0H OF Pfi/:v3^
. FEB 19 1964
BR 60 .L52 V.9
John Chrysostom, d. A07.
The homilies of S. John
Chrysostom on the statues
LIBRARY OF FATHERS
OF THK
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH,
KT SHALL ' OT THY TEACHERS BE REMOVED INTO A CORNER ANY MOKK. BUT THINK EVES SHALL SEE THV TEACHERS. Jsniflh XXX. 20.
OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON
MDCCCXLII.
TO THE MOST REVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY
OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, OF CHRIST'S HOLY CATHOLIC CHURCH,
IS
WITH HIS grace's PERMISSION
RESPECTFULLY INSCRIBED,
IN TOKEN OF
REVERENCE FOR HIS PERSON AND SACRED OFFICE,
AND OF
GRATITUDE FOR HIS EPISCOPAL KINDNESS.
THE
HOMILIES
OF
S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE.
THE
HOMILIES
OF
S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
THE STAT.UES,
TO THE PEOPLE OF ANTIOCH,
TRANSLATED,
WITH NOTES AND INDICES.
OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXIJT
PREFACE.
Little can be added to the account of the following Homilies, which Montfaucon has given in the Preface to the Benedictine Edition. The principal notes of time had been akeady collected by Tillemont, and where he has missed any thing of importance, Montfaucon has almost always supplied it. In particular, he seems to be right in objecting to the changes which Tillemont would make in the order of the Homilies; this, however, cannot be considered as certainly determined throughout. In reading them, the mixed cha- racter of the congregation should he kept always in view ; and indeed it can scarcely be lost sight of. The general distress drove numbers to the Church, who were little ac- customed to religious thoughts or practices. It should also be remembered, that the expression of feeling on the part of the congregation was almost unrestrained, and that the Preacher was constantly measuring his words to their powers of reception, as if conversing with them. A remarkable instance of his management in this way is found in the introduction of the subject of Natural Theology in the eleventh Homily, and in his retreat from some startling speculations about the waters above the firmament. His oc- casional remarks on the private practices of the people, as well as his visiting the prisoners, and some acts of discipline which he threatens, shew that he exercised an active and authoritative superintendence over his flock.
The present Translation, including that of Montfaucon's Preface, was preparing for the press by the Rev. E. Budge, A.B. of Christ's College, Cambridge, Vicar of Manaccan, and was to have been published by subscription, and dedicated to the Lord Bishop of Exeter. It was placed in the hands of the Editors to avoid double labour on the same ground,
b
ii PREFACE.
and has been carefully revised and corrected. Such notes as have been adopted entire, or in substance from those of the Translator, are marked Tr. " ; some have been much abridged to suit the plan of the Library. The Translation was made from the Paris reprint of the Benedictine Edition, which is very little altered from that of Montfaucon. It has been looked over with Savile's Edition, which has been collated with the Benedictine, and with a Ms. of the 11th century in the Bodleian Library, the readings of which are marked M. A Ms. in New Coll. Library, from which the first Edition was printed by Harmar, is marked N. That in the Bodleian, given by Savile, from which his text is chiefly taken, is marked O. Another used by Savile is marked P. Those marked Q and R are more recent Mss. in the Bodleian Library. The 20th Homily is not in any of these except N, and M alone has been collated throughout. Collations are making in foreign Libraries with a view to an Edition of the Original, but only those from Venice, made by Dr. Heyse, are yet come to hand. Every departure fi'om the Benedictine Text has been noticed, except, perhaps, a few cases of different punctuation. Many various readings of Savile are necessarily passed by, but most of them affect the sense very slightly. It is hoped that the original text of these Homilies may be published next year, and shortly followed by some of St. Chrysostom's Commentaries, the text of which has been already in part collated. For a general sketch of the life of St. Chrysostom, see the Preface to the Commentary on the first Epistle to the Corinthians. The only material difficulty in the Chronology having been removed, a Table of the probable dates of the several Homilies has been added.
C. M.
» This mark will be easily dis- Library, in which it is always followed tinguiflhed by the context from the by the 'page. reference to other Translations in this
P J8 1 If GBTOIT
^OGlGliL
PREFACE
BENEDICTINE EDITION.
1. Among the events which occurred in the time of John Chrysostom, 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 en- tirely. 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
h 2
iv PREFACE.
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, or on account of both these events, as \v;ell as for other necessities of the state. The peo])le of Antioch, that is to say, the superior class of the citizens, dismayed at the burden of this impost, first approach the prefect, and with tears lament the excess of the tax that has been announced, and implore the Divine assistance. And next, a multitude of vagabonds and foreigners of the lowest class of the people, in a state of excited feeling, break out ^into deeds of violence. At first they turn every thing upside down in the public baths ; hence they proceed to the prefect's palace, and attack the doors and windows, and are scarcely repelled, when they turn their rage in another direction, and attack the painted tablets of the Emperors with stones, cover them with filth, and reduce them to a ruinous condition, while they load the Augusti themselves with curses and re- proaches. At length they throw down the Statues of the Em- peror Theodosius and Flacilla his deceased wife% and drag them through the streets of the city ; and had already com- menced 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 burden- some tax that had been imposed to be entirely forgotten. What followed aftei'wards 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
=* See Horn. xxi. where St. Chrysostnm speaks of him as especially pained at this.
PREFACE. V
Maximus, learned men, and Tillemont, especially, at length in note 27 appended to his Life of the Emperor Theodosiu;* have proved from far more certain notes of time, that these events took place before the war against Maximus. In opposi- tion 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 began to preach; but he began when he was first ordained presbyter at the end of the year 385, or at the beginning of 886. 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 Liba- nius for the defence of this opinion is full of perplexity *", 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 % 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 fi-om 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 Marcel- linus, 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
b i. e. so far as the inference is con- c gee the opening of the oration of
cerned. His testimony is explicit to the Libanius, written as if to be delivered
fact that the tax was levied for that by him there, and Horn. xvii. 6.
purpose, and he was on the spot, p. 284. and Horn, xxi. (2.) p. ;?51 .
vi PREFACE.
Maximiaiius Herculius did, when he celebrated the twentieth, though it was only the eighteenth, year of his reign, along with Diocletian, whose twentieth year of empire it was. But on this point more fully in our Life of St. John Chrysostom.
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, Chiysostom in reproving many of the Christians at Antioch who fasted and kept Easter*^ with the Jews, or at the 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*, we should continue fasting; and very often the same thing occurs, that after the Passion has passed away, and the Cross and the ResuiTection 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 some- times 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
*• Pascha is either Passover or Easter. Tilleinont is at a loss to explain the
St. Thos. Aquinas, in the Hymn Lauda title of the 3d Homily against the Jews.
Sion^ appropriates it to the Christian '■ Agamst those icho would fast the first
Festival, calling the Jewish Phase Passover.^ It may mean either the
vetus. original, or that which then happened
« i. e. the actual days of them on the to be the earlier. The word fast is Jewish computation. This appears the explained by taking it as their ex- true answer to the difficulty. The Jews pression for /ceep. He thinks it neces- kept the Passover this year earlier than sary to tell them that the true Passover the Christians ; viz. on the 14th day of is not fasting, but the Boly Com- the moon, or April 18. See I' Art. de mimion. Ben. t. i. p. Gil. b. And Verifier les Dates on the year. Thus this agrees with what he says is the the supposed difficulty becomes a con- common case, viz. tliat the Christian firmation of the date otherwise deter- Easter is so much later as is required mined. Montfaucon understood it, ' we to complete the week, must ... if we follow the .Fudaizers.' »
PREFACE. vii
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 non-judaizing 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 Alex- andrian reckoning as to the Feast of the Lord's Passover, and if they had alw^ays 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 Chiysostom, 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 there- fore 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
viii PREFACE.
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, Maich 8. The fifth, on Tuesday, March 9. The sixth, about the next Wednesday, or 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 there- about. 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. Thus does Tillemont endeavour to restore with the utmost accuracy the deranged order of these Homilies. Whilst how- ever 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. **■
Tillcmont's 1 st is pTaced in Edition of Fronto Ducseus First
2d Second
3d Third
4th Fourth
5th Fifth
* The second before Easter. It haa Week,' but this name belongs to the lately become common to call the week week before it. The proper title of the immediately before Easter ' Passion last is the ' Great' or ' Holy' Week.
PREFACE. ix
Tillemont's 6th is placed in Edition of Fronto Ducseus 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 now the twentieth, which title it has in the notes of Fronton, and in our Mss. ; it must hav^e 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^; so that that day was both the fortieth from the be- ginning 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'' weeks.
Moreover, since for the causes before related, we may ac-
8 ' Feriani sextam Quadragpsimfe.' Latins do not count the week in whicli
This looks like a misprint, as he is Ash-Wednesday is, as not being a
more definite, whole one. See p. 90, note 1.
^ As now in the Gfreek Church. The
X PREFACE.
count the diurnal paschal tables, which place the Easter of the year 387 upon the 25th of April, as of doubtful autho- rity', 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 indi- cated, 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 ^ a 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 coiTect 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, blas- pheming 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 Thurs- day or to the Saturday before Lent; but it may more safely be pronounced to have been spoken about that time, seven
' It has been shewn, in a former '' ' accepi,' it should be, :is in Text, note, that there is no reason for this ' exegi,' ' 1 demanded.' See p. 37. doubt. Se« p. vi. 1 See sec. 30. p. 28. Trans.
PREFACE. xi
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 con- sternation from the mighty calamity and from the immensity of the danger, were in no fit state for the hearing of Ser- mons; 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 draw^n a beautiful picture of their state, he concludes the discourse, after having preached at length on liches, 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 Quinqua- gesima 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
"1 p. 31. " Lat. dragged away.
xii PREFACE.
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 admo- nition, 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 "^ 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 afi3icted, 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 pro-
" See p. 70. Trans. »• Lat. has onlv ' the day before yes-
P Tr. p. 71. terday.'
q P. 91. Trans. s P. ]10. Trans.
PREFACE. xiii
ceeding 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 fi-om 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 fi:om 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 heginning God made heaven and earth; and he observes, that God is not only good when He chastises, but also when He confers favours ^ ; 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 begin- ning God made heaven and earth, lately {'^gcurjv) not yesterday (X^h""), which without doubt belongs to the seventh Homily. Therefore the present Homily is to be assigned to the Saturday ^ ; 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 dag. 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
* This must be a slip of the pen. ^ See Trans, p. 149, note g, both
" See however, p, 173, note b, and arguments may stand, as the common p. 224, note r. use of <r^M*iv is undoubted.
xiv PREFACE.
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^ 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 Chry- sostom, Art. (15.), that the intervening Sabbaths and Lord's days were doubtless distinguished by discourses of Chrysos- tom, 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 admonish- ing 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 'jrqcar^v, lately. But Chrysostom here con- gi'atulates his auditors that they had yielded to his admo- nitions. 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 inscri})tion 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
y By using the word 'x^^ni- p. 157. accounted for. No difficulty remains
But this may be in anticipation of his but the use of w^^jjv, in Horn. x. p. 173.
reference to Horn. vii. see p. 168. But if against which is Iviavffav, p. 170. Plac-
this Homily were delivered on Monday, ing the trials, and Horn, xi — xviii. a
thefirstday of 5^nW fasting, the scruples week later throughout, seems less con-
of the congrogation, p. 168, would he sistent.
PREFACE. XV
seem to liave taken place after the arrival of Hellebichus and Caesarius. But that arrival of Hellebichus and Caesarius is mentioned in the Title of the seventeenth Homily % 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 talien 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 teiTor. 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
2 See note at the beginning of that referred to. Probably many had re- Homily and the preceding, pp, 279, turned, whom St. Chrys. wished to 263. it is almost certain from the whole inform of the events during their ab- character of Horn. 17. that it was not sence. delivered immediatelv after the events
xvi PREFACE.
glory of God, and what is the meaning oi' that which is said by Paul; TJie invisible things qf 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, &c. Here Chrysostom clearly refers to a series of these Homilies in the order in which they were deUvered 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, TJte invisible things of Him, &c. as well as that of the Psalms, The heavens declare the glory of God. In the tenth (No. 2.) hkewise he declares that he is pursuing this very argument. In the eleventh (No. 2.) also he testifies that he is insisting on the same ai'gument. Is not Tillemont doing violence to the words of Chrysostom, when he wishes the tenth and the eleventh to be inserted betw^een the fifteenth and sixteenth ? This, however, he only proposes, half doubtingly, in note (29) on the Emperor Theodosius, No. 10, 11 seqq. and he confessess, 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 wh( 11 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 afiairs 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
PREFACE. xvii
tribunal ; of the horrible inquisition that took place by means of the scourge ; of others who were humed away to punish- ment ; 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, olav t^v TrugsXQova-av sTSojxsv TST^aSa xoti oluv tyiv Trotgoua-otv 6gw[Msv vuv, Bernard Brixianus thus renders, " Quale praeteritum vidimus quatri- duum et quale nunc videmus prgesens :" I know not for what reason we have left this untouched. For although Tsrgag is sometimes taken to signify the fourth day, yet in ecclesi- astical language, even from the time of Clemens Alexandrinus, rsrgoi^ is the fourth day of the week, so that the Translation should be corrected, and should stand, " Qualem feriam quartam praeteritam vidimus," &c. 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 ^ 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
» See note, p. 63. Also Sir H. Nico- they count Monday the 2d day, &c.
las, Chron. of History, p. 117. Gloss. Thus the 1st Sundai/ would be the
of Dates, art. Hebdomadse Grsecae, same as with the Latins, but the Ist
observes, that the Greeks named the week earlier. It seems probable that
weeks as beginning on Monday, and this was a week earlier than here
taking in Sunday at the end. Still stated, see Horn. 18. See p, xix. note e.
xviii PREFACE.
the eighteenth ; influenced by this reason, that Chrysostom says at the beginning, " Not a httle 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 ^. 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 gi'ealer 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 de- livered between the tenth and eleventh, both for the reasons above mentioned, and because Chrysostom has these words at the corrimeDcemL'iit. "ESsi xot) TYjfj^sgov xu) too Tv^oTspoo (ra/3- /Sarcw Tov tts^) vy}orTsictg xivYjo-at \oyov. " 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 ex- pression, TOO TT^oTSQoo, as though it were tco TrgMTco, — 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 ". 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'^ were affected, he enlarges on the advantage of fear, and at the end he preaches agamst the custom of swearing, and of requiring an oath from others.
The sixteenth Homily was delivered when all were de-
^ And dependent on the erroneous = It may be that, or the first in Lent,
notions, that Horn. xvii. was delivered considered as the last on which he had
immediately on the arrival of the com- preached,
missioners. d Printed, Constantinople.
PREFACE. xix
liberating upon making their escape from the city, in conse- quence 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 Quin- quagesima Sunday. But what if at Antioch at that time, that was called the first Sunday of Lent, which according to modem custom occurs as the first within the fast^? For the fast did begin the Monday after Quijiquagesima, 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 ^, more clearly and accurately. For which reason we have purposely
* He may exclude the ru^o^dytt, or prelace. Here nothing better is sng-
cheese-week, as not one of the strictest gested, than the supposition of a mi.-^-
fasting. This appears to have been take in transcribin,ir. The difficulty
tbe case from the 18th Homily, which arises from the mistaken notion, that it
cannot well be placed any where but on was before the trials, whereas it was
the 4th Sunday, and which says that probably delivered a little before the
half the fsist is over. return of a messenger from Csesarius.
' This is chiefly a reprint of this See Tabular View.
XX PREFACE.
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 men- tioned. Certain things being premised as to the timidity of the people of Antioch, and the avoiding of oaths, Chrysostom bon-ows 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 Helle- bichus, (styled Magister Militum,) and Caesarius, (styled Magister,) the persons sent by the Emperor for the purpose of instituting an inquiry into the sedition, had amved at Antioch. This Hellebichus, Master of the Horse or^ Foot, is found mentioned elsewhere, and was distinguished by a repu- tation for justice and clemency, Caesarius, also styled else- where 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 ex- pected," says Chrysostom, No. (1.) " innumerable horrors, that the property of all was to be plundered ; the habitations con- sumed, 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;
'i In the Life ' and Foot.'
PKEFACE.
XXI
that the people of Antioch had brought assistance to the saints at Jerusalem, when struggling with famine ; that not niagnitude, 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 fi'om conjecture''.
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, T^ xugicc-KYi TYjg sTna-M^ofjisvYiSj or as Fronto Ducaeus reads it, r^g (roo^o[j,svYig, Among the Cappadocians, sTrio-w^Ojaevyj 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', i. e. the one which precedes the Ascension of our Lord. But Savile says that it is"" the first Sunday after Easter; fi-om 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 de- tained at home for some time by sickness, after he has pre- faced his subject with some remarks on the Festival of the Martyrs, which had been just celebrated at Antioch, and on tlie anival 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 liave followed the editions of Savile and Fronto Ducaeus. But henceforth it is otherwise ; for that which follows as the
^ The Life adds, The rank of me- it is proved from Horn. i. de Anna, (1.)
f'ropolis was transferred from Antioch that this Homily was actually delivered
to Laodicea, according to Theodoret, on that day. This being so, Flavian
1. 5. c. 10. would be the ' Leader' of the Festival.
' In the Life, and in Pref. to vol. 4. ^ Dominica in albis.
xxii PREFACE.
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, accord- ing to manuscripts mentioned by Fronto Ducaeus, and like- wise in some of ours, and particularly that in the Royal Library, numbered 1971. *Ex^^$yj 85 Trgo Ssxa r,iji.sguiv ty;^ dyiu$ x«i ^cooTTOiOtJ Tov Kvglou rifiMV *\Y}a-ov Xgiarou Ix vsKgaov ocvutrracrsaDi. " 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 Chrj^- sostom, 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
PREFACE. xxiii
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. The Latin interpretation is that of Bernard Brixianus, with the exception of one Homily, viz. the twentieth, which Peter Nannius translated ; but we have corrected both the trans- lations in many passages.
TABLE OF THE EVENTS
CONNECTED WITH THE HOMILIES ON THE STATUES.
|
Horn. |
||||
|
Feb. — |
|
. 1 |
||
|
26 P |
. |
. |
Sedition on the procla- |
|
|
March 6 |
Saturday |
. 2 |
mation of a new impost. |
|
|
7 |
Sunday, Quinquagesima |
3 |
Three precepts for this Lent. |
|
|
8 |
M |
. 4 |
Plan for the week, (p. 90.) |
|
|
9 |
T |
. 5 |
||
|
10 |
W. . . . |
. 6 |
||
|
11 |
T . . . . |
. 7 |
||
|
12 |
F . . . . |
|||
|
13 |
S . . . . |
'. 8 |
(r^ffiv.) |
|
|
14 |
Sunday I. in Lent |
|||
|
15 |
M . |
'. 9 |
||
|
16 |
T . |
. 10 |
A rrival of H ellebichus |
17 W
18 T
April
|
21 22 23 |
Sunday II. in Lent . M T |
'. 11 . 12 |
|
24 |
W |
. 13 |
|
2a 26 27 |
T . . . F S |
. 14 ' 15 |
|
28 |
Sunday 111. in Lent . |
. 16 |
|
30? |
T? |
17 |
|
4 |
Sunday iV. in Lent . |
18 |
and Caesarius. Baths closed. Antioch de- prived of its rank.
Trial of prisoners. In- tercession of monks. Senate kept iri prison: sentence to be left to the Emperor.
Departure of Csesa- rius to Constantinople.
Cgesarius arrives at Constantinople. (Sixth day, Lib.)
(Trials referred to as on the preceding Wed- nesday, p. 218.)
(Ref. to former Satur- day, p. 248.)
False alarm. (Second weekofFastpast,p.275.)
News from Csesarius. City to be spared. Se- nate still in prison.
(Half Fast past, not twenty days from closing of Baths, p. 305.)
XXVI
TABLE OF EVENTS.
April
11 16 18 25
June —
Passion Sunday F . . . Palm Sunday Easter.
20
21
28 Sunday before Ascension 19
Return of Flavian, and full pardon, related.
Feast of the Martyrs. St. Chrysostom ill.
Homily addressed to country people.
CONTENTS.
HOMILY I.
Page 1.
This Homily was delivered in the Old Church of Antioch, while S Chrysostom was yet a Presbyter, upoa that saying of the Apostle, 1 Tim. V. 23. Drink a little wine for thy stomach's sake, and thy often infirmities.
HOMILY II.
Page 31.
Spoken in Antioch in the Old Church, a^ 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 he not high-minded^ 1 Tim 6, 17. And against covetousness.
HOMILY III. Page 64.
On the departure of Flavian, 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.
HOMILY IV. Page 76.
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.
xx^iii CONTENTS.
HOMILY V.
Page 92.
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.
HOMILY VI.
Page 115.
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 - thre history of the Three Children, and the Babylonian furnace. The Homily concludes with an address on the necessity of abstaining from oaths.
HOMILY VII.
Page 136.
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 he^in^ ning God created the heaven and the earth. It is argued that God's forethought for man in the work of creation affords ground of com- fort; and that mercy is shewn even in chastisement, as in the saying, Adam^ where art thou? Concluding admonition on the avoidance of oaths.
HOMILY VUL
Page 147.
Aft exhortation to virtue — and particidarly upon tho pai^sage, God loa's walkiwf in Paradise in the cool of the dai/:~and again on the subjerf of abstaining from oaths.
CONTENTS. xxix
HOMILY IX.
Page 157.
Commendation of those who had laid aside the practice of swearing. It is shewn 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.
HOMILY X.
Page 173.
Commendation of those who came to hear after taking a meal. — Observa tions on the physiology of the natural world ; and against those who deify the creation ; and on the duty of not swearing.
HOMILY XI.
Page 188.*
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 accomplishing the avoiding of oaths.
HOMILY XII.
Page 201.
Thanksgiving to God for the pardon granted to the offenders against thL> 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 care.
HOMILY XIII.
Page 218.
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 full accomplishment of abstinence from oaths.
XXX
CONTENTS.
HOMILY XIV. Page 231.
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 found out. Wherefore this Homily refers to that subject; and also to that of abstinence from 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.
HOMILY XV.
Page 248.
Again on the calamity of the city of Antioch. That fear is on every
account profitable. That sorrow is more useful than laughter. And
upon the saying, Remember that thou goest in the midst of snares. And that it is worse to exact an oath, than to commit murder.
HOMILY XVI.
Page 263.
This Homily was delivered on the occasion of the Prefect entering the Church, for the purpose of pacifying the minds of the people, in conse- quence of a rumour of an intended sack 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.
HOMILY XVII.
Page 279.
Of the Commissioners (Hellebichus Commander of the Troops, and Csesarius Master of the Offices) sent by the Emperor Theodosius for the trial of the offenders, for the overturning of the Statues.
HOMILY XVIII.
Page 294.
The former subject of the Sedition continued ; also of fasting ; and upoii the Apostolic saying, Rejoice in the Lord always.
HOMILY XIX.
Page 307.
On the Sunday called EpisozomeneSy to those who had come to Antioch from the country— al.so on the subject of avoiding oaths.
CONTENTS. xxxi
HOMILY XX.
Page 323.
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 con- cerning abstinence from oaths, and those who have not reformed the practice of swearing^.
HOMILY XXI.
Page 347.
On the return of Flavian the Bishop, and the reconciliation of the Emperor with the city, and with those who had offended in overthrowing the Statues.
I
HOMILIES
OF
S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE, ADDRESSED TO THE PEOPLE OF ANTIOCH,
CONCERNING
THE STATUES,
THE ARGUMENT.
This Homily was delivered in the Old Church* of Aiitioch, while S. Chrysostom was yet a Preshyter, upon that saying of the Apostle, 1 Tim. V. 23. Drink a little ivine for thy stomacWs sake^ and thy often infirmities.
HOMILY T.
1. Ye have heard the Apostolic voice, that trumpet from (1.) heaven, that spiritual lyre ! For even as a trumpet sounding a feai'ful and warlike note, it both ^ strikes consternation into the i Sav. n enemy, and arouses the dejected spirits on its own side, and filling them with gTcat 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 ^ aro'ruiv pleasure, instils into us much profit. Ye have heard then to-day the Apostle discoursing to Timothy of divers rfecessary
* So called, because situated in the This Homily was spoten a little
more ancient part of the citj' of Anti- before the breaking out of the sedition,
och, near the river Orontes. It was It has however always been classed
also called the Apostolical Church, as with the rest because alluded to in the
being that founded by the Apostles, next Homily. Tr. Ben.
*2 Much meaniiig even in dmple words of Holy Writ.
matters ! for he wrote to him as to the laying on of hands, \ "t'im- saying, Lmj hands suddenhj on no man, neither he jjartaker ' ' of other me?i's sins. And he explained the grievous clanger of such a transgi'ession, by shewing that so men will sustain 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^ sake, and thine often infir- mities. 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 and speak of, in reliance upon your affection \? For as in a meadow, I perceive in w^hat has been read a great diversity of flowers ; a multiplicity of roses and violets, and of lilies not a few ; and eveiy where 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 least generally esteemed, 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 > Sav. riit will give satisfaction to you. AVhat then is this^ that might seem plainer than any thing else? What but that, which seems so easy, and obvious for any one to say } Well ! what is that ? Use a little ivine 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 ;) 5 Sav. but^ in order that we may stir up those who are too slow to hear, and may convince them of the greatness of the treasure of the holy Scriptures ; and that it is neither safe, nor free
* Gr. " unto your love," a title by hearers ; as we say, ' Your Grace,' which St. Chrysostom addresses his ' Your Majesty.'
avuTuru
Gold of Scripture needs the fire of the Spirit. 3
from peril, to run through them hastily. For if indeed a text so simple and obvious as this one, which seems to the multi- tude 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 ^<ptx 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 slothfiiUy ; 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'' the gold drawn from the Apo- stolic mines, not by casting it into the furnace, but by deposit- ing it in the thoughts^ of your souls ; not lighting an earthly ^ 'hii-^otxv flame, but kindling the fire <?f the Spirit ; let us collect the little particles with^ diligence". For if the saying be brief, 'Sav. yet is its virtue great. For pearls too take their price '', not gj-ejJt from the size of the substance, but from the beauty of it. 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 oftentimes affords to those who receive it a sufficient source of* provision for the whole journey of life*. ^Savile's
4. Since then its riches are so great, let us arouse ourselves, P^^^t. and receive that which is spoken with a watchful mind ; for ^ ''
^ The operation of roasting the ore, behind. Tr.
in the Cornish mines, consists in plae- •= See on Rom. 16, 5. Horn. xxxi.
ingitin a comminuted state in afurnace p. 485, and note.
of a particular construction, where it is ^ tv-ro^iav. Sav. mar. adds ««) «w«r^i-
subjected to a strong heat, but not so Trtiav.
strong as to smelt it; by which the « Socr. H. E. iv. 23. Pambos was 19 arsenic, sulphur, and other impurities, years in learning Ps. xxxix. 1. He ex- are carried off in the form of vapour, celled even St. Antony in exactness of leaving the heavier metallic substance speech. Pall. Hist. Laus, c. 10.
B 2
1
of wine
4 Questions. Why was the precept needed f Why written?
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 al.that,.vvhat^ it was needful to make use of, and did he wait to learn this of his teacher ^ 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 wiiting 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 raise no less question, enquiring within themselves on what account God pennitted a man possessing such power ^ whose bones and relics expelled demons **, 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 infinnities 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^ sickness, bear it with sadness, and suffer their spirits to sink 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.
f Or, the Teacher, as he is called Horn. ix. §. 4. of what man lost in the
emphatically. Doctor Gentium, see fall ; it means there not power, but
1 Tim. ii. 7. confidence before God.
? Or'' claims," waf^no-iav. See 1 Tim. h SeeonRom.l6,5.Hom.xxxi.p.486. iii. 13. Suicer misinterprets the ' An old translation has ' slight,' as
word as used by St. Chrys. in Gen. if it were (aikou..
Why was Timothy suffered to he infirm ? 5;
For if he had been one of those who Hve secluded on the tops of mountains ; who have fixed their cells in solitude, and who have chosen that Hfe wliich is free from all business, the matter now enquired into were no such difficulty ; but that one thnist forward in the throng, and in whose hands the care of so many Churches was placed, and who superin- tended whole cities and nations; nay, the world at large \ with so much alacrity and diligence, should be subjected to the straitening of infirmities ! This it is which may most of all occasion astonishment to one who does not duly consider it. Because, even if not for liimself, 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 dragging them into capti\dty ; but this man was able to bring back myriads 2 Tim. to the truth, and he was sick ! For if," he says, ^' no other ' " injury to the cause had come of this sic]vness, 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 pro- bable that the faithful should betray somewhat of human nature, v.hen 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 enquiiy, by asking for what reason Timothy neither healed himself, nor his instructor healed him, when he v>'as reduced to this state. Whilst the Apostles raised the dead, cast out devils, and conquered death with sufficient 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 take refuge
k He appears to have acted beyond Missions, as Phil. 2, 19. 22.
his local charge, as in joining in the ' Or, "to bid him take refuge."'
address of several Epistles, (see 2 Cor. Tif^c^ieo y^u^&tv KurafwyiTv. 1, 1. Phil. l,l.Col. 1, 1.) and in various
6 St. PauVs care for Timothy, and his ahstinence.
in the healing virtue of a portion of wine. Not that to drink >\ine is shameful. God forbid! For such precepts belong to heretics ; but the matter of astonishment is, that he ac- counted 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 fl'om being ashamed of this, that he has made it manifest to all posterity"'. You see then to what a depth this matter goes, 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
* Sav. might lay up the explanation in a safe storehouse ^.
"^TsT ^' -^^^^ before I proceed to solve these questions, permit me to say something of the virtue of Timothy, and of the solici- tude 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 .f* He so despised luxury, and derided the sumptuous table, as to fall into sickness from excessive severity of diet, 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
V«t'^ Paul himself cai'efidly^ making this plain. For he does not
«*g/ "«fgjj^p]^ gj^y^ ^^^g ^ little ivine; 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,
1 Cor.4, / Jiave sent unto you Timothy, who is my beloved and faithful son in the Lord; and when Paul calls him a son, and a faithfid and beloved son, these words are sufficient to shew that he possessed every kind of virtue. For the judgments
" i. e. by his precept to Timothy, en can be used as ZrTt. If that is not [Tr.] S (Paris reprint) seems a misprint the sense here, the construction is im- for on. Hoogeveen questions whether perfect. [Ed.]
Timothy 'praised by St. Paul. His humility, 7
of the saints are not giv^en 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 relation- ship of piety into the Apostle's adoption ; preserving the characters of his discipline " with exactness under all circum- stances. For even as a young bullock^ linked to a bull, so' fiiay^ti 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 Jiim, for he worketh Ihe^Co^^-^ tvork of the Lord as L also do. See you how he bears witness, that the ardour of Timothy was the very counterpart of his
16, 10.
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 Phil. 2, son with a father, so he hath served with me in the Gospel; 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 with earnestness, and was not affected as many are, who, when they have kept themselves to it but ten, or perhaps twenty months % straightway give up the matter al. days. altogether. He, I say, was in no wise thus affected, nor did he say any thing 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 cast out the devil; I have raised the dead ; I have cleansed lepers ; I am become terrible to
n Gr. philosophy, which is almost practised self-discipline before his Bap-
always used by St. Chrys. in this tism, (Conf. ix. 14. Tr. p. 165.) and
practical sense. ' Divine wisdom' has afterwards x. 47. p. 239. see the end of
been sometimes put for it. Hom. xxvi. on Kom. 16, 2. 4. And
o A course of discipline was usual of men's falling off soon after Baptism,
with those who intended to live a truly on Rom. 6, 3. Hom. x. p. 160. which
Christian life. St. Chrys. spent four passage favours the reading ' days,' as
years in retirement. St. Augustine also Sav. mar.
xtcroo
cofjca-.
8 Satan most anxious to overthrow the advanced.
the adverse powers ; what further need have I of fastmg, or to seek safety from that quarter ?" Any thing hke this he did not say, he did not think of; but, in proportion as he abounded with innumerable good works, so much the more
' (piXflo-o- did he fear and tremble. And he learnt this divine 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, even as if he had been endowed with wings, when he wrote to the Corinthians, said,
1 Cor. 9, 1 fear lest having -preached to others, I myself should he a castaway. And if Paul was afraid after so many signal good
Gal. 6, works ; he who was able to say, 77^6' world is crucijied unto
^^' me, and I unto the world, much more does it become us to fear ; and the rather in proportion as we have stored up 'J numerous good works ^. For then the devil becomes fiercer; then he is more savage, when he beholds us disposing our lives with diligence ! 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 he who is vile, and abject, 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 foiled and falls, there is a great injury and destruction effected. For not only does he fall from this elevation, but he makes many of those who observe 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 arc 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
1' St. Paul does not say ' I fear ;' but ]). 208. corrects the same word in Or. i.
he does say that he used means like these, de Laud. S. Paul. fin. Reado-wct/Xa^'^aTef.
•1 ffvniXnx'^Tis. ' Have shared,' makes Att. from ffvXX'iyu. no sense here. Valekenaer. Opusc. i.
Zeal and self-denial of Timothy overcame sickness. 9
himself on eveiy 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 any thing 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' that was bridled with difficulty, and hardly subject to the rein, he curbed with much vehe- mence, until he had tamed ^ him of his wanton tricks ; until he i ^rt^.i- had made him obedient; and delivered him under entire*""^*' control, into the hands of that reason^ which was to guide '^ xcyttr- him. " 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 every where faster than those who have sound and vigorous con- stitutions ; now to Ephesus ; now tp Coiinth ; often to Macedonia and Italy ; appearing every where, by land and by sea, with the Teacher, sharing in every thing his con- tentions and diversified dangers; while his magnanimity^ of ^ (ptXoiro- soul stood the test of 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 constitu- tions, 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 how Paul gave this counsel, not at first, nor prematurely. But when he saw that all strength was overthrown, then he gave it; and even then
^ SSL\'.ruv'i^U0i»l^lkxfijiK)lOfAiV))ptX.}ltUS, p. 191.
KUilxxctio/Aivyi Tet^iofS' A)a royr* . . Ben. ^ Or, " which guided himself." A
as Sav. mar. only putting the stop after less easy construction, but better suited
I«xa/(j^5yj7, which seerns wrong. to the context, s See on Ivoni. 7, 6. Horn. xii.
10 Wine is good, would men but use it well.
1 S:iv. not simply, but with a certain further ' hmitation. He does not
""i^jfod' ^^y "merely, Use uine, but a lit tie wine ; not because Timothy
i^eii. needed this admonition and advice, but because we need it.
'prior' Oi^ ^^^is 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 T\'ine produces not fewer diseases of
body and of soul, than much drinking of water, but far more,
and severer ; 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
state. 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
Ps. 103, we get ourselves pain. Wine, it says, inaketh glad the
^levft'iai^^^^^'^ of man, but thou makest it matter for sadness-; since
3 or ill- those who are inebriated, are heavy in mind^ beyond measure,
pe™'d ^^^ great darkness overspreads their thoughts. It is the
Sav. best medicine, when it has the best moderation to duect it.
/>'aVy-The passage before us is usefiil 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 bo 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 makelh not
drunkenness ; but intemperance produceth it. Do not
accuse that which is the workmanship of God, but accuse
the madness of a fellow mortid. But thou, while omitting to
mar,
Evil of drunkenness. Need should he our limit. 11
reprove and correct the sinner, treatest thy Benefactor with contempt !"
12. When, therefore, we hear men saying such things, we (5.) should stop their mouths ; for it is not the use, but the want of moderation which produces drunkenness. Drunkenness ! that root of all evils. Wine was given to restore the body's weak- ness, not to overturn the soul's strength ; to remove the sick- ness 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. It 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 om- assemblies; not only in public and private affairs; but in his mere aspect he is the most disgusting of all things, his breath being a stench. The belchings, and gapings, and speech of the intoxicated, are 'at once unpleasant and offensive, and fill with utter abomination those who see and converse with them ; and the crown of these evils is, that this disease makes heaven inaccessible to diiinkards, 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 accoimt of his infirmity ; so that if infirmity had not troubled him, he would not have forced his disciple to allow ^ himself >Sav. even a small quantity, since it is fitting that we should J£''"'' always mete out even the needful meat and drink, which are Ben. given us, by occasions and necessities ; and by no means go JfJ^^, beyond our need, nor do any thing unmeaningly^ and to no- drx^s. pui'pose.
13. But since we have now learnt the solicitude 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 neces- sary again to mention them, that the solution of them may be plainer. For what reason then did God permit that
12 The Righteous afflicted to keep them humble.
sucli a saint, and one entmsted 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 drinldng wine? Such, indeed, were the questions ' ahrh 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 whic-h belong to the present life, although they were great and wonderfld 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 - Sav. I 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 accu- sation, unjustly put to death ?" " Such a man," says the objector, " was drowned ; another was thrown down a preci- pice ; 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 our- selves 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. (0.) 12. For of the diversified and manifold affliction which bcfals 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 being stumbled 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 presmnption, l>y the greatness of their good works and miracles.
And to benefit others in several ways. 13
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 * i to x« preached, through the efficacy of men who are infirm and^'''''^* in bonds.
The fomth, that the endurance of these themselves may become more striking, serving God, as they do, not for a reward; but shewing even such patience^ as to give proof of ^ s^yi-^- their undiminished good will tow^ards Him after so many '"*'""'*"' evils.
The fifth, that our^ minds may be disciplined to ihe^ (p^xaffo- doctrine of a resuiTCCtion. For when thou seest a just man, ^'*''"^'' and one abounding in vutue, suffering ten thousand evils, and thus departing the present life, thou art altogether compelled, though unmllingly, to think somewhat of the fixture judgment ; for if men do not suffer those who have laboured for themselves, to depart without wages and re- compense ; much more cannot God design, that those who have so gi'eatly 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 recom- pense 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 eveiy one of you, " Imitate Paul, emulate Peter," ye may not, on account of the surpassing character* of then* good works, slothftilly shrink from such^ ^^-.^^j. 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 shew with exactness
14 Scripture proofo. David. St. Paul's thorn in tlie flesh.
that all that has been said on this subject is not an invention of human reasoning, but the veiy sentence of the Scriptures. For thus will what we say be at once more deserving of credit, and sink the deeper into your minds.
13. That then tribulation 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,
Ps. 119, 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: and the latter having said, / was caught up into the
2 Cor. third heaven, and transported to Paradise, goes on to say. And
12, 2. 4. i^gf J should be exalted above measure through the abun- dance of the revelations, there was given me a thorn in the flesh, the messenger of Satan to buffet me. 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* min- istering for the devil, the unbelievers, the tyrants, the
'"Ex- heathens^, who perseveringly molested, and unceasingly w^omed him. And what he says is just this ; *' God was able to repress these persecutions and successive tribu- lations ; but since I had been caught up into the third heaven, and transported to Paradise, lest through the abun- dance 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
^ So he explains it also on the on Bom. 8, 6. Trans, p. 251. and Bp. passage, on 2 Cor. Horn. xxvi. see also Bull, Serm. v.
Power of God shewn in His servants'' weakness. 15
tribulations ; these being powerful to keep them down^ and to persuade to the exercise of moderation in all things.
14. That this very particular also contributes much to the (7.) shewing forth of God's power, you may leani 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 infii*m 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, shewing 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, TJiere was given me a thorn in the Jlesh ; a messenger of Satan to buffet me^ and having thus signified his repeated trials, he goes on to add. For this thing I hesoiight the Lord th7'ice, 2 Cor. that it might depart from me; and He said unto me, My^'^^^-^- grace is sufficient for thee, for My strength is perfected in iveakness. '' 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 i b. uli- ali quarters." When therefore he was led to the dungeon, l^'^*^^^^ after having received a great number of stripes, he took prisoner the keeper of the prison. His feet were in the Acts 16, stocks ^ and his hands in the chain; and the prison shook 2 qj.. at midnight while they were singing hymns. See you, how wood. 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
" Ecid. Toura T^irt^ev ti^*iKoTos. Read *u( Tturo ifu.(priviffii o I\et.vX«s. and in
Tou TO -r^oTi^Bv ii^riKdTOf. mar. the Ben. reading, only afterwards
^' Ben. xett rovra axi-rii, *Zi ha rovruv omitting hiKvhs. The Ben. reading has
Kirihiliit^a U»v\ai. Sav. fKorti feKpug^ been adopted, omitting the comma.
16 The Saints afflicted to shew they are but men.
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 perse- cutions, the grace of God ever flourishing, and appearing together with the tribulations, and thus proclaiming His power. Wherefore He saith. My grace is sufficient for thee, for My strength is perfected in weakness.
15. But to shew 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 2 Cor. afraid on this very point ; For though I would desire to glory, ' * I shall not he a fool, hut now I forbear, lest any man should think of me above that which he seeth me to he, or that he heareth of me. 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 " 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 » olKohv power of themselves, or from their native strength^, says. Why ^^^"^ ^' look ye so earnestly on us, as though by our oicn power or holiness we had made this man to walk ? And again at Lystra, the people were no^ only filled with astonishment, but led forth bulls, after crowning them with garlands, and made ready to offer sacrifice to Paul and Barnabas. Obsen'e the malice of the Devil. By those very same persons through whom the Lord was at work, to purge out ungodliness fi'om 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 wdth 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
" Or, ' he,' referring to tl tti^) ; St. John, however, may be included.
And tJiat they do nol serve God for earlldij rewards. 17
the Saints'", 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 'al. who 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 !
16. This then is the third cause of a^iction; and the fourth (8.) 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 hard- ships'', attack their character on this ground ; and not men only, but the devil himself hath taken up this suspicion. For when Job was suiTounded with great wealth, and enjoyed much opulence, that wicked demon y, being reproached by God on his account, and having nothing to say; when he could neither answer the accusations against himself, nor
"■ The heathen altars, /3&»^m, must a tendency which has since been carried
not be confounded with the Christian to excess,
6vcKx.ffrn^ta, raised over the relics of '^ scr) tjJ tuv 'hnyut tv\l/t/^l«. One
saints to God. S. Aug, ser. 273, c. 7. in would have expected b ro7; ^iivoT; j but
Nat. Mart. Fructuosi &c. de Sanctis 1. perhaps the true reading is hive-/*,
(Ben. t. 5.)" When didst thou ever hear making the sense ' for the noble spirit
me, or any of my brethren and col- of such aud such persons,'
leagues, say at the memorial of St. Y See S. Greg. Mor. in B. Job 1. i.
Theogenes, " I offer to thee, St. Theo- c. 8. 9. 23. &c. He comments on three
genes;" or, " I offer to thee, Peter;" senses, the Historical, the Allegorical,
or, " I offer to thee, Paul ?" and if it and the Moral. In the Allegorical,
be said to you, " Do you worship (colis) Job represents Christ, in the Moral
Peter?" Answer, . . . " I do not wor- His Church. In the words, whetice
ship Peter, but I worship God, whom comest thou, he understands that Satan
Peter also worships." Then doth Peter is called to account for his own ways,
love thee "This passage ofSt.Chrysostom In Hast thou considered., &c. he se^^s a
is however remarkable, as pointing out type of the Incarnation.
18 Job not truly see?i till stripped of his wealth.
impugn the virtue of this just man ; took refuge at once in Job 1, this defence, speaking thus, Doth Job fear thee for nought? Hast thou not made an hedge about him on all sides. " For reward then," saith he, " that man is virtuous, enjoying thereby so much opulence." What then did God? Being desirous to shew, 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. » Satan Afterwards reproving him ', that he had suspected thus with- Job2,3. out cause, He saith, He yet holdeth fast his integrity; to no purpose didst thou move me to destroy his substance. But this 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 ' ; and he seeks nothing besides, nor accounts any thing 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 demon- strate. He gave more than the devil asked ; for the latter said, Joh2,o. Put forth thine hand, and touch him; but God said not thus, but, / deliver him unto thee. For just as in the con- 2 tZv tests ^ that are without, the combatants that are \dgorous, and in being ^^8'^ Condition ^ of body" , are not so well discerned, when Pagan : they are enwrapt all around with the garment soaked in oil ; ToZvTii but when casting this aside, they are brought* forward un- 'J^^""" clothed 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 any thing 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. Job 1, he threw it aside, and came naked to the conflicts of piety, thus unclothed, he astonished all who saw him; so (Sav.) that (not only those who were then present, but also^) the very theatre of angels shouted at beholding his for-
'• l^ufjitvov. Tbe Benedictine Trans- » See S. Chrys. on 1 Tim. 4, 8.
lator is mistaken in rendering this ' to where ' bodily exercise' means training
love one who loves him.' see on Rom. for these games, or similar exercise for
9, 6. Hom. xvi. Tr. p. 284. ' For even health. On the ' garment,' see Hom.iii.
being loved by Christ was not the only c. (3.) and on 1 Tim. ii. Hom. 8. Mor.
thing he cared for, but loving Him ex- Fabr. Agon. ii. 2. Greev. t. 8. he is mis-
ceedingly. And this last he cared taken in taking it to be a mere ' subli-
mnst for.' gaculum.'
21.
TfiV ffTS-
This victory the greater for disadvantages. 19
litude of soul, and applauded him as he won his crown ^ 1 ' 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 vigour^ of soul, evidenced as this was \\oi^~ dilia^, only by his being stripped of all things, but by the conflict, and by his patience throughout his sickness. 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 povrer over his flesh. " I am sure," saith He, " of this v/restler ; there- fore 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 palaestra, and have reason to rely on their ait and bodily strength, often do not seize their antagonists upright ^, nor take an equal advantage, but suffer them to 3 i^Co) take them by the middle'', 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 4 Sav. attack so greatly to his disadvantage, and stretched liis'^'^"' adversary on the ground, liis crown might be so much the more glorious !
17. It is true^ gold ! Try it as thou desirest; examine it as^^^V./^sy. thou wishest, thou wilt not find in it any dross. This shews J^'^'I^'J^'^ us not only the fortitude of others, but also brings much^nly farther *= 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 he exceeding glad, for great is your reward in heaven : for in like manner did their fathers unto the 2^rophets'K Again, Paul writing to the Macedonians in his desire to console them, says. For ye, brethren, became followers of the iThesn. churches of God which are in Judea. For ye also have ' ^^' suffered like things of your own countrymen, even as they
^ See the wrestling match at Patro- his greater weight and strength,
clus' funeral, II. xxiii. 726. &c. ' tri^av al. Wi^on ' brings the rest
where Ulysses after an even trial gives much.'
Ajax this advantage, and overthrows '^ Matt. 5, 11. 12. The last clause of
him by superior skill ; and Ajax gives this passage seems quoted from the
it in return, and gains an even fall by parallel passage, Luke 6, 23. Tr.
c2
(9.)
20 Afflictions of the saints prove the Resurrection.
Heb.ii, have of the Jews, And again, he consoles the Hebrews in like
^^' ^^' manner, reckoning up all the just who had lived " in furnaces; in pits; in deserts; in mountains ; in caves ; in hunger; and in poverty. For communion of suffering brings some consola-
M»r». tion to the fallen ' .
WToiKcfftv jg -g^^ ^^^^ ^j^.g ^1^^ introduces arguments for the resurrec-
1 Cor. tion, hear the same Paul again, saying, If after the manner of 16,32. ,^^^^^ J have fought with leasts at Ephesus, ichat shall it
1 Cor. profit me if the dead are 7iot raised. And further, If in this ^^' ^^' lite only ice hare hope, we are of all men the most miserable.
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 fi'om 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 recom- pense 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 judg- ment, 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 more
2 SLUKve- agreeable ^. 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 recom- pense every man according to his deserts; one for his wickedness, another for his virtue; on that account he for- bears, while he sees the former enduring evil, and the latter living in luxury.
° The word hayovrctt, in the Greek, ' furnaces.' eomes last, and so separated from the
Our examples Men. Who are truly Blessed. 21
id. And that other' reason too I will endeavour to bring for- 1 rh* Xri- ward 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. Do you per- James ceive, that he shews from a communion of suffering"', that he?'/J* was the same kind of man that we are } And again, / too •^«<'»'f am a man of like 2^a-^-^io?is with you. And this affords a\visd*' pledge for a community of nature. 7, i.
20. 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 i Cor. 4, present hour ice both hunger, and thirst, and are naked, and^^' are buffetted, and have no certain, dwelling place. And again ; Whom the Lord loveth he chasten eth, and scourgeth every HehA^, son whom he receiveth ; 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^s.iu, a right hand of iniquity. Their daughters beautijied,^^~^^' ornamented after the similitude of a temple. Their garners full, bursting from one into another"^; their sheep fruitful ; ^ U voi- abundant in their streets; their oxen fat. There is no"^"-*" breaking down of tJie fence, nor passage through; nor clamour in their streets. They call the people blessed whose affairs are in this state. But what dost thou say, O prophet? Blessed, saith he, tlie people ivhose God is the Lord; not the people affluent in wealth, but one adorned with godli- ness'^; that people, saith he, I esteem happy, although they suffer innumerable hardships !
21. But if it were necessary to add a ninth ^' reason, we might
<" S. Chrysostoni, it must he observed, might have been alleged, but this doc-
in this quotation as elsewhere, follows trine is clearer and more frequent in
the Septuagint Version. — In the present the New Testament. Ed. instance that version is only supported e S. Chrysostom has not exactly kept
by the Vulgate, Syriac, and Arabic, to his ordei; of enumeration in these
See Walton's Polyglott. But the Tar- reasons, but considers the last three
gum follows the Hebrew, {our sons., v. under one head, probably for the sake
12.) as do the English Translations. Tr. of brevity. Tr. It is obvious that Job 24, or Ps. 73,
22 Affliciloyis help us toward pardon of sin.
say, that tliis tribulation maketh those who are troubled more
"Rom. 5 approved ; For Irihulation ivorketh patience; and patience,
^~'^' experience; and experience, hope; and hope maketh not
ashamed. Do you see that the experience, 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 resun'ection, and make
Eccius. those who are tried the better ; for, he saith, as gold is tried
'^' ^" in a furnace, so an acceptable man in the furnace of humi-
llation.
22. 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, Lukeie, making this matter plain, said to the rich man, Lazarus ^^Sav ^''^-^^ received^' his evil things, hence* he is comforted. And and l)esides 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 Rom. 8, rewards augmented ; yea, even far more : for the sufferings ^^' of the present time, it is said, are not worthy to be com- pared to the glory that shall he revealed in us. 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 our- selves discipline our ov/n souls, and teach others to do the same.
23. And if, O beloved, thou seest a man living in virtue, keep- ing fast hold of divine wisdom, pleasing God, yet suffering in- numerable ills, be not stumbled ! 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 of^times pro- pose a question to this effect : " Such a one," say they, " was 2 M«jTw performing a pilgrimage to some Martyr's shrine^ ; and whilst e'""- 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."
h ' asTjAa/Jsji,' which word ho seenif? the ' likcxvisc,' the article hears out ' his justified in applying to Lazarus too hy evil things.'
Thankfulness in trouble better than ahns-deeds. 23
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; inas- much as he fulfilled all his own part. He collected the money together, he stowed it away ^, he took it wdth him, he • or, de- departed on his pilgrimage; but the shipwreck that followed T°^^^^J^^ 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.
24. Let us not then call Him to account for what He does ; (10.) 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 en- joyed comfort from such wealth; and instead of it, affords ^ '^ Sav. them some other supply of sustenance ; He also makes him foj^ 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 fiuit. And that you may learn, that the latter is indeed the greater thing, I will make it evident fi'om what befel Job. He, when a possessor of wealth, opened his house to the poor, and what- ever 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 so shining a character when he clad the naked with the fleece of his flock, as he was shinmg and approved when he heai'd 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 fi'om which thousands of the poor
i Sav. of his alms. ^ al. more approved.
•24 We ma}/ fffiifi by clisappoi/iimeni in (jood projects,
Avere supported; and if I was unworthy to enjoy such plenty, at least He should have spared me for the sake of the par- takers."
25. Nothing of this sort did Job utter, no nor think, because he knew that God was dispensing all things for good. That you may leani, 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 vvhen he was in possession, the devil could utter a certain suspicion, and however false, he yet ' s. adds could ' Utter it: Doth Job serve thee for nought? But when he mate a j^^^j taken all, and stripped him of every thing, and the man and yet retained the same good will towards God, from that time his shameless mouth was stopped, and liad nothing further to allege. For the just man was more illustrious than in his former stated 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 de- monstrated in the case of this just man. Before, there was much benignity to his fellow-servants ; now, there was ex- ceeding love shewn towards the Lord !
26. And I do not lengthen out this discourse without pur- pose ; 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 ex- tremes 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 any thing"' ;*' w^hat 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
' So nen. render Xa^s'^aVi^of y^Z '^** n«vT« yu-^ to. ruv ^mv
rZv •TQeri^eov o VtKuioi ^». No other sense "Els iipuvi;io^ii, xovTiv cT^ oli^t); kxxov.
seems possible, yet this is bad Greek: 'H yu^ tv^* Ta^^yay' it; rh Ivcrfiadis.
probably the right reading is ya^ « uto, ' 'iiie Gods' decree
and the sense, ' he was more illustrious Moves all to unseen ends, and none
than from his former deeds.' can tell
" Aproverbialexprcssion,asitshould "What ill shall meet him; fortune
seem, intended to deny that there is any blinds our way.' Ben.
evidence of a particular Providence. But the sentimtnt of Iphigenia will
romp. Tph. in 7",-iur. 480, admit a pious interpretation.
Call to thankful suffering, a privilege. 25
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 'al.' re- did, but a hundredfold in the life to come. But if here hcpense' does endure evil, the very circumstance of his sustaining all with fortitude will bring him a greater treasure '^ ; for God per- 23. adds mits 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 perchance", that the fire seizing upon thy house, hath burnt it up and devoured all thy sub- stance ? 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 } Kemember Lazanis who had to bulfet with disease, and poverty, and desolateness, and those other innumerable trials ; and that afjLer so high a degree of virtue" ! 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 lux- urious, but among the poor, the afflicted, and the distressed !
27. Saying^ these things to thyself, give thanks unto the (11-) Lord, that be hath made thee to be of this part, not hating thee, pouJct- but loving thee greatly; since He would not have permitted ing 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 \\'hen 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 ^ al, hay, and chaff, and straw, but where there is gold and silver; so also the devil besets those especially who are en- gaged in spiritual matters. Where virtue is, there are many
^- Or ' frequently,' Gr. 5roAX«;«/j: here his Homilies ' de Lazaro.' Ben. i. p.
it seems to be ' as it often does.' See on 720, &c. Kom. 5, 10. Horn. ix. Tr. p. 143. P Savile"s readinjj pcrhap? runs bet-
° St. Chrysostom is frequent in his ter. ' Since in that case He would not
praises of the patience of Lazarus, as in have permitted those men either to suf-
his Disc. ' Quod nemo lacditur nisi a fcr thus: I ut now, fn that He exceed-
peipso.' §. 10. Den. iii. p. 455. and in inc:ly loved them, He made &c,'
26 The devil tempts the saints by trouble.
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 every thing to give thanks to God. Tell me, did not Abel, when offering the first fruit 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, pro- viding 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. 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 any thing 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 hold off fi:om those good works, nor become less zealous from the expectation of » al. terrors *.
Dan. 3 ^^' ^^' therefore, the Three Children said, There is a God in
17. 18. 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. 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
Eccles. such things happen. For it is said, My Son, if thou come to
' * serve the Lord, prepare thy soul for tetnptation.. For surely
TUX- no one choosing to fight^, expects to carry off the crown
without wounds ! And thou, therefore, who hast undertaken
to combat in every sort "^ 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
every thing 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 suf-
1 Tayxg«T<a^i/y. The Pancration mer it borrows the custom of throwing ^ consists of the two exercises of down ; from the latter, that of beat- wrestling and boxing; from the for- ing adversaries.' Pott. Ant. c. 21.
2
Patience and persevet^ince gained by Trials. 27
fering 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 toi*pid; 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"^: 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 disappointing thee ten thousand times, never fall back! Thou perchance, bearing mth thee thy wealth, hast met with shipwreck; but Paul carrying the word, far more precious than all w^ealth, was going to Rome, and was wrecked ; and sustained innumerable hardships. And this he himself sig- nified, when he said, Many times we desired to come unto ^ ^Jl^^^* yoif, but Satan Jiindered us. And God permitted it ; thus revealing the more abundantly His power, and shewing 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 for^^ardness on eveiy occasion, letting none of these im- pediments prevent him !
29. 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 pei-mitted them to this end, that He might shew thy alacrity much more to others, and^ thy great love ; this being ^ ai. thy the special mark of one that loves, never to turn aside fi-om others, those things which are approved by him whom he loves, orrather The man, indeed, who is empty and listless, will fall back from the first shock ; but he who is energetic and in earnest, although he be hindered a thousand times, will devote him-
' Baptizing. (jLvirra.yayeZvra. Tr. loved, imitate these saints, and hold fast
s Sav. Do thou too therefore, 0 be- to good works so long as thou hast breath.
28 No mishap an excuse for blaspheming.
self so much the more to the things of God ; fulfiUing all as far as he is able ; and in every thing gi\'ing 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 soid; 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 ! (12.) 30. But since our discourse has now turned to the subject of blasphemy, I desire to ask one favour of you all, in return
'inunyo- for this my address, and speaking with you ; which is,
f'*^- that you will correct on my behalf the blasphemers of this city. And should you hear any one in the public thorough- fai'e, or in the midst of the forum, blaspheming God ; reproach, 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
1 al. to thee, and drag thee to the place of justice ', follow them thither;
P"""" 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 treat Him contemptu- ously. It is a common crime, a public injury ; and it is lawful for every one who is willing, to bring foi-^\'ard an accusa- tion. 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 rebellious 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 leap forward and sharply chastise them. Have you not heard what John did } He saw a man that was a tyrant overthrowing the laws of mar- riage ; and \vith boldness he proclaimed in the midst of the
Mark r., fonmi, // is ),o1 hi?q/)(I for Iheo to have thij brother Philip's^
Blasphemers to he publicly rebuked. 29
wife. But I urge tliee on, not against a prince or a judge ; nor against tlie marriage ordinance outraged ; nor in behalf of fellow-servants treated with contempt. 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, be not slack to castigate' a brother. This is thy martyrdom, since John was also a martyr. And although he was not com- manded 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. " WTiat matters it to me ? I have nothing in common with him "." With the devil alone we have nothing in common, but with all men vve have many things in conwnon ; 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, thai 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 care as becomes brethren !
31. This indeed I, for my part, engage with the strictest cer- tainty, and pledge myself to you all, that if all you who are present will but choose to take in hand the safety of the in- habitants 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 negligent'', it is in no other way but by our own
* 9u(p^o)>i^uv, which implies a kind " i. e. the blasphemer. Tr. intention. '^ perhaps ' neglected,' fiftfXttf/AvMv.
30 Christian reproof due of kindness to sinners.
supineness, and not from our want of strength, that the majority perish and fall. Is it not indeed absurd? When we 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 vai'ious. And if we thus administer our own part, and take pains for the safety of our neighbours, we shall soon become persons who are sought after and beloved, even by those who receive our correction ; and what is more than all, we shall enjoy those future good tilings 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 honour, both now and always, and for ever and ever. Amen.
HOMILY 11.
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 he not high-minded^ 1 Tim. 6, 17. And against covetousness.
1. What shall l^say, or what shall I speak of? The present (1.) season is one for telars, 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 job 2, a dunghill ; and his fiiends heard of it, and came, and seeing ^- ^2. him, while yet afar off, they rent their garments, and sprinkled themselves with ashes, and made great lamentation. 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 took his pastime on^ the flocks, and herds, and all the substance^ of» u^x^- the just man, so now hath he raged ^ against this whole city. J g'^'^"' But then, as well as now, God permitted it ; then, indeed, house that he might make the just man more illustrious by the^,J* 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
32 Antioch disgraced and deserted.
days, even as the friends of Job were. Suffer nie 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 honourable than our city ! Now, never was any thing so dei:)lorable ! The populace so well ordered and quiet, yea, even like a tractable and good natured steed, always sub- missive 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 extremity of the madness which has been perpetrated ! For although the Emperor was not 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 } 1 find the word of instruction broken off by lamenta- tion ; scarcely am I able to open my mouth, to raise 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
• Sav. of around their hive, so before this the inhabitants' every day ' ^ flitted about the foi*um, 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, be- wailing Jerusalem, we may fitly say now ; " Our city is become like a terebinth that hath lost its leaves'", and as a garden that hath no water ^ 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 liath left it, and it stands deserted ; stripped of almost all its inhabitants.
4. Nothing is sweeter than one's own countiy ; 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
^i-za-' desert it as they would a dungeon '^ ; they leap out of it, as
3 6o9t
» E. V. a* an oak whose leaf fadeth, Heb. JlvS which may he either tree.
Its calamity compared to Siege or Earthquake. 33
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. Just so now too, when the wrath of the Emperor is expected to come as a fire ^ from above, every one presses to go forth in time, although it be to save themselves in a state of nakedness, before the fire in its progress reaches them. And now our calamity has become an enigma ; a flight without enemies ; an expulsion of inha- bitants * without a battle ; a captivity ^ without capture " ! We ' u-tia- have not seen the fire of barbarians, nor beheld the face ofT,^[^Z! enemies ; and yet we suffer what those do, who are taken ^ ! ^^«''« All men now hear of our calamities ; for receiving our exiles. ^Sruv they learn fi*om them the stroke which has fallen upon our city.
4. Yet I am not ashamed, nor blush at this. Let all men (2.) 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 imiversal nurse and parent '*. Heretofore our city was shaken * ; but now the very souls of the inha- bitants totter ! Once 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, and one far'* more terrible than the ordinary^. For'*Sav^ they who suffer this from enemies, are only shut up within f^-^^;^^. the walls; but even the forum has become impassable to us,f^"^M^*is and every one is pent up v> ithin the walls of his own house ! And as in the case of those who are besieged, it is not safe to go beyond the walls, while the enemy without is encamped
•> Ben. Tv^as, ' burning pile,* (as of all must still recognise. Tr. beams, &c.) '^ Antioch suffered much from earth-
•^ We have been spared such scenes quakes before and after this period. It
till words relating to theni have lost was almost demolished by this visitation,
their force; those used here in the Greek A.D. 340, and so again at several periods
are of exact meaning. afterwards. More than 60,000 of its
'^ S. Chrysostom alludes more than inhabitants perished from the sam©
once in these Homilies to the distinction cause, A.D. 588. Tr. referred to in Acts 11, 26. as one that
34 Fear of arrest. The day darkened hy distress.
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 every where hunting for the innocent as well as the guilty ; and seizing them even in the midst of the fonim, and dragging them to the court of justice, without ceremony, and just as chance directs ^ 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 to-day has been seized; can'ied ofF^ ; or punished ? How was it ? and in what man- ner?" They hve a life more wretched than any kind of death ; and are 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.
