise, see the Antiochicus of Libanius, who
however also extols the virtue of the citizens.

[1709] Acts xi. 26.

[1710] These expressions imply that the name Christian was fastened on
the disciples of Jesus by way of derision and reproach.

[1711] Acts xi. 28, 29.

[1712] Making turbid, i.e., by additions, epitholountes.

[1713] See Acts xv. 1.

[1714] i.e., the Tables, Ex. xxxiv. 28.

[1715] That contained the manna. Ex. xvi. 33; Heb. ix. 4.

[1716] 1 Kings iv. 29; 2 Chron. iii. 3.

[1717] Jer. vii. 11.

[1718] Gen. xiii. 10.

[1719] Heb. xi. 10.

[1720] Isa. x. 22; Rom. ix. 27.

[1721] It is possible that a clause may have been omitted here. If not,
the next sentence refers back beyond this.

[1722] Matt. xxiii. 37.

[1723] See Hom. I. contr. Jud. (6). The same is to be said of the
Synagogue. For though there be no idol there, yet devils inhabit the
place. Which I say not only of the Synagogue that is here, but also of
that in Daphne, where is that more abominable pit which they call
Matrona's, &c. See also Macc. iv. 33, and Libanius Antioch. Reiske. t.
i. pp. 302, 352. For some account of Daphne, see Introduction to the
Homily on St. Babylas in this volume.

[1724] Ben. kai p?lin p?nton eutel?steran. Sav. polin, "and a city the
vilest." The former seems favoured by ekeines following, and would be
the more forcible, supposing the audience duly affected. The imperfect
construction of the original is kept.

[1725] Ecclus. xi. 2, 3.

[1726] The whole Senate of Antioch were imprisoned till the Emperor's
pleasure should be known. See Libanius' Or. to Hellebichus, whom he
praises for providing them tolerable lodging.

[1727] Heb. xiii. 3.

[1728] Rom. xii. 15, 16.

[1729] i.e., if not thus amended.

[1730] Neh. ix. 33.

[1731] Jer. xiv. 7.


Homily XVIII.

The former subject of the Sedition continued; also of fasting; and upon
the Apostolic saying, "Rejoice in the Lord always." [1732]

1. I have observed many persons rejoicing, and saying one to another,
"We have conquered; we have prevailed; the half of the fast is spent."
But I exhort such persons not to rejoice on this account, that the half
of the fast is gone, but to consider whether the half of their sins be
gone; and if so, then to exult. For this is a fit subject of
gratification. This is what is to be sought after, and for which all
things are done, that we may correct our defects; and that we may not
quit the fast the same persons as we entered upon it, but in a cleansed
state; and that having laid aside all that belongs to evil habits, we
may thus keep the sacred feast, since if the case be otherwise, we
shall be so far from obtaining any advantage, that the completion of
the fast will be the greatest injury to us. Let us, therefore, not
rejoice that we have gone through the length of the fast, for this is
nothing great; but let us rejoice, if we have got through it with fresh
attainments, so that when this is over, the fruit of it may shine
forth. For the gain of winter is more especially manifested after the
season is gone by. Then, the flourishing corn, and the trees teeming
with leaves and fruit, proclaim, by their appearance, the benefit that
has accrued to them from the winter! Let the same thing also take place
with us. For during the winter, we have enjoyed divers and frequent
showers, having been during the fast partakers of a continued course of
instruction, and have received spiritual seeds, and cut away the thorns
of luxury.

2. Wherefore let us persevere, retaining with all diligence what we
have heard; that when the fast is over, the fruit of the fast may
abound, and that by the good things we gathered from the fast, we may
remember the fast itself. [1733] If thus we fashion ourselves, we
shall, when the fast returns, welcome it again with pleasure. For I see
many who are so feeble-minded, that at the present season they are
anxious about the following Lent; and I have heard many saying, that
after their liberation from the fast, they are insensible to any
pleasure from this remission, on account of their anxiety about the
coming year. What can be more feeble-minded than this? I ask; and what
is the cause of this? It is, that when the fast is arrived, we do not
take pains that the concerns of the soul may be well ordered, but we
limit the fast solely to an abstinence from food. Since, were we to
reap the full benefit of it in a reformation of conduct, we should wish
the fast to come round every day, receiving in very deed an experience
of its good effects; and we should never cast away the desire of it, or
be dejected and anxious whilst expecting it.

3. For there is nothing whatever that will be able to afflict one who
is well ordered in mind, and careful about his own soul; but he will
enjoy a pure and continued pleasure. And that this is true ye have
to-day heard from Paul, who exhorts us, saying, "Rejoice in the Lord
always, and again I say, rejoice." [1734] I know indeed that to many
this saying seems impossible. "For how is it possible," says some one,
"that he who is but a man, can continually rejoice? To rejoice is no
hard matter, but to rejoice continually, this seems to me to be
impossible." For many are the causes of sadness, which surround us on
all sides. A man has lost either a son, or a wife, or a beloved friend,
more necessary to him than all kindred; or he has to sustain the loss
of wealth; or he has fallen into sickness; or he has to bear some other
change of fortune; or to grieve for contemptuous treatment which he did
not deserve; or famine, or pestilence, or some intolerable exaction, or
circumstances in his family trouble him;--nay, there is no saying how
many circumstances of a public or private nature are accustomed to
occasion us grief. How then, he may say, is it possible to "rejoice
always?" Yea, O man! it is possible; and if it were not so, Paul would
not have given the exhortation; nor would a man endowed with spiritual
wisdom have offered such counsel; and for this reason I have constantly
said to you, and will not cease to say, that what ye could no where
have learnt from any other, that wisdom ye may here meditate. For
mankind are universally desirous of pleasure, [1735] and of rejoicing;
and for this, they do all, say all, and undertake all things. Therefore
it is, that the merchant goes on a voyage, in order that he may amass
wealth; and he amasses wealth, to the end that he may rejoice over what
he has treasured up. The soldier also for this reason exercises his
warfare, and the husbandman his husbandry; for this each man plies his
art. Those also who love dominion, love it for this end, that they may
obtain glory; and they desire to obtain glory, that they may rejoice;
and any one may perceive that each of our undertakings is directed to
this point, and that every man looking to this makes haste to go
towards it through a variety of means.

4. For as I said, all love gladness, but all are not able to attain it,
since they know not the way which leads to it; but many suppose that
the source of it is in being rich. But if this were its source, no one
possessed of wealth would ever be sad. But in fact many of the rich
think life not worth living, and would infinitely prefer death when
they experience any hardship; and of all men these are the most liable
to excessive sadness. For you should not look to their tables, or their
flatterers, and parasites, but to the trouble that comes of such
things, the insults, the calumnies, the dangers, and the distresses,
and what is far worse, that they meet these reverses unpractised, and
know not how to take them philosophically, or to bear with fortitude
what befalls them; whence it happens that calamities do not appear to
them such as they are in their own nature, but even things which are
really light come to seem intolerable; whereas, with regard to the
poor, the contrary takes place; things that are irremediable seem easy
to be borne, since they are familiar with many such. For it is not so
much the nature of the events as the disposition of the sufferers, that
makes the evils which come upon us seem great or small. And that I may
not go a long way off for examples of both these facts, I will speak to
you of what has lately befallen ourselves. Behold then how all the poor
escaped, and the populace are delivered from the danger, and enjoy an
entire freedom! but those who manage the affairs of the city, the men
who keep their studs of horses, and preside over the public games, and
such as have borne other public charges, [1736] they are now the
inmates of the prison, and fear the worst; and they alone pay the
penalty of the deeds that have been perpetrated by all, and are in a
state of constant terror; and they are now the most wretched of men,
not because of the greatness of the danger, but on account of the
luxury in which hitherto they have lived! Many, at least when exhorted
by us, and counselled to sustain these adverse affairs with fortitude,
said this, "We never practised any thing of the kind, and do not know
how to exercise such philosophy; this is why we need so much
consolation."

5. Others again suppose, that to enjoy good health is the source of
pleasure. But it is not so. For many of those who enjoy good health
have a thousand times wished themselves dead, not being able to bear
the insults inflicted on them. Others again affirm, that to enjoy
glory, and to have attained to power, and to administer the highest
offices, and to be flattered by multitudes, is productive of continual
gladness. But neither is this the case. And why do I speak of other
offices of power? For although we were to mount up in thought to
royalty itself, and to him who lives in that station, we should find it
encompassed with a diversity of troubles, and having so many necessary
causes the more of sadness, in proportion as it is surrounded with a
greater weight of affairs. And what need is there to speak of wars, and
battles, and the insurrections of barbarians? Oftentimes he has reason
to fear those by whom he is surrounded at home. For many of those
monarchs who have escaped from the hands of their enemies, have not
escaped the conspiracies of their own body-guards. And kings have of
necessity as many causes of sadness as there are waves on the ocean.
But if monarchy is unable to render life devoid of grief, then what
else can possibly achieve this? Nothing, indeed, of this life; but this
saying of Paul alone, brief and simple as it is, will of itself open to
us this treasure.

6. For many words are not needed, nor a long round of argument, but if
we only consider his expression, we shall find the way that leads to
it. He does not simply say, "Rejoice always;" but he adds the cause of
the continual pleasure, saying, "Rejoice in the Lord always." He who
rejoices "in the Lord," can not be deprived of the pleasure by any
thing that may happen. For all other things in which we rejoice are
mutable and changeable, and subject to variation. And not only does
this grievous circumstance attend them, but moreover while they remain
they do not afford us a pleasure sufficient to repel and veil the
sadness that comes upon us from other quarters. But the fear of God
contains both these requisites. It is steadfast and immoveable, and
sheds so much gladness that we can admit no sense of other evils. For
the man who fears God as he ought, and trusts in Him, gathers from the
very root of pleasure, and has possession of the whole fountain of
cheerfulness. And as a spark falling upon a wide ocean quickly
disappears, so whatever events happen to the man who fears God, these,
falling as it were upon an immense ocean of joy, are quenched and
destroyed! This indeed is most to be wondered at, that whilst things
which minister sadness are present, the man should remain joyful. For
if there was nothing to produce grief, it would be no great matter to
him that he was able continually to rejoice. But that at a time when he
is urged to sadness by the pressure of many things, he is superior to
all these, and is blithe in the midst of sorrow, this is truly a matter
for astonishment! And as no one would have wondered that the three
Children were not burnt, if they had remained far off from the furnace
of Babylon! (for the circumstance that astonished all was, that having
been so long in such close contact with the fire, they left it more
free from hurt than those who had not been in contact with it); so also
we are able to say of the saints, that if no temptation had fastened
itself upon them, we should not have wondered at their continual
rejoicing. But the point worthy of admiration, and that which surpasses
human nature, is this, that being encircled on all sides with
innumerable waves, their condition is easier than that of those who
enjoy an entire calm!

7. From what has been said, it is evident that amongst those who are
outside the church it is impossible to find any situation in life,
encircled with continual gladness from the things without. But that the
believer cannot possibly be deprived of the enjoyment of a continued
pleasure is what I will now proceed to prove, to the end that ye may
not only learn, but also emulate this painless condition of life. For
suppose a man having nothing for which to condemn himself, but
cherishing a good conscience, and yearning after the future state, and
the fulfilment of those good hopes; what, I ask, will be able to throw
such a person into sadness? Does not death seem the most insupportable
of all things? Yet the expectation of this is so far from grieving him,
that it makes him the more joyful; for he knows that the arrival of
death is a release from labour, and a speeding toward the crowns and
rewards laid up for those who have contended in the race of piety and
virtue. But is it the untimely end of his children? Nay, he will also
bear this nobly, and will take up the words of Job, "The Lord gave, the
Lord hath taken away; as it seemed good unto the Lord, so is it come to
pass. Blessed be the name of the Lord for ever." [1737] But if death
and loss of children cannot grieve, much less can the loss of money, or
dishonour, or reproaches, or false accusations, at any time affect a
soul so great and noble; no, nor anguish of body, since the Apostles
were scourged, yet they were not made sad. This, indeed, was a great
thing; but what is much more, instead of being made sad, they
considered their very scourgings, as a ground of additional pleasure.
"And they departed from the presence of the council, rejoicing that
they were counted worthy to suffer shame for the name of Christ."
[1738] Did any person insult and revile such a one? Well, he was taught
by Christ to rejoice in these revilings. "Rejoice," [1739] saith He,
"and be exceeding glad, when they shall say all manner of evil against
you falsely for my sake; for great is your reward in heaven." [1740]
But suppose a man hath fallen into disease? Well, he hath heard another
admonishing, and saying, "In disease and poverty trust thou in Him; for
as gold is tried in the fire, so are acceptable men in the furnace of
humiliation." [1741] Since, therefore, neither death, nor loss of
money, nor bodily disease, nor dishonour, nor reproach, nor any other
thing of that nature, will be able to grieve him, but makes him even
the more joyful, what foundation for sadness will he have at any time?

8. "What then," says some one, "used not the Saint to be in sadness? Do
you not hear Paul saying, "I have great heaviness, and continual sorrow
in my heart?" [1742] This, indeed, is the thing to wonder at, that
sorrow brought a gain, and a pleasure that resulted from the gain; for
as the scourge did not procure them anguish, but gladness; so also
again the sorrow procured them those great crowns. And this is the
paradox; that not only the sadness of the world, but also its joy,
contains extreme loss; but in the case of spiritual things, it is
exactly the reverse; and not the joy only, but the sadness too contains
a rich treasure of good things! But how, I proceed to explain. In the
world, a person often rejoices, on beholding an enemy in trouble; and
by this joy he draws on himself a great punishment. Again, another
person mourns, on seeing a brother fall; and because of this sadness he
will procure for himself much favour with God. Seest thou how godly
sorrow is better and more profitable than the joy of the world? Thus
also Paul sorrowed for sinners, and for those who disbelieved in God;
and this sorrow was the means of laying up a great reward for him. But
that I may make what I say more clear, and that ye may know that
although what I assert is very strange, it is nevertheless true, viz.
that grief is often capable of refreshing distressed souls, and of
rendering a burdened conscience light: consider how often women, when
they have lost their most beloved children, break their hearts, and
perish, if they are forbidden to mourn, and to shed tears. But if they
do all which those who are sad, are wont to do, they are relieved, and
receive consolation. And what wonder that this should be the case with
women, when you may even see a prophet affected in a similar manner?
Therefore he was continually saying, "Suffer me--I will weep
bitterly--labour not to comfort me, because of the spoiling of the
daughter of my people." [1743] So that, oftentimes, sadness is the
bearer of consolation; and if it is so with regard to this world. much
more with regard to spiritual things. Therefore he says, "Godly sorrow
worketh repentance unto salvation, not to be repented of." [1744] This
indeed seems to be obscure; but what he says is to this effect: "If
thou grievest over wealth, thou art nothing profited. If for sickness,
thou hast gained nothing, but hast increased thy affliction."

9. And I have heard many, after such experience, blame themselves, and
say, What advantage is it that I have grieved? I have not recovered my
money, and I have injured myself. But if thou hast grieved on account
of sin, thou hast blotted it out, and hast reaped the greatest
pleasure. If thou hast grieved for thy brethren who have fallen, thou
hast both encouraged and comforted thyself, and hast also restored
them; and even if thou wert not to profit them, thou hast an abundant
recompense. And that thou mayest learn that this grieving for those who
have fallen, though we should not at all benefit them, still brings us
a large reward, hear what Ezekiel says; or rather, what God Himself
speaks through him. For when He had sent certain messengers to overturn
the city, and to consume all the dwellings with sword and fire, along
with their inhabitants, He thus charges one of them: "Set a mark upon
the forehead of the men that groan, and are in anguish." And after
charging the others, and saying, "Begin ye from mine holy ones," He
goes on to add, "But upon whomsoever the sign is, touch them not."
[1745] For what reason, tell me? Because although they avail nothing,
they nevertheless lament the things which are done, and deplore them.
And again, He accuses others, saying, That in their luxury, and
gluttony, and enjoyment of great security, when they beheld the Jews
carried away into captivity, they did not grieve, nor partake of their
sadness. And hear what He says, reproaching them: "They suffered
nothing in the affliction of Joseph:" [1746] meaning by Joseph the
whole people. And again: "The inhabitants of Ænan went not forth to
bewail the house next unto them." [1747] For although they are justly
punished, God willeth that we should condole with them, and not rejoice
or insult. "For if I that punish," saith He, "do not this rejoicingly;
nor take pleasure in their punishment; for "I do not at all will the
death of the sinner;" [1748] it is right that thou shouldest imitate
thy Lord; and shouldest mourn for this very thing, that the sinner hath
provided matter and occasion for a just punishment." So that if any one
entertains a godly sorrow, he will thence reap a great advantage.