5. But if any one who is devoid of this fear and ^ngiiish, 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'' the streams of rivers. Yet all these have now been driven away fiom 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 spots of baldness; even so the pavement of the city, with its di- minished population, and the few that appear here and there, is now become dreary, and sheds a heavy mist of soitow 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 are disturbed by the cloud of sadness, and are unable to receive the light of the rays clearly, or with the same relish. This is Amos 8, what the prophet of old bewailed, when he said, The sun shall go down at noon, and the day shall he darkened. And this he said, not as though the Day Star^ should be eclipsed,
^ icTXcut tta.) us trv^iv^ i. e. without S orexecuted,a«"«;^^».seeHom.iii.(6.)
regard to the ordinary forms of justice *> or ' more than riralled,' arix^wwriv.
used in apprehending the guilty or i Sav. ^ or as when a head has
suspected. Tr. many.'
■ TtU
Sad silence in the City. Prayer the only resource. 85
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 every where ; 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 this calamity's pressing like a curb ' on their tongues ; they exhibit *" 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 !
6. Now is it a fit season to say. Call for the mourning Jer. 9, women, that they may come, and for the cunning women, and let them take up a wailing. Let your " eyes rati down with icater, and your eyelids gush out with tears.
Ye hills take up wailing", and ye mountains lament- ation ! 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 living world ^ ! She that ' f'**"- 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 p ! 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 !
7. Here I could wish to end this discourse; for the minds (3.) 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 ^. S^^-
(AOVffX
^ Sav. xctrct^uvTuv Ben. -"huovrui. howl, ye mountains,' seems too bold ; not
1 yXwTTfltreJjj, a gag. having the custom, we cannot express
" Sav. ^uzi'^ouiTiv. Ben. xetr- it less strongly.
n E. Y. that our eyes may. P Gr. on earth — Sav. mar. men on
o ;«fl!rsT^v, 'beat your breasts, ye hills, earth.
d2
36 Cheering power of the Word. Hope in God.
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 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 native power. Therefore also the Jews of old time, while slaving at the mud and bricks, could not listen to Moses, while he repeatedly told them great things respecting their future deliverance; sadness 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 on the other hand, the cloud itself oftentimes suffers ; since the sun continually falling upon it with much warmth, wears it away, and fre- quently 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 con- tinually conversing with your minds, and wearing into them, I hope to burst the cloud of sadness, and to shine through your understandings again, with the customary instruction !
8. But afford me your attention ! Lend me your ears awhile ! Shake off this sadness ! Let us return to our former jtdos custom ^ ; 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 conspire together for our very deliverance from the calamity. For should the Lord see that His words are heard with sincerity ; 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 over- thrown by the dashing of the billows. For should the waves of temptation rise, they cannot reach to his feet. He
They should have chastised Blasphemers ithen warned. 37
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. With such hopes let us raise ourselves from earth ^, and hear the things about to be spoken with ^ *•«?«• our accustomed readiness. <^«i««>'.
9. Long as my discourse was protracted lately unto your Charity, 1 saw all following it up, and no one turning back ere the argument was brought to a close''. 1 return thanks to you for that readiness, and have received the reward of my labours. But there was another reward, beside that attention, vv'hich 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 ; and that ye should restrain their violence and insolence 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- -rahlf and coiTecting 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 ^ Sa v. dared to do! But if we had taken them in time, and castfj^g,^^" 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'"; but that certain
1 ouhhtt. IK fjiXdni v'To(rT^i'\pixvTcc tm certained. The Codex Ebneri, (Bodl.
o^oy. He evidently alludes to the first Auct.B.123.) has marks,but of later date
Homily — a long one — and which it than the Text, for reading on the several
appears from v^hat he has just said, w^as days of 34 weeks ; the passage presently
preached seven days before this. Tr. mentioned and that in Horn. 1. fall on
Montfaucon counts the seven days from Thursday and Friday in the 27tb, but
the sedition. The order of reading the this does not seem to the purpose. Ed.
Epistles as lessons perhaps cannot be as- ' See Hom. iii. (i.) fin.
38 Danger of neglect. He seeks obedience, not applause.
strangers, and men of mixed race, — wicked and pernicious characters, — hopeless of their own safety, have pei*petrated 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 blas- phemers ; — let us control their spirit, and take pains for their salvation; — yea, though it be necessary to die in doing it, the deed would yet bring us great gain : — Let us not over- look our common Lord when He is treated with contempt ; overlooking such things will bring forth some gi'eat evil to our city ! (4.) 10 These things I foretold, and they have now actually taken place ; — and we are paying the punishment of that listless- ness ! You overlooked the insult that was done unto God! — ' al. a Behold, he hath permitted the emperor ^ to be insulted, and mortal" P^iil to the utmost to hang over all, in order tliat we might ^'^^S- pay by this fear the penalty of our negligence; was it then vainly, and to no purpose T foretold these things, and assi- duously 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 inordinate 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 be put a stop to entirely. The Chm'ch is not a theatre, that we should listen for amusement. AVith profit ought we to depart hence, and some fresh and great gain should we acfjuire ere we leave this place. For it is but vainly and irrationally we meet together, if Ave have been but amused for the time, and return home empty, and void of all improvement from the things spoken.
11. What need have I of these plaudits, these cheers and tumultuous signs of approval ' ? 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 1 Thess. every one then correct his neighbour, for edifg ye one ' * another, it saith, and if we do not this, the crimes of each one
' Of piililif ;ip]il;iiis(' in (he Church, vol. 4. p. 593 sqq. New Ed. Tr. t:ce I^ingham'8 Christian Antiquitiis,
Duty of correcting others. Lesson fm' the day. 39
will bring some general and intolerable hmi; upon the city. Behold, while we are unconscious of any part in this trans- action, 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 participation in these audacious transactions ? I commend this, and take it well. But thou didst not prohibit these things from 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 im- proved 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 the treating of God with contempt. 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.
12. But it is now time that we should proceed to lay out before you the customaiy 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 to-day ' ? Charge i Tim. them that are rich in this world that they be not high- ' minded. \Vlien he says, the rich in this tiorld, he makes
t On the ancient usages of the Church seasons, see Bingham's Christian An- as to the reading of select portions of tiquities, b. 14. c. 3. Tr. the Old and New Testament at stated
40 Eartftly riches vaui^ the true iveallh in Heaven.
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 contemptible and transitory store of wealth ;
1 Cor. but in those unutterable good things which eye hath not seen,
^' * nor ear heard, nor hath it entered into the heart of man. For this is true wealth and opulence, when there is good un- mixed, and not subject to any change. Not such was the case of that rich man who despised him, but he became afterwards" the poorest of mankind. Yea, when he sought to obtain but a drop of water, he was not master even of that, to such extreme poverty was he come. For this reason he calls them rich in the present icorld, 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 shews 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 would depart dragging his chains after him. Frequently, indeed, have those who pos- sessed 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
I's. 49, saith : Woe unto them who trust in their power, and boast themselves in the multitude of their riches. Tell me why
\y. 39, is this woe pronounced } — He Jieapeth up treasure, saith he, and knoweth not for whom he tcill gather it, — forasmuch as the labour is certain, but the enjoyment uncertain. Very often you toil and (nulure trouble for enemies. The inherit- ance of your wealth after your decease, coming as it does, in jnany instances, to those who have injured you, and plotted
" t?o Sav, Ben. aftervvarcis when he sought, &o.
Riches are iiotforhidden, but Pride. 41
against you in a thousand ways, has assigned you the sins for your part, but the enjoyment to others !
13. But here, it is worthy of enquiry, for wliat reason he does (5.) not say, " Charge those who are rich in the present world, not to be rich ; charge theai to become poor; charge them to get rid of what they have ;" but, cliarge them, not to he 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, with every kind of pomp ? Not for necessity, but only for pride'' ; to the end that by these thou mayest seem more worthy of respect than other men ! Besides, he knew that wealth is not forbidden if it be used for that which is necessary. For as I obsened', vvine|Hom. 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. iVnd as though he were ordered and com- pelled 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 cerlainl}', 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 infmite punishments, how can he possibly account his own t How does he hold possession of those things, of which he has neither the free use, nor enjoyment ? But besides this, — Paul is not ac- customed to enjoin everything on every man ^, but adapts himself to the weakness of his hearers, even, indeed, as Christ also did. For when that rich man came to him, and aked him concerning Life, he did not say at once, G't/, .s<?//Miit,l9, that thou hast, but, omitting this, he spoke to him of other
'^ u.-7rovota.i ^ sometimes recklessness, / See on I Cor. 14, 19. and on Rom.
as of pride or despair; the general 15, 27. and on Rora. 8, 15. Tr. p. 239.
notion seems to be that of holding off' also p. 503. Greg. Naz. Or. 3. adv.
from others, comp. Pococke on Hab. 2, Jul. 1. §. 94. (Ben. 4. §. 99.) Cypr. de
4. and Horn. xx. on Rom. Hab. Virg. §. 14. Tr. p. 129.
42 How Abraham used wealth and how he was honoured.
commandments. Nor aftenv^ards, when he challenged' Him and said, What lack I yet ? did He simply say, Sell what Mat.l9, thou hast ; but. If thou wilt he perfect, go and sell that ^^' thou hast. ' I lay it down for yom* 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 humiUty ; as well because of the weakness of his hearers, as because he per- fectly 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.
14. And further, after giving this admonition, not to he 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 pryed into the wealth of that man ; but going forth he looked aromid 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.
15. Let us too, then, adorn not our houses, but our souls in preference to the house. For is it not disgraceful to clothe
* Or ' invited,* as some read, w^o<r£xaX»<r«T(). Ben. <r^oix.a>.ifaro.
Riches cannot avert calamity, much less Judgment. 48
our walls with marble, vainly and to no end, and to see 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' Sav. assuredly take with thee ! Behold now this great danger has xhis'&c. overtaken us ! Let your ^ houses stand by you ! Let them 2 so Sav. deliver you from the threatened peril ! but they cannot ! ^^•°"'' And ye are witnesses, who are leaving them solitary, and going 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 annihilated 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 ^ ; — tabernacles that shall never be dissolved ! Why art thou mad about fleeting things ; and things that must be left here ? Nothing is more fallacious than wealth. To-day it is for thee; to- morrow it is against thee. It arms the eyes of the envious every where. 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 per-
=» He may allude to Luke 16, 9. but them if they did not themdelves do good in Horn, de Laz. 3. he cautions men worts, against thinking that friend? could save
44 Clnist rewards those icho trust their ivealth to Him.
plexity, and wandering about, seeking where they may bmy their gold, or seeking v.ith whom they may deposit it ! AVhy, 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 tmst 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 ! ^6.) 16. What defence then can we cla.im, or what excuse, for passing by Him who is able to keep, and who is thankful for the trust ? (making a return as he does for this guardianship, — yea, great and unspeakable rewards;) and thus committing 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 deposit all ; — that before the actual enjoyment, thou may est enjoy the recompense here. He who is nourished mth good hopes'*, and is confident with regard to the things of futurity, hath here already tasted of the kingdom ! For nothing ordinarily so repairs the soul, and makes a man better, as a good hope of futurity; so that if thou deposit thy wealth there, thou may est then provide for thy soul with suitable leisure. For they who spend all their endeavours upon the ornamenting of their dwelling, rich as they arc in outward things, are careless of that which is within, letting their soid abide desolate and filthy, 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 ;
*> Comp. in Rom. 5, 5. Horn. x. Tr. p. HO, and note.
We have hut the use of wealth, not the owiiershij?. 45
then the soul of such men would be a tabernacle for Christ. And having Christ for its inhabitant, what could ever be more blessed ? Wouldest thou be rich ? Have God for thy fiiend, 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 superadded, a two-fold precipice is formed; the enmity 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.
17. 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 learn what we are ; and this will provide a sufficient foundation 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 that to-day is rich, to-moiTow is poor ! Wherefore, T have often smiled, when reading wills that said, let such a man have the owner- ship of these fields, or of this house, and another the use thereof. For we all have the use, but no man has the owner- ships For although riches may remain with us all our life- time, 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
' hiffronU^ literally, the lordship. Tr.
40 Some thinga given hit 1o few for e.vercise in virtue.
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 aid^ 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 that doth
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.
18. And this is not the only disaster, that the change comes
suddenly; but that the rich man comes unprepared 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 givelli 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.
1 Tim. What is the sense of this } Who qiveth to iis all things richly 16 17. . . .
to enjoy. God giveth all those things with liberality, which
are more necessaiy 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 sun- beams than the poor man ; he is not able to say that he breathes more plenteous air : but all these are offered alike to 'SoSav. all. And wherefore, one may say', is it the greater and more 2^i/v» necessary blessings, and those which maintain* our life, that xofTit. Q^^ 1^^^^ made common ; but the smaller and less valuable ^Sav. (I speak of money) are not thus^ common. Why is this? In order that our lives might be preserved, and that we might at the same time have scope for virtue. For if these neces- saries were not common, perhaps they who are rich, practising their usual covetousness, would strangle those who w^ere
•^ v^tfraatas. Comp. Horn. adv. 13. no. 3. v. fin. he refers to Luke 16, 9.
Jud. vii, V. fin. where he speaks of the and soon after calls the poor vr^efurai,
intercession of those whose sords we in this sense. See Cat. Aur. on that
may have benefitted as even of more passage, avail ; also in the Homilies on 2 Cor. 4,
eux in.
Sin pardoned through ahns. Power of prayer. 47
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.
19. That we may live then securely, the sources of our exist- ence have been made common. Moreover, 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, when we have bestowed our goods upon the poor, we may by this method obtain a certain kind of relief* for our sins % 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 concern- ing 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 ; let us suppose that this circumstance had been added to wealth, that it was abiding and not liable to take its flight, whom would they have spared } From whom would they have refrained ? From what widows ? From what orphans } From what poor ?
20. 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 and reverence of God^ Behold, now if there were any righteous man here, having great boldness toward God^, 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 it is more useless than the
« Plato deLegg. x.(notxi.) uses ?raga- ^ Sav. the fear of God and all piety.
fAvelev not, as Stephanus takes it, for 'an (svXufitiav.)
expiation,' but,' a means of persuasion ;' s sr«f/>j<r/av,as is said of Timothy, Horn,
the word usedhere probably means relief. 1, 5. p. 4, and note. Comp. James 5, 16.
48 The Rich lose pleasure /or want of relish.
veriest mine, as it regards deliverance from the impending calamities ! Nor is it only in a peril of this kind ; but should disease or death, or any such evil befal us, the impotency of wealth is fully proved, since it is at a loss, and has no con- solation of its own to offer us amidst these events.
21. There is one thing in which wealth seems to surpass 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 1 say a paradox ; for I will make the matter clear to you from the evidence of facts. Ye know in truth, 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 makes 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 hungiy, (as the custom is with the wealthy,) when he comes to the table, notwithstanding he finds the most de- licious morsels 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, beside that you are all witnesses to it, let us hear the Scripture telling us
• a-x«- the same truth; The full soul, it is said, loaths^ the honey
Provr^ ^omh, hut to the hungry soul every hitter thing is sweet.
27, 7. 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 eveiy 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 to be hungry, far
a Sav. more than the quality of the viands, is^ the cause of pleasure, so also in the other, to be thirsty usually makes the draught
Water sweet to the thirsty^ sleep to the ueary. 49
sweetest, although what is drunk is only water. And this is that which the prophet intimated, when he said, He satisjied^s. so, them with honey out of the rock. But we do not read in anvgj' ^q part of Scripture that Moses brought honey out of the rock, ^^^X- 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 shew the pleasure of such a draught, he calls the water honey, not as though its nature were changed into honey, but because the relish made these streams sweeter than honey. You see how the relish of the thirsty useth to make the draught sweet .^ Yea oftentimes have many of the poor, when wearied, and dis- tressed, 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 odour of flowers', ' av^o^-- and every perfection that wine can have, experience no suchpi^'J^g enjoyment. 807.
22. The same thing happens as every one may perceive with (8.) regard to sleep. For not 2i soft couch, nor a bedstead over- laid with silver, nor the quietness that exists throughout the house, nor any other circumstance of this nature, are so generally wont to make sleep sweet and pleasant, as that of labouring, and growing weary, and lying down with a dis- position to sleep, and very greatly needing it ^. And to this particular the experience of facts, nay, before actual expe- rience, 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 Eccl. 5, man is sweety whether he eat little or much ? 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'^, making the eyelids like horn," J^^- and not suffering them to be closed ; the other straitening Ben. the breath and repressing it, and inducing many pains. ^"^"(^'^ But at the same time so powerful a medicine^ is labour, that^^^'P^'"-
■y n . . suasive
though both should befal him, the servant is able to sleep, -ru^a-
s Sav. and needing deep sleep. E
50 Labour given to man in mercy.
For since Ihroughout the whole day, they run about every where, mmistering to their masters, hard-worked^ as they are; and pressed, and scarcely having 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 w ith labour ; with grievous toil, with necessity, and every kind of dis- cipline. 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 members completely tired, falls almost before he can lie down into a slumber that is ' a^ge'flv sound ^, aud sweet, and genuine, enjoying this reward, which ' ?<*«;&.» is not a small one, of his worthy^ toils. Since therefore the poor man sleeps, and drinks, and eats vvith more pleasure than the rich man, what further value is left to riches, now deprived of the one superiority 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 unlaborious hfe, he fell from Paradise, but when the 1 Thess. Apostle laboured abundantly, and toiled hard, and said, In ' * labour aud travail, ivorkiug night and day, then he was taken up into Paradise, and ascended to the third heaven ! 23. Let us not then despise labours ; let us not despise em- 3 Jeyaa-i-ployment^ ; for before the kingdom of Heaven, we receive the greatest recompense from thence, while we gather pleasure from that circumstance ; and not pleasure only, but what is greater than pleasure, the pmest 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 ^KTKf^cc bear it wisely, is a great possession*, a treasure that cannot '^ Krn,is be taken away; a staff most firm; a way of gain ^ that cannot
** uovrifAtvt. Used thus Dem. 01. 2. vapulantes. as we sav ' knocked about.' not a? Ben.
Security found in poverty and iiatience. 51
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. The rich man is, however, the subject of envy. The poor man is not so easily assailed as the rich man, oifering, as the latter does on every side, countless handles to the devil, and to his secret foes ; and being the servant of all, through the huge encumbrance of his affairs. Standing in need of many things, he is com- pelled to flatter many persons, and to minister to them with much servility. But the poor man, if he knows how to act as one religiously 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^ illus- ' Sav. a trious victory from the devil !
24. Butbesides this, the poorman cannot possibly be injured, if he knows how to exercise divine wisdom. Now what I said of pleasure, that it consisted not in a variety of meats, but in the disposition of those who eat, this also I say respecting an insult; that the insult is either sustained or destroyed, not by the disposition 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 art above the stroke, thou art not insulted. And just as if we had possessed an adaman- tine body, we should not be hurt, were we even attacked on all sides by a thousand darts, for darts beget wounds not fi-om the hand of him who hurls them, but from the bodies of those who receive them, so too in this case, insults are con- stituted 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, hast thou not felt it ? hast thou not been pained? Then thou art not insulted, but hast given rather than received a blow ! For when the
* «v sJSw <pt\otra<pt~v. S. Chrysostom meaning given in the translation of the uses the latter verb in a variety of senses, above. Tr. all of which seem equivalent to the
E 2
52 Elijah's mantle a precious inheritance.
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 contmnelious stroke is turned backwai'ds, and spontaneously recoils upon him who aimed it.
25. In all things then, beloved, let us be divinely 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 smpassed all the wealthy, in that he was so poor, and this very poverty of his was his own choice fi-om an opulence of mind. For since he accounted the wealth of all riches to be beneath his magnanimity, and not worthy of his exalted wisdom, therefore he embraced 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 despicable dung, that he possessed himself of nothing more than that covering. Thus was the leathern mantle'' more splendid than the purple, and the cave of the just man more so than the halls of kings. Therefore also when he went up to heaven, he left nothing to his disciple but the mantle. " 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 powerfiil weapon, an unassailable retreat, an unshaken tower ! Elisha received the mantle as the greatest inheritance ; for it was truly such ; I Sav. a more precious one than all gold. And thenceforth ' that Elias was a twofold person ; an Ehas 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 1 shew you that all among us, who are initiated', have received something far greater than he did } For Elias left a mantle to his disciple, but the Son of God ascending left to us His own flesh ! Elias indeed, casting off his mantle, went up ; but Christ left it behind for our sakes ; and yet ascended
k f/nXwrh, 2 Kings 1, 2. LXX. lit. those who were admitted to the mystic
sheepskin, the Hebrew is miN which privileges of the faithful ; a term adopted
does not fix the material, they may from St. Paul's ^v^Tw^/av. 1 Cor. 4,1. It
have judged bv 2 Kings 1, 8. was also used in the ancient mysteries.
' Or f^i/^uiTTuyuyvuivot The baptized; See Bingham, b. i. c. iv. $. 1. 2. Tr.
IX rers
But Chrisfs legacy was His own Flesh and Blood. 53
retaining it! Let us not then be cast down. Let us not lament, nor fear the difficuUy of the times, for He who did not refuse to pour out His blood for all, and gives us to partake of His flesh and of His blood again'", 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, to Whom with the Father, and the Holy Ghost, be glory for ever and ever. Amen.
^ This passage was quoted in favour Chrysostom, if examined in their whole
of Transubstantiation against Bp. Ridley bearing, come no nearer to that theory
in the disputation at Oxford, A.D. 1554. than those of our Catechism, in reference
See Foxe, Acts and Mon. vol. vi. to the Sacrament of the Lord's Supper.
p. 468. New Ed. It is scarcely neces- Tr, sary to remark, that the words of S.
HOMILY III.
On the departure of Flavian", 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.
11.
1. When 1 look on that throne, deserted and bereft of our Teacher, I rejoice at once, and weep too. 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 your lot ; a crown to him, because he is so affectionate towards his children, and hath confirmed in very deed what Christ said. John 10, For having learnt that the good shepherd layeth down his life for the sheep, he took his departure ; venturing his own life for us all, notwithstanding there were many things to forbid 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 be-
• This Flavianus was one of those adhered. Hence Flavianus was not
who main(aintd the true Faith against acknowledged by the Roman and Alex-
the Arians, but allowed himself to be andrian patriarchs till after the death of
ordained Bishop of Antioch as successor Paulinus, and of another who succeeded
to Meletius, who was pbiced there by him, and the elevation of his friend
the Arians, but afterwards became St. John Chrysostom to the see of
orthodox. Paulinus had been conse- Constantinople* Socr. iii. 6. v. 9. 15.
crated Bishop for the orthodox by Lu- St. C. may allude to these circnm-
cifer, and should have had full posses- stances
sion of the see at the death of Meletius, p. 100. to whom many of the orthodox had
The Bishop's zeal for his flock. His saintly aspect. 55
sides 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 now hasteneth along, borne upon the wings of zeal ! For if Christ (saith he) gave Himself for us, what excuse or pardon should we be worthy of, if having undertaken the charge of so numerous a people, we were not ready to do and to suffer any thing for those committed into our hands. And 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 grudge or to shift off any of those matters, wherein we may be able to succour 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 are situate under 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 such efforts. 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 aspect is 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 ^^-^^7 sin; — and if not, slay 7ne together ivith them. For such are the bowels of the saints, that they think death with their children sweeter than life without them. He will also call
5(> Reasons for mercy ivhick the Bishop mmj urge,
in to his aid the season, and bring forward the sacred festival of the Passover; and will remind him of the season when Christ remitted the sins of the whole world. He will exhort him to imitate his Lord. Ho will also remind him of the 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 Mat. 18, also hear it said in that day, O thou wicked servant, I forgave ^^*^^* thee all that debt, because thou desiredst me ; shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee ! Thou dost thyself a greater benefit than them, since by pardoning these few offences thou gainest pardon for greater." To this address he will add that prayer, which those who initiated him into the sacred mystery Mat. 6, taught him to offer up, and say, Forgive us our debts, as we forgive our debtors^.
3. He will moreover inform him, that the offence of the city was not a general offence, but that of certain strangers and adventurers, men that act upon no deliberate plan, but with every sort of audacity and lawlesness; and that it would not be just for the disorderly conduct of a few to extirpate such 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 driven from their homes like exiles; thus living more wretchedly than condemned criminals, bearing their blood in their hands, and having no confidence of life ! '' Let this punishment (he will say) suffice. Carry not thy resentment further! Provide for thyself a merciful Judge above, 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 head of the whole world. This is the city in which Christians first took their distinctive appellation. Honour Christ. Respect the
'' The use of the Lord's Prayer was similar manner. See Bingham, Ant.
at this period confined to those who vol. i. p. 37. new ed. St. Cyr. Cat. xxiii.
were initiated or baptized. S. Chrysos- 11. Tr. p. 276. St. Cypr. "de Or. Treat,
torn calls it the prayer of the faithful, vii. 6. p. 182. St. Chrys. Hom. on E,om.
and otliors of the Fathers speak in a viii. 15. p. 240. — Tr.
Antioch a city dear to God mid Man. 57
city which first proclaimed that name, so lovely and sweet to all! This hath been the tabernacle of Apostles; the dwelling- place of the just ! And now this is the first and only instance of sedition " against its rulers ; and all past time will bear fav^ourable witness to the manners of the city. For had the people been continually given to sedition, it might have been necessaiy 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 custom of the city, but that it was the transgression of those who had by chance, and without order, brought mischief into it^. * '^i'f-
4. These things and more than these the priest will sayra/yayrjj with still greater^ boldness ; and the Emperor will listen to (2.) them; and one is humane, and the other is faithful*^ ; so that mar. ' 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 w^hilst the Emperor is supplicated^ and the priest is sup- phcating. He Himself will interpose, softening the heart of the Emperor, and exciting the tongue of the priest; facili- tating his utterance ; — preparing the mind of the other to receive what is said with much indulgence, and to accede to the petitions. For our city is excessively dear to Christ, both because of our ancestors, and of your own virtue. And as Peter was the first 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, TJie threats of a king are Prov. like the wrath of a lion ; and sinking down with grief and ' * lamenting. What then should we say to such ? That He who said. The wolves and the lamhs shall feed together ; Is. u^ and the leopard shall lie down with the kid, and the '
^ Sav. and Ms. Bodl. Tflyra *^&;Tay *«< ** Ben. TtfTOi, Sav. and Ms. Bodl. ^oya» TO r'a'kf/i.yift.a. yiyonv, which seems ZZ^^'^'^^j good, to be the right order.
58 Tlieir chief hope must be in God, Who will hear prayers.
lion shall eat straiv like the ox, will be able to convert » «r^«/3a-the lion into a mild lamb^ Let us therefore supplicate r,,r.f^t- jjjj-,-j. ig(- ^^s 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. 2orsend, Let US go^ ou embassy from hence to the Majesty of heaven! ^^KTjSit;- j^g^ ^^g assist him by prayers ! Greatly does the com- ^i.e.theniunion' of the Church avail, if with a sorrowful soul, f ^°'^ . and with a contrite spirit, we offer up our prayers ! It is un-
body, <ro 1 1 1 •
*<«yS» necessary to cross the ocean, or to undertake a long journey. Let eveiy man and woman among us, whether meeting together at church, or remaining at home, call lipon 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 every thing 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 indifferent, and hold themselves un- pleasantly towards us ; but with God it is quite the reverse. Not when we apply to him continually respecting our affairs, but when we do not so, then is he especially displeased. Hear at least what He reproves the Jews for, when He says.
Is. 30,1. Ye hate taken counsel, hut not of Me, and made treaties^, hut not by My Sjririt. For this is the custom of those who love ; they desire that all the concerns of their beloved should proceed by means of themselves ; and that they should neither do any thing, nor say any thing, without them. On this account did God not only on that occasion, but again elsewhere, uttering a rej^roof, speak the same language.
Hos. 8, They^ have reigned, but not by Me ; they have ruled, and
^' they made it not known to Me. Let us not then be slow to
take refuge in Him continually ; and whatever be the evil, it will in any case find a suitable remedy.
6. Doth a man affright ? Run to the Lord above, and
' So LXX. E. V. cover with a ^y^^ TDD
covering, if this be taken for p.otection, f j^^ ^^X. E. V. Thetj have set up
the sense is the same, and apposite ^^ ^,,^ ,,^^ ^ jf^ f,;" ,^^^^ ^^J^
here, as it refers to seeking: help from ^^^^^^^^ «,^^ j ^„^,^ -^ Jf . ^^ich is
Egypt* The Hebrew HDDD admits more exact. B«(r/Xn/« however is used by
both by a double derivation, see "]')D *^^^ LXX. for ' to make one king,"
Esther^s Prayer. The Bishop greater than the Emperor. 59
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 taking off the splendid robe, and clothed with sackcloth and besprinkled with ashes, supplicated the merciful God to go in^ with her to the king; and offering up her prayer to' Sav. Him, these were the words she uttered, O Lord, make wi/addin* ivords acceptable^, and pat eloquent speech in my moiith.^^^- ^^i Let this be the prayer which we offer to God for our Teacher. For if a woman, supplicating on behalf of the Jews, pre- vailed to allay the wrath of a barbarian, much rather will our Teacher, entreating on behalf of so gi-eat^ a city, and in 2 Sav. conjunction with so great a Chm'ch, be able to persuade thiSg^^j^ ' 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 prince ; and a prince 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^ too hath his breast- ^ Sav. plate, that of righteousness \ He too hath his girdle, that of^^^ ^^ truth, and' sandals' of higher state, 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 armature is the more splendid. The weapons are more awful, more
g This clause is not in our Text. the girdle, Ex. 28, 40. Is. 11,5. Rev. 1,
h The imperial armature is here 13. Eph. 6, 14. on the sandals, Is. 52,
compared not with the Ecclesiastical 7. Eph. 6, 15. on the sword, Heb. 4, 12.
dress, but with the spiritual armour, Eph. 6, 17. on the crown, Ex. 29, 6.
which the Church has somewhat dif- Eph. G, 17- see also Fabr. Ag. ii. 34.
ferently, according to her discretion, (Grajv. Thes. viii. p. 2095.) Martene
represented by outward forms. What de Ant. Eccl. Rit. 1. i. c. 4. art. 1. §. 12.
is applied bv St. Paul to the individual Durand. Rat. Div. Off. lib. 3.
Christian is' here used specially of one ' See on Rom 8, 25. Horn. xiv. Mor.
who represents our Lord in authority where the shoes are especially noticed
as well as in person. Compare on the as a part of imperial magnificence.
breastplate, Ex. 27, 15. Is. 59, 7. on
60 Lent a time for spiritual warfare and wrestling,
commanding^ the word, and mightier^ 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 fi-eedom and much prudence. (3 ) 7. Let us not then despair of our safety, but let us pray ; let us make invocation ; let us supplicate ; let us send an 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 long journeys, 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 hus- bandmen 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 behever is at once a husbandman, and a sailor, and a soldier, Ephes. a wrestler, and a traveller. Hence St. Paul saith, We wrestle
6 12. .
' * not against flesh and hlood, hut against principalities, against powers. Put on therefore the whole armour of God. 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 armed at all points for the battle. 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 cares, and thou hast become a wrestler. Put on the spiritual armour, and thou hast become a soldier. Strip thyself of worldly thoughts, for the season is one of wrestling. Clothe thyself with a spiritual panoply, for we have a heavy warfare to wage with demons.
^ ftuXuv fi fr»ppti(riec, lit. ' greater the Emperor. See Const. Ap. ii. 34. and
boldness of speech,' but the context note 11. of Cotelerius, p. 247.
seems to give this meaning. m go Sav. and M. Ben. sxuf^ivlet us
' i. e. than those belonging lo an have.
Husbandry hnd namgatioiu Fasting else useless. 61
j-'herefore 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. Nurse " with much care the fair plants of divine wisdom, and thou hast become a husbandman. And Paul saith to thee, T/ie husbandman that laboureth must be first partaker of the fruits p. He too himself practised this art. Therefore writing to the Corinthians, he said, I have planted, Apollos^ Cor. watered, but God gave the increase. Shai*pen thy sickle, ' which thou hast blunted through gluttony — sharpen it by fasting. Attempt the pathway which leads towards heaven ; rugged and narrow as it is, attempt it, and proceed onwards. And how mayest thou be able to do these things ? By mor- tifying thy body, and bringing it into subjection. For when the way grows narrow, the fleshiness that comes of gluttony is a great hindrance. Keep down the waves of inordinate desires. Repel the tempest of e\'il thoughts. Preserve the bark ; display much skill, and thou hast become a pilot. But we shall have the fast for a gi'oundwork and guide to all this. ^ l-rohfts
8. I speak not, indeed, of such a fast as many 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 '^. For the wrestler, it is said, is 2 Tim. not crowned unless he strive lawfully. 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 ^, but afterwards 2 Luke 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 ^ Sav.
to the Phari- o Sav. and M. Plant, and nurse. sage (Horn. 4, in Ep. ad Tim.) is shewn see
P 2 Tim. 2, 6. St. Chrys. ad loc. to be correct. Galen. Com. 1. ad Aph. Hom. iv. explains first, ' before any xviii. fol. 45. is cited. " And they that other person.' Hammond's interpreta- contend by rule (or strive lawfully) eat tion ^ labouring first,' requires a differ- only bread for breakfast and meat for ent order in the Greek. dinner." There were other rules for
q See Fabr. Agon. iii. 1 . where St. the contest itself. See Hammond on Chrysostom's interpretation on the pas- 1 Cor. ix. notes f and g.
6*2 Fasting a mediciiie to he applied according to rule.
that fasting is unprofitable, except all other duties follow with
1 Jonah it. The Ninevites fasted, and won the favour of God\ ' ■ The Jews fasted too, and profited nothing, nay, they departed
2 Is. 68, with blame ^. Since then the danger in fasting is so great 1 Cor.9 to those who do not know how they ought to fast, we should 2^- learn the laws of this exercise, in order that we may not oun
uncertainly, nor heat 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 by 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 tempera^ ment 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. And 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 erery particular with the utmost accuracy. (4.) 9. Let us see then how the Ninevites fasted, and how they Jonah were delivered fi'om that wrath — Let neither man nor heast,
3 7
' * herd nor Jlock, taste any thing, saith (the prophet.) What sayest thou \ Tell me — must even the iiTational 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 permitted," saith he, " that irrational creatures should learn the wrath of God by word ; let them be taught by means of fasting, that this stroke is of divine infliction. For if the city should be overturned, not only
• iT<T//'£v«<, as of an external application. So (p«^^«x«, II. iv. 218.
The hrute creation viewed as pleading fo?- mercy. 63
would it be one common sepulchre for us, the dwellers therein but for these likewise. Inasmuch then as these would par- ticipate 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 any thing to say for themselves; — laden with shame, — unworthy of the least pardon or excuse ; — not knomng what to do, nor from whence they may procure an advocacy for the condemned, they take refuge with the things irrational ; and deploring the death of these, they make intercession by them, putting forward as a plea their pitiable and mournful destruction. When there- fore, aforetime, famine had seized upon the Jews, and a great drought oppressed their country, and all things were failing^, ' Wa- one of the prophets spoke thus. The young heifers leaped in ^"qqx'i their stalls ; the herds of oxen wept, because there ivasno]^-^^- pasture ; all the cattle of the field looked upward to Thee, LXX. because the streams of waters were dried up. Another prophet bewailing the evils of drought again speaks to this effect : The hinds calved in the fields and forsook it, because Jer. 14, there was no grass. TJie wild asses did stand in the forests ; they snuffed up the wind like a dragon ; their eyes did faiU because there was no grass. Moreover, ye have heard Joel saying to-day. Let the bridegroom go forth of his chamber, :Soe\ 2 j and the bride out of her closet ; — the infants that suck the^^' breasV. For what reason, I ask, does he^ call so immature 2 Sav. an age to supplication ? Is it not plainly^ for the very same J^^^^^^^^ reason? For since all who have arrived at the age of man-^soSav. hood, have inflamed and provoked God's wrath, let the age, saith he, which is devoid of transgressions suppHcate Him who is provoked.
10. But, as I said before, we may see what it was that de- livered them from such inevitable wrath. Was it, forsooth,
8 This passage of Scripture is read xxi. c. 1. §. 5. This Homily seems to
for the Epistle" in the Service of our have been preached on Quinquagesima
Church on Ash-Wednesday as it also Sunday, (called by the Greeks, xv^iuKn
stands in the Roman Missal, it is read tni a-rex^iev, [Lat. carnelevale, or in
in the Greek Church on the same day. dimissione carnium, hence carnival] as
Ash- Wednesday was not however con- the next is t^s rv^oiptiyeu [1/3^.] denoting
stituted the first day of Lent till a later degrees of abstinence, Ed.) See note
period, see Bingham, vol. vi. p. 456. b. near the end of the next Homily. Tr.
64 Fasting useless except we abstain from sin.
fasting only and sackcloth? We say not so; but the change of then- 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, himself too, when speaking of the reconciliation, and teaching us the cause of Jonah the reconciliation, speaks to this effect ; And God saw their ^' ^^* works. What 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 a separa- tion from sinful practices ; since he who limits his fasting only to an abstinence from meats, is one who especially dis- parages it. Dost thou fast ? Give me proof of it by thy works ! Is it said by what works ? If thou seest a poor man, take pity on him ! If thou seest an 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 fi'om rapine and avarice. Let the ' 6ia.T^tt. feet fast, by ceasing from running to the forbidden spectacles^. Let the eyes fast, being taught never" to fix themselves i-udely 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 overturns 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 feed even on what is forbidden.
" 3/a rh *nfTtiec¥, with the article it mean only a temporary abstinence from
is ' the Fast,' or here Lent, without it sin, but a discipline to cure u,s of it for
' fasting.' the future.
" ft.v)V%x»ri. This shews he did not
A hiting tongue is Jnirfful to ally and spoils a fast. 65
Dost thou not eat flesh ? Feed not upon lasciviousness by means of the eyes. Let the ear fast also. The fasting of the ear is not to receive evil speakings and calumnies. Thou Exod. shall not receive ^ a false report, it says. ifxx
Let the mouth too fast from disgraceful speeches and ^ E. v. railing. For what doth it profit if we abstain from birds jje^b. and fishes''; and yet bite and devour our brethren.^ TheNti^n evil speaker eateth brother-meat^ and biteth the flesh of his^^^^ia neighbour. Because of this Paul utters the fearful saying, f^^^'* If ye bite and devour one another, take heed that ye he not Gal. 5, consumed one of another. Thou hast not fixed thy teeth in the flesh, but thou hast fixed the slander in the soul, and the ill opinion ^ ; thou hast harmed, in a thousand ways, thyself and him, and many others, for in slandering a neigh- bour thou hast made him who listens to the slander worse^;3 igt for should he be a wicked man, he becomes more careless ^^^^^" when he finds a partner in his wickedness ; and should he be ajustman, he is lifted to arrogance,. and puffed up; being led on by the sin of others to imagine gTeat things concerning himself^. Besides^, thou hast struck at the common welfare 4 punct. of the Chm^ch; for all those who hear not only accuse thefga supposed sinner, but the reproach is fastened on the Christian reason 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 Chris- tians. In addition to this ^, thou hast caused the Name of ^ sd God to be blasphemed ; for as His Name is glorified when ^^^^""^ we have good report, so when we sin, it is blasphemed and despised !
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 hos- tility. Fifthly, thou hast made thyself liable to chastisement and vengeance; by involving*^ thyself in matters which in no ^ «^iy. way concerned thee. For let not any one tell me in reply, J"Tf^^
X It would seem from this passage Greek Church. Smith's Account of
that not even the use of fish was then G. C. p. So. and reports of recent
allowed during the season of Lent. On travellers. Ed.)
the strictness of the ancient fasts, con- Y Een. vm Tovn^av vroXn^"* 'ir^ufttt,
suit Bingham, vol. 7. p. 208. new ed. but Sav. and M. insert a comma, which
Tr. (The like is now practised in the seems necessary.
F
66 Trtfth no excuse. A better way pointed out.
*^ Then I am an evil speaker when I speak falsely, but if I speak what is true, I am far from being 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 never- theless tliis availed him not. For w^as 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 con-ect a brother } Weep ; pray unto God ; taking him apart, 2 Cor, admonish, counsel, entreat him ! So also Paul did, Lest,
12 21
' ° 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. Shew 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
^luiru^iff ■ ^oxi, oftentimes, when their patients are hard to please^; by
^^y'^*' embraces and entreaties they at length persuade them to
^=;^'- take a salutary medicine. Thus also do thou. Shew the
i^ovTii wound to the priest'; that is the part of one who cares for
him, that is providing for him, that is being anxious for him.
14. But not only do I now admonish the evil speakers; but
those besides, who hear others ill spoken of, I exhort to
Ps. 101, st023 up their ears, and to imitate the prophet who saith. Whoso
privily slander eth his neighbour, him will I punish. 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
j)rofit doth it afford me to learn that such a one is a bad
^ This passage is erroneously quoted confession was at first snbservient to
by Montfaueon, Synops. Diatr. 1. 1. 13. this. See Bingham, b. xv. c. 8. $. 6.
p. 179. as if it spoke of confessing one's xviii. c. 3. §. 2, 7, 8. Soer. v. 19. Soz.
own sins privately. St. Chrysostom vii. 16. and many passages in the
certainly did not regard this as neees- Fathers examined on Tertullian De
sary. The original practice was a Pcen. Oxf. Tr. p. 379. note m. on
public confession of crimes. Private p. 3G7.
Folly of telling ill secrets. Best not to hear them. (j7
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 scrutiny resj)ecting 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 stare 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 earned abroad to another ^, do not thyself tell i punct. it. But when thou hast betrayed the custody of the matter S^^- 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.
16. " But it is sweet to slander." Nay, it is sweet not to speak evil. For he that hath spoken evil is henceforth anxious ; 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, ^^^jiug it says, let it die with thee ; and he hold; it wiW not hurst i^^ lO- thee. What is the meaning of this ? let it die loith 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
^ oh fih is used thus with the future See Kiihner, Gr. Gram. 779. 2. (Ed, indicative at least in the third person. Col. 17G.
f2
68 Those who judge others will he severelij judged,
you perchance, at any time receive an impression from it, bury it, destroy what has been uttered, deliver it over to obhvion ; in order that you may become like those who have not heard it; and spend the present Hfe with much peace and secmity. Should the slanderers learn that we detest 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 saviom's 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 wearying ourselves with the concerns of others, and curiously searching into them ; 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 in the scrutiny of 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 w^hen thou art always busy about other men's matters, art thou ever likely to be concerned respecting what is evil in thine own ? (6.) 17. 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 ; de- priving 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.
'' Ben. Tr. ' More than (we detest) not suit the order of the original so those whom they accuse,' which does well.
The Emperor less insulted than God is day hy day. 69
Therefore He gave the admonition, Judge not, that ye he not Matt. judged. 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 great bulk 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, tliis austerity would avail us nothing. For not that which Mat.i5, enter eth into, hut that which coineih out of the mouth defileth the man. 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 stilling up other men's sins, and taking away the covering # from an impure life, offends and disturbs the soul of those who hear of it. Therefore let us abstain from evil speak- ing, from foul language, from blasphemy ; and let us not speak ill of our neighbour, nor of God !
18. For many of our evil speakers have run into such madness, as to lift up their own tongue from their fellow sen^ants against their Master. But how great an evil this is, you may leam 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 insidted 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 w^ord of this ! Therefore He has pemiitted om* fellow- sen-ant" to be insulted, in order that from the danger which has happened through this insult, thou mayest learn the benignity of the Lord 1 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 shew
c The Emperor. Tr.
70 Dreadful punishments of the late offenders.
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 * Sav. penalty; nevertheless we are still in fear, He^ who has been deed^he hisulted has not as yet heard'' 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 the guilt is absolved. 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 ^; 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 natiu*e ! And just as when men beholding from the land those who are shipwrecked, are deeply distressed, but are not able to ap- proach and to rescue the drowning, so too here, the mothers restrained through fear of the soldiers, as it were by so many
'' The two capitals of Antioch and was exhausted by the late war with the Constantinople were separated by the Goths. (Sozomen and Theodoret mis- distance of 800 miles. See Gibbon, take the date. See pref. Ed.) See c. 27. Tr. Gibbon, c. 27. Tr.
*" He clearly means the same per- s to (id^a^^ov. Xen. Hell. i. 7, 21.
sons. See Soz. vii. 23. This might seems to imply that criminals at Athens
be pleaded as an excuse where de- were first put to death, and then thrown
moniacal possession was a commonly into the Barathrum. But they were
acknowledged fact. sometimes thrown in alive, to be killed
f He probably refers to a tax which by the fall. The places so called may
had been imposed on the citizens to have differed both in nature and in
defray the expenses of celebrating the use. 1 0th year of Theodosius, whose treasury
God's Image trampled on, yet He still forbears. 71
waves, not only dared not go near to their cliildren, and rescue them from condemnation, but were afraid even to shed tears ? 19. Assuredly ye gather from thence the mercy of God, how unspeakable, how boundless, how transcending all description ! Here indeed the person who has been in- sulted is of the same nature^ ; and only once in all his life- ' olaiui time has experienced this ; and then it was not done to his face ; nor while he was present to see or hear it ; and never- theless, no pardon has been the lot of those who were guilty on this occasion. But with regard to God nothing of the kind can be said ; for so great is the interval from man to God, 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 so no more ! Truly now is the season to proclaim, Who can utter the mighty acts o/ps. lOG, the Lord ? who can shew forth all His praise ? 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'', thou tramplest under foot God's image. Hear for a certainty Paul saying, that a man ought not to cover his head, foras- 1 Cor. much as he is the image and glory of God. And again, hear ^^''• God Himself saying. Let us make man in Our Image, after G^n. i, Our likeness. 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
•' Some add or«v xara/SaXX*)?, lit. on Rom. 2, 18. Horn. xi. Mor. Tr» " when thou throwest him down ;" it p. 178. Gomp. Ja. 3. 9. may have some special meaning. See
72 Temporary amendment of no use.
throttle, dost drag away; and hast not to this day m any wise paid the penalty ! (7.) 20. May there be then speedily some favourable and pro- pitious change ! This certainly I foretell and testify, that al- though this cloud should pass away, and we yet remain in the same torpid state, 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 listlessness. Surely it jTOLuv \^ not sufficient by way of apology that we supplicate* two or " three days, but it is necessary that there should be an entire change of life^, 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, again returning to his former state, is no better than he was before. 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 !
21. But let not any one say, that many of the guilty escaped, and that many of the innocent fell under the stroke ". For I hear of numerous persons who frequently say this; not only in the case of the present sedition, but also in many
* Sav. and M. ' the change that of the Barathrum, as Plat. Gorg. 516.
our whole life :' the Greek reads best so. see p. 20. where Sav. reads tfAVtrruKa-
*" WtTterov. It may be into prison, as *'/». Dem. adv. Aristog." 788, 789. or into
Fear and Chastisement remind us of our sins. 73
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, of which, not having afterwards repented, he has paid the penalty of it at the present time. For thus it is the custom of God to deal with us. When we sin, He does not straightway avenge the transgression, but lets it pass, giving us space ^ for repentance, in order that we may be amended i ^^ehf. 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 fi'ee from fear, unless we amend, knowing that we are sure to fall into mischief where we do not expect it. So that if thou sinnest, 'beloved, and art not punished, do not grow pre- sumptuous, but for this very cause he 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 fell under the stroke ; and another whilst guilty escaped, for he who fell under it in the former case^, ^a»«/rwr as I observed, paid the punishment of other transgressions ; ^^^*''"* and he who now escapes it, if he repents not, will be cap- tured in another snare. If our minds are thus disposed, we shall never forget our own sins, but, always fearful and trem- bling 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 shewn 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, JVe are Gen. verilt/ guilty concerning our brother Joseph. Seest thou, ^^'^^* how fear brought their guilt to recollection ? And when they were sinning tliey perceived it not, but when they were fearful
J M. and O. read aya^y>}(r^>j<ro^s^a, dered ' let us readily recollect/ but the as the Ben. Translation. The reading other is better, of the Text and Savile must be ren-
74 TTiree precepts to put in practice
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.
22. 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 gold Ti/3x»}-is demanded^, each one going within, and calling his wife ' and children and servants, considers and consults with them how he may pay this tax, so also let us do with respect to these spuitual precepts. Let every one when he has returned home call together his wife and children, and let him say, that a spiritual tribute is called for 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 advise how we may fulfil these precepts. Let us exert every endeavour. Let us admonish each other. Let us coiTcct each other, that we may not go Thither as debtors, and then needing to boiTow of others, suffer the doom of the foolish virgins, and fall from immortal salvation. If we thus set our lives in order, I pledge myself, 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 lay before you the whole course of virtue ; but I think it the best method of con-ection, 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 by portions, comes thus to the end ; 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
'" 'rt<ftru^aKO(rrrif, which implies the the safe custody of good habit, we shall forty days. assuredly proceed.
° Sav. besides committing them to
durhig the ensuing Lent. 75
with greater ease to the rest ; and by this means arriving at the summit of good discipline, we shall both reap the fruit of a favourable hope in the present life ; and in the life to como we shall stand before Christ with great confidence, aiid 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, to Whom with the Father and the Holy Spirit be glory for ever and ever. Amen.
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.) 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 shewing. For it cannot be that a soul in anguish, and oppressed with the cloud of sadness, should have power to hear with readiness any thing that is spoken. But I see you are attending to us with much kindness, 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 yom* alacrity; nor danger slackened 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 fi'om slackening, it has given it more intensity; and instead of quenching, has kindled it the more. The forum is indeed • r^ayy- empty, but the church is filled; the former a cause of tragical^ ^^'^Z^*"^*' feelings; the latter an occasion ofjoy and spiritual gladness! When therefore, O 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 plenitude of her offspring ; and will shew thee the chorus of
The Church's fulness a comfort in the City's desertion. 11
the Brethren complete, and will drive away all thy melan- choly ! For in the city we are as eai-nestly 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 from without into some 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 brings the members close to one another.
2. Let us then give thanks to God even for these things, that we have reaj^ed 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 lines •* 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 veiy seeds ; for if, in that case, we expect the ear of com to spring and flourish, there must be much rain, much gathering of the clouds, and much fi-ost ; and the time of sowing is also a rainy season. Since therefore the winter, a winter ^ not of i g^^ the elements, but of souls, has now set in, let us too sow in and M.
rep.
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 rea'p in Ps. 125 joy. The rain which cometh down, doth not so make the ^• seeds to sprout and grow, as the shower of falling tears maketh the seed of godliness to spring up and flourish. This it is that cleanseth the soul; watereth the mind, and causeth the shoot of doctrine to push rapidly forwards. For
* ^ The terror without' seems more less and active within the lines,
natural, but there is no authority for (scamma) but the timid and feeble
0 'i\u6%v. fly this way and that before they begin
*> ffKa.fjt.fjt.a'ra,- elsewhere translated to strive, and for their great softness
' arena' see Fabr. Ag. ii. 7. Grsev. viii. and laziness will not exert themselves
1963. he quotes St. Ephraim ' De Lucta in the scamma. Now the scamma,
Spiritual^' '• In luctaminibus hujus beloved brethren, is the central place
sfficuli,' &e. Ed. Rom. Gr. Lat. iii. in which the wrestlers strive ;' this may
577. Voss. p. 371. ' The most perfect explain 8>.x«a»r«/, p. 18. see also S^oss's
combatants are ever to be found fear- note, p. 123.
78 Sorrow a seed-time. Best to plough deep.
this reason also, it is needful to plough up a deep funow.
Jer. 4, This the Prophet signified when he spoke thus, Break up your fallow ground, and sow not among thorns. Therefore, as when he who guides the plough, turns up the earth from below, carefully providing 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 put forth 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
Joel 2, says, Re)id your hearts and not your garments. Let us then rend our hearts, that if any evil plant, any treacherous thought be present in us, we may tear it up by the roots, and provide a pure soil for the seeds of godliness. For if we do not now break up the fallow ground ; if we do not now sow ; if we do not now water it with tears, whilst it is a time of tribulation and fasting, when shall we ever be brought to comj)unction ? Will it be when we are at ease, and in luxury ? But this is impossible. For ease and luxury generally lead to supineness, just as tribulation leads back again to dili- gence; and restores to itself the mind that had wandered abroad, and been gaping after a multitude of objects.
3. Let us not then grieve at this distress, but even give thanks to God ; for gi'eat is the gain that comes of tribula- tion. 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 is this man about all this time'? He is scattering what he has collected ; and not only scattering, but he is also mixing it up in the earth with much industiy, 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
<^ So Ben. and M. Sav. Why does the man act thus ?
Trouble and quiet good or evil as they are used. 70
does not regard what is present, but awaits the future. He does not attend to the thunderings, but reckons the number of his sheaves. He thinks not of the decaying seed, but of the flourishing ears of corn ; nor of the tedious rain, but of the sweet 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 watch, we shall be able to collect much fruit from the present time, to fill the granaries of our minds. If we be vigilant, we shall not only be far from taking any harm from this trouble, but we shall also reap the fruit of in- numerable benefits. But should we be slothfiil, even tran- quillity 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 shews 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 bm'nt; so also in truth it is with the just man and the sinner! For should the former enjoy tranquillity, he remains illustrious, even as gold is when immersed in water : and though he falls into trial, he becomes the more illustrious, hke gold when subjected to the test of fire ; but the sinner, although he may obtain rest, becomes corrupt and perishes, just as the grass and the clay do, when they come in contact with water ; and should he endure trial, he is burnt up and destroyed, in the same way as the grass and the clay are by fire !
4. Let us not then be out of heart for the present evils ; (2.) for if thou hast any sins ^ remaining, they mil disappear, and easily be burnt up by the tribulation ; and if thou possessest virtue, thou wilt become thereby more illustrious and dis-
^ ufia^riocs. This seems from the Hom. iii. 2] . p. 73. where he speaks of
contrast to mean ' sinful habits,' which the removal of guilt as depending on
trouble affords facilities for amending, the ?/*e made of chastisement. Also on
Had he meant removing o?«7^, he would Rom. v. 11. Hom. ix. Mor. p 147. see
probably have said a^a^r«>aT«, or also Hom. v. (5.) Hom. vi. (5.) and
x»jXrS«f, as Hom. i. 22. See also Hom. vii. (1.)
80 When trouble harms us, it is for want of trust in God.
tingiiished ; for if thou art continually sober and vigilant, thou wilt be superior to all injury. For it is not the nature of the trials, but the supineness 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 conquer thee, but tranquillity itself will destroy and overthrow thee yet more, signally. For to prove that it is not the attack of evils, but the supineness of the mind which subverts our salvation, hear what Christ saith:
Matt. 7, IVhosoever heareth these sayifigs of mine, and doeth them, I will liken liim unto a ivise 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 ivas founded upon a rock. And again : Every one who heareth these sayings of mine, andj 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 bleiv, and beat upon that house ; and it fell, and great icas the fall of if. Do you perceive that it was not the attack of these trials that produced the overthrow, but the folly of the builders } For here was rain, and there again rain ; here were floods, and there again floods ; 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 not the same end ; 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 w as founded upon the rock should have fallen, whereas nothing of that sort happened. But do not suppose that these things were spoken merely of a house ; for the subject 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 de- scended ; — for the fire fell from heaven and devoured all his flocks; the floods came; — the fiequent, — the constant, — the successive messengers of his calamities, telhng him of the destruction of his herds — of his camels — of his children.
Job 2, 9. The winds blew, — the bitter words of his wife: — Curse God,
Those who bear it icell gain strength hy it. 81
she said, and die. Yet the house fell not : the soul was not supplanted : the just man did not blaspheme ; but even gave thanks thus, saying, TJie Lord gave and the Lord hath takoi Job i, away. As it pleased the Lord, so is it come to jjass. Seest thou that not the nature of the trials, but the negligence of the slothful, is the usual reason of the overthrow? since tribulation makes the brave man braver. Who saith this ? It is the man who lived in tribulation, the blessed Paul ; he speaks thus: Tribulation worketh patience, and patience ^om. experience, and experience hope. And even as the violence^' ^" ^" of the wind, when it rushes upon strong trees, and sways them in all directions, does not root them up, but renders them still firmer and stronger by these attacks ; so the soul that is holy^, and lives in a religious state, is not suj^pl anted 'So Ben. by the inroads of trial and tribulation, but strengthened g"^. ' thereby to more patience; even as the blessed Job, whomfiu" they made more illustrious and honourable.
5. At present then, a man is angiy mth us, a man of like passions, and of like soul, and we are afraid : but on that occasion it was an evil and malignant demon ^ that was angry ; ~ Sa nay, he was not simply angry, but moved all soils of machi ^ nations, and brought forward every stratagem ; and yet even mth all he could not conquer the fortitude of the just man. But here is a man, who is at one time angiy, 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 never- theless, the just man laughed at his darts ! What apology then, or what pardon can be ours, while we sustain but this human trial ; we who are taught such high discipline under gi'ace ; when this man before grace, and before the Old Testament, endured this most grievous^ war so nobly ! These > i^a things, beloved, we should therefore always discourse of with '^'"' one another ; and by discom^se of this kind comfort our- selves. For ye are witnesses, and your conscience is a witness, what advantage we have already gained 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
G
av.
and M,
and M. we
82 Cod measures out affliction to our need.
the theatvej now remain in the church the whole clay 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 o\\ai safety? But is thy conscience pained ? Yea, is thy mind pierced every day as with a dart, expecting death, and the greatest wrath ? Never- theless, 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. Sav. 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, wall He entirely remove the tribulation. The goldsmith, before he perceives the gold well refined, will not draw it out from the furnace ; and thus 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 overstretches 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 rest, 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 slothful, nor on the other hand does he permit us to be in constant tribulation, lest we sink under it and become desperate. (•3.) 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 fulness, our work, to turn to virtue ; but it is God's work to set us fi'ee ivxufiiia fj.Q^-| these evils ! 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 tribulaUon 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
w:itoh-
. God^s exact care of the Three Children in the fire. 83
a chamber, and suffering nothing to alarm them, did they, whilst encircled by the fire, send up to heaven those sacred prayers^ — therefore the fire became a wall unto them, and the flame a robe ; and the furnace was a fountain ; and whereas it received them bound, rendered them free. It received bodies that were mortal, but abstained from them as if they had been immortal! It knew^ their nature, yet it'Sav. reverenced their piety! The tyrant bound their feet, and^ot!!^ their feet bound the operation of the fire! O marvellous ^"t 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 alsa with respect to their garments, and their shoes. And as it was in the case of the Apostles, the garments of Paul expelled diseases and demons^, and the shadow^ of Peter ^ drove away death; so -Acts indeed also in this case, the shoes of these youths extinguished 3 g'og^V the power of the fire. and M.
17. I know not how I should speak, for the wonder sur- o.;^, J passes 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 necessaiy to burst their bonds, it was not quenched; wherefore it broke their bonds, but touched not their ancles^. ^ Dan,
3 25
Do you see how near ? Yet the fire was not deceived, and ' dared not penetrate within the bonds. The tyrant bound, and the flame set loose ; that thou mightest leani 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
=* S. Chrysostom refers to the Bene- to this hath been sung every where
dicite, or ' Song of the Three Children.' throughout the world, and shall yet he
In his book ' Quod nemo leeditur nisi a sung in future generations.' Ben. t. iii.
seipso,' he calls it ' That admirable and 464. E. quoted by Bingham, b. xiv.
marvellous song, which from that day c. ii. $. 6. New Ed. vol. iv. p. 461. Tr.
g2
84 The deviVs work htrns to his own confusion.
be the greater ; that the sign might be the more unaccount- able ; that thou mayest not suppose it was but deception of the eyes that was seen. 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 shewed its power upon those without ; but towards those within, its submissiveness. But observe, I pray, in every thing, how the devil by the very same means, with which he fights with the servants of God, pulls down the power he has; not in- tentionally, but through the wisdom and providence of that God, who turns all his weapons and devices upon his own head ; which was assuredly made manifest 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 ^ ruv ashes being mingled with the ashes of the sticks^. But God Ti^IC' accordingly employed this very circumstance for the taking away of impiety^'. And how.^ I will tell you. Fire is accounted by the Persians to be a god ; and the barbarians, who inhabit that country even now honour it with much worship. God, therefore, being desirous to pull up by the roots this foundation of impiety, permitted the very nature of this punishment, 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. (4.) 8. Consider, moreover, how the crown of this victory was woven by the adversaries^ and the enemies themselves Dan. 3, were made witnesses of this trophy. For Nehuchad- nezzar, 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
^ TVS a«i3i/«f, used especially of for right religion, but this use of the Heathenism, as ' ungodliness.' Horn. i. words belongs rather to the Fathers 15. p. 16. so tinrtfitix perhaps; Tit. i. ]. than to the New Testament.
Various temptations beset the Three Children. 85
the image, and they were all gathered together. The enemy prepares the theatre, and he himself collects together the spectators, and lays down the lines ' ; a theatre too, not of' '"'"■f^'
U,OiTK
chance persons, or of some of the meaner class, 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 wor- ship 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 '^ o-t«2/o» out^. No city, nor select enclosure furnished*' room for this^ unojyu 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 com- Dan. 3, manded, O people, nations, and languages, that at what ^* ^• time ye hear the sound of the cornet] flute, harp, sackhut, 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 he cast into the ??iidst of a hurning fiery furnace, Seest thou how difficult these struggles are made ; how irresistible the snare; and how deep the gulph, and a precipice on either hand } But be not afraid. In whatever degree the enemy increases his machinations, so much the more will he display the courage of the young men. There- fore is there this symphony of so many musicians ; therefore 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
*= lit. ' received,' see Horn. v. I. the tators, or for the place. ^ theatre' being used either for the spec-
86 Example of Idolaters, Malicious accusation.
conquered 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 liis own sub- jects, 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 tliis 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 bent the knee. But it was the greatest, and most astonishing fact, 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 blame us ? who will not make allowance.? who will not think us capable of defence ?" nothing of that sort did they say or think, when
' or they beheld the prostrate forms " of so many tyrants ^ Con-
^v^I^vul ^ider thou also with me the wickedness of those who were their accusers, and how maliciously and bitterly they brought
Dan. 3, the accusation ! There are, say they, certain Jews ivho^n thou hast set up over the works of the province of Babylon. They ^ 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
Dan. 3, honour !" Therefore thev say this ; The Jews whom thou hast set over the works of the province of Babylon, obey not Ihy decree, nor serve thy gods. The accusation becomes their greatest praise; and the crimes imputed, their enco- mium ; a testimony indeed that is indubitable, since their
^ fi.»vuv, M. Savile has/ttacflv (in brae- ^ So Ben. and Sav. M. reads. It is
kpts) which makes no sense. Ben. omit? not without meaning that they make
the word. mention of the nation, and bring to
" •^ToifAUTit, usually of fallen car- mind, cases.
Nothing formidable to the Riyhteons. 87
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 iu every way. But nothing strikes them with consternation, neither the wrath of the king, nor their being surrounded alone in the midst of so many, nor the fire in sight, nor the trumpet sounding, 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, i Sav. We will not serve thy yods^ nor worship the yolden imaye^^^^^ . which thou hast set up. Dan. 3,
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 overcome or to terrify a righteous man. For if where the king was destitute of true religion \ - «9-=/^^'f the youths experienced no consternation 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 lost 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 regaixled by the heavenly King !
10. Thou too then, if thou hast Him for thy Friend, be not ('5.) 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 v/ere approved^, the furnace injured them not at all. Adam i ;,y^-,«/. was in Paradise, but when he was supine, he was supplanted ! '"*'''*' Job sat down on the dunghill, yet, since he watched, he
88 Wisdom of the serpent, losing the less for the greater,
prevailed ! Yet how much better was Paradise than a dung- hill ! 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 him 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 Mat. 10, when he said. Be ye wise as the serpent. For just as he exposes the whole body in order that he may save the head ^, so also do thou. Although it should be necessary to expose wealth, or the body, or the present life, or all things, for the pur- pose of preserving thy religion ; be not cast down ! For if with this safe thou depart hence, 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 sui*pass 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 Herod, trees, should any one pluck away the fruit and the leaves viii^55 ^^g^^^^'' '■> should he even cut off all the branches letting the CEd. 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 fi*om the mouth all virulence and malignity, and the practice of using dis- graceful words. For it is in our power to make each one of
K So St. Jerome, Cat. Aur. St. Aug. iii. 15. Luc. xvi. 8, 9. Origen on Prov. Doct. Christ. II. xvi. (24.) Comp. Gen. i. 2.
The members instruments of good or of evil. 89
our members an instrument of wickedness, or of righteous- ness. Hear then how men make the tongue an instrument, some of sin, others of righteousness ! Tfieir tongue is a Ps. 57, s/tarp sword. But another speaks thus of his own tongue : ^* My tongue^ is the pen of a ready writer. The former wrought Ps. 45, destruction ; the latter wTote 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 natm'e 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 Ps. 14, and bitterness ; not such w^as his, but My mouth shall speak p^ ^^ of tvisdom,and the meditation of my heart shall be of under- ^' standing. Again, there were others who had their hands full of iniquity, and accusing these he said. Iniquities are in Ps. 26, their hands ^ and their right hand is filled with gifts\ But he ^^' himself had hands practised in nothing but in being stretched out towards heaven. Therefore he said of these too, Thev^.uij lifting up of my hands, (let it be) an evening sacrifice. The * same may also be perceived with reference to the heart ; for their heart indeed was foolish, but this man's was true; hence he speaks of them thus, Their heart is vain ; but ofps 5, his own. My heart is inditing of a good matter. And as to \}'\^' the ear, one may see that the case is the same ; for some 1. 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. Ps. 58, But his ear was the receptacle of the divine words, and this ^* he again makes manifest, when he says, / will incline mine Pa. 49, ear to a p)arable, I will open my dark speech upo?i the harp. '
12. Knowing these things then, let us fortify ourselves (6.) with virtue on all sides, and thus we shall avert ^ the wrath im. and of God, and let us make the members of the^ body instru-*"'^^
' "^ avert
2 Sav.
h The references in the Psalms are which they divide, beginning their ^^^
made to the English version, which is Ps. cxlvii. at v. 12. divided as the Hebrew, except that it ' Or, more perspicuously, according
sometimes varies a verse or two. LXX to the usual sense of the Hebrew, bribes.
and Vulg. annex Ps. x. to ix. and call Tr. Ps. xi. Ps. X. and so on till Ps. cxlvii.
90 When tve abstain in things laurful, it is hut
luents of righteousness; and let us discipline eyes, and
1 Sav.our nionthj and hands, and feet, and heart, and tongue, and the^
whole body, to be employed only in the service of virtue. And let us remember those three precepts, of which I dis- coursed^ 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 those two precepts, we will discourse to you on another occasion ; but we shall speak to j^ou 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 obsening; 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 austere kind^ Can any one of us then say that he has changed his life too this day; that he has altered his ill custom, as well as his food? Truly, I suppose not! Of what advantage then is
2 or be- our fasting? Wherefore I exhort^, and I will not cease to
exhort, that undertaking each precept separately, you should
spend two or three days in the attainment of it ; and just as
there are some who rival one another in fasting, and shew a
marvellous emulation in it; (some indeed who spend two whole
days without food ; and others who, rejecting from their tables
not only the use of wme, 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
"w^«J«f,with one another in abolishing the frequency^ of oaths. For
snow- ^^^^^ ^s ^o^*^ useful than any fasting ; this is more profitable
flakes, than any austerity. And this same care which we display in
11. iii'.
222. ^ i. e. at the close of the last Homily, (the 4th) was preached on the Monday,
p. 71. which explains this allusion. Tr. (The
1 ffifjt,v8ri^otD. Tillemont supposes as Lent fast began with that Monday.
well as Ivioiitfjuicon, that the preceding During Lent the Greek Church allows
Homily (the 3d) was delivered on the use of fish on Sundays. Smith,
Quinquagesima Sunday, and that this p. 35. Ed.)
reason we should renounce ihe unlawful. 91
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 for- bidden, and expend all our care upon things indifferent ; for to eat is not forbidden, but to swear is forbidden ; we, how- ever, 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 w^hole 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 forvN^ard 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 fiigitives 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 gi'ant ! we may all be found worthy of, by the grace and lovingkindness of our Lord Jesus Christ, through whom and with whom be gloiy to the Father, together with the Holy Ghost, now and for ever and ever. Amen.
™ M. KaKfiyo^iav , and so Sav. mar. Ben. xarnyo^iav.
HOMILY V.
shame- fullv.
The exhortation of the last Homily is continued in this. The peojjle 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.
adds only
(1.) 1. The discourse of the three young men, and of 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 '■« Sav. advantage results to the spectators, but a temporary pleasure^, which has no utility; but from the sight of Job's dunghill, one may derive the greatest benefit^, yea, much divine wisdom and consolation, in order to patience. Therefore to this day many undertake a long pilgrimage % even across the sea, hastening from the extremities of the earth, as far as Arabia, that they may see that dunghill ; and having beheld it, may kiss the land, which was the arena'' of such a victor, and received the blood that was more precious than all gold ! For the purple shines not so splendidly, as did that body when dyed"" not in another's blood, but in its own ! Even those very wounds were more precious than every gem ! For
a Comp. Horn. i. 23. p. 22. Horn. <= [ia-jrrt%ofjt,ivov, perhaps rather
xxxi. on Eom. 16, 4. Oxf. Tr. pp. 'drenched,' but the mention of the
481,482. purple favours ' dyed;' the present
'' Tnv it^a//.ivnv va, aKu/jifiara, see tense does not admit ' baptized,' though
lloin. iv. p. 87. this word can only the allusion is well sustained in Ben.
mean the prepared place, not the spec- ' tinctum." tators.
The sores of Job a splendid ornament. 93
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 these sores 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 liis own flesh, and sat down naked upon the dunghill, with cor- ruption flowing out from every part, and his flesh gradually consuming away; and he that just, that true, that devout man, who abstained 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 just think that you see that dunghill, and himself sitting in the midst of the dunghill ! That golden statue ! set with gems ! I know not how to express it : for I am unable to find any substance 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 sores more splendid than the sun's beams; for these illumine the eyes of the body ; but those enlighten the eyes of the mind ! those at once struck the devil with blind- ness ! Therefore it was, that after that blow, he started back and appeared no more. And do thou, O beloved, leani 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
94 Satan the more foiled through afflicting Job.
started back. When indeed his body was sound, he laid hands on him "^5 but when he had filled his flesh with wounds, then he fled, — being overcome ! 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 those who wrestle with it more illustrious and vigorous?
3. Who hath seen or heard of such an astonishing con- ' TJ«r«/ test? The combatants^ of ordinary^ fights, when they cover pugilists ^-it^j^ wounds the heads of their adversaries, are then vic- il^iv torious, and are crowned ! But this adversary, when he seep.is.|_^^^ wounded the body of the just man, perforating it with ulcers of every kind, and had reduced him to great weak- ness, 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 had hoped 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 eveiy thing 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 the company of his children ? and covered his flesh entu*ely with wounds. For what reason withdrawest thou ? " Because," saith he, '' every thing I chose ^ is come to pass, and yet that which I most desired should come to pass, and for which I did all those things, is not come to pass ; he hath not blasphemed ! For it was in order to this, continues he, that I was doing all those things; and as this is not come to pass, I am no gainer by having deprived him of his wealth; or by the destruction of his children ; or by the plague inflicted upon his body ; but the reverse of what I purposed hath come to pass ; I have made my enemy more illustrious ; 1 have con-
^ or buifetted with hiui, ^u^a,; avT«^£v. thougli he can do all he chooses, « laKi7
• «^»X>jffa, desired is i/iovXifiyiv. ^ee ayr*), he cannot attain what he wishes,
Plat. Gorjr. where Socrates argues that « ^oCXnai.
a tyrant has no great power, since,
Death, and Evils of this life, not really terrible. 95
tributed 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 high condition ^ of the victor ; if he had not pierced the body with ulcers, the rays within would not have shone forth. If he had not made him sit down upon a dunghill, we should not have known his wealth. For a king sitting on a throne is not so illustrious, as this man was signal 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 oin:selves (*2.) 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 think wisely, 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 hapj)en now, it will happen shortly.
5. I speak thus, not anticipating any dread or melancholy event ^: God forbid! But because I am ashamed for those who are afraid of death. Tell me, whilst expecting such good things as eye hath not see)i, nor ear heard, nor have i Coi. entered the heart of man, dost thou demur about this enjoy- ^!, \^_^ 4
^ ilil'.uv. see Horn. i. 16. p. 18. events. Tr.
s i.e. as connected with the present
96 St. PauVs longing to depart, our example.
ment, and art negligent and slothful ; and not only slothful, but fearful and trembling ? What is it but shameful ? Thou art in pain on account of death, when Paul groaned on account of the present life, and writing to the Romans said, Rom. 8, TJie creation groaneth together, and ourselves also which have ^^* ^^' the firstfruits of the Spirit do groan. And he spoke thus, not condemning the things present, but longing for the things to come. '' I have tasted," saith he,*' of the grace, and I cannot contain myself in ^ the delay. I have the firstfruits 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 every where 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 iQW 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 give 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 mean " ;j/^T>jf rank * .? For if he had been rich and well 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 sup- ported himself too by his daily laboms. 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 1 Tim. the sacred writings ; but he was a blasphemer, and a perse- ^' ^^- cutor, and injurious, and ravaged the Church ! Nevertheless, he so changed all at once, as to surpass all in the vehemence
h oh (TTtyu. Cf. 1 Thess. iii. 1.
A violent death no great misery. 97
of his zeal, and he cries out, saying, Be ye followers of nie, I Cor. even as I also am of Christ. He imitated the Lord; and^^'^" wilt not thou who hast been educated^ in piety from the ' Ben. first, imitate a fellow-servant; one who by a great change g^f^!''^''^' was brought to the faith at a later period of life .? Knowest "r^a^iJ? thou not, that they who are in sins are dead whilst they live ; i Tim. and that they who live^ in righteousness, although thev be"*' dead, yet they live ? And this is not my word. It is the declaration of Christ speaking to Martha, He that believeth John in me though he tvere dead yet shall he lite. 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- Jas. 2, 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 resun-ection. But thou, who art travelling toward better things, and hast the opportunity of meditating^ on the hope of the future; what' pxt^a excuse hast thou, if whilst assm'ed of a resurrection, thou ^g'*j_[J;^j* art yet at the same time as fearfiil of death, as those who ^'- C7-) believe not the resun-ection }
7. But I have no fear of death, says one, nor of the act of dying, but of dying basely ^ of being beheaded. Did Johns^ax^,- then, I ask, die basely ? for he was beheaded. Or did Stephen die basely ? for he was stoned ; and all the martyrs have thus died miserably*, according to this objection : since some 1 i,0x',iu{ 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. This, O man ! is not to die basely, to come to one's end by a violent death, but to die in sin ! Hear, at least, the prophet uttering wisdom on this very matter, and saying, Evil is the death of simters\ He does not say that a violent Ps. 34, death is evil; but what then? Evil is the death of si?ine7's^.'^^'
^ Z,mrii., but Ben. Mar. iWw, who are. Latimer at the close of a sermon upon
i In this rendering of the Septuagint the Epistle for the twenty -third Sunday
there is a coincidence with that of the after Trinity, preached A. D. 1552.
Targum, and the Vulgate, ^thiopic. His words are, " Mors peccatorum
and Arabic versions. But the Syriac pessima." Death to sinners is tlie worst
is conformable with the Hebrew. The thing that can Impipen unto them. "What
discrepancy may be accounted for by a meaneth he by that ? he signifieth unto
slight difference in the reading of the us, that the wicked be not enough
vowel points, Tr. punished here, therefore it shall be
^ This passage is quoted by Bishop worse with them after their death. So
OS Dives and hazarua. Stthifs have died unjustly.
And jnstly so ; for after the departure from this life, there is an intolerable punishment ; torments that are immortal, the envenomed worm ; the fire unquenchable, the outer dark- ness \ the chains indissoluble ; the gnashing of teeth, the
' 3/«»j tribulation, and the anguish, and the eternal vengeance^. (3.) 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 \vith his relatives
^Sav. about him, experienced on his departure^ a fiery torment;
thither T^^^ ^^^ ^^ ^ble 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 on 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 the violence of the death, 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 say est 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 dis-
that it shall be a change: they that 1635. The passage is printed quite
have their pleasure here, and live ac- differently in a more modern copy of
cording to their desires, they shall come these Sermons which I have. Tr. to afflictions in the other world." 1 See Hom. iii. on Rom. i. 18. Oxf.
Black letter edition of 1578, also.ed. Tr. p. 34, note b.
Men fear death for u'a7tt oj' looking farther. 99
tinguished by God, have submitted 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 afi-aid of dying by violence ; not of dying unjustly; but of dying in a state of sin ? Abel died unjustly. Cain lived, groaning and trembling ! Which then, T 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 ' i'r(5«9-i» things to come inflamed us : otherwise w^e 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 ; there- fore death is terrible. We are not sensible of the unsufFer- able 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 any thing 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 in- tolerable, all were in a tumult; all quarrelled with it; thought it a sore giievance, resented it; and when they met one another said, " Our life is not w^orth living, the city is un- done;— 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 placed the utmost peril over the heads of all ; 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
H 2
100 Fear of Hell a safeguard. What death is.
different kind. " Let the Emperor take our substance, we > al. will gladly be deprived of our fields and possessions^, if any houses ^^g ^yj^^j 1^^^ ensure us a safe body, with nothing besides." 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 been there. But even as it is with the body, when two kinds of pain seize upon us, that which is most powerful usually makes that which is inferior unnoticed, so also would it nov/ happen ; if the dread of future punishment remained in the soul, that would make all human fear imperceptible. 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 fi'om the present distress, but will even snatch him from that flame. 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, 1 Cor. Brethren, he not clnldren in understanding ; howheit in ' ' ' malice he ye children^ For this is a childish terror of ours, if we fear death, but are not fearful of sin. Little children too have a fear of masks, but fear not the fire. On the con- trary, 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 con- temptible 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 dreadijil ; and, even as fire, devours the conscience ! 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, giieve for those too who are eating and drinking, for as this
Worldly ills light to the (/ood,a/td helps to atnendineni. 101
is natural, so is that ! Let not natural things sadden thee ; rather let things which arise from an e%il choice make thee sorrowful. Son^ow not for the dying man ; but sorrow for him who is living in sin !
12. Would you have me mention another reason on (4.) 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 any thing else that is '. For he who ' ovt«i». lives virtuously, cannot be injured by any of these things, or^'^^^J^^^ be deprived of his inw^ard pleasure. For being supported byj^^^^his 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 refuge in" 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 beateth 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 prevented as we are by the multitude of our sins, we shall not attain to that kingdom." Such being the case then, have done 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 any thing else of that kind, but that we may employ it for the taking away of our sins ". And I will make the truth of this evident by an example. Healing medicines " have been made for those diseases only
in ffTiXitzU. al. Tikitiis. is free of. argues that it is best to be punished
" Kf£K^rnfi,druv. see Horn. iv. 4. p. when one does wrong, comparing
79. note d. punishment to medicine. " Thus in Plat. Gorg. 78. Socrates
102 Sorrow given on purpose to cure us of sin.
which they are able to remove ; not for those which are in no respect assisted by them. That is to say, (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 observation 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 coiTect sin ; whence it is apparent that it hath had its existence only for the destruction of this. Let us now take a passing view of each of those evils which befall us, and let us place in conjunction with them sadness, and we shall see what sort of advantage ^ results from it.
13. Some one is mulcted in property: he becomes sad, but this does not make good his loss. Some one hath lost a son : he grieves, but he cannot raise the dead, nor benefit the departed. Some one hath been scourged, beaten, and contemptuously treated ; he becomes sorrowful. This does I [;^.,y not remove the ignominy ^. 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 purpose ? Suppose that any one hath sinned, and is sad. He blots out the sin ; he gets free fi-om the transgression. How is this shewn ? By the declaration of the Lord ; for, Ip. 57, 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 2Cor.7,i^(iys'^. Therefore also Paul saith. Godly sorrow worketh ^^' repentance unto salvation. Since then what I have said clearly shews, that neither the loss of riches, nor ignominy, nor calumny, 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 for this reason only it hath its
P 1\1. what is the advantage that. implies that trouble is given for our good,
1 The English version seems rather and, as the context also implies, sorrow
lHi give the sense of the Hebrew, and too.
is less pointedly apposite, though it too
Death itself a means to the same end, 103
existence. Let us therefore no more grieve for the loss of wealth, but then alone, when we connnit sin. For great in this case is the gain that comes of sadness. Art thou amerced ? Be not sad, for thus thou wilt not be at all benefitted. Hast thou sinned } Then be sad : for it is pro- fitable ; and consider the skill and wisdom of God. Sin hath brought forth for us these two things, grief and death. For ill the day thou eatest. He saith, thou shalt surely die ; Gen. 2, and to the woman, /w sorrow thou shalt bring forth chil-' dren. And by both of these things he took away sin, and provided that the mother should be destroyed by her off- spring. For that death as well as grief takes away sin, is evident, in the first place, from the case of the martyrs ' ; and it is plain too from what Paul saith to those who had sinned, speaking on this wise. For this cause many are weak and sickly among you, and many sleep \ Inasmuch, he obseiTes, 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 \ Cor. ourselves, we should not be judged. But when ice are]^^^^- judged, we are chastened of the Lord, thai we should not be condemned with the world. And even as the worm is brought forth from the wood, and devours the wood; and a moth consumes the wool, from whence it originates ; so grief and death were born of sin, and devour sin.
14. Let us not then fear death, but let us only fear sin, and grieve on account of this. And these things I speak, not anticipating any thing fearful, God forbid ! but wishing you when alaimed to be always thus affected, and to fulfil the law of Christ in very deed. For he, saith Christ, that taketh Mat.io,
38.
"■ Martyrdom was held to be a kind 190.
of second Baptism, or instead of Bap- ^ So St. Aug. Serm. de Script,
tism to those on whom it came before cxlviii. (al. 10. de Div.) on Act. v. 4.
they could be baptized, St. Cyr. Cat. Origen, xv. 15. on Matt. xix. 21. Ed.
iii. (7.) Oxf. Tr. p. 30. St. Cypr. Ex. Ben. iii. 673. C. thinks Ananias to
to Mart. Oxf. Tr. p. 280. Ep. 73. ad have had this benefit, but he supposes
Jub. Ed. Ben. p. 136. Tertullian his death not to have been an imme-
says, ' This is a baptism which will diate judgment, but the effect of his
either supply the place of water-bap- feeling at the moment. Oecumenius
tism to one that has not received it, or speaks of 1 Cor. xi. 31. as not merely
will restore it to one that has lost (or threatening death, but future punish-
defaced) it.' De Bapt. c. xvi. quoted ment. Photius. Cat. Cramer, p. 223.
by Wall on Inf. Bapt. c. vi. t. ii. p. speaks as St. Chrysostom.
104 Amendment of life tends to remove trouble.
not his cross, and folloueth after Me, is not ivorthy of Me. This He said, not that we should bear the wood upon our shoulders, but that we should always have death before our eyes. Even so as Paul, that is, died daily, and laughed at death, and despised the present life. For indeed thou art a soldier, and standest continually at arms; but a soldier who is afraid of death, vAW never perform a noble action. Thus then neither will a Christian man, if fearful of dangers, perform any thing 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 im- pregnable 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 altogether escape " dangers. \*^-) 15. As for me, ' I am not a prophet nor the son of a Amos 7, prophet,' yet I understand clearly thus much of the future, and I proclaim, both loudly and distinctly, that if we become changed, and bestow due anxiety upon the state of our souls, and desist from iniquity, we shall encounter nothing to molest or injure us. 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 Jonahs, ^^ threatened the city of Nineveh, and said, There are yet 41- three days^, and Nineveh shall be overthrown. What then, I ask. Was Nineveh overthrown } Was the city destroyed ? Nay, quite the contrary ; it both arose, and became still more distinguished ; and so long a time as hath passed away since hath not effaced its glory, but we all still celebrate and
' ' u(Ti^riTu.i. see p. 84, note b. the Targuni, or the Vulgate, or Syriac,
" '^ia<piv1ofji.tea,. It is difficult to ex- which all read forty days, as in the
press in English the passing through, Hebrew copies. Tr. (St. Jerome on the
and yet the clear escape, implied in passage corrects the error, and Theo-
this word. doret says that the Syriac, and He-
' T^us fi/ii^ai. Thus it has always brew, and the translations of Aquila,
been read in the Septuagint, even from Symmachus, and Theodotion, read forty,
the first ages of the Church, (note in Origen, Horn. xvi. on Num. xxiii. 19.
Ed. Par. 1834.) But this reading, it Ed. Ben. ii. p. 330. d. corrects the
should be remarked, is not supported by LXX from the Hebrew.)
Mercy shewn to Nineveh in threatening. 105
admire it even to this day ^ For from that time it hath been a sort of excellent haven for all who have sinned, not suffering them to sink into desperation^ but calling all to repentance ; and bj what it did, and by what it obtained of God's favour, persuading men never to despair of their salvation, but exhibiting the best life they can % and setting before them a " good hope, to be confident of the issue as about in any wise to be favourable. For who would not be stirred up on hearing of such an example, although he were the dullest 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 wicked- ness, 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 carp at 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? / shall speak a sentence^, saith He, j .q concerning a nation or a kingdom, to pluck up, and to pulP- ^• down, and to destroy it ; and it shall also come to pass, that lxx' if they repent of their evil, I will also repent of the ivrath which I said I would do unto them. Guarding then this law, he saved those who had changed^, and upon their ^ desisting from wickedness. He desisted from His wrath. 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 benefitted by fear. For that fear was the cause of its safety. The threatening effected the deliverance
y Nineveh was entirely ruined in the actual glory at that time. Tr.
reign of the Emperor Hadrian, and ^ /3/ov a^/o-rav, ' best life.' The article
though it was afterwards rebuilt by the is not used, and the words added seem
Persians, and not finally destroyed till nearly to express what is intended to
about the seventh century, it seems be understood.
probable that S. Chrysostom alludes ^ Gr. The good hope, i. e. the hope
here rather to its moral than to its of the better alternative.
tnrai
106 Great 31ercy in Pardoning after Sentence.
from the peril. The sentence of overthrow put a stop to the overthrow. O strange and astonishing transaction ! the sen- tence threatening death, brought forth hfe ! The sentence after it was published, was then rendered invalid ; the very opposite to that which takes place among temporal judges ! for among these, to make the sentence public, is fully to ratify it; but on the contrary, with God, the giving publicity to the sentence, is to effect the annulment. For if it had not been published, the offenders would not have heard ; and if they had not heard, they would not have repented, and if they had not repented '', they would not have warded off the
1 -ru^tt- punishment, nor would they have obtained that astonishing i '^'^ deliverance. For how is it less than astonisliing, when the
2 ara^jj-judge dcclarcs sentence^, and the condemned discharge the sentence by then* repentance ! They, indeed, did not ilee 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 mto a tower of safety ! They had heard that the buildings would fall, and yet they fled not from the build- ings, 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 wo think the walls have brought forth the wrath ? we are the causes of the wound ; we then should provide the medicine." Therefore they trusted for safety,not to a change of habitations^, but of habits*.
4y«crw» 17. Thus did the barbarians! and are we not ashamed, and ought we not to hide our faces, whilst instead of *same changing our doings*, as they did, we change only our ^lj°Q^g^'^dweUings^; 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 nm hither and thither, seeking where we may deposit our substance; while we ought to seek a place of safety for the soul; or rather, it behoveth us not to seek, but to entrust
'• The clause, ' and if they had not passage may have led some to put ' on
repented,' inserted from Savile. Both the earthquake' in the Argument. the general sense, and the parallel with <" So Sav. and M. Ben. ' Privily
Rom. X. 14, seems to require it. This removing our goods, and doing.'
TO'fU*
The Ninevites repented without a Promise. 107
its safety to virtue and uprightness of life. For wlien we were angry and displeased with a servant, if he, instead of making an apology to us in the matter of our displeasure, went down to his apartment, and collecting together his clothes, and binding up together all his moveables, meditated a flight, we could not bear this contempt without resentment. Let us then desist from this unseasonable endeavour, and let us each say to God, Whither shall I go from TJiy Spirit, and Ps. 139, whither shall I Jiee from Thy presence ? Let us imitate the ' * excellent wisdom of the barbarians. They repented even though uncertain of the result' ! For the sentence had no \WaU' such clause, " If ye turn and repent, I will preserve the'^"'^ city;" but simply. Yet three days, and Nineveh shall Z>ejonah3, overthrown. What then said they? Who knoweth whether^' God will repent of the evil He said He would do unto us? Who knoweth ? They know not the end of the event, and yet they do not neglect repentance ! They are unacquainted with God's method of shewing mercy, and, yet they change upon an uncertainty ! 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 pro- pitiate God by repentance. For the threatening did not imply this : but they were doubtful, and hesitating as to it ; nevertheless, 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 vutue as these did ! Great assuredly was their virtue ! but greater by fai* 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
'' So Sav. Ben. to exhibit.
108 Jonah safe only when obedient.
increase the fear, and having increased the fear, He might persuade them to a more speedy repentance.
18. The prophet is indeed ashamed, foreseeing what the issue would be, and conjecturing that what he had pro- phesied, would remain unaccomplished; but God is not ashamed, and is desirous of one thing only, viz. the salvation of men, and coiTects 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 ■.xu^u. the waves ^. The city was shaken because of the sins of the ' Ninevites; and the ship was shaken because of the dis- obedience of the prophet. The sailors therefore threw Jonah into 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 threw those too 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, he had been thrown out into the deep, and liaving put away his sin by means of the punishment, had liim conveyed into that unstable ^ vessel, I mean, the whale's belly, he enjoyed great security. This was for the purpose of teaching thee, that as no ship can be of any use to him who is living in sin, so him who has put away his sin, the sea cannot drown, nor monsters destroy. Of a truth, the waves received, but they did not suffocate him. The whale received him, but not to destroy him ; but both the animal and the clement 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
" uTt^/AUTiiTTov, this word means 'vast,' sostom used one for the other, as Suidas.
* immeasurable,' and does not suit the Hesychius gives it ' without ballast,'
sense: uvi^f^eirKrTov is undoubtedly the and so Aristotle i^i^aTi^e/v, but 11. i. 48fi.
right reading, unless indeed St. Chry- 'iofj^itrix, are props used on shore.
Eemedyfor danger, the cure of sin, its cause. 109
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.
17. Therefore he came back again; he preached; he threatened ; he persuaded ; he prescribed ; he aifrighted ; he amended ; he established ; by one, and that the first preach- ing ! Many days he needed not, nor continued counsel ; but speaking these simple words only, he brought all to repent- ance ! 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 afi:er him, he will have to undergo a thousand evils ; and though no mortal were present, yet on every side the whole creation will rise up against him with the utmost vehemence ! Let us not then provide for our safety by flight, but by a change of the moral character. Is it for remaining in the city that God is angry with thee, that thou shouldest fly? It is because thou hast sinned, that He is indignant. Lay aside therefore the sin, and where the cause of thy wound lies, thence remove^ the fountain of the evil. For the physicians' too give us directions' to cure contraries by contraries. Is fever, for instance, pro duced 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 carelessness excited the wrath ? let us shake ^ this ofl" by ^ uiro- industry, and let us manifest in our conduct a great change, "^j^^"* We have the fast, a very great auxiliary and companion 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
f avtiaruXov^ divert as a stream. The the ' wound' meaning an incision made metaphor is explained by the sequel, for surgical purposes.
110 Actfi of disciplitie a cure for had habits.
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 act a wise part without difficulty, and to receive the seeds of virtue with much alacrity. (7.) 20. Let us therefore persuade it to make this first change for the better, by the avoidance of oaths ; for although I spake to you yesterday, and the day before^, on this same subject; yet neither to-day, nor to-morrow, nor the day after, will I desist giving my counsel on this subject. x\nd why do I say to-morrow and the day following ? Until I see that you are amended, I w^ill 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 the con- tinually 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 arc not amended, order them to retire to rest supperless^; and impose this sentence upon thyself, as well as upon them, a sentence which will bring with it no injury, but a gain. For such is the nature of spiritual acts ; they bring profit and a speedy reformation. The tongue when 7,'>:t-c constantly punished, when straitened^ by thirst, and pained ■uvr>ui,n -^^ 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
c This passage will serve to shew, h The supper, it should he reinem-
that during the season of Lent it was hered, was the chief meal of the day
the practice to have sermons daily at among the Greeks and Romans. (And
Antioch. Bingham has given a variety with those who observed the fast strictly
of quotations to the same eifect. H.xiv. the only meal : see Horn. vi. (6.) and
c. iv. §. 7. vol. iv. p. 536. New Ed. Tr. Horn. iv. 12. p. 90. note 1.) Tr.
Coming to Church useless itithout amendment. 111
the punishment during a whole day, we shall need no other i ^atri- counsel and exhortation. ""
21. Ye have applauded what I have spoken. But still shew me your applause too by deeds. Else what is the ad- vantage 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 2 Sar. daily, he did it to no piu'pose. Let us consider this with "^1 ^ ourselves, and let us say to ourselves, For so long a time have we met together at church, enjoying a most awful Communion', which has in it so much profit; and should we return back again just as we came, with none of our defects cori'ected, 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 ad- vantage. 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, ex- treme mischief will result'', and the voyages 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 retui'n 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 tliis place, let friends" practise
' r«»«|£W5 (p^ixeo^ta-rdrrjs. The word it is not said to be daily, <rwva|/f seems
fuiulis is of frequent occurrence in daily, Horn. ix. 1. where see note, also
S. Chrysostom, but is of somewhat am- Horn. vi. 7. Ed.) Tr.
biguous signification, and means com- ^ ffvf/.fiiiffSTect. M. yiveir ay, ' would
monly the service of the Church; but follow,' which makes the construction
here and in some other passages, it more perfect, but is less spirited,
seems to mean the Communion service. 1 <rw^j3»J. M. again yivoir «», which
See a passage in Homily ix. on Peni- vvill not stand here. So too Ben. in
tence, where the same expression re- Mar.
ceives a most striking commentary. ^ M. Let us practise with one an-
See T. ii. p. 349. Ed. Ben. (This other, friends with friends, &c. that we
passage however speaks of the Com- may. See the last paragraph of Hom.
munion as only weekly, and here indeed xi.
112 Men should help each other to correct faults.
with one another ; fathers with children ; and masters with
• yvuvii- servants ; and exercise ' yourselves, that ye may 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, as to yourselves,
fulfilled the greatest part of the admonition.
'^ ;p,xo<ro- 22. These things let us not only meditate^ whilst here.
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, as to the fulfilment of this law; and let
him who is in advance, and hath amended his conduct, re-
^ «vsi3<- proach^ him who is still loitering behind ; to the end that he
Y^", may stir him up the more by these upbraidings^. He who
fjiufi is deficient, and hath not yet amended his conduct, let him
look at him who hath outstripped him, and strive with emu-
' ^AavK-lation* 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
f> fiaxtff- us ?" For, on the truest ground^, 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
suffer itself to relapse again into the same habit. On the
contrary, as now, with much labour and vast importunity, by
* M. are alarming, threatening, exhorting, and counselling, we have*^
scarcely
" See Horn. xii. on Rom. vii. 13. Tr. p. 203. note p.
Every spiritual improvement a step toward more. 113
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 ! 'v^oUfui
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 fulfilled nothing completely, becomes slothful, 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 topmost summit. 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 ame,,^,^^. urgent that this work may take its commencement, and^'^f^'^'''^' that the foundation of virtue may be laid in your souls. We pray and beseech, that ye will remember these words, not only at the present time, but also at home, and in the market, and wheresoever ye pass your time. Oh ! that it were possible for me familiarly to converse with you ° ! then this long harangue of mine would have been unnecessary. But now since this may not be, instead of me, remember my words: and while you are sitting at table, suppose me to enter, and to stand beside you, and to urge on you^ the things 3 Ur.^uv 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 payment 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
" S. Chrysostom perhaps here refers tion. See the end of the next Homily,
to the interruption of his private pas- In Horn, Ixxxv. on St. Matt, near the
toral duties, which were occasioned by end, he estimates his congregation at
the existing calamity. Tr. (Possibly 100,000. Ed. Ben. p. 810. A. Field, t,
also to the numbers of his congrega- 2. p. 503.)
I
114 Holmess not duly valued till ^possessed.
observance 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 con- spicuous 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 but praised, but appear far more lovely when they are rightly observed ^. For now indeed ye com- mend what is spoken during a brief moment of time, but if ye reduce it to practice, you will alike commend both your- selves 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 un- speakable ! Which may we all be found worthy ** of, 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, and for ever and ever. Amen.
P Or perhaps 'upon the human body/ 1 ultuSwat, Sav. i-nruxuv, obtain.
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 (i.'i to your Charity. We would not, however, on that account lay the subject aside; but as long as the wound of sadness remains, we would apply to it the medicine of consolation. For if with respect to 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. Sadness is a wound of the soul; and we must therefore foment it continually with soothing words. For not so natiually is warm water efficacious to soften a hard tu- mour of the flesh, as words of comfort are powerful to allay i s. ign. the swelling passions of the soul. Here, there is no need of^^^""^- the sponge as with physicians, 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
i2
116 Fear of the Civil Power needful.
frighten Iheiii, 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 receiving us again with outstretched hands, administers daily consolation ; telling us that the fear of rulers is profitable, and profitable too the consolation that comes from hence''. For the fear of these does not permit us to be relaxed by listlessness, but her consolation 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 Plis priests that they may administer con- solation to those that are in sorrow.
2. And both these things are taught us by the Scripture, and by actual experience. For if, whilst there are magistrates
Z^utTis and soldiers, who never lay aside ' their arms, the madness of ' a few individuals, a mere mixed crew of adventurers, hath
^'fl.j-J5 kindled such a fire among us, in so short a moment^ of time, and raised such a tempest, and made us all to stand in fear of shipwreck, suppose the fear of magistrates to be wholly taken away ? To what lengths would they not have gone in their madness.'' Would they not have overthrown the city from its foundations, turning all things upside down, and have taken our very lives ? If you were to abolish the public tribunals, you would abolish all order fi:om 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 wealcer ; 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
^ i. e. from the Church.
Improved state of Antioch while in alarm. 117
part of the magistrates; for the law is not made for a righteous man, saith one. But the more numerous, and ^ i Tim. 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, hut of God, the powers that he are ordained of God, For what the stay-beams *" Rom. are m houses, that rulers are in cities; and in the same ' * manner as if you were to take away the former, the walls, being disunited, vvould 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 conce.rn and anxiety ? Is it that we are become more grave, and gentle ; more diligent, and attentive ? that we observe no one intoxicated, and sing- ing lascivious airs ? Or is it that there are continual sup- phcations', and prayers, and tears ? that unseasonable laugh-' Xi-ra) ter, 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 freed us from such stupidity !
" Very true," saith some one, " if our being endangered was only a mere matter of 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 ivill not suffer you to he i Cor. tempted above that ye are ahle, hut will with the temptation ^^' ^^*
b So Sav. Ben. beincr. seems doubtful. Suidas gives it Vian^
' Iv rciTs tlKtecif 7UV ^ukuv ul IfMtvTio- 'binding,' but IfAuvTo/fAci is the beam
fug, literally, ' strappings of beams ;' itself. One might take it, ' in wooden
whether the word was ever used by houses.'
itself as the name of the stay-beam,
1 18 Reasons for hope. God ahin/ts.whe/i He irould not punish.
also make a way to escape, that ye may he able to hear it. Heb.i3, He indeed Himself hath said, / will never leave thee, nor Josh. 1 forsake thee. For had He resolved to punish us in deed, ^- and in actual endurance, He would not have given us over
to terror during so many days. For when He would not punish. He affrights ; since if He were ready to punish, fear would be superfluous, and threatening superfluous. But now, we sustain a life more grievous than death ; 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 ' *85'X.«- appeased' Him in the endurance of such a punishment. For ffuft. % ^^ ^^^ have not paid the penalty due to our sins, yet it hath been enough for the mercy of God. (2 ) 4. But not only for this, but for many other reasons, it behoveth us to exercise confidence. For God hath already given us not a few pledges for favourable hopes. And first of all, those who earned the tidings of this evil transaction, departing hence with the speed of wings, supposing they should long ere this have reached the camp"*, are yet delayed in the midst of their journey. So many hindrances and impediments have arisen ; and they have left their horses, and are now proceeding in vehicles ; whence their arrival must of necessity be retarded. For since God here stiiTed up our priest, and common father, and persuaded him to go forth, and undertake this embassy, he detained these for a while, when they were but half way on their road, lest aniving before him they might kindle the fire, and make our teacher's subsequent representation " useless, when the royal ears had become inflamed. For that this obstacle on the road, was not without God's interposition^ is evident from this. Men who had been familiar with such jouraeys all their lives, and whose very business it was to ride horses in
** T« rT^«r3<r35»y. The common $. 30. and other passages. The term
Lexicons quote only Can. 7. of Sardica is accounted for by the acknowledged
tor the use of this word, to signify the dependence of the Emperors on the
court of an Emperor. Dii Cange, Gloss, army, and their constantly having a
Med. Gr. shews it to be common, quot- strong guard about them. Theodosius
ing St. Basil, Ep. 127. al. .51), &;c. St. was now at Constantinople. Athanasius Apol. ad Constant! urn, c. 4. • ^li^^Mcrtv, attempt to set the matter
S. Macar. Hom. 16. p. 213. (Ist ed.) right.
- 9VK
Jonah hastened^ the Couriers now delayed, 1 19
continued relays^, now breaking down through this very riding were retarded ; so that what hath now happened is the reverse of what took place in the case of Jonah. For He hastened hira when unwilling, to go on his mission. But these, who were desirous to go, He stayed. O strange and wonderful transaction ! He wished not to preach of an over- throw; and God forced him to go^ against his will. These ' «, men with much haste set forward to be the bearers of a'" message of overthrow, and against their will again He has hindered them ! For what reason think you } Why, because in this case the haste was an injury ; but m the other case, haste brought gain. On this account, He hastened him forward by means of the whale ; and stayed these by means of their horses. Seest thou the wisdom of God \ Through the very means by which each party hoped to accompUsh then* 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, ex- pected 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! 6. 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 affrighted 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 ii'om 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 gi'eat part of our anxiety. -Having heard of this, we adored God who had done it, who ^ hath even now more tenderly than
' 'IxTovs '-Xauvjiv "^iijytK&Js. See Horn. § Sav. and M. read Ss for us, which xi. (4.) it may however only mean con- gives the best construction. Ben. ' as stantly. more tender than any father, and novr
120 Tlie Emperor'' s former acts of mercy in Lent,
any father disposed all things for us, delayhig 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 ? 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 fi'om anxiety, after conversion, after repent- ance, after so much fear, after tears and prayers. For Jonah was fitly reduced to an extremity, in order that he might be forcibly brought to repentance; but ye have already given striking evidences of repentance, and conversion. Therefore, il 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 that might have forbidden it. But if He had not been l^fi'SrTo 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. (3.) 7. There is a third reason by which I may possibly persuade ora^ai;- you to cxcrcisc coufideucc ; I mean, the approaching ^ fes- tival ', 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 V'^'^ have reigned in the true 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
He hath disposed.' But the Ben. tions a law of his against holding
Translation (an old one revised) runs criminal processes in Lent, and one
as Savile, and the reading of the text, deferring all executions thirty days,
only removing a comma, can be con- The massacre of Thessalonica, for
strued ' for that He more tenderly/ which St. Ambrose caused him to do
which is better than at present. penance, occurred after the date of
'' M. omits ' hence,' which does not these Homilies, and that event forms
peem wanted j ' sent' is «v£<rr>j7iv a striking comment on Hom. iii. 6. p.
' caused to rise up and go.' 59. St. Ambrose then required him to
' Tillemont, Theodos. art. vi. men- renew the last-mentioned law.
ffUV
Hoiv the Bishop might urge them as precedents. 121
an example for thy philanthropy at home ! Thou preferredst not 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 con- demned ; and dost thou, I ask, condemn the innocent, and those who have not dared to offend, and this when the festival ^ is at hand ? 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 concjuer 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 philosophy. Thou hast overcome barbarian war, overcome also Imperial wrath ! Let all ^ unbelievers ' Sav. learn that the fear of Christ is able to bridle every kind of ^ authority. Glorify the 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 philanthropy !" This, and much more, he will say, and will assuredly rescue us ^ from the Emperor's wrath. And not only will this fast ^M. and be of the greatest assistance to us in influencing the Emperor ^ar you in our favour, but also towards the enduring w^hat befalls^ us ^M.has with fortitude ; for we reap no small consolation from this season. For our very meeting together daily as we do, and enjoying the hearing of the divine Scriptures; and beholding each other ; and weeping with each other ; and praying, and receiving Benedictions^, and so departing home, takes off*'«T0T8>- the chief part of our distress.
^ Gr. is present: ' festival' may per- residue of that brought for consecration,)
haps stand for the whole sacred season, which was given to those who were not
' ilXoylxi. This word rendered he7ie- prepared to communicate, b. xv. c. iv.
dictionciu by the Latin translator, sect. 3. vol. 5. p. 155. new Ed. The term
meant according to Bingham the very was evidently derived from the Apostolic
same as the Eucharist in the more phraseology, to ctotwc/ov n-rit ivXoyixs,
ancient writers, and is always so 1 Cor 10, 16. Tr. (It is used in the
applied by Cyril of Alexandria, and plural, for portions of the consecrated
Chrysostom. In after times, he fur- Bread, both at Communion, and when
ther observes, that this term was ap- reserved to be sent to the sick, or to
plied to portions of bread blessed, but other Churches. Ed.) distinct from the Eucharist, (being the
1-2*2 Too easy living makes men fear death.
8. Let us, therefore, not despond, nor give ourselves up for this terror ; 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 for- midable ; but because the love of the kingdom hath not kindled us, nor the fear of hell laid hold of us ; and that besides this we have not a good conscience. Are you desirous that I should speak of a fourth reason for this unseasonable distress, one which is not less'", and truer than ' ffKkfi- the rest ? We do not live with the austerity ^ that becometh ^^y«. Christians. On the contrary, we love to follow^ this easy^ - i^nx^- and dissolute and indolent^ life ; therefore also it is but (^^'^^ natural that we cleave to present things ; since if we spent ■* ;t;«?»av this life in fastings, vigils, and poverty of diet, cutting off all our extravagant desires; setting a restraint upon our pleasures; enduring the sweat of virtue; keeping the body under" like Rom. Paul, and bringing it into subjection; not making provision ^^Un' '^^^ ^^^^ lusts ofthejiesh; and pursuing the strait and narrow 7, 14. way, we should soon be earnestly desirous of future things", and eager to be delivered from our present labours. And to prove that what 1 say is not untrue, ascend to the tops of the mountains, and observe the monks who are there ; some in sackcloth; some in bonds; some in fastings ; some shut up ^' in darkness. Thou wilt then perceive, that all these are earnestly desiring death, and calling it rest. For even as the pugilist is eager to leave the stadium, in order that he may be freed from wounds ; and the wrestler longs for the theatre to break up, that he may be released from his toils ; so also he who
•" M. (and Ben. and Bas. Tr. appa- favour. Ed.) rently) road olx, 'iXx-Ttv ruv Tr^tTi^Mv « Still chiefly for their own sake, as
«X»j^i(rT£g«v ; ' not less the true one than it is plain he means, see on Rom. 2, ] G.
those aforesaid.' This use of the com- Hom. v. Mor. p. 69, 70. parative, however, seems unusual. P This word may perhaps belong to
''• vru^iu^uv , the same word as used the whole series of penances. St. Chry-
by S. Paul, 1 Cor. 9,27- which alludes sostom is not recommending siw/i aus-
to the bruising of the face, or the parts terities to all, but urging them to
under the eye, in the Greek frames of imitate in some measure a life which
boxings Tr. (some read vro^ii^uv, they already honoured and esteemed
' pressing down,' as indeed do some holy. See on Rom. 14, 23. Horn. xxvi.
copies of the Text and Commentators, fin. where he accuses them of leaving
and among them S. Chrysostom ad religion to monks and hermits. Also on
loc. but this has less authority in its Rom. 8, 11. Hom. xiii. Mor. Tr. p.229.
Toil our portion lest we should niake this our rest. 123
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 removing thither where there is no further apprehension of shipwreck. Therefore, also, hath God pro- vided for us a life that is natm-ally 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 son-ows, and dangers, and fears, and anxieties, surrounding us on all sides, we thus cleave to the present Ufe ; v/hen should we ever be desirous of the life to come, if our present existence were altogether void of grief and misery ?
9. Thus also God acted towards the Jews. For wishing (4.) to infuse into them a desire of returning, (to Canaan,) and to persuade them to hate Egypt, He permitted them to labour heavily in brick and moitar, that being oppressed by that weight of toil and affliction, they might cry unto God re- specting their return. For if, indeed, after they were gone out under these circumstances'^, they did again remember Egypt, with their hard slavery, and were urgent to turn back Num. to that former tyranny; what if they had received no sucli^^'^* treatment from these barbarians? when would they have&c. ever wished to leave that strange land ? To the end, therefore, that we may not be fixed too closely 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 the present state ? Art thou willing to learn in what respect this life is advantageous ? It is so, inasmuch as it is the foundation and means of the life to come ; the lines arid the arena for crowns 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
T Ben. ytvofji.ivav, Sav. yivff/Avuv, which is perhai>s better, ' after all this.'
124 Suffering patiently is as suffering for God.
Eccles. winter, the same summer, the same course of things ? The
^' ^' thing that hath been, shall be ; and that which is done, is
that which shall be done. Let us not then at once pronounce
those happy, who are aUve, 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 consider as blessed
those in whatsoever condition they be, who ai'e in a state of
righteousness. Thou, forsooth, fearest and lamentest one
1 Cor. death ; but Paul, who was dying daily, was so far from shedding
^^' ^^' a tear on that account, that he rejoiced and exulted !
10. " O that I did endure the peril for God," saith some
one, " then I should have no anxiety !" But do not even
now sink into despondency ; for not only indeed is he well
approved, who suffers in the cause of God: but he who is
suffering any thing unjustly "", and bearing it nobly, and giving
thanks to God who permits it, is not inferior to him who
sustains these trials for God's sake. The blessed Job is a
proof of this, who received so many intolerable wounds
through the devil's plotting against him uselessly, vainly, and
without cause. Yet, nevertheless, because he bore them
courageously, and gave thanks to God who permitted them,
he ^vas invested with a perfect' crown. Be not sad then on
account of death ; for it is natural to die : but grieve for sin ;
because it is a fault of the will. But if thou grievest for the
dead, mourn also for those who are born into the world ; for
as the one thing is of nature, so is the other too of nature.
Should any one, therefore, threaten thee with death, say to
Matt, him, " I am instructed by Christ not to fear them ivhicJi kill
10, 28. ^j^^ body, but are not able to kill the souiy Or should he
threaten thee with the confiscation of thy goods, say to him,
Job 1, Naked came I out of my mother'' s womb, and naked shall I
i^Tim **^'^'''* thither. We brought Clothing into this world, and it
6, 7. is certaiii we can carry nothing out. " And though thou
take me not, death will come and take me ; and though thou
slay me not, yet the law of nature will presently interfere
and bring my days to an end." Therefore we should fear
none of these things which are brought on us by the order of
' 1 Pet. 11, 19.20. '■for it' in this * oA-oxkngov. He seems to mean a text is not in the Original, as is marked reward as full as if he had suffered for by the italics in our version. God. See on Rom. 5, 11. Horn. ix. p. 147.
Better be chastised here than punished hereafter. 125
natm*e, but those which are mtroduced by an evil will of our
own ; for these bring forth our penalty. But let us continually
consider this, that as it regards the events which come upon
us unexpectedly; though we have indulged giief on that
account, we have not mended the matter. Thus reflecting,
we shall cease to grieve.
11. And moreover we should think of this again, that if we
suffer any evil unjustly, during the present life, we^ get quit' ^laXvo-
of a multitude of sins'. Therefore it is a great advantage tof? ^
have out the chastisement of our sins^ here, and not there ; -^^j/^a
for the rich man received no e\41 here, and therefore he was ^3 ^^^xa-
there scorched in the flames ; and that this was the reason /J*'"* "^^
why he did not enjoy any consolation", hear in proof w^hat^«r«
Abraham saith. Son, thou hast received"" thy good things;* ""V^"^'
therefore thou art tormented. But that to the good things Luke
bestowed on Lazarus, not only his virtue, but his ha^Hng here ' *
suffered a thousand ills, contributed, learn also from the
patriarch's words. For having said t© the rich man, T/^owLuke
16 25.
hast received thy good things, he goes on to say, and Lazarus * evil things, and for this reason he is comforted. For as they who live v-irtuously, and are afflicted, receive a double reward from God, so he who livetli in wickedness, and fares sump- tuously, 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 wEcclus. vexed; nor do I say it because I wish to rebuke; (for the ' sick man stands in need of consolation ;) but for the purpose of endeavouring to promote an amendment. Let us not entrust our safety to flight, but flee from sins, and depart from our evil way. If we escape from these things, although we be in the midst of ten thousand soldiers ; not one of them will be able to harm 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 fi'eed those it held possession
" 'Tta.^ctfivi'ia;. See Hom. ii. 19. p. 47. '' aTiXa/Ss; See Horn. i. 22. p. 22. also Hom. iv. (2.) p. 79. note d. note h.
126 Freedom from sin, true Uherti/, The Three Chilclrejf.
of, and snatched away those whom it did not hold, to leach thee, that not the place, but tlie mode of life, bringeth safety or punishment. Those within the furnace escaped, but those without -were consumed. To each alike were tlie same bodies, > (pooyri- but not the same dispositions'. For this reason neither were ^*''* the effects on them the same ; for hay, although it lie without the flame, is quickly kindled ; but gold, although it remain within, becomes the more resplendent ! (5 > 12. Wliere 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 the not being punished that makes the body free, but perse veringly to live in righte- ousness. 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 any thing fearful. But having heard of the furnace, call thou to Dan. 8, mind the rivers ofjire^, which there shall be in that fearflil ^ * 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 2 or it increases ' the fire ; but if he has gold and silver, he ^ be- comes the brighter. Let us therefore get together this kind of material, and let us bear the present state of things nobly ; knowing that this tribulation will both bring us deliverance from that punishment if we understand how to practise true wisdom % and will also make us better here ; and not only us, but often those too, wiio throw us into trouble, if we be vigilant ; so great is the force of this wisdom ; which was the case then even with the tyrant. For when he knew that they had Dan. 3, suffered no harm, hear how he changed his language. Ye servants of the most high God, come forth, and come 15. hither* Didst not thou say, a little before, Who is that
y The rivers (or as some read river) Ben. (iv. 46. p. 132. Col.)
of fires This expression is taken from == See on 1 Cor. 3, 12. Hom. ix. (1.)
Dan. 8, 10. as appears by the coin- and note e in the present vol. p. 130.
cidence of '/Xx{t«/, Horn. v. on Rom. ii. ^ (pik9<ro(pii», which is a favourite word
16. Tr. p. 67. and iJkxtv in LXX. In of S. Chrysostom, and which he seems
Horn, de Perf. Car. near the end. Ben. to use in a variety of passages to ex-
vi. 298. E. he speaks of the fabled rivers press the nobler emotions of the mind,
of the Heathen as a shadow of Truth. See note i, p. 51. Tr. So Greg. Naz. in Jul. inv. ii. Or. v. 38.
26.
Trial of GocTs servants; fends io His honour hy them. 127
God that shall deliver you out of my hands? What hatli happened ? Whence this change ? Thou sawest those with- out destroyed, and dost thou call on those within ? Whence hath it come to pass that thou art grown so exceeding wise ? 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 shewed 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 per- mitted 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 striking, and indubitable. So here too He did the very same thing. He willed to over- throw 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 pennitted ; 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 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.
13. 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, the 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
128 Nebuchadnezzar proclaims his oivn defeat.
to all men both the constancy of the combatants, and the
> iyc^.o- strength of Him who presided over the contest ^ And even
^''^''" as the heralds, when they proclaim the names of the victor
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
2««Ts- have overthrown^ my sovereignty; they have trampled
Ava-av undgy foot my pride. They have shewn 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 honouring the servants of men." Therefore
again he saith, Blessed be the God of Shadrach, Meshach,
and Abednego.
14. Contemplate with me also, how first he proclaims the Dan. 3, Arbiter of the contest. Blessed be God, who hath sent His ^^' angel and delivered His servants. This of the power of God. He speaks also of the virtue of the combatants. Because they trusted in Him, and have changed the king's word, and have yielded their bodies, that they jnight not ivorship any god except their own God. Could any thing equal the virtue of this } Before this, when they said. We ivill 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 van- quished 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 throe youths were more deservino- of •'Ecelus. ^
44, 17. "esteem than the whole workP. For this reason he both ap-
onRom.piauds those who had despised him, and passing by so many
Horn. ii. governors, kings, and princes, those who had obeyed him, p. ir.
God the God of His se9'vants. Si?i the only evil. 129
he stands in admiration of the three captives and slaves, the deriders of his tyranny ! For they did these things, not for the sake of contention, but for the love of wisdom ; nor of defiance, but of devotion. They were not 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 fi^om that source they had escaped the impending peril, he uttered aloud the exclama- tion : Because they trusted in Him I v. 28. 15. But I say all this now, and select all the histories (^O 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 tranquillity to live virtuously, though we may be punished.. For sins separate us fi'om God; as He Himself speaks; Have not your sins sepai'ated between you and Mef But Is. 59,2. punishments lead us back to God. As one saith. Give peace ; for Thou hast recompensed lis for all things ^. Sup- pose any one hath a wound ; which is the most deserving of fear, suppuration, or the surgeon's knife ? the steel, or the devouring progress of the ulcer? Sin is a suppurating wound, punishment is the surgeon's knife. As then, he who hath a wound of this kind, although he suffer no incision, hath to sustain the malady, and is then in the worse condition, when he hath no cutting ; so also the sinner, though he be not punished, is the most wretched of men ; and is then espe- cially wretched, when he hath no punishment, and is suffier- ing nothing that he fears. 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
b Isaiah 26, 12. LXX. the Eng. V. Dan. 9, 12. 16. Lev. 26, 34. 2 Chron. is, ' Tfwu hast wrought all our works m 36, 21 . us.' Comparehowever Is. 1,5.40,2.54,8.
K
130 Prosperous sinners fare worst of all at last.
they do their disease by luxury ; but should they rigorously subject themselves to hunger and thirst, according to medi- cal laws, they might have some hope of recovery ; so also those who Hve in iniquity, if they are punished, may have favourable hopes; but if, together with their wickedness, they enjoy security and luxury, they become more wretched than those who cram their bellies, though they are in a state of dropsy ; and so much the more, as the soul is better than the body. If then thou seest any who are in the same sins, and some of them struggling continually with hunger, and a thousand ills ; while others are drinking their fill, and living sumptuously, and gormandizing ; think those the better off, who endure sufferings. For not only is the flame of voluptuousness cut off by these misfortunes, but they also depart to the future Judgment, and that dread tribunal % with no small relief; and go hence, having dis- charged here the penalty of the greater part of their sins by the ills they have suffered.
16. But enough of consolation. It is time for us now, at last, to proceed to the exhortation on the subject of avoiding
*= It was the common opinion of the the passage in general to refer to Greek Fathers, that the fire of the Day teachers and their work as such, but of Judgment would cause severe sufter- explains the words cited of a fiery trial ingtosomeof those who would be finally of the teacher's own life. Euseb. saved, and that this might be mitigated (quoted as Emisen. really a Gall. Bp. by a severe repentance, and in some of later date,) Bibl. Pat. Col. iii. 549. degree by suffering here, and by the speaks of rivers of fire, (see p. 126.) prayers of others. S. Chrys. on Phil. 1, Horn. iii. de Epiph. CEcumenius on 24. Horn. iii. Mor. Orig. on Ps. xxxvi. 1 Cor. iii. (doubtfully.) Also the Com- (al. xxxvii.) v. 8. Ben. ii. 661. D. St. mentary on Isaiah, attributed to Cyr. Catech. xv. (9.) Tr. p. 195. and St. Basil, on c. ix. 19. Ben. t. i. p. 554. note h. Cat. Myst. v. (7.) p. 276. (cited as his by Photius,) speak of a Greg. Nyss. Or.de Mort. ed. 1638. t. cleansingby the Judgment fire. Origen, iii. 634. d. speaks of a cleansing fire, on Ps. 36, (37,) 14. Hom. iii. 1. says. But in Or. de fun. Pulcherise, p. 460, ' And, as I think, we must all come to he says, ' such a soul, having nothing that fire. Though one be Paul or for which to be judged, fears not Hell, Peter, yet he comes to that fire.' So drends not Judgment. It abides free St. Ambr. on ver. 15. <^. 26. of Ezekiel from fear and astonishment, no evil and Daniel, and St. Hil. on Ps. 118, conscience causing a fear of Judgment.' (119,) 20. of the Blessed Virgin herself, However, St. Chrys. on 1 Cor. iii. 15. so applying Luc. 2, 35. See Cat. Aur. Horn. 9. explains the being .save^/ cf.f />?/ on S. Matt. 3, 11. 12. Tr. p. ]04. fire of remaining undestroyed in eternal note e. S. Greg. Naz. Or. xxxix. c. 19. torment. This last exposition is at- speaks of Novatians, as ' perhaps to be tributed to ' the Greeks' by Bellarmine, baptized in the fire of the other world, de Purg. lib. 1. c. 5. having been de- in that last Baptism, which is longer fended by them in the discussion on and more painful.' There is no mi- Purgatory preliminary to the Council nutely defined and universal doctrine of Florence. Labbe, t. xiii. p. 26 — 30. on the subject. See on Fleury, b. 19. It is also held by Photius, in CEcum. c. 31. Tr. p. 102, note i". ad loc. Theodoret, on 1 Cor. iii. takes
A^nendment a memorial of sacred seasons. 131
oaths, and to remove that seeming palliation ' on behalf of *«e«- those who swear, which is but futile*^, and useless. For^"'*" when we bring an accusation against them, they allege the case of others who do the very same thing ; and they say, " such and such persons swear." Let us then say to these, Nevertheless; such an one and such an one do not swear: and God will give His judgment concerning thee, from those who do good works; for sinners do not profit sinners by a community of transgressions ; but they who perform what is right condemn sinners ^ For they who gave not Christ Mat.25, food, or drink, were many ; but they rendered no aid to each other. Similar also was the case of the five virgins, who found no pardon from companionship, but being condemned ib. v. lo. by a comparison with those who had acted wisely, both these and the former were alike punished.
17. 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 endeavom- to carry along with us a memento of the present fast when it is over. And as it often happens w^hen we have purchased a vest- ment, 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.
18. But '* custom," it may be objected, '' is a hard thing to be reformed." I know it is ; and therefore am urgent to throw you into another custom, which is good and profitable. For when you say, it is difficult for me to abstain from what is habitual ; for that very reason, I say, you should make haste to abstain, knowing for certain, that if you once ^ make another custom for yourself of not swearing, you wull want no labour after- wards. Which is the more difficult thing ; not to swear, or to remain the whole day without food; and to be pinched^
"^ yPv^^av, somewhat as we say, ' cold see Matt. 12, 41.
comfort.' See Herod, v. i. 108. and ^ Implied in the aorist, vron^f*:;.
note of Baehr. also Dem. de Fals. Leg. e ru^ixtvureut, Dem. adv. Aristogit.
207. i- 72. of the effect of long imprisonment.
^ Comp. Horn. ix. on 1 Cor. 3. and lit. ' to be dried like a mummy.'
k2
132 Strictness should extend to all duties. How to hear.
with water- drinking, and the meanest 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 con- strain 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 any thing, rather than touch the prohibited article of food ^ ; and that not for want of relish for the table, nevertheless, we bear it all with fortitude, from the habit of our conscience. And the case will be the same in regard to oaths ; and just as if now, any one were to impose ever so great necessity, you would remain immoveable, holding ' i. e. of fast the habit ^ ; so also in that case, if any one urge you ten asting ^jjQ^gan(j times, you will not depart from your custom. (7.) 18. When you go home, therefore, discourse of all these things with those who are in your house; and as many persons often do, when they come back from a meadow, having plucked there a rose, or a violet, or some flower of that kind, they return twisting' it about with their fingers; and as some, again, when they quit the gardens to go -Wixo- home, take Avith them^ branches of trees, with their fruit f^^lovrui upon them ; and as others, moreover, from sumptuous feasts, carry away leadings of the entertainment for their depend- ents; so indeed do thou, departing from hence, take the 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 Deut. other matters public or private, to discourse only of the ^' '' . divine laws continually, at the table, in the forum, and in your other meetings. Would we give our attention to these things, we should say nothing of a dangerous or injurious
h That this strictness was not quite 1 Sav. «rifi<rTffip«y9-ij. Ben. «ri^/^ij»v- universal appears from Horn, ix 1. rit. Thus St. Francis de Sales recom- The feeling there referred to may have mends ' culling flowers' for the day- been partly occasioned by this passage, from morning devotions.