10. Since therefore those who are scourged are more blessed than the
scourgers, and those in tribulation among us than those who are free
from it outside the Christian pale; and those who are sad are more
blessed than those in pleasure; what further source of tribulation
shall we have? On this account we should call no man happy, save him
only who lives according to God. These only the Scripture terms
blessed. For "blessed," it is said, "is the man who hath not walked in
the counsel of the ungodly. Blessed is he whom Thou chastenest, and
teachest him out of Thy law. Blessed are the undefiled in the way.
Blessed are all they who trust in Him. Blessed is the people whose God
is the Lord. Blessed is he whom his soul condemneth not. Blessed is the
man that feareth the Lord." [1749] And again, Christ speaks thus:
"Blessed are they that mourn; blessed are the humble; blessed are the
meek; blessed are the peacemakers; blessed are they who are persecuted
for righteousness' sake." [1750] Seest thou how the divine laws
everywhere pronounce blessed none of the rich, or of the well-born, or
of the possessors of glory, but the man who has gotten hold of virtue.
For what is required of us is, that in every thing we do or suffer, the
fear of God should be the foundation; and if you implant this as the
root, not merely will ease, and honour, and glory, and attention,
produce fruits that shall be pleasurable to thee; but hostilities also,
and calumnies, and contempt, and disgrace, and torments, and all things
without exception. And just as the roots of trees are bitter in
themselves, and yet produce our sweetest fruits, so, verily, godly
sorrow will bring us an abundant pleasure. They know, who have often
prayed with anguish, and shed tears, what gladness they have reaped;
how they purged the conscience; how they rose up with favourable hopes!
For as I am always saying, it is not the nature of the things, but our
disposition, which is wont to make us sad or joyful. If then we can
render the latter such as it ought to be, we shall have a pledge for
all gladness. And just as, with the body, it is not so much the nature
of the air, or the things it meets from without, as its own internal
condition, that either injures or assists it, so also it is in the case
of the soul; and much more so; for in the one case, there is the
necessity of nature; in the other, the whole is seated in the power of
choice. Therefore Paul, when he had endured innumerable
evils--shipwrecks, wars, persecutions, plots, the assaults of robbers,
and things too numerous to be recounted, dying also daily deaths--was
so far from grieving or being discontented, that he gloried, and
rejoiced, and said, "I now rejoice in my sufferings, and fill up that
which is behind of the afflictions of Christ in my flesh." [1751] And
again: "And not only so, but we glory in tribulations." [1752] Now,
glorying signifies an extension of pleasure.

11. If then thou desirest joy, seek not after riches, nor bodily
health, nor glory, nor power, nor luxury, nor sumptuous tables, nor
vestures of silk, nor costly lands, nor houses splendid and
conspicuous, nor any thing else of that kind; but pursue that spiritual
wisdom which is according to God, and take hold of virtue; and then
nought of the things which are present, or which are expected, will be
able to sadden thee. Why do I say to sadden? Verily, the things that
make others sad, will prove to thee an accession of pleasure. For
scourges, and death, and losses, and slanders, and the being evil
entreated, and all such things, when they are brought upon us for God's
sake, and spring from this root, will bring into our souls much
pleasure. For no one will be able to make us miserable, if we do not
make ourselves such; nor, on the other hand, blessed, if we do not make
ourselves such, following up the grace of God.

12. And that ye may learn that he only is blessed, who feareth the
Lord, I will now demonstrate this to you, not by what has happened in
past times, but by what has befallen ourselves. Our city was in danger
of being utterly effaced; and no man among the rich, or eminent, or
illustrious, dared to appear in public, but all fled, and hurried out
of the way. But they who feared God, the men who passed their time in
monasteries, hastened down with much boldness, and set all free from
this terror; and the terrible events that had taken place, and the
threats which had been expected to be put into execution, were so far
from causing them to fear, or from throwing them into anxiety, that
although they were placed far off from the calamity, and had no share
in it, they cast themselves willingly into the midst of the fire, and
rescued all; and as for death, which seems universally terrible and
awful, they awaited it with the utmost readiness, and ran to meet it
with more pleasure than others do towards principalities and honours.
And why, but because they knew, that this is the greatest principality
and honour? And they shewed in very deed that he only is blessed who
lays hold of the wisdom which is from above, that he undergoes no
change and sustains no adversity, but enjoys a continued tranquillity,
and laughs to scorn all things which seem to be sorrowful. At the
present time at least, those who were once in power are oppressed by
much sadness, inhabiting the prison, and loaded with chains, and daily
expecting to be put to death. But these men on the contrary enjoy the
purest pleasure; and if it be their lot to suffer anything terrible,
this, and the very things which seem formidable to others, are welcome
to them, for they know well towards what point they are running, and
what lot will await them when they depart hence. But whilst they live
with so much exactness, and smile at death, they nevertheless grieve
for others, and reap therefrom, in turn, the greatest advantage. Let us
then be in earnest to take care of our souls, and nothing which may
come unlooked for can make us sad. And on behalf of those who are in
prison, let us beseech God that He will deliver them from their present
calamity. For it was in God's power at once to release us from this
dire evil, and not to suffer even the smallest part of it to remain;
but in order that we may not again go back to our former negligence, He
hath provided that the torrent of these evils should subside gently and
by little and little, holding us fast to the same pious resolutions.

13. And that this is true, and that many would have gone back to their
former supineness, if we had been released from the whole difficulty at
once, is manifest from this circumstance; that whilst yet the remnants
of the calamity are left, whilst the sentence of the Emperor is yet
doubtful, and those who conducted the affairs of the city are all in
prison, [1753] many of our fellow inhabitants, through their inordinate
desire of bathing, run to the river, there making endless merriment,
behaving wantonly, leaping, dancing, and dragging women after them.
What pardon can such be worthy of? What kind of excuse can they offer?
Or rather, what kind of punishment and vengeance do they not deserve?
The head of the city is in the public prison; our members are in exile;
the sentence concerning them is doubtful; and dost thou, I ask, dance,
sport, and laugh? "Why, we could not endure," says some one, "to remain
without the bath?" O shameless disposition, sordid and perverted! How
many months, I ask, how many years, have past? Thou hast not been as
yet shut out from the bath for twenty days; and thou art as much
distressed and discontented, as if thou hadst continued without washing
for a whole year! Tell me, was this thy state, when thou wert expecting
an attack from the military, when thou wert daily anticipating bring
put to death, when thou fleddest to the deserts, and wast hurrying to
the mountain tops? If any one had then proposed to thee to remain "a
year" without the bath, so that thou mightest be rescued from the
impending distress, wouldest thou not readily have accepted the
proposal, and submitted to it? When, therefore, it were becoming that
thou shouldest give thanks to God, Who hath freed thee from all these
things without any loss, dost thou again grow wanton and contemptuous;
and when the fear has passed away, turn back afresh to a worse state of
negligence? Have these dire events really touched thee, and yet art
thou so desirous of the baths? Why, if the bath had been permitted,
would not the calamity of those who are yet in confinement have been
sufficient to persuade those who are not in the same grievous condition
to be forgetful of every luxury? Life itself is at stake, and dost thou
remember the baths, and desire to be luxurious? Dost thou despise the
danger because thou hast now escaped it? Take heed lest thou entangle
thyself in the necessity of a greater punishment, and call back in
larger measure the wrath which is removed, and experience the very
thing which Christ declared concerning the devils. For He says, that
"when the unclean spirit is gone out, and afterwards findeth the house
void and swept, he taketh seven other spirits more wicked than himself,
and entereth into the soul, and the last state of that man is worse
than the first." [1754] Therefore let us also fear, lest now we are
liberated from our former evils, we afterwards by our listlessness draw
upon us those which are greater! I know that ye yourselves [1755] are
free from this folly; but ye should restrain, punish, and sober those
who walk disorderly, that ye may always rejoice even as Paul commanded,
that both for our own good works, and for our forethought for others,
we may enjoy both here and in the life to come an abundant recompense;
through the grace and lovingkindness of our Lord Jesus Christ, by Whom,
and with Whom, to the Father, with the Holy Ghost, be glory, honour,
and adoration, now and ever, and world without end. Amen.


[1732] Phil. iv. 4.

[1733] See end of Hom. VI.

[1734] Phil. iv. 4.

[1735] See Arist. Eth. 1, ch. 5, and Plat. Phileb., where the general
aim of human action is discussed. Speaking popularly, St. Chrysostom
does not enquire by what name it is most correct to call the real
object of our desires. He is satisfied with shewing that the highest
pleasure, satisfaction, joy, or whatever it may be called, is found in
God. And this is a better beginning, for practical purposes, than a
philosophical definition. But see Hooker, b. i. c. vii. and Butler,
ser. xi. xii. xiii.

[1736] Proof of wealth.

[1737] Job i. 21.

[1738] Acts v. 41.

[1739] Sav. Blessed are ye, &c. as in text.

[1740] Matt. v. 11, 12.

[1741] Ecclus. ii. 4, 5.

[1742] Rom. ix. 2.

[1743] Isa. xxii. 4.

[1744] 2 Cor. vii. 10.

[1745] Ezek. ix. 4.

[1746] Amos vi. 6.

[1747] Mich. i. 4.

[1748] Ezek. xviii. 32.

[1749] Ps. i. 1, xciv. 12, cxix. 1, ii. 13, xxxiii. 12; Ecclus. xiv. 2;
Ps. cxii. 1.

[1750] Matt. v. 3-10.

[1751] Coloss. i. 24.

[1752] Rom. v. 3.

[1753] See Libanius ad Helleb.

[1754] Luke xi. 24, 26.

[1755] That is, those present.


Homily XIX.

On the Sunday called "Episozomenes," [1756] to those who had come to
Antioch from the country--also on the subject of avoiding oaths.

1. Ye have revelled during the last few days in the Holy Martyrs! Ye
have taken your fill of the spiritual feast! Ye have all exulted with
honest exultation! Ye have beheld their ribs laid bare, and their loins
lacerated; the blood flowing forth all around; ten thousand forms of
torture! Ye have seen human nature exhibiting that which is above
nature, and crowns woven with blood! Ye have danced a goodly dance
throughout the whole city; this, your noble captain [1757] leading you
on; but sickness compelled me to remain at home, although against my
will. But if I did not take a part in the festival, I partook of the
pleasure of it. If I could not have the enjoyment of your public
assembly, yet did I share in your gladness. For such is the power of
love, that it makes those who are not actually in the enjoyment to
rejoice equally with those who are; persuading them to think the good
things of their neighbour common to themselves. Therefore even whilst I
sat at home, I was rejoicing with you; and now whilst I am not yet
entirely freed from my sickness, I have risen up, and run to meet you,
that I may see your much desired faces, and take a part in the present
festival.

2. For I think the present day to be a very great festival indeed on
account of our brethren, who by their presence beautify our city, and
adorn the Church; a people foreign to us in language, [1758] but in
harmony with us concerning the faith, a people passing their time in
tranquillity, and leading an honest and sober life. For among these men
there are no spectacles of iniquity--no horse racings, nor harlots, nor
any of that riot which pertains to a city, but every kind of
licentiousness is banished, and great sobriety flourishes every where.
And the reason is, that their life is a laborious one; and they have,
in the culture of the soil, a school of virtue and sobriety, and follow
that art which God introduced before all others into our life. For
before the sin of Adam, when he enjoyed much freedom, a certain tillage
of the ground was enjoined upon him; not indeed a laborious or a
troublesome one, but one which afforded him much good discipline, for
he was appointed, it is said, "to till the garden, and to keep it."
Each of these men you may see at one time employed in yoking the
labouring oxen, and guiding the plough, and cutting the deep furrow;
and at another ascending the sacred pulpit, [1759] and cultivating the
souls of those under their authority; at one time cutting away the
thorns from the soil with a bill-hook, at another purging out the sins
of the soul by the Word. For they are not ashamed of work like the
inhabitants of our city, but they are ashamed of idleness, knowing that
this has taught every kind of wickedness; and that to those who love
it, it has proved a teacher of iniquity from the beginning.

3. These are our philosophers, and theirs the best philosophy,
exhibiting their virtue not by their outward appearance, but by their
mind. The pagan philosophers are in character no wise better than those
who are engaged on the stage, and in the sports of actors; and they
have nothing to shew beyond the threadbare cloak, the beard, and the
long robe! But these, quite on the contrary, bidding farewell to staff
and beard, and the other accoutrements, have their souls adorned with
the doctrines of the true philosophy, and not only with the doctrines,
but also with the real practice. And were you to question any one of
these, who live a rustic life at the spade and plough, as to the dogmas
respecting which the pagan philosophers have discoursed an infinite
deal, and have expended a multitude of words, without being able to say
any thing sound; one of these would give you an accurate reply from his
store of wisdom. And not only is this to be wondered at, but that they
confirm the credibility of these doctrines by their actions. For of the
fact that we have an immortal soul, and that we shall hereafter render
an account of what we have done here, and stand before a fearful
Tribunal, their minds are at once thoroughly persuaded, and they have
also regulated their whole course of life by such hopes as these; and
have become superior to all worldly show, instructed as they have been
by the sacred Scriptures, that "all is vanity, yea, vanity of
vanities," [1760] and they do not greedily long for any of those things
which seem to be so splendid.

4. These too know how to philosophize concerning God, even as God hath
determined; and if, taking one of them, you were now to bring forward
some pagan philosopher;--or rather, now you could not find one! [1761]
--But if you were to take one of these, and then open the books of
their ancient philosophers, and go through them, and institute an
enquiry by way of parallel as to what these now answer, and the others
in their day philosophically advanced; you would see how much wisdom
belonged to the former, and how much folly to the latter. For whilst
some of those would aver, that the things existing were destitute of a
providence, and that the creation had not its origin from God; that
virtue was not sufficient for itself, but stood in need of wealth, and
nobility, and external splendour, and other things still more
ridiculous; and whilst these, on the other hand, would discourse wisely
respecting Providence, respecting the future Tribunals of judgment,
respecting the creative power of God, bringing forth all things out of
nothing, as well as respecting all other points, although at the same
time they were entirely destitute of worldly schooling; who could but
learn from hence the power of Christ, which hath proved these unlearned
and simple persons to be as much wiser than those, who make so much
boast of their wisdom, as men of discretion are seen to be in
comparison of little children? For what harm can result to them from
their simplicity in regard to learning, when their thoughts are full of
much wisdom? And what advantage have those philosophers from this
learning, when the understanding is devoid of right thoughts? It were
just as if one should have a sword that had its hilt of silver, whilst
the blade was weaker than the vilest lead. For truly these philosophers
have their tongue decked out with words and names, but their
understanding is full of mere weakness and good for nothing. Not so
with these philosophers, but quite the reverse. Their understanding is
full of spiritual wisdom [1762] and their mode of life is a transcript
of their doctrines. Amongst these there are no luxurious women; there
are no ornaments of dress, nor colours, nor paints; but all such
corruption of manners is discountenanced. Hence the population under
their charge are the more readily trained to sobriety, and the law
which Paul gave, when he directed that food and covering should be had,
and nothing more be sought after, they most rigidly observe. [1763]
Amongst them, there are no perfumed unguents to fascinate the senses;
[1764] but the earth bringing forth herbs, prepares for them a varied
fragrance of flowers, above all the skill of perfumers. For this
reason, their bodies as well as souls enjoy a sound state of health,
inasmuch as they have banished all luxury of diet, and driven off all
the evil floods of drunkenness; and they eat just as much as suffices
for subsistence. Let us then not despise them because of their outward
appearance, but let us admire their mind. For of what advantage is the
external habit, when the soul is more wretchedly clad than any beggar!
The man ought to be praised and admired, not for dress, nay more, not
for his bodily form, but for his soul. Lay bare the soul of these men,
and you will see its beauty and the wealth it possesses, in their
words, in their doctrines, and in the whole system of their manners!

5. Let the Gentiles then be ashamed, let them hide their heads, and
slink away on account of their philosophers, and their wisdom, wretched
as it is beyond all folly! For the philosophers that have been amongst
them in their lifetime have hardly been able to teach their doctrines
to a very few, who can easily be numbered; and when any trifling peril
overtook them, they lost even these. But the disciples of Christ, the
fishermen, the publicans, and the tent-makers, in a few years brought
over the whole world to the truth; and when from that time, ten
thousand perils have been constantly arising, the preaching of the
Gospel was so far from being put down, that it still flourishes and
increases; and they taught simple people, tillers of the ground, and
occupied with cattle, to be lovers of wisdom. Such are the persons, who
beside all the rest having deeply rooted in them that love which is the
source of all good things, [1765] have hastened to us, undertaking so
long a journey, that they might come and embrace their fellow-members.