How spiritual reformation spreads itself. 133
nature, nor should we sin unguardedly *. Giving our leisure ' ^xivrn to discourse respecting these things, we should be able to withdraw our soul even from under this sadness 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 2? 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 be amended, 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 fight, so also with respect to spiritual reformation ; should only ten be amended, 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 being- approved is a sufficient reward for my labours ; and if T see you living in piety, I have all I wish. Do, then, what yester- day 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 amendment. 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 reformed, and those who have not^. And if I find any one still swearing, I shall make him manifest to all who are amended, that by reproving, rebuking, and correcting, we may quickly deliver him from this evil habit.
^ Sav. adds, ' and those who have not.' See p. 113.
134 Day of Judgment. Intercession of the Saints.
For better it is that he should amend through being re- proached here, than that he should be put to shame, and punished, in the presence of the whole assembled universe, on that Day, when our sins shall be revealed to the eyes of all men! But God forbid that any in this fair assembly should appear there suffering such things ! but by the prayers of the holy fathers \ correcting all our offences; and having
^ ih^uls Tut ayluv vrari^cav. See on Kom. 16, 24. Horn, xxxii. Tr. p. 504. where the translation perhaps ought to be, ' These imitators of Paul. Only- let us yield ourselves worthy of suoh intercession.' This rendering is con- firmed by its agreement with Hom. xliv. on Gen. 19, 29. Een. 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. 19, 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 S. 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. 2,5. asserts the intercession of the Saints, proving it from 2 Mac. 15, 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 rheto- rical way. Lib. 2. in Job, (fin.) some- times 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 re- quest: and so Theodosia in Euseb. de Mart. Pal. c. 7.
In the fourth century, the invo- cation of departed Saints, or prayer to God for their prayers, becomes common. So Eusebius, on Ps, 78. (79.) takes v. 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. 1. 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.' {ffuvavTiXi/.- fiTjrat, Comp. Rom. viii. 26.) A direct
address to the Blessed Virgin
' Queen, and Mother of God, inter- cede for us !' is quoted as his, (Serm. in Annunt. t. ii. p. 401,) but is spu- rious, as is there stated.
St. James, of Nisibis, Ser. 4. p. 72. seems to speak of an angel presenting our prayers, which his Editor con- nects v/ith Tertullian's ' Angelus Ora- tionis,' de Or. xii. and Tob. xii. 12. St. Hilary, on Ps. 124, (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 ten- dency which S. Chrysostom reproves, as quoted above on Gen. xix. See also p. 17. note w. 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. Cyr. Hier. Cat. Myst. v. (6.) Tr. p. 275. says, ' Then we commemorate also those who have fallen asleep before us, first, Patriarchs, 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 inter- cession, 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 Mar- tyrs!' To Julian the Apostate, Ep.
Good hope of those who correct their faults. 135
shewn forth the abundant fmit of virtue, may we depart hence with much confidence, through the grace and loving- kindness of our Lord Jesus Christ, through whom, and with whom, together with the Father and the Holy Spirit, be glory now and ever, and world without end. Amen.
360. al. 205. Ben. iii. 462. ' I also receive the Holy Apostles, Prophets, and Martyrs, and call on them to sup- plication 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 a pro- tection to those who kept them. St. Ephraim, in Martyres, t. iii. Gr. Lat. p. 251. has, ' Victorious Martyrs, will- ing sufferers for the love of your God and Saviour, ye that have boldness of speech toward the Lord Himself; in- treat, holy as ye are, for us that are worthless, and sinners, and full of list- lessness, that the grace of Christ may come upon us.' Some Prayers to the Blessed Virgin, calling her the onlj^ 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. Maz. 1. 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 fune- ral oration on St. Basil, Or. xx,
fin. p. 3/3. (Ben. xliii. 82. p. 831.) ' But do thou, O divine and sacred head, look on us from above, and either remove by thy 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.' {diuffit.) St. Chrysostom is of the same date. St. Greg. Nyss. on S, 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 en- treaty for intercession ; beseeching him, as an attendant* upon God, and in- voking him as one who obtains favours 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 Bro- ther-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 Mar- tyrs are to be entreated, whose patron- age 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 al- leged down to the end of the fourth cen- tury, 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 cen- tury. 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 seek- ing it. Bellarmine, De Sanctis, 1. i. c. 19. and Coccius. Thesaur. 1. v. art. 4. give collections of passages. See on Fleury,b.l9.c.3i. Tr. p. 202,note k.
* h^utpi^f. A term which shews 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 begin- ning God created the heaven and the earth. It is argued that God's forethought for man in the work of creation affords ground of com- fort ; and that mercy is shewn even in chastisement, as in the saying, Adam, where art thoiL? Concluding admonition on the avoidance of ■oaths.
(1.) 1. Yesterday, I discoursed unto your Charity at great • Sav. length, and upon a variety of subjects; and if out of this* <rai/T«» variety, it be not possible for you to retain all, I wish more particularly to recall to memoiy the obsei-vation, 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 dis- tressed through the loss of wealth ; or by reason of sickness, and death, and the other evils that befall us, we are not only far from reaping any consolation, but we also increase the ss.Greg. force of these calamities. But if we are in pain and sorrow* Beat^^^^*^^ our sins, we diminish the weight of sin; we make that
iii. t. i. little which is great ; and very often we blot it all out 781 •
entirely. Ye should continually remember this, I repeat,
in order that ye may mourn for sin only, and for notliing
3 ^^ .^ besides ; and moreover this too, that sin, though it brought
funere death and sadness into our life, is again destroyed ' by both
^a'uh" ^^^^^'■> ^^'hich I have before sufficiently demonstrated. There-
460. fore, let us fear nothing so much as to sin and transgress.
All Scripture affords ??iatter of comfoH. 137
Let us not fear punishment, and then we shall escape " punish- ment. Even as the Three Children were not afraid of the furnace, and so escaped from the furnace. Such indeed it becomes the servants of God to be. For if those who were brought up under the Old dispensation, when death was not yet slain ^, nor his hrazen gates broken down, nor his iron Ps. 107, bars smitten in sunder ; so nobly encountered their end ", ig'45 2. how destitute of all defence or excuse shall we be, if, after receiving so 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 hfe !
2. But here we 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 even ' what hath been said is sufficient for those who 'Sav.xaJ give heed ; but to those who are pusillanimous it will be no gain, though we say more than we have said in addition. 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 hold us guilty of cruelty, and a want of humanity ; so, were we always discoursing of this, we might justly be condemned for pusillanimity. Com- mending then yom' hearts to God, who is able to speak ^ into 2 Seels, your minds, and to expel all grief from within, let us now jj^^ * take up our accustomed manner of instruction; and that^^f^ 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 matter of the same kind by means of Scriptural exposition. For that all Scriptmre furnishes consolation to those who give attention to it, I will make manifest to you from its own evidence^. For T shall not go about among the Scrip- ^ uhrihv ture narratives to search out certain subjects of a consolatory kind ; but in order that I may make the proof of the matter
=" 'hm(pwlofii6a.. See p. 104, note u. ^ Or, ' defied death,' xanrokfAYiffav
^ Hos. 13, 14. which however is rm T»X.««rJJf. less clear in LXX.
338 Fo7' instance, God's love seen in the Creation.
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 conso- lation, but to be altogether foreign to topics of comfort, I will make that which I affirm evident. Gen. 1, 3. What then is this introduction } In the beginning God LXX. "inade the heaven and the earth, and the earth was in- visible, and unformed^, and darkness was upon the face of the abyss. Do these words seem to some of you in- capable of affording consolation under distress ? Is it not an historical narrative, and an instruction about the crea- tion ? (2.) Would you then that I shew the consolation that is hidden in this saying ? Arouse yourselves in that case, 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 honoiu* ; dost thou not straightway take comfort and receive this as the strongest proof of the love of God, when thou thinkest that He pro- duced such a world as this, so fair, so vast and wonderiiil, ' Jia «r» for thee, dwarf as thou art ' ! When therefore thou hearest fl" iy that. III the beginning God made the heaven and the earth, run not hastily over the declaration ; but traverse in thy mind the breadth of the earth ; and reflect how He hath spread out ^ so sumptuous and exquisite a table for us, and provided us with such abundant gladness ^ And this is, indeed, the most marvellous thing, that He gave us not such a world as this in payment for services done ; or as a recom- pense for good works ; but at the very time He formed us,
<l Or, uufurnished, E. V. without a waste, or wilderness. See Dr. Buck-
form^ and void. This rendering came land's Bridgwater Treatise, c. 2. and
in with the Genevan Bible. All the notes. Tr.
previous translations, had void, and " av)j»t», ' sent up,' i. e. * caused to
empty. Perhaps by the term void, grow.'
was meant just the same as the '^ tl<f>^ofvvnv. Comp. Acts xiv. 17.
Septuagint uxccTarxivarTot. The word Filling our hearts with food and
Bohn, which occurs Deut. 32, 10. and ness. Ps. 107, 40. is in both cases rendered
Man made hi the likeness of God's sovereignity. 139
He honoured our race with this kingdom. For He said, Let Gen. i, us 7nake man after our image, and after our likeness.^^' What is the sense of this, after our image, and after our likeness? The image of government^ is that which is meant; and as there is no one in heaven superior to God, so let there be none upon earth superior to man. This then is one, and the first respect, in which He did him honom*, making him after His own image ; and secondly, forasmuch as He jDro- \ided us this principality, not as a payment for services, but made it entirely the gift of His own love toward man; and thirdly, in that He confeiTed 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 do not inhere naturally^; 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 i c,lof allotted^ to his race; and no lion hath ever been seen deprived of 2 ffuyK%- 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 om- nature^, but also, by3or,kind the very eminence of the spot in which we were placed, fixing upon Paradise as our choice dwelling, and bestowing the gift of speech, 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 fi-om the way in which He hath honoured, but also from the way in which He hath ])unished us. And this, 1 especially exhort you to consider with attention, that God is alike good, not only whilst He is treating us with honour and beneficence, but
K This of course does not exclude, ^ So ' nature' was usually under-
but rather implies, an i7itrinsic resem- stood. Arist. Eth. ii. 1. ' Nothing that
blance. See S. Cyr. Cat. xii. (3.) and is by nature is made otherwise by habit;
xiv. <5.) Tr. p. 170. and note. S. Aug. e. g. a stone tends downwards by nature,
De Co D. xi. 26. xii. 23. Conf. xiii. 12. and cannot be habituated to tend up-
Tr. p. 283, 4. St. Greg. Nyss. on the wards,' text, t. ii. p. 22 sqq.
140 Gocfs mercy shewn in threatening for our good.
also whilst He is punishing and chastising. And whether we should have to cany on our contest and combat against the heathen, or against the heretics, respecting the philanthropy and goodness of God, we shall make His goodness evident, not only in the cases of His bestowing honour, but also in the cases of His inflicting punishment. For if He is only to be esteemed good 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 Gal. 3, threat of hell serve to shew His goodness, than the promise ^** of the kingdom. But how? I answer. If He had not threatened hell, if He had not prepared punishment, there are not many 1 Tim. who would have attained the kingdom \ For the promise of ^' ^' good things doth not so strongly induce the multitude to virtue; as doth the threat of evil things compel by fear, and arouse them to the care of the soul. So that, although hell be the opposite of the kingdom of heaven, yet each hath respect to the same end — the salvation of men; the one alluring to itself, the other driving them towards its opposite, and by the operation of fear correcting those who are dis- posed to be too negligent. (3.) 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
• S. Greg. Nyss. on the Beatitudes, mourn for their present exclusion from
Or. 3. t. 1. p. 781. explains ' Blessed the good things they hope for here-
are they that mourn;' first, of those after. See on Rom. 14, 13. Hom. xxv.
whom the fear of hell causes to mourn Mor. Oxf. Tr. p. 430. for their sins ; secondly, of those who
Parents punish in love even if in anger. 141
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 then- children when they are disorderly^; yet are they nevertheless ' a<rt\- fathers, not only while doing them honour, but when acting XIT*' thus; yea, and then the most like fathers, when they actHeb.i2, thus. But if men, who are frequently carried away beyond * what is meet by the force of angiy feelings, are yet held to punish those whom they love, not from cruelty and inhu- manity, but from a kind care and regard ; much rather is it proper to think ^ this of God; who in the exceeding abun-'ai. to dance of His goodness, far transcends eveiy 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 rjeason 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 G od acted not so ; neither did He treat with abomination 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 understand 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 3 ^uoa - raised him when thus cast down ; and should have ap- ^^;'^''"' preached him, One to one", as a friend comes to a Ben. friend when he is unfortunate, and is plunged in great distress ! For proof that He acted thus from His great kindness, the very words too which He spake to him evidently shew 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
There being no third party present. Tr.
142 God's kindness in calling Adam by name.
treated so contemptuously would say, '' O wretched and most wicked man ! When thou hadst enjoyed so great favour from Me, and hadst been honoured with such a kingdom, 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 Pro- A^dence, 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
» Sav. 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 con- temptuously 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
2 Sav. fearful and trembling man confidence, by first '^ Himself ^^* ^ calling him, or rather, not by merely calling him first, but by addressing him by his own familiar appellation, and saying, Adam, where art thou ? Thus He shewed His tenderness, and the great regard He had for him. For ye must all know, that this is a mark of intimate friendship ^ And thus
3av«x«- 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 fi'om 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
1 Thus Thetis, II. 1. 361. and ever explains the word of merely throughout Homer tx r otafta^t ex- speaking at length, which seems ahnost presses affection; the scholiast how- absurd.
Meaning of the question " Where art thou V 143
David ? but, Where is the son of Jesse ? calling him by his i Kings father's name. And again, the Jews did the same with^^'^'^* respect to Chi'ist, for since they abhorred and hated Him, they did not say, " Where is Christ"?" but, Where is He? John 7,
7. But God, wiUing to shew even by this that sin had not^V. x quenched His tenderness, nor disobedience taken away His favour toward him, and that He still exercised His Providence and care for the fallen one, said, Adam, where art thou ? not Gen. 3, being ignorant of the place where he was, but because the mouth lxx. of those who have sinned is closed up ; sin turning the tongue backward, and conscience holding it back ; 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" in speech, 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 consider 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 feUow-servants, and those who are partakers of a common nature with them, but putting forward some one of their attendants to intervene, they order him to convey their own questions to the criminal ; and through him they say and hear whatever they wish,
™ From this peculiar illustration it the title of Christ among His followers, would seem, that S. Chrysostom sup- and addressed as such, especially after posed the term Christ to have been one Peter's confession. Tr. (See John 9, 22. of the familiar names by which our Matt. 27, 17. contrasted with ver. 63.) Saviour was known. But the term " Sav. 3/a rtit }iaXi^tu{. '■ by con- Jesus of Nazareth seems to have been versing with him.' The J/a rns would His more general and distinctive appel- easily drop out in copying, lation ; though it by no means follows » Sav. He called not the serpent.— that He was not as familiarly known by He called not Eve.
144 Correction not vengeance. Bible given late.
when they examine the offenders p. But God had no need of a middle person towards the man ; but Himself in His own person at once judges and consoles him. And not only this is wonderful, but also that he corrects the crimes that had been committed. For judges in general, when they find thieves and grave-robbers'^, do not consider how they may make them better, but how they may make them pay the penalty of the offences committed. But God, quite on the contrary, when He finds a sinner, considers not how He may make him pay the penalty, but how He may amend him, and make him better, and invincible "^ for the future. So that God is at the same time a Judge, a Physician, and a Teacher ; for as a Judge He examines, and as a Physician He amends, and as a Teacher He instructs those who have
' (p/>.a«- sinned, directing them unto all wisdom*.
8. But if one short and simple speech thus demonstrates the care of God, what if we should read through this whole judgment, and unfold its entire records } Seest thou how all Scripture is consolation and comfort .? But of these records we will speak at a befitting season ; before that, however, it is necessary to state at what time this Book was given ; for these things were not written in the beginning, nor at once when Adam was made', but many generations afterwards; and it were worth while to enquire for what reason this delay took place, and why at length they were given to the Jews only, and not to all men ; and why written in the Hebrew tongue ; and why in the wilderness of Sinai ? For the Apostle doth not mention the place merely in a cursory manner ; but shews that in that circumstance too there was a great subject of contemplation for us, when he saith to
Gal. 4, us : For them are two covenants., the one from Mount Sinai,
^^' which gendereth to bondage. (5.) 9. Other things too besides these it were to our purpose
P What it was to be brought to the meaning, as Plut. Mor. p. 109. (cit,
bar in those days may be seen in Hom. Steph.) aXX* e'lu trv hx(pa^ccy tJven rt f*,ri yi-
xiii. nffffai rt yivo/xtvov aToyivt^^ai ; but Luc.
1 A common crime then, probably 9, 36. ymir^cn seems to mean the com-
from the richness of burials. See on pletion of an event. He is speaking,
Iloin. G, 18. Honi. xi. Mor. Tr. p. 78. however, of the whole Bible, or at
•■ upf^ti^tuTov, i. e. to the adversary, least the Pentateuch, not merely of
See Horn. i. p. 1. and il^uguTov. Hom. the history of the Fall, as appears
viii. (2.) from the sequel. Hom. viii. 2. and the
' ytfcfAtvev. This seems the usual general argument of those which follow.
If any iliittg is reverenced, the Name of God should be. 145
to enquire into. But I see that the time doth not permit us to launch our discourse upon so wide a sea ; wherefore pru- dently reserving^ these to a fit season, we would again ' Ta^vje/- address you on the subject of abstinence from oaths; and we*'*''^^'"' would entreat your Charity to use your utmost endeavour 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 just as he lists, but that he* should every where bandy about the name of the Lord of Angels familiarly mth much iiTCverence ! And if it be necessary to take the book of the Gospel, thou receivest it mth 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 amazement^, with what wonder.? / satv the Lord,-^ ixTXri- saith the prophet, sitting wpon a thrdne, high, and lifted^^^ ^ 3 up ; around Him stood the Seraphim. ; and one cried unto another, and said, Holy, Holy, Holy, Lord God of Sahaoth; the whole earth is full of TJiy glory I 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 intro- duced, there thou bringest it foi-ward in various forms of swearing, reiterated one after another ! 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 kinds ra* of foolish habit, was continually moving his right shoulder as ^^'" *" he went along ^. He conquered this habit, however, by fasten- -^(ia^i^av ing sharp knives on each side over his shoulders. Thus the member, that would move out of season, was coiTected by
* M. has TcvTi rev for rev li ruv, thus practice. Life of Dem. in Orat. Att.
' he' would mean the ' human master.' t. iv. and so Plutarch. St. Chrys.
" Demosthenes. Tr. (Libanius says mentions him also on St. Matt. Hom.
that it was in speaking he did this, and xvii. Ben. p. 232. a. /3a^<^&;» may pos-
that he cured himself by hanging a sibly be applied to the course of a
sword before his shoulder in his private speech.)
146 Swearing does not really procure belief.
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 Matt. 5, saith, Neither sh alt thou swear by'' thy head. But thou so despisest Him as to swear even against His glory. " But what shall I do," saith one, " with those who impose neces- sity on me ?" What necessity can there be, O man ? Let all men understand that thou wilt choose to suffer any thing rather than transgress the law of God ; and they will abstain from compelling thee. It is not an oath which rendereth a man worthy of credit, but the testimony of his life, the up- rightness of his conversation, and his good reputation. Many ' ^'s^/« have often sj^lit their throats^ with swearing, and yet have ^'""^'' been able to convince no one; and others, only giving a nod, have been esteemed more deserving of belief than they who swore never so much. Knowing, therefore, all these things, and ])lacing 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 proceeeding from hence to the coiTcction of what remains, we may enjoy the blessed- ness 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 and the Holy Ghost be glory, and power, and honour, now and ever, and world without end. Amen.
" Karky ' against,' and so on St. Matt. Horn. xvii. Ben. p. 228. e. but Gries- baeh gives no reading except Iv.
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 con- (1.) solation and comfort, although it treat of what is historical. For instance, In the heginnwg^ God created the heaven and Gen. i. the earth, was an historical declaration; but it was shewn in our discourse, that this sentence was one pregnant with comfort; as, for example, that God made us a twofold table*, by spreading out the sea and the land at the same time ; by kindling above the twofold lights, the sun and moon; by determining the twofold seasons of their course, the day and night, the one for labour, and the other for rest. For the night ministers to us no less benefit than the day. But as I said with reference to trees, those which are barren, rival in their utility those which bear fruit ; since we are thus not necessitated to touch those trees which are pleasant for food, for the purposes of building. The wild and untamed animals are also subservient to our need, in no less a degree than the more gentle creatures; 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 sick-
^ v^uxt^av, i. e. of refreshment, as the trees has not occurred in these ' for thee and for thy recreation.' Horn. Homilies, vii. (3.) What he says presently of
l2
2.
148 Creation tells of God's Providence and our Fall.
nesses; for the physicians concoct many medicines out of these''; and by reminding us of our ancient sin. For when
Gen. 1), I hear it said, The fear of yon, and the dread of you, shall he upon all the tvild beasts of the earth : and then observe, that this honour was afterwards curtailed, I am reminded of sin, which hath dissipated the fear of us, and undermined our authority. Thus I become a better and a wiser •= man, whilst I leani 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 them- selves in many ways, and preparing an endless variety of remedies, are not able to deliver the man who is bowed down by an infirmity. But sleep coming upon him of itself, it hath entirely removed the disease, and freed them ^ from an infinite deal of trouble. Night, again, is not only a 'medicine for bodily labours, but also for mental diseases, in giving rest to anguished souls. Ofttimes it happeneth that some one hath lost a son ^ ; and comforters without number have been of no avail to withdraw him from tears and groans. But on the approach of night, conquered by
rv^av- the mighty power ^ of sleep, he hath closed his eyelids in slumber, and received some small relief from the miseries of the day time.
2. And now, I pray you, let us proceed to the subject which hath given occasion 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
^ viz. the wild animals. Tr. (1. xxviii. ' The traveller now,
of Pliny's Natural History is devoted ' And the tired porter, claimed the boon K) ' medicines from animals.') of sleep,
' Or, more sober, <ru<p^aviffr'.^ot . '■ The mother's self, of children late be- <1 Sav. produeeth in us:. reaved,
' The physicians. Tr. ' Sunk in deep slumber lay.'
f Comp. Apoll. Rhod. Arg. iii. 7iQ. And Virgil's imitation, ^n. iv. 522.
VIOt
Adam mercifully called to collect himself. 149
at its close with us, and I fear to touch upon a subject, the exposition of which T should presently afterwards be obliged to cut short. For the * subject requires of us several days in ' Sav. h succession, and a continued recollection : wherefore we must again defer it ^. But take it not amiss ! we will assuredly pay you the debt with interest ; for thus it is expedient both for you ^5 and for us who are to discharge it. Meanwhile, how- ever, let us now speak on that subject which we left out yesterday. And what was it we left out yesterday.? GodGen.z^ was ivalking, it says, iti Paradise in the cool of the day. What is here meant, I ask ? God was icalking 1 God was not walking ; for how should He do this who is every where present, and filleth all things } But He caused a perception of this sort in Adam, in order that he might collect' himself; that he might not be inattentive^; 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 philan- thropy, 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 made him collect himself 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 tlierefore the guilty, when they observe people running on another business, suppose that they are come against them ; and
& Tillemont places this Homily on h Sav. adds *■ both for you.' Friday, but the reference to the last is ' fvfnix^. See on Rom. xii. 1. Horn.
* lately,' not ' yesterday,' so that it was xx. Tr. p. 362. where it is used of
probably delivered on Saturday, as reverence.
Montfaucon supposes. The Ben. read- ^ '^txKt;^v/u,ives, in a relaxed and care-
ing gives, ' For a subject of several less state.
days in succession requires a continued ^ So M. the rest have, ' that his flying
recollection,' &c. might.'
150 Cowardice of sijiners, Boldness of the Righteous.
when others are conversing one with another on quite a
different subject, they that are conscious of sin suppose they
are conversing about them.
(•2 ) 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 tha.t trembles at a sound ; even
as rigliteousness has the contrary effect. Hear, at least,
how the Scripture describes this cowardice of the former,
Prov. and this boldness of the latter. The wicked flee ivhen no
^^» ^' man inirsueth. 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 every where ; and just
as it would be impossible to flee from himself, so neither
« Sav. can he escape the persecutor within ; but wherever he goeth ^,
^P\ ^ ■ he is scourged, and hath an incurable wound ! But not such
is the righteous man. What then is he? Hear: The
righteous is hold as a lion ! Such a man was Elias. He saw,
for instance, the king coming towards him, and when he
1 Kings said. Why is it that thou periertest Israel •" ? he answered,
Jg' / pervert not Israel, hut thou and thy father'' s house.
Truly, the just man is bold as a lion; for he stood up against
the king just as a lion doth against some vile cur. Although
the one had the purple, the other had the mantle ", which
was the more venerable garment of the two ; for that purple
brought forth the grievous famine ; but this mantle effected
a liberation from that calamity ! It divided the Jordan ! It
made Elisha a twofold ° Elias ! O how great is the virtue of
the Saints ! Not only their words ; not only their bodies, but
even their very garments are alway esteemed venerable by
the whole creation. The mantle 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
2 Ps. 78, Moses divided the Red Sea and cleft' the rock! The
garments of Paul expelled diseases ! The shadow of Peter
"> '/»a t/ J/a(rT^e^i/f. There is no but the meaning of the Hebrew seems
authorilv ibr ' why dost thou,' instead of to be ' troublest,'' (i. e. with famine,) as
' art thou hethat,^ The -wox^ pervertest in E. V. comp. Jos. vii. 25, where they
is the J.XX rendering of '^^J;, disturb- render it ' destroy.' est, and seems to mean ' turnest from " //.nXurh, see note k, p. 52. right worship,' or ' from allegiance ;' " See Horn. ii. 25. p. 52.
Arms of the Saints spiritual and all-powerful. ) 51
put death to flight ! The ashes of the holy Martyrs p drive away demons ! For this reason they do all things with authority, even as Elias did. For he looked not on the diadem, nor the outward pomp ' of the king, but he looked ' ^«»t«- on the soul clad in rags, squalid, begrimed, and in a more *"" wretched condition than that of any criminal; and seeing him the captive and slave of his passions, he despised his power. For he seemed to see a king but in a scene, and not a real one. For what was the advantage of outward abundance, when the poverty within was so great ? And what harm could outward poverty do, when there was such a treasure of wealth within ? Such a lion also was the blessed Paul ; for when he had entered into the prison, and only raised his voice, he shook all the foundations ; he gnawed in pieces* the fetters, employing not his teeth, but 2 ^^ars- words ; on which account it were fitting to call such men '^"-y-* 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 haiiy mane, pointed claws, and sharp teeth. The weapons of the righteous man are divine 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 vilest among mankind, thou shalt be powerful beyond all others. 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.
P See Horn. i. 5. p, 4. The like is Peril of Idolatry, quoted from Cas- said of the relics of St. Epiphanins, in siodori Hist. Eccl. Trip. ix. 48. (Soz. the second part of the Homily against vii. 27.)
15*2 Satan cannot prevail against the RigJdeous.
But if thou art desirous, I \\\\\ also endeavour to teach thee by actual facts '^ the unconquerableness of the righteous, and ' Toth the defenceless state of sinners^. Hear then how the prophet x,uz<»Tov ij^j-jjjj^^gg |3Q^|-j these particulars. The ungodly, saith he, are Ps. 1,5. not so, but are like the chaff which the wind scattereth away from the face of the earth. For even as chaff lies exposed to the gusts of wind, and is easily caught up and swept along, so is also the sinner driven about by every temptation ; for whilst he is at war with himself, and bears the warfare about with him, what hope of safety does he possess ; betrayed as he is at home, and carrying with him that conscience, which is a constant enemy ? Such, however, is not the case with the righteous man. But how is it mth him ? Hear the same Ps. 124, prophet, saying, They that trust in the Lord are as Mount ^' Zion. What means then, 'As Mount Zion .?' He shall not
he shaken, saith he, for ever. For whatever machines 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 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 ! (3.) 5. Knowing these things, let us take care of our life^; and ^^""^ let us not be too earnest as to the goods that perish ; neither as to the glory that goeth out ; nor as to that body which growcth old ; nor as to that beauty which is fading ; nor as to that pleasure which is fleeting ; but let us expend all our anxiety 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
1 He seems to mean Miy experience,' mar, however, read J<' Iti^wv, ' through r.',,^" L( *^^y would follow his advice, other (examples,)' which removes the Ihe New Coll. Ms. and from ;t Har- difficulty.
Art of healing the soul simple and easy. 153
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 vrounds 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 amended. And this hath been the work of God's pro- vidence. For inasmuch as from bodily sickness no great in- jury could arise, (for though we were not diseased, yet death would in any case come, and destroy and dissolve the body;) but every thing depends upon the health of our soids ; 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 wilHng, 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 ex- treme sentence, and punishments, and torments, 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, what- soever he who had promised these things had 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 what I ask 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 grudging?
154 Oaths fix men in evil. Good effects of discipline.
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. (4.) 6. Knowing these things then, let us avoid oaths ; and let our mouth be continually mindfiil to say, " Believe me "" ;" « ilxa- and this will be to us a foundation for all pious behaviour^ ; ^'"'^ for the tongue, when it has been disciplined to use this one expression, is ashamed, and would blush to utter words that 2Sav. are disgraceful and ugly; and should it at any time^ be fipin drawn away by habit, it will be brought into subjection^ x«VtT«/ 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 back again to a pious behaviour. " But what," says one, " if it be necessary to take an oath ?" Where there is a transgi-ession of the law, there is no such thing as necessity. " Is it possible then," it is replied, " not to swear at all ?"
•■ i. e. instead of any stronger asseverations. Tr.
Men could not sivear if they acted upon reason. 155
What gayest thou ? Hath God commanded, and darest thou to ask if it be possible for His law to be kept ? Why, truly it is a thing impossible that His law should not be kept ; and I am desirous to persuade you from present circumstances of this ; that so far from its being impossible not to swear, it is impossible to swear'. For behold, the inhabitants of the city were commanded to bring in a payment of gold*, such as it might have seemed beyond the power of many to do ; yet the gi-eater 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 imj^ossible not to bring it in ! God hath commanded thee to avoid oaths ! and how sayest thou, it is impossible to avoid them !
7. I am now for the sixth day admonishing you in respect of this precept. Henceforth, I am desirous to take leave" of you, meaning to abstain from the subject, that ye may be on your guard. There will no longer be any excuse or allowance for you ; for of right, indeed, if nothing had been said on this matter, it ought to have been amended of yourselves, for it is not a thing of an intricate nature, or that requires much proofs But sinceye 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 he kept with all watchfulness in your minds, so
s That is, assuming men to act as Cat. xix.) See Du Cange, who quotes
reasonably in their relations to God, as Cone. Chalc. act i. and many other
they do in their relations to man. passages.
t The tax which was demanded ^ xaTa<rx£i;?f, as on Rom. 1, 5. Horn,
previously to the sedition, and before i. Tr. p. 12. alluded to, Hom. iii. 18. p. 70. / a,7riX6i7v, as Horn. vi. 15. fin. Tr.
" guvra\et.(r6ai^ used as a.-7fora\a.tr6at^ p. 130. ' depart to the future Judgment.' (that word having passed rather to the * Sav. and M. '■ all of you upon these
sense of renouncing, see S. Cyr. Hier. things.'
1^^ Mutual adynonition recommended.
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 it may be the lot of all here present to obtain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom be glory, to the Father, together with the Holy Ghost, for ever and ever. Amen.
HOMILY IX,
Commendation of those who had laid aside the practice of swearing;. It is shewn 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 (1.) you again ! And O that I could be always with you, — ^yea, rather am I always with you, though not by bodily presence, yet by the power of love ! For I have no other life but^ you, i Comp. and the care of your salvation. As the husbandman hath no^J^'^*^' other anxiety, but about his seeds and his harvests ; and the Country pilot about the waves and the harbours ; so the preacher is p.^/f^"' 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 multi- tude be great, and the meassure of my heart be narrow, yet love is wide ; and ye are not straitened in us. I will not add what follows next% for neither are we straitened with you. Whence is this apparent ? Because I have met with many who have said, " We have performed the precept, by making rules for each other, awarding penalties to those who
* Alluding to the passage. 2 Cor. «5, but ye are straitened in your own 6, 11. 12. Ye are not straitened in bowels. Tr.
158 Pastoral enquiries. Scruple on hearing after a meal.
swear, and enforcing punishment ni^on those who transgress
this law." A punishment which is indeed well becoming
you'', and which is a sign of the gi'eatest charity. For T am
« Coun- not ashamed of anxiously scrutinizing into those points, since
^^^ ^j"""' this love of scrutiny is not one of curiosity, but of super-
32.' * intendence^ 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
2 ib. c. remedies with the requisite knowledge. These things we
^^' have ascertained by enquiry; and we give thanks to God
that we have not sown our seed upon rocks, nor dropped it
amidst thorns ; and that we have neither needed much time,
nor long delay, in order that we might reap the harvest. On
this account I have you continually upon my heart. On
this account I think not of the labours of teaching, esteeming
the burden a light one, whilst the hearer is profited. This
reward is, indeed, sufficient to recruit our strength, to give*
us wings, to elevate us, and to persuade us to sustain the
utmost toil on youi* behalf.
2. Since therefore ye have shewn us much evidence of grateful acknowledgment'', suffer us to discharge the further " «rg«i»j» debt of which w' e gave a promise the other day ' ; although indeed I see not all present^ who were here when I made the promise. What, I would ask, can be the cause of this ? What hath repelled them from our table ? He that hath par- taken of a bodily meal, it would seem, has thought it an indignity after receiving this kind of food, to come to the hearing of the divine oracles. But not rightly do they entertain this notion. For if this were improper, Christ would
*> He seems to mean those who volun- there was the same impediment when
tarily submitted to it. He had recom- the following Homily was delivered,
mended masters to punish themselves, Perhaps the most probable account is,
as well as their dependents. See pp. that some persons began the fast with
90 and 110. a strictness from which they afterwards
^ Especially for good. K*]h-(jt.ovlai . fell off. The meal spoken of was an
^ or ' willingness,' tvyvuf/.trvvr.v. See early dinner. Eumseus takes his a^itrrov
on Rom. 1, 13. Tr. p. 24. and 9, 13. at daybreak. Od. xvi. 2. But Athe-
p. 294. . nseus, 1. i. c. 9 and 10. says that in his
* This Homily is placed by Mont- day such a meal was called ux^aTia-fiei, faucon on the Monday after the last ; and the ^uvrtov of the ancients, at mid- it is difficult to find any especial reason day, u^iffrtrv, (quoted by Perizonius on for the circumstance here referred to; .^lian. V. H. ix. 19.)
Purpose of devotion afteruard, a check in eat Ivy. 159
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 though one must say something startling on this point, so it is, that the hearing of the divine oracles at that time is espe- cially profitable. For when thou hast made up thy mind that after eating and drinking thou must repair also to the service \ thou wilt assuredly be careful, though perchance^' <r«v«|iv, with reluctance, of the duty of sobriety; and wilt neither heJ^'^^^Y^' led away at any time into excess of wine, or gluttony. For the thought, and the expectation of entering the church, teaches thee to make such use of food and drink, as accords with decency; lest, after thou hast come there, and joined thy brethren, thou shouldest appear ridiculous to all present, by smelling of wine, and unmannerly eructation. These things I now speak not to you who are now present, but to the absent ; that they may learn them .through your means. For it is not having eaten that hinders one's hearing, but listlessness. But thou esteemest it to be a condemnation not to fast, and then addest another fault, which is far greater and heavier, in not being a partaker of this sacred food^; and having nourished the body, thou consumest the soul with famine. Yet what apology hast thou for doiug this } For in the matter of fasting thou hast, perhaps, bodily weakness to plead, but what hast thou to say with respect to hearing? For surely weakness of body is no impediment to thy partaking of the divine oracles ! If I had said, " Let no one who has breakfasted ^ mix with us ;" " let no one - ^^<o-t;j- 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
^ 9roXXcizi;. See p. 25, note n, and He gives thus the 16th canonical
ref. But Sav. and M. ^«XX?j, making answer of Timothy, Bp. of Alexandria
the sense, 'thou wilt assuredly, even A.D.380. Bev. Pand. ii. 169. d. 'If a
if unwilling, obseiving great sobriety.' man' [when fasting in order to commu-
K i.e. the oracles of Scripture ex- cate. Gr.] 'inwashingorbathingswallow
plained at church. Tr. (See Horn. ii. a drop of water, may he communicate?
12. p. 39. The Holy Communion was A. Yes.' The answer is really, ' Since
always received fasting. On this point the devil hath found occasion to prevent
it may be worthwhile to correct a mis- his communicating, let him doit o/tener.'
tate of Johnson, in his Clergyman's This plainly implies he is not to do it
Vade Mecum, part ii. p. 214. ed. 1709. then. Ed.)
160 JVho is a Jit hearer. Message to the absent,
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 bo 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 drank, will be our most suitable hearer of all. For this rule, indeed, >Ti;vi^«-very properly prevails with relation to the secular^ tribunals ^'* and councils. Inasmuch as they know not how to exercise moderation, therefore they eat not to noiuishment, but to
2 Gr. for bursting; and^ they drink often to excess. ' For this reason,
as they render themselves unfit for the management of their alFairs, they shut up the councils and tribunals in the evening and at raid-day^. But here there is nothing of this sort, — God forbid ! But he who has eaten will rival him who fasts, as far as it 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. (•2 ) 3. But enough of this admonition. It is time now to proceed to the handling our subject; although our thoughts
3 «va- are reluctant', and tardy, as it resjDects this instruction, on ac-
count of those who are not come. And just as an affectionate mother when she is about to spread out her table, grieves and laments when all her children are not there, thus also do I now suffer; and when I think of the absence of our brethren, I am reluctant to discharge my debt. But ye have it in your power to rid me of this tardiness. For if ye promise me that ye will convey to them an exact report of all I say, we shall readily pay you down the whole' ; for thus the instruction, cha- ritably afforded on your part, will make up to them for their absence ; and ye will hear me the more attentively, knowing
h A canon of Isaac Lingonensis, (in drunk even when the forum is fullest,
the eighth century,) Tit. viii. cap. 2. ire^/ vXv^eva-uv «y«^a». v. Act. ii. 15.
Labbe viii. 620. forbids any one to take Perizonius on JEUan. cites Dio Chrys.
an oath except fasting. The Athenian Or. 67. de Glor. 2. vrho shews it was
courts did not sit after sunset, and the about that time.
great time for forensic business was the ' i. e. the promise of explaining that
forenoon. See Goeller on Thuc. viii. subject which had been proposed in the
92. /Elian. V. H. xii. 30. says that two foregoing Homilies. Tr. the luxurious Tarentines would be
All in season. First instruct ion by facts. 161
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 a long exploded* argument; for it is xioViuXot quite true that any thing which is profitable ought to have been delivered from the beginning; nor if any thing was defivered from the beginning, is it quite necessary that the same should continue afterwards ^. For example ; Milk is usefiil, 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 left the age of childhood. Again, the summer season is useful ; but it does not shew 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 usefuP, 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, 2or race but by things '". But what means, hy things f By means oi<P"<f*^ 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 know- ledge of God from the Scriptures, frames his answer. Having said that, the icrath of God is revealed from Rom. i heaven against all ungodliness and unrighteousness of men ^^^' who hold the truth in unrighteousness ; when he saw that
^ See Butler's Analogy, p. ii. c. 6. applying it farther to the facts recorded
where the somewhat similar objection, in Holy Scripture. ' The general de-
' that Christianity is not universal,' is sign of Scripture, which contains in it
discussed. this revelation, thus considered as his-
^ Sav. adds, and &c. torical, may be said to be, to give us
"' An enlarged view of this principle an account of the world, in this one
is given in Butler's Analogy, p. ii. c. 7. single view, as God's world.'
M
162 Silent speech of the Heave)is. Its universality.
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 he 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 prophet? of what evangelist ? of what teacher ? if the holy Scriptures
Rom. 1, were not yet given. Tlie invisible things of Him, says he, from the creation of the world are clearly seen, being under- stood by the things that are mxide, even His eternal Power and Godhead. But what he means is just this. He hath placed His Creation in the midst, before the eyes of all men ; in order that they may guess at the Creator from His
Wisd. works ; which, indeed, another writer has referred to ; For ' from the greatness and beauty of the creatures, proportion- ably the Maker of them is seen. Seest thou the greatness ? Marvel at the power of Him that made it ! Seest thou the beauty ? be astonished at the wisdom which adorned it !
Ps.i9,i.This it was which the prophet signified when he said. The heavens declare the glory of God. How then, tell me, do they declare it ? Voice they have none ; mouth they possess not ; no tongue is theirs ! how then do they declare ? By means of the spectacle itself. For when thou seest the beauty, the breadth, the height, the position, the form, the stability thereof during so long a period ; hearing as it were a voice, and being instructed by the spectacle, thou adorest Him who created so fair and admirable a body ! 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 w^hat was written ; but the illiterate man would have gone away without receiving any benefit from this quarter, unless some
I »»«y«. one else had assisted his course * ; 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
Not their (/lory only, hut night and day praise God. 163
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 this fact the prophet himself too intending, and making it plain, that the creation utters this voice so as to be intelligible to barbarians, and to Greeks, and to all mankind without exception, thus speaks ; TJiere is no speech^ nor Ian yu age, where their voice is not heard. Ps.i9,3. 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; ' f«e«- but as to the day and night, what can these shew us of the same kind ? Nothing certainly of the same kind, but other things which are not inferior to them ; as for example ; their proportion, and the order which they so accurately observe. For when thou understandest 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 encroaching on one another in the smallest degree, even so too the day and the night distribute the year with such an equality of parts,
M 2
164 Day and night jneponderate equally in turn, and why.
with the utmost accuracy " ; and keep to their own bound- aries, and never at any thing push one another aside. Never hath the day been long in winter ; and in like manner, the night hath never been long in summer, whilst so many generations have passed away; but preserving the same interval and length, one hath not robbed the other even of the smallest modicum of time; not of half an hour's space, no, nor of the twinkling of an eye ! (3.) 6. Therefore also the Psalmist", struck with astonishment at the equality of this distribution, exclaimed, Night unto night sheweth knoivledge. If thou knowest how to exercise thy philosophy on these matters, thou wilt admire the Being, who fixed these immoveable boundaries even from the be- ginning. 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 limits that are not its own ! But thou, whilst always enjoying honour, canst thou not bear to share it with thy brethren } Consider also with me the wisdom of the Lawgiver. In winter He hath ordered that the night should be long; when the germs ^ are tender, and require more coolness ; and are unable to sustain the hotter rays of the sun ; but when they are somewhat grown, the day again increases with them, and becomes then the longest, when the fruit has now attained ripeness. And this is a beneficial aiTangement 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 idle- ness; God hath appointed that more of this time should be consumed in night, in order that the length of the day might not be superfluous, when men w^ere unable to do any thing.
" The diurnal motion of the earth, eclipse^, or, as they called it, of the heavens, » ■^aXfjt.iiJhot : St. Chrys. usually says
was taken hy Plato for the very type of ' the Prophet.'
Rtahility. The exactness of its rate is P avi^fjLu.Tu. He seems to mean the
far greater than the ancients had means young blade. These remarks are adapted
to appreciate, as is proved hy constant to a climate in which harvest is over
observations, as well as by the oldest before Midsummer.
Gentle change of seasons. Things above the laws of nature. 165
Who can describe the perfect order of the seasons ; and how these, Hke some vh'gins 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 does ' a-4,o<pn' the summer receive us directly after winter; nor does the'^' winter immediately succeed the summer; but mid-way the spring is interposed ; that insensibly, and by httle and little entering upon these "i, 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 the spring should receive us after winter, and the summer after the spring '^; and after the summer the autumn; which should so transport us to winter, as 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 imfortunate, that beholding the heavens; and beholding sea, and land ; and beholding this exact tem- perament of the seasons, and the immoveable 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 ! 2 a.^<,<r»-
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 veiy manner of it, display a God who is the great Founder 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 were made*, 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 above the course^ oU^ckoXov- natm-e. Perhaps what I have said, is not sufficiently clear. ^'""^ Therefore it is necessary that I should again repeat it in a
1 So Ben. ha.hx,of^ivtuv. al. haii;^ofA$- added in the Greek in the new Paris
vtv. ' So that it insensibly, and by Edition ; so too the word ' so' soon after,
little and little, making the change, ^ rot cvyx^otovvra rx ttuvtoi. al. Up-
brings our bodies.' holder. (fvyK^arouvTa.
^ This clause is in the Latin trans- * Sav. lyivtro, ' were making;' which
lations and in Savile, and has been is more graphic. See Job xxxviii. 4.
166 Wonderful position of the earth on the uaters.
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 diffiisive, and giving way to all it meets with, must be miable to support any solid body, though it were of the lightest kind. Often indeed when a small pebble falls upon it, it yields, and makes way, and transmits it to the bottom. When therefore thou beholdest not a small pebble, but the whole earth borne upon the waters, and not sub- tnerged, admire the power of Him who wrought these mar- vellous things in a supernatural manner ! And whence does this appear, that the earth is borne upon the waters ? The Ps.24,2. prophet declares this when he says, He hath founded it upon Ps. 136, ^jf^ seas, and prepared it upon t lie floods. And again: To Jiim icho hath founded the earth upon the waters'". What sayest thou .? The water is not able to support a small pebble on its surface, and yet bears up the earth, great as it is ; and mountains, and hills, and cities, and plants, and men, and brutes; and it is not submerged! What do I say? Is not submerged ? How comes it to pass, that since the water has been in close contact with it below, during so long a period, it has not been dissolved, and the whole of it become mud.? For the nature of wood, when soaked in water but a little time, is rotted and dissolved ; and why do 1 say of wood ? What can be firmer than iron } yet often this is softened", when it remains a long time in water; ^nd well it may. For it derives its substance from the earth.
" Among the variety of opinions that 24, 2. and 136, 6. Derham's Physico-
anciently prevailed respecting the Theology, p. 41. S. Chrysostom must
earth's form and situation, one of the evidently have adopted the same opinion,
principal was, that the heavens and Tr. (St.Greg. Nyss. in Hexaem. t. 1.
earth above this ocean was the whole p. 22. e. speaks of the earth's conical
visible universe; and that all beneath shadow. See Plin. ii. 11. St. Bas. in
the ocean was Hades, or the invisible Hex. i. c. 9. explains the ' founding on
world. Hence when the sun set, he the waters,' of their being spread all
was said, ' tingere se oceano;' and round; ix. c. 1. he speaks of various
when any went to Hades, they must opinions as to its shape, and some who
first pass the ocean. Of this opinion thought it to be 180,000 stadia round,
were not only the ancient pnets, but See S. Greg. Naz. Or. xxviii, al. xxxiv,
some of the Christian Fathers, particu- c. 28. and Philoponus de Mund. Cr. iii.
larly Lactantius, and St. Augustine, 6—13. Galland. xii. p. 525.)
and others, who thought their opinion ^ ^avvouTeti, becomes less dense and
was favoured by the Psalmist, in Ps. solid.
Fire, in the sun, acts downward heyond its jiature. 167
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 eai'th hath remained such a length of time lying upon the waters, without being either submerged, or dissolved, and destroyed^!
8. And who is there that must not feel astonished and (4.) amazed at these things; and without hesitation pronounce that they are not the w^orks of nature, but of that Providence which is above nature ? Therefore one speaks thus : Wlio Job 26, hangeth the earth upon nothing. And another observes, /^?^ps.95 4. His hands are the corners of the earth. And again : He hath Ps.24,2. laid the foundation of it upon the seas. And these declara- tions, 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, exercising itself providentially over all things, is itself that which holds together' and supports the body of the earth ! But if thou believest not what I now say, believe what thou beholdest ! for even in another element it is possible to find this admirable workmanship. Fire is of such a nature, that it tends upwards ^, and is 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
y This line of argument, from ar- There is constant variation of reading
rangements above the course of nature, wherever these words occur, is a dangerous one; and it would be less ^ See in Bacon's Novum Organum.
difficult than invidious, to search out his' Vindemiatio prima de forma calidi.'
instances of fallacy in modern writer?. L. II. Aph. 20. Diff. 2. he says, ' the
It always brings men's ignorance mto motion of heat is at once expansive, and
play. a tendency upwards.'
^ (TuyK^'jcrovtrct, but Sav. ffvyxpoTcV'Tct,
168 Waters above the heavens. The Ocean.
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, almost saying
' roZ to him by the figure^ (of the heavens)," Look downward. —
T^f"'"* 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 ; through the power of Him who hath commanded it.
AVouldest thou have me speak of another thing of the like
^rav^ra kind ? Watcrs embrace the further side^ of the visible heaven^
on all parts ; and yet they neither flow down, nor are moved
out of their place, although the nature of water is not thus.
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
3 Sav. not even a small portion^ is capable of standing upon such a
nfit^ ' figure*. But, lo! this wonder is found to exist in the heavens ;
^ ff:,c^f^.ef and the prophet, again, to intimate this very circumstance,
Ps. 148 observes, Praise the Lord, ye waters that are above the
^- heavens. Besides, the water hath not quenched the sun ;
nor hath the sun, which hath gone on his way beneath for
so long a time, dried up the water that lies above.
9. Dost thou desire that we should lead thee down again to the earth, and point out the marvel ? Seest thou not this sea abounding with waves and fierce winds; yet this sea, spacious, and large, and furious as it is, is walled in with a feeble sand ! Mark also the wisdom of God, He permitted it not to be at rest, nor tranquil, lest thou shouldest suppose its good order to be of mere natural regulation ; but remain- ing within its limits, it lifts up its voice, and is in tumult, and
^ In accordance with the notions of which divided the waters above from
his age, S. Chrysostom supposed that those below it. See Gen. 1, 7. A
the firmament was something solid ; similar idea seems to have prevailed
and it seems to have been entirely a among those who translated the Bible
notion of modern times, that the visible into English, from the use of the word
heavens arc formed of a subtle ether, firmament^ which was however a mere
Thus Homer terms them ;^«A.xia» oh- copying of the Vulgate, and the Greek
fa»«», and ;^;;a>.x«/3aT? ^uficcra, ; and ffri^iufAoc. It is remarkable that this
sometimes ffi^ri^uov ou^avo'v. The notion idea is defended by Drusius in his Loca
of S. Chrysostom seems to have been Difficiliora Pentateuchi, and in Syl-
similar. He supposes a solid spherical vester's translation of Du Bartas's
arch, which he terms the visible heaven^ Weeks and Days. Tr,
Balance of the powers of Nature. 169
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 not of wood or of stone ; neither hath He encompassed these shores ^ with mountains, lest i al. seai 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 ^^^-^y have placed the sand for the hound of the sea that it cannot'' pass it. But the marvellous thing is not this only, that He hath made a great and admirable world ; and that He hath compacted it in a way above the usual course of nature ; but that He hath also constituted it out of opposite things ; such as hot and cold, dry and moist, fire and water, earth and air, and that these contrary elements, of which the 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, how- ever, these things 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 regard to the universe, nothing of this sort 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 quietness 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 sense- less, 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 pennitting 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
170 IVe should learn from the Heavens to glorify God.
harmony of the dciy 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. (5.) 10. We might continue to speak not only of these things, but also of many others, which are even more profound ; and might discourse even of the Creation itself; but as this must be deferred to the morrow", let us earnestly endeavour to retain what has been said, and to convey it to the rest**. 1 know indeed, that the abstruseness of these speculations has seemed strange to your ears ; but if we be a little thoughtful^, 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 Godf though only seen ; and we therefore should declare God's glory'' not only in speaking, but in silence, and in astonishing all men by our purity of life. For He saith. Mat. 5, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. For when an unbeliever beholds thee, who art a believer, subdued, modest, and orderly in manners, he will wonder and say, " Tmly Great is the God of the Christians ! What 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 thom 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
*^ Or the next day of preaching. See " See on Rom. xi. 6. Horn, xviii. note 0, p. 1.58. and note b, p. 173. Mor. Tr. p. 332.
d See his request, p. 160.
Amendment begun a reason for urgency. 171
is it, that when we have one garment better than the rest, we do not suffer ourselves to be continually wearing it ; and yet every where ^we draggle about the name of God without concern, and just as chance may direct ! Let us not, I earnestly pray and beseech you, let us not 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. Thus also do those who witness the public spectacles. 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 is rescinded, 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 be- hold 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 burden ' ' l^dre^v 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 Jlging sickle ^ ; and think that it is flying forth on occasion of the curse ^, and constantly remember it. And if thou observest^E^J tSj
f Flying hook, or sickle. See Zech. which St. Chrysostom usually follows,
5, 1 — 3. A fiying roll, is the version instead of H/JD, probably read 7jQ^
given in the present translation of the which signifies a reap-hook, or sickle;
Bible, which follows the Hebrew as in this, as in some other instances, the
well as the Vulgate, the Targum, and final letter having been dropt through
the Syriac. (See St. Jerome on the the carelessness of transcribers. See
place, who adds Aquila, Theodotion, Homily 15, conclusion. Tr. and Symmachus.) The Septuagint,
172 Helping others binds ourselves to diligence.
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 our- selves, but also bring others to the same point, we shall our- selves quickly arrive at the goal ; since while we undertake to instruct others, we shall be ashamed and blush, should we in our own case seem to leave those things unperformed, which we enjoin upon them. There is no need to say more ; for much has been already spoken on these matters; and these things are now said only by way of remembrance. But may God, who is more sparing of our souls than we are, make us perfect in this, and every good work; that so having completed the whole fruit of righteousness, we may be found worthy of the kingdom of heaven, through the grace and lovingkindness of our Lord Jesus Christ, through Whom, and with Whom, to the Father, with the Holy Ghost, be glory, for ever and ever. Amen.
HOMILY X.
Commendation of those who came to hear after taking a meal. — Observa- tions 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 n\ 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 * 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 conflux of hearers. Not in vain, it seems, did I lately '' spend so many words on their account, appealing to your Charity, to draw them to their Mother ''; 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 last synaxis, 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 debates which were no wise profitable; or now, when ye stand with your own
^ h^KfTyixoruv. See p. 158, note e. ix. §. 10. cannot be the morrow, unless
Suidas however places this meal about some accident delayed the delivery of
the third hour. this Homily. It may be the next
^ vreur,\>. Montfaucon assumes that Synaxis.
this word is never applied to the pre- « See Horn. iv. 1. p. 7G. ceding day : if so, 7«v Wicverav, Hom.
174 Good odour of fasting. Church ihe best place.
brethren, and hear the prophetic oracles ? It is no disgi'ace, beloved, to have eaten, but after eating to remain at home, and 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 listless- ness; and laying aside not only listlessness '^, but also all sadness, thou wilt be more at ease, and of better heart in all the events that may happen.
2. What need then is there of saying 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 abstinence from meats, merely, fasting ; but even before this, abstinence fi-om 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, derives no great benefit from his fast. He who eats, and yet takes a part in the sacred service 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 con- veyeth to us benefit and advantage. Where indeed, besides, wilt thou hear, what in this place thou art instructed in ? Wert thou to go to the bench of justice ? quarrels and con- tentions 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 cormptible ! For all the words that pass among those collected 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
<l There is a play on the words aSvfAi'u to preserve, and 'pcf.9vfji.ia. which it seems impossible
Recapitulation. The Book of Nalm-e. 175
again thou wouldest hear m 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 every thing relates to heaven, and heavenly things ; to our soul, to our life, the cause for which we were made, and why we spend an allotted time upon earth, and on what terms we migrate from hence, and what state will receive us in future, 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 abroad the seed in (2.) 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 Scriptmes, God ordered His dispensation toward us ; and we said, that by the creature He instmcted 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 ; and the extent of which far exceeds the multitude of those instructed by it. We discoursed also at large concern- ing 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 de- fraudeth 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 Creator, but the very manner likewise in which it is compacted together, and the mode of creation being beyond the power of any natmal consequence. For it would have been a natural consequence for water to be borne upon the earth ;
176 The human body. St. Paul brings in natural science.
but now we see, on the contrary, that the earth is supported by the waters. It would have been a natural consequence that fire should tend upwards ; but now on the contrary we see the beams of the sun dh'ected towards the earth ; and the waters to be above the heavens, yet not falling away ^; and the sun running below them, yet not quenched by the waters, nor dispelling that 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 of a nature to consume each other. ^Vlience it is evident that some invisible power restrains them, the will of God is a bond to them.
4. To-day I wish to dwell a little more on this subject. Arouse yourselves, however, and give earnest heed unto us 1 And that the wonder may appear more clearly, I will draw the proof of it from our own bodies. This body of ours, so low 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
1 Cor. that which we have in hand. For He that is spiritual
^» ^^' judgeth all things ; yet He Himself is judged of no man. Thus also Paul touched upon topics of agriculture, whilst
1 Cor. discoursing to us of the Resurrection ; and said, Thou fool;
15, 38. ^^^^^ which thou sowest is not quickened, except it die. But if that blessed man brought forward points of agriculture, neither should any one blame us if we handle matters per- taining to medical science. For our discourse is now re- specting the Creation of God ; and it is much to our purpose to take such points of knowledge for the ground of our argument. As, therefore, I said before, this body of ours consists of four elements ; and if either be in a state of entire disorder, death is the result of this disturbance. 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, paralyses, agues, apoplexies, and an infinite number of other diseases are generated. And every form of disease is
^ ov^ioXitr^afvovra. See p. 168, and note. Tr.
If the hody needs care, so niust the uorld. 177
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 injures the just proportion of the whole. Interrogate then him who says, that all things are spontaneous and self-produced. It" 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 self-controP, " ^iX^^rj 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, consisting of such huge masses, and com- pounded of those same elements, remain during so long a time without any disturbance, unless it enjoyed the advantage of a manifold providence ? For neither is it reasonable to suppose that this body, which has the benefit of superintend- ence 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 sufler nothing of that sort which our body suffers, during so many years. 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 been holding them during so long a period ? For if the body of the world were simjjle 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 2 go Sav One to effect this conjunction } For if we who are evil- and M. affected towards one another not by nature, but by will, (. came' cannot come spontaneously to an agreement as long as we re- main 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
N
178 The ivorld without Providence a ship uiihout sailors.
were not some ineffable Power which efFected this conjunc- tion ; and after this conjunction, always restrained them by the same bond ? (3.) 5. Dost thou not perceive how this body wastes away, withers, and perishes on the flight^ of the soul, and each of the elements thereof returns to its own proper abode ^? 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 on in its way without a pilot, but soon founders, how could the world have subsisted so long a time with no one to govern 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^; 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 seamen'', and thou wilt see it straightway overwhelmed ! 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 comes to pieces, and quickly falls down de- stroyed ! Could not a hut, forsooth, stand without super- intendence ? 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 digni- fied than any of these, continue yet unbroken, during so long a period, mthout some kind of providence ? But in addition to what has been said, follow me whilst I enumerate the meadows, the gardens, the flowery tribes ; all sorts of herbs, and their uses'; their odours, forms, disposition, yea, but their very names; the trees which are fruitful, and the
e So Sav. (text,) M. and Lat. Ben. ship-board ; here clearly distinguished
secession. from the sailms.
*■ Kfili*. See on Rom. 3, 11. Horn. •' Comp. Acts 27, 30. 31. vii. Tr. p. 106. i y^^tias. but Sav. mar. ;t^fl«f, M.
? Wil^xTus. Usually soldiers on A;?*'«f) colours.
Variety of Creation. Excuse for deifying the World. 179
barren ; the nature of metals, — that of anmials, — 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 flow^ers 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 pur]^)le plumage \ Contemplate with me the beauty of the sky; how it has been preserv^ed so long without being dimmed ; and remains as bright and clear as if it had been only fabricated to-day; moreover, the pov/er 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- might we continue to pursue things incomprehensible ! It is fit, indeed, that over every one of these which has been spoken of, we should say, O Lord, liow hast Thou magniJied'Ps. 104, Thy works ; in wisdoni hast Thou made them all.
6. But what is the sapient answer of the unbelievers, when we go over all these particulars with them; the magnitude, the beauty of the creation, the richness, the munificence every where 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 ^ 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 absurdity ^, is what ' «'»««; we are prepared to shew, proved by the case of ourselves, who have never been so affected. Why then have we not made
k rovi Te^pv»i^«vrtcs ffr^ouiov;. ^Elian ' See the argument of Balbus, (the
de Animalibus, iii. 4-2. mentious a bird Stoic,) Cic. de Nat, Deor. 1. 2. e. 17,
called Porphyrio, more esteemed even 34, &c. Seneca, Nat. Queest. ii, 45.
than the peacock, so that none ever says, that God may likewise be called
killed it for the table. See also Plin. ' Mundus,'or'Fatum,'or ' Providentia,'
X. 46. but this expression may apply to or ' Natura.' various kinds.
n2
180 The Saints had wjirmities lest they should be
a deity of it ? Do we not see it with the same eyes as them- selves? 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 oaith ? 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 Rom. 1, animals.? Truly, ///e?/ became vain in their imaginations, and ^^•^^' their foolish heart icas darkened. Professing themselves to he tfise, they became fools.
7. Nevertheless, we will not frame our answer from these (4.) things only, but will also say something yet further. For God, foreseeing these things of old, removed, in His wisdom, the ground of this plea. On this account He made the world not only wonderful and vast, but also corruptible and fading; and placed therein many evidences of its weakness ; and what
1 See He did with respect to the Apostles *, He did wdth respect to I5!p 17 ^^^ whole world. What then did He with respect to the
iVpostles ? 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 liad 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,
2 Cor. but that of Paul himself, who says, For though I would desire ' ' to glory, 1 shall not be a fool; but now I forbear, lest any
man should think of me above that which he seeth me to be, 2 Cot. 4, or that he heareth of me. And again, But we have this ''• treasure in earthen vessels. But what is meant by earthen
vessels ? In this body, he means, which is mortal and corruptible. 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
deified ; so the world has its imperfections. 181
vessel. . But for what reason was it thus constituted, and so great a treasure, and such a plenitude of graces entrusted to a mortal and corruptible body ? TJiat the excellency of the power may be of God, and not of us. For when thou seest the Apostles raising the dead, yet themselv^es 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 i Tim. wine for thij stomach's sake, and thine often infirmities'''. '" And again, of another he saith. But Trophimus I have left"^ Tim. at Miletus sick. x\nd writing to the Philippians, he said, ' Epaphroditus teas sick nigli unto death. For if, when this Phil. 2, was the case, they accounted them to be gods, and prepared to do sacrifice unto them, saying. The gods are come down Acts u, to Ats in the likeness of men ; had such infirmities not existed, to what extent of impiety ijiight 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 Xh^y 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 cor- ruptible.