6. Come then, and in return for these favours, (I speak of their love
and kind feeling), let us give them a provision, and so send them home;
and let us again raise the question concerning oaths; that from the
minds of all we may pluck up by the roots this evil custom. But first,
I desire to put you a little in mind to-day of the things we spoke of
lately. [1766]

When the Jews, having been released from Persia, and set free from that
tyranny, were returned back to their own county, "I saw," saith one, "a
flying sickle, twenty cubits in length, and ten cubits broad." [1767]
They heard also the Prophet giving them this instruction, "This is the
curse, that goeth forth over the face of the whole land, and entereth
into the house of him that sweareth falsely; and it shall rest in the
midst thereof, and throw down the timber and all the stones." When we
had read this passage, we also enquired then why it was, that it should
destroy not the swearer only, but also his house, and we stated this to
be the reason; that God will have the punishments of the most grievous
sins to remain continually visible; that all may afterwards learn
prudence. Inasmuch then as it was necessary that the perjurer when dead
should be buried, and committed to the bosom of the earth; in order
that his wickedness might not be buried along with him, his house was
made a heap, so that all who passed by, beholding it, and learning the
reason of the overthrow, might avoid imitating the sin.

7. This also happened at Sodom. For when they burned in their lust one
towards another, then too the very earth itself was burned up, being
kindled by the fire from above. For He designed, that the vengeance of
this sin should permanently remain.

And observe the mercy of God! Those who had sinned, He caused not to
continue burning to the present day, but when they had been for once in
flames, He buried them; and burning up the face of the ground, He
placed it visibly before all who after should desire to look at these
things; and now the sight of the land, through all the generations
since, hath given an admonition beyond all powers of speech, crying out
as it were, and saying, "Dare not to do the deeds of Sodom, lest ye
suffer the lot of Sodom!" For precept commonly makes not so deep an
impression upon the mind as a fearful spectacle does, which bears upon
it the vestiges of calamity though all time. And persons that have
visited these places bear witness, who often, when they hear the
Scripture discoursing of these things, are not much terrified; but when
they have gone and stood upon the site, and see the whole surface of it
disfigured, and have witnessed the effects of the fire, with soil no
where visible, but every thing dust and ashes, they come away
astonished with the sight, and taking with them a strong lesson of
chastity. For truly, the very nature of the punishment was a pattern of
the nature of the sin! Even as they devised a barren intercourse, not
having for its end the procreation of children, so did God bring on
them such a punishment, as made the womb of the land ever barren, and
destitute of all fruits! For this reason also He threatened to destroy
the dwellings of the swearers, in order that by their punishments, they
may make others to be more self-controlled.

8. But I am ready to shew to-day, not the destruction of one, two, or
three houses in consequence of oaths, but that of a whole city and of a
people beloved of God; of a nation that had always enjoyed much of the
divine care; and of a race that had escaped many dangers. [1768] For
Jerusalem herself, the city of God, which had the holy ark, and all
that divine service;--where there were once prophets, and the grace of
the Spirit, and the ark; and the tables of the covenant, and the golden
pot;--where angels were frequent visitors;--this city, I say, when a
multitude of wars took place, and many foreign nations made attacks
upon it, as if girt by a wall of adamant, ever laughed them all to
scorn, and whilst the land was utterly destroyed, sustained no injury!
And not only is this to be wondered at, but that frequently in driving
out its enemies, it inflicted upon them a heavy blow, and enjoyed so
much of the providential care of God, that God Himself said, "I found
Israel as a bunch of grapes in the desert; and I beheld your fathers as
the earliest fruit on the fig tree." [1769] And again, of the city
itself: "As olive berries on the extremity of the highest bough, and
they shall say, Do them no harm." [1770] Nevertheless, the city beloved
of God; that had escaped so many perils; that had been favoured with
pardon, amidst the multitude of its sins; that alone had been able to
avoid captivity, whilst all the rest were carried away, not once or
twice, but very often; was ruined solely by an oath. But how, I proceed
to state.

9. One of their kings was Zedekiah. This Zedekiah took an oath to
Nebuchadnezzar, king of the barbarians, that he would remain in
alliance with him. Afterwards he revolted, and went over to the king of
Egypt, disdaining the obligation of his oath, and suffered the things
of which ye shall hear presently. But first, it is necessary to mention
the parable of the prophet, in which he enigmatically represented all
these matters: "The word of the Lord," saith he, "came to me, saying,
Son of man, put forth a riddle, and speak a parable, and say, Thus
saith the Lord God: A great eagle, with great wings, and long extended,
full of claws." [1771] Here he calls the king of the Babylonians an
eagle, and speaks of him as being "great, and long-winged;" and he
calls him long-extended and "full of claws," on account of the
multitude of his army, and the greatness of his power, and the
swiftness of his invasion. For just as the wings and claws of the eagle
are his armour, so are horses and soldiers to kings. This eagle, he
goes on to say, "hath the leading [1772] to enter into Lebanon." What
is meant by the "leading?" Counsel--design. And Judæa is called
Lebanon, because of its situation near that mountain. Afterwards,
intending to speak of the oaths and treaties, "He took," saith he, "of
the seed of the land, and planted it in a fruitful field, that it might
take root by great waters. He placed it to be looked upon; and it grew,
and became a weak vine, and of small stature, and it stretched out its
branches towards him, and its roots were under him." [1773] Here he
calls the city of Jerusalem [1774] a vine; but in saying that it
stretched out its branches towards the eagle, and that its roots were
under him, he refers to the treaties and alliances made with him; and
that it cast itself upon him. Next, purposing to declare the iniquity
of this, he saith, "And there was another great eagle," (speaking of
the Egyptian king), "with great wings, and having many claws; [1775]
and the vine did bend itself toward him, and its tendril toward him,
and shot out its branches, that it might be watered. Therefore, I said,
Thus saith the Lord God: Shall it prosper?" [1776] That is to say,
"after having broken the oath, and the treaties, shall it be able to
remain, or to be safe, or to avoid falling?" Presently, for the purpose
of shewing that this is not to happen, but that it is certainly to be
destroyed on account of the oath, he discourses concerning its
punishment, and alleges the cause. "For its tender roots and its fruits
shall become corrupt, and all which springs therefrom shall be
withered." [1777] And for the purpose of shewing that it will not be
destroyed by human strength, but because it hath made God its enemy by
means of these oaths, he subjoins, "Not by a mighty arm, nor by much
people, to pluck it up by its roots." Such indeed is the parable, but
the prophet again explains it, when he says, "Behold, the king of
Babylon cometh against Jerusalem." [1778] And then, after saying some
other things between, he mentions the oaths and the treaties. "For"
saith he, "he shall make a covenant with him;" [1779] and presently,
speaking of the departure from it, he goes on to say, "And he will
depart from him, by sending messengers into Egypt, that they might give
him horses and much people." And then he proceeds to shew that it is on
account of the oath that all this destruction is to take place. "Surely
in the place where the king dwelleth that made him king, he who hath
despised My curse, and hath transgressed My covenant, in the midst of
Babylon he shall die; and not by great power nor by multitude, because
he despised the oath in transgressing this My covenant; I will surely
recompense upon his own head this My oath which he hath dishonoured,
and My covenant which he hath broken; and I will spread My net upon
him." [1780] Seest thou, that not once, or twice, but repeatedly, it is
said that because of the oath he was to suffer all these things. For
God is inexorable when oaths are treated contemptuously. Nor merely
from the punishment which was brought upon the city by the oath, but
also from the delay, and the postponement, may it be seen how much God
is concerned for the inviolability of oaths. "For it came to pass," we
are told, "in the ninth year of the reign of Zedekiah, on the tenth day
of the month, that Nebuchadnezzar the king of Babylon came, and all his
host, against Jerusalem, and pitched against it, and built a wall
against it round about, and the city was besieged until the eleventh
year of king Zedekiah, and the ninth day of the month, [1781] and there
was no bread for the people to eat, and the city was broken up." [1782]
He might indeed, at once from the first day, have delivered them up,
and have given them into the hands of their enemies; but He permitted
that they should first be wasted for the space of three years, and
experience a most distressing siege; to the end that during this
interval, being humbled by the terror of the forces without, or the
famine that oppressed the city within, they might compel the king,
however unwillingly, to submit to the barbarian; and some alleviation
might be obtained for the sin committed. And to prove that this is
true, and no conjecture of my own, hear what He saith to him by the
prophet: "If thou shalt go forth to the king of Babylon's princes, then
thy soul shall live, and this city shall not be burned with fire; and
thou shalt live, and thine house. But if thou wilt not go forth to the
king of Babylon's princes, then shall this city be given into the hand
of the Chaldeans; and they shall burn it with fire, and thou shalt not
escape out of their hand. And the king said, I am afraid of the Jews
that are fallen to the Chaldeans, lest they deliver me into their hands
and they mock me. But Jeremiah said, They shall not deliver thee. Obey,
I beseech thee, the word of the Lord, which I speak unto thee; so shall
it be better for thee, and thy soul shall live. But if thou refuse to
go forth, this is the word that the Lord hath shewed me. All the women
that are left in the king of Judah's house, shall be brought forth to
the king of Babylon's princes; and those shall say, The men who are at
peace with thee have deceived thee, and have prevailed over thee; they
shall prevail when thy feet slip; they are turned away from thee, and
they shall bring out all thy wives, and thy children to the Chaldeans,
and thou shalt not escape out of their hand, for thou shalt be taken by
the hand of the king of Babylon, and this city shall be burned with
fire." [1783]

10. But when He did not prevail with him by this address, but he
remained in his sin and transgression, after three years, God delivered
up the city, displaying at once His own clemency and the ingratitude of
that king. And entering in with the utmost ease, they "burnt the house
of the Lord, and the king's house, and the houses of Jerusalem, and
every great house, the captain of the guard [1784] burnt, and overthrew
the wall of Jerusalem;" [1785] and everywhere there was the fire of the
barbarian, the oath being the conductor of the conflagration, and
carrying about the flame in all directions. "And the captain of the
guard carried away the rest of the people that were left in the city,
and the fugitives that fell away to the king of Babylon. [1786] And the
pillars of brass that were in the house of the Lord the Chaldeans brake
up, and the bases, and the brazen sea that was in the house of the
Lord, did the Chaldees break in pieces. And the pots, and the
flesh-hooks, and the bowls, and the censers, and all the vessels of
brass wherewith they ministered, took they away. And the firepans, and
all the golden and silver bowls they took away. Moreover, Nebuzaradan,
the captain of the guard, took away the two pillars, and the bases, and
the sea which Solomon had made in the house of the Lord. And they took
away Seraiah the chief priest, and Zephaniah the second priest, and the
three keepers of the door; and out of the city one eunuch that was set
over the men of war; and five men that were in the king's presence; and
Shaphan the chief captain, and the principal scribe, and threescore
men. And he took these, and brought them to the king of Babylon, and
the king smote them, and slew them." [1787]

11. Be mindful therefore, I pray, now of the "flying sickle" that
"resteth in the swearer's house;" and "destroyeth the walls and the
timber and the stones." Be mindful, I pray, how this oath entered into
the city, and overturned houses, and temple, and walls, and splendid
buildings, and made the city an heap; and that neither the Holy of
Holies, nor the sacred vessels, nor any thing else could ward off that
punishment and vengeance, for that the oath had been transgressed! The
city, indeed, was thus miserably destroyed. But the king endured what
was still more wretched and deplorable. [1788] And as the flying sickle
overthrew the buildings, so did it also cut him down in his flight. For
"the king," it says, "went forth by night, by way of the gate, and the
Chaldeans encompassed the city, and the army of the Chaldeans pursued
after the king and overtook him, and they took the king, and brought
him to the king of Babylon, and the king of Babylon gave judgment
[1789] upon Zedekiah, and slew his sons before his face, and put out
the eyes of Zedekiah, and bound him with fetters, and carried him to
Babylon." What is meant by the expression, "he spake judgment with
him?" He demanded of him an account of his conduct, he pleaded against
him; and first he slew his two sons, that he might be a spectator of
the calamity of his house, and might behold [1790] that deplorable
tragedy; and then he put out his own eyes. For what reason, I ask
again, did this occur? In order that he might go as a teacher to the
barbarians, and too the Jews who dwelt among them; and that they who
had eyes might discern by him who was bereft of sight, how great an
evil is an oath! Nor only these; but all who dwelt by the way,
beholding the man fettered and blinded, might learn by his calamity the
greatness of his sin. Therefore one of the prophets declares, "He shall
not see Babylon." [1791] And another, "He shall be carried away to
Babylon." [1792] And the prophecy seems, indeed, to be contradictory.
But it is not so; for both of these are true. For he saw not Babylon,
though he was carried away to Babylon. How then did he not see Babylon?
Because it was in Judæa he had his eyes put out; for where the oath had
been set at nought, there also was it vindicated, and he himself
subjected to punishment. And how was he carried away to Babylon? In a
state of captivity. For since the punishment was twofold, deprivation
of sight and captivity, the prophets took them severally. The one
saith, "He shall not see Babylon," speaking of the loss of his eyes;
the other saith, "He shall be carried away to Babylon," signifying his
captivity.

12. Knowing these things, then, brethren, and gathering up what has
been now advanced, as well as what has been said before; let us at last
desist from this evil custom, yea, I pray and beseech you all! For if
in the old dispensation, when the Jews had not the strictest moral
wisdom required of them, but much condescension was extended to them,
such wrath was the effect of one oath; such capture and captivity; what
punishment is it likely that those who swear should now be subjected
to, after an express law forbidding the practice, and so large an
addition of precepts. Is it, indeed, all that is required, that we come
to the assembly, and hear what is spoken? Why truly it is a reason for
greater condemnation, and for more inevitable punishment, that we are
continually hearing, and yet do not what is bidden! What excuse shall
we have, or what pardon, if assembling here from earliest youth to
latest old age, and enjoying the advantage of so much instruction, we
remain just like them, and do not take pains to correct a single
defect. Let no one henceforth allege custom. For this is the very thing
at which I am indignant and provoked, that we are not able to get the
better of custom. And, pray, if we do not get the better of custom, how
can we get the better of concupiscence, which hath its root even in the
principles of our nature; for it is natural to feel desire; but to
desire wickedly, comes after of choice. But this practice of swearing
takes not even its first principle from nature, [1793] but from mere
negligence.

13. And that thou mayest learn that not from the difficulty of the
thing, but through our inattention, this sin has advanced to such a
pitch, let us call to mind how many things far more difficult than
these, men accomplish; and that too without expecting any recompense
therefrom. Let us think what services the Devil imposes; how laborious,
how troublesome they are; and yet, the difficulty has not become an
obstacle to these services. For what can be more difficult, I ask, than
when any young person delivering himself up to those, who undertake to
make his limbs supple and pliant, uses his most strenuous exertion to
bend his whole body into the exact shape of a wheel, and to turn over
upon the pavement; his powers being tasked at the same time through the
eyes, and through the movement of the hands, as well as other
convolutions for the purpose of being transformed into the likeness of
woman-kind. [1794] Yet neither the difficulty of these feats, nor the
degradation arising from them, are thought of. And again, those who are
dragged upon the dancing-stage, and use the members of the body as
though they were wings, who that beholds them can help being struck
with wonder? So too they who toss knives aloft in the air one after
another, and catch them all by the handle, whom might they not put to
shame of those who refuse to undergo any labour for the sake of virtue?
And what can any one say of those men, who balancing a pole on the
forehead, keep it just as steady as a tree rooted in the ground? And
this is not the only marvellous part of the affair but that they set
little children to wrestle with one another on the top of the tree; and
neither the hands, nor any other part of the body assisting, the
forehead alone sustains the pole unshaken, and with more steadiness
than any kind of fastening. Again: another walks on the slenderest
rope, with the same fearlessness as men do when they run over level
plains. Nevertheless these things, which even in thought seem
impracticable, have become possible by art. What like this have we, I
ask, to allege concerning oaths? What kind of difficulty? what toil?
what art? what danger? There is only needed on our part a little
earnestness, and the whole of our task will be quickly performed.

14. And do not tell me, "I have accomplished the greater part of it;"
but if thou hast not accomplished the whole, consider that thou hast
not as yet done any thing; for this little, if neglected, is
destruction to all the rest. Often indeed when men have built a house,
and put on the roof, they have destroyed the whole fabric, by not
making any concern of a single tile that has been shaken off from it.
And one may see the same thing occur with respect to garments; for
there too if a small hole is made, and not repaired, a large rent is
the consequence. And this also is frequently the case in regard to
floods; for these, if they find but a small entrance, let in the whole
torrent. Thou also, then, even if thou hast fortified thyself all
around, and but a small part be left still unfortified, yet block up
this also against the devil, that thou mayest be made strong on all
sides! Thou hast seen the sickle! Thou hast seen the head of John! Thou
hast heard the history pertaining to Saul! Thou hast heard the manner
of the Jewish captivity! And beside all these, thou hast heard the
sentence of Christ declaring, that not only to commit perjury, but to
swear in any way, is a diabolical thing, and the whole a device of the
evil one. [1795] Thou hast heard that every where perjuries follow
oaths. Putting all these things then together, write them upon thy
understanding. Dost thou not see how women and little children suspend
Gospels [1796] from their necks as a powerful amulet, and carry them
about in all places wherever they go. Thus do thou write the commands
of the Gospel and its laws upon thy mind. Here there is no need of gold
or property, or of buying a book; but of the will only, and the
affections of the soul awakened, and the Gospel will be thy surer
guardian, carrying it as thou wilt then do, not outside, but treasured
up within; yea, in the soul's secret chambers. When thou risest up then
from thy bed, and when thou goest out of thine house, repeat this law:
"I say unto you, Swear not at all." [1797] And the saying will be to
thee a discipline; for there is no need of much labour, but only of a
moderate degree of attention. And that this is true, may thus be
proved. Call thy son, and frighten him, and threaten to lay a few
stripes upon him, if he does not duly observe this law; and thou wilt
see, how he will forthwith abstain from this custom. Is it not
therefore truly absurd, that little children, out of the fear we
inspire, should perform this commandment, and that we should not fear
God as our sons fear us?

15. What then I said before this, I now again repeat. Let us lay down a
law for ourselves in this matter; not to meddle either with public or
private affairs until we have fulfilled this law; and then surely under
the pressure of this obligation we shall easily conquer, and we shall
at once adorn ourselves, and decorate our city. For consider what a
thing it would be to have it said every where throughout the world, "A
practice becoming Christians is established at Antioch, and you will
hear no one giving utterance to an oath, even though the greatest
necessity is laid upon him!" This is what the neighbouring cities will
certainly hear; nay, not the neighbouring cities only, but even to the
ends of the earth will the report be conveyed. For it is indeed
probable that both the merchants who mix with you, and others who
arrive from this place, will report all these matters. When, therefore,
many persons in the way of encomium mention the harbours of other
cities, or the markets, or the abundance of wares, enable those who
come from hence to say, that there is that at Antioch, which is to be
seen in no other city; for that the men who dwell there would sooner
have their tongues cut out, than suffer an oath to proceed from their
mouths! This will be your ornament and defence, and not only so, but it
will bring an abundant reward. For others also will certainly emulate,
and imitate you. But if, when a person has gained but one or two,
[1798] he shall receive so great a reward from God; what recompense
shall ye not receive when ye are the instructors of the whole world. It
is your duty then to bestir yourselves, to be watchful, and to be
sober; knowing that not only from our own personal good works, but from
those we have also wrought in others, shall we receive the best
recompense, and enjoy much favour with God, which may He grant us all
continually to enjoy, and hereafter to obtain the kingdom of heaven, in
Christ Jesus our Lord; to Whom with the Father, and the Holy Ghost, be
glory and power both now and ever, and world without end. Amen.


[1756] Tes Episozom?nes. The Sunday before Ascension Day, which,
according to Allatius, was called Episozomene by the Cappadocians; but
little seems to be certainly known on the subject. The Homily is placed
here on account of the argument continued in it. See Montf. Pref. The
philosophers may not have returned, or he may refer to the superiority
of the ancients.

[1757] Flavian, who had returned before Easter.

[1758] It seems that they spoke not the Greek, but the Syriac language.

[1759] to hieron bema. The whole of the raised part of the Church,
entered by none but the clergy, was so called. On the cases in which
secular occupations were allowed to the clergy, see Bingham, b. vi. c.
iv. sec. 13.

[1760] Eccl. i. 2.

[1761] St. Chrysostom here satirically alludes to the flight of the
philosophers from the city during the panic succeeding the sedition.
See Homily XVII.

[1762] From the marg. reading, al. "philosophy."

[1763] 1 Tim. vi. 8.

[1764] Comp. Georg. ii. 466.

[1765] Eph. iii. 17.

[1766] Bingham asserts, that this Homily and Homily XV. appear to have
been preached on the same day, Antiquities, b. 14, c. 4, sec. 8, vol.
4. The opening of the Homily disproves this. Bingham's mistake is
easily accounted for, by the wording of this passage in the Greek.

[1767] Zech. v. 1, 2.

[1768] St. Chrysostom here carries on the argument against the use of
oaths, which he had broken off in Homily XIV., after ending the history
of Saul and Jonathan.

[1769] Hosea ix. 10.

[1770] Isa. lxv. 8, not exactly as LXX.

[1771] Ezek. xvii. 2, 3.

[1772] to hegema, literally the generalship, as that of an army.

[1773] Ezek. xvii. 5, 6.

[1774] Rather the king, who was of the seed (royal) of the land, but
made king by Nebuchadnezzar, 2 Kings xxiv. 17.

[1775] In this expression of many claws, and in some others, the LXX.
differs from the Hebrew.

[1776] Ezek. vii. 7, 8.

[1777] Ezek. xvii. 9.

[1778] Ezek. xvii. 12.

[1779] Ezek. xvii. 14.

[1780] Ezek. xvii. 16-20.

[1781] The fourth, Jer. xxxix. 2; lii. 6.

[1782] 2 Kings xxv. 1-4.

[1783] Jer. xxxviii. 17-23.

[1784] LXX., ?rchim?geiros, chief of the cooks, the Hebrew is literally
of the slaughterers.

[1785] 2 Kings xxv. 9; Jer. xxxix. 8.

[1786] Jer. xxxix. 9.

[1787] 2 Kings xxv. 13-20.

[1788] 2 Kings xxv. 4-7.

[1789] Lit. spake judgment with him, as E.V. mar.

[1790] The last Par. Ed. adopts ide from Savile, and so M. and three
mss. at Venice. Ben. ¹de, N.R. and Lat. eide.

[1791] Ezek. xii. 13.

[1792] Jer. xxxii. 5.

[1793] This is the reading in some mss. adopted by Savile, but the
Benedictine readsek tes troair>seos "from moral choice," or "purpose,"
i.e., aiming at something supposed to be good.

[1794] Xenophon, in his Symposium, describes a dancing girl as
performing tricks of this kind, "turning over backwards, bent into the
form of a wheel," and "reading and writing while whirled on a potter's
wheel," &c. (on which Socrates takes occasion to say how much women
might learn). Wilkinson observes, that this bears some resemblance to a
feat indicated in Egyptian paintings, not less than 1300 years before
the age of Socrates. See Manners and Customs of the Ancient Egyptians,
vol. ii. p. 415. Of the degradation attached to such feats, see
Herodotus, b. vi. c. 129.

[1795] So cometh of evil may be understood. St. Chrysostom scarcely
allows an oath in any case, unless perhaps as quoted on Eph. i. 14. His
words are sometimes marked as caute legenda. Other Fathers, and the
usual practice, allowed them on just occasions. See Bingham, xvi. c.
vii. sec. 4. Where, however, St. Athanasius uses a qualified form of
putting an oath. See also his Comment on Ps. lxiii. 11, he speaks
almost as strongly as St. Chrysostom, as does also St. Basil, still
using himself an affirmation before God, and discussing questions of
obligation by oath.

[1796] Texts or extracts from the Gospels. On 1 Cor. xvi. 9, Hom.
XLIII., he notices a like practice. Bingham says, b. xvi. c. v. sec. 6,
that he, and St. Basil, and St. Epiphanius, complain of it, but the
passages he quotes do not do so. St. Chrys. tolerates this, seemingly,
but expressly denies its efficacy as a mere charm. On the use of charms
he is severe, though used by Christians, and containing nothing of
decidedly heathenish import. He considers making the sign of the cross
as opposed to these, and an act of faith. See on Ep. to Col. Hom. VIII.
Suicer in Euang?lion, and St. Chrys. in Matt. Hom. LXXII.

[1797] Matt. v. 34.

[1798] Jas. v. 20.


Homily XX. [1799]

That the fast of Lent is not sufficient to make us competent to partake
of the Communion, but that holiness is the first thing required. How it
is possible not to entertain resentment, and that God takes much
account of this law; and that the entertaining of resentment punishes
those who are guilty of it even before they reach the place of
torment.--Also concerning abstinence from oaths, and those who have not
succeeded in abstaining from swearing.

1. At length the season is verging towards the end of the Fast, and
therefore we ought the more earnestly to devote ourselves to holiness.
For as in the case of those who run a race, all their circuits will be
of no avail if they miss the prize; so neither will any advantage
result from these manifold labours and toils with regard to the fast,
if we are not able to enjoy the sacred Table with a good conscience.
For this end are fasting and Lent appointed, and so many days of solemn
assemblies, auditories, prayers, and teachings, in order that by this
earnestness [1800] being cleansed in every possible way from the sins
which we had contracted during the whole year, we may with spiritual
boldness religiously partake of that unbloody Sacrifice; so that should
this not be the result, we shall have sustained so much labour entirely
in vain, and without any profit. Let every one, therefore, consider
with himself what defect he hath corrected, what good work he hath
attained to; what sin he hath cast off, what stain he hath purged away;
in what respect he has become better. And should he discover that in
this good traffic he has made any gain by the fast, and be conscious in
himself of much care taken of his wounds, let him draw near! But if he
hath remained negligent, having nothing to shew but mere fasting, and
hath done nothing which is right besides, let him remain outside;
[1801] and then let him enter, when he hath purged out all these
offences. Let no one rest on the fast merely; whilst continuing
unreformed in evil practices. For it is probable, that he who omits
fasting may obtain pardon, having infirmity of body to plead; but it is
impossible that he can have an excuse who hath not amended his faults.
Thou hast not fasted, it may be, on account of bodily weakness. Tell me
for what reason thou art not reconciled to thine enemies? Hast thou,
indeed, here to allege bodily infirmity? Again; if thou retainest envy
and hatred, what apology hast thou then I ask? For no one in offences
of this kind is able to take refuge in the plea of bodily infirmity.
And this was a work of Christ's [1802] love toward man, viz. that the
chief of the precepts, and those which maintain our life, should not be
impaired in any degree through the weakness of the body.

2. But since we need to practise all the divine laws alike, and more
especially that which bids us consider no man as an enemy, nor retain
resentment long, but forthwith to be reconciled; suffer us to-day to
discourse to you concerning this commandment. For as it is not to be
imagined that the fornicator and the blasphemer can partake of the
sacred Table, so it is impossible that he who hath an enemy, and bears
malice, can enjoy the holy Communion. And this with good reason. For a
man when he has committed fornication, or adultery, at the same time
that he hath accomplished his lust, hath also completed the sin; and
should he be willing by watchful living to recover from that fall, he
may afterwards, by manifesting great penitence, obtain some relief. But
he who is resentful worketh the same iniquity every day, and never
brings it to an end. In the former case the deed is over, and the sin
completed; but here the sin is perpetrated every day. What excuse can
we then have, I ask, for delivering ourselves willingly to such an evil
monster? How canst thou ask thy Lord to be mild and merciful to thee,
when thou hast been so hard and unforgiving to thy fellow-servant?

3. But thy fellow-servant hath treated thee with contempt perhaps? Yes!
and thou hast treated God with contempt oftentimes. And what comparison
is there between a fellow-servant and the Lord? As to the former, when
he was perchance in some way injured, he insulted thee, and thou wert
exasperated. But thou insultest the Lord, when thou art neither treated
with injustice nor ill-will by Him, but receiving blessing of Him day
by day. Consider, then, that if God chose to search out rigourously
what is done against Him, we should not live a single day. For the
prophet saith, "If Thou wilt be extreme to mark iniquity, O Lord, O
Lord, who shall stand?" [1803] And, to pass by all those other things,
of which the conscience of every sinner is aware, and of which he no
has no human witness, but God only; were we to be called to account for
those which are open and admitted, what allowance could we expect for
such sins? What if He were to scrutinize our listlessness and
negligence in our prayers; and how, whilst standing before God and
supplicating Him, we do not exhibit even so much fear and reverence for
Him as servants do toward their masters, as soldiers do toward their
officers, as friends do toward friends? [1804] When thou discoursest
with a friend, thou givest heed to what thou art doing, but when
waiting on God on account of thy sins, and asking pardon for so many
offences, and thinking that thou shalt obtain forgiveness, thou art
often listless; and whilst thy knees are lying on the ground, thou
sufferest thy mind to wander every where, in the market, or in the
house, babbling the while with thy mouth vainly and to no purpose! And
this we experience, not once or twice, but frequently! Did God then
choose to scrutinize this alone, do you think that we could obtain
pardon, or be able to find any excuse? Truly, I think not!

4. But what if the evil-speakings which we unkindly utter every day one
against another, were brought forward against us; as well as the rash
judgments with which we condemn our neighbour; and that for no reason,
but because we are fond of blaming, and given to find fault; what, I
say, should we be able to allege in defence? Again, should He
scrutinize those roving glances of ours, and those evil desires which
we carry in the mind, so frequently admitting disgraceful and impure
thoughts from the unlicensed wandering of the eyes, what punishment
must we not sustain? And should He demand a reason for our revilings,
(for He saith, "Whosoever shall say to his brother, Thou fool, shall be
in danger of hell fire,") how could we, forsooth, open our mouths, or
move our lips at all, or say any thing great or small in reply?
Moreover, as to the vainglorious feelings we allow in our prayers, our
fastings, our almsgiving, were we to scrutinize, them,--I do not say,
were God, but were we ourselves, who are the sinners, to do
this,--should we be able to lift up our eyes toward heaven? Then, as to
the deceits which we devise one against another--praising a brother
now, whilst he is present, and discoursing as with a friend; and when
he is absent, reviling him; can we endure the punishments of all these?
Then what of the oaths? or what of the lying? what of the perjuries?
what of the unjust anger, and of the envy with which we too often
regard men when honoured, not enemies only, but also friends?
Furthermore, what of the fact, that we are pleased when others suffer
evil, and account the misfortunes of others a consolation for our own
distress?

5. But suppose the penalty were exacted for our listlessness in our
solemn assemblies what would our condition be? For this ye cannot but
know, that often whilst God Himself is addressing us all by His
prophet, we are holding frequent and long conversations with those near
us, about matters which in no way concern us. Passing by, then, all the
rest, should He choose to exact of us the penalty due for this sin
only, what hope of salvation will there be? For do not suppose that
this offence is a small one, but if thou wouldest be aware of its
magnitude, examine how this very thing is regarded among men, and then
thou wilt perceive the enormity of the sin. Just venture, when some
magistrate is talking to thee, or rather some friend who is of somewhat
superior dignity, to turn from him, and enter into conversation with
thy servant; and thou wilt then perceive, what thou venturest on in
dealing thus with God! For if he be any one of the more distinguished
classes, he will even demand reparation of thee for such an insult. Yet
God, whilst He is treated with as great, and still greater contempt
than this, every day; and that not by one, or two, or three persons,
but by almost all of us; is still forbearing and longsuffering, not in
regard to this alone, but to other things which are far more grievous.
For these things are what must be admitted, and what are obvious to
all, and by almost all men they are daringly practised. But there are
yet others, which the conscience of those who commit them is privy to.
Surely, if we were to think of all this; if we were to reason with
ourselves, supposing even that we were the cruelest and harshest of
men, yet upon taking a survey of the multitude of our sins, we should
for very fear and agony be unable to remember the injury done by others
towards ourselves. Bear in mind the river of fire; the envenomed worm;
the fearful Judgment, where all things shall be naked and open!
Reflect, that what are now hidden things, are then to be brought to
light! But shouldest thou pardon thy neighbour all these sins which
till then await their disclosure are done away with here; and when thou
shalt depart this life, thou wilt not drag after thee any of that chain
of transgressions; so that thou receivest greater things than thou
givest. For many such transgressions, indeed, we have often committed,
which no other person knoweth; and when we think, that on That Day
these our sins shall lie exposed to the eyes of all, upon the public
theatre of the universe, we are in pain beyond any punishment, being
choked and strangled by our conscience. Yet this shame, great as it is;
these sins, these punishments, great as they are; there is a
possibility of purging away through forgiveness exercised toward our
neighbour.

6. For indeed there is nothing equal to this virtue. [1805] Wouldest
thou learn the power of this virtue? "Though Moses and Samuel stood
before Me," saith God, "my soul would not regard them." [1806]
Nevertheless, those whom Moses and Samuel were not able to snatch away
from God's wrath, this precept when observed was able to snatch away.
Hence it is, that He continually exhorts those to whom He had spoken
these things, saying, "Let none of you revengefully imagine [1807] evil
against his brother in your heart," and "let none of you think of his
neighbour's malice." [1808] It is not said merely, forego wrath; but
retain it not in thy mind; think not of it; part with all thy
resentment; do away the sore. For thou supposest that thou art paying
him back the injury; but thou art first tormenting thyself, and setting
up thy rage as an executioner within thee in every part, and tearing up
thine own bowels. For what can be more wretched than a man perpetually
angry? And just as maniacs, who never enjoy tranquility, so also he who
is resentful, and retains an enemy, will never have the enjoyment of
any peace; incessantly raging, as he does, and daily increasing the
tempest of his thoughts calling to mind his words and acts, and
detesting the very name of him who has aggrieved him. Do you but
mention his enemy, he becomes furious at once, and sustains much inward
anguish; and should he chance to get only a bare sight of him, he fears
and trembles, as if encountering the worst evils. Yea, if he perceives
any of his relations, if but his garment, or his dwelling, or street,
he is tormented by the sight of them. For as in the case of those who
are beloved, their faces, their garments, their sandals, their houses,
or streets, excite us, the instant we behold them; so also should we
observe a servant, or friend, or house, or street, or any thing else
belonging to those we hate and hold our enemies, we are stung by all
these things; and the strokes we endure from the sight of each one of
them are frequent and continual.