8. And both of these points the Scriptures teach, for one in treating of the beauty of the heavens thus speaks ; Tlie Ps,i9,i. heavens declare the glory of God. And again, IVlio haih placed the sky as a vauW, and spread it out as a tent over the earth. Is. 40, And again, JVho holdeth the circle of heaven". But another writer, shewing that although the world be great and fair, it is yet corruptible, thus speaks; Thou, Lord, in the heginningVs. 102, hast laid the foundation of the earth, and the heavens are ^' '
»" The subject of the first of these of the blue-ether. The Hebrews say- Homilies, that by this word is signified the finest
" The Hebrew n*] means something dust. Tr. small or thin, the Vulgate has nihilum. " This seems a slip of memory for
No ancient version has curtain. Per- ' ^«''^^i' m the same verse ; but see
haps the word is an emphatic allusion to the exquisitely minute consistence
Ecclus. xliii. 12.
18-2 The sun, hoiv heautiftd, yet too ueak to be a God,
the luorks of Thine hands. They shall perish, hut Thou
remainest, and they all shall wax old as doth a garment,
and as a vesture shalt Thou fold them rip, and they shall he
P^.i0,6. changed. And again, David saith of the sun, that he is as
a bridegroom coining out of his chamber, and rejoiceth as
a giant to run his course. Seest thou how he places before
thee the beauty of this star, and its greatness ? For even as
' Tuffridi bridegroom when he appears from some stately chamber \
'*' 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
Eccius. a certain wise man, to make this plain, said. What is
'iKXii^u brighter than the sun, yet the light thereof faileth^. 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 is insufficient to do so ; the cloud being too dense, and
not suffering him to penetrate through it. *^ He nourishes
the seeds, however ^," 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
especially proper to God to want nothing ; He 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 leam that not the nature of the elements,
but His command, effects all things; He both brought into
3 ^«g;i- being ^ these very elements which before were not; and
''*^" without needing any thing. He brought down the manna
P^- r8, for the .Jews. For it is said. He gave them bread from
heaven. But why do I say, that in order to the perfection
r See Plin. ii. 6.
The Scriptures speak of God as needing nothiiig. * 183
of fruits, the sun requires the aid of other elements for their maintenance^; when he himself requires the assistance of ' (r^Vra- many things for his maintenance, and would not himself be "'^ sufficient for himself i. 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 shew his light; and, on the other hand, he requires coolness and moisture, lest his rays should be intolerable to all, and burn up every thing. When, therefore, other elements overrule him, and correct his weak- ness, (overruling, as for example, clouds, and walls, and certain other bodies that intercept his light, and 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 ■■ thus making Him speak in His own Person, I Jill heaven and Jer. 23, earth, saith the Lord. iVnd again, Am I a God nigh at je'j.^ 23 Jiand, and not a God afar off? And again, David says, /23. liave said unto the Lord, Thou art my Lord, for Thou hastFs.16,2. no need of my good tilings. 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 administer all things to all ; thus speaks, God Acts 17, tJiat made the heaven, and the earth, and the sea, Himself needeth not any thing, giving to all life and all things'.
9. It would indeed be easy for us to take a survey of the (5.) 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
4 So Sav. and Lat. whicli the new quoted from memory, and to have men- Paris Ed. follows. Ben. has only, tioned Isaiah in mistake for Jeremiah, ' But why do I say that in order to where these passages occur, as above, the perfection of fruits the sun requires Tr.
the aid of other elements, when he ' Here also S. Chrysostom quotes
cannot of himself suf&ce eren for his from memory, as the first clause shews,
own maintenance ?' Tr.
■■ S. Chrysostom here seems to have
184 Scriptural view. The Creation suhj eel io Vanitfj.
the rivers, it quickly perishes by being parched. Ihf? 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, we have given a sufficient supply of reasons to those who are willing to receive them. For if the sun, which is the most surprising part of the whole creation, hath been proved to be so imbecile 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 such as to consume one another, and when much cold intervenes, it restrains the force of the sun's rays ; and on the other hand, the heat prevailing, consumes the cold ; and since the elements effect and suf}"er 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 corpo- real 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 wc may soothe your ears. For we will not discourse to you of the heaven and the earth separately, but concerning the whole creation, and will produce the Apostle declaring this very thing to us, 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 Rom. 8, after he had said. The sufferiiujs of this preHoit time are not worthy to he compared with the glory that shall be revealed in ns ; he goes on to add ; For the earnest expectation of t If e creature ivaitethfor the manifestation of the sons of God. For the creature was made subject to vanity, not ivillingly, hut by reason of Him who hath subjected the same in hope. But what lie intends is to this effect; "The creature," he says, " was made corruptible;" for this is implied in the ex- pression, being made subject to vanity. For it was made
' So Sav. Ben. of others.
This for Man*s sake, and to end at his restoration. 185
coiTuptible by tho command of God. But God so com- manded 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 quahty ; 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 "^ also itself shall be delivered from the bondage of corruption ; and afterwards, for the pur]30se of shewing vdien this event shall take place, and through whom, lie 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 free from injury. When, there- fore, thou beholdest the sun arising, admire the Creator ! When thou beholdest him hiding himself and disappearing, learn the imbecility 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 com- manded them, that they are all thy fellow-servants. Therefore it was, that Joshua, the son of Nave'', 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 pro- vided for us on either hand ; leading us by the beauty of the elements to the knowledge of His divinity; and, by their imbecility, not permitting us to lapse into the worship of them.
11. For the sake of all these things then, let us glorify (6.)
« *T/V/f , rendered here creature^ ^ Instead of Joshua, the son of Nun,
would be, in modern English, creation, the Greek Fathers followini^ the Septua-
' Creature' is used by Wiclif even for gint read, o/" JVaye ; a mistake which ori-
the act of creating, Rom. i. 20. ' Crea- g-.nated evidently from the final n or \
tion properly means the act, creature ^f the Hebrew, so closely corresponding
an mstance or eflFect of it, general or ^.j^jj ^^g ^ qj. ^^ -pj.^ particular, but of late the latter only.
186 Swearing worse than Theft. Contempt of God.
Him, our Guardian ; not only by words, but also by deeds ;
and let us shew forth a good 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
Prov. 6, said, It is not wonderful if any one he taken stealing ; for
LXX he stealeth that he may satisfy his soul that is hungry ; hut
the adulterer^ hy the lack of understanding, destroyeth his
own soul. But what he means is to this effect. The thief is
a grievous oifender, but not so grievous a one as the adulterer:
1 >^«;^ga» for the former, though it be a poor^ 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 their contempt only.
12. I know, indeed, that I may seem to be too tedious and burdensome ; and that I may be thought to give annoy- ance 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 cmel judge, fearing the troublesomeness 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 earnestly 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 triflmg a favour ? But when God 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 no miserable and wretched, that he will not grant this favour
Men should be mindful themselves, and help others. 187
to God, when He asks it ; and especially when he himself who grants it, is in future to enjoy the benefit of it? Con- sidering 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, to the Father, with the Holy Ghost, be glory, for ever and ever. Amen.
HOMILY XI.
Thanksgiving to God for deliverance from the evils expected owing to the sedition ; and recollection of the events which took place at the time. Also against those who find fault with the structure of the human body, and in general concerning the creation of man ; and, in conclusion, on accomplishing the avoiding of oaths.
(1.) 1. When I think of the past tempest, and of the present
Amos 5, calm, I cease not saying, Blessed be God, who maketh all
Job 37 ihings, and changeth them; who hath brought light out of
15. darkness ; ivho leadeth to the gates of hell, and bringeth
2^'6. ' back; who chastlseth, but killeth not. And this I desire
fi ^q'^* yo^i 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 repay 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 tlie 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 state, indeed, on former days was nothing
better than that of those who are tossed up and down in the
Slience best siiiis a lime of exireme affllctiov. 189
midst of the deep ; and expecting shipwreck every hour. We were driven about' all day long by innumerable rumours, i ^o/3««. and disturbed and agitated on every side; and were every ^*'*' day busy and curious to know who had come from the court ''P 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 our city was empty, and the generality- had migrated to the deserts, and because those who were left behind were overshadowed^ by the cloud of sadness. For the soul when once it is filled with sadness, is not in a con- dition to hear any thing that may be said. For this cause, when the fiiends of Job came, and saw that tragedy of his house, and the just man sitting down upon the dunghill, and covered Avith sores, they rent their garments, and groaned and sat down by him in silence ; making it jnanifest that nothing is so accordant 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 at the 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" them apart and discoursed with them, the disciples at first asked Him more than once, Whither goest TJiou ? But when He had told them what evils they should in a little while afterwards encounter, the wars, and the per- secutions, and the universal enmity, the stripes, the prisons, the tribunals, the executions^; then, their souls oppressed ass^^a;- by a heavy burthen with the dread of the things He had>"*'5'«f spoken, and with the sadness of these approaching events, remained henceforth in a state of stupor. Christ, therefore, perceiving their confusion, reproved it by saying, / go to My
■ ffr^ctrtvi^ou. See p. 118, note d. to Judas' going out.) John 13,31. For
^ Sav. iffKOTuffSat. Ben. xtKaxua'^ui, it is plain they did not go out until the
were distressed.' end of the discourse. John 18, 1. *= Or, 'had,' (X«)8«y, which may refer
190 Reiiirn to former topics. The Human Body.
Father, and }w 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 opportmiity. 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 composed state ; and that receiving assistance from the season, 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 distress ; which accordingly we have done.
(2.) 3. Inasmuch, then, as ye have now shaken off sadness, 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 cor- ruptible ; and moreover that He hath implanted divers proofs of this ; ordering both these circumstances for our advantage ;
hiyuv 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 may be seen to have been the fact with respect also to our 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*^. 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 this Man we see a criminal, degraded and condemned. But if thou
d Plato, in his Tim^us, 40, d, 42, e. Horn. xiii. Tr. p. 221. of the Mani-
makes the human body the work of chees, see note A, at the end of St.
(good) demons, or created gods, be- Augustine's Confessions, Oxf. Tr. p.
cause it would have been of a more 314. Valentinus, Marcion, Basilides,
perfect nature if the Supreme God and other early heretics held matter to
had made it. Of Heretics who held be evil, and the world made by evil
such opinions as are here mentioned, beings. Fee p. 10. and on Eom. viii. 5 — 7.
God's work should be viewed as tvhen first made. 191
wouldest learn what manner of body God formed us at the first, let us go to Paradise, and sun^ey the Man that was created at the beginning. For that body was not thus cor- ruptible and mortal; but like as some statue of gold just brought from the furnace, that shines splendidly, so that frame was fi'ee 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 Bene- factor, 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, i Sav. and conceived thoughts above his proper dignity, then, — ^*^1^o then indeed it was that God, to humble him by decisive acts, made him mortal, as well as^ corruptible; and fettered himasav. with such varied necessities ; not from hatred or aversion, ^^^\ ,
mortal,
but m care for mm, and to repress at. the very outset that&c. evil and destructive pride ; and instead of permitting it to proceed any further, He admonished him by actual ex- perience, that he w^as 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 he Gen. 3, as gods. Desiring then utterly to eradicate this idea, God^' made the body subject to much suffering and disease; to instruct him by its very natm'e 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^ of God in this matter. He did^^rm^v 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* from that spectacle; and learn what had^ ^iX««- come to pass, and depart hence first duly humbled. ^"^'
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 ai*e fettered with such necessities of the body ; and whilst it is the lot of all men to die, to suffer corruption, to moulder in
13. 14.
V. 11
192 Death given to liumble us. The souVs inflnnities.
tlie sight of all, aud to dissolve into dust, so that the Gentile philosophers made one and the same ^ comprehensive defi- nition 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 Is. 14, king, when seized with this frenzy. / will e.vd/t, saith he, my throne above the stars of heaven ; and I trill be like unto the Most High, Afterwards, deriding him, and speaking of his death, he says, Corruption is under thee, and the ivorm is thij coceri7ig; but his meaning is, ' Dost thou dare, O man, whom such an end is awaiting, to entertain sucli imagina- tions ?' Again, of another, T mean the king of the Tyrians, when he conceived the like aims, and was ambitious to be Ezek. considered as a God, he says. Thou art not a God, hut ^^' ^' a man, and they that pierce thee shall say so. Thus God, in making this body of ours as it is, hath 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 jjlain, 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 noble nature, 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 corruptil)ility. He hath manifested His own power and • So 3 Mss. ap. Ben, and M. and Sav. Mar,
Poor material sheivs most skill. The Eye, of clay. 193
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 T before adverted to. This circumstance by no means lowers the admiration due to the Creator's workmanship, but rather increases it; for the inferiority of the substance, calls forth a display of the resource and adaptiveness of His art; since He hath caused so much harmony of parts, and those senses, so various and extremely diversified, and capable of contemplating such objects, to abide in clay and ashes !
6. In proportion, therefore, as thou findest fault with the (^0 meanness of the material ', 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 w^ho forms a beautiful figure out of gold, as him who, by th^ resources of art, is able, even in crumbling clay, to exhibit a marvellous and inimitable specimen of beauty in his plastic workman- ship. 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 this is 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 sensible of no infirmity. For since this is the most necessary to us of all our members, He has not suffered it to be oppressed with
194 Tlie Eye protected, as an Ear of corn hy its heard.
fatigue; in order that the service it renders us might be free and unfettered.
7. But rather, I should say, what language is fldly 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 pitch upon the fruits, and to break the stalk, which is too weak for that purpose ; 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. Me 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
T]ie brain protected. The skull, and its lininf/s. 195
bones. Further; that it might not suffer from friction, by the hardness of the bones, He interposed a middle mem- brane; 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 env^eloping the upper substance of the brain, and * the first being the hardest of the two. And this was done, both for the cause that has been mentioned, and in order that the brain might not at first receive the blows inflicted upon the head ; but that these membranes first encountering them, might fi"ee it from all injury, and preserve it un- wounded. 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 respiration^ of the vapours that surround ii^^vxTvo: may easily take place outward through these sutures, so as to prevent it from being suffocated^; 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 falling even upon one part, the whole would have suffered ; 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 con- tinuity of the stroke being cut off by the division of the bones, and being unable to extend itself to those parts which are situated near it. 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 is the most noble of all the members in our body, and that the strength^ of ouri;^!;^^; whole life is entrusted to it, and death happens when it receives but a slight blow ; He hath fortified it on every side with stiff and hard bones, suiTounding it by the protection of
^' This is an unfounded notion. What crosscut of the diamond, to (i^'cyfiUy
follows is true, since a fracture usually above is strictly the parietal bone. See
stops at a suture (or joining) of the also Horn. v. fin. on Ep. to Heb. skull, as a crack in glass does at a
O
• ufji.0-
196 The Heart S^'c. Objection. Man surpassed by brutes.
^^jaxof the breast-bone* before, and the blade-bones- behmd. And what He did with resi^ect 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, through the leaping and quick pulsation, to which it is subject in anger and similar affections, He both interposed many membranes there, and placed the lungs by it so as to act the part of a soft bed to these pulsations, so that the heart may spend 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 depart- ment to be investigated with diligence by those who are desirous of the task, I shall turn myself to another objection. (4.) 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 do many animals surpass 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 ^ tf^Tfl^iw- hundred stadia in a day ^; 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 swift- ness affords to the horse, intelligence and art afford to the
^ He must mean for a continuance, the persons mentioned, p. 119, had not
as the stadium was rather less than our the advantage of relays of draught
furlong. The word v^o^iu^ag seems to horses. Some read here ' a thousand,'
imply a vehicle. It is very likely that for ' two thousand ;' see note of Ducaeus.
Mail's body Jit to rule the brutes and obey the soul. 197
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 no less subservient to him than 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 otber 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 surpass 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 inhere Christ sitteth at the light hand of God' ! Coi.3 ]
1 1 . 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 cany 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 too accordant 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
' So again Horn. xv. (3.)
198 Mnlual dependence of creatures, and of llieir paris.
a rational soul ; since if it were not such as it is, the opera- tions of the soul would be greatly impeded: and this is 3Sav. manifest from diseases. For if this ^ arrangement of the body "''^'' be diverted from its proper state in ever so small a degree, many of the soul's exercises 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 pur-
2 see p. pose^, but also because He will raise it again to much greater 190. ^ ' 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, / have no need of you. 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 beautihd.
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
as it regards medicine, they afford no small supply from their
bodies'. So that if any one say to thee, " How art thou a
lord of the brutes, whilst afraid of the lion V Answer him,
" Things were not ordered in this manner at the beginning,
when I was in high esteem with God, when I dwelt in
Paradise. But when I had offended my Master, I became
' See Horn. viii. 1. p. 147, 148, and note h.
] Cor. 12, 21
Our present imperfect state tvisely appointed. 19.9
obnoxious^ to those who were my servants! Yet not so ' y^si/Vy. entirely; smce 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 seiTants; 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 one ^^f^^. God on account of the body's corruptibleness, but for this ''°" the rather do Him homage, and admire His wisdom and His providence^; His wisdom, that in so corruptible a body He^x^^i^a- hath displayed such harmony ; His providence, 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 it were to say by this very event, " I called thee to greater honour, but thou didst constitute thyself unworthy of the gift, banishing thyself from Paradise ! Never- theless, I will not even now despise thee, but I will correct thy sin, and bring thee back^ to heaven. Therefore for i or take tliine own sake, I have permitted thee so long to decay and ^--^^ "P be in corruption, that in the fulness of time the discipline of thy humility might be established ; and that thou mightest never more relapse into thy former state of mind.
14. For all these things then let us give thanks to God who loveth man ; and for his care over us, render Him a recompense, that will also be profitable to ourselves ; and as it respects 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
200 Odths a bar to Conwiunion. Fraternities for correction .
have persuaded you. To the Jews then God said by the Isa. 58, prophet, If ye fast for strife and debate, to what purpose do ye fast for me? And by us He saith to you, " If ye fast unto oatlis and peijuries, 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 2 Cor. 6, the Sacrifice is of the Lord. What commiiniGn then hath light with darkness, and what concord hath Christ with Belial ?
15. That ye are desirous, indeed, to be rid of this impiety, 1 know well ; but since each man by himself may not be able ' <p^'j,- easily to rectify this fault, let us enter into fraternities^ and .T^j*' ^ fellowships''^ in this matter ; and as the poor do in their feasts'', (i6it 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 fellowships 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 witli whom, be glory to tlie Father, with the Holy Spirit, for ever and ever. Amen.
^ See on Ronx. 13, 14. Horn. xxiv. sostoin recommends sober conversation Mor. Oxf. Tr. p. 412, where St. Chry- at such meetings.
HOMILY XII.
Thanksgiving to God for the pardon granted to the ofifenders 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 care.
1. Yesterday I said, ^'Blessed be. God!" and to-day (i.) again I say the very same thing. For although the evils we dreaded have passed away, we should not suffer the memory of tliem 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 ex- perience 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 our- selves by declining into sloth when in prosperity. For(/et Ecc]n», fiot, saith one, the time of famine in the day of plenty. ' 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 i ivi«»f 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 shouldcst fret thyself with the thought of it, but that thou mayest discipline thy soul, lesf^^ee o^n it grow wanton, and relapse again into the same snares. 4. Hom.
ix. (4.)
202 Mercy shewn to penitents. Sins to be remembered.
1 Tim. 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. " 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
' Aiffr'o- 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 favour- able 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 mil 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, which by removing the cloud that was so threatening, in consequence of a small change of conduct, has raised up again all those who were sunk in despair. Such now 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. But when the Devil was hoping to sink the vessel, then God produced a perfect calm. Let us not then be unmindful of the great- ness of these terrors, but let us 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 ■^Wo^i- 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 dis-
Relief from danger, how to he used with profit . 203
pelled with such 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 disci- plined, 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 our utmost endeavour let us give heed to our assembling^, and let us run to the church, ^ ?r^««- from whence we have reaped this benefit. For ye know ''^TJ""^ 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 heaiing to the divine oracles. And the leisure which we spent in busying ourselves, and running about after those who came from the court^ whilst we were labouring under anxiety in respect to VrgaTa- the evils that threatened us ; this let us consume wholly in "^'^^""^
see p.
hearing the divine laws, instead of unseasonable and senseless 118. pursuits ; lest we should again reduce ourselves to the ne- cessity of that sort of occupation ^
4. On the three foregoing days, then, we have investigated (2.) one method of acquiring the knowledge of God, and have brought it to a conclusion ; explaining how the heavens de- Ps.i9,i. clare the glory of God ; and what the meaning of that is, which is said by Paul; viz. That the invisible things o/Rom. i, Him from the creation of the world are clearly seen, being ^ * understood by the things that are made. And we shewed how from the creation of the world, and how by heaven, and earth, and 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^, but provided
a That is, of being busy about the Tr. news from the court and the Emperor, '' avrhv, i. e. rhv xrie-tv, the Creation. upon which the fate of the city depended.
204 J'ariety of Creatures, moral lesson fi from them.
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,
Is. 40, jjg placed the heaven as a vault, and stretched it out as a tevt over the earth. But, on the other hand, the sun with the rest of the stars, runs on his course through every day^ 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 matures all things dif- ferently; bringing some to lipeness 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
Matt. 5, declared : He maketh His sun to rise upon the evil and the good, and sendeth His rain upon the just and unjust. Moreover, when He stocked the world with various animals, and implanted divers dispositions in the creatures, He com- manded 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
Prov. 6,the sluggard to the ant, saying. Go to the ant, thou sluggard,
'Gr. consider'^ his ways, and be wiser than he. Art thou un- willing, he means, to learn from the Scriptures that it is good
•^ Horn. ix. (.3.) (4.) and notes. St. but Philoponus (quoted, p. 166, note u,)
Chrys. on Hebr. viii. J. Horn. xiv. (1.) argues, that a sphere moving round its
denies that the Heaven is either move- axis has no motion of translation, and
able or spherical. Plato, and most may be called fixed. See Montf. pref.
others, thought that the fixed stars to Cosmas iEgyptius, in Coll. Nov,
moved with the whole solid firmament, Patr. t. ii.
imitate
Lessons from the Ant and the Bee, contrast of the Sjncler. 205
to labour, and that he who will not work, neither ought he to eat ? 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 attend to thoughtful children. We say, ' Mark such an one, who is less than you, how careful 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 mutual concord! For it is not more for herself*^, than for us, that the bee labom's, and is every day wearied ; 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 % do not bury the talent, but bring it out publiciy for the sake of those who need it ! Or if thou hast any other extraordinary endowment, become usefiil to those who require the fruit 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 fatigues himself, and spreads out his fine textures over the walls, surpassing the utmost skill of woman ; but the animal is without estimation, since his work is in no way profitable to us ; such are they that labour and are weary, but for themselves ! Imitate too the simplicity of the dove ! Imitate the ass in his love to his master, and the ox too ! 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.
•1 See Wordsworth's Vernal Ode, upon the public weal.' Poems, vol. 3. He however only speaks ^ koyavs ^i^xffKaXius . v. 1 Tim. 5, of her as ' a statist prudent to confer— 17. Rom. 12, 7.
206 Brutes excel by nature^ men by free icill.
6. From these animals Christ also instructs us, when He Mat. 10, says, Be ye wise as serpents^ and harmless as doves. And Mkt. 6 ^g^"^ ; Behold the fowls of the air, for they sow not, neither 26. do they reap, nor gather into barns; yet your heave^ily Father feedeth them. The prophet also, to shame the Is. 1, 3. ungrateful Jews, thus speaks; Tlie ox knoweth his owner, and the ass his master's crib; but Israel doth not know 3Qr.s,7.me. And again; The turtle and the swallow and the cra^ie observe the time of their coming, but my people knoweth not the judgment of the Lord his God. From these animals, and such as these, learn to exercise virtue aright, and be in- structed to avoid wickedness by the contrary ones. For as the bee followeth good, so the asp is destructive. Therefore Ps. 140, shun wickedness, lest thou hear it said, The poison of asps is under their lips. Again, the dog is devoid of shame. Hate, therefore, this kind of wickedness. The fox also is crafty, 1 vifffi/^a. and fraudulent. Imitate not this vice ' ; but as the bee, in flying over the meadows, does not choose every sort of - T«vr« flower^; but selecting that w^hich 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 endowment w^hich they have naturally, make it thy business to bring into exercise of thine own free choice. For in this respect also thou hast been honoured of God; since He hath permitted that what they have as a natural endowment, thou shouldest rightly follow of thy own free choice, in order that thou mayest also receive a reward. For good works wdth them spring not from free will, and reason, but from nature only. In other words, the bee makes honey, not having learnt this by reason and reflection, but instnicted by nature. Because if the work had not been natural, and allotted to the race, it would have been assuredly the case, that some of these should 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 are 3 Punct. natural characteristics^, they are common to the whole race. But those things which depend on our free choice are not common ; for laboiu' is necessaiy that they may be accom- plished.
God to he glorified in firings we iindersland not. 207
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 vest- ments, usually possess the same in greater abundance. From the creation also, leam 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 every thing is useful, even if we know not the reason of it. As therefore, if thou goest into a surgeon's office, and seest many insti'uments lying before thee, thou wonderest at the variety of the apparatus, though ignorant of its 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 ne'ither 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 puff thee up with pride. Thus indeed it was that the evil demon precipitated^ the first man, 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 -^f^ci^g^ for thee; neither search the things that are too deep for'^^^^-^^ thee. Bid what is commanded thee, think thereupon with reverence ; for the greater part of His works are done in secret. And again ; More things are shewed unto thee than men understand. But this he speaks for the purpose of
f it,iT^oi;^^X.iertv, lit. brake the neck not roTs havriois i»T^u;^>]Xif^t)s , (St.
of, but the word is generally used of Chrys. on Ps. vii. 1.) be rendered
overthrowing by treachery. St. Chry- 'elevated with what was obvious .p'
sostom also uses it of elevating with neither of the translations, given in
pride, which may be intended here. Ben. and in Savile's note, is satis-
As Horn. xiii. in Heb. v. fin. May factory.
208 Providence seen in implanting the Law of nature.
consoling the man who is sad and sorrowful, 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 be not stumbled at those things of which thou art ignorant. For God hath made both alike profitably ; and hath revealed some things, but hidden others, consulting 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 exact- ness 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, there are many more of these, 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 r 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 leam that fornication is an evil thing, and that chastity is a good thing, but we know this from the first. And that vou may
Laws knoitn by jutture stated ivitJiout a reason. 209
leani that we know this from the first, the Lawgiver^, when He afterwards gave laws, and said, Tkou shalt not kill, did not Exod. add, " since murder is an evil thing," but simply said. Thou ^^' ^^* shalt 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 conscience, 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 wwk ; He subjoined also the reason for this cessation. What was this } Because on the seventh day God rested from all His works Exod. which He had undertaken to make. And again ; Because -qI^^' thou wert a servant in the land of Egypt* For what purpose 21, 18. then I ask did He add a reason respecting the Sabbath, but did no such thing in regard to murder ? Because this com- mandment 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 '. But those which are necessar}^ and up- hold 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 prohibition alone.
10. And not only from thence, but from another con- (4.) sideration also, I will endeavour to shew you how man was
8 He seems to mean the Divine writes, "of all the Ten Commandments,
Lawgiver. See Hom. de Pcenit. vi. only that of the Sabbath is enjoined to be
(4.) where he speaks of the ' One Law- observed figuratively, which figure we
giver of the two Covenants,' and so on have received to be understood, not to
Ps. xlvi. (al. xlvii.) (5.) Ben. t. 6. p. be still celebrated by rest of the body."
196. A. in Matt. Horn. xvi. Ben. t. 7. St. Chrys. on Gen. ii. 3. Hom. x. (7.)
p. 213. B. has, ' Now already from the beginning
b tZv T^9vyov/^iva)y God offered us instruction typically,
' xariXv^n (jlitu. roMrtt. See on (aiviy/u.etru^cuf,) teaching US to dedicate
Matt. V. 17. Hom. xvi. (1.) St. Augus- and separate the one day in the circle
tine, contr. Faust, vi. 4. speaks of it of the week wholly to employment in
as allegorical, and now become super- things spiritual ;' thus making the Sab-
fluous in the letter. And Ep. Iv. (al. bath a type of the Lord's Day, and rest
cxix.) (Ad inq. Jan. 1. 2.) c. 22. he from secular, of rest in spiritual work.
210 Adam, Ere, Cain, and Abel shewed Moral Knowledge.
self-taught, as it regards 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; Gen. 3, for when Adam said, / heard Thy voice, and I was afraid, 12^^' /^^* ^ ^'^'^ naked, and I hid myself, 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 ' fl-wy deprived of that pardon ^ which is granted us from con- y^mf^m ^-gggJQjjk 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 him- self to come to the confession.
11. Again, in the case of Cain and Abel, the same proceed- ing 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 -iTiirT„- fitted for the knowledge of ^ both these things. Wherefore ^#yi*^f 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
^ See Hom. viii. 2. p. 149. He does Heb. vi. 6. and p. QQ. note z. and
not meanthat this of itself merits pardon; Hooker, b. Ti. c. iv. 16. where ' Hom.
indeed the word is rather ' allowance ;' de Pcen. et conf.' is an extract from
but that it is a condition of pardon, and one found in the Greek. Ben. t. ii. 663.
a (2;reat means of recovery. See on a. Sav. viii. 97. 12.
Conscience shetvn in Sao-i/ice : and in Cain's conduct. 211
conscience, he presented that sacrifice. On this account I do not carry the argument down to a later period ; but 1 bring it to bear upon the time of these earlier men, when there were as yet no letters, as yet no ^ law, nor as yet prophets and ' Sav. judges; but Adam only existed with his children; in order ^gP*^" 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 ' ; 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 know- ledge 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 Jield"". The shew 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
^ See Davison's ' Inquiry into the fice of our Lord from the Sacrament of
Origin and Intent of Primitive Sacri- the Altar, tend to obscure men's views
fice/ reprinted in his Eemains, where on this subject. It is however difficult
this view is maintained as at least to conceive how the sacrifice of aw»»a/!s
probable, and freed from some objec- should have occurred to man, without
tions. Archbishop Magee, in his work some Divine indication beyond the per-
on the Atonement, vol. 1. no. 41. vol. 2. mission to use them for food. St. Chrys.
no. 54, 58. &c. maintains the original on Gen. iv. Horn, xviii. (5.) speaks of
Divine Institution. It is difficult now nothing more than an offering ' out of
to judge what may have been likely to our possessions' as taught by natural
seem reasonable and natural to our conscience ; and of Abel's offering being
first parents, who had a stronger ap- of the first-born, and of the best, as a
prehension of natural things, as well as proof of his devotion. On this view the
a more sensible communion with God, ti/pe would arise from the Divine per-
than we. It may be observed, that mission of animal food,
such a view does not interfere with the "^ Gen. 4, 9. This clause is added
strictly typical character of Sacrifice, in the Vulgate as well as the Septua-
because man is made in the Image of gint. The Hebrew seems to present
God, and many things which he does ^^ ^jatus after "IDNM (' said' rather
of mere nature, as well as moral actions than ' spa/ce.') The Targuni of Jeru-
not specially enjoined, are typical, and galem and that called of Jonathan
represented as typical in Holy Scrip- ^ ly j^. Xr. (The Samaritan and
tare. And agam, Sacrifice, it it on- Syriac and Aquila also contain this
ginated in God s gift of Reason was clause. Origen did not find it in the
certainly sanctioned, and endowed with Hebrew, and Onkelos omits it. Michaelis
an atoning power, by His special laws, quotes John 18, 16. to meet the diffi-
The prevailing neglect of cur Eucha- ^ultv. Some render the word 'told:
ristie oblation as such, and separating and 'refer it to what went before.) in thought our partaking of the Sacri-
P 2
212 Laiv of Nature seen in Human Laws.
Ahel thy brother ? he answers, / knoiv not ; Am I my brother's keeper f 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, T. 13. and after his conviction, again says, My crime is too great to ' ' obtain pardon.
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 mth respect to the creation, having carried on the war- fare against these objectors not only by the help of the
' See p. Scriptures', but of reason, so also let us now do with respect to conscience. For Paul too, when he was engaged in con- troversy with such persons, entered upon this head. What then is it that they urge ? They say, that there is no self- evident law placed 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, of not encroaching on one another, of a thousand other things. Did such persons then per- chance leam them from their elders"; 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
" ir^uTutv, Lat. majoribus natu, which 6 Mss. agree. See Horn. ix. in S. Matt. j>ugge8tH ir(b avTuvy or rr^tfffiuri^uv, but ed. Field, p. 119. m.
St. Paul proves thus that the Gentiles had it* 213
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 ^om. 2^ not the law, do hy 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. But how without letters ? Their conscience also hearing witness, and their thoughts the meanwhile accusing, or else excusing one another. In the day when God shall judge the secrets ofy. 16. men hy Jesus Christ according to my gospel. And again ; As many as have sinned without law, shall perish ivithout'^-^'^- law ; and as many as have sinned in the law, shall he judged hy the law. What means, They shall perish ivithout 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, \. 10, and peace, to every man that worketh good, to the Jew first, and also to the Gentile.
14. But these things he spake in reference to the early (5.) times, before the coming of Christ; and the Gentile he names here is not an idolater, but one who worshipped God only; though unfettered by the necessity of Judaical observances, (I mean Sabbaths, and circumcision, and divers purifications,) and one who exhibited wisdom and piety throughout". And again, discoursing of such a worshipper, he observes, Trihu- v. 9. lation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Gentile. If, then, he had not heard the law, nor conversed with the Jews, how could there be anger, wrath, and tribulation against him for working
o The term "EA.Xjjt, ' Gentile,' or expressions therefore indicate what a
literally ' Greet,' usually at that time man might be, though a Gentile, not
meant Idolater. Thus we find many what Gentiles usually were. Observe
works of the Fathers ' against the also that this description applies only to
Greeks.' But on the passage referred those spoken of in v. 10. But the being
to, Hom. V. on Rom. Tr. p. 61. he ex- out of the Jewish Covenant applies also
pressly includes Melchizedek and Job to the Gentiles in vv. 8, and 9. under the name as there used. These
214 '^Those who punish can claim jw excuse.
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 Jtti.they which he' 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 wicked- Rom. i,ness. Who, knotving the judgment of God, that they which
32.
commit such things are worthy of death, not only do the same, but have pleasure in them that do them. '' 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^ V 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 excuse canst thou have, in matters wherein thou thyself doest amiss, for 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 Rom. 2, 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 ? 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 over-
P Some copies have not ' with death.' ' After thy judgment thou art not to T vrl rnvv \/'j)(j5<w. Ben. has the stop punish him.' before these words, making the sense,
Admonition brings Judgment on the listless. '215
look ? And if thou correctest the sins of others, how will not God correct thee ? And though He may not bring the punish- ment upon thee instantly, be not confident on that account, but fear the more. So also Paul bade thee, saying, Despisest Ro^- 2, thou the riches of His goodness^ and forbearance, and long- suffering, not knowing that the goodness of God leadeth thee to repentance f 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 trea- Bom. 2. surest 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. Since, there- fore. 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 de- mand 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 law innate as well as written, and so much teaching and continual admonition, we neglect our own salvation.
16. I desire then to address you again on the subject of (6.) 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 listless- ness, that you should require continual admonition respecting so easy a matter. And I am not only ashamed, but also in fear for you ! for frequent instruction, to those who give heed, is salutary and profitable ; but to those who are listless, it is injurious, and exceedingly perilous ; for the oftener any one hears, the greater punishment does he draw upon him, by not doing what is told him. With this accordingly God re- proached the Jews, speaking thus : / have sent my prophets, Jer. 29, rising up early, and sending them ; but ye would not hear. ' We therefore do this of our great cai*e for you. But we fear, lest, on that tremendous Day, this admonition and counsel
216 Faithful admonition is putti?ig our Talent to usury.
should rise up against you all. For when the point to be attained is easy, and he whose office it is continually to ad- monish, desists not from his task, what 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 met the debtor, remind him of the loan ? Do thou too' 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 pay- ment, 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 Matt, by any means I should hear it said on that day, O wicked 2*7.' ' and slothful servant, thou oughtest to have put my money to the exchangers. Behold, however, I have laid it down% 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 exhibiting of it in works, 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 return it again 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 Matt, had made profit, Well done, good and faithful servant ; thou ' ' hast been faithful over a. fe\v things, I uill make thee ruler over many things.
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
•■ i. e. 'as I am doing, and as thou its good efifect might multiply. See his
wouldest in the case just mentioned.' Commentary on the passage, Horn,
" i. e. considering them as the ex- Ixxviii. and another application on
changers, to whom he was bound to Rom. 16, 6. Horn. xxxi. Tr. p. 486. deliver the tnith entrusted to him, that
So7ne reasons deferred. Prayer for ame?idment. 217
one with such counsel ; and on one's return home, one's wife again admonishes one to the same effect ; and our word takes 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 wdll tell you. Meanwhile, this I say; that this precept is a divine law; and it is not safe to transgress it. But if I shall see it rightly performed, I will speak of another reason *, which is not less than this, that ye may leam that it is with justice I make^ so much ado about this law. But it' Sav. is now time to conclude this address in a prayer. Where- made fore, let us all unitedly say ; " O God, Who wiliest 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 king- dom to Thy glory. For to Thee belongeth glory, honour, and might^, together with Thine only begotten Son, and the Holy ^ Sav. Ghost, now and ever, and world without end." Amen. honour
and i See Horn. xiv. (6.) "ijg^t
HOMILY Xin
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 full accomplishment of abstinence from oaths.
(1.) 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"! and what in the present ! At that time how heavy was its gloom ! How bright the calm of this present day ! This 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 fear and sadness darkened your eyes. Wherefore, that we may reap the more pleasure, I wish to relate a few of the circumstances which then occurred ; for T 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
'' titoxIk. Feriam qnartam^ the of silence mentioned in the beginning fourth day of the week. The day re- of Horn, xi, where, in p. 189. first line ferred to was probably one of the days of $. 2. read ' ourselves.'
State of Antioch when the Court teas sitting. 219
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 enjoying its cheerfulness even the more. 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''; terror besetting them in all direc- tions ; and the houses were empty of women, and the fomm 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 any thing from him ; for each regarded his 'neighbour with sus- picion; 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 outside the doors ; but when I entered within the court, other sights I saw which were still more awful ;
^ ^x^x'yya.t, usually ' ravines,' There were, however, caves near Antioch.
VlCVTU*
2^0 Misery of Relatives waiting round the Court.
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 it should so happen that any one were 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. 'SoSav. 3. One sight there was, more pitiable than all'; a mother, and a sister of a certain person, w^ho 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 sur- rounded in the midst of so many soldiers, alone, and meanly clad, and dragging themselves along upon the ground, about . the very doors, they were in more pitiable case than those I 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 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 occuiTcd 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
' So Ben. and M. repeating ruv xfney-ivuv . Sav. Ikuvu*, with the same sense.
Torture of witnesses. Vanity of earthly resources. 221
voices, and cries that reached them, they saw a thousand deaths before theu' eyes, being in ten-or, 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 within, one saw tortures ; and without, tortures. Those the executioners were tormenting ; these women, the resistless force ^ of nature, and the sympathy of the bowels. Within ' ru^n^ut there was lamentation, and without there was lamentation ! of those who were found guilty within, and of their relatives on the outside. Yea, rather not these only, but their very judges inwardly lamented, and endured heavier woes 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 (2.) and virgins, accustomed only to retired apartments-, were now = ^ax«- made a common spectacle to all; and how those who were^'"*^""*' accustomed to lie on the 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 prostrated themselves 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 va7iities, all is vanity. EccL i, For I saw both this and another oracle fulfilled in very deed, * which saith, All the glory of man is as the flower of grass. Isa. 42, The grass wither eth^ and the flower falleth away. For then, ' indeed, wealth, and nobility, and notoriety, and the patronage of friends^, and all worldly things, were found worthless ; the^ Sav. sin, and transgression of the law which had taken place, i and having put all these succours to flight. And just as the mother ^^°<^''®'^* of young birds, that 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 she 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 rolling themselves about near
22-2 Thoughts of Final Judgment. Prayers of the People.
the very doors; by lamentation and groans; and by en- deavouring 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 pei-petrated, can avail to rescue the crimi- nals ; 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 such unspeakable 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** evening arriving, and the final sentence of the court being expected, all were in still greater agony, and besought God that He would gi'ant some delay and respite ; and incline the soul of the judges to refer the facts that had been investigated to the decision of the Emperor; since perchance some advantage might arise from this reference % Moreover, by the people, general supplications ^ 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 fi*om 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 they put them in chains, and bound them with iron, and sent them away to the prison through the midst of
*! (iecffv'rei'rrts, which Seems to imply ep. 207. (al. 63.) writes to the Neocsesa-
darkness. See Luc. 24, 1. reans in defence of Xtratitai, to which
« Or ' delay.' iiTi^htris. But v'prt^- they objected as newly introduced; and
TiVi^aiis ' to refer' in Herodotus, as i.«. the prayers here mentioned seem to be
and elsewhere. something distinct from the common
f XtTui, see p. 72, and p. 117. The service. See Bingham, b. xiii. c. 1.
term was originally used of any kind of §. 10. The passage he quotes from St.
prayer, but about this time was begin- Augustine, Hom. clxxiii. de Temp, ia
ning to be applied to a special kind of attributed by the Benedictine Editor to
penitential prayer. St. Basil, A.D. 375. Cspsarius, after some Mss.
Great fear reconciles men to troubles and Losses. S'iS
the forum. Men that had kept their studs of horses, who were the exhibitors of the games ^, who could reckon up a thousand different offices ^ of distinction which they had i xurtv^- held! their goods were confiscated, and seals ^ might be ^'*f seen placed upon all their doors. Their wives also being r^a ejected from their parents' ^ home, each had to go through in very deed the same as Job's wife. For they went wandering ' Job ^9. from house to house and from place to place, seeking a lodging. 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 dej^rived 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 3 |rj«;e»i, calamity, and the circumstance of their having expected still see how- worse things, when they suffered these, had prepared the Horn, 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 subjected to a greater fear, although they had lost all their substance, behaved 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 giieve, though for 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 here- after.
? iyajvofiTas , see p. 128. Those probably to the long line of their hus-
who bore this office were men of dis- bands' ancestors. Tr.) It seems rather
tinction, and of wealth, as they usually to mean that not even their own
furnished the spectacles at their own parents dared shelter them. Ed.
expense. Such were the Asiarchs, > It is necessary here to remark, that
mentioned Acts 19, 31. and Mart, of Chrysostom here alludes to the history
S. Polycarp, c. 12. See note in ed, as given in the Septuagint. Job's wife
Jaeobson. is there made to address him in a long
^ riit *aT^^at aUiUf. (The ancestral speech, of which the words, ' wandering
home, or paternal home, in reference from house to house, '&c. are a part. Tr.
•224 Law of Nature in Shame, Indignation, ReciprocHy.
9. 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, I have done this intentionally, in order that by the terror of the description your minds might have shaken off all listlessness, and withdraw^n themselves from all worldly cares, and might with the more readiness convey the force of the things about to be spoken into your inner- most soul.
Sufficiently indeed, then, our discourse of late ^ evinced to you, that a natural law of good and evil is seated within us. (3.) 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 beginnino^, 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 Mw-zii*!- perceives any one of his more respectable^ servants, turns rrt^uv ]q^^-^^ reddening with shame, from this path of \dce. 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 Matt. 7, those numerous Beatitudes, thus speaks; All things what- soever ye would that men should do to you, do ye even so to them. ** Many words," saith He, '^ are not necessary, nor laws of gi-eat 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 ? Shew 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
^ «y«i»j», which seems to refer to the ning, see note b, p. i73. This refer- last Homily, as also *^4if at the begin- ence may however include also Horn. xi.
Duhj known hy nature, hut practised by effort. 225
judge, thyself the lawgiver of thine own life. And again; Do ?wt to another tchat thou hatest. By the latter precept, Tobit 4, he would induce to a departure from iniquity; by the^^* former, to the exercise of virtue. Do not thou to another, he saith^ wJiat thou hatest. Dost thou hate to be insulted } 'soSav. 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 in- struction. For the knowledge of virtue He hath implanted in our nature ; but the practice and right performance of it, He hath entrusted to our choice \
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 bur 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 great good work ^ of God ; -2 kuto'^. that He hath made our conscience, and our power of choice ^'"f^"' 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 is placed within the conscience of all men, and we require no teacher to instruct us in these things ; but our good conduct is left to our choice, and earnestness, and efforts. And why was this? but because if He had made every thing to be of nature, we should have departed uncrowned and destitute
1 '■'■ The light of reason does not, any Religion is investigated. See also his
more than that of Revelation, force Sermons, II. and III. on Human Na-
men to submit to its authority." But- ture, for the sense in which the term
ler, Analogy, part ii. c. i. §. 1. vv^here nature is here used, the relation of Christianity to Natural
Q
22G Some good tendencies natural. Outward helps.
of reward ; and even as the brntes, who receive no reward nor praise for those endowments which they have naturally, so neither should we enjoy any of these things ; for natural endowments 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 brings in its own labours for the accomplish- ment. 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 is no longer natural to us as the know- ledge is, 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 >vith those who are contemptuously treated, (whence it arises that we become the enemies of those who are injurious^,
Kov<r,p though we ourselves may have suffered no part of the grievance,) and we sympathize in the pleasure of those who enjoy assistance and protection; and w^e are overcome by ^ the calamities of others, as well as by mutual tender- ness "". For although calamitous events may seem to induce a sort of contractedness of soul °, we entertain nevertheless a common fondness for each other. And to this effect a certain
Eccles. wise man speaks significantly ; Every animal loveth his like, ' ' * and man Iris neighbour.
{{.) 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, lawgivers and judges for those who are to be governed, and friends for
"^ xa< seems to be out of place. With- " Or pusillanimity, that is, on the
out it the sense is ' are afflicted in the part of those who witness the calamity,
calamities of others through mutual In allusion to the disposition of many
tenderness*' Or the true reading may to forsate their friends in adversity. Tr.
be xa) rht, ' and we have a mutual (Other cases may be included.) tenderness,' but 6 Mss. agree.
sstjj^ia-
- XtiTOi
kXmSc
Domestic and civil relations. Affliction. 227
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, that the discovery of what is profitable, and the right practice of it, might be easy to us, the multitude of those things which urge us on toward it, not peimitting 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^ 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; and lawgivers and magistrates, those who are grown up. And servants, as being more inclined to listlessness, in addition to what has been pre- viously mentioned, have the constraint of their masters to oblige them to exercise propriety of manners; 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, sick- nesses 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 been the occasion « or of making the most audacious to become the most gentle. ^JJJ^ " 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, beholding
" Comp. Herbert's Poems, No. xvii. Parents first season us : then school- ' Lord, with what care hast Thou be- masters
girt us round ! Deliver us to laws ; &c.'
Q2
'2'2S Uooci c.V(n}fj)le. Care of all lo be allempleif.
however others enduring punishment, have been no less sobered by it than they.
12. And with respect to good things, any one may see that this happens; for since 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, obsei-ving 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 are reformed ; this is not what is desired, but that all should be so ; and until I see this I cannot take breath \ That Shepherd had a hun- dred sheep, and yet when one of them had wandered away, Mat. 18, he took no account of the safety of the ninety and nine, until
12 13 .
he had found the one that was lost, and restored it again to the flock. 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 ^yith the member ! Say not this ; that only a certain few are left unreformcd; but consider this point, that these few being unre formed, will corrupt many others. Although there was but one who had committed fornication among the Co- rinthians, yet Paul so groaned as if the whole city were lost. And very reasonably, for he knew that if that member were uncorrected, the disease progressing onward would at length attack all the rest. I saw, but lately, those distinguished men bound and conducted through the forum to the tribunal of justice ; and while some were wondering at this extra- ordinary degradation, others said there was nothing to wonder at; for that, where there is matter of treason p, rank must go for nothing. Is it not then much more true that rank must be of no avail where there is impiety ? (5.) 13. Thinking therefore of these things, let us arouse our- selves ; for if ye bring not your own endeavours to the task, every thing on our part is to no purpose. And why so ?
o i.e. "to stop this exhortation;'' P xa^otr/W/f, so called as being against an allusion to the exercise of running, the sacred person of the Emperor. See Tr. Ducange.
77/6- Teacher cannol save hut hij persuading. '2'2^
Because it is not with the office of teaching, as it is with other arts. For the silversmith, when he has fabricated a ^ essel of any kind, and laid it aside, will find it on his return 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 wdth us, but altogether the reverse ; for we have not lifeless vessels to forge, but reasonable souls. There- fore we do not find you such as we leave you, but when we have taken you, and with manifold labour moulded, reformed, and war4ied you, on your departing fi'om this place, the urgency of business, besetting you on every side, again per- verts you, and causes us increased difficulty. Therefore, I supplicate and beseech you to put your own hand to the w ork ; and w^hen 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 ' x«t«^- 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 stands by the sufferer in his agonies"^ and 2 or, burnings, frequently bewails him, and says to him, " O my son, tiings, would that I could sustain thy fever, and draw off its flame ^yz^f*'^- upon myself!" so now I say. Oh ! that by labouring as your"^ substitute, I could make it right^ for you all ! But no, this is 3 or, do not to be done. But of his own doings must each man give ^^^^^ the account, and none may see one person to suffer punish- ment in the room of another. For this reason I am pained and moum, that on That Day, when ye are called to judg- ment, I shall be unable to assist you, since, to say the truth, no such boldness with God belongs to me. But even if I had much boldness, I am not holier than Moses, or more just than Samuel ; of whom it is said, that though they had at- tained to so great virtue, they could not in any way avail to assist the Jews ; inasmuch as that people had given them- j^^. 15^ selves over to excessive negligence. Since, then, from our i- own works we shall be punished or saved ; let us endca\ our,
•230
Hopes of the uhedienL Doxology.
I beseech you, in conjunction with all the other precepts, to fulfil this one ; that, finally departing this life with a favourable hope, we may obtain those good things which are promised, through the grace and lovingkindness of our Lord Jesus Christ, through Whom and with Whom, to the Father, with the Holy Ghost, be glory both now and ever, world without end. Amen.
HOMILY XIV.
After the whole people had been freed from all distress, and had become assured of safety, certain persons again disturbed the city by fabri- cating false reports, and were found out. Wherefore this Homily refers to that subject; and also to that of abstinence from 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. •
Not a little did the devil yesterday disturb our city; but (1.) God also hath not a little comforted us again ; so that each one of us may seasonably take up that prophetic saying, In Ps. 94, the multitude of the sorrows that I had iu my heart, Thy comforts have refreshed my soul. And not only in consoling, but ev en in permitting us to be troubled, God hath manifested His providence 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 inclining to sloth, 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 speedily. And what marvel is il, 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 2 Cor. trouble which came to us in Asia, that ive were pressed out 1? ^' ^-
*23*2 Uae of troubles. Si. John Baptist's head a
of measure, above strength, insomiicJt that we despaired even of life ; but ire had the seittence of death in ourselves. As though he would say, " Dangers so great hung over us, that we gave up ourseh^es 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 neverthe- less, 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 great care for him, he makes mention of the advantage of temptations, which was, that he might con- tinually look to Him, and be neither high-minded, nor 2Cor.i, confident. Therefore having said this. We had the sentence of death in ourselves; be adds also the reason; That we should not trust in ourselves, but in God which raiseth 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 I thou seest trials at one time extinguished, and at another time kindled again, be not cast down ! Do not despond, but retain a favour- able 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 conversant 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 dropping 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
warning to swearers. Involuntary perjuries. 233
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 threaten- ing 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 w^hen kept; a thing we do not see take place with any other sin ; but there is another equally grpat evil attending it. And what is that ? AVhy that oftentimes it is utterly impos- sible 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 fre- quently carried away by anger and by many other things, will most surely become peijured. And no one can gainsay this ; so evident and generally allowed is the fact, that the man who swears frequently, must also be a peijurer. Secondly, I affirm, that although he were not carried away by passion, and did not become the victim of perjury'' unwillingly and unknowingly, yet by the very nature of the case he will assuredly be necessitated both consciously and voluntarily to peijure himself Thus, oftentimes when we are dining in the house, 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, peijury 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 w hatever
** So Sav. sya>x/a«. Ben. of (avoid- ^ T«yT«:ra^>j. al. it«>5, become guilty of. ing) perjurv. *" i-viiynr, ■^u.^Ta; hno^xiuv trusTTrtvat.
234 Common cases of coulradiclory oaths.
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 doing what he hath sworn to do : and again, he hath transferred the crime of the perjury to 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 jointly accountable for the guilt. 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 con- trary. 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 tlie money, the other that he will not pay it. And many other such contradictory things, those who ai*e 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 '•^/Mt-hath often sworn that he will not suffer his apprentice^ 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 sloth ; or works some other difficulty; so that the works being unperformed, blows, insults, and peijuries, 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 breaks, they all fall with much violence flat upon the ground, and some strike their heads, and some another part of the body; so also they who each engage with
d M. adds!, ' and put them on oath.'
I inrn
Guilt sltared in causing it. SauVs oath. 235
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 them- selves, and those by giving a cause of perjury in the case of others.
5. That this also may be rendered evident, not only from (2.) what happens every day in private houses, and the places of public concourse, but from the Scriptures themselves, 1 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 w^as 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 they^ had subjugated them all, did that which • so Sav. 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 ex- hausted % and have sent them forth with renewed vigour against their enemies, he treated them far worse than he had done their enemies, by binding them with 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 w^e 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 in battle, are very far removed from sound discretion, and know nothing of ruling the belly ; more especially when their fatigue is great. He, however, overlooking all these points, as if he were taking an oath about a single servant, whom he was easily able to restrain, counted equally on his whole army. Hence, by
^ For ' exhausted/ Sav. reads, ' had endured much labour.'
'236 Satan anxious ioj'alslj'tj oaths.
this oath, 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 peijuries. And just as those who twist cords, if they have one to hold the end, work the whole string with regularity; 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 cord of our sins, if he could not get the beginning fi*om 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, combining and twisting from one oath a thousand peijuries.
6. Such was now his conduct with regard to Saul. Ob- ' or, for serve, however, what a snare is immediately framed by* this 1 Sam. oath : TJie army passed thi'ough a wood, that contained a LXX ''^'*'^ ^/ hees, and the nest icas in front of the people^ and the people came upon the nest, and went along talking. Scest thou what a gulf 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, icas dining^,) then urged them to the transgression. Moreover, the sight of the combs invited them from without to relax their firmness of purpose. 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 enticed; since while they were delaying in the cookery of these, and engaged in preparing them for food,
' Sav. and M. read of the ground, as land came to a wood.'' It seems most
^?"?* T w , T^- ,. ^. /• lil^ely that the word 1X3 was thus
i bo LXX, 1 Kings 14, 24. (i. e. taken, all the land ivent, i.e. ' to din- 1 bamiiel.) 1 he clause in the Hebrew, , ^, i ->,»i . j • t-w-^^
corresponding to the Greek words *«J f ' ^« ^^^ ^°^J ?/ «t^°f« 'I ^^^
\ ^ , , . ^^^ ,.-,v*-t i,->» ^^^ *"^ name oi the wood. See also
Tatra y, yn yi^.arcc, IS 1N3 V~«n-7D) (he readings in Holmes's edition. "ir^, E. V. <' And all thev of the
His hope was to make Saul do as Jephthah. -237
they might expect to be discovered. But now there was nothing of the sort ; 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 sv^ear ?" Nothing of this sort did they think ; but religiously passed on ; and though there were so many enticements, they exercised self-control. The people went on talking^. AVhat is the meaning of this word talking ? Why, that for the purpose of sootliing their pain with words, they held discourse with one another.
7. What then, did nothing more come of it, when all the (3.) people had acted so wisely } Was the oath, forsooth, ob- served.? Not even so was it observed. On the contrary, it was violated ! How, and in what way } Ye shall hear forth- with, 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 hisy. 27. hand, and dipped it in the honeycomb, and his eyes saw clearly. Observe whom he impelled to break the oath ; not one of the soldiers, but the veiy 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 split 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 ^, fell into the i jud. 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 cmelty and inhumanity on account of this sacrifice ; but I should
h So LXX. Heb. I2;n "l^H H^m. ^m instead of ir^lT Tr. (This seems
E. V. And behold the honey dropped, a probable conjecture: often, however,
This difference has arisen in all pro- the variations of th? LXX can be
bability from their Mss. having read accounted for as being paraphrastic)
•238 Jephthah''s Sacrifice not siaijed, 1o prevent the like.
say, that the permission' 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 forbid that'' sacri- fice. For if after that vow and promise He had forbidden the sacrifice, many also who were subsequent to Jephthah, hoping that God might not receive their vows, would have increased the number of such vows, and would have fallen in course of time into child-murder. But now, by suffering
» Jud. this vow to be actually fulfilled^. 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 con- signed over to oblivion, it became a law among the Jews, that the virgins assembling at the same season should bewail during forty ' 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 per- mitted the virgins to bewail and lament her. And that what T 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
'Gen. directly prohibited^; plainly shewing through both cases,
22, 12. ^^^ y{q 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
^ viawxoi. thought he should do nothing brave ^ if he effected only a simple murder. And if he could not also pollute the king's right hand with the rnurder of his child, he considered that he had achieved no great matter. And why do I speak
> He means the absence of inter- (but afterwards).'
fei'ence^ for it was against the law of ' M. and Q. fouVy as the Text. Jud.
Moses. Deut. 12, 31. 11, 40.
•« Sav. ' at once forbid the sacrifice,
Jonathan eats in ignorance. Saul enquires of God. 239
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 knowingly he had sinned, 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 ivere enlightened. And here it condemns the kingi Sam. of great folly ; shewing that hunger had almost blinded the ' ' whole army, and diffused much darkness over their eyes. Aftei*wards some one of the soldiers, perceiving the action, saith, TJiy father sware an oath wpon all the 'people^ Who- soever shall eat any food to-day. Aitd the people were faint. And Jonailian said, My father hath made away ™ with the land ". What does he mean by the word, made away with ? Why, that he had ruined, or caused them all to perish. Hence, when the oath was transgressed, all kept silence, and no one dared to bring forth the criminal; and this was additionally 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 (4.) down after the strangers'", and spoil them. And the priest}^^^ said, Let us draw near hither unto God. 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 way of exercise, 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. Hence the
'" LXX. «T;iXA«Ai»»- Heb. "ID]/- " aXX»^yX<wv, usually put in LXX E. V. troubled. ^^^ ^^e Philistines.
" Used in this passage for the people.
*240 *SV« disdrms GoiVs people. Trcacherif of harlots.
Midianites perceiving this, tiiid laiowing that people to be invincible, and that to have attacked them with arms and warlike engines 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 p, excited the soldiers to lasciviousness, endeavouring by means of forni- cation to deprive them of God's assistance; which accordingly happened. For when they had fallen into sin, they became a prey to all ; and those whom weapons, and horses, and soldiers, and so many engines availed not to capture *), sin by its nature delivered over bound to their enemies. Shields, and spears, and darts were all alike found useless ; and beauty of visage and wantonness of soul captivated those who were otherwise so brave. Eccles. 10. Therefore one gives this admonition; Observe not the \
9 8. 3. '
' ' ' beauty of a strange ivoman, and meet not a woman addicted Prov. 5, to fornication. For honey distils from the lips of an harlot^ ^' ^' which at the time may seem smooth to thy throat, hut after- irard thou wilt find it more bitter than gall, and sharper than a two-edged sword. 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 of gladness, let him avoid the society of fornicating women, for they fill the minds of their lovers with a thousand conflicts and tumults, stirring up within 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 vimlent 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
P It) T?f va^KTu^iut. An expression ^ This may perhaps be said with a
so proper to battle^ that it must be tacit reference to Samson, as the
metaphorical, meaning ' they adopted Midianites did not gain any victory.
this method of warfare.' See Num. 31, 16. Jud. 3, 6.
Their victims deserve no pity. Use of digressions. 241
to death, so also is it with these women. When they have spread out on every side the wings ^ of impurity 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 upbraiding their folly, and casting on them a flood of ridicule. And indeed such a man is no longer worthy of compassion, but deserves to be derided, and made a mockery, since he is found more irrational than a woman, and a harlot besides. Therefore the Wise Man gives this word of exhorta- tion again. Drink waters from thine own cistern, and from Prov. 5, the fountain of thine own wells. And again; Let the hind o/ibid. 19. thy friendship, and the foal of thy favours, consort with thee^. LXX. These things he speaks of a wife associated \^dth her husband by the law of marriage. Why leavest thou her who is a help- mate, to run to one who is a plotter against thee ? Why dost thou turn away from her who is the partner of thy living ', ' /8/ay and do service to her who would subvert thy life ^ } The one^ ^*'^'' is thy member and body, the other is a sharp sword. There- fore, beloved, flee fornication ; both for its present evils, and for its futme punishment.
11. Perchance we may seem to have fallen aside from the subject; but to say thus much, is no departure from it. For it is not merely for the thing itself that we wish to read you histories, but that you may correct each of the passions which trouble you : therefore also we make these frequent appeals*, adapting the discourse to you in all varieties of manner ; 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. v. 36. 37. And Saul asked counsel of God. Shall L go down after the strangers? Wilt Thou deliver them into my hands ? But on that day the Lord answered him not. Observe the benignity
' A word often used metaphorically, diflference between it and the Sep-
here probably of wide nets, spread out tuagint. Tr. like wings. ' Or, ' reproofs,' hr^o-rks, Lat. Par.
' There is an ellipsis in the Hebrew andBas.Incutimu8confusiones;butSav.
text here which may account for the and Oxf. Mss. iKr^orks, ' digressions.''
242 Mercy of God. Malice of Satan. SauVs rashness.
and mildness of God who lovetli 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,
V. 38. 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. Seest thou his rash- ness ? Perceiving that his first oath had been transgressed, he does not then learn wisdom, but adds again a second. Consider also the malignity of the devil". For since he was aware
' T.xxi^-that perchance^ the son when discovered, and publicly arraigned, might be able by the very sight at once to make the father relent, and to soften the king's wrath, he prejudged his sentence afresh, 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 com- pelling him on all hands 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, published his condemnatory decision ! AVhat could be more irrational than this proceeding .? (5.) 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
'iavKtiav (cill bc in bondagc^, and I, and Jonathan my son, will be in bondage "". But what he means is to this effect ^ ; " You are aiming at nothing else, than to deliver yourselves to your
" The Ben. Editor observes, that stood 1133^7 for ^3^7, Be ye on one
this sentence seems imperfect, although side^ and I a7id Jonathan my son will
all the copies read it thus. Tr. (This be on the other side. v. 40. doubt about the text arises from his not Y This seems a mistake, as the
being aware of the use of ^oWaKtt LXX can hardly have so far missed
noticed on Hom. i. 2. 6. p. 25. note n. the sense. They must have under-
Ed.) stood not bondage but a family^ though
^ So LXX, as though there had even this is rather harsh.
am. 14, 4-2.