7. What is the need then of sustaining such a siege, such torment and
such punishment? For if hell did not threaten the resentful; yet for
the very torment resulting from the thing itself we ought to forgive
the offences of those who have aggrieved us. But when deathless
punishments remain behind, what can be more senseless than the man, who
both here and there brings punishment upon himself, while he thinks to
be revenged upon his enemy! For suppose that we see him still
prosperous, then we are ready to die of chagrin; but if in an adverse
condition, we are in fear, lest some propitious turn of events should
take place. But for both of these there is stored up for us an
inevitable punishment. For, "Rejoice not," he saith, "when thine enemy
stumbleth." [1809] And tell me not of the greatness of the injuries
received; for it is not this which maketh thy wrath to be retained; but
this, that thou art unmindful of thine own offences; that thou hast not
before thine eyes either hell or the fear of God! To convince thee that
this is true, I will endeavour to make it manifest from the events
which have happened in this city. For when the persons impeached of
those flagrant crimes were dragged to the tribunal of justice;--when
the fire was kindled within, and the executioners stood around, and
were lacerating their ribs, [1810] if any one standing beside them had
proclaimed, "If ye have any enemies, dismiss your resentment, and we
shall be able to set you free from this punishment;"--would they not
have kissed their very feet? [1811] And why do I say their feet? If one
had bidden them take them for their masters, they would not then have
refused. But if punishment that is human, and hath its bounds, would
have triumphed over all anger, much more would the punishment to come,
if it had continual possession of our thoughts, expel from the soul not
only resentment, but every evil imagination? For what is easier, I ask,
than to get rid of resentment against the injurer? Is there any long
journey to be undertaken? Is there any expenditure of money? Is the aid
of others to be invoked? It suffices only to resolve, and the good deed
at once reaches the goal. What punishment, then, must we not deserve,
if on account of worldly affairs we stoop to slavish occupations; and
shew a servility unworthy of ourselves; and expend money; and enter
into conversation with porters, that we may flatter [1812] impious men;
and do and say all manner of things, so that we may perfectly attain
the end we have in view; and yet cannot endure, for the sake of God's
laws, to entreat a brother who hath injured us, but consider it a
disgrace to be the first to make advances. Art thou ashamed, tell me,
when thou art going to be the first to make gain? Rather, on the
contrary, you ought to be ashamed of persisting in this passion; and
waiting until the person who has committed the injury comes to you to
be reconciled; for this is a disgrace, and a reproach, and the greatest
loss.

8. For he who comes the first it is, who reaps all the fruit; and when
at the entreaty of another thou layest aside thine anger, the good work
is to be accounted his; for thou hast discharged the law as doing a
favour to him, not as obeying God. But if, when no one entreats, when
not even the man who has done the injury approaches, or solicits thee,
thou thyself dismissing from thy thoughts all shame, and all delay,
runnest forward freely to the injurer, and dost quell anger entirely,
the good deed becomes wholly thine own, and thou shalt receive all the
reward. If I say, "Practise fasting," thy plea, perchance, is bodily
weakness. If I say, "Give to the poor," it is poverty, and bringing up
children. If I say, "Make time for the assembles of the Church," it is
worldly cares. If I say, "Give heed to what is spoken, and consider the
power of what is taught," it is want of learning. If I say, "Correct
another," you say, "When counsel is given him, he takes no heed, for I
have often spoken, and been scorned." Frigid, as such pretences are,
yet you have some pretences to allege. But suppose I say, "Dismiss
thine anger," which of these wilt thou then allege? For neither
infirmity of body, nor poverty, nor lack of culture, nor want of
leisure, nor any other thing of that kind hast thou to advance; but
this sin is above all other the most inexcusable. How wilt thou be able
to stretch thine hands toward heaven, or how to move thy tongue, or to
ask pardon? For although God be desirous to pardon thy sins, thou
thyself dost not suffer Him, while thou retainest that of thy
fellow-servant! But suppose that he is cruel, fierce, and savage, and
greedy of revenge and retaliation? Why for this reason thou oughtest
especially to grant forgiveness. [1813] Hast thou been wronged much,
and robbed, and slandered, and injured in matters of the first
importance; and dost thou wish to see thine enemy punished? Yet even
for this, it will be of use to thee to pardon him. For suppose that
thou thyself takest vengeance, and prosecutest it, either by words, by
deeds, or imprecation against the adversary; then God will not
afterwards prosecute it too, inasmuch as thou hast taken thy revenge;
and not only will He not prosecute the matter for thee, but will also
demand a penalty of thee as a despiser of Himself. For if this same
thing takes place amongst mankind, viz. that if we beat the servant of
another, the master is indignant, and calls the act an insult (for
although we be treated injuriously, whether by slaves, or by freemen,
it is fitting that we should await the legal decisions of magistrates
or masters); if then even amongst men, to avenge ourselves would not be
safe, how much more so when God is the avenger!

9. Hath thy neighbour wronged and grieved thee, and involved thee in a
thousand ills? Be it so, yet do not prosecute vengeance on thine own
part, lest thou do desire to thy Lord! Yield the matter to God, and He
will dispose of it much better than thou canst desire. To thee He has
given charge simply to pray for the injurer; but how to deal with him,
He hath ordered thee to leave to Himself. Never canst thou so avenge
thyself, as He is prepared to avenge thee, if thou givest place to Him
alone, and dost not utter imprecations on him who has aggrieved thee;
but sufferest God to be sole arbiter of the sentence. For although we
may pardon those who have aggrieved us; although we may be reconciled;
although we may pray for them; yet God does not pardon, unless they
themselves are converted, and become better. And He withholds pardon,
with a view to their own advantage. For He praises thee, and approves
thee for thy spiritual wisdom; but visits him, in order that he may not
grow worse by thy wisdom. So that the common saying on this subject is
not to the point. For many there are, who when I reproach them because
after being exhorted to be reconciled to their enemies, they will not
be persuaded to it, think fit to proffer this apology, which is nothing
less than a cloak for their iniquity. "I am unwilling," says one, "to
be reconciled, lest I should make the man worse, more ill-tempered, and
more disposed to treat me contemptuously hereafter." Besides this, they
also make this plea: "Many people," say they, "think it is weakness in
me to come first to a reconciliation, and to entreat my enemy." All
these things are foolish; for the Eye that slumbers not has seen thy
good intention; wherefore, it behoveth thee to make no account of the
opinion of thy fellow-servants, when thou hast gained the opinion of
the Judge, Who is about to try thy cause.

10. But if thy concern be, lest thine enemy should become worse by thy
clemency learn this,--that it is not thus he is made worse; but far
rather if thou art unreconciled. For although he were the vilest of
men; although he might neither confess nor publish it openly; yet he
will silently approve thy Christian wisdom, and in his own conscience
will respect thy gentleness. Should he, however, persist in the same
iniquity, whilst thou art endeavouring to soften and conciliate, he
will have to abide the heaviest punishment from God. And that ye may
know, that although we should pray for our enemies, and for those who
have injured us, God does not pardon, if they are likely to become
worse by our forbearance, I will mention to you an ancient piece of
history. Miriam once spake against Moses. What then did God do? He sent
a leprosy upon her, and made her unclean; notwithstanding that in other
respects she had been meek and modest. Afterwards, when Moses himself,
the party injured, besought that the wrath might be removed, God
consented not: but what did He say? "If her father had but spit in her
face, should she not be ashamed? Let her remain," saith He, "without
the camp seven days." [1814] But what He means is to this effect. "If,"
saith He, "she had a father, and he had put her away from his presence,
would she not have undergone the rebuke? I approve thee indeed for thy
fraternal piety, and thy meekness and clemency; but I know when is the
due time to remit her punishment." Do thou then shew all humanity
towards thy brother; and do not pardon his offences in the desire of a
greater punishment for him, but of thy tenderness and good will; yet
understand this very plainly, that the more he shall slight thee,
whilst thou art labouring to conciliate, so much the greater punishment
will he draw down upon himself.

11. What sayest thou? tell me, Is he the worse for thy attentions? This
is blame to him, but thy praise. Thy praise, that, whilst seeing him
thus behave himself, thou didst not desist from doing God's will in
conciliating him. But to him it is blame, because he has not been made
better by thy clemency. But [1815] "it is far more desirable that
others should be blamed because of us, than we because of them." Make
me not this frigid reply, of saying, "I am afraid of its being thought
that I made an overture to him out of fear; and that he will therefore
despise me the more." Such a reply indicates a childish and foolish
mind, agitated about human approbation. Let him suppose, that it was
out of fear you made the first advance to him; your reward will be so
much the greater; since, being aware of this beforehand, you still
consented to endure all for the fear of God. For he who is in chase of
human approbation, and seeks reconciliation for that end, curtails the
recompense of reward; but he who is quite sure of the fact, that many
will vilify and ridicule him, and even then does not desist, from the
attempt at reconciliation, will have a twofold, yea, a threefold crown.
And this is indeed the man who does it for the sake of God. Nor tell
me, that the man has wronged thee in this, or in that particular; for
if he hath displayed, in his conduct towards thee, every kind of
iniquity that is in man, yet even so God hath enjoined thee to forgive
him all!

12. Lo! I forewarn, and testify, and proclaim this with a voice that
all may hear! "Let no one who hath an enemy draw near the sacred Table,
or receive the Lord's Body! Let no one who draws near have an enemy!
Hast thou an enemy? Draw not near! Wilt thou draw near? Be reconciled,
and then draw near, and touch the Holy Thing!" Nor, indeed, is this my
declaration. Rather it is that of the Lord Himself, Who was crucified
for us. That He might reconcile thee to the Father, He refused not to
be sacrificed, and to shed His blood! And art thou unwilling to utter a
word, or to make the first advance, that thou mayest be reconciled to
thy fellow-servant? Hear what the Lord saith, concerning those who are
in this disposition; "If thou bring thy gift to the altar, and there
rememberest that thy brother hath aught against thee"--He does not say,
"wait for him to come to thee," nor "speak with another as mediator,"
nor "entreat some other," but "do thou thyself make the advance towards
him." For the exhortation is, "Go thy way, first be reconciled to thy
brother." [1816] O transcendent wonder! Does He Himself account it no
dishonour, that the gift should be left unoffered, and dost thou think
it a mark of disgrace to go first and be reconciled? And how can such a
case, I ask, be deemed worthy of pardon? Were you to see a member of
yours cut off, would you not use every exertion so that it might be
reunited to the body? This do with regard to thy brethren; when thou
seest them cut off from thy friendship, make all haste to recover them!
Do not wait for them to make the first advance, but press onward, that
thou mayest be foremost to receive the prize.

13. We are commanded to have only one enemy, the devil. With him be
thou never reconciled! But with a brother, never be at enmity in thy
heart. And if there should be any narrowness of soul, let it be only an
ephemeral thing, and never last beyond a day's space. For, "let not the
sun," he saith, "go down upon your wrath." [1817] For if, before
evening, you are reconciled, you will obtain some pardon from God. But
if you remain longer at enmity, that enmity is no longer the result of
your being suddenly carried away by anger and resentment, but of
wickedness, and of a foul spirit, and one which makes a practice of
malice! And this is not the only terrible thing, that you deprive
yourself of pardon, but that the right course becomes still more
difficult. For when one day is past, the shame becomes greater; and
when the second has arrived, it is still further increased; and if it
reach a third, and a fourth day, it will add a fifth. Thus the five
become ten; the ten, twenty; the twenty an hundred; and thenceforth the
wound will become incurable; for as time goes on, the breach becomes
wider. But do thou, O man, give way to none of these irrational
passions; nor be ashamed, nor blush, nor say within yourself, "A short
time ago we called each other such names, and said a vast number of
things fit or not fit to be spoken; and shall I now hurry at once to a
reconciliation? Who then will not blame my excessive easiness?" I
answer, no one who has sense will blame thy easiness; but when thou
remainest implacable, then, all persons will deride thee. Then thou
wilt give to the devil the advantage of this wide breach. For the
enmity becomes then more difficult to be got rid of, not by mere lapse
of time, but from the circumstances too that take place in the
meanwhile. For as "charity covereth a multitude of sins," [1818] so
enmity gives a being to sins that do not exist, and all persons
henceforth, are deemed worthy of credit who turn accusers; who rejoice
in the ills of others, and blaze abroad what is disgraceful in their
conduct.

14. Knowing all these things then, make the first advance to a brother;
lay hold of him before he has entirely shrunk away from thee; and
should it be necessary, to run through all the city on the same day;
should it be necessary to go beyond the walls, or to take a long
journey; still leaving all other things that may be in hand, attend
only to this one work of reconciling thy brother. For if the work be
laborious, reflect that it is for God's sake thou undergoest all this,
and thou shalt receive sufficient consolation. Stir up thy soul also
when it is shrinking, and backward, and bashful, and ashamed, by
perpetually harping on this theme and saying, Why art thou delaying?
Why art thou shrinking and holding back? our concern is not for money,
nor for any other of these fleeting things, but for our salvation. God
bids us do all these things, and all things should be secondary to His
commands. This matter is a sort of spiritual merchandise. Let us not
neglect it, let us not be slothful. Let our enemy too understand that
we have taken much pains, in order to do what is well-pleasing unto
God. And though he may again insult, or strike us, or do any other such
thing of a still more grievous kind, let us sustain all things
courageously, since we are not so much benefitting him thereby, as
ourselves. Of all good works, this shall most especially befriend us on
That Day. We have sinned and offended in many and great matters, and
have provoked our Lord. Through His lovingkindness He hath given us
this way of reconciliation. Let us, then, not betray this good
treasure. For had He not power to charge us simply to make
reconciliation, and not have any reward assigned to it? for whom hath
He to gainsay or rectify His appointment? Nevertheless, through His
great lovingkindness, He hath promised us a large and unspeakable
reward, and one which we must be especially desirous to obtain, the
pardon of our sins; thus also making this our obedience more easy of
performance.

15. What allowance then can be made for us, if even when we might
receive so great a reward we still do not obey the Lawgiver, but
persist in our contempt; for that this is a contempt is plain from
hence. If the Emperor had laid down a law, that all those who were
enemies should be reconciled to one another, or have their heads cut
off, should we not every one make haste to a reconciliation with his
neighbour? Yes! truly, I think so! What excuse then have we, in not
ascribing the same honour to the Lord, that we should do to those who
are our fellow-servants? For this reason we are commanded to say,
"Forgive us our debts, as we forgive our debtors." [1819] What can be
more mild, what more merciful, than this precept! He hath made thee a
judge of the pardon of thine own offences! If thou forgivest few
things, He forgives thee few! If thou forgivest many things, He
forgives thee many! If thou pardonest from the heart, and sincerely,
God in like manner also pardons thee! If besides pardoning him thou
accountest him a friend, God will also thus deal with thee; so that the
more he has sinned, so much the more is it necessary that we should
hasten to a reconciliation; since it becomes a cause of greater
offences being forgiven us. [1820] Art thou willing to learn [1821]
that there is no pardon for us, if we are mindful of injuries, and that
there is no one who can deliver us? I will make what I assert plain by
an example. Suppose that a neighbour has done you a certain injury,
that he has seized your goods; has confiscated or embezzled them; and
not to confine myself to such a case, let me add to it more things and
worse beside, and whatever you will; he has longed to destroy you; he
has exposed you to a thousand perils; he has manifested every sort of
malice towards you; and left nothing undone that human wickedness can
do? For not to go over every thing separately, suppose that he has
injured you to such an extent as no one ever injured any before;--why,
even in this case, if you are resentful, you will not be worthy of
pardon. And I will explain how it is so.

16. If one of your servants owed you an hundred pieces of gold; and
some one again was indebted to him in a few pieces of silver; and if
the servants' debtor were to come, and entreat and supplicate you that
he might obtain indulgence, and you were to call in your own servant,
and charge him, saying, "Forgive this man the debt, and from the sum
thou owest me I will deduct this debt;" should that servant afterwards
be wicked and shameless enough to seize on his debtor, could any one
then rescue him out of your hands? Would you not most assuredly inflict
a thousand stripes upon him, as having been insulted to the last
extremity? And very justly too. This also God will do: for He will say
to thee on That Day, "O wicked and villainous servant, yea, was it of
thine own thou forgavest him? Out of what thou wert indebted to Me,
thou wert ordered to account to him. For "Remit," He saith, "and I will
remit unto thee! although, to speak truly, [1822] if I had not added
this condition, it would have been even then thy duty to have remitted
at the instance of thy Lord. But in this case, I did not command thee
as a master, but I asked it as a favour from a friend; and I asked it
out of My own property; and I promised to give greater things in
return; and yet with all this, thou wert not made a better man."
Moreover men, when they act in this manner, put down as much to their
own servants' accounts, as the measure of the debt is. Thus, for
example, suppose the servant owes his master a hundred pieces of gold;
and the debtor of the servant owes ten pieces, should the latter remit
his debt, the master does not remit him his hundred pieces, but these
ten only; and all the rest he still demands. But it is not so with God;
if you remit a [1823] few things to your fellow-servant, He remits all
your debt.