Jonathan taken. The people'^ oath (ujainst Saul's. 243
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 obliged himself to vengeance by an oath ; that becoming less afraid, they might more readily bring the offender to light ^ ' «/'* But under the influence of anger, and great madness, and^^'*' his former absurdity, 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 43.' Jonathafi 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 ! 1 must die. Who is there that these words would not have moved and swerve'd to pity } Consider what a tempest Saul then sustained, his bowels being torn with anguish, and a tremendous precipice appearing on either hand! But nevertheless he was not schooled to a sound mind, for what does he say } God do so to me, and more v. 44, also ; for thou shalt surely die this day. Behold again the third oath, and not simply the third, but one with a ver}^ narrow limit as to time ; for he does not merely say, " Thou shalt die ;" but, this day \ For the devil hurried, he hurried 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 coiTection of the evil by delay. And the people said to Saul, God do so to us, and v. 45. more also, if he shall he 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. 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 down headlong those who pull
* So M. Ben. in having provoked. in the Septuagint. Tr.
* The words this day are only found
r2
rv^av
244 Evils that ivoiild follow from keeping rash oaths.
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 follow^ed, 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 pre- paring 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'* 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, con- cerning 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 peijure himself, by not surrrendering the son to the father. Seest thou how many persons one oath made obnoxious to peijury ^, willingly and unwillingly ; how many evils it wrought, how many deaths it framed ?
2 Tt;ga»»if , here used for ' rebellion' or ^ It seems that all actually remained
' usurpation,' as just above. under this guilt. The only remedy
'' So Sav. cuV av ovto). Ben. ' and to would have been in Jonathan's con- none of them would the matter of keep- fessing as soon as he knew his trespass, ing the oath have proceeded.' and an offering being made for him,
''■ So M. and Q. omitting uirou. Ben. according to Lev. 5, 4 — 6. see also
Sav. and Lat. < Jonathans own father.' I,ev. ,5, 1. 4, 22. and 37, 2.
Stronger case deferred. Baths closed by the Emperor. 245
14. Now in the commencement of this discourse I pro- (6.) mised 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 * entailed upon all the Jews the * See capture of their cities, as well as of their wives and children ; ^jx. * 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 fiiends, 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 is one not of custom but of listlessness, I will en- deavour 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 come to rest from the pangs of child-birth ; 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 pimished, whereas others were the offenders, nor any other thing of this kind, but take up gladly with this punishment, because they were in expectation of greater evils; and pray daily that the wrath of the Emperor may stay at this. Seest thou that where there is fear, the bond
•246 Not to haihe harder than not to swear.
of custom is easily relaxed, althougli it be of exceedingly long standing, and great need ? 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 gaining any relief, toward its own health, from the phi- losophy 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 contraiy, gi'eat 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 it is worthy of horror that ye do not pay even so much respect to God ; and that whilst ye diligently obsei*ve the Emperor's decrees, ye trample under foot those which are divine, and which have come down from heaven ; and consider attention to 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 near on being put an end to ; but we have not as yet thoroughly amended ourselves even as to 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 !
* Sav. ^t/^;ax/f. Ben. iTaXXax<f 'perchance.'
Good example the ylory of a mother city. 247
We sliould then need neither admonition nor counsel ; for tlie 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 cor- ruption. For as it saith. As a servant thai is continually ^cc\ns, beaten will not be clear of a bruise^ so he that sweareth afid^^' ^^' nameth God continually will not be purijied of his sin. It is impossible, utterly impossible, that the mouth which is practised in swearing, should not frequently commit peijury. 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*^ 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 wall 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 fi'om a kind of fountain over- flown all the world, even so this good work, having taken its root and starting-point fi'om hence, will make all men that inhabit the earth your disciples ; so that a double and treble reward may arise to you, at once from your own good works, and from 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 ' ^^r^a. stand by us at That Day, and bring us the crown of righteous- ^"^'^ ness ; 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 the glory, now and ever, and world without end. Amen.
•" So Sav. and Oxf. Mss. a»iS«<rar<», favours the latter, but Duceeus prefers which is more spirited than Ben. irt^u- the former, and quotes four Mss. for ffccTo, ' put on.' Lat, ' induit' rather it.
HOMILY XV.
Again on the calamity of the city of Antioch. That fear is on every account profitable. That sorrow is more useful than laughter. And Eoclus. upon the ssL-ying, Bemember that thozi ffoest in the midst of sTiares. And ^? 13- that it is worse to exact an oath, than to commit murder.
(1.) 1. To-day, and on the former Sabbath % it had behoved us to enter on the subject of fasting; nor let any one suppose that what I say would have been unseasonable^. For on the days of the fast, counsel and admonition on that subject are indeed not at all necessary; the veiy 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 siege, 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 needfiil, 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
=* i. e. Saturday. Sav. Mar. reads text. »<rii .... iKiv»itrx, ' Inasmuch as I b As being at the close of the week,
entered upon.' But this does not suit when the fast was just going to be in-
the context: it appears in P. (which is termitted, or at least relaxed. See
not an accurate Ms. and has kk) f^nhU,) p. 65, note x ; p. 90, note b. the other five at Oxford jirc as the
Use of troubles. Public spectacles suppressed. 249
the fear of the impending calamity suffices, instead of the strongest admonition and counsel, to impose sobriety on the soul of every one. For who is there so miserable and un- fortunate, as to be dmnken in such a tempest ? Who is there so insensible, when the city is thus agitated, and such a shipwreck is threatened, that he does not become abstemious and watchful, and more thoroughly reformed by this alarm 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' to the fulness 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 ! Be- fore this, many of our own people hastened 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 school- masters ^ 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 feai' is, anger is quenched, evil concupiscence is repressed, and every unreasonable passion is exterminated. And even as in a house, where there is
" Or, ' right opposite.' uvrtxctilirTa- considered little short of idolatry, with
ca>. The word may be taken to imply which it was connected, was denounced
that those spectacles were held in the in several Councils. See Bingham,
immediate neighbourhoodof the church, b. xvi. c. 4. $. 10. Tr. Stage plays, and players, and all who <* «-a<Jay4;y«wf, perhaps 'tutors.' See
took part in the public games, were Horn. vi. l.p. 114. where the ' teach-
excluded from communion. The act, ers' are probably different from these.
•250 Benejits of Fear. Aniloch much amended.
always a soldier under arms, no robber, nor housebreaker, nor any such evil doer will dare to make his appearance ; so also while fear holds possession of our minds, none of the unruly passions will readily attack us, but all fly off and are banished, being driven away in every direction by the 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 the nature of a perpetual 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 Uves 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. I3ut 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 liimself prepared. For our city every day becomes more purified ; and the lanes, ' J/a*i- and crossings, and places of pubUc concourse, are freed from vu^ '*' lewd and effeminate ^ songs ; and turn where we will, there are supplications, and thanksgivings % and tears, instead of i-ude 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 through- out 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 :
" tv(pnfiiai. Scr Goar. Euchol. p. 663. in Off. S. Unguent.
The House of Moaniiny and of Feaistliiy compared^ 251
4. For this then let us be thankful, and let us neither bear (t}.) oiu' lot complainingly % nor unsubmissively ' ; for that fear is ' "^'f^^- a good thing, what we have said hath made manifest. But hear Solomon thus uttering a lesson of wisdom conceming it: Solomon, who was nourished in every luxury, and enjoyed much security. What then does he say? It e'^Jccles. better to go to the house of mourning than to the house of laughter^. What say est 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,2^j<>„ veiily, 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 hardly to be pleased with his own servants, and his own children, and every thing 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 sound wisdom is 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 hak, mangling her cheeks, and wounding her arms, he is subdued ; his aspect 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^!" What can be more^xax/* full of wisdom than these w^ords, when we both acknowledge the meanness of our nature, and accuse our own wickedness, and account present things as nothing.? Giving utterance,
^ ara^vvrtruftiv, he seems to mean LXX, 'house of drinking;' but his
a verbal expression of discontent. See remarks are equally suitable to the
Horn. II. in S. Matt. Ben„ p. 29. C. E. V. 'feasting: Laughter is men-
Sav. p. 12. 41. tioned in v. 4.
g This may be a proverbial misquo- h This seems to be a proverbial say-
tation ; St. Chrysostom after adopts the ing, from the next sentence.
'25*2 The House of Mourning teaches Charity and Wisdom.
though in different words, to that very sentiment of Solomon —
that sentiment which is so marvellous and pregnant with
Eccles. Divine wisdom — Vanity of vanities, all is vanity. 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 that 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
come to the same lot very shortly; and that all present
things, whether pleasant or painful, are transitory ; he thus
returns to his house, disburdened of all sadness and envy,
and having lightened his heart, and gained wings ; and
hence he will hereafter be more meek, and gentle, and
benignant to all ; as well as more wise ; the feai' of things
to come having made its way into his soul, and consumed all
the thorns.
Eccles. 6. All this he perceived when he said, It is better to go
' ' ^* to the house of mourning than to the house of drinking.
From the one grows listlessness, from the other an earnest
anxiety. From the one, contempt; from the other, fear;
' Sav. a fear ^ that schools us to the practice of every virtue. If
and M. fg^^^. ^ere 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 invincible tower. For indeed we stand in
need of much defence, for that there are many ambushments
on every side. Even as this same Solomon again says ad-
Ecclus. monishingly. Remember that thou goest in the midst of
^^^^' ^ snares, and that thou walkest on the battlements of cities^.
city. Oh with how many good things is this saying pregnant ! Yea,
not less than the former! Let us each, therefore, write it
Our path lies in the midst of hidden snares, 25^
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' that thou goest in the midst of snares ; but. Remember I And for what reason did he say, Remember^? 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, Remember! 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 Ufe.
7. But remember; 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 some- where 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 what- ever, 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 ; Remember 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 exclaims in impatience^! One sees some one acting in-'irsW-
' /SXiTs, ' look and see.' knowledge.'
'' WiyvuSt, ' acknowledge,' or ' take
•254 Snares best avoided byjiying ahooe ihem.
' gW;te-juriously; one is discontented*! 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 a whole family is thereby ruined ! (3.) 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 unheed- ing! 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 ^ 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 town, with its walls, seems 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 lofty contemplation of philosophy, nothing upon the earth will be able to fasci- nate 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. Accord- ingly, to Paul all the glittering things of the present life appeared trifling, and more worthless than dead things. Gal. 6, Hence his exclamation. The ivorld is crucified unto me. ^^\^ 3 Hence also his admonition. Set your affections on things 2. above. Above ? What callest thou things above, 1 ask ? 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,
' See on Rom. 3, 31. Horn. viii. Tr. p. 128. and Errata of that volume.
Men fall sham ef idly into the same again a fid again. -255
that even as to the bh*d 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 *, when i >.ay«r- once thou art powerfully captivated by wicked lust; buf**' 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 once captured by the snare, yet afterwards escaping, and the deer that falls into the net, but breaks through it, are hard to be captured again with the like ; since experience becomes a teacher of caution to eveiy 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 fore- thought 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 mischiefs, 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 ^ we shall be kept from all these grievous evils. 2 j. e.
10. The beauty of woman is the greatest snare. Or rather, ^'^^o"^* not the beauty of woman, but unchastened gazing ! For we should not accuse the objects, but ourselves, and our own negligence. 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 drink- ing that all these evils exist ; for it is not because of this, but because of our sloth 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
256 Good men good in all estates. Best to keep far fro^n sin.
utter such language. To such then, let us say, Let there be no meanness of sphit. For poverty brings mnumerable good things into our state of life, and without poverty riches would be worthless. 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 timid one finds an obstacle in 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. Job 31, My door was open to every corner. But when he had become Job 1 poor? The Lord gave, and the Lord hath taken away. As it 21. seemed good unto the Lord, so hath it come to pass "". When he was rich, he shewed much hospitality ; when he was ])oor, much patience. And thou, then, — art thou rich .' Display much bountifiilness ! Hast thou become poor ? Shew much endurance and patience ! For neither is wealth an evil, nor poverty, simply ; but these things, either of them, become so according to the free choice of those who make use of them. (4.) Let us school ourselves then to entertain no such opinions on these subjects ; nor let us accuse the works of God, but the wicked determination 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 being accounted indifferent, are yet apt to make us stumble against 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 proceeds railing and insult; and from railing and insult, blows and wounds ; and fi-om blows and wounds, slaughter and murder. If, then, thou wouldest take good
"» This last clause is added in LXX and Vulg.
All practices that lead to sin to he shunned. 257
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 raillery; since these things have proved the root of subsequent evils. There- fore Paul saith. Let no foolish talking nor jesting proceed out of thy moutit'. For although this seems to be a small thing in itself, it becomes, however, the cause of much mis- chief 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, insolence^, avarice, and rapine.' al. For the prodigal and sumptuous liver, bestowing extrav^agant"^ service upon the belly, is often compelled to steal, and to ravage the things 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 .s7/e- who liveth in i Tim. pleasure is dead while she liveth. Again, to go to theasoSav. theatres, or to survey the horse-race, or to play at dice, does ^^n. the
t 1 • 1 " -1 . • widow
not seem, to most men, to be an admitted crmie ; but it intro- duces 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 near 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 so flee from sins as to keep far off, 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; and often by this Matt.
5, 23. " A quotation made up of two pas- 5, 4. Tr. sages, in Ephes. 4, 29. and Ephes.
258 Government of the tongue. Repealed admonitions.
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 deeds ? Avoid not only foul words, but also inordinate laughter, and all desire. Dost thou wish to be far from committing murders ? Avoid railing too. Dost thou wish to be separated 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
Prov. 6, 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. 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 taken leave of your charity yesterday, that I should 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 are amended ; since Paul also.
Gal. 6, when he saith to the Galatians, Henceforth let no man trouble me., appears again to have met and addressed them". Such are the paternal bowels ; although they say they will depart, yet they depart not, until they see that their sons are amended. 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 f and I said, I see a flying sickle, twenty cubits in length, and ten cubits in breadth. H shall also enter into the house, saith he, of every one that sweareth in my name, and shall remain^ in the midst, and shall over- throw the stones and the wood'^. What, forsooth, is this which
° He may mean Acts 18, 23. but have taken it in the transitive sense,
this seems to have been earlier. Or ' shall destroy.'
perhaps that he spoke afterwards to 1 Zech. 5, 1. 4, St. Chrysostom, it
those who held the like error. See on should be observed, here only quotes a
Acts, Horn, xxxix. (2.) portion of these verses. See Horn. ix.
1' xaraXvirti in LXX means this, fin. Tr, though it is possible St. Chrys- may
The Gospels and Altar not to he abused for swearimj. -259
is here spoken ? and for what reason is it in the form of n 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 % no one can escape. And when wings too are added, what further hope is there of safety? But on what account doth it overthrow^ the stones and the wood of' Ka,roi- the swearer's house? In order that the ruin may be a cor-^'" rection to all. For since it is necessary that the earth must hide the swearer when dead; his house being overturned, and becoming 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 2 ?/^a; of an oath ! The sabre ^ is not so destructive as the stroke of^ ^a;^^/- an oath ! The swearer, although he seefns to live, is already ^"' dead, and hath received the fatal blow. And as the man who hath received the halter'*, before he hath gone out of ^ ^^«^ the city and come to the pit% 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 slay est 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 him- self; for he slew his brother in solitude ; but thou slayest thy brother in the midst of the church, and that with the death- less 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 tliem. s^eenoi^ But thou, if thou heedest nothing else, revei'ence at least that ^' P-262.
"■ From its hooked shape : |<^of is Tr. rather the pointed weapon for stabbing ; s ^«^a^^«v. Into which his body fiKx^ai^cA the edged weapon for cutting, would be thrown. See p. 70, note g,
S 2
260 Best assurance in 7iot demanding oaths.
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
Matt. 6, there say concerning oaths? But I say unto you, Swear not at all. And dost thou convert the Law^ which forbids swear-
' Sav. ing into an oath. Oh, what contempt I Oh, what insult M 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" 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 injuiy 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*.
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 peijured ? 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, e/f«- and to no purpose. Away with ^ gold! Perish the money!" So that it is this above all that gives us assurance, that we did not transgress the law, nor compel another to do it. Think of Him, for Whose sake thou didst not put any one on his oath ; and this will suffice thee for refreshment and
* Upon oaths, see Bingham, b. xvi. Libanius, Or. de Sedit. ad fin. c. vii. §. 4, seqq. who however does not ^ TXn^Dipo^ia,. This word occurs
mention this use of the Jlfar. Tr. Heb. 6, 11 ; 10, 22; and 1 Thess. 1,5;
" e<pttlof/.ivavt. The present participle and Coloss. 2, 2. The elliptical sense
is accounted for by the fact that robbers of the word will be understood by a
took advantage of those troubles. See reference to these passages. Tr.
Ki
God honoured in forbearing, A Christian'' s gain. 261
consolation. Often, indeed, when a fight takes place, we bear an insult 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 vvith thee } God hath forbidden me to adjure any one. 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 ihee } 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 bearest it meekly. Hast thou given an alms ? Think not of the expense, but of the produce which arises from the expense. Hast thou been mulcted of money ? Give thanks, and regard not only the pain which is the result of the loss, but the gain w^hich comes of thanksgiving. If we thus order ourselves, none of those heavy events which may befal us will give us uneasiness ; 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 ;
y So Sav. Ben. ' reviled me ; it is thy patron that.'
262
Doxology.
which God grant that we may all be found worthy of, through 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,
* Of Kemission of sins in the Holy Eucharist, see Theodorus in Cat. on 1 Cor. 11, 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 befal 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 remis- sion 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 accom- plished 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 aw^ay of our sins, and the remission of our negli- gences.' Renaudot. t. i. pp. 9, 58. Lit.
of St. Cyril, in Orat. Pacis ' that
we may offer Thee this holy, reason- able, spiritual, unbloody Sacrifice for the remission of our sins, and the pardon of the ignorances of Thy peo- ple.' lb. p. 39. and Goar. p. 164. So Lit. S. Greg, after the Invocation of the Holy G^host, Ren. p. 106. Lit. S. 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. Ireneeus, Fragm, ed. PfaflF. p. 27- ' That they who par- take of these pledges (avT/rusr/wv) may obtain remission of sins and eternal life.'
HOMILY XVI,
This Homily was delivered on the occasion of the Prefect « entering the Church, for the purpose of pacifying the minds of the people, in conse- quence of a rumour of an intended sack^' 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. Philem.
1,1.
1. I COMMEND the Prefect's consideration, that seeing the (1.) 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 1 blushed, and was ashamed, that after these long and frequent discourses ye should have needed consolation from without. 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" and senseless fear. For it was not becoming, that you should have been instructed by him; but you ought to have been teachers to all the unbelievers'^. Paul did not permit even going to law before the unbelievers ; but i Cor,
6,1.
* ei^^ovres, some read xofitirgf, which and before any news from him. The
seems to imply that this officer was the Prefect may be Hellebichus, who was
Praetorian Praefeet of the East. See left .it Antioch: but see Pref.
note of Ducseus. Tillemont, art. xxxiv. c cixai^ov. This word favours the
calls him ' le Gouverneur.' supposition, that all real ground of fear
b srga/^aff, from the Latin Prteda. was at an end.
Ducseus takes it with ^r^os rov a^;^avTft,, J It appears from this, and from what
making it only a confiscation, but see follows, that the Prefect was a Pagan,
p. 203. Montfaucon does not agree with The Pagan religion was not formally
Tillemont in dating the Homily, but it suppressed by Theodosius till A. P.
must have been delivered after the 390. Tr. return of Csesarius to the Emperor,
fact
264 The people shamed for shewing fear to the Heathen.
»see§.3. thou, after so much admonition of our Fathers^ hast needed teachers from without; and certain vagabonds and mis- creants^ 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 fearful than any hare ? " But what could we do," says some one, " we are but men !" On this very account, then, we ought not to be terrified, because we are men, and not brutes. For these are frightened by all manner of sounds and noises ; because they have not thought^, which is adequate to dispel fear. But thou who hast been honoured wdth the gift of speech and thought, how is it that thou sinkest to their ignoble condition t Hath some one entered the city, and announced the march of soldiers against it ? Be not tenified, 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^ But that blessed Job, w^hen the messengers came one after another, and he 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 gaoe^ the Lord hath taken away; as it seemeth good to the Lord., so is it done. Blessed he the name of the Ijord for ever. The experience of the actual events did not terrify him ; but only the hearing of it frightens thee. And how are we to be accounted of, who when we are commanded ^ boldly to encounter death itself, are thus affrighted by a false report ! The man who is apt to be disturbed realises the fear which is unreal; and brings on him^ the trouble which does not shew itself; but he who abides in steadiness and
*" ^;«T67a« ««} //.aariyicci, i.e. run- harsh: the text may be in fault,
awaj'^slavfca. ^ He means that Job had no such
^ He seems to mean, ' wert almost command,
rlead with fear,' as p. 220. But this is h So Sav. Ben. om. ' brings on him.'
Example of steersmen. St. Chrysostom's indignation. 265
tranquillity of soul, breaks the force of what is real. Seest
thou not steersmen ; 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. Whosoeve?- heareth Matt, r,
26. 27. these sayings of mine, and doeth ihem not, shall he likened
unto a foolish man, ivhich huilt his house upon the sand;
and the rain descended, and the floods came, and the winds
blew, and heat iipon that house ; and it fell, and great was
the fall of it. 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 1 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 siege 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 ; foras- much as this shame on account of your littleness of mind hath greatly depressed our spirits.
4. Lately, 1 addressed to your Charity many things in (2.) relation to the snares lying on all sides of us ; and concerning
Q66 Hh wish to extend his instructions hindered.
fear and sadness, sorrow and pleasure ; and also concerning the sickle that flieth down upon the house of the swearers. Now, out of all these many matters, I would have you espe- cially to remember what I said respecting the winged sickle, and its settling in the swearer's house ; and overturning 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 cheated me, on his oath," God will pay thee back a great recompense on account of this honour, 'Sav.inboth here^ and hereafter. Say these things to others, and present observe them also yourselves. I know that in this place we world, become more reverent, and lay aside every evil habit. 'omittedBut what is to be desired is, not^ that we be disciplined here !i"ei-''"' ^"ly^ ^^t t^at we depart, taking this reverence out with us, dentally 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 set them down with especial caution, that they may not be over- turned, and their labour 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 • -^axui-ihe wrestler in the place of exercise^, but within the lists*;
■' ffK
/u«T/ of practice.
5. Thou applaudest what is said now. When thou art required to swear, then remember all these things. If ye quickly accompHsh 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' of the Scriptures. And
cKuf^- '^^^ religion not at the season of hearing, but at the season
0'T<n
iX.ot- Lines, or sentences. The which they called ffrivoiy and the other :>ncients had two kind of verses, one of /„>«r«. The sticlioi were lines that
KOLTtt,-
Plain duties should he done icithout admonition. 267
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 subjects per- taining to morals. 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 con- templations they suggest, you might have referred 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 elaborate proofs. For w^hen God • gives His sentence, skilful disputations are unseasonable. *"*•"'' God hath said, TJiou shall not swear. Do not then demand of me the reasons of this. It is a royal law. He who esta- blished it, knew 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 maiTy, or make wills, or are about to purchase servants, or houses, or fields, or to do any other act, we do these things not ac- cording to our own choice, but according to the laws which they ordain ; and we ai'e 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 shall 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 (3.) lay before you one sentence of those which have been read to-day, and thus end this discourse. Panlj a prisoner o/'Philem. Jesus Christy saith he, and Timothy the brother. Great is
contained a certain number of letters, divided into parts, shorter than verses.)
and were not limited by the sense as ^ Sav. adds, ' He w^ould not have
our modern verses. Tr. (See Chris- denounced it.'
tian Kemembrancer, No. 16. p. 455. ' Sav. adds, «t/T«, which would mean,
The Codex Bezfe and Alex, are so ' such as they arc.'
268 Chains worn for Christ, how rich an ornament.
the designation of Paul : not a name of principality and power, but 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 loving- kindness; 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 pleased with 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, changing the outward dress, come thus into the midst of the combatants ; so much betrayal does there result fi'om the crown ; but the chain will bring nothing of the sort 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 incursions. 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 J|iT^ called an ex-consul \ such a one an ex-praetor'. But he, Tl yT«'^- ^^^^^^^ ^^ ^ s^^^ titles, says, Paul the prisoner"". And X'"^ very rightly. For these 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 souVs 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. Wherefore,
"' Sav. adds, " o//e>A7/;y r'Am/,"
2
The Cross honoured in the end. Si. Paul be/ore Festus. 269
behold 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 many. But the name of this Prisoner, the blessed Paul, is still great here, gi'eat 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 arch- angels 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, shining ° forth most richly ; since he wore them for Christ's sake. Oh, w^onder ! the servants w^ere 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 abomi- nation, 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 !
8. 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 also the answer. 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 blind- ness 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
" \rr»\^ov(rKv, ' flowering on them.' i. e. as if it were set in them for jewels.
•270 »S7. PauVs bonds usually his boast.
the Prophets, and shewing that they had foretold all these things, he captured the judge, and almost persuaded him (4.) 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 benefit their persecutors. Just so did it then happen. He came in to defend himself, and he departed taking the judge with him " ! And to this the judge bore wit- Acts 26, ness, saying, Almost thou persuadest me to be a Christian. And this ought to have happened to-day ; and this Prefect, on coming among you ^, ought to have admired your mag- nanimity, your fortitude, your perfect tranquillity ; and to ' *«Ta- have gone away, taking with him a lesson from your order ', araffiut admiring your assembly, praising your congress, and learn- ing from the actual fact, how great a difference there is between Gentiles and Christians !
9. But as I was saying: — When Paul had caught him, and he said. Almost thou persuadest yne to be a Christian, Paul Acts 26, answered thus, I would to God that not only thou., but also all that hear me this day., uere both almost and altogether such as I am, except these bonds. What sayest thou, O Paul ? When thou writest to the Ephesians, thou safest, Ephes. / therefore, the prisoner of the Lord, beseech you, that ye ' ' walk worthy of the vocation wherewith ye are called. And 2 Tim. when thou speakest to Timothy, Wherein I suffer trouble as ' ' an evil-doer, even unto bonds. And again, when to Philemon, Phil. 1 , thus ; Paul, a prisoner of Jesus Christ. And again, when Acts 28 debating with the Jews, thou sayest. For the hope of Israel 20. / am bound with this chain. And writing to the Phihppians, Philip, thou sayest '', Many of the brethren in the Lord, waxing ' • confident by my bonds, are much more bold to speak the word without fear. Every where thou bearest about the chain, every where thou puttest forward thy bonds, and boastest in the thing. But when thou comest to the tri- bunal, thou betrayest thy philosophy, where it were right
** i.e. in conviction, though not in Agrippa is named presently, p. 275, but
act. S. Chrysostom used the word some there read Festus.
almost a few- lines back. The word P tiertX^ovra r^os vfias. Sav. and M.
' went,' ur^ti, may be taken as an 'i So Sav. Ben saidst. imperfect, see Matthiae, art. 214.
Why not to Festus? Condescension. 271
to have spoken the most boldly, and sayest to the judge, " I would to God that thou mightest become a Christian without these bonds !" Tf then 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 ?
10. 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, ' Ivayi/v but as he said, / became to them that are without law, as i Cor.9, without law; 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 faith be wrought ; let him taste of the Jtvord preached, and then he will even of himself run towards these bonds. I have heard the Lord saying. No Mat. 9, mart putteth a piece of new cloth into an old garment, for ^'^^' that which is put in to fill it up taketh from the garment, 'ii- and the rent is made worse. Neither do men put neiv wine ^^^^^ ' into old bottles; else the bottles break. 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 is agitated by worldly vanity. 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 the chain ; feeling ashamed and indig- nant, he will revolt from the word preached. Therefore, saith he. Except these bonds. Not because he would him- Acts 26, self" shun these bonds, God forbid ! But condescending to^^* the other's infirmity ; for he himself loved and welcomed
"■ So Sav. Ben. ' the bonds themselves.'
•27*2 St. Paid, among Christians:, ever gloried in suffering.
his bonds, even as a woman fond of ornament doth her Coloss. jewels of gold. Whence is this apparent? I rejoice, saith ^' ^'*' he, in my sufferings for you, and Jill up that which is behind of the afflictions of Christ in my flesh. And again; Philip. Unto you it is given * in the behalf of Christ, not only to 1 1'l, heliei^e on Him, but to suffer for His sake. And again ; '^^ ' Atid not only so, but ue also glory in tribulations. Where- as * 'fore, if he rejoices and glories in this, and calls it a favour^, 2 A:;«5'«-- it is manifest that when he was addressing the judge ^, he 3Sav. spoke to him as he did, for the reason assigned. Moreover, Festus g^igQ ^^ g^ different passage, when he happened to find a necessity for glorying, he shews the very same by saying,
2 Cor. Most gladly, therefore, loill I glory in my infirmities
' ■ * in reproaches, in necessities, in persecutions^ in distresses, that
2 Cor. the pouter of Christ may rest upon me. And again ; //
' * / must needs glory, I will glory of the things which concern
mine infirmities. And elsewhere, comparing himself with
others, and exhibiting to us his superiority in the com-
V. 23. parison, he thus speaks; Are they ministers of Christ?
{I speak as a fool,) lam more. x4nd 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 cleaiised
lepers, nor that he had. done any other thing of the sort,
but that he had suffered those innumerable hardships.
V. 23.25. Hence when he said, / 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 ; and all the rest. Thus Paul every where glories in tribulations ; and prides himself upon this circumstance exceedingly. And very justly. For this it is which espe- cially shews the power of Christ, viz. that the Apostles conquered by such means; by bonds, by tribulations, by scourgings, and the worst of ills.
1-2. For these two things Christ had announced, tribu- lation and remission, labours and crowns, toils and rewards, things pleasant and sad. Nevertheless, to the present life he assigns the sorrowful things ; but to the life to come, he has apportioned those which are pleasant ; at once shewing that
God gives us trouble fir at to prepare for joy. 273
He did not mean to deceive men, and wishing by this arrangement to diminish the burden of human woes. For the impostor 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 child- hood 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 impostors, first to hold out things which are agreeable, but afterwards to introduce the things which are disagree- able. But the case is altogether the reverse with those who are really careful and provident ^ for others. Hence those who are fathers 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 en- compass 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.
13. And thus God has acted. After the manner of provi- (5.) dent fathers, and not after that of kidnappers, He has first presented us with things that are grievous ; handing us also 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 gift, but a punishment and a vengeance. For even as a son that is thoughtless and prodigal, when he has succeeded to a paternal inheritance, is precipitated headlong by this very thing, having none of the prudence requisite for the economy of
T
'274 // is best to have the uorse lot first.
wealth ; but if he be intelHgeiit, 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 consola- tion and soothing. And this is not the only advantage of receiving the tribulation previously, but there is also another, not less than this. For the man who first enjoys himself, and then has to expect punishment after his enjoyment, has not even a sense of his present enjoyment, merely by reason of the expectation of approaching woes ; but he who is first in a sorrowful state, if he is anticipating the enjoyment of good things afterwards, overlooks present diflSculties, 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 con- solation 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 2 Cor. 4, he said. Our light affliction, which is but for a moment, 17. 18. qi^QrJ^gfji foY 2is a far more exceeding and eternal weight of glory. While we look not at the things which are seen, but at the things ivhich are not seen. He calls tribulation light, not because of the actual 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 gain ; 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.
15. Therefore let us go home, taking with us this saying'; for though it be simple and short, it nevertheless contains
' i. e. Pa?//, a prisoner of Jesus Christ. Tr.
Bonds of Ihe Preacher make the Word run freely. 275
much of the doctrine of sound wisdom. He who is in a state of grief and tribulation, hath a sufficient consolation ; he who lives in enjoyment 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 abandon drunkenness and gluttony; learning through this sentence, how needful it is for us to be anxious ; and thou wilt say with thyself, " Paul lived in bonds and in dungeons, but 1 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, T feel assured, and abominate that adorning of themselves ; and will run to such bonds as these. For those ornaments have often been the cause of manifold evils, and introduced a thousand quaiTels into a family, and have brought forth 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 persuaded Agrippa* himself; with these he procured many disciples. Therefore he said, Wherein I suffer trouble as an evil-doer 2 Tim. unto bonds, but the word of God is not bound. 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 en- dued with wings ran forth every where throughout the world !
Knowing these things then, let us not be depressed, when (6.) adverse affairs meet us, but then let us be more strong, then more powerful ; for tribulation worketh patience. Let Rom. 5, us not grieve for the calamities which befall us, but let us in^' all things give thanks unto God !
16. We have completed the second week of the fast, but this we should not consider; for this is not to go through the fast, if we merely go through the time, but if we go through
* So NP. and 2 of Due. but MoR. it was ' Cgesar's judgment-seat,' i. e.
and 3 of Due. Festus. A transeriber that of his representative, at which
may have been misled by the mention St. Paul stood, of Festus above, which is correct, as
T 2
276 How to improve a fast. What is lastijig joy.
it with amendment of manners. Let us consider this ; whether we have become more dihgent; 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 w^as reconciled ; I had a custom of evil-speaking, but I put a stop to it; I had a custom of swearing, but 1 have broken through this evil practice." It is of no advantage to merchants, if they have gone over a great extent of ocean, but if they have sailed w4th 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 clays are past, the fast is over too. But if we abstain from sins, this still 'remains, even wdien the fast has gone by, and w^ill 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 vvho 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, attains exceeding joy, in that he is nourished with blessed hopes. John 16, 17. Therefore Christ says, 1 will see you again, and your heart shall rejoice, and your joy no man taketh from you. 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 digging through the wall ; a servant carrying off what was entrusted to him ; an emperor confiscating ; and the envious man calumniating. Should you possess power, there are. many who are able to deprive you of the joy of it. For when the estate of power is at an end, the estate of pleasure will also be ended. And in the exercise of power itself too, there are many accidents oc- curring, which by bringing difl^culty and care, strike at the root of thy satisfaction. If thou hast bodily strength, disease,
Gains of godliness safe. Reward of aiding others. 277
when it invades, will put a stop to joy from that source. If thou hast beauty and bloom, the approach of old age will wither it, and take 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 exposed to interruption, 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 were unable to take away the possession, once deposited in heaven. The joy of it is lasting, and still remains ; for It says, He hath dispersed, he hath Ps. 112, given to the poor, his righteousness endureth for ever. And * very justly; for in the storehouses of heaven it is laid up, where no thief breaks through, nor robber seizes, nor moth Mat. 6, devours. If thou pourest out continued and fervent prayers, j.^" no man w ill be able to spoil thee of the fruit of them ; for 12, 33. 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 hast done a kind action ; if thou hast borne w-ith patience to hear thyself evil spoken of; if thou hast returned blessing 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 duly accomplish the avoiding of 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 continued and unceasing.
18. And now, it is time that you should be teachers and guides of others; that friends should undertake to instruct and lead along 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 beseeching. 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
278 A Promise. Partnership in spiritual gains.
which is greater than all the world, the kingdom of heaven ; and not only this, but also another thing besides it. And Jer. 16, what is that? He who taketh forth the precious from the vile'', ^^' saith He, shall he as my mouth. What can be equal to this in point of honour or security ? What 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 dare not to utter a word ? Thou hast spoken once, perhaps, and he hath not heai'd. 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 mindfulness 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% cany 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 general contribution ; in order that having deposited every thing in the common store, and obtained gi-eat riches, and procured a large treasure, we may be all together partakers of the kingdom of heaven ; through the grace and lovingkindness 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.
" i.e. the soul of a man from the " i^y«flrr>jj«a»!»»;»»j;,r»», Ben. is better vile f-tate of sin. than 8av. heixevvrti.
HOMILY XVII.
Of the Commissioners (Hellebichus Commander of the Troops", and Caesarius Master of the Offices'*) sent by the Emperor Theodosius for the trial of the offenders, for the overturning of the Statues.
1. Most opportunely have we all thi's day sung together, (1.) Blessed he the Lord God of Israel, who only doeth wondrous Ps. 72, things. 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 mo- ment 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 i Thess. give thanks. But when he says, Jn every thing give thanks, ' * he means not only ou our deliverance from evils, but also at the time when we suffer those evils. For all things work Rom. 8, together for good to them that love God. Let us be thankful ^^" to Him for this deliverance from trials ; and let us never forget
• ^TgaT«>.aT»jf. See Dufresne. This in question the judgment of Tillemont's
title was given to one who had the note (29.) on these Homilies, placing
general command of the troops in a this before the 11th, It does not appear
province, or division of the empire. that this was delivered immediately on
^ Ueiyifr^ot, See Dufresne. Also the arrival of the Commissioners, but on
Tillemont. Hist, des Emp. Theod. occasion of some fresh news from the
art. 33, Montfaucon has already called Emperor after the trials.
280 Effect of affliction tried by prosperity.
these trials. Let us devote ourselves to prayer, to coDtinued supplications, and to much piety.
2. When the sad conflagration of these calamities was first kindled, I said, that it was not a time for doctrine, but for
J Horn. prayer\ 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
• (Tvn- tribulation restrained ^ us, however unwillingly, and provided for
Bee p. our 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
Ps. 78, reason to say of us too, JV/ien He slew them, then they sought
Deut. 6, Him, and returned, and enquired early after God. Where-
' '^' fore also Moses admonished the Jews, saying, When thou
shalt have eaten, and drunk, and art full, remember the
Lord thy God. 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 earnest-
' or, in- ness to fear, and the approach^ of calamity; but now, it will duce- , - , . .„ .„ . ...
ment, be your clear achievement, ir you still persevere m 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 the fruit of 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 vrould have been utterly destroyed, and that its soil would have been placed under the plough ! But, lo ! all these things stood only in expectance, and did not come
IvTflt^&^l
Bold intercession of the Monks an honour to Antioch. 281
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, at no one's entreaty, by no one's counsel, yet 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 every where; by their mere aspect consoling the mourners, and leading them to an utter disregard of the calamity. For who on beholding these w^ould 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 popu- lation 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 sui-pass the humanity of the Emperor." One of them is also reported to have uttered another saying, full of wisdom, to this effect" : " The Statues which have been thrown down
" The name of this Monl? was Relig. No, xiii. where it is added that Maoedonius, (see Theodoret. Hist, he spoke through an interpreter.) Tr.
•28*2 Conduct of the Monks and of the Cynics contrasted.
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. (2.) 4. Who could but be astonished? Who could but admire See Lib. the fortitude of these men } When the mother of one of the fel 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. Ought we not, then, to have been much more impressed with wonder at the conduct of these men ? For if she had evxn died for her son, it would have been nothing strange, since great is the tyranny of nature, and irresistible is the obligation arising ft'om the maternal ])angs ! 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 thus to have so freely addressed 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 pluck away from the hands of the executioners those who were about to be led off to punishment ! ' r^j'/Jw- 5- Where now are those who are clad in tattered robes', •■•^ and display a long beard, and carry staves in the right hand; the philosophers of the world, those cynical wretches, who make themselves more vile than the dogs under the table ; yet do every thing for thr sake of the belly } All these men
Christian fortitude alone stands the test. 283
then forsook the city, they all hasted away, and hid them- selves 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 philo- sophy 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 remains equal through the whole course of things, shewing its own native force and power ! Whom, indeed, did not the difficulty of the present season master ? Those who liad 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 s'afety, and all friend- ship and kindred were found worthless, and those whom they formerly knew, at this season of calamity, they wished to be ignorant of, and desired 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 before to be of no estimation, men that were familiar with 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 almost instantaneously ! And as distinguished waniors without coming into close conflict with their adversaries, but merely by making their appear- ance 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. Such is the fortitude that was brought among men by Christ.
6. And why do 1 speak of the rich, and of those in au- thority? When those very persons who had been invested with pov^er to judge the criminals; who acted with the
^ ra/v i^uiit. '' Of those without; ' to denote those without the pale of the a common phrnse with S. Chrysostom, Church. Tr.
284 The Monks obtain a respite. Their Letter.
highest authority, were entreated by these self-same 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 insult to 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 prevailed with these officers 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 submit 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 fortitude of these men, and being struck with their loftiness of soul, 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 beseech^ 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 Em- peror by letter 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 your 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 be cleared of 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 vagabonds ; so that this testimony of the monks will be a sufficient evidence of the manners of the city.
* ^v(rMvyifftit ^ as abovp, v.hich implies a puccessful suit.
Scriptures verified in Life. Conduct of the Priests. 285
7. Therefove, beloved, let us not be distressed, but let us entertain favourable hopas ; 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, of John, and Paul, and Peter, and all the rest. For inasmuch as these monks have suc- ceeded to the piety of such men, they have therefore been successors to the same 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»M. the 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 httlemindedness of their phi- losophers, whilst their deeds now loudly proclaim, as they
did aforetime, that all with them is a fable, a scene, a play.
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 ^ of them, indeed, proceeded to court, esteeming all things as secondary to the love of you-; and 2 or, to being himself ready, if he could not persuade the Emperor, gJJ^J^.^^ 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 tha trial. And when they saw them refusing, 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 meek- ness. For that theirs was not the boldness of presumption, they plainly signified by their kissing the knees, and em- bracing the feet of the judges. Again, in proof that this was not flattery, nor a sort of fawning servility, nor the fruit of a slavish spirit, their former acts attested their boldness. And
' The Bishop, spoken of in the opening of Horn. iii. and in Horn. xxi. Tr.
•28() The Emperor's corrective measurefi benejicial.
these are not the only good effects we have reaped from the trial, but also an abundance of sobriety and meekness; so that our city has become all at once a monastery ^ 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 own proper wealth !
9. But it may be the things which the Emperor hath decreed are painful. Yet neither on the other hand are they burden- some, 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 has closed and stopped up these fountains of iniquity. May they never again be opened ! From thence did the roots of wickedness shoot out into the city ^ ! From thence sprung those who have brought a stain upon its manners; men who sell their voices*' to the dancers, and who for the sake of three oboli put their salvation into jeopardy for them, turning all things upside down ! Dost thou grow sad, 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 practice of much self-denial.
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 ' } 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 form of indignation } Seest thou not that
^ The state of Monasteries at that Z Such was the case too with the
time may be gathered from Theodoret's tumults at Alexandria. See Libanius,
Historia Religiosa ; the Collations of Or. de Sed.
Cassian; the ascetic works, and parts ^ i.e. their applause,
of the correspondence of St. Basil; the ' It appears that the metropolitan
Historia Lausiaca of Palladius ; and dignity of Antioch was transferred to
many parts of St. Macarius. Laodicea. Tr.
Rank of a city. JV/iat fhe true claims of Ant loch. *287
fathers do many things of a similar nature towards their children ? They turn away fi'om 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, then, that this is a metropolis ; nor that it contains large and beautiful edifices'; not, the having many columns, and spacious porticoes and walks, nor its being 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 sunk to the lowest degree of baseness, 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 jirst called A^ctsii, Christians at Antioch. This dignity, none of the cities ^^* throughout the world possesses, not even the city of Romulus herself! For this it can look in the face of all the world; for that love toward Christ, for that boldness and virtue. Dost thou wish farther to hear of a different dignity and com- mendation belonging to this city ? A grievous famine was once approaching, and the inhabitants of Antioch detennined, as far as each person had the means, to send relief to the v.28.29. Saints dwelling at Jerusalem. Behold a second dignity, charity in a time of famine ! The season did not make them close, nor the expectation of the calamity fearful ; 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 to those who were living afar off! Seest thou here the faith towards God, and the love towards their neighbour? Wouldest
^ So Sav. Ben. ' the.' Antiochicus of Libanius, who however
* For such topics of praise, see the also extols the virtue of the citizens.
288 TJie Temple of Solomon forsaken for the People's sin.
thou learn another dignity of this city ? Certain men came down from Judaea to Antioch, disturbing"" the preaching » See of the word, and introducing Jewish observances^ Those jCtsi5, ^|. Antioch did not bear this novelty in silence. They did not take it quietly, but having come together, and made an assembly, they sent Paul and Barnabas to Jerusalem, and occasioned the Apostles to provide that pure doctrines, cleared from all Jewish weakness, 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 terminate with the present life, and often come to a close before the end 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 perfectly learn 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 sacri- fices and prayers and services ; where was the Holy of 2 i.e. the Holies, and the Cherubim, the Covenant^, and the golden E^^sl' P<^*^"? ^^^ great symbols of God's providence towards that 28. people ; where the oracles from above were constantly re- ceived, where prophets became inspired, where the fashion- ing was not the work of human art, but proceeded from the wisdom of God, where the walls were on every side re- splendent with much gold, and where, in surpassing ex- cellence, richness of material at once and perfection of art met together, and demonstrated that this was then the only such temple upon earth ! Yea rather, not only the perfection of art, but also the wisdom of God assisted in that 1 Kings building. For Solomon had learned all, not intuitively and 2Chron.^roi^ himself, but from God. Bringing down the description ^y ^- of it from the heavens, thus did he design and erect it. Never- theless, this Temple, thus beautiful and marvellous and
•" Mating turbid, i. e. by additions, " That contained the Manna. Ex. W,6oy^Zyrtt. 16, 33. Heh, 9, 4. Tr.
Ahrnham'si feuf helter than ihe cities of the Plant. -28})
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 rohhers, a cave of hycenas ; Jer. 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, 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 Builde'f and Maker is God. Htb 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 gi'eatness, but virtue of soul is our ornament and defence ! If you suppose dignity ° to be in a city, think how many persons must partake in this dignity, who are brothel-keepers, effemi- nate, and full of ten thousand e\al 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 j 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 it respects the things that have now befallen us, so flir 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 seemly, noble, sober matron. Fear hath made her more meek and grave, and hatit
° The Latin has, possibly from Mss. to be its dignity,' which might eive a if you suppose the greatness of a city turn to the preceding clause ^
U
290 Title of Metropolis how little worth.
delivered her from those miscreants who were concerned in , the late daring transactions. 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 1" Truly when I heard, I smiled at the puerile mind which could give vent to these w^ords ! Such words were not becoming now ; but J when thou seest men dancing, drunken, singing, blaspheming, 1 swearing, peijuring 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 th^ other hand, numbers will never profit it at all, whilst iniquity is Is. 10, there. If, saith the prophet, the number of the sons of 9^2^?""* Israel be as the sand of the sea, the remnant shall be saved; 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 metropohtan rank p. And Jerusalem itself again, He calls wretched for Mat. 23, the very same reason, speaking thus; O Jernsalem, Jerusalem, ^7- ' thou that killest the prophets, and stonest them which are sent unto thee ! For what advantage, T ask, doth a multitude confer, if the manners of the city are 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 vice of the inha- bitants ? Did the dignity of the city, did the magnificence of its architecture, or the circumstance that it was a metropolis, ' Sav. 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 be no defence to 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 that sort ! And why do I say, at That Day ? For as it respects the present life, what can it benefit thee
P It is possible that a clause may next sentence refers back beyond have been omitted here. If not, the this.
Virfue atul piely make ihe desert illustrious. 291
that this thy city is a metropolis ? Hath any one, forsooth, restored a distressed family by means of this ? or received any revenue from this dignity ? or dispelled sadness ? or escaped from bodily infirmity ? or put away a vice of the soul ? Beloved ! let us not trifle, nor regard the opinions' of the multitude, but learn 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 honour, and appear in its own proper rank. 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 i, nor of the height and multitude of its cypresses, nor of its fountains of water, nor of the great population who inhabit the city, nor that even to midnight its market places are resorted to with much safety ^, nor of the abundance of its ' or free- wares 1 All these are things of the outward sense, and^^s/«; remain only as long as the present life. But if you are able to mention virtue, meekness, almsgiving, 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', 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 man muscular, and grown to high 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' fi'om the beauty that appertains to the soul, should we pronounce any persons blessed ! David
1 See Horn. i. contr. Jud. (6.) The "■ Ben. xou •raKiv Toivruv ilnXiirrt^av .
same is to be said of the Synagogue. Sav. -roXiv^ ' and a city the vilest.' The
For though there be no idol there, yet former seems favoured by iKiivns follow -
devils inhabit the place. Which I say ing, and w^ould be the more forcible,
not only of the Synagogue that is here, supposing the audience duly affected,
but also of that in Daphne, where is The imperfect construction of the ori-
that more abominable pit which they ginal is kept.
call Matrona's, &c. See also Mace. iv. ^ g^v. and M. omit xeii, which seems
33. and Libanius Antioch. Reiske, t. i. best. Ben. ' but also from.' pp. 302, 362.
u2
292 All exhorted to pray for those in prison and exile.
was little, and short of stature ; nevertheless, one so short and little, and stript 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 little clod ' ! For this reason a certain one Ecclus. exhorts, saving. Commend not a man for his beauty, neither
1123 7 ^ 1DJ J .7 7
' ' abhor a man for his oiittvard appearance. The bee is little among such as fly, but her fruit is the chief of sweet things. 15. Thus also let us speak both of a city, and of men, and utter such wisdom one to another, and be continually thankftil to God, as well for present as for past mercies ; and call upon Him unitedly with all our might, that those who now dwell in prison " 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
Heb. 13, earnestness, fulfilling that saying of Paul, Remember them that are in bonds, as bound with them ; and them which
Rom.i2, suffer adversity, as being yourselves also in the body. Weep- ing also with them that weep ; condescendiiig to men of low estate. This will also be of the greatest advantage to ourselves ; for nothing useth so 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^ we shall
* (iuXu, al. /3«X(w, which should be should be known. See Libanius' Or. to
rendered ' pebble.' Hellebichus, whom he praises for pro-
" The whole Senate of Antioch were viding them tolerable lodging,
imprisoned till the Emperor's pleasure * i. e. if not thus amended.
The Prophets an example of Prayer. Q93
enjoy no pardon ! Let us, then, prostrate ourselves before God; and both while we are here, and when we return home, let us say. Thou, O Lord, art righteous in all things Neh. 9, which Thou hast done towards us ; for Thou hast brought upon us by a just judgment whatever Thou hast brought. Ifoursifis rise up against us, under take for us, for thy Name^s Jer. sake; 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, noiv and ever, and world without end. Amen,
7.
HOMILY XVIII.
The former subject of the Sedition continued; also of fasting; and upon Phil. 4, the Apostolic saying, Rejoice in the Lord always.
4-
1.) 1. I HAVE observed many persons rejoicing, and saying one to another, " We have conquered ; we have prevailed ; the half of the fast is gone." 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, there- fore, 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 w^hen winter is over, the gain of winter remains, and is then especially shewn when the season is gone by. Then, the flourishing ' Sav. corn, and the trees springing ^ with leaves and fruit, pro- laim, by the aspect they put on, the benefit that has accrued
loaded.
to them from the winter ! Let the same thing also take place with us. For daring the winter, we have enjoyed divers and
Men shrink from fading. Fete Juive conslant pleasure. '295
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 hixury.
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 ^ If thus we fashion i see end ourselves, we shall, when the fast returns, welcome it again °j °"^* with pleasure. For I see many who are so weak spirited ^,2 ^,;,^a, that at the present season they are anxious about the 7"'^'^^ 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 weaker than this.? I ask ; and what is the cause of this } It is, that when the fast is arrived, we do not consider how 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. Phil. 4, We know 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 cir- cumstances in his family trouble him ; — nay, there is no saying how many circumstances of a public or private nature
'2i)ii All seek joy ^ but it is not found on earth.
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 ^'nhorhi desirous of pleasure"', and of rejoicing ''^ ; and for this, they X'i'ioMv 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 under- takings is directed^ to this point, and that every man looking to this makes haste to go towards it through a variety of means. •Vv-vfAixf 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 most exposed 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 alarms, and what is far worse, that they meet those reverses unpractised, and know not how to take them philosophically, or to l)ear with fortitude what befalls them; whence it happens that calamities do not appear to them such as they are
" Sec Arist. Eth. 1. and Plat. Phileb. called, is found in God. And this is a
where the general aim of human action better beginning, for practical purposes,
is discussed. Speaking popularly, St. than a philosophical definition. But
(^ Mir)' SOS torn docs not enquire by what see Hooker, b. i. c, vii. and Butler,
name it is most correct to call tlic real vSer. xi. xii. xiii.
object of our de-sires. He is satisfied b From the marginal reading \tu-
with shewing (hat the highest pleasure, y^yAvov. jansfaction, joy, or whatever it may bo
Riches^ Health, Power, all insufficient. 297
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 iiTemediable 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 to seem great or little. 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, ' Say. and enjoyed^ an entire freedom! but those who managed ^Sav. the aflairs of the city, the men who kept their studs of ^nji we horses^, and celebrators of the games, and such as haves/^^J'. borne other public charges'; they are now the inmates of"^?*^*'- the prison, and fear the worst; and they alone pay the penalty of the deeds that have been pei-petrated 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 ! Hence many, when exhorted by us, and conn- (2.) selled to sustain these adverse affairs with fortitude, said this, " We never practised any thing of the sort, 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 them- selves dead, not being able to bear the injuries that have befallen 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 unceasing 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 a or of wars, and battles, and the insurrections of barbarians ? '8'^'*'?-
' deur,
^ XuTov^yict; A proof of wealth, SCO p. 223, Synov.
298 All Jails but Rejoicing in the Lord.
Oftentimes he has reason to fear those who are conversant with him at home. For many of those monarchs who have escaped from the hands of their enemies, have not escaped the conspiracies of those who had to guard their person. 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 open to us this very 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, liable to become fugitive, and subject to variation. And not only does this grievous cir- cumstance attend them, but moreover wliile they remain they do not afford us a pleasure sufficient to repel and conceal the sadness that comes upon us from other quarters. But the fear of God contains both these requisites. It is firm 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 fi-om the very root of pleasure, and has possession of the whole fountain of joy. 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, this is truly a matter for astonishment ! And as no one would have wondered that the three Children
** Sav. Mar. xbrh, ' this will itself open to us the treasure.'
God's power shewn in sustaining the afflicted. 299
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 fi'om 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 innume- rable waves, they ai'e placed in a far better condition than those who enjoy an entire calm !
7. From what has been said, it is evident that there is no possibility of finding any situation in life, encircled with continual gladness from the things without. But I will endeavour also to prove this point ; that the believer is one who cannot possibly be deprived of the enjoyment of a con- tinued pleasure ; to the end that ye may not only learn, but aspire after, this condition of life, which, is devoid of grief. For suppose a man having* nothing for which to condemn himself, but cherishing a good conscience, and panting after the future state, and the fulfilment of those good hopes ; what, I ask, will be able to throw such a person into sad- ness? 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 3 oh i, 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. 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 con- sidered their very scourgings as a subject of additional pleasure. 8. And in proof of this, hear the author of the Book of
300 Example of Apostles, OhrisCs Precepts, Godly sorrow.
the Acts declaring it, where he says% And they departed from the council, rejoicing that they were counted worthy to suffer shame for the name of Christ. Did any person insult and revile such a one? Well, he was taught by Matt. 6, Christ to rejoice in these revilings. Rejoice^, saith He, atid be exceeding glad, when they shall say all manner of evil against you falsely for my sake ; for great is your reward in heaven. But suppose a man hath fallen into disease ? He hath, however, heard another admonishing, and Ecclus. saying, [n disease and poverty trust thou in Him; for as ' * ' gold is tried in the fire, so are acceptable men in the furnace of humiliation. 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 ?
9. " What then," says some one, " used not the Saints to be Rom. 9, in sadness } Do you not hear Paul saying, / have great heaviness, a?id continual sorrow in my heart ? This, indeed, is the thing to w^onder at, that sorrow brought a gain, and a ' Sav. pleasure that resulted from the gain ' ; for as the scourge did * ^ not minister to them anguish, but gladness; so also again the sorrow ministered to 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 with regard to spiritual things, it is entirely the opposite ; 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 grief, that is after God, 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 1 may make what 1 say more clear, and that ye may know that although what I assert is \ cry strange, it is
*^Sav. adds/ and in proof," &c. which, ^ Sav. Blessed arc r/c^ 8,r. as in text, however, may be a gloss.
sorrow
Sorrow a relief. Grief for others pleasing to God. 301
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 ' ^'«pp are forbidden to mourn, and to shed tears. But if they do '^""'^'*' all which is usual with those who are sad, 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 says, with repe- tition. Suffer me — I will weep bitterly — labour not to comfort Is- 22,4. me, because of the sj^oiling of the daughter of my people. 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 2 Cor.7, repentance unto salvation, not to be repented^ of This indeed seems to be obscure ; but what he says is to this effect: "If thou grievest over wealth, thou art nothing pro- fited. If for sickness, thou hast gained nothing, but hast made the trial more painful."
10. And I have heard many, after such experience, (.3,) 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, ForEzek.
9, 4. ^ Ben. a.fttTci(iXvTOv, Sav. ufAirafiiXtiTov.
302 Sympathy never lost. Whom Scripture calls blessed.
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 giieve, nor partake of their sadness. And hear what » Sav. He says*, reproaching them: They suffered nothifig in the hear' affliction of Joseph: calling the whole people Joseph. And &c. again: The inhabitants of JEnan went not forth to bewail \ (J. ' the house next unto them. For although they are justly ^ ^^^^•ij 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 punish - Ez. 18, ment; for / do not at all will the deatlt of the sinner ; 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 enter- tains a godly sorrow, he will thence reap a great advantage.
11. 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 without ; 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
Ps. 1, 1. blessed, it is said, is the man who hath not ivalked in the
Ps. 94, counsel of the ungodly. Blessed is lie whom Thou chastenest,
i? 119 ^'*^ teachest him out of Thy law. Blessed are the undejiled
1. in the way. Blessed are all they who trust in Him, Blessed
Ps 2 13
Ps! 33 ^^ i^^^ people whose ^ God is the Lord. Blessed is he whom i^. his soul condemneth not. Blessed is the man that feareth
£cclus *'
14, 2. the Lord. And again, Christ speaks thus : Blessed are they
Ps. 112,^;^^^ mourn; blessed are the humble; blessed are the meek ;
Matt. 5, blessed are the peacemakers ; blessed are they ivho are 'per-
"~ ' secuted for righteousness sake. Seest thou how the divine
laws every where pronounce blessed none of the rich, or of
the well-born, or of the possessors of glory, but those who
have gotten hold of virtue. For what is required of us is,
h Sav. ivhose Helper is the Lord God.
Good and evil chiefly from witliin. True Joy. 303
tliat ill 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, germi- nate fruits that shall be pleasurable to thee ; but hostilities also, and calumnies, and contempt, and disgrace, and tor- ments, and all things without exception. And just as the roots of trees are bitter, and yet they 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 always say, it is not the nature of the things, but our disposition, which usually makes 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 state of preparation, that either injures or assists it, thus also it i^ with regard to 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 in- numerable 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 bearing his lot indignantly, that he gloried, and rejoiced, and said, / now rejoice in my sufferings, and Jill up that which is Coloss. behind of the afflictions of Christ in my flesh. And again : ^' ^^• And not only so, but we glory in tribulations. Now, glorying Rom. 5, is the highest expression of pleasure.
12. 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 choice lands, nor houses splendid and conspicuous, nor any other thing of that sort ; but pursue that 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 pleasm*e. For scourges, and death, and losses, and slanders, and the being evil entreated, and all such things, when they are brought upon
304 The monks happier than the rich men of Aniioch.
us for God's sake, and spring from this root, will bring into our souls much pleasure. For no one will be al)le to make us miserable, if we do not make ourselves such ; nor, on the other hand, blessed, if we do not make ourselves such, fol- V 5 '■««•«» lowing up^ the grace of God.
13. 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 entirely swept away; and no man among the rich, or eminent, or illustrious, dared to appear in public, but all fled, and got 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 teiTor ; 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^ when 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 towards 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 under- goes no change and sustains no adversity, but enjoys a con- tinued tranquillity, and laughs at all things which seem to be sorrowful. Even now, indeed, those who were once in power are subjected to much sadness, inhabiting the prison, and clad in 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, 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,
'' »«•/, This passage establishes the use of the word in p. 6, where see note m.
Chastisement removed by degrees. Impatience. 305
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 as to 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 tonent of these evils should subside gently and by little and little, holding us fast to the same pious resolutions.
14. 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 circum- stance ; 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', many of our fellow inhabitants, through their inordinate desire of bathing, run to the river, there making endless merriment, acting wantonly, sporting, dancing, and dragging women after them. What pardon can such be worthy of? What excuse can they offer .?> Or rather, what 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 dispo- sition, alike mean, and lost to virtue ! How many months, T ask, how many years, have past } Thou hast not been as yet shut out from the bath for twenty days; and thou lamentest and complainest, as if thou hadst continued with- out washing for a whole year ! Tell me, was this thy state, «vhen thou wert expecting an attack from the military, when thou wert daily anticipating being put to death, when thou fleddest to the deserts, and wert running to ^ the summits of i Sav. the mountains.? 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, there--
> See p. 292. note u ; and Libanius ad Helleb. X
306 Danger of relapse. Offenders to he restrained.
fore, 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 neghgence ? Have these dire events really touched thee, and yet art thou so desirous of the baths ? Why, if the bath had been permitted, the calamity of those who are yet in confinement ought to have been sufficient to persuade those who are not in the same grievous condition to be forgetful of every luxury. Life itself is endangered, and dost thou remember the baths, and desire to be luxurious r Dost thou despise the danger because thou hast now escaped it ? Take heed lest thou encompass thyself with the necessity of a greater punishment, and call back in larger measure the wrath which is removed, and suffer the very thing w^hich Sav. Christ spoke of concerning the devils K For He says, that tvhen the unclean spirit is gone out, and afterwards findeth Luke the house void and swept, he taketh seven other spirits more 26! ^^* wicked than himself, and entereth into the soul, and the last state of that man is worse than the first. Therefore let us also fear, lest now we are liberated fi'om our former evils, we afterwards by our listlessness draw upon us those which are greater ! I know that ye'' are free from this folly ; but ye should restrain, punish, and correct those who walk disorderly, that 2 Sav. ye^ may always rejoice even as Paul commanded, that both for our own good w^orks, and for our forethought for others, we may enjoy both here and in the life ta come an abundant recompense ; through the grace and love toward man 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.
k That is, those present. Tr.
demo iiiacs.
we
HOMILY XIX.
On the Sunday called Episozomenes*, to those who had come to Antioch from the comitry — ^also on the subject of avoiding oaths.
1. Ye have delighted yourselves^, these last days, in the (I.) Holy Martyrs! Ye have taken your fill of the spiritual ^**'7' feast ! Ye have all exulted with honest exultation ! Ye hdixefun beheld the disclosed ribs, and the lacerated bowels; 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 noble dance throughout the whole city ; this, your worthy captain ^^ leading you on ; but sickness compelled me"^ irr^t- 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 was I sharer in your gladness. For such is the power of love, that it makes those who are not actually in the enjoy- ment to rejoice equally with those who are; persuading them to think the good things of their neighbour common to themselves. Therefore also whilst I sat at home, I rejoiced with you; and now whilst I am not yet entirely
* Irts ^EvifuXe/^itns- The Sunday Pref. p. 21. and note i. Note g, p.
be/ore Ascension Day, which, accord- 309, is doubtful. The philosophers
ing to AUatius, was called Episozomene may not have returned, or he may
by the Cappadocians. The Homily is refer to the superiority of the ancients, placed here on account of the argument b Flavian, who had returned before
continued in it, p. 313. See Montf. Easter.
x2
388 Country Pastors ; their simple habits.
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 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", but of one voice with us as to the faith, a people living in tranquillity, and having an honest and sober occupation. For among these men there are no spectacles of iniquity — no horse racings, nor women who are 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 course of agriculture 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 ascend- ing the sacred pulpit % and cuhivating 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 wicked- ness^; 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 philo- sophy, exhibiting their virtue not by their dress, but by their ' yv«^>j< mind^. The pagan philosophers seem occupied in nothing better than a scene, and in the sports of stage players ; and
<= It seems that they spoke not the raised part of the Church, entered by
Greek, but the Syriac language. Tr. none but the clergy, was so called. On
(see note c, p. 281.) the cases in which secular occupations
t" Ben. ra^ax^ : Sav. fiXaxiia, dis- were allowed to the clergy, see Bing-
soluteness. ham, b. vi. c. iv. §. 13.
*^ TO /ifflv pinfAK The whole of the f So Ben. xuxiuv. Sav. /3Aaxs/av.
Their Philosophy compared with the Heathen. 309
they have nothing to shew beyond the threadbare vest, the beard, and the long robe ! But these, quite on the contrary, bidding farewell to staff and beard, and the other accoutre- ments, have their souls adomed with the doctrines of a true phi- losophy, 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 here- after 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 i (pay. have been by the sacred Scriptures, that all is vanity, yea, ^«'"«' vanity of vanities, and they do not stand agape at any of2. ' 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 I were nowto bring forward some pagan philosopher; — or rather, now you could not find one^! — 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 1 to the latter. For whilst some of those would aver, that the i 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 ridi- culous ; and whilst these, on the other hand, would discourse I
S S. Chrysostom here satirically aU ceeding the sedition. See Homily xvii. Iludes to the flight of the philosophers 5. p. 282. Tr. from the city during the panic sue-
310 True doctrine^ small learni/i(j, and simple habits.
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 leam from hence the power of Christ, which hath produced these unlearned and simple persons 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 regaid to learning, when their understanding is fraught with much wisdom ? And what advantage have those philosophers from this learning, when the mental faculty 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. Ilieir understanding is full of spiritual wisdom', 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 cori-uption 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 raiment should be had, and I Tim. nothing more be sought after, they most rigidly observe. *^' ^* Amongst them, there are no perfumed unguents to fascinate
1 Comp. the senses ' ; but the earth bringing forth herbs, prepares for 2®°^|* them a varied nosegay 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
2 Comp. 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 !
'' votificcTuv , (true) notions.
' From the marg. reading, al. ' philosophy.'
These co)iverted the world. A par Hit y word on oaths. 311
The man ought to be praised and admired, not for dress, nay more, not even for his bodily form, but for his soul. Unclothe 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 (2.) heads, and slink away for their philosophers, and for their wisdom, wretched as it is beyond all folly ! For the philo- sophers 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 gi'ound, and conversant with cattle, to philosophize. Such are the persons, who beside all the rest having deeply rooted in them that love which is thcEph. 3, source of all good things, have hastened to us, undertaking^''^' such 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 to this end we would again turn our discourse to the subject of 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 ".
When the Jews, having been released from Persia, and set free from that tyranny, were returned back to their own country, / saw, saith one, a fiying sickle, twenty cubits in zech. 5, length, and ten cubits broad. They heard also the Prophet ^•^' gi\dng them this instruction. This is the curse, that goeth forth over the face of the whole land, and entereth into the
k Bingham asserts, that this Homily the Homily disproves this. Tr. (Bing-
and the loth appear to have been ham's mistake is easily accounted for,
preached on the same day, Antiquities, by the wording nf this passage in the
b. 14. c. 4. §. 8. vol. 4. The opening of Greek.)
312 The swearer's house made a memorial of tvrath.
house of him that swear eth falsely ; and it shall rest in the 7nidst 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 nature of the earth 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 the deeds of Sodom, lest thou 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 through 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 over the spot, and observed the spectacle of its universal desolation, and have seen its scorched state, 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 it.s rnd the procreation of children, so did God bring on them
Jerusalemy how dear to God, yet ruined by oaths. 313
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 prudent.
8. But I am ready to shew to-day, not the destruction of (3.) one, two, or three houses in consequence of oaths, but that
of a 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'. 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 suiTounded by a wall of adamant, ever laughed at them all, and whilst the land was utterly destroyed, sustained no injury! And not only is this to be wondered at, but that frequently in shaking off its enemies, it inflicted upon them a heavy blow, and enjoyed so much of the providential care of God, that God Himself said, [ foil rid Israel as a hunch of grapes in the desert ; and I Uosea beheld your fathers as the earliest fruit^ on the Jig tree.^'J^' And again, of the city itself: As olive berries on the extremity xapTiv, of the highest bough, and they shall say, Do them no harm. ^^^^-^^ Nevertheless, the city beloved of God; that had escaped so^s.65,8. many perils ; that had been favoured with pardon, amidst the actly as multitude of its sins ; that alone had been able to avoid LXX. captivity, whilst all the rest were carried away, not once or twice, but very often; was' ruined solely by an oath. But ^ or, was how, I ])roceed to state. "^^^ ^
9. One of their kings was Zedekiah. This Zedekiah took but very an oath to Nebuchadnezzar, king of the barbarians, that he ruined 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
' S. Chrysostom here carries on the Homily, after endin.u; the history of argument against the nse of oaths, Sntil and .Jonathan. Tr. which he had liroken olT in the 14th
314 Zedekiafi's false oath to Nehuchadnezzar.
of the prophetj in which he enigmatically represented all Ezek. these matters : TJie word of the Lord, saith he, came to me^
17 2.3.
' " 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-winged, full of claws. Here he calls the king of the Babylonians an eagle, and speaks of him as being great, and long-winged ; and calls him full of claws, on account of the multitude of his army, and the greatness of his force, 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"^ to enter into Lebanon. What is meant by the leading ? Counsel — design. And Judaea is called Le- banon, because of its situation near that mountain. After-
V. 5. 6. wards, 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 iveak vine, and of small stature, and it stretched out its branches towards him, and its roots were under him. Here he calls the city of Jerusalem" 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
V. 7. 8. the iniquity of this, he saith. And there ivas another eagle, (speaking of the Egyptian king,) with great wings, and long wings, and having many claws"; and the vine did bend itself toivard him, and its tendril toward him, and shot out its branches, that it might be watered. Therefore say thou, Thus saith the Lord God : Shall it prosper ? 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 falUng .?" 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
V. 9. cause. For its tender roots and its fruits shall become
'" TO ■nyvift.a., WtQX^Wy the generalship^ by Nebuchadnezzar. 2 Kings 24, 17. as that of an army. Tr. ° In this expression of many claws,
" Rather the king, who was of the and in some others, the LXX differs
seed (royal) of the land, but made king from the Hebrew. Tr.
Vengeance threatened. The city besieged and taken. 315
corrupt, and all its leaves shall be withered. 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, v. 12. And then, after saying some other things between, he mentions the oaths and the treaties. For, saith he, he shall make a v. 14. covenant with him; 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 giue him- horses and much people. And then he proceeds to shew that it is for the oath that all this destruction is to take place. Surely in the place where fhe king dtcelleth that made ^mv.i6-20. 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 re- compense 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. Seest thou, that not once, or twice, but repeatedly, it is said that because of the oath he was to suffer all the.se things. For God is implacable, 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 putting off, 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 0/2 Kings the reign of Zedekiah, on the tenth day of the month, that^^^ ^~'^' Nebuchadnezzar the king of Babylon came, and all his hasty 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^ ^ the month, and there ivas no bread for the people to eat, and the^^l^^'^^ city was broken up. He might, indeed, at once from the 21 ; 52, 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 ex- ])erience a most distressing siege ; to the end that dunng
316 Delay allowed for repenUmce, hut in vain.
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 Ta^a. barbaiian; and some alleviation^ might be obtained for the sin committed. And to prove that this is true, and no con- jecture of my own, hear what He saith to him by the prophet: Jer. 38, If thou shalt go forth to the king of Babylon^ s princes.^ then 17—23. ij^y ^^^i gf^fjf^ii ii^Q^ cijid ijiis Qiiy shall not be burned with
fire ; and thou, shall live, and thine house. But if thou wilt not go forth to the king of Babylon'' s princes, then shall this city be giv€7i into the hand of the Chaldeans ; and they shall burn it with fire, and thou shall 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 soid shall live. But if thou refuse to go forth, this is the word that the Lord hath shewed me. All the woinen that are left in the king of JudaKs house, shall be brought forth to the king of Babylon'' s princes ; and those shall say. Thy friends have deceived thee, and have prevailed over thee ; they shall prevail in the slippings of thy feet, and they are turned away from thee. So they shall bring out all thy wives, and thy children to the Chaldeans, and thou shall not escape out of their hand, for thou shalt be taken by the hajid of the king of Babylon, and this city shall be burned with fire.
11. 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 2 Kings in with the utmost ease, they burnt the house of the Lord, Jer 39 ^^^^ '^'^ king's house, and the houses of Jerusalem, and every ^' great house, the captain of the guard^ hurni, and overthrew
the nail of Jerusalem ; and every where there was the fire of the barbarian, the oath being the conductor of the con- flagration, and carrying about the flame in all directions. Jer. 30, And the captain of the guard carried away the rest of the
P LXX. «^;^;«««yf/g«f, rhie.f of the sfoughtercrs. rnn/cs, thr Hebrew is lilerallv of (hr
The Ciiy overthrown. Zedekiah taken prisoner. 317
people that were left in the cily^ and the fugitives that fell away to the king of Babylon . And the pillars of brass that 2 Kings were in the house of the Lord the Chaldeans brake np, and 20] the bases, and the brasen sea that was in the house of the Lord, did the Chaldees break in pieces. And the jjots, 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-
12. Be mindful therefore, T pray, now of the flying sickle, that resteth in the swearefs 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 edifices, 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. 2 Kings 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 flight, by way of the gate, and the Chal- deans 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 '^ upon Zedekiah, and slew his sons before his face, and pmt out the eyes qf Zedekiah, and bound him with fetters, and carried him to Babylon. What is meant by the expression, he spake
•1 lit. .spake judgment with him, as E. V. mar.
318 Prophecies reconciled. More required of Chrhtiam.
Judgment with him ? He demanded of him the reasons 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 ' 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 to 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 leam by his calamity the great- Ezek. ness of his sin. Therefore one of the prophets declares. He Jer. 32, ^^^^^ ^^^^ *^^ Babylon. And another. He shall be carried 5. away to Babylon. 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 Judaea he had his eyes put out ; for where the oath was treated with contempt, there was it avenged, 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. (4.) 15. Knowing these things, then, brethren, and taking a view of the whole of what has been now advanced, as well as what has been said before ; let us at last leave off this evil custom, yea, I pray and beseech you all ! For if in the old dispensation, when the Jews had not the strictest ^J*'y*«- discipline required of them, but much indulgence ^ was granted, 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
' The last Par. Ed. adopts % from Ben. i'J«. N. R. and Lat. uh. bavile, and so M. and 3 Mss. at Venice.
Custom may he overcome. What monnlehanks do. 319
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 but like them, and do not endeavour 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 swear- ing takes not even its first principle from nature % but from mere negligence.
14. 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 far more diffi- cult things than these, men perform ; 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 passing as it were into th(^ female form '. Yet neither the difficulty of these feats, nor
* So Sav. MROQ. and 2 at Venice, potter's wheel,' &c. (on which Socrates but Ben. NP. and 1 Ven. ' from choice,' takes occasion to say how much women which might mean, from choice as de- might learn.) Wilkinson observes, that liberately aiming at something supposed this bears some resemblance to a feat to be good. indicated in Egyptian paintings, not
* Xenophon, in his Symposium, less than 1300 years before the age of describes a dancing girl as performing Socrates. See Manners and Customs tricks of this kind, ' turning over back- of the Ancient Egyptians, vol. ii. p. 415. wardsjbentintotheformof a wheelj'and Of the degradation attached to such '■ reading and writing while whirled on a feats, see Herodotus, b. vi. c. 129, Tr.
3*20 Common feats of dexierity put the indolent to shame.
the degradation arising from them, are thought of. And again, with respect to those who are drawn along over the stage, and use the members of the body as though they were wings, who that beholds 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 are willing to undergo no 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 a slender 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 is the difficulty? what the toil ? what the art ? what the danger ? There is only needed on our part a little endeavour, and the whole of our task will be quickly performed.
15. And do not tell me, " I have reformed the practice for the most part ;" but if thou hast not entirely reformed it, consider that thou hast not as yet done any thing ; for this little, if neglected, is destruction to all the rest. Often in- deed 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, a small break being 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, make way for 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 firm 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
The Gospel truly a defence, if worn within. 3-21
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". Thou hast heard that every where peijuries follow oaths. Putting all these things then together, write them upon thy soul. Dost thou not see how women and little children suspend Gospels' 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 without, 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 : / say unto you. Swear not at all. Matt. 5, And the saying will be to thee a disciphne ; 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 him that thou wilt inflict a few stripes upon him, if he does not duly observe this law; and thou wilt straightway see, that he will abstain fi'om 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 ?
16. What then I said before this, I now again repeat. Let us lay down a law for ourselves in this matter; not to
" So cometh of evil may be under- ^ Texts or extracts from the Gospels,
stood. St. Chrysostom scarcely allows On 1 Cor. 16,9. Hom. xliii. Tr. p G13.
an oath in any case, unless perhaps as he notices a like practice, Bingham
quoted on Eph. 1, 14. Tr. p. 119. note says, b. xvi. c. v. §. 6. that he, and St.
g. His words are sometimes marked Basil, and St. Epiphanius, complain of
as ' caute legenda.' Other Fathers, it, but the passages he quotes do not do
and the usual practice, allowed them so. St. Chrys. tolerates this, seemingly,
on just occasions. See Bingham, xvi. but expressly denies its efficacy as a
c. vii. §. 4. Where however St. Atha- mere charm. On all such he is severe,
nasius uses a qualified form of putting though used by Christians, and con-
an oath. See also his Comment on Ps. taining nothing of decidedly heathen
63, 11. he speaks almost as strongly as import. He considers making the sign
St. Chrysostom, as does also St. Basil, of the cross as opposed to these, and an
still using himself an affirmation before act of faith. See on Ep. to Col. Hom.
God, and discussing questions of obliga- viii. Mor. Suicer in RlxyyiXiov, and
tion by oath. St. Chrys. in Matt. Hom. Ixxii.
3-22 Hotv to make Antioch known as free from swearing.
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, though pressed to it with the greatest urgency 1" 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, give those who come from hence the power 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 be provoked to emulation, and will imitate Jas. 5, you. But if, when a person has gained but one or two, 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.
20.
HOMILY XX.'
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 con- cerning abstinence from oaths, and those who .have not reformed the practice of swearing.
1. At length the season is verging towards the end of the (1.) 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 fall short of the prize; so neither will any advantage result from these manifold labours and toils ^ with regard to the fast, if we are » ti^^rc 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 ^ being cleansed in every possible way from the sins which we had contracted during the whole year, we may with spiritual boldness
» Savile places this Homily after one of them. It is not in any of the those on the Statues, putting here the Bodleian Mss. but in that at Sion first Catechesis, as do most Mss- In the College it is placed as in Savile. Mont- New Coll. Ms. this is the 19th.; its title faucon placed it here as considering has been cut out of the list of those on the Catechesis evidently out of place, the Statues, and reinserted by another *> Ben. adds ' for the commands of hand. A New College Ms. consisting God,' but it seems to be a gloss; 3 Mas, of select passages, quotes from it as at Venice omit it.
1-2
324 Not fasting more excusable than hearing malice.
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; wherein he hath 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 in neglect, having nothing to shew but mere fasting, and hath done nothing which is right besides, let him remain without^; and then let him enter, when he hath purged out all these offences. Let no one rest on the fast merely; whilst remaining unreformed from evil practices ^ For it is pro- bable, 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 J Sav. a work of Christ's ' love toward man, viz. that the chief of ^°<^'^ the precepts, and those which maintain our life, should not be susceptible of any kind of interference through the weak- ness 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
• •= Sav. ' of that Sacrifice,' 2 Ven. confined penitents of the lowest order
' with boldness partake of that spiritual to the church porch. Consult Bingham
Sacrifice.' in Antiq. viii. c. 3. and xviii. c. 1. Tr.
'^ Sav. adds, he hath cast, &c. f Sav. in text, omits ' Let no one,
• This alludes to the Penitential dis- &c.' and so 2 Ven.
cipline of the primitive Church, which
Malice a perpetual sin. We all offend, 325
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 ^ Sav. same iniquity every day, and never brings it to an end. In 2^^^^. 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 art 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 per- chance 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 blessings of Him each day. Considtir, then, that if God chose to search out rigorously what is done against Him, we should not live a single day. For the prophet saith. If Thou wilt he extreme to mark iniquity, O Lord, Ps. 130, O Lord, who shall stand? And, to pass by all those other ^* things, of which the conscience of every sinner is aware, and which have 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 a close examination were made into our listlessness and negligence in our prayers ; how that, 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 ^ ? 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
g Herbert, No. Ixviii. ' I would not use a friend as I use Thee.'
326 JVandering eyes, rash words, careless devotions.
often listless ; and whilst thy knees are lying on the ground, thou sufFerest thy mind to wander eveiy where, in the market, or in the house, babbling the while with thy mouth vainly and to no purpose ! And this we allow to be so, not once or twice, but frequently ! Did God then choose rigo- rously to search into this alone, do you think that we could obtain pardon, or be able to advance any excuse ? Truly, I think not ! (2.) 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 rigorously examine those roving glances of ours, and those evil desires which we carry in the mind, so fi'equently admitting dis- gi-aceful and impure thoughts from the unlicensed wandering of the eyes, what punishment must we not sustain? And »Sav. should He demand a reason for our revilings, (for He saith*, He^' Whosoever shall say to his brother. Thou fool, shall he in s^itb- danger of hell fire ^ how could we, forsooth, open our mouths, 22. '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 almsgivings, were we to search rigorously into 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 fiiend ; 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 peijuries ? what of the unjust anger, and of the envy with which we too often regard men when honoured, who are not enemies ^ but 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 Ustlessness
*" Sav. ' not only those who are enemies.'
Slights put on God such as men would not endure. 327
in our solemn assemblies'? 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 could we have ? 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 gi'eater 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 insensible and obdurate in the worst degree, 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 en- venomed 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 neighbours, all these sins which till then await their disclosure are done away with here ; and thou wilt depart this life, dragging after thee none of that chain of transgres-
^ Sav. adds, *■ what would become of ^ So Sav. a.TxiTri<ru, 2 Ven. ' he may,'
us?' 'iXi^t aTaiTijtrai. Ben. aira/T^o-*) 'For
t Sav. *«), Ben. It, which seems :i though he be, &c. and demand,' which
misprint. hardly suits the context.
328 God pardons the forgiving. Misery of malice.
sions ; so that thou receivest greater things than thou givest. For many such transgressions, indeed, we have often com- mitted, 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, whilst 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"'. Jer. 15, Wouldest thou learn the power of this virtue ? Though Moses ^' and Samuel stood before Me, saith God, my soul would not
regard them. 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 Zech. 8, things, saying, Let 'none of you revengefully imagine^ evil ]'' , against his brother in your heart, and let none of you think 7, 10, of his neighbour'' s malice. It is not said merely, forego fjivYxrt- ' wrath ; but retain it not in thy mind ; think not of it ; KccauTo/ 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 continually provoked? And just as maniacs, who never enjoy tranquillity, so also he who is resentful, and retains an enemy, will never have the enjoyment of any peace; incessantly foaming, as he does, and daily increasing the tempest of his thoughts and detesting the very name of him who has aggrieved him. Do you but mention his enemy .? he becomes furious at once, and sustains nmch 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 ])erceives any of his relations, if but his garment, or his " <rrt^co- dwelling, or street^, he is tormented by the sight of them. For as in the case of those who are beloved, their faces, their ^riQoZ garments, their sandals, their houses, or streets, elevate^ us,
•" S. Chrys. seems to mean, that there promises of remission of sin, as Matt, i? none so remarkably eonnecred with .5,7; 6,14; Luke 6, 37; but seep, 25.
alle
ertv
Thought of Hell enough to expel resentment, 329
the instant we behold them ; so also should we observe a servant, or friend, or house, or street, or any thing else be- longing 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 (3.) 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 contrary turn of affairs should take place. But for both of these there is stored up for us an inevitable punishment. For, Rejoice not, he ^Qi\h,when thine enemy stumhleth. Andprov. tell me not of the gi'eatness of the injuries received ; for it is^^> ^'^' not this which maketh thy wrath to be retained ; but this, that thou art unmindfid 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 mani- fest 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 lace- rating their ribs", if any one standing beside them had pro- claimed, '^ 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".? And why do I say their feet ? If one ^ had bidden them take them for their i Sav. masters, they would not then have refused. But if punish- ^^^® ment that is human, and hath its bounds, would have triumphed over all anger, how much more would the punishment to come, if it had continual possession of our thoughts, expel
" From Hoia. xiii. 3. p. 220. we The allusion favours the insertion of the
know that the torture was chiefly by Homily in this place. A passage to-
seourging, but fire (if literally used, as wards the end of the Homily (7.) places
it had often been in torturing Chris- it unquestionably in this Lent,
tians) might be applied in various ways. o i. e. the feet of their enemies.
330 Gain of making the first overtures toward peace.
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 there any entreating of others ? It suffices only to resolve, and the good deed at once reaches the goal. Of what punishment, then, must we not be worthy, if on account of worldly affairs we stoop to slavish occupations; and shew a servility unworthy of our- selves; and expend money; and enter into conversation with porters, that we may flatter ^ 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 wilt 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 com- mitted the injuiy 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 ihou 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 casting away from thy soul all shame, and all delay, runnest forward freely to the injurer, and dismissest anger entirely, the good deed becomes wholly thine own, and *Sav. thou shalt^ receive all the reward. If I say, "Practise fast- thyself i"g?" thy plea, perchance, is bodily weakness. If I say, " Give to the poor," it is poverty, and bringing up children. If I say, 2rw.«?iif " Be at leisure for the assemblies of the Church'," it is worldly cares. If I say, " Give heed to what is spoken, and think of the force of what is taught," it is want of learning. If I say, " Conect 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 1 say, *' Dismiss thine anger," which
I' KtXeiKivffufjkiv. The aorist implies audience. For a striking picture of tliat the object intended is to get an such servility, see Tac. Ann. iv. 77.
Vengeance God's right, and by Hun best executed. 331
of these wilt thou then allege^ ?" For neither infirmity of ' Sav, body, nor poverty, nor unlettered ignorance, nor want of°"j^!*^j^ leisure, nor any other thing of that kind hast thou to advance ; &c. 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 tiiat 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'. 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 prosecutesl it, either by words, by deeds, or imprecation against the adversary ; then God will not afterwards prose- cute 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 accounts the action a contempt of himself; (for although wc be treated injuriously, whether by slaves', or by freemen, it is fitting that we should await the legal decisions of magis- trates or masters ;) if then even amongst men, to avenge our- selves would not be safe, how much more so when God is the avenger !
9. Hath thy neighbour wronged and aggrieved thee, and involved thee in a thousand ills } Be it so, yet do not prose- cute vengeance on thine own part, lest thou be treating thy Lord with contempt ! 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. Neither
q Sav. mar. and 1 Ven. ' art thou,' Horn. xxii. Tr. p. 388, and note c. which makes the irony more spirited. ' ^en.vttHuv, which hears thissensa.
r See p. 333. and "on Rom. 12, 21. Sav. lovXuv.
332 God answers for results. Moses and Miriam.
pray ihou against him who has aggrieved thee ; but leave Him 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, w^ith a view to their own advantage. For He praises thee, and accepts thy forbear- » fiXoffo- ance^ ; but visits him, in order that he may not grow worse ^""* by thy forbearance. So that the common saying on this Vf^/TT^f subject is not to the point ^. For many there are, who when they are exhorted by us to be reconciled to their enemies, and will not be persuaded to it, think fit to proffer this apology, which is nothing less than a cloak for their ini- quity. " I am imwilling," say they, " 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 sees thy good intention ; where- fore, 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 bo, lest thine enemy should become worse by thy meekness, 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 3 So Sav. neither confess nor publish it openly; yet he will^ silently do^th approve thy forbearance, and his own conscience will venerate 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, in case they would 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 ; notwith- standing that in other respects she had been meek and modest. Afterwards, when Moses himself, the party injured.
Real good will to enemies required. False shame. 333
besought that the wrath might be removed, God consented not: but what did He say? If her father had hut spit mNumb. her face ^ should she not he ashamed ? Let her remain, saith ^^' ^^* He, ivithout the camp seven days. 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 under- gone the rebuke ? Thy fraternal piety, indeed, I accept, and thy meekness and gentleness ; but 1 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
1 1 . 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 shew himself thus, thou didst not desist from doing God's will* in conciliating him "*. But to him it is blame, because he has not become better by thy meekness. But ^ " 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 is the result of 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 before- hand, 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, yet by no means desists 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.
^ Sav. rep. Thy praise. in Sav. nor in the Latin, and is omitted
" Sav. conciliating him because of in a Venice Ms. and some at Paris ; it
God's will. is accounted for by toXv^ but Ducseus
^ Ben. <■ Paul saith/ but this is not suggests 1 Peter 3, 17.
I mar.
334 None to communicate in malice.
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 ! (5.) 12. Lo ! I forewarn, and testify, and proclaim this with a voice that all may hear! Let no one who hath an
ENEMY APPROACH THE SACRED TaBLE, OR RECEIVE THE
Lord's Body ! Let no one approaching have an enemy ! Hast thou an enemy? Approach not! Wilt thou ap- proach? Be reconciled, and then approach, and touch Sav. THE Holy Thing"! Nor, indeed, is this my declaration. Body. 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 slaughtered, 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 rememherest 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 Mat. 5, ^^g advance towards him." For the exhortation is, Go, first 2 vti^- be reconciled to thy brother. O what difference ^ ! Does He Himself account it no dishonour, that the gift should be left unofFered, and dost thou think it a mark of disgi'ace 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 your's 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 piize.
13. We are commanded to have only one enemy, the devil. With him be thou never reconciled ! But with a brother, never have a heart at enmity ! And if there should be any narrowness of soul, let it be only an ephemeral thing, Ephes. and never last beyond a day's space. For let not the sun, he ^j 26. saith, go down upon your wrath. For if, before evening, you are reconciled, you will obtain some pardon from God. But
Duty of going ^/irst to seek peace. 335
if you remain longer at enmity, that enmity is no longer the result of your being suddenly earned away by anger and resentment, but of wickedness, and of a foul spirit, and one that practiseth malice ! And this is not the only terrible part of the affair, 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 in-ational 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 should I now run at once to a reconciliation ? Who then would not blame my excessive easiness ?" I answer, no one that had a right mind would blame thy easiness ; but when thou remainest impla- cable, 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 \ Pet. 4, of sins, so enmity gives a being to sins that do not exist. Hence all persons 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 tQ 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 troublesome, reflect that it is for God's sake thou undergoest all this, and thou shalt receive sufficient' consolation. Stir up thy soul also when she is shrinking, and unwilling, and
y Sav. adds sufficient.
336 // is of free mercy that forgiving gains us pardon.
bashful, and ashamed, by ringing these changes " perpetually to her. Why art thou delaying ? Why art thou shrinking ? Why art thou lingering ? 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 made much haste, 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 fail of 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 our obedience more easy of per- formance.
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 Mat. 6, we should do to those who are our fellow-servants ? For this reason we are commanded to say. Forgive us our debts, as we
12.
z
ira^uv ras iToi^ds' singing these »> Ben. ' also making our obedience in
charms. this respect ;' but a Venice Ms. confirms
° Sav. ' surely more than (any) good Savile's conjecture of ravm for ruvrviv. works.'
Xo injury so great hut ire sJwuld pardon if. 337
forgive our debtors. What can be more mild, what more merciful, than this precej)t ! He hath made thee a judge of the pardon of thine own offences ! If thou forgivest few things, He forgives thee a few! If thou forgivest many things, He forgives thee many ! If thou pardonest ft'om the heart, and sincerely, God in like manner also pardons thee ! If after ^ pardoning him thou accountest him a friend, God will ' Sav. also thus deal with thee ; so that the more he has sinned, so much the more is it necessaiy that we should hasten to a reconciliation ; since it becomes a cause of greater offences being forgiven us*'. Art thou willing to learn ^ that there is^or, no pardon for us, if we are mindful of injuries, and that there ^g°"ho„ 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 ; as, has he longed to destroy you ; has he exposed you to a thousand perils ; has he manifested every sort of maUce towards you ; and left nothing that human wickedness could add^.? For not to go over every thingsgav. separately, suppose that he has injured you to such an extent }^®^^°° as no one ever injured any before; — why, even in this case, help. 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 servant's debtor were to come, and intreat and supplicate you that he might obtain in- dulgence, 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 count off 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 thou- sand stripes upon him, as having been insulted to the last
'• This, and similar language of the refer to. A general acknowledgment
Fathers, is startling to many, but is and explanation of them occurs in the
hardly more than a transcript of the ' Homily of Alms-deeds,' Tr. the passages of Holy Scripture they
:j38 Tlie angrateful .servant. The Lord's Prayer.
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 tmly'', 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 com- mand 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 seiTants' accounts, as the measure of the debt is. Thus, for example, suppose the serv^ant 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
' Sav. demands. But it is not so with God; if you remit a^ few
those things to your fellow- servant. He remits all your debt.
17. Whence does this appear.? From the very Prayer*'
Matt. 6, itself. For if, saith He, ye forgive men their debts, your heavenly Father will forgive your debts. And as much as
Matt, the difference is between a hundred pence and ten thousand
18 24 . .
28^ " talents, 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
2 denarii pence ^ 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 for- give," but only, '' Forgive me." But what matters this ? For if thou say it not thyself, yet God so doeth, and as thou for- givest. He forgives. And this He hath made quite evident
«* 1 Ven. adds, the things remitted Prayer,' as constantly in the titles of are not equal. Comments on it. Tertnllian ' De Ora-
Often called emphatically, ' The tione,' and the like.
God's rale bends not to erasions. Perseverance. 339
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 bond of that ex- pression, 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, 1 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. So that, Matt. 5 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 en- treating. 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 latger reward. For in proportion as he is contentious, and thou perseverest in en- treating, 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 vvill be at once the judgment on him, and the crowns of forbearance for thee brighter. Let us not merely applaud all this, but exemplify it loo in oiu- 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 use our endeavours that he too may be kindly affected towards ourselves. For I hear many saying, " I (5.) have no hostility; I am not annoyed; neither have I any thing to do with him V 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^. For this reason He said not, "Forgive
f Literally any thing common with end of Horn. i. Tr. him, ouTi t^u rt Hoivov Tobi ulrov : see 8 i.e. is called so in this passage.
340 Gain of reconciliation. Easier not kept withont it.
thv brother what thou hast against him. But what then ? " Go thy way. First he 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 tlfou not up and doing to the utmost, in order that thou mayest convert an enemy into a friend t And how then wilt thou be able to call upon God, whilst thou art thus neglecting His laws .? As- suredly, 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 thou- sand evil things of us to every body. Our minds are also in a state of fermentation, and our conscience dis- turbed; 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 grant to others the enjoyment of. For I hear, indeed, many saying, that the Emperor, out of his ' Sav. reverence for the Holy Passover, will^ be reconciled to the tainir'^ 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 wonldest not dare to touch the holy
If the hands must be clean , much more the soul. 341
Sacrifice with unwashed hands **, however pressing the neces- sity might be. Approach not then with an unwashed soul ! For this is far worse than the other, and brings a heavier punishment. For ' nothing so fills the mind with impurity, as anger remaining constantly within it. The spirit of meek- ness hovers 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 diflScult one, yet the greatness of the punish- ment, which results fi"om this act of disobedience, were suf- ficient to arouse the most slothful and supine, and to persuade them to undergo every degi'ee of labour. But now our argu- ment 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, to present ourselves at the sacred Table. For nothing, — nothing, I repeat, of what God com- mands will be diflScult, 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 washed away the greater part of that depravity. 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 ; 1 would make this answer, that where any precept among those com- manded by God requires to be put in due practice, there is
h See a similar observance noticed parallel to those censured by our Lord,
in p. 145. If sucb rules are found which did not relate to the treatment of
fault with because they do not neces- holy things, and here they are treated
sarily involve holy living, it should be quite as subservient to duties of a higher
remembered that where stnctlykept,they order. The word here rendered ' ne-
are grounds for such an appeal as this ; cessity' may be ' compulsion.' and why not, in better men, for holy i i. e. ' and if thou bearest malice,
recollections ? They are not truly thy soul is unwashed ; for, &c.'
34*2 Speedy Reformation. Example of Nineveh,
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 1 speak these things at random, take a man whom you think much addicted to swearing; one that swears more times than he speaks^; hand this man over to me for only ten days, and if I do not rid him of all his habit in these iew 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 bo 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 wdsdom, who had never received such precepts from
Jonah 2, others; when they heard the prophet saying. Yet three days,
^' and Nineveh shall he overthroivn, laid aside, within three
days, the whole of their evil customs. The fornicator became chaste; the bold man meek; the grasping extortioner mode- rate 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. Bui 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,
Jonah i,t]iat the cry of their ivickedness hath ascended up even to heaven : himself again bears testimony of an opposite kind,
Jonah 3, by saying, God saw that every one departed from their oun evil u'ays\ He does not say, from fornication, or adultery, or theft, but from their oivn 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 '", have not got the better of one bad
'' i. e. more words than he can arti- 1 S. Chrysostom here of course sup-
culate. S. Chrysostom supposes here poses Jonah to be the author of the
a man who in his wrath loses the book which bears his name. Of the
power of distinct utterance. Tr. (Such LXX reading ihrt'c days, see p. 104.
may be the meaning, or, that he never Tr.
speaks without several oaths, or oftcner '" He refers to his own instructions
speaks with an oath than without one, during Lent : see the close of <bi«
vrXiievn ofAvvovra, fji.aX\(iv >j (phyyofuvov) . Homilv.
Thorough Repentance In ihc/nrnace of fear. 343
habit? These men had, moreover, gone to the extreme of wickedness before; for when you hear it said, TJie cry of their ivickedness is come up before me ; you can understand nothing else than the excess of their wickedness. Never- theless, within three days they were capable of being trans- formed to a state of complete " 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 sendee where there is a want of this fear. For just as in the case of msted° 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 fabri- cated : so too a soul, stained with the foulness of sin, if it cleanse itself slightly, and in a negligent way, and be every day repenting, will gain no fiirther 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 ; Prov. 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^, 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 an adjourn- ment." Should God perceive thy soul inflamed, and thy dihgence 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 Lukeii of Nineveh shall rise up, and shall condemn this generation; ^^' for these, when they had once heard, reformed themselves; but we are not converted after frequent hearing'. These
" oXoKXtifiovy wanting no constituent P oiik a.Toifrija'ofAifia. •v^on^ov. i. e. will
part. fiot leave ott' the plan proposed above,
o Or vessels, Ta lufivra. tu* (tkiuuv. of attending to nothing else till this
'lof also means ' venom,' and stains are was accomplished; see p. 321. taken out of rough earthenware in thr T Sav. ' but we (heard) frequently.' same manner. Tr.
344 Correction of others. Decisive measures,
were proficients in every part of virtue, but we in no part. Hearing that their city would be overthrown, these 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 ; eind ' fi.ah whether thou have servants, or apprentices *, (but if you p. 231. have neither servants, nor apprentices, you have however 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 sub- stance were lost. Again 1 say what 1 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 pubhc 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 were engaged at the root of the business. If your son has learnt to say, *' Believp me^" he will not be able to go up to the theatre,
■ trifTtvrtp, ^iee p. 164, and note r.
Fear of ridicule. Threats of Discipline. 345
or to enter a tavern, or to spend his time at dice ; for that word, lying upofi his mouth instead of a bridle, will provide, however contraiy to his inclination, that he must be put to the shame and blush. But if at any time he should appear in these places, it will quickly compel him to retreat*. 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 clenching ! 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' have already passed away. Should the Holy Easter pass aw^ay, 1 will thenceforward pardon no one, nor employ further admonition, but a commanding authority, and severity not to be despised. For this apology drawn fi'om 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 1 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, 1 will inflict punishment upon them, by ordering them to be excluded from the Holy Mysteries"; not that they may remain
• As one who could not talk like munion to Valens, who had joined the
others. Tr. Arians, but did not attempt to prevent
t Forty days from Quinquagesima, his entering the church. See St. Greg,
leaving ten tiU Easter ; see Pref. Naz. Or. 20. (Ben. 43.) He even
" See i>. 324, note e. St. Ambrose allowed him to present an ofifering ;
(Life by Paulinus, §. 34.) forbade Theo- but this was an indulgence. Offenders
dosius to enter the church at all, after would be liable of course to Ecclesiasti-
the massacre of Thessalonica. See p. cal censure, if they took a nearer place
120, and note i. St, Basil rei'used Com- than was allowed them.
346 Resloraiion of Penitents. Intercession.
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% 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 Sj^irit, be glory, honour, and adoration, now and ever, world without end. Amen.
^ Tuv T^oiS^atv, a title of Bishops, especially one of dignity. Some other
See Bingham, b. 2. c. 2. §. 5. Tr. persons are called trari^ts in Horn. xvi.
Fla-v-ian was probably not yet re- see pp. 2G4, 265. and in Horn. vi. pro- turned, but would be always supposed bably departed Saints ; where see of the to pray for the people. The plural is intercession of Saints in general, p. sometimes used of a single person, 134, note 1.
HOMILY XXI,
On the return of Flavian the Bishop, and the reconciliation of the Emperor with the city, and with^ those who had offended in (jverthrowing the Statues.
1. To-day, I shall begin with that very same saying with (1.) which I have ever been used to open nty address to you in a season of danger, and shall say along 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, IV/io doeth abundantly above Y.]}h.'iy tcliat we ask or think! 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 have it in his power to be in time for the Holy Passover, and to celebrate it witli our- selves ? Behold, however, this event, which was so contrary
"* Ben. fr^oi, Sa*'. s/j, which rather * against' the oftiender?-. It does con- implies a full stop after ' city,' and tain a vprv strong one ohliqncly, that the Homilv r-ontained an invcrtivp
348 Piety 0/ Antioch shewn by its trust in God.
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 loving- kindness, the wisdom, an 1 the providence which has been exerted for the city. For the devil had attempted its entire subversion through the daring crimes committed ; but God, by means of this same calamity, hath conferred honour upon the city, the Priest, and the Emperor ; and hath made them all more illustrious.
2. The city hath become glorious, because when such a danger had overtaken her, passing by at once all those who were in power, those who were sunounded 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, committed itself entirely to the hope which is from above ! Many indeed, after the departure of the common Father, were ready to tenify those who lay in prison, by saying, " The Emperor does not lay ' Sav. aside ^ his wrath, but is still more provoked, and is thinking of the utter ruin of the city." But whilst they were whisper- ing 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 suspended 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 gaze after that Divine aid.
Courage and devotedness of FUiriaii displayed. 349
3. The city then hath thus obtained honour; 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 parting words ? But she indeed was praying daily, that we might close her eyes ^ and shut and compose her mouth, and manage all other things per- taining to the funeral ; but now in this case, as one desei'ted, and deprived of a protector, she will obtain none of these offices from her brother; of him from 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 otheVs ? 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 knew this well ; 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 gazing 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 turned over to God all things that pertain to our- selves, 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
^ Ducseus quotes II. xi. 453. ^n. ix. Varro apud Nonium ; Sigil. as illustrat- 486. Stat. Theb. 1. 2. ' Alterna clause- ing the custom of doing these offices runt lumina dextra.' Plin. 22. 37. for the dead amone: heathens.
:350 The Emperor's clemency, the Bishop's modesty.
enjoyed; in order that he might both receive the reward of his readiness, and that he might obtain a greater pleasure by ' i^/rt- enjoying them contrary to expectation 1 He chose to spend* ^ ''''"'' 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 ]^art with -i^^^jrnis" in the conduct^ of the festival; in order that he might have the reward of his undertaking, and enjoy the greater gladness ! He feared not the season of the year ; and there was a very 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, he did not yield to tender emotions, and when he returned he found her still alive, and all things which \^'ere disregarded by him, were all obtained ! (2.) 5. Thus, the priest hath indeed acquitted himself honour- ably before 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 broke off his re- sentment. But that you may more clearly learn the magna- nimity of the Emperor, and the wisdom of the priest, and more than both these, the lovingkindness of God ; allow me to ■lr,y,n- relate to you a few particulars of the conference^ which took ^*^"'' place. But what I am now about to relate I leamt from one of those who were within the palace ; for the Father has told us neither much nor little on the affair ; but ever imi- tating 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 broke off his resentment; and discoursing of the events that had
•■ * With you,' in tht P:iris reprint, A Sav. M. and 2 Vcn. add, ' in that/ seems a misprint. :,nd Sav. and M. ' then.'
Flavian's appearance hejore Theodosius. 351
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 so much sadness, he endured what was far more grievous than we ourselves suf- fered, 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 con- fusion, the ten'or, 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; the which now this most tender hearted man endured ; not only lamenting the calamities which were in resei-ve for us, but that he was far away from us, whilst 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 % in order
^ uhfAiuv here opposed to 6u(/.o\>^ and represses violent emotion, meaning especially such sadness us
35-2 Flavian'' s silence. Exposlulation of the Emperor.
that he might thus prepare the way for the words of his apology; which was indeed what really took place. And just as Moses going up to the mount, when the people had offended, stood speechless himself, until God called him, Exod. saying. Let me alone, and I will blot out this people ; 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^, of revolutionists, who deserve the utmost punishment?" But dismissing all words of that sort, he substituted instead, a defence of himself full of expostu- lation and severity^; and he enumerated those benefactions of his, 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 for this ? 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 too^.? Was it not sufficient to wreak their resentment against the living .? Yet they thought it nothing brave, unless they insulted those now in their graves. Granting that T 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' to all men }
^ Tv^avmv. See p. 244, and note a. pulling down the statues of his wife <5 IvT^ejriif KB.) /3agwT»jTflf. Ben. ' re- and mother, which, together with his spectfulness and gravity,' which is true, own and those of his two sons, were but ' apology' on his part requires the dragged about the streets of Antioch other meaning to qualify it. Compare during the riot. Tr. 1 Cor. 6,5; 16, .'U ; where the same ' He seems to mean some such ex- word is used, pression as ' so may I livo to see An- *> S. Chrysostom here alUides to the tioch."
Flavian bemoans the Misery of Antioch. 353
8. Upon this, the priest sobbing bitterly'', and shedding (3.) warmer tears, was no longer silent: for he saw that the apology of the Emperor was raising our crime to a still higher amount; but heaving from the bottom of his heart* a 'xiru^i 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 mouni, that thus beloved as she was, the demons should have envied her ; 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 bum ; 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 sets us down for the most monstrous ingratitude ! If Barbarians had come down on our city', and overturned 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 all these evils would be got rid of; and 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 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 in- tolerable 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 every where weighing on their eyelids, and compelling them to hide their heads ! Deprived of their confidence, they now
^ This seems better than f^ix^ov, ' for '" It might be rendered, ' taken cap-
a while.' tives and gone away,' but the word
1 A kind of event then becoming ' liberty,' presently shews that ' us' is
familiar to the Roman world. to be understood in ' our.'
A a
.'554 Mercy imitates God,, and disappoints Satan.
live in a worse condition than the most wretched captives, and sustain the utmost dishonour ; and whilst thinking of the magnitude of their evils, and into what a depth of infamy they have thrown themselves, they can scarce draw breath ; inasmuch as they have pulled 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 (pinion the case of our kind^. 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 east 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 rase 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 what- ever has come for them of their evil design ; 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
Turns insult to ylory, raises a livimj Monument. .355
asserted is extraordinary, it is nevertheless true, that what the city hath suffered, hath been for you, and for your love ! What burning, what devastation, so bitter as those words, which you pronounced as excusing yourself?
10. You say now, that you have been insulted, and sus- tained 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", 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 'Sav.iet in the forum of brass, nor of gold, nor inlaid with gems ; but g|j^^. ^^^ one arrayed in that robe which is more precious" than any material, that of humanity and tender mercy ! Every man
will thus exalt you upon 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 histoiy, from whence you may learn, that no armies, nor warlike weapons, nor money, nor multitude of subjects, nor any other such things make sovereigns so illustrious, as fortitude and gentleness of soul. It is re- lated of the blessed Constantine, that on one occasion, when
" It is here evidently supposed that sinuate. See c. xxxii. where he quott s
the Emperor appeared with the crown the Homily on Perfect Charity, (6.)
actually upon his head. The magnifi- Also on Eph. 4, 1. Horn. 9. Tr. p. 203.
cence of the Emperor's appearance is (and in this vol. p.<>59. and notes h and
dwelt upon at length by Chrysostom in i.) Tr.
other Homilies, though with different ° Ben. prefers o-t«X>j>. ' But a monu-
feeling from what Gibbon would in- ment more noble,' as in some MSS.
A a 2
356 Mercy of Constantitie, and of Theodosius himself.
a statue of himself had been pelted with stones, and many were instigating him to proceed to take vengeance against the perpetrators of the outrage ; on its being said, 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, de- sisted 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 illus- trious is such an action, than any niunber of warlike trophies! » Sav. Many ■^ cities did he build ^, and many barbarous tribes did he great conquer ; not one of which we now remember; but this 2 or re- 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 admir- able 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 through the lovingkindness of 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 praise- worthy 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 again !" Remember now these words. Behold the season of recalling and restoring the deceased, and bringing them back to former life ! For these are indeed
The honour of his Christian Profession at stake. 357
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 yom* lips, and you will restore to life the city which at present lieth in dark- ness". Grant now, that henceforth it may bear an appella- tion derived fi-om 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 oveiTun 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 protecting your subjects, is not at all wonderfiil or extraordinary; but is one of those events which are of continual occurrence ; but the latter, the endurance of such provocations, and then putting away wi'ath, 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 Christi- anity 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 gazing on 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, '' Oh ! how passing wonderful 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 prac-
° iv (TKoru, al. \r i'^'ioh ' on its face.' P 9iK9uf/,ivyi. ' world.' Sav. places it See p. 202, where this should stand /nsf. instead of ' visibly.'
358 Antioch severely pun khed hy terror.
tice 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 urgency of our nature !
14. Nor ought you, assuredly, to entertain that idle fear; nor to bear with those who say that other cities 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 ' Sav. common ^ supplications ; looking up to heaven and calling frequent ^^p^j^ 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 ap- proaches, 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 puts them all to rout every day ! And these are matters which are universally known ; so that if all men had seen the city rased 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, tberrfoiT, that other cities will be made worse in future !
Affections of mankind io be icon by Mercy. 359
Not even if you had overturned other ' cities, would you ' Sav, have so effectually corrected them, as now, by this darko^e^ suspense as to what may be their fate, having chastised ^ 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 the sparing of those who have insulted you, and the granting a pardon to those who have committed offences undeserving of pardon, is an act of which but 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 receivers 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 fortitude will serve
'I auTovs^ ' the Antiochenes.' Edd. make so good sense. xvjKs, ' the cities,' which does not
360 Opportunity for a new Example, and that for God's sake,
them instead of all other teaching and admonition ; and they will be ashamed and confounded, having such an example of high virtue, 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 philosophic forbearance ! For it is not an equal case, for a person to give the first specimen of such meekness himself, or by looking at others, to imitate the good actions they have performed. On this account, what- ever 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 fmits. 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 a person should exist, the tribute of commendation and applause will be accunmlating 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, in- vested with the priesthood of God, came and impressed '^^5T^^^;.« the Monarch with reverence ^ by his mere aspect and presentation ; 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 / 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 more than any other of those placed under your authority, the priests of (iod, however mean they may be !
' 2 Ven. and P. omit ««J, which seems better.
Christ'' s Messenger offers mercy to the merciful. 361
17. But not only on the present occasion have I come from these, but I am sent from One who is higher than these ; from One who is the common Lord of angels and men \ to * Sav. address these words to your most merciful and most gentle \^^ soul, If ye forgive men their debts, your heavenly Father "len. will forgive you your trespasses. Remember then that Day 12. 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", and by this deter- mination, 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 make our promises of none effect \ 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 the fullest satisfaction. 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, (4.) 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 destroy appearances; 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 suppress the feeling at the close of the conference ; but betrayed himself, though against his will.
* No one who knows St. Chrysostom 210. note k. and p. 220.
will suppose that he means by this to ' Perhaps referring to promises the
exclude the other conditions of a sincere Bishop had made to his ilock, of what
repentance, as of course our Lord did they might expect from his interces-
not, in the saying just before quoted, sinn. Tr. which if equally unqualified; see p.
36*2 The city pardoned. Pious saying of the Emperor.
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, coming as He did on earth, and being made a senant for us, and crucified by those who had experienced His kindness, besought the Father '^^^^ on behalf of His crucifiers, saying. Forgive tJiem, for they ' know not what they dof "What marvel, then, if we also should forgive our fellow- servants ! And that these words were not a pretence, all that followed gave proof. And not the least, that particular circumstance which I am now about to men- tion ; 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 wrathfiil feeling, answered ; '* Pray that these hindrances may be taken out of the way; that these wars may be put an end to ; 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" to the strength of Christi- anity. Let them learn what our philosophy is, from the example of the Emperor and of the Priest ! For our most ])ious Emperor stayed not at this point ; but when the Bishop had left the city, and come over the sea, he dispatched thither too certain persons, for the purpose of strictly in-
" As being God's creatures, and having departed from Him.
Flaruiii's disinterestedness. Public rejoicings. 363
quiring, and strenuously exerting themselves about his pro- gress, lest he should in any way waste the interval of time that was left ; and the city should be thus deprived of half its pleasure, whilst he was celebrating the feast beyond its walls. Where is the gracious father that would have so busied himself on behalf of those who had treated him contemptuously? But I must mention another circum- stance that redounds to the praise of the just man^. For i the when he had accomplished this, he did not make it hisJ^'^^'^P- 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''; lest its sadness should be deepened by the tardiness of his amval. For the only thing he earnestly coveted was this ; not that he might come himself, bringing these favourable tiding-s, 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 crowning the forum with garlands; in lighting lamps, in spreading couches^ of green leaves before the shops, and keeping high festival, as if the city had been just now bom, this do ye, although in another manner, throughout all time ; — being crowned, not with flowers, but with virtue ; — lighting up throughout your whole souls the lustre that is 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!
"* Comp. what is said of Csesarius, among the Romans meant a couch of
Lib. Reiske, t. 1. p. 691. This may particular construction, which allowed
relate to a diflferent occasion, as it seems seven or eight to recline upon it at
likely that there were two rescripts, supper. These were probably tempo-
the second of which conveyed the full rary couches, made of, or strewed with,
pardon. " green leaves, for a public feast. Tr.
y irrt^i^At. Cave, in his life of S. (Libanius mentions this feasting, and
Chrysostom, has rendered it, ' the doors praises the sympathy and good nature
and shop windows set off with flowers of Hellebichus on the occasion. His
and green branches ;' but this seems mention of a fish may be connected
purely fanciful: the word dibadinm with the fast. Or. ad Helleb. fin.)
364 God's merciful purpose in permitting all.
Joel 1, According to the prophetic saying, Tell ye your children of ^' it; and let your children tell their children; and their children again another generation. So that all who shall be hereafter, even to the consummation, learning this act of God's lovingliindness towards the city, may call us blessed, in having enjoyed such a favour; — may marvel at our Sove- reign, who raised up the city when it was so grievously falling ; — and may themselves be profited, by being stimulated to piety through all such events ! 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 v^'ho shall come after us. All of these things then being con- sidered, not merely for our deliverance from these fearful evils, l3ut for their being permitted to overtake us, let us always give thanks to God who loveth man ; — learning this from the divine Scriptures, as well as from the late events that have befallen us ; that He overrules all things for that which is needful for us, ever with His own lovingkindness ; — which God grant, that we continually enjoying, may obtain moreover the kingdom of heaven, in Christ Jesus our Lord ; to whom be glory and dominion for ever and ever. Amen.
INDEX.
A.
Abel, beloved of God, yet slain, 26. more blessed in bis death than Cain, 99. died the first to instruct Adam, 191. good in his sacrifice, 211.
Abra/iam rich but not covetous, 42. entertained angels, ibid, tent of stronger than Sodom, 289.
Absolution, 59. at the altar, 269.
Accusations easily admitted against an enemy, 335.
Accused at Antioch tortured, 329.
Actions, few for their own sake. 111. end of, 296, note a. theproof of philosophy, 309.
Adam fell when without labour, 50, 87. his fall, sin of, 142. what he merited, 141. his motives for obedience, 142. fitted, by being humiliated, to appear before God, 149. his consciousness of the presence of God in the garden, whence, 149. pride of cast down, 191. his hiding himself was from con- sciousness of guilt, 210. his being made to confess his sin was a mercy, 210.
Admonition, repeated, a shame to the admonished, 110. obligation and ad- vantage of, 216, 245. to be repeated, 278. not like seeing, 312. of others a duty, 344.
Adultery, self-condemned, 225. in de- sire, 257.
Advantages of nature and art not the dignity of a city, 291.
Affliction, see Tribulation.
Aim of human actions, 296, note a.
Alarm, removes indolence, 224.
Allatius, 307, note a.
Alms, given at martyrs' shrines, 22. of less worth than thankfulness, 23, 24. recompensed at the judgment, 46. riches given for, 47. means of pardon, 47.
Altars, raised by the heathen to men, 16. bv Christians only to God, though
in memory of men, 17, note w. Chris- tian, for remission of sin, 259.
Ambrose, St. obliged Theodosius to do penance, 120, note i. 395, note u. on Invocation of Saints and Angels, 135, note n.
Amendment, must be lasting, 72. begun leads to more, 72.
Ananias, death of available to the re- mission of his sins, 103, note s. how occasioned, 103, note s.
Angels, applauded Job's victory, 18, 19. visited Abraham, 42. Invocation of, 134, note b. visited Jerusalem, 313.
Anger, it costs nothing to conquer, 153. not to be harboured, 334. becomes malice, 335.
Atiimals, wild, uses of, 147, 198. their fear of man taken away at the fall, 148. the vilest worshipped, 180. man in fear of, 199. each its use, 198. their excellences not of free will, but of nature, and therefore invari- able, 206. sacrifice of whether of the natural law or of Divine institution, 211, note 1. refugees of Antioch, de- stroyed by, 358.
Ant, a pattern of industry, 204.
Antioch, old Church of, 1, note a. blasphemy prevailing in, 28. hopes of reforming, 29. state of after se- dition, 31, 218, &c. 281. compared to Job, 31. disgraced and deserted,
32, 7&, 219, 283, .304. a mother of cities, 33, 55. shaken as with an earthquake, 33. fears of the inhabit- ants, 34, 188, 189, 202, 203, 280. character of, 37, 57. schism at, 54, note a. Christians first so called there,
33, note d. 56, 247. distance of from Constantinople, 70, note d. amended by danger, 117, 120, 202, 250, 286. dealt with tenderly, 120, 202. de- liverance from danger, 188. spared on repentance, 202. state before and after deliverance, 218. multitude
366
INDEX.
silent from suspicion of each other, 219. those under trial prayed for by the multitude, ib. inhabitants had re- course to God, 222, 249, 250, 348. confiscation at, 223. wives of the condemned, ib. again disturbed, 231. turned into a church, 250. submission of the people to the Emperor, 245. pusillanimity of, 263, 264. agitated by rumours, 264. instantaneous de- liverance of, 279. distinguished in virtue, 287. kept in amendment by punishment, 305. accused tortured, 329. prisoners at, their trust in God, 348. people of insulted the dead in the sedition, 352. distinguished by Theodosius, 352. reproached by all the world for the sedition, 353. it had better have been taken by enemies than have lost the Emperor's favour, 153. pardoned would be like the dead restored to life, 357. wretched state from terror, 358. public rejoicings at, 363.
Apostles, ^owevf\il both living and dead, 5. example of, 25, 27. dwelt in An- tioch, 57. church founded by at An- tioch, 1, note a. words of like music, 1. would have been too much magni- fied by men, but for sufferings and infirmities, 16. persecutions of, why permitted, 180. stupor of from grief, 189. victorious by suffering, 272. few natural advantages of, 311.
Applause in church, 38, 85, 111, 146.
Armour, spiritual of the Bishop, 59, note k. of all Christians, 60.
Arms of righteous, 151. of brutes and men compared, 197.
Army, of Saul, resisted the temptation of the honey, wisely and religiously, 237. excessive hunger of, 239.
Art, great in the temple at Jerusalem, 288.
Artificer, finds his work as he left it, 229.
Ascension- Day, Sunday before, how styled, 307.
Ash-Wednesday, Epistle for, 63, note t.
Asinrchs, 223, note q.
Ass, the, attachment of to his owner, 205.
Assurance, greater from not exacting oaths, 260.
Athanasius, St. strong against oaths, 321, note u.
At/icnian courts, 160.
Atonement, granted to sacrifice, 211, note b.
Audience, of the great, artifices to ob- tain, 330.
Augustine, St. on the Sabbath. 209, note i.
Austerity, see Mortification.
Avenger of himself not avenged by God, 335.
B.
Balancing by a conjuror, 320.
Baptism, called initiation, 27, 52, 56. Lord's Prayer taught in, 56.
Barathrum, 70, note g.
Barbarians^ invasion of Rom.an em- pire in St. Chrysostom's time, 153.
Basil, St. strong terms on the invocation of Saints, 134, note 1. invoked by St. Gregory, 135, note 1. strong against oaths, 321, note u. kept Valens from communion, 345, note u.
Basilides, 190, note d.
Baths, closed at Antioch, 286. un- willingness to dispense with, 305.
Battle, kings lay aside their crowns in, 268.
Beatitudes, 140, note i. 224.
Beauty of person not to be cared for, 152, 310. of woman a snare, 255. no criterion of merit, 291.
Bee, labouring for others an example, 205.
Beginning, a small, great results from, 320.
' Believe me,' a phrase instead of swearing, 154, note r. 344. a bridle, 345.
Bema, occupied by clergy alone, 308, note e.
'■ Benedicite ,' see '■Three Children.'
' Beaedictio,' use of word, 121, note b.
Benefits of God at the creation twofold, 147. rendering of to others a duty, 278. never to be desisted from, 278.
Birds, 179. finding their nest robbed, 221. flying high not snared, 254. caught, have no use of their wings, 255. once escaped cautious, ib.
Bishop, styled a Father, a Teacher, a Shepherd, 54, 120. dut>- of as such, 55. a Priest, 57. a High Priest, 347. a Prince, 69. above the Emperor, 59. armour of, 59. title of, 396, note
X.
Blasphemy, evil of, 25, 69. adds to trouble, 28. to be corrected in others, 28, 37, 39. a public wrong, 28. Job's wife tempts him to, 80.
Blessed, bread given to those who did not communicate, 121, note 1. the righteous alone to be held, 124. who called, in Scripture, 302.
B'essedness, real, what, 21, note f.
Blessings, the chief, common, 46.
Blind, fallen into a pit, 278.
Body, human, more subject to disorder than inanimate things, 169. ele-
INDEX.
307
mentary parts of, 176. by spiritual fire becomes an earthen vessel, 180. by whom framed, 190, note d. cor- ruptibility and infirmities of a dif- ficulty with many, 190. accounted for, 191. as it was framed at first, 191, 198. might have been made of better materials, 193. surpasses the body of brutes, ib. excellent as joined with the soul, 198. will be improved here- after, ib. sustains injury in spite of prudence, 246. effects upon, of ex- ternal things, 303.
Boldness of monks, 287.
Bonds, see Chains.
Bones of the skull a defence, 195. why divided, ib. a roof, ib. round the heart, 196.
Boys J see Children.
Brain, construction of, 195.
Bread, consecrated, reservation of for sick, 121, note 1.
Brutes, (see Animals,) fasted with the Ninevites, 62.
Burdens, duty of bearing one another's, 278.
Burial, pomp of, 62.
Business, worldly, allowed the clergy, 308, note e.
Butler, Bp. on ' Law of Nature,' 225.
Cain, punishment of, 33. Conscious- ness of his sin shewn by his hiding it, 211. and denying it, 212.
Camp, palace so called, 118, note d.
Careless, Christian ready to fast, 249.
Carnival, 63, note t. (printed s.)
Catechis?n, Church of England on Real Presence, 53, note m. on remission of sin in Eucharist, 261, note z.
Chains, how got rid of, 167- of St. Paul, 268. a defence, 268. efficacy of St. Paul's, 275.
Charms, texts of Scripture used as, 321. those used by Christians condemned, 321, note y.
Chastity learnt from Sodom, 312.
Children, Three, see Three Children.
Children, unreasonable in their fears, 100. little ones frightened by their nurses, quieted by their mothers, 1 16. to be taught public deliverances, 202, 364. under the instructions of fathers and teachers, 227. pulling at a rot- ten cord, 234. murder of, prevented by the sacrifice of Jephthah's daugh- ter, 238. fond of sweet things, 273. severe training of, 273. virtue of proved when restraint is removed, 280. wrestling at the top of a pole.