17. Whence does this appear? From the very Prayer [1824] itself. "For
if," saith He, "ye forgive men their debts, your heavenly Father will
forgive your debts." [1825] And as much as the difference is between "a
hundred pence" and "ten thousand talents," [1826] so great is it
between the debts on the one side, and those on the other!

What punishment then must he not deserve, who when he would receive ten
thousand talents, in the room of a hundred pence, [1827] yet will not
even so remit this small sum, but offers up the Prayer against himself.
For when thou sayest, "Forgive us, as we forgive," and afterwards dost
not forgive, thou art supplicating of God nothing else than that He
would entirely deprive thee of all excuse or indulgence. "But I do not
presume to say," replies some one, "Forgive me as I forgive" but only,
"Forgive me." But what matters this? For if thou say it not thyself,
yet God so doeth; as thou forgivest, He forgives. And this He hath made
quite evident from what follows; for there it is said, "If ye forgive
not men, neither doth your heavenly Father forgive you." Think not,
therefore, that it is a pious caution, not to repeat the whole
sentence; nor offer up the Prayer by halves, but as He bade thee so
pray thou, in order that the very obligation of that expression,
putting thee daily in fear, may compel thee to the exercise of
forgiveness towards thy neighbours.

18. Do not tell me, "I have besought him many times, I have intreated,
I have supplicated, but I have not effected a reconciliation." Never
desist till you have reconciled him. For He said not, "Leave thy gift,
and go thy way." Entreat thy brother. But, "Go thy way. Be reconciled."
[1828] So that, although you may have made many entreaties, yet you
must not desist until you have persuaded. God entreats us every day,
and we do not hear; and yet He does not cease entreating. And dost thou
then disdain to entreat thy fellow-servant. How is it then possible for
thee ever to be saved? Suppose that thou hast often pleaded and been
repulsed; for this, however, thou wilt obtain a larger reward. For in
proportion as he is contentious, and thou perseverest in entreating, so
much the more is thy recompense increased. In proportion as the good
work is accomplished with greater difficulty, and the reconciliation is
one of much labour, so much the greater will be the judgment on him,
and so much the brighter will be the crowns of victory for thy
forbearance. Let us not merely applaud all this, but exemplify it too
in our deeds; and never recede from the work, until we are restored to
our former state of friendship. For it is not enough merely to avoid
grieving an enemy, or doing him an injury, or being in our minds
unkindly disposed towards him; but it is necessary that we should
prepare him to be kindly affected towards ourselves. For I hear many
saying, "I have no hostility; I am not annoyed; neither have I any
thing to do with him." [1829] But this is not what God commands, that
thou shouldest have nothing to do with him; but that thou shouldest
have much to do with him. For this reason he is thy "brother." [1830]
For this reason He said not, "Forgive thy brother what thou hast
against him. But what then? "Go thy way. First be reconciled to him;"
and should he have "any thing against thee," yet desist not, before
thou hast reunited the member in friendly concord." But thou, who in
order that thou mayest obtain a useful servant, tellest out the gold,
and discoursest with many merchants, and often undertakest long
journeys, tell me, art thou not up and doing to the utmost, in order
that thou mayest convert an enemy into a friend? And how then wilt thou
be able to call upon God, whilst thou art thus neglecting His laws?
Assuredly, the possession of a servant will be of no great profit to
us; but the making an enemy a friend, will render God propitious and
favourable toward us; and will easily set us free from our sins; and
gain us praise with men, as well as great security in our life; for
nothing can be more unsafe than he who has even only a single enemy.
For our earthly reputation is injured, whilst such a man is saying a
thousand evil things of us to every body. Our minds are also in a state
of fermentation, and our conscience disturbed; and we are exposed to a
continual tempest of anxious thoughts.

19. Now since we are conscious of the truth of all this, let us set
ourselves free from chastisement and vengeance; and let us shew our
reverence for the present feast, by doing all that has been said; and
those same favours which we think to obtain from the Emperor on account
of the feast, let us ourselves enable others to enjoy. For I hear,
indeed, many saying, that the Emperor, out of his reverence for the
Holy Passover, will be reconciled to the city and will pardon all its
offences. How absurd then is it, that when we have to depend for our
safety upon others, we bring forward the feast, and its claims; but
that when we are commanded to be reconciled one with another, we treat
this same feast with disdain, and think nothing of it. No one, truly,
so pollutes this holy feast, as he does, who, whilst he is keeping it,
cherishes malignity. Or rather, I might say, that such a person cannot
possibly keep it, though he should remain without food ten days
successively. For where there is enmity and strife, there can be
neither fast nor festival. Thou wouldest not dare to touch the holy
Sacrifice with unwashed hands, [1831] however pressing the necessity
might be. Approach not then with an unwashed soul! For this is far
worse than the other and brings a heavier punishment. For [1832]
nothing so fills the mind with impurity, as anger remaining constantly
within it. The spirit of meekness settles not where wrath or passion
exists; and when a man is destitute of the Holy Spirit, what hope of
salvation shall he have, and how shall he walk aright? Do not then, O
beloved, whilst thou art desirous to be revenged of thine enemy, cast
thyself down headlong; nor cause thyself to be left alone without the
guardianship of God! For, in truth, if the duty were a difficult one,
yet the greatness of the punishment, which results from this action of
disobedience, were sufficient to arouse the most slothful and supine,
and to persuade them to undergo every degree of labour. But now our
argument has shewn that the duty is most easy, if we are willing.

20. Let us not then be negligent of what is our life, but let us be in
earnest; and do every thing, in order that we may be without an enemy,
and so present ourselves at the sacred Table. For nothing,--nothing, I
repeat, of what God commands will be difficult, if we give heed: and
this is evident from the case of those who are already reformed. How
many used to be cheated by the habit of using oaths, and to fancy this
practice extremely difficult of reformation. Nevertheless, through the
grace of God, when ye put forth but a little effort, ye for the most
part washed yourselves clean of this vice. For this reason I beseech
you to lay aside also what remains, and to become teachers of others.
And to those who have not yet achieved it, but allege to us the length
of time during which they were before swearers, and say that it is
impossible for them to pluck up in a short time that which has been
rooted for many years; I would make this answer, that where any precept
among those commanded by God requires to be put in due practice, there
is no need of length of time, nor of a multitude of days, nor an
interval of years; but of fear only, and reverence of soul; and then we
shall be sure to accomplish it, and that in a short time. But lest you
should suppose that I speak these things at random, take a man whom you
think much addicted to swearing; one that swears more times than he
speaks; [1833] hand this man over to me for only ten days, and if I do
not rid him of all his habit in these few days, pass the severest
sentence on me.

21. And that these words are not a vain boast, shall be made manifest
to you from things that have already happened. What could be more
stupid than the Ninevites? What more devoid of understanding? Yet,
nevertheless, these barbarian, foolish people, who had never yet heard
any one teaching them wisdom, who had never received such precepts from
others, when they heard the prophet saying, "Yet three days, and
Nineveh shall be overthrown," [1834] laid aside, within three days, the
whole of their evil customs. The fornicator became chaste; the bold man
meek; the grasping and extortionate moderate and kind; the slothful
industrious. They did not, indeed, reform one, or two, or three, or
four vices by way of remedy, but the whole of their iniquity. But
whence does this appear, says some one? From the words of the prophet;
for the same who had been their accuser, and who had said, that "the
cry of their wickedness hath ascended up even to heaven:" [1835]
himself again bears testimony of an opposite kind, by saying, "God saw
that every one departed from their own evil ways." [1836] He does not
say, from fornication, or adultery, or theft, but from their "own evil
ways." And how did they depart? As God knew, not as man judged of the
matter. After this are we not ashamed, must we not blush, if it turns
out that in three days only the barbarians laid aside all their
wickedness, but that we, who have been urged and taught during so many
days, [1837] have not got the better of one bad habit? These men had,
moreover, gone to the extreme of wickedness before; for when you hear
it said, "The cry of their wickedness is come up before me;" you can
understand nothing else than the excess of their wickedness.
Nevertheless, within three days they were capable of being transformed
to a state of complete [1838] virtue. For where the fear of God is,
there is no need of days, or of an interval of time; as likewise, on
the contrary, days are of no service where there is a want of this
fear. For just as in the case of rusted [1839] implements, he that rubs
them only with water, though he spend a long time on them, will not rid
them of all that foulness; but he that puts them in a furnace, will
make them presently brighter than even those newly fabricated: so too a
soul, stained with the rust of sin, if it cleanse itself slightly, and
in a negligent way, and be every day repenting, will gain no further
advantage. But if it cast itself into the furnace, as it were, of the
fear of God, it will in a very short time purge all away.

22. Let us not then be procrastinating till to-morrow. For we "know not
what the next day may bring forth;" [1840] nor let us say, "we shall
conquer this habit by little and little;" since this little and little
will never come to an end. Wherefore, dismissing that excuse, we should
say, "If we do not reform the practice of swearing to-day, we will not
leave off till we do, [1841] though ten thousand things were to press
us; though it were necessary to die, or to be punished, or to lose all
we have; we will not give the devil the advantage of slackness, nor the
pretext of delay." Should God perceive thy soul inflamed, and thy
diligence quickened, then He also Himself will lend His assistance to
thy reformation! Yea, I pray and beseech you, let us be in earnest,
lest we also hear it said of us, "The men of Nineveh shall rise up, and
shall condemn this generation;" [1842] for these, when they had once
heard, reformed themselves; but we are not converted after frequent
hearing. These were proficients in every part of virtue, but we in no
part. They when they heard that their city would be overthrown were
affrighted; but we, though we have heard of Hell, are not affrighted:
these, men who did not partake of the instructions of the prophets; we,
enjoying the advantage of perpetual teaching, and of much grace.

23. These things I now speak to you, not as if reproving you for your
own sins, but for the sake of others; for I know full well that by you
(as I have already observed), this law concerning swearing has been
accomplished. But this does not suffice for our safety, unless by
teaching we amend others, since he who produced the one talent,
restoring as he did the whole portion committed to him, was punished,
because he had not enriched that with which he was entrusted.
Wherefore, let us not regard this point, that we ourselves have been
set free from this sin; but until we have delivered others from it, let
us not desist; and let every one offer to God ten friends whom he has
corrected; whether thou hast servants, or apprentices: [1843] or if you
have neither servants, nor apprentices, you have friends; these do thou
reform. Further, do not make me this reply; "We have banished oaths for
the most part, and we are rarely caught in that snare;" but let even
this rarity of offending be got rid of. If you had lost one piece of
gold, would you not go about to all persons, searching and making
enquiry, in order to find it? This do also with regard to oaths. If you
perceive that you have been cheated out of one oath, weep, lament, as
though your whole substance were lost. Again I say what I did before.
Shut up thyself at home; make it a subject of practice and exercise
along with thy wife, thy children, and domestics. Say to thyself in the
first instance, "I must not put a finger to private or public matters
until I have rectified this soul of mine." If you will thus school your
own sons, they too will instruct their children in turn, and thus this
discipline, reaching even to the consummation and appearing of Christ,
will bring all that great reward to those who go to the root of the
matter. If your son has learnt to say, "Believe me;" [1844] he will not
be able to go up to the theatre, or to enter a tavern, or to spend his
time at dice; for that word, lying upon his mouth instead of a bridle,
will make him however unwilling feel shame and blush. But if at any
time he should appear in these places, it will quickly compel him to
retreat. [1845] Suppose some persons laugh. Do thou on the other hand
weep for their transgression! Many also once laughed at Noah whilst he
was preparing the ark; but when the flood came, he laughed at them; or
rather, the just man never laughed at them at all, but wept and
bewailed! When therefore thou seest persons laughing, reflect that
those teeth, that grin now, will one day have to sustain that most
dreadful wailing and gnashing, and that they will remember this same
laugh on That Day whilst they are grinding and gnashing! Then thou too
shalt remember this laugh! How did the rich man laugh at Lazarus! But
afterwards, when he beheld him in Abraham's bosom, he had nothing left
to do but to bewail himself!

24. Being mindful then of all these things, be urgent with all, for the
speedy fulfilment of this precept. And tell me not, that you will do
this by little and little; nor put it off till the morrow, for this
to-morrow never finds an end. Forty days [1846] have already passed
away. Should the Holy Easter pass away, I will thenceforward pardon no
one, nor employ further admonition, but a commanding authority, and
severity not to be despised. For this apology drawn from custom is of
no force. Why may not the thief as well plead custom, and get free from
punishment? Why may not the murderer and adulterer? Therefore I
protest, and give warning to all, that if, when I have met you in
private, and put the matter to the proof (and I will certainly put it
to the proof), I detect any who have not corrected this vice, I will
inflict punishment upon them, by ordering them to be excluded from the
Holy Mysteries; [1847] not that they may remain always shut out, but
that having reformed themselves, they may thus enter in, and with a
pure conscience enjoy the Holy Table; for this is to be a partaker of
the Communion! God grant that through the prayers of those who preside
over us, [1848] as well as of all the saints, having corrected these
and all other deficiencies, we may obtain the kingdom of heaven through
the grace and lovingkindness of our Lord Jesus Christ, with Whom to the
Father, together with the Holy Spirit, be glory, honour, and adoration,
now and ever, world without end. Amen.


[1799] Savile places this Homily after those on the Statues, putting
here the first Catechesis, as do most mss. In the new Coll. ms. this is
the 19th; its title has been cut out of the list of those on the
Statues, and reinserted by another hand. A New College ms. consisting
of select passages, quotes from it as one of them. It is not in any of
the Bodleian mss., but in that at Sion College it is placed as in
Savile. Montfaucon placed it here as considering the Catechesis
evidently out of place.

[1800] Ben. adds "for the commands of God," but it seems to be a gloss;
2 mss. at Venice omit it.

[1801] This alludes to the penitential discipline of the primitive
Church, which confined penitents of the lowest order to the church
porch. Consult Bingham in Antiq. viii. c. 3, and xviii. c. 1.

[1802] Sav. God's.

[1803] Ps. cxxx. 3.

[1804] Herbert's Poems, No. lxviii., "I would not use a friend as I use
Thee."

[1805] St. Chrys. seems to mean, that there is none so remarkably
connected with promises of remission of sin, as Matt. v. 7, vi. 14;
Luke vi. 37.

[1806] Jer. xv. 1.

[1807] Jer. xv. 1.

[1808] Zech. viii. 17, vii. 10, LXX.

[1809] Prov. xxiv. 17.

[1810] From Hom. XIII. 3, we know that the torture was chiefly by
scourging, but fire (if literally used, as it had often been in
torturing Christians) might be applied in various ways. The allusion
favours the insertion of the Homily in this place. A passage towards
the end of the Homily places it unquestionably in this Lent.

[1811] i.e., the feet of their enemies.

[1812] kolakeusomen. The aorist implies that the object intended is to
get an audience. For a striking picture of such servility, see Tac.
An.. iv. 77.

[1813] See on Rom. xii. 21, Hom. XXII.

[1814] Numb. xii. 14.

[1815] Benedictine "Paul saith," but this is not in Savile nor in the
Latin, and is omitted in a Venice ms. and some at Paris; it is
accounted for by polu, but Ducæus suggests 1 Peter iii. 17.

[1816] Matt. v. 23, 24.

[1817] Ephes. iv. 26.

[1818] 1 Pet. iv. 8.

[1819] Matt. vi. 12.

[1820] This and similar language of the Fathers, is startling to many,
but is hardly more than a transcript of the passages of Holy Scripture
they refer to. A general acknowledgment and explanation of them occurs
in the "Homily of Alms-deeds."

[1821] Or wouldest thou have proof.

[1822] 1 Ven. adds, the things remitted are not equal.

[1823] Sav. mar. those.

[1824] Often called emphatically, "The Prayer," as constantly in the
title of Comments on it. Tertullian de Oratione, and the like.

[1825] Matt. vi. 14.

[1826] Matt. xviii. 24, 28.

[1827] Denarii.

[1828] Matt. v. 24.

[1829] Literally anything common with him, oud? ?cho ti koinon pros
auton: see end of Hom. I.

[1830] i.e., is called so in this passage.

[1831] If such rules are found fault with because they do not
necessarily involve holy living, it should be remembered that where
strictly kept, they are grounds for such an appeal as this; and why
not, in better men, for holy recollections? They are not truly parallel
to those censured by our Lord, which did not relate to the treatment of
holy things, and here they are treated quite as subservient to duties
of a higher order. The word here rendered "necessity" may be
"compulsion."

[1832] i.e., "and if thou bearest malice thy soul is unwashed; for,"
&c.

[1833] i.e., more words than he can articulate. St. Chrysostom supposes
here a man who in his wrath loses the power of distinct utterance.
(Such may be the meaning, or, that he never speaks without several
oaths, or oftener speaks with an oath than without one, pleiona
omnuonta m'llon e phthengomenon.)

[1834] Jonah ii. 4.

[1835] Jonah i. 5.

[1836] Jonah iii. 10. St. Chrysostom here of course supposes Jonah to
be the author of the book which bears his name.

[1837] He refers to his own instructions during Lent: see the close of
this Homily.

[1838] holokleron, wanting no constituent part.

[1839] Or vessels, ta ioth?nta ton skeuon. 'Ios also means "venom," and
stains are taken out of rough earthenware in the same manner.

[1840] Prov. xxvii. 1.

[1841] ouk ?postesometha proteron. i.e., will not leave off the plan
proposed above, of attending to nothing else till this was
accomplished.

[1842] Luke xi. 32.

[1843] mathetas.

[1844] pisteuson.

[1845] As one who could not talk like others.

[1846] Forty days from Quinquagesima, leaving ten till Easter; see
Pref.

[1847] St. Ambrose (Life by Paulinus, sec. 34), forbade Theodosius to
enter the church at all, after the massacre of Thessalonica. St. Basil
refused Communion to Valens, who had joined the Arians, but did not
attempt to prevent his entering the church. See St. Greg. Naz. Or. 20
(Ben. 43). He even allowed him to present an offering; but this was an
indulgence. Offenders would be liable of course to Ecclesiastical
censure, if they took a nearer place than was allowed them.

[1848] ton pro?dron, a title of bishops. See Bingham, b. 2, c. 2. sec.
5. Flavian was probably not yet returned, but would be always supposed
to pray for the people. The plural is sometimes used of a single
person, especially one of dignity. Some other persons are called
pat?res in Hom. XVI., and in Hom. VI. probably departed saints, where
see of the intercession of saints in general.


Homily XXI.

On the return of Flavian the Bishop, and the reconciliation of the
Emperor with the city, and with [1849] those who had offended in
overthrowing the Statues.

1. To-day, I shall begin with that very same saying with which I have
ever been used to open my address to you during the season of danger,
and shall say together with you, "Blessed be God," Who hath granted us
this day to celebrate this holy Feast with much joy and gladness; and
hath restored the head to the body, the shepherd to the sheep, the
master to the disciples, the general to the soldiers, the High Priest
to the Priests! Blessed be God, "Who doeth exceeding abundantly above
what we ask or think!" [1850] For to us it would have seemed
sufficient, had we been but delivered from the hitherto impending evil;
and for this we made all our supplication. But the God who loveth man,
and ever in His giving surpasseth our prayers by an excess of bounty,
hath brought back our Father too, sooner than we could at all have
expected. Who would, indeed, have thought that in so few days, he would
have gone, and have had audience with the Emperor, and set us free from
the calamity, and again come back to us so quickly, as to be able to
anticipate the Holy Passover, and to celebrate it with ourselves?
Behold, however, this event, which was so contrary to expectation, hath
been realized! We have received back our Father; and we enjoy so much
the greater pleasure, inasmuch as we have received him back now beyond
our hopes. For all these things, let us give thanks to the merciful
God, and be amazed at the power, the lovingkindness, the wisdom, and
the tender care which has been manifested on behalf of the city. For
the devil had attempted its entire subversion through the daring crimes
committed; but God, by means of this same calamity, hath adorned the
city, the Priest, and the Emperor; and hath made them all more
illustrious.

2. The city hath won renown, because when such a danger had overtaken
her, passing by at once all those who were in power, those who were
surrounded with much wealth, those who possessed great influence with
the Emperor, it fled for refuge to the Church, and to the Priest of
God, and with much faith, rested itself entirely upon the hope which is
from above! Many indeed, after the departure of the common Father, were
ready to terrify those who lay in prison, by saying, "The Emperor does
not lay aside [1851] his wrath, but is still more provoked, and is
thinking of the utter ruin of the city." But whilst they were
whispering all this, and much more, they who were then in bonds were
not the least intimidated, but upon our saying, "These things are
false, and they are a device of the devil, who desires to fill you with
consternation;" they replied to us, "We need no consolation to be
addressed to us; for we know where we have taken refuge from the first;
and upon what hope we have rested ourselves. We have fixed our safety
upon the sacred anchor! We have not entrusted this to man, but to the
Almighty God; therefore we are most assuredly confident, that the
result will be favourable; for it is impossible, truly impossible, that
this hope can ever be confounded!" To how many crowns, how many
encomiums, is this equivalent for our city? How much of God's favour
will it draw down upon us too in our other affairs! For it is not,
indeed it is not a thing belonging to a soul of mean order to be
watchful against the attack of temptations, and to look to God; and
scorning all that is human, to yearn after that Divine aid.

3. The city then hath thus won renown; and the Priest again not less
than the city, for he exposed his life for all; and while there were
many things to hinder him, as the winter, his age, the feast, and not
less than these, his sister, then at her last breath, he raised himself
above all these obstacles, and did not say to himself, "What a thing is
this? Our only remaining sister, she who hath drawn the yoke of Christ
along with me, and who hath been my domestic companion so long, is now
at her last breath; and shall we desert her, and go hence, and not
behold her expiring, and uttering her paring words? But she indeed was
praying daily, that we might close her eyes, [1852] and shut and
compose her mouth, and attend to all other things pertaining to the
burial; but now in this case, as one deserted, and deprived of a
protector, she will obtain none of these offices from her brother; of
him whom she especially desired to obtain them; but when she gives up
the ghost, she will not see him whom she loved more to have with her
than all others? And will not this be heavier to her than dying many
times over? Yes, although I were far away, would it not be right to
come with speed, and do, and suffer any thing, for the purpose of
shewing her this kindness? And now when I am near, shall I leave her,
and taking my departure abandon her? And how then will she sustain the
remainder of her days?"

4. Yet, so far was he from saying any of these things, that he did not
even think of them; but esteeming the fear of God above all the ties of
kindred, he recognized the fact, that as tempests display the pilot,
and dangers the general, so also a time of trial makes the Priest to
become manifest. "All men," saith he, "are eagerly looking on us; the
Jews as well as the Greeks; let us not confound the expectations which
these have of us; let us not overlook so great a shipwreck; but having
committed to God all things that pertain to ourselves, let us venture
our life itself too!" Consider, moreover, the magnanimity of the
Priest, and the lovingkindness of God! All those things which he
disregarded, all those he enjoyed; in order that he might both receive
the reward of his readiness, and that he might obtain a greater
pleasure by enjoying them contrary to expectation! He preferred to
celebrate the festival in a foreign place, and far from his own people,
for the sake of the city's safety. But God restored him to us before
the Paschal feast, so as to take a common part with us in the conduct
of the festival; in order that he might have the reward of his choice,
and enjoy the greater gladness! He feared not the season of the year;
and there was summer during the whole period he was travelling. He took
not his age into account; and he dispatched this long journey with just
as much ease as if he had been young and sprightly! He thought not of
his sister's decease nor was enervated by it, and when he returned he
found her still alive, and all things which were disregarded by him,
were all obtained!

5. Thus, the priest hath indeed won renown both with God and man! This
transaction hath also adorned the Emperor with a splendour beyond the
diadem! First, in that it was then made apparent that he would grant
that to the priests which he would not to any other; secondly, that he
granted the favour without delay, and quelled his resentment. But that
you may more clearly understand the magnanimity of the Emperor, and the
wisdom of the priest, and more than both these, the lovingkindness of
God; allow me to relate to you a few particulars of the conference
which took place. But what I am now about to relate I learnt from one
of those who were within the palace; for the Father has told us neither
much nor little on the affair; but ever imitating the magnanimity of
Paul, he hides his own good deeds; and to those who on all sides were
asking him questions as to what he said to the Emperor; and how he
prevailed upon him; and how he turned away his wrath entirely, he
replied, "We contributed nothing to the matter, but the Emperor himself
(God having softened his heart), even before we had spoken, dismissed
his anger, and quelled his resentment; and discoursing of the events
that had taken place as if some other person had been insulted, he thus
went over all the events that had happened without anger." But those
things which he concealed from humility, God hath brought to light.

6. And what were these? I will proceed to relate them to you by going a
little farther back in the story. When he went forth from the city,
leaving all in such great despondency, he endured what was far more
grievous than we ourselves suffered, who were in the midst of these
calamities. For, in the first place, meeting in the midst of his
journey with those who had been sent by the Emperor to make inquisition
upon the events which had happened; and learning from them, on what
terms they were sent; and reflecting upon the dreadful events that were
in store for the city, the tumults, the confusion, the flight, the
terror, the agony, the perils, he wept a flood of tears, and his bowels
were rent with compassion; for with fathers, it is usual to grieve much
more, when they are not able to be present with their suffering
children; which was just what this most tender-hearted man now endured;
not only lamenting the calamities which were in reserve for us, but
that he was far away from us, whist we were enduring them. But this
was, however, for our safety. For as soon as he had learned these
things from them; more warmly did the fountain of his tears then gush
forth, and he betook himself to God with more fervent supplication; and
spent his nights without sleep, beseeching Him that He would succour
the city, while enduring these things, and make the mind of the Emperor
more placable. And as soon as he came to that great city, and had
entered the royal palace, he stood before the Emperor at a
distance,--speechless,--weeping,--with downcast eyes,--covering his
face as if he himself had been the doer of all the mischief; and this
he did, wishing first to incline him to mercy by his posture, and
aspect, and tears; and then to begin an apology on our behalf; since
there is but one hope of pardon for those who have offended, which is
to be silent, and to utter nothing in defence of what has been done.
For he was desirous that one feeling should be got rid of, and that
another should take its place; that anger should be expelled, and
sadness introduced, [1853] in order that he might thus prepare the way
for the words of his apology; which indeed actually took place. And
just as Moses going up to the mount, when the people had offended,
stood speechless himself, until God called him, saying, "Let me alone,
and I will blot out this people;" [1854] so also did he now act: The
Emperor therefore, when he saw him shedding tears, and bending toward
the ground, himself drew near; and what he really felt on seeing the
tears of the priest, he made evident by the words he addressed to him;
for they were not those of a person provoked or inflamed, but of one in
sorrow; not of one enraged, but rather dejected, and under constraint
of extreme pain.

7. And that this is true, ye will understand when ye hear what were his
words. For he did not say, "What does this mean? Hast thou come heading
an embassy on behalf of impious and abominable men, such as ought not
even to live; on behalf of rebels, [1855] of revolutionists, who
deserve the utmost punishment?" But dismissing all words of that sort,
he composed a defence of himself full of respectfulness and dignity;
and he enumerated the benefits, which during the whole time of his
reign he had conferred upon the city; and at each of these he said,
"Was it thus I should have been treated in return for these things?
What injuries had I done, that they should take such revenge? What
complaint had they, great or small, that they must not insult me only,
but the deceased also? [1856] Was it not sufficient to wreak their
resentment against the living? Yet they thought they were doing nothing
grand, unless they insulted those now in their graves. Granting that I
had injured them, as they suppose; surely it would have been becoming
to spare the dead, who had done them no wrong; for they could not have
the same complaint against them. Did I not ever esteem this city above
every thing, and account it as dearer than my native place? And was it
not a matter of my continual prayers to visit this city; and did I not
make this my oath [1857] to all men?"

8. Upon this, the priest sobbing bitterly, and shedding warmer tears,
no longer kept silence: for he saw that the defence of the Emperor was
raising our crime to a still higher amount; but heaving from the bottom
of his heart [1858] a deep and bitter sigh, he said, "We must confess,
O Emperor, this love which you have shewn towards our country! We
cannot deny it! On this account, especially, we mourn, that a city thus
beloved has been bewitched by demons; and that we should have appeared
ungrateful towards her benefactor, and have provoked her ardent lover.
And although you were to overthrow; although you were to burn; although
you were to put to death; or whatever else you might do, you would
never yet have taken on us the revenge we deserve. We ourselves have,
by anticipation, inflicted on ourselves what is worse than a thousand
deaths! For what can be more bitter, than when we are found to have
unjustly provoked our benefactor, and one who loved us so much, and the
whole world knows it, and condemns us for the most monstrous
ingratitude! If Barbarians had made an incursion on our city, [1859]
and razed its walls, and burnt its houses, and had taken and carried us
away captive, the evil had been less. And why so? but because, whilst
you live, and continue such a generous kindness towards us, there might
be a hope that we might again be brought back to our former condition,
and regain a more illustrious liberty. But now, having been deprived of
your favour, and having quenched your love, which was a greater
security to us than any wall, whom have we left to fly to? Where else
shall we have to look, when we have provoked so benign a lord, so
indulgent a father? So that while they seem to have committed offences
of the most intolerable kind, they have on the other hand suffered the
most terrible evils; not daring to look any man in the face; nor being
able to look upon the sun with free eyes; shame everywhere weighing
down their eyelids, and compelling them to hide their heads! Deprived
of their confidence, they are now in a more miserable condition than
any captives, and undergo the utmost dishonour; and whilst thinking of
the magnitude of their evils, and the height of insolence to which they
have rushed, they can scarce draw breath; inasmuch as they have drawn
on their own heads severer reproaches from all the inhabitants of the
world, than even from him who is seen to have been insulted.

9. But yet, O Emperor, if you are willing, there is a remedy for the
wound, and a medicine for these evils, mighty as they are! Often,
indeed, has it occurred amongst private individuals, that great and
insufferable offences have become a foundation for great affection.
Thus also did it happen in the case of our human race. For when God
made man, and placed him in Paradise, and held him in much honour; the
devil could not bear this his great prosperity, and envied him, and
cast him out from that dignity which had been granted. But God was so
far from forsaking him, that He even opened Heaven to us instead of
Paradise; and in so doing, both shewed His own lovingkindness, and
punished the devil the more severely. So do thou too now! The demons
have lately used all their efforts, that they may effectually rend from
your favour that city which was dearest of all to you. Knowing this
then, demand what penalty you will, but let us not become outcasts from
your former love! Nay, though it is a strange thing, I must say,
display towards us now still greater kindness than ever; and again
write this city's name among the foremost in your love;--if you are
indeed desirous of being revenged upon the demons who were the
instigators of these crimes! For if you pull down, and overturn, and
raze the city, you will be doing those very things which they have long
been desiring. But if you dismiss your anger, and again avow that you
love it even as you did before, you have given them a deadly blow. You
have taken the most perfect revenge upon them by shewing, not only that
nothing whatever has come for them of their evil designs; but that all
hath proved the very opposite of what they wished. And you would be
just in acting thus, and in shewing mercy to a city, which the demons
envied on account of your affection; for if you had not so exceedingly
loved her, they would not have envied her to such a degree! So that
even if what I have asserted is extraordinary, it is nevertheless,
true, that what the city hath suffered, hath been owing to thee, and
thy love! What burning, what devastation, so bitter as those words,
which you uttered in your own defence?

10. You say now, that you have been insulted, and sustained wrongs such
as no Emperor ever yet did. But if you will, O most gracious, most
wise, and most religious Sovereign, this contempt will procure you a
crown, more honourable and splendid than the diadem you wear! For this
diadem is a display of your princely virtue, but it is also a token of
the munificence of him who gave it; but the crown woven from this your
humanity will be entirely your own good work, and that of your own love
of wisdom; and all men will admire you less for the sake of these
precious stones, [1860] than they will applaud you for your superiority
over this wrath. Were your Statues thrown down? You have it in your
power again to set up others yet more splendid. For if you remit the
offences of those who have done you injury, and take no revenge upon
them, they will erect a statue to you, not one in the forum of brass,
nor of gold, nor inlaid with gems; but one arrayed in that robe which
is more precious than any material, that of humanity and tender mercy!
Every man will thus set you up in his own soul; and you will have as
many statues, as there are men who now inhabit, or shall hereafter
inhabit, the whole world! For not only we, but all those who come after
us, and their successors, will hear of these things, and will admire
and love you, just as if they themselves had experienced this kindness!

11. And to shew that I do not speak this in a way of flattery, but that
it will certainly be so, I will relate to you an ancient piece of
history, that you may understand that no armies, nor warlike weapons,
nor money, nor multitude of subjects, nor any other such things are
wont to make sovereigns so illustrious, as wisdom of soul and
gentleness. It is related of the blessed Constantine, that on one
occasion, when a statue of himself had been pelted with stones, and
many were instigating him to proceed against the perpetrators of the
outrage; saying, that they had disfigured his whole face by battering
it with stones, he stroked his face with his hand, and smiling gently,
said, "I am quite unable to perceive any wound inflicted upon my face.
The head appears sound, and the face also quite sound." Thus these
persons, overwhelmed with shame, desisted from their unrighteous
counsel.

This saying, even to the present day, all repeat; and length of time
hath neither weakened nor extinguished the memory of such exalted
wisdom. How much more illustrious is such an action, than any number of
warlike trophies! Many and great titles did he build, and many
barbarous tribes did he conquer; not one of which we now remember; but
this saying is repeated over and over again, to the present day; and
those who follow us, as well as those who come after them, will all
hear of it. Nor indeed is this the only admirable thing; that they will
hear of it; but that when men speak of it, they do so with approbation
and applause; and those who hear of it, receive it with the like; and
there is no one who, when he has heard it, is able to remain silent,
but each at once cries out, and applauds the man who uttered it, and
prays that innumerable blessings may be his lot even now deceased. But
if amongst men, this saying has gained him so much honour, how many
crowns will he obtain with the merciful God!

12. And why need I speak of Constantine, and other men's examples, when
it were fitting that I should exhort you by considerations nearer home,
and drawn from your own praiseworthy actions. You remember how but
lately, when this feast was near at hand, you sent an epistle to every
part of the world giving orders that the inmates of the prisons should
be set free, and their crimes be pardoned. And as if this were not
sufficient to give proof of your generosity, you said in your letters,
"O that it were possible for me to recal and to restore those who are
dead, and to bring them back to their former state of life!" Remember
now these words. Behold the season of recalling and restoring the
deceased, and bringing them back to former life! For these are indeed
already dead, even before the sentence hath been pronounced; and the
city hath now taken up its tabernacle at the very gates of Hades!
Therefore raise it up again, which you can do without money, without
expense, without loss of time or labour! It is sufficient merely for
you to open your lips, and you will restore to life the city which at
present lieth in darkness. Grant now, that henceforth it may bear an
appellation derived from your philanthropy; for it will not be so much
indebted to the kindness of him who first founded it, as it will be to
your sentence. And this is exceedingly reasonable; for he but gave it
its beginning, and departed; but you, when it had grown up and become
great; and when it was fallen, after all that great prosperity; will
have been its restorer. There would have been nothing so wonderful in
your having delivered it from danger, when enemies had captured, and
barbarians overrun it, as in your now sparing it. That, many of the
Emperors have frequently done; but should you alone accomplish this,
you will be first in doing it, and that beyond all expectation. And the
former of these good deeds, the protection of your subjects, is not at
all wonderful or extraordinary; but is one of those events which are of
continual occurrence; but the latter, the dismissal of wrath after the
endurance of such provocations, is something which surpasses human
nature.

13. Reflect, that the matter now for your consideration is not
respecting this city only, but is one that concerns your own glory; or
rather, one that affects the cause of Christianity in general. Even now
the Gentiles, and Jews, and the whole empire as well as the barbarians,
(for these last have also heard of these events,) are eagerly looking
to you, and waiting to see what sentence you will pronounce with regard
to these transactions. And should you decree a humane and merciful one;
all will applaud the decision, and glorify God, and say one to another,
"Heavens! how great is the power of Christianity, that it restrains and
bridles a man who has no equal upon earth; a sovereign, powerful enough
to destroy and devastate all things; and teaches him to practice such
philosophy as one in a private station had not been likely to display!
Great indeed must be the God of the Christians, who makes angels out of
men, and renders them superior to all the constraining force of our
nature!"

14. Nor ought you, assuredly, to entertain that idle fear; nor to bear
with those who say that other cites will become worse, and grow more
contemptuous of authority, if this city goes unpunished. For if you
were unable to take vengeance; and they, after doing these things, had
forcibly defied you; and the power on each side was equally matched;
then reasonably enough might such suspicions be entertained. But if,
terrified and half dead with fear, they run to cast themselves at your
feet, through me; and expect daily nothing else but the pit of
slaughter, and are engaged in common supplications; looking up to
heaven and calling upon God to come to their aid, and to favour this
our embassy; and have each given charge about his private affairs, as
if they were at their last gasp; how can such a fear be otherwise than
superfluous? If they had been ordered to be put to death, they would
not have suffered as much as they do now, living as they have done so
many days in fear and trembling; and when the evening approaches, not
expecting to behold the morning; nor when the day arrives, hoping to
reach the evening! Many too have fallen in with wild beasts, while
pursuing their way through desert places, and removing to untrodden
spots; and not men only, but also little children and women; free born,
and of good condition; hiding themselves many days and nights in caves,
and ravines, and holes of the desert! A new mode of captivity hath
indeed befallen the city. Whilst the buildings and walls are standing,
they suffer heavier calamities than when cities have been set on fire!
Whilst no barbarian foe is present, whilst no enemy appears, they are
more wretchedly situated than if actually taken; and the rustling only
of a leaf scares them all every day! And these are matters which are
universally known; so that if all men had seen the city razed to the
ground, they would not have been taught such a lesson of sobriety, as
by hearing of the calamities which have now befallen it. Suppose not,
therefore, that other cities will be made worse in future! Not even if
you had overturned other cities, would you have so effectually
corrected them, as now, by this suspense concerning their fate, having
chastised [1861] them more severely than by any punishment!

15. Do not, then, carry this calamity any farther; but allow them
henceforth to take breath again. For to punish the guilty, and to exact
the penalty for these deeds, were easy and open to any one; but to
spare those who have insulted you, and to pardon those who have
committed offences undeserving of pardon, is an act of which only some
one or two are capable; and especially so, where the person treated
with indignity is the Emperor. It is an easy matter to place the city
under the subjection of fear; but to dispose all to be loving subjects;
and to persuade them to hold themselves well affected towards your
government; and to offer not only their common, but individual prayers
for your empire; is a work of difficulty. A monarch might expend his
treasures, or put innumerable troops in motion, or do what else he
pleased, but still he would not be able to draw the affections of so
many men towards himself as may now very easily be done. For they who
have been kindly dealt with, and those who hear of it too, will be well
affected towards you, even as the recipients of the benefit. How much
money, how many labours would you not have expended to win over to
yourself the whole world in a short space of time; and to be able to
persuade all those men who are now in existence, as well as all future
generations, to invoke upon your head the same blessings which they
pray for on behalf of their own children! And if you will receive such
a reward from men, how much greater will you have from God! And this,
not merely from the events which are now taking place, but from those
good deeds which shall be performed by others in time to come. For if
ever it should be that an event similar to what has now occurred should
take place, (which God forbid!) and any of those who have been treated
with indignity, should then be consulting about prosecuting measures
against the rioters; your gentleness and moral wisdom will serve them
instead of all other teaching and admonition; and they will blush and
be ashamed, having such an example of wisdom, to appear inferior. So
that in this way you will be an instructor to all posterity; and you
will obtain the palm amongst them, even although they should attain to
the highest point of moral wisdom! For it is not the same thing for a
person to set the first example of such meekness himself and by looking
at others, to imitate the good actions they have performed. On this
account, whatever philanthropy, or meekness, those who come after you
may display, you will enjoy the reward along with them; for he who
provides the root, must be considered the source of the fruits. For
this reason, no one can possibly now share with you the reward that
will follow your generosity, since the good deed hath been entirely
your own. But you will share the reward of all those who shall come
after, if any such persons should make their appearance; and it will be
in your power to have an equal share in the merit of the good work
along with them, and to carry off a portion as great as teachers have
with scholars. And supposing that no such person should come into
being, the tribute of commendation and applause will be accumulating to
you throughout every age.

16. For consider, what it is for all posterity to hear it reported,
that when so great a city had become obnoxious to punishment and
vengeance, that when all were terrified, when its generals, its
magistrates and judges, were all in horror and alarm, and did not dare
to utter a word on behalf of the wretched people; a single old man,
invested with the priesthood of God, came and moved the heart of the
Monarch by his mere aspect and intercourse; and that the favour which
he bestowed upon no other of his subjects, he granted to this one old
man, being actuated by a reverence for God's laws! For in this very
thing, O Emperor, that I have been sent hither on this embassy, the
city hath done you no small honour; for they have thus pronounced the
best and the most honourable judgment on you, which is, that you
respect the priests of God, however insignificant they may be, more
than any office placed under your authority!

17. But at the present time I have come not from these only, but rather
from One who is the common Lord of angels and men, to address these
words to your most merciful and most gentle soul, "if ye forgive men
their debts, your heavenly Father will forgive you your trespasses."
[1862] Remember then that Day when we shall all give an account of our
actions! Consider that if you have sinned in any respect, you will be
able to wipe away all offences by this sentence [1863] and by this
determination, and that without difficulty and without toil. Some when
they go on an embassy, bring gold, and silver, and other gifts of that
kind. But I am come into your royal presence with the sacred laws; and
instead of all other gifts, I present these; and I exhort you to
imitate your Lord, who whilst He is daily insulted by us, unceasingly
ministers His blessings to all! And do not confound our hopes, nor
defeat our promises. [1864] For I wish you withal to understand, that
if it be your resolution to be reconciled, and to restore your former
kindness to the city, and to remit this just displeasure, I shall go
back with great confidence. But if you determine to cast off the city,
I shall not only never return to it, nor see its soil again, but I
shall in future utterly disown it, and enrol myself a member of some
other city; for God forbid that I should ever belong to that country,
which you, the most mild and merciful of all men, refuse to admit to
peace and reconciliation!

18. Having said this, and much more to the same effect, he so overcame
the Emperor, that the same thing occurred which once happened to
Joseph. For just as he, when he beheld his brethren, longed to shed
tears, but restrained his feeling, in order that he might not spoil the
part which he was playing; [1865] even so did the Emperor mentally
weep, but did not let it be seen, for the sake of those who were
present. He was not, however, able to conceal the feeling at the close
of the conference; but betrayed himself, though against his will. For
after this speech was finished, no further words were necessary, but he
gave utterance to one only sentiment, which did him much more honour
than the diadem. And what was that? "How, said he, "can it be any thing
wonderful or great, that we should remit our anger against those who
have treated us with indignity; we, who ourselves are but men; when the
Lord of the universe, having come as He did on earth, and having been
made a servant for us, and crucified by those who had experienced His
kindness, besought the Father on behalf of His crucifiers, saying,
"Forgive them, for they know not what they do?" [1866] What marvel,
then, if we also should forgive our fellow-servants! And that these
words were not a pretence was proved by all that followed. And not the
least, that particular circumstance which I am now about to mention;
for this our priest, when he would have remained there, and celebrated
the feast together with himself, he urged, though contrary to what he
would have wished,--to use all speed, and diligence, to present himself
to his fellow-citizens. "I know," said he, "that their souls are still
agitated; and that there are many relics of the calamity left. Go, give
them consolation! If they see the helmsman, they will no longer
remember the storm that has passed away; but all recollection of these
sorrowful events will be effaced!" And when the Priest was urgent,
entreating him to send his own son, he, wishing to give the most
satisfactory proof of his having entirely blotted out from his soul
every wrathful feeling, answered; "Pray that these hindrances may be
taken out of the way; that these wars may be put an end to; [1867] and
then I will certainly come myself."

19. What could be gentler than such a soul? Let the Gentiles
henceforward be ashamed; or rather, instead of being ashamed, let them
be instructed; and leaving their native error, let them come back
[1868] to the strength of Christianity, having learned what our
philosophy is, from the example of the Emperor and of the Priest! For
our most pious Emperor stayed not at this point; but when the Bishop
had left the city, and come over the sea, he dispatched thither also
certain persons, being most solicitous and painstaking to prevent any
waste of time lest the city should be thus deprived of half its
pleasure, whilst the bishop was celebrating the feast beyond its walls.
Where is the gracious father that would have so busied himself on
behalf of those who had insulted him? But I must mention another
circumstance that redounds to the praise of the just man. [1869] For
when he had accomplished this, he did not make it his endeavour, as any
one else might have done, who was fond of glory, to deliver those
letters himself, which were to set us free from the state of dejection
in which we were; but since he was journeying at too slow a rate for
this, he thought proper to send forward another person in his stead;
one among those who were skilled in horsemanship, to be the bearer of
the good news to the city; [1870] lest its sadness should be prolonged
by the tardiness of his arrival. For the only thing he earnestly
coveted was this; not that he might come himself, bringing these
favourable tidings, so full of all that is delightful, but that our
country might as soon as possible breathe freely again.

20. What therefore ye then did, in decking the forum with garlands;
lighting lamps, spreading couches [1871] of green leaves before the
shops, and keeping high festival, as if the city had just come into
being, this do ye, although in another manner, throughout all
time;--being crowned, not with flowers, but with virtue;--kindling in
your souls the light which comes from good works; rejoicing with a
spiritual gladness. And let us never fail to give God thanks
continually for all these things, not only that he hath freed us from
these calamities, but that he also permitted them to happen; and let us
acknowledge his abundant goodness! for by both these has He adorned our
city. [1872] Now all these things according to the prophetic saying,
"Declare ye to your children; and let your children tell their
children; and their children again another generation." [1873] So that
all who shall be hereafter, even to the consummation, learning this act
of God's lovingkindness towards the city, may call us blessed, in
having enjoyed such a favour;--may marvel at our Sovereign, who raised
up the city when it was so grievously falling;--and may themselves be
profited, being stimulated to piety by means of all which has happened!
For the history of what has lately happened to us, will have power to
profit not only ourselves, if we constantly remember it, but also those
who shall come after us. All these things then being considered, let us
always give thanks to God who loveth man; not merely for our
deliverance from these fearful evils, but for their being permitted to
overtake us,--learning this from the divine Scriptures, as well as from
the late events that have befallen us; that He ever disposes all things
for our advantage, with that lovingkindness which is His attribute,
which God grant, that we may continually enjoy, and so may obtain the
kingdom of heaven, in Christ Jesus our Lord; to whom be glory and
dominion for ever and ever. Amen.


[1849] Benedictine pros, Savile eis, which rather implies a full stop
after "city," and that the Homily contained an invective "against" the
offenders. It does contain a very strong one obliquely.

[1850] Eph. iii. 20.

[1851] Sav. relax.

[1852] Ducæus quotes Il. xi. 453, Æn. ix. 486, Stat. Theb. l. 2.
Alternâ clauserunt lumina dextrâ. Plin. 22, 37; Varro apud Nonium;
Sigil. as illustrating the custom of doing these offices for the dead
among heathens.

[1853] ?thumian here opposed to thumon and meaning especially such
sadness as represses violent emotion.

[1854] Exod. xxxii. 10.

[1855] tur?nnon.

[1856] St. Chrysostom here alludes to the pulling down the statues of
his wife and mother, which, together with his own and those of his two
sons, were dragged about the streets of Antioch during the riot.

[1857] He seems to mean some such expression as "so may I live to see
Antioch."

[1858] k?tothen.

[1859] A kind of event then becoming familiar to the Roman world.

[1860] It is here evidently supposed that the Emperor appeared with the
crown actually upon his head. The magnificence of the Emperor's
appearance is dwelt upon at length by Chrysostom in other Homilies,
though with different feelings from what Gibbon would insinuate. See c.
xxxii. where he quotes the Homily on Perfect Charity (6). Also on Eph.
iv. 1, Hom. IX.

[1861] autous, "the Antiochenes." Some read autas, "the cities," which
does not make so good sense.

[1862] Matt. vi. 12.

[1863] No one who knows St. Chrysostom will suppose that he means by
this to exclude the other conditions of a sincere repentance, as of
course our Lord did not, in the saying just before quoted, which is
equally unqualified.

[1864] Perhaps referring to promises the bishop had made to his flock,
of what they might expect from his intercession.

[1865] ten hupokrisin, i.e., his counterfeited ignorance of his
brethren.

[1866] Luke xxiii. 34.

[1867] The allusion is to the war with Maximus, who had been
acknowledged Emperor of Spain, Gaul and Britain, but was now trying to
wrest Italy from the rule of Valentinian II.

[1868] As being God's creatures, and having departed from Him.

[1869] The bishop.

[1870] Comp. what is said of Cæsarius, Lib. Reiske. t. i. p. 691. This
may relate to a different occasion, as it seems likely that there were
two rescripts, the second of which conveyed the full pardon.

[1871] stib?das. Cave, in his life of St. Chrysostom, has rendered it,
"the doors and shop windows set off with flowers and green branches;"
but this seems purely fanciful; the word stibadium among the Romans
meant a couch of particular construction, which allowed seven or eight
to recline upon it at supper. These were probably temporary couches,
made of, or strewed with, green leaves, for a public feast. (Libanius
mentions this feasting, and praises the sympathy and good nature of
Hellebichus on the occasion. His mention of a fish may be connected
with the fast. Or. ad Helleb. fin.)

[1872] i.e., both by sending the calamity and by delivering from it.

[1873] Joel i. 3.