320. fear their fathers more than we fear God, 321. Christ, teaching of, 41. scorned in the poor, 43. keeps for us what we give them, 44. left us His Flesh and Blood, 52, 53. familiar name of, 134, note m. instructed after He had fed His hearers, 159. instructs from irrational animals, 206. taught the law of con- science, 224. instructs us to fear, 252. forbids oaths, 260. set against Himself by swearing on the Gospel, 260, 266. gave warning of sorrow before reward, 272. judgment of, on cities, 290. teaches reconciliation with enemies by His Death, 334. and by words, ib.
Christianity not universal, 161, note k. a stricter law than the Mosaic, 318.
Christians should associate for good undertakings, 24. should bear trials cheerfully, 36. at once soldiers and wrestlers, &c. 60. their husbandry, ib. navigation, ib. all reproached for the sins of any, 65. obligation of, to admonish one another, 216. name spread over the world, 247. In- structors and comforters of unbe- liev^s, 263. under training like heirs, 274. with heaven in view like the merchant, 275. are citizens of heaven, 289.
Chrysostom, St. calls on the people to check blasphemy, 28. silent for seven days, 31. like Job's friends, 32. be- wails Antioeh, 32. hopes to cheer the people, 36. long discourse of, 37. and request, ib. gave warning of mischief, 38. applauded, 38, 111. made bishop of Constantinople, 54, note a. proposes three precepts to be learnt, 74. blesses God for comforting the people, 76. anxiety of, for his people, 113. rewarded by their obe- dience, 113, 133, 158. confidence of, in Antioch's being delivered, 118. interpretation of 1 Cor. iii. 15. 130, note c. intercourse of with every one of his people, 133, 345. mode of '• dealing with the unreformed, 133. takes separate periods for inculcating single precepts, see Swearing, suc- cess of this, 246. repetition of the same thing, see Three Children, and Job. testimony of, to the virtue of relics, 151. love of, for his people, 157, 258. like a mother for a sick child, 229. his watchfulness over them, 158. regrets the absence of some, 160. does not mind repeating admonitions, 216, 258. opinion con- cerning the earth, 166, and note u. of shape and motion of the heavens,
308
INDEX.
104, note c. on the Sabbath and the Lord's Day, 209, note i. notions of, upon sacrifice, 211, note 1. admo- nitions about theatres ineffectual, 249. on remission in Eucharist, 259, 261, note z. indignation at the want of confidence in God shewn by the people of Antioch, 263, 265. teach- ing of, practical not doctrinal, 267. welcome to the country clergy, 321. forbids all oaths, 321, note u. under- takes to cure the swearer, 342. threatens, 345. gives thanks for Flavian's return, 347. his praise of City, Bishop, Emperor, 347, &c. Church {building), ' Old' at Antioch, 1. other title of, 1, note a. founded by the Apostles, ib. not a place of amusement, 38. full in time of dis- tress, 7G. then resorted to by the wicked, 82. going to, of no use by itself, 116. to be absent from without reason a sin, 159. and a disgrace, 174- no other place so good, 174. the fittest place for thanksgiving after deliverance, 203. a place for prayer, 269. feelings at no test of religious attainments, 266. a part of, reserved for the clergy, 308, note e. common talk in, 327. exclusion from, 345, note u. Church (Community), prayers of, 58. in- jured by evil speaking, 65. Greek, its observance of Lent, 65, note x. Mother of the afflicted, 76, 116. of England on remission of sin in Eucharist, 261, note z. transmits the instructions of parents, 344. cen- sure of, for approaching nearer than was allowed in church, 345, note u. Citizens of heaven, none without virtue,
289. City, strength of, in virtue, 289, 290. by virtue a pattern to the world, 322. one led to rebel by the example of another, 358. Cloi/ds, cause different productions,
204. Commander of troops, 279, note a. Commandments, see Precepts. Common cause most injured by fall of
the most holy, 8. Communication with others in the course of self-discipline, 112, 344. to the absent, of religious instructions, 160. of the Pastor with all the mem- bers of his flock, 133. object of, 163. Communion with the wicked in guilt, 2. in sufferings marks an identity of nature, 21. in many things with all men, 28. of good with the'disorderlv, 306. ^ '
Holy Communion. See Eucharist. Comfleteiiess, of cure of evil habits,
131, 171. Condemnation, without hope of rescue,
222. Confession, private to a Priest, QQ, and note z. of sins overcome to our pre- sent honour, 202. an encouragement to those in the same sins to repent, 202. a condition of pardon, 210, and note k. Co}ifusion, prevented by fear of rulers,
l'l6. Congregation, number of S. Chrysos- tom's, 113, note n. 173. eagerness of for religious instruction, 148. obe- dience of to his instructions, 157, 171, 173, 228. one bad member cor- rupts all, 228. Conjurors' tricks shame our endeavours
in virtue, 320. Conscience roused by fear, 73. a bad, makes us suspicious, 149, 150. a scourge, 150. a good, gives boldness, 150. a natural law, 208. shewn from the case of Adam, 210. adds obliga- tions to those who have received a revelation, 215. proved from sense of shame, 224. and from sense of re- proach, 224. facilitates virtue, 226. disturbed by having enemies, 340. Cotisolation in adversity from the ex- ample of the Saints, 13. effects of, 36. is for the sad, 115. de- rived from religious communion with others, 121. derived from every part of Holy Scripture, 137. from God's chastising in m.ercy, 233. mode of when a greater restrains us, 261. in temporal distress to be sought from God's ministers, 263. Constantine, instance of mildness in,
356. Constantinoiple, distance of from An- tioch, 70, note d. Contemplation of heavenly things like
a view from an height, 254. Conversation, on religious subjects how good, 132. cheeringeffectsof, 133.had recourse to by Sauls army to beguile hunger, 237. common in divine ser- vice, sin of, 327. Cord, a rotten, 234. twisting, 236. Corn, ears of, 194.
Correction of others a means of self- correction, 172. Corruptibility Q>i QXG2X\on, 180, 185. Couch, see Stibadium. Covetousness, 41. is poverty, 41. cured by considering the equality of day and night, 164,
INDEX.
;36-9
Councils^ secular, custom of breaking up early, 160.
Country^ one's, how to be made famous, 322.
Courage, from a good conscience, 150.
Coivards realize groundless fear, 264.
Cowardice unbecoming men, 265.
Creation not to be disparaged, 10. a proof of God's love for us, 138. fitted to console, ib. excellence of, not a reward for services, ib. Scrip- ture accounts of, when written, 144. testifies to God, 162, 177. mode of above the power of Nature, 165. consists of contraries harmonized, 169. Decay of, without Providence, as the body bereft of the soul, 178. as a ship without a pilot, ib. as a hut, ib. Deified, 179. why subject to decay, 180, 185. like the Apostles under persecution, 180, 181. mutual dependence of parts, 184. shewn to be corruptible, ib. will become incor- ruptible, 185. neither all at rest nor all in motion, 204. variety in, ib. common to all, ib. the parts of not understood ought to excite wonder,
Creature, use of word, 185, note u. Criminals, wretched appearance of at
the bar, 149. Cross, the, a symbol of salvation, 269.
making the sign of is an act of faith,
not a charm, 321, note y. Crown, given for overcoming sin, 247.
inferior to chains, 268. of humanity
gained by Theodosius, 355. Custom, no match for fear, 247. easier
overcome than concupiscence, 319. Cyprian, St. on Intercession of Saints,
134, note 1.
D.
Dancing, feats in, 319, and note t.
Danger of arguing about nature, 167, note y. unconcern of Saints for, 270. of relapsing, in prosperity, 280.
Dap/me, a suburb of Antioch, 291, and note q.
Darkness, sorrow compared to, 34.
David, though little, a match for Go- liath, 292.
Davison, vindicates the notion of sacri- fice as a dictate of conscience, 211, note 1.
Day, unvarying and equal interchange with night, 164. two reasons for shortness of, in winter, ib.
Dead raised to life by the Apostles, 167.
Death, proves vanity of riches, 48, no subject of alarm, 95. eagerness of St. Paul for, 96. a base death to die in sin, not to die by violence, 97. an evil to sinners only, 98. mode of signifies nothing, ib.' of the rich man and Lazarus, ib. an unjust brings into special communion with the Saints, 98, 99. unjust permitted by God, 99. what Death is, 100, 137. to have it always before our eyes, enjoined by Christ, 104. not to be feared by the soldier, 105. dreaded from want of self-mortification, 122. desired as the end of toils, ib. full of joy to the godly, 299. courted by the Monks of Antioch, 204. only a name, 137.
Debtors, treatment of, 71.
Debts, God's remission of to men, and a master's to his servant compared, 337, &c.
Deer, escaped from a snare, 266.
Defeat, see War.
Delay of God in the case of Zedekiah, 316.
Demosthenes, bad custom of, 145. how cured, 145, note u.
Desertion of the Philosophers in dis- tress, 283.
Devil, see Satan.
Bice-playing to be shunned, 257-
Differences, seeming, reconciled, 167, 318.
Difficulties for God's sake, 335. none can stand against the fear of God, 343.
Dignity of a city is its virtue, 287. of no avail at the Judgment, 290. in- creases the difficulty of forgiveness, 359.
Discipline, course of, usual, 7, note o. needful in youth, 9. under the Chris- tian religion a preparation for all trials, 81. moral from war, 239.
Discontent, from going to feasts, 251.
Discourse, subjects of, at secular as- semblies, 174.
Diseases, whence they originate, 176.
Disposition, makes sad or joyful, 297, 303.
Dog, shameless, 206.
Doubt, Ninevites acted in doubt of the issue of their repentance, 107.
Dove, an example of simplicity, 206.
Dress, finery in, how cured, 275. evils of, ib. not to be despised or ad- mired, 310.
Drunkenness, 1 1 .
Bh
370
INDEX.
E.
Eagle, under man's dominion, 197. bow
a king is styled, 314. Ear, fasting of the, 65. to be closed
against slander, QG, Earth, diurnal motion of a type, 164, note n. ancients in error as to rate, ib. supported in water, 166. form and situation of, opinions about, ib. shape and size, ib. note u. pro- ductiveness of, 179. Earthquake, alluded to, 33, note c. 72. Easter, mercy suited to, 5G. act of
human mercy at, 120, note n. Eati?ig a meal no reason for staying away from church, 158, 173. going ensures moderation, 159. proved by Christ's example, ib. Edificatmi, mutual of members of a household in religious practice, 112, 344. Eilueation, by life being laborious, see
L(ibo}(r. Elements, harmony and opposition of, 169. weakness of, 183. dependence on each other, 184. Elijah, of like passions with us, 21. his poverty, 52. twofold, 52, 150. boldness of, ib. Elisha, his inheritance, 52. changed
the water, 150, 185. Emotions, high term for, used by
S. Chrys. 126, note a. Emperor, see Theodosius. vengeance expected from, 33. has no equal on earth, 35. his anger compared to God's, 43, 69. inferior to a Bishop, 59. their armature compared, ib. shoes of, ib. note i. a fellow-servant, 69. his dependence on the army, 118, note d. Emulation, in religious practice, 90, 1 12. in reformation of the commu- nity great effects of, 133. spirit of, promotes virtue, 227. 'Enemies, none to be held, 74, 90. not reconciled without a third person, 177. of Jews knew God was their Leader, 234. misfortunes of, rejoiced in, 300. the sight of things belong- ing to, disturbs, 328. good and bad fortune alike causes of annoyance, 329. the worse, the more reason for forgiving them, 331. implacable how dealt with by God, 332. the worst softened by meekness, ib. like a limb cut off, 334. Satan the only enemy, ib. duty of making/Wewf/s of, 339. are brothers, ib. are alone enough to cause insecurity, 340. Epitraim, St. his Homilies invocatory from rich imagination, 135, note 1.
Episozomenes, title of a Sunday, 307. Equality of day and night a lesson to the
covetous, 164. Equanimity from true wisdom, 283. Esther, prayer of, saved the Jews, 59. Ether, see' Heavens, consistence of,
how designated, 181, note n. Euc/iarist, a greater gift than Elisha's, 52. doctrine of, 53, and note m. re- ceived fasting, 159. as an oblation distinct from the Sacrament, 211, note 1. efficacy for remitting sin, 261, note z. the prize of fasting during Lent, 323. not to be approached in sin, 324. prohibited the resentful, 325. and the swearer, 345. hands washed before receiving, 341. object of exclusion from, 345. Evils, temporal, of little moment, 95. the worse make the less unfelt, 100, 223. warded oft' by repentance, 104. cannot touch the righteous, 125. from God, 143. as a chastisement, in mercy, ib. past, remembrance of, is pleasant, 219. present prosperity en- hanced by, ib. a source of gain, 261 ^ 289. God to be had recourse to under, 269. an occasion of thanks- giving, 279. felt according to the disposition, 296. joy from, 303. Evil speaking, mischief of, 65, 90. not excused by truth, 66. shared by hearing, ib. pleasure of, 67. self- condemned, ib. causes quarrels, 68, and negligence, ib. hinders our par- don, ib. spoils fasting, 69. proposed to be given up, 74. Exa7nination of every matter of prac- tice is necessary, 253. Example, must be in our own nature, 21. of Elijah, ib. of Job, 23, 80, 264. of Lazarus, 25. Three Chil- dren, 86, 298. of the Apostles, 26, 27. of St. Paul, 27. of St. John Baptist, 28. of Abraham, 42. of Elijah, 52. of Jacob, 55. of Saul, 235, &c. of Jephthah,237. of Christ, 55, 56, 334. of Esther, 59. of Nine- vites, 62, 342. the irrational animals arp, 204, 205. the old referred to the young for, 205, effects of, 170, 227. of pilots in a storm, 265. of one city upon the whole world, 247. the giver of, comes before the follower, 360. and shares in his good deeds, ib. Excellences, natural, liable to fail, 270. Excuses for not seeking reconciliation, 330, 332, 333, 339. concerning oaths, the length of the habit, 341. Experience, a teacher to irrational
animals. See Deer. Eye, government of the, 64. a surer organ than the ear, 162. beauty and
INDEX
371
power of, 193. eyelashes, 194. eye- brows like eaves,'ib. of God, 332.' Ezekiel^ parable of, explained, 314.
morals, 117, 249. the most powerful motive with the many, 140, 244. of God's wrath a cure of bad habits, 146. of wild beasts, 199. conquers custom, 246. of man greater than of God, ib. of hell profitable, 249. pre- vents bad passions, like a soldier on guard, 249, 250. breeds virtue, 250. object of Christ's teaching, 252. a defence, ib. groundless made real, 264. real turned to nought, 265. of God learnt in church to be cherished, 267. an ocean of joy, 298. of God, overcomes all difficulties, 342. puri- fies like a furnace, 343. Feasts^ evil of frequenting, 251. beget
envy, 252. Fellowship, see Conimunmi. i'a*/'//?^ of Timothy, 6. apt to be dropped Festival, of Easter an argument for
F.
Faith shewn by good works, 97. like an eagle's wings, 197.
Fall, sin of, 142. the human body changed after, 191, 198, 199. of an- other bewailed is pleasing to God, 300.
Fallacy, liability to, in arguing about nature, 167, note y.
Fame, injured by enemies, 340.
Famine, relieved by the people of An- tioch, 287.
too soon, 7. approved, 10. a help to prayer, 60. season of the Christian summer, ib. bodily not enough, 61, 91, 174, 295. of Ninevites accepted, 62. a medicine, ib. manner of, ib. due honour of, 64. of the eye, ear, and tongue, Qd, 174. general practice
90
mercy, 56. in celebration of martyrs.
307. Festus, almost converted, 270. how
dealt with by St. Paul, 271. Fiction, heathen, shadows of truth in,
126, note q. Fingers, of unequal length, 196.
2/6. together with danger, fa- Fire worshipped by the Persians, 84
cilitates repentance, 110. made easy by cu.stora, 132. general strictness in observing, 132, note h. from sin, 174, 324. indulgence before and after customary, but wrong, 248. the days of, a witness to the practice, ib. season of a time for amendment, 276, 334. liberty in, ib. as a form useless, ib. without spiritual progress leaves us worse, 294. turned to good account becomes welcome, 295. omission of may be excused, 324. Fathers, the, opinions of about the earth, 166. upon baths, 321, note a. strong statements of, after the manner of Scripture, 337, note c. Fathers, most, such in punishing their children, 141. not thought to chastise for their own pleasure, ib. first severe then indulgent, 273. grieve more when absent, 351. Favour, the overcoming bad habits ac- counted by God, 186. Divine favours bestowed on Jerusalem, 313. the forgiving others a favour asked by God, 338. Fear, needful to holy men, 8. a chas- tisement for carelessness, 38. of God true riches, 47. a punishment, 66. awakens conscience, 73. of harm from man never to daunt, 81. does not a good man, 87. not having the fear of hell causes the fear of death, 99. inadequate to cause, 100. prevents magnanimity, 104. of rulers tends to virtue, 116. effects of on public
B b 2
in St. Chrysostom's time still wor- shipped \n Persia, 84. why used in the deliverance of the Three Chil- dren, ib. rivers of, 128. consumes hay, stubble, &c. ib. purgatorial, 130, note 0. pains of, lessened by repent- ance, ib. in a forest, 133. its property of ascending, 167. used in torture, 329. Firmament, use of word in the account
of the creation, 168, note b. Fish, 178. caught with baits, 273. Flavian, Bishop of Antioch, 54, note a, mission of to the Emperor, 54. leaves his sister dying, 55, 349. his bold- ness, 56. arguments he might use, 55. prayers of for his people, 346. return from Constantinople, 347. ob- stacles to his journey, 349. magna- nimity of, 349, 350." like a father, more grieved for Antioch when ab- sent, 361. silent before the Emperor, ib. like Moses in this, 352. declares he will quit Antioch, if not pardoned, 361. presents himself to the Emperor as from God, ib. proofs of forethought for the people, 363. Flattery of the great, 330. Flesh, an unruly steed, 9. Floods, 320. Flowers, 178. yield a sweeter than
artificial smells, 310. Flying sickle, or roll, 171, note f. 320.
destroyed Zedekiah, 317. Folly of taking pains for worldly things, and not to be reconciled, 340,
37-2
INDEX.
Food taken home by the guests at an entertainment, 132.
Forbidden practices now, before al- lowed, 91.
Forgiveness of sin by forgiving others, 327. of injuries was the means of deliverance from God's extreme wTath, 328.
Fountains, 179.
Fowler, 254. enticements of, 273.
Fox^ cunning of, 206.
Frailty of the body a remedy for pride, 191.
Fraternities for mutual religious help, 158, 200.
Freedom, in righteousness, not in im- munity from punishment, 126.
Friend, a, shews dissatisfaction by silence, 242. gives heed to his friend speaking, 317.
Fruits of fasting remain, 295. from bitter roots, 303.
Fund^ common, 218.
Gain, whatever promises, to be sus- pected, 253. from evils, 261.
Games alluded to, 17, l7l. presidents of, who, 223, note g. those concerned in excluded from Holv Communion, 244.
Garment, oiled of wrestlers, 17, and note a. asmall rentin, soon becomes large, 320. miraculous virtue of, 150. a rich, how used, l7l.
Gazing at the beauty of a woman a snare, 255.
Gentiles, see Heatfien, term signified a worshipper of God, 213. but not al- w^ays, ib. .
Gladness, see Joy.
Gifts, divine, bestowed on the temple at Jerusalem, 288.
Glory of suffering for Christ, 268. not happiness, 297. in shewing mercy, 355, 356.
Gluttony, Q\. inexcusable before prayer, &c. 159. incapacitates, 160. cured by considering St. Paul, 275.
God, His work good, 10. power of shewn in weakness, 15, 181. chal- lenged Satan to try Job, 18, 19. love of Him, its own reward, 18. cares more than we for the poor, 23. not to be called in question, 23, 72. afflicts those He loves, 25. His honour to be vindicated, 28, 37. cares for us more than ourselves, 36. never weary of our prayers, 58. blasphemed for our =:ins, 65. bears with us, 69, 7 1, sees '>nr contempt of His Image, 71. K^mpers prosperity and adversity for
our good, 82. desires our deliverance more than we, 82. overrules the worst efforts of Satan to his greatest loss, 84. if our friend, nothing matters, i>7. cares not for His own credit, compared with our salvation, 108. does not punish when the threat has the effect, 118. overrules the designs of men, 119, 269. judges sinners by the standard of the good, 131. His love shewn in our punishment, 139, 191,231. otherwise only half good, 140. not moved by passion, ib. as a Father, punishes us, 141. dealt with man after the Fall as a physician, ib. love of in sending His Son to save man, ib. tenderness of in addressing Adam after his sin, 142, 143. His walking in the garden was in Adam's perception, 149. the reason of, ib. His providence shewn in making the cure of the soul easy, 152. instructs by the creation, 163, &c. His or- dering of the seasons, and of day and night, 165. uses weak instruments in order to shew His power, 169, glori- fied man in the works of creation, 170. needs nothing, 182. can do all things, 182, 183. source of all good, ib. skill of in human frame, 193. known by His works, 208. mercy and wisdom of in bringing Adam to con- fession, 210. why He delays punish- ment, 215. His goodness shewn in men's natural love of virtue, 225, the leader of the Jews in war, 239, 240. silence of to Saul from gentle- ness, 242. turns causes of evil to good, 269. our only good, 298. mode of training us severe, like a father's, 273. ordains suffering first for our greater enjoyment afterwards, 274. never ceases to provide for our spi- ritual good, 278. fear of the sole good foundation of actions and suffer- ings, 303. insulted worse than man ever is, 327. our Avenger, is insulted by our avenging ourselves, 331. re- proaches lor insensibility to the ills of others, 302. the sole Avenger, 332. mode of dealing with an implacable enemy, ib. know-s the heart, ib. takes occasion of offences to shew love, 354. overrules all for good, 264. like a friend in requiring forgiveness of others, 338. remits more largely than a master, ib, never ceases to entreat us, 339. assists earnest endeavours, 343. exceeds hopes, 347. Gods, heathen, who, 16. the vilest ani- mals made, 180. the Apostles held to be, 181. ambition of some men to bp held, 191.
INDEX.
373
Gold, spiritual, alone proof against the fire at the judgment, 126.
Good, what is at one time is not always, 161. temporal yields pleasure based on the fear of God, 303. tem- poral is mutable and insufficient, 298.
Gospel, the book of the, oaths taken on, 260. preaching of promoted by being withstood, 269. like a sunbeam, not bound, 275. portions of worn by women and children, 321.
Government, two sorts of, natural and elective, 139. natural the most con- stant, ib.
Grave robbing, 144. how it became common, 144, note q.
Greek Church, usage of in fasting, 90. note 1. Fathers, opinions of on Pur- gatory by Fire, 130, note c. held no determinate doctrine on this point, ib.
Gregory, St. Naz. on Invocation of Saints, 135, note n. on Beatitudes, 140, note i.
Grief, a medicine only profitable when felt for sin, 101, 102, 136. this the end of it, 102, 136. for temporal ills answers no end, 102, 103. produced by sin, 203. a wound, how to be treated, 115. for infants as reasonable as for the dead, 124. makes men inattentive to instruction, 189. spreads darkness over every thing, 219. for the ills of others pleasing to God, 292. a refreshment, 301. for others' sins a benefit to them, ib. fruits of sweet, 303.
Guilt shared by those who give power to the sinner, 2.
H.
Habits, good to be formed, 74. difficult to be overcome, 131. easy, the subject being hard, 132. mastered in a given time, 91. almost mastered require less pains, l7l. in man acquired by free will, 206. easily conquered by fear, 246. under severe training, 273. easier to be overcome than nature, 319.
Hades, where, according to the notion of the heathens, 166, note u.
Hair of eyebrows, why it does not grow, 194. of head, 195.
Halter, one having on is already dead, 269.
Hands, (vide Members,) of God, His power, 167.
Happiness in God alone, 298.
Harlot, bad influences of, 240. aim of,
ib. like hunters driving game, 241. the first to deride, ib. the man se- duced by, a fool, ib.
Harm, none can happen to one under God's care, 108. limited to the sutures of the bones, 195.
Hares, timidity of, 264.
Hatred, to be given up, 74. mark of to avoid naming the person, 142. dis- quiets, 328. is unbecoming brothers, 334. to cease from is not all enough, 339. cherished makes it impossible to keep fast or feast, 340. pollutes the mind, 341. increased in different ways by time, 335.
Health, won by labour, 50. bad to be borne with patience by considering St. Timothy, 4. St. Timothy no hin- drance to his labours, 9. not happi- ness, 297. by sobriety, 310. ill, an excuse for not fasting, 324, 330.
Hearer, unfit of Divine truth the in- attentive, 160.
Hearing without doing of no avail, HI.
Heart, the chief member, 195, well de- fended, ib.
Heat, properties of, 167, note g.
Heathenism, designation of in Scripture, 84, note u.
Heathen, the alleged reason of for deifying the universe, 179. the true is their own folly, 180. philosophers were actors, 308. instructed by the example of Theodosius, 362. the laws of, from the law of conscience, 212. not responsible without a natural law, 213. laws of, witness against them, ib. religion of not made illegal by Theodosius, 262, note d. not fit instructors for Christians, 263.
Heaven, hope of, 44. not won without labour, 273.
Heavens, sight of proclaims God, 162, excellences of, ib. effects of on be- holder, 163. matter and form of, 168, note b. notions about, ib. beauty of, 179. fixed, 204, note c.
Hell, fear of, makes the worst evils bearable, 320, note o. is profitable,249.
Heralds, in the games, 128.
Heretics, found fault with creation, 10. opinion of about the human body, 190, note d.
Hippodrome, 249.
History, design of Holy Scripture viewed as, 161, note m.
Honey, water so called, 49. as a feast to Saul's army, a great snare, re- sisted, 236.
Honour, bestowed on man at the crea- tion in three ways, 139. in a fourth way, ib. done to God is rewarded, 266. worldly has no real dignity, 288,
374
INDEX.
Hope, in God an anchor, 266. makes present ill light, 274.
Horse, inferior to man in motion, 197.
Hospitality of Abraham, 42. of Job, 256.
House, not to be extravagantly adorned, 92. built on a rock, 80. guarded is not robbed, 249. of mourning and feasting, 251. of the sinner over- thrown a witness to all, 259, 312. brought to ruin by neglect of small repairs, 320.
Humility, produced by adversity, 14. scope for in the human frame, 199.
Hunger, gives relish to food, 48. of Saul's army, 239.
Hunters, 240.
Husbandry, spiritual, 60, 78. the first art, 308. a school of virtue, ib.
Hut, in the vineyards, 178.
I.
Idolatry, origin of, 16. Ignorance of men brought out in ar- guing about nature, 167, note y. 207. Ignorant, the, taught by the creation,
163. Illuminations, public, at Antioch, 363.
a figure of inward illumination, ib. Image of God, 71. consists in sove- reignty, 139. also in intrinsic like- ness, 139, note g. of the Emperor, see Theodosius. Implacability, in an enemy, punished by
God, 332. Impostors, mode of proceeding of, 273. Inattention at prayers, 145, leaves us without excuse, 326. to Divine in- structions worse than to a great man, ib. Incarnation, the, alluded to in Job,
17, note n. Indifferent, things, to be avoided, 256. Indignation at the wrongs of others of
nature, 226. Individual member, grief of for the
community, 31, 32. Inferiority of material calls for greater
skill, 193. Inferiors, men are ashamed to sin be- fore, 224. Inheritance needs previous training, 273. earthly, good habits alone qualify for, 274. Injury, see Harm.
Insensibility to the sins of others, 302. Instincts, 206.
Instruction, spiritual, stored in the mind like picking a flower, &c. 132. increases obligations, 155, 215. con- vrypd liy ffnng.s before the Scrip-
tures were given, 161. this proved from Scripture, ib. given in church, 175. to be obeyed on trust, 217. in virtue by temporal ills, 227. useless unless acted upon at once, 229. like water from the well, for use after- wards, 266. in morals comes before instruction in revealed truth, 267. inattention to excused by want of learning, 330.
Instruments, weakness of shews God's power, 181.
Insult, effect of our own fault, 51. re- coils when slighted, 52. towards ag- gressors an offence to God, 252, from one under high patronage, 261.
Intemperance, before and after fasting, 248.
Intentimis, good, prevented by God receive a reward, 23. known to God, 332.
Intercession to be made for Antioch, 33. arguments used in, 121. of the poor, 4"6, note d. bold of Monks, 281, 283. of saints departed, 134, note 1. guarded against abuse, ib.
Interest, real, shewn in severity, 273.
Invocatioyi of Saints and Angels, 134, note 1. latter kept separate from the subject of the intercession of, 135, note 1. instance of success of, ib.
Iron softened by water, 166.
Isaiah commands the sun, 185.
Israelites, see Jews.
J.
Jacob, his care of Laban's sheep, 55.
Jailor at Philippi, 275.
Jephthah's vow allowed by God, 237. why, ib.
Jerusalem, temple at, 289. wretchedness of, 290. favours of God bestowed on, 313. ruined by oaths, ib. a vine, 314.
J^-^JW of Nazareth the common name of our Lord, 143, note m.
Jews in distress could not listen, 36. reproved for not looking to God, 68. saved by Esther's prayer, 59. op- pressed in Egypt to increase their desire of Canaan, 123. would not name our Lord from hatred, 143. gave no heed to Moses, 189. their training in religion by words, 239.
Jewels the pride of women, 272.
Job, his character shewn by affliction, 17, 24. his wrestling with Satan, 18. tried as gold, 19. Antioch compared to him, 31. safest when poor, 51. his trust in God, 80. loved before grace, or even the old covenant, 81. rewarded for retaining godliness, 88.
INDEX.
375
dunghill of in Arabia, 92. sufferings of, consolation to be derived from, 93. his body, preciousness of, 93, 95. in prosperity easily assailed by Satan, not in adversity, 93. wounds of like dyeing wool, 95. an instance of the merit of suffering, 124. silence of his friends, 189. a Gentile, 213, note o. in prosperity and adversity alike ex- celled in virtue, 256. losses of led him to God, 264, 300.
John, St. Baptist, to be followed in re- proving sin, 28. his martyrdom a warning against oaths, 233, 320.
Johiison, author of Vade Mecum, cor- rected, 159, note g.
Jonah's flight of no avail, 108. pur- sued by God, ib. after repentance proof against harm, ib. how taught mercy, 109. withstood by God, 119. author of the book of, 342, note 1.
Joiiathan's eating the honey, 237. his being put to death for it would have been a double misery to his father, 239.
Joseph, sold, 73. wept, 361.
Joshua bids the sun stand still, 185.
Joy from temporal good soon ends, 277. continual under misfortune possible, 295. aim of all, 296. in God, 298. of the world brings loss, 300.
Jtidge, unjust, parable of, 186. roan made of his own pardon, 337. does not deign to question the culprit himself, 144. nor correct him, ib. God at once a Judge, Physician, Teacher, and Comforter, ib. sym- pathy of the judges with the accused at Antioch, 221. rigour of notwith- standing, 222. shewed mercy upon the intercession of the Monks, 289.
Judgment, the last, proved by the af- flictions of saints, 20. riches of no avail in, 43. alms help us in, 46. and mercy, 56. without benefit of others' intercession, 222. rulers threatened with, 282. harsh on others visited on ourselves, 68. rash on others without excuse, 326. temporal more effectual than eternal, 344.
Justice, courts of, originated in the natural moral law, 312.
K.
Kidnappers entice by pleasant things, 273.
Kings excel their subjects in worldly possessions, 207. make unreasonable laws, 267. lay aside their crowns in battle, 268. have more cause for sad- ness than nny, 297. armour of, 314.
made glorious by mercy, 355. may easily conquer, but not win, 359.
Knives, feats performed with, 320.
Knowledge of the creation from God, 208. withheld to remove occasion of pride, 207. of God by His works, 208. of good and evil by nature, 222. not
Labour brings sleep, 49. our safest state, 50. spiritual reward of, 61. of life ordained by whom, 123.
Latighter often leads to sin, 256. there- fore to be avoided, 257. how to be met, 345.
Laiv, of Nature, (see Conscietice,) the ground of Christ's teaching, 224. against criminal suits in Lent, 120, note i. for deferring the execution of criminals, ib. of God takes pre- cedence of all human laws, 155. civil, of the heathen, from con- science, 212. of kings not to be questioned, 267. of God not to be questioned, ib. civil, sometimes un- reasonable, of God never, ib.
Lazarus gained reward by his troubles, 22, 125. example of, 25, 98. truly rich, 40.
Lear?mig, how long Pambos was learn- ing one verse, 3, note e. without wisdom avails nothing, 310.
Lebanon for Judsea, 313.
Legerdemain, feats of, 320.
Lent, Christian's working time, 60. commencement of, 63, note t. (printed s.) 90, note n. precepts to learn in, 74. celebrated with daily sermons, 110, note g. for purification from sins of the past year, 323.
Leprosy of Miriam, 333.
Lessons, Scripture, in divine worship, order of, 37, note q. to be derived from the circumstances of Jonah's history, 108. from the irrational animals, 204, 205.
Letter of the Monks at Antioch to Theodosius, 284.
Libanius of Demosthenes, 145, note u.
Life, a burden, 96. this like a poor cottage, the future like a palace, ib. why made laborious, 123. only ad- vantageous for the next, ib. without religion dull and wearisome, 124. a good, glorifies God, 171. bordering on sin like walking along a precipice, 257. ills of, without etVect, ib. in the country favourable to \irtuc, 308.
Light, see Sun.
376
INDEX.
Litanies, 72. on remission of sin in Eucharist, 262, note z.
Lotig suffering of God towards sinners, 215. increases their punishment, ib.
Loss, by doing one's duty to be matched with'the gain, 'ifil.'of children no grief to the good, 299.
Love, its own reward, 18, and note z. shewn in patient endurance, 23, 26. in perseverance, 27. takes interest in every thing, 58. absence of the love of God causes fear of death, 99. glories in suffering, 269. maternal, 281. of Monks at Antioch, ib. de- lights in all that belong to the object of it, 329. exercised in great offences, 354. delights in the good of others, 307.
Lucifer, consecrates Paulinus, Bishop of Antioch, 54, note a.
Ltmgs, position of, 196.
Ltist, by looking, 257.
Luxury, tendencies of, 257. therefore to be avoided, ib. unfits for trials, 296. no time for in public troubles, 306.
M.
Madmen never at rest, 328.
Magee, Archbishop, on Sacrifice, 211,
note 1. Magistrates, see Riders, out of office
bear the same titles, 269. Magnanimity of Monks at Antioch,
282. Manichees, alluded to, 10. Manna, at God's command, 182. Manners, purity of, 310. Mantle of Elijah, 52, 150. Marcion, 190, note d. Martyrs, shrines of, places of alms- giving, 22. become Mediators, 135,
note 1. Martyrdmn, of Abel, 26. of St. John
Baptist, 29. crown of, how to win,
29, 37. has efficacy of Baptism, 103,
note r. Masters, see Servants, approved by their
Scholars, 285. insulted by injuries
done to their servants, 331. Materials, rude, try skill, 193. Matter, heretical opinions about, 190,
note d. Meal, 158, note e. principal among the
Romans was the supper, 110, note h.
See also Eating. Means directed to opposite ends, 269.
all to be adopted to win an enemy,
335. Mediator, the Bishop omployed as, with
the Emperor, 54.
Medicine requires skill in applying it, 62. spiritual, ib. the end of, 102. natural, 148. from animals, 148, and note b.
Meekness of the Monks, 285. does not increase the hatred of an enemy, 332.
Melchizedek, a Gentile, 213.
Members, the instruments of good and evil according to our own choice, 89. each its excellence, 198. one cut off to be reunited, 334.
Membranes, covering the brain, 195.
Memorial, perpetual of sin, 312.
Men, all have much in common, 29. a spiritual flock, 55. soon tired of other's affairs, 58. images of God, 71. the race of after the fall de- served to be destroyed, 141. how treated, ib. command over the cre- ation, 185. inferior to brutes, 197. arms of external, why, ib. to be measured by virtue, not natural gifts, 291. self-taught in good and evil, 209, 210, 225. and in the Arts and Sciences, 212. naturally at enmity with vice, 225. rewarded for taking pains in virtue, ib. disinterested in love and hatred, 226. of well regu- lated minds undisturbed by events of life, 295. pleasure the aim of all, 297-
Merchandise, spiritual, in doing God's bidding, 336.
Merchants, labour willingly in hope, 274. their cargo their care, 276. labour for enjoyment afterwards, 296.
Mercy, of God, see God. shewn to others procures mercy for ourselves, bQ. of Judges at Antioch, 284. makes Kings glorious, 355.
Ment, not proved by titles of honour, 268.
Milk, for children a simily, 161.
Minister, his glory that the people act upon his instructions, 38.
Miracles by relics, 4, 5, 83. power of, limited, 5. does not dispense with fasting, 7. tempt the ignorant to worship men, 17. an extraordinary, in the deliverance of Three Children, 83, 84. of Apostles, not by their own power, 181.
Miria7n's punishment not remitted, 333.
Misfortunes of others open men's hearts, 226, note n. close them, ib. turned to our own account in virtue, 227. light felt by the rich, 297. without excuse before God, 325. of enemies removal of feared, .329.
Modern writers wrong on nature, 167, note g.
INDEX.
377
Monasteries^ 286, and note f. Monks, services of, boldness of, 281. at Antioch ready to die for the people,
282. effects of their intercession,
283. contrasted with the philoso- phers, ib. account of one, 285. un- dismayed, 304.
Moral and Positive Laws, difference between, 209. Moral teaching as distinct from Scriptural, 267.
Mortality, human, end of to overthrow pride, 191.
Mortification, spiritual acts of, 110. incumbent on all, 122.
Moses, suffered for doing good, 26. not attended by the people in extreme distress, 37. in what sense he brought honey from the Rock, 49. his inter- cession, o5. rod of, 150. command of over created things, 185. could not avail the Jews by his righteousness, 229. prayed for Miriam without avail, 333.
Mothers, miss their children at the table, 160. case of a mother at Antioch, 282. grief of for the loss of a child is a relief, 301.
Motive, to overcome sin, the fear of God's judgments, 171.
Mourning, see Grief, sight of sobers, 251. calls forth sympathy even in enemies, 252. reminds of the Judg- ment, ib. makes us reflect, ib.
Mourner, to others like a cloud parted by the sun's rays, 36.
Multitude, the, influenced by fear and threats, 140. of inhabitants avails nothing, 290.
Mtirder, the reason of its being forbid- den, why not subjoined, 209. by exacting oaths, 259.
Mid ability of earthly good, 298.
N.
Nails, construction of, 196.
Name, calling by a mark of affection,
142, and note 1. common of our Lord,
143, note m. of God how pronounced in heaven, 145.
Natio7i, see City.
National calamities, ought to direct us to God, 35. work national amend- ment, 81,82.
Nature, overruled by the piety of the Saints, 83. what exists by is unut- terable, 139, and note n. gifts of are no glory to the possessor but to the Giver, 226. course of not to be maligned, 256. ties of are a great obligation, 282.
Nebuchadnezzar, change wrought in him. 126, 127. herald of his own defeat, 128. acted as heralds in par- ticulars, ib.
Neighbours, spiritual good of to be furthered, 278. afflictions of to be sympathized in, 292. good of shared by love, 307.
Night, as good as day, 147. succeeds day without change, 164. equal pro- portion with day, ib. longar in winter, ib.
Nineveh, destroyed, rebuilt, 105, note y. how saved, 106.
Ninevites, their fasting accepted, 62. and why, 64. case of, an encouiage- ment to sinners, 104. and call to repentance, 105. forsook their sins not their city, 106. their disadvan- tages in comparison of Jews or Christians, 107, 342, 344. complete repentance of, from fear, 342.
Noah, laughed at, 345.
Noise, from ' spectacles,' interrupted divine Service, 249.
Number, the, of fellows in sin no security against punishment, 131.
O.
Oaths, see also Swearing. Testimony of the life received instead, 146. public not to be consented to, 146. though concerning wrong acts, binding, 154. only to be taken fasting, 160. have caused the worst evils, 233. of fre- quent swearer sometimes impossible to be kept, ib. i. e. contrary by the same person or by different, ib. those which binds others more dangerous, 235. at the Altar, 259. exaction of, is murder, ib. either superfluous, or perjury, 260. give no assurance, ib. caused the ruin of Jerusalem many times, 313. signified in Ezekiel's Parable, 314. occasions of admitted by the Fathers, 321, note u. general practice about, ib.
Obligations, greater under the Chris- tian religion, 318.
Observances, formal, in religion use of, to good and bad Christians, 341, note h.
Occasions, passing, made use of in in- struction, 99, 1 16, 155, 222, 245, 297, 304, 329.
Occurrences, incidental, to be accepted as ordered by God, 118.
Ocean, earth upon, 166, note u.
Offences, of every man against God greater than towards one another.
378
INDEX.
325. great an occasion of shewing
mercy, 354. Omission of our duty in the Lord's
prayer makes no difference, 339. Opetiness of Christ's declaration to his
followers, 273. Order, of day and night, proclaims
God, 163. like sisters sharing an
inheritance with unanimity, ib. Orders Holy, sin of giving to the
unworthy, 2. Origen, on'intercession of Saints, 134. Ornaments, see Dress. Oivners/iip, unreal, 45. real, 46.
Pambos, how he learned Scripture, 3, note e.
Paradise, St. Paul transported to, 268.
Pardon, of others gains our own, 56, 337, 361.
Partners, in a shop, 278.
Passion, God free from, 140.
Passover, a time of mercy, 56. re- verenced by pardon of offences, 340. see Easter.
Pastor, bound to suffer for his people, 55. efficacy, which his intercessions ought to have, 59. how to be re- garded by his people, 113. inter- course of with each severally, 133. like an husbandman and a pilot, 157. invigorated by success, 158. good of his people, his good, 186. to be followed in trust, 217. concern of for all, 228. living by husbandry, 308. the rural true philosophers, 309.
Patience, 23. of Lazarus, 25. praised by S. Chrysostom, 25, note o. punishes insolence, 52.
Paul, St. teacher of the Gentiles, 4, note f. care of for Timothy, 6. dis- trusted himself, 8. his advice, 9. kept humble by affliction, 14. strong though in bonds, 15. his example, 27. hindered by Satan, ib. taught and baptized in prison, ib. adapts himself to hearers, 41, and note y. his labours and reward, 50. reproved sin, 66. eagerness to die, 96, 124. advantages of Christians in general over St. Paul in aiming at perfection, 96. more than a lion, 151. his gar- ments, virtue of, 150. his illustra- tions from natural science, 176. re- collection of his sins, 202. proves a natural law, 213. concern about one incestuous person, 228. dangers of, the result of God's care of him, and to guard against pride, 233.
counted all things loss, 254. returns to subject after despatching it, 268. glories in his sufferings for Christ, 303. more than in God's favours, 268. attempts of, to convert his judges, 270. from condescension to Festus' weakness he excepts his bonds, 271. loved his bonds as a woman her jewels, 272. recommends continual joy, 296. greatness of in hiding good deeds, 350.
Pauliniis, Bishop of Antioch, 54, note
a. Peacock, 179.
Penalty for swearing, 133. self-imposed, 158.
Penitential acts of use, 110. those who impose on others ought on themselves too, ib.
Penitents, discipline of, 324, note e.
Pentateuch, 144, note s.
Perfection, precepts of, 41, and note y, 42. how attained, 91. the height of attained by St. Paul, within the reach of every one, 96. by mastering completely one virtue after another, ib. of art in the temple at Jerusa- lem, 288.
Perfume, spiritual, 174. of flowers better than artificial, 310.
Perjury, from the habit of swearing, in two ways, 233, 247. of both peisons swearing the contrary, 234. he who forces another to, guilty of himself, 234, 249. the object of Satan, 236. guilt of, shared by those privy to it, 239. manifold from one oath, 243.
Persecutors, benefitted by the virtue of their victims, 126.
Perseverance in prosperity a test of virtue, 280.
Peter, St. the first to preach Christ, 57.
Pharisee, fasted in vain, 61. his evil speaking, QQ.
Philoponus, on the heavens, 204, note c.
Philosophers, cowardice of the heathen, 282. the simple made, 311. disci- ples of the heathen fled in danger, 311.
Philosophy, of the world shrinks from danger, 282. true shewn by deeds,283. worldly falsified by deeds, 285. Pagan is but in the garb, 309. like a sword with a silver hilt and leaden blade, 310. heathen taught to a few only, 311.
Physician, spiritual, iaG, 144. cures by contraries, 109.
Piety, the chief good as procuring all others, 88. abides, 277.
INDEX.
379
Pilgrimages^ 22. to the dunghill of Job, 92. use of, 312.
Pilot, \78. his chief concern, 157. ship without, 178. in storms, 265, 349.
Pit, see Barathrum.
Place, chosen for the delivery of the law, importance of, 144.
Plato, 164. on the human body, 190, note d. on the motions of the heavens, and fixed stars, 204, note c.
Players, deprived of Holy Communion, 249.
Pleasure, depends on relish, 48. present diminished, pain in view, 274.
Plural number, use of, 346, note x.
Pole, balancing, 320.
Poor, God cares for, 23. represent Christ to us, 43. ready for all events, ib. trust in God, 46. relish food, 48. and sleep, 49.
Porch, of Church for penitents, 324, note 1.
Poifhi/rio, a bird more esteemed than peacock, 179, note k.
Partus, cajoled to obtain audience of the great, 330.
Pot, the golden of the temple, 313.
Poverty, a benefit and protection, 51, 94. of Elijah, 52. of Job, 256. no hindrance to virtue, ib. alleged to excuse almsgiving, 330.
Pmver, of injuring God's people, why granted, 127. taken away easily, 276. exercise of, not always a satis- faction, ib. of Judges, 284.
Practice, laxity of causes death to be feared, 101. a matter of choice and endeavours, 225. right, impossible without /ear of God, 250. the season of is the test of religion, 266. with- out questioning, 267. of Saints proves Scripture to be true, 285.
Praise, of one another beside the pur- pose, 114. to be suspected, 253. of men from reconciliation, 340.
Prayer, the only resource in trouble, 35, power of, 47. recommended, 53,
58. united powerful, 58. of women,
59. to be persevered in, 72. inat- tention at, 145, 325. natural as a way of assisting the distressed, 219. Penitential a special kind, how styled, 222, note f. fruit of never lost, 277. most needful after deliver- ance, 280. for fellows in affliction, 292.
The Lord's, taught in Baptism, 56. teaches forgiveness, ib. how en- titled, 338, note e. as used by the implacable, an imprecation upon themselves, ib. not to be used by halves, 339. Preaching, suits not extreme distress,
35. yet may cheer the afflicted, 36. to be heard for improvement, 38. of the Gospel not bound as the Preacher, 275.
Precepts, see Perfection. Three pro- posed to be learnt, 74. Moral without the reason, unlike the Positive, 209. of the Gospel carried in the heart better than on paper, 321.
Precipice, one walking along falls from fear, 257.
Preservation of the world by God, 167.
Pride, 41. how to check in the rich, 42. evil of, 45. Spiritual on the score of good works, 14. remedied by considering the weakness of the body, 191, 199. prevented by igno- rance, 208.
Priest, to be told of sin in others, 66. confession to, 66, note z. his business is to console the afflicted proved in adversity, 349.
Prison, inmates of, 33. emptied at Easter, 120, 356. Senate of Antioch confined in, 292.
Prisoner, vide Prison.
' Prisoner,' more glorious than anv title to St. Paul, 269.
Prodighl, the, not fit to manage an inheritance, 273.
Proynises of God infinitely excellent, 278.
Propliecy, not false because not accom- plished, 105.
Prosperity no grounds of security, 87, 275. present, heightened by contrast with past evils, 217. transient, 221, 223.
Proverbial sayings against Providence, 24, note m. of contempt for others, 29.
Providence, denied by some, 24, and note m. of God shewn in circum- stances appearing accidental, 118, 119. in the deliverance of His children, 127. in the use of weak means, 169. proved from the human body, 177- from opposition of ele- ments, ib. in Flavian's journey, 350.
Publican, accepted without fasting, 61.
Punishment, a medicine, 102. of pros- perous twofold, 129. inflicted by parents, 141, severest for sins easily avoided, 186. delayed for repentance, 215. inflicted on Antioch beneficial, 287. of an inexorable enemy, 332.
Purgatory, doctrine of, approach to in Greek Fathers, 130, note c.
People, imperial, 200.
Pusillanimity, to be always dwelling on miseries, 137. to look to mnn for comfort, 263.
380
INDEX.
Q.
Quest imis, raised to win attention, 6. on the permission of affliction, 12, 22. on brute animals fasting, 62.
Quinqiiagesima, Homily delivered on, 63, note t. (printed s.)
R.
Racing, ill effects of, 257.
Rank not to be regarded in rebuking vice, 228.
Reason, appropriates the superior powers of brutes, 196. does not force to what she teaches, 225, note 1. given against sin, 255.
Reasons of God's works, a few of only discoverable, 208. of God's laws not to be required, 267. good for all God's laws, ib.
RecAlessfiess, 41, note x.
Recollection of past evils useful, 201.
Reconciliatioti, the one seeking has the whole merit, 330. endeavours after, though unsuccessful, accepted of God, 332. pleas for avoiding, ib. im- puted to wrong motives, 333, of us to God by Christ, 334. commanded by Christ, ib. like reuniting a severed limb, ib. every day makes it more difficult, 335. to effect it no pains are to be spared, ib. only to please God, 336. stands in good stead at the judgment, ib. a means of atoning for sin, ib. a cause of forgiveness, 337. not to be given over for repulse, 339. very easy, 341.
Rejection on words of Scripture, 138. from the sight of grief, 252. on being laughed at for doing right, 345.
Reformation, spiritual of the commu- nity, rapid when well begun, 133. at Antioch, 286. see also Repentance.
Relapse into sin, danger of, 280.
Relics of Timothy expelled demons, 4. of the Apostles, 5. of Job in great repute, 92. virtue of, 135, note n. of martyrs expelled demons, 151.
Relief from grieving, 301.
Religion, right, how designated in Scripture, 84, note n. training in from infancy leaves us without ex- cuse, 97. not to be left to ' the re- ligious,' 123, note p.
Reminding one another of duties, &c. benefit from, 156.
Remissim, (see Sin,) from God, ac- cording to the measure of remission to others, 337. full, by full, 338.
Repairs, small, neglected, bring ruin, .320.
Repentance, pardon offered to, 71. time given for, 7'i. procures the removal of evils, 105. speedy from fear of God, 343. duty of bringing others to, 344.
Reproach felt as a wrong, 224. a spur to amendment, 227.
Reproof to be administered of love, 24, 66. calls forth love, 30. an improve- ment of our Talent, 39.
Repulse, no excuse for not being recon- ciled, 339. procures a great reward,ib.
Resentment is sin perpetuated, 325. excludes from Holy Communion, 324, 334. precluded by considering our own sins against God, 325, 327. continually forbidden, 328. is self punishment, ib. and madness, ib. punished here and hereafter, 329. easily overcome under a sense of evil consequences, ib. meints the worst punishment, 330. the most inexcus- able of all sins, 331. gives advantage to Satan, 335. increases with time, ib. is contempt of God, 336. even towards the worst enemy not par- doned, 327.
Reserve, practised by St. Paul, 41, note y. and by our Lord, 41.
Respiration of vapours, through sutures of the skull, 195, and note g.
Responsibility, from religious instruc- tion, 155, 215.
Rest, preceded tribulation, must be pre- ceded by it, 82.
Restraint upon vice provided by God, 227. human on our freedom submitted to, 267. tribulation is, 280.
Resurrection, proved by affliction of Saints, 20. hope of removes the fear of death, 97.
Revelation by letters would have availed the learned and the rich only, 163. and those acquainted with the lan- guage, ib. by things is understood by all, ib.
Reward bestowed for pains, not natural gifts, 226. temporal a stronger motive than spiritual, 277. excellence of God's, 278. of grieving over the sins of others, 301.
Rich, the, more miserable than the poor, 297.
Riches, the true, 40, 42, 47, 52. earthly, vanit)' of, 40. not forbidden, 41. ill- gotten leave sin with us, ib. an en- cumbrance, 43. where to deposit, 44, 46. not our own, 45. why not given equally, 47. drive men to mean arte, 51. a means of virtue, 256. avail not the low-minded, ib. liability to loss of, 276. not happiness, 297.
Ridicule, for doing right how to be met, 345.
LNDEX.
381
Righteoiis, arms of, 151. unconquerable,
ib. overthrows demons, 152, never
sad, 299. only happy, 302. Robes, rich, look best on ourselves, 114. Rorna7i Catholic Church on Eucharist,
261, note z. Roots, bitter, sweet fruits from, 303. Rojoe-dancing, 320. Ruin of Jerusalem by breaking oaths,
316. Rule self-imposed for the cure of faults,
321. Rulers, fear of proper, 116. power of
from God, 116. necessity- of, ib. like
the supports of a building, 117.
Sabbath, reason of observing why added in Decalogue, 209. abolished, ib. a type of the Lord's Day, ib. note i.
Sacrament, more than Elisha had, 52.
Sacrifice, a dictate of the natural law, 211, andnotel. notwithstanding this, typical, ib. difficulty of determining the opinions of the early Fathers on, ib. its atoning power, ib. unbloody, 324.
Sadness of the rich, 296. see also Grief.
Saints, especially assailed, 8, 25. eight reasons why afflicted, 12. their power from God, 16. motives of for serving Him, 17, 18. not to be worshipped, 17, note w. ninth reason why afflicted, 21. a tenth, 22. their aspect, 55. their sympathy, ib. a few save their country, 57. miraculous effects of their sanctity on nature. 83. daunted by nothing, 87. proof against all natural ills, 101. the more tried the more glorious, 126. meekness of, when magnified by men, 127. departed, intercession of, 134, andnotel. unconcern for their own safety, 270. desire to benefit others, ib. the living, proclaim the virtue of their teachers, 285. joy of in tribulation wonderful, 299.
Salvation, obtained by few without threats, 140. the end of God's pro- mises and threats alike, ib. precepts of not hindered by the body, 324. Sand, the boundary of the sea, 169.
house built on, 265. Satan aims most at the advanced, 8,25. messengers of, 40. would have men taken for gods, 16. cnlled to account by God, 17, note y. accuses Job, 18. permitted to assail him, 18, 19. foiled by Job's patience, 24. alone has no claim on our love, 29. his rage against Antioch, 31. how to be re- sisted, 61. his spite at Job, 81. greatest efforts of turned to his loss.
84, 127. most defeated by the righ- teous in adversity, 94. arts of to keep alive anger, 154. attempts of thwarted by God, 202, 250. takes special ad- vantages of oaths, 236. like one twisting a cord, requires a hold of us, ib. agency of in the matter of Saul and the honey, 237, 238, 242, 243. reason of his urging Jonathan to eat, 238. a fowler, 254. service of often hard, 318. author of swearing, 321. oursoleenemy, 334. disappointed by the Emperor's shewing mercy to Antioch, 354. Said, would not name David from hatred, 142. his prohibition to eat defeated its own end, 235, 243. rash- ness in binding the whole army, 235. and in swearing a second time, 242. grief of on Jonathan's confession,
243. his third oath by Satan's agency, ib. likely consequences of his oath,
244. the right course after his oath, ib. note d.
Sce}ie the, of remarkable events affects the mind, 313.
School, severity of, 115, 273.
Sciences, application of to spiritual sub- ject.:j, 176.
Scripture Holy, as a lyre and a trum- pet, 1. flowery meadow, 2. full of fruit, ib. even in simple parts, 2, 3. a mine of gold, 3. to be alleged in teaching, 13, 14. allegorical sense of, 17, note y. course of reading, 37, and note q. 39, note t. 63, note t. food from, 39. consolation from every part of, 137, 144. instance of this, 138. not needed in the first ages, 161. this exemplified, ib. only in appearance at variance with itself, 167. slowness in explaining, 266. not always to be the matter of pastoral instruction, 267. accounts of saints in verified in living saints, 285.
Sea, see Water.
Seal, set on confiscated houses, 223.
Seasons, order and harmony of, 165. like virgin? dancing, ib. gradual change of, salutary to our bodies, ib.
Secresy, a sign of guilt, Q7 .
Sedition, state of Antioch after, 31 , sqq. raised by a few strangers, 38, 56, 116, 284. offenders in punished, 70. messengers of, what betel, 118. how punished, 286. turned to the honour of the city. Bishop, and Emperor, 348.
Self-possession the best defence against
dangers, 265. Sentence of God made null by being proclaimed, of men thereby ratified, 105.
382
INDEX.
Sej)tuagint,io\\ov,ed by St. Chrysostom, 21, note f.
Sermons, daily during Lent at Antioch, 110, and note g.
Servants, sitting with, 34. consulting w ith, 74. dare not name their masters, 145. runaway, their mode of getting free of chains, 167. their spiritual good to be attended to, 172. have masters as teachers to overcome sloth, 227. flogged, 233. not remitting debts at their master's bidding, 338.
Servility to the great, 330, note p.
Severity before indulgence, 273.
Shame, of sinning before inferiors, 224. of not serving God better after great mercies, 246. for Christians to shew fear before unbelievers, ib. to wait for advances to reconciliation, 330.
Sheep, parable of, 228.
Ship without pilot, 178.
Shijnvreck in retrospect, 218. spectators of help by their prayers, 219. of the state, 279.
Sick, the, glutton a pitiable object, 129. how cured, 130.
Sickie flying, seen by the Prophet, meaning of, 259.
Sickness to be borne cheerfully, 4. no bar to zeal, 9. proves wealth vain, 48. no great evil, 153. past is pleasant to remember, 218. an instructor, 227. of St. Chrysostom, 307.
Silence, of the multitude from suspect- ing each other, 219.
Significant, 242. the only hope of of- fenders, 351.
Simplicity of the country clergy, 308. of the Apostles, 311.
Sin, most hurtful in good men, 8. comes not of God's work, 10. pardon of through affliction, 22, 129, 130. shared by indifterence, 39. does not leave us with ill-gotten wealth, 41. pardon of through alms, 47. through forgiving others, 56. by priests, 59. on repentance, 71- to be reproved, 66. our own to be looked to, Q7 > sure to find us out, 73, 108, 109. removed through sorrow, 79, 125. alone to be dreaded, 95, 100, 129. blotted out by grief, 103, 301. by death, 103, 136. punished here better than hereafter, 126. is misery punishment aside, 129. a festering sore, and so dealt with, ib. strikes dumb, 143. consciousness of makes cowards, 149, 150. leaves a man defenceless, 152. to abstain from no labour, 153. those easily avoided most punished, 186. all sins not equally punished, ib. overcoming a sin is a favour asked by God, ib. for- given not to be forgotten by us, 201.
increased by frequent instructiou, 246. remitted in Eucharist, 261, note z. is dishonour, 288. great witness against perpetuated, 312. excludes from Holy Communion, 324. all, ex- posed at the judgment, 228.
Sinai, mount, 144.
Sinner, the, like chaff, 152.
Sisters dividing an inheritance in peace, 163,
Sky, see Heavens.
Slander (see Evil-speaking) to be buried, Q7 . a snare of Satan, 68.
Sleep, sweet to the weary, 49. broken bv want or excess, ib. a medicine, 148. a relief, ib.
Sloth, requires chastisement, 231. ba- nished by fear, 250. danger of when prosperity is restored, 280, 305.
Snares, beset us on all sides, 252, &c. concealed, 253. wife, children, &e. may become, 254. avoided by seeking things above, ib. catch men again and again, 255.
Sobriety, needful before going to church, 159. of country people, 310.
Socrates, on the faculty of women for learning, 319. opinions on punish- ment, 100, note 0.
Sodom, its greatness no defence, 289. a perpetual witness, 312.
Soldiers, Christians are, 61. Christian should not fear death or danger, 104. employed at the trials at Antioch, 220. intemperate, particularly in battle, 235. on guard prevent robbers, 249. courageous make good use of every weapon, 296. reverence their officers, 325.
Solomoti, made trial of luxury, 49. his thoughts on mirth, 251. insti"ucted in Art and Science by God, 289.
Sores, treatment of, 129.
Son-oiv, see Grief, an occasion of joy to Saints, 300.
Soul, the, to be adorned for Christ's dwelling, 45. medicine for, 62. the only proper object of concern, 152. the cure of when diseased is easy, ib. made subject to infirmity to pre- vent pride, 192. said by some heretics to be of the Divine Essence, ib. wounded by swearing, 247. stedfast, is proof against danger, 265. of un- converted, an old wine skin, 271. philosophy of the even, in all events, 283. dignity of in virtue, 289. like the body as affected from without, 303. the seat of philosophy, 309. beauty of to be admired, 211. under the fear of God like a rusty tool in the furnace, 343. sign of greatness of to look to God, .348.
INDEX.
383
Spark falling on the ocean, 298. Spectacles, see Theatres. Speculations, on the Universe above us, 184. folly of, 207. improper on Divine commands, 267. Speech^ exactness of how acquired, 3, note e. restraint in how ensured, 154. Sphere, local of labours, St. Paul ex- ceeds, 5, note k. see Heaven, Philo' ponus, 8fc. Spider, not esteemed because he toils for himself, 205.
Spirit Holy, gives matter for discourse, 2, 37. all His gifts precious, 3. His gold needs His flame, ib. enters not where wrath is, 341. no salvation without, ib.
Stability, type of, 164.
Stadiinn, 196, note h.
Stars, like flowers, 179.
State, without Rulers like a ship with- out a Pilot, and an army without a General, 116. dependence of mem- bers on each other, 198. not saved by multitude, 290.
Statnari/'s skill on rude materials, 193.
Statues, of the Emperor thrown down, 31. a device of Satan, 250. of Theo- dosius' mother and wife dishonoured, 352. of humanity to be raised to the Emperor, 355. of Constantine dis- honoured, 356.
Stibadium, a couch, 363, note x-
Storm, 265.
Strivi7ig, lawful, what, 61, note q.
Substance, 71.
Succour, of Monks at their own risk, 283.
Suffering, for Christ our glory, 269.
Sun, transcends nature, 168. not ex- tinguished by the waters above, ib. a Bridegroom, 182. needs? many things, ib. therefore not a God, 182, 183. in constant motion, 204.
Superjluoics, what seems may be full of divine wisdom, 4.
Superiors, exact attention, 327.
Supper, see Meal.
Surfeit, breaks sleep, 49.
Suspicious?iess, from guilt, 149, 150.
Swearer, ought to reflect on St. John B. martyrdom, 232. the frequent, often perjures himself consciously and unconsciously, 233. house of cast down, 259. like one with the halter already about his neck, ib.
Stvearing, 74, 90, 110, 145,200, 215, 259. easily overcome, 90, 110, 131,
154, 324. methods of overcoming, 90, 110. the excuse of its being imposed by another answered, 112,
155. no excuse that others sv^ear,
131. penalty for, 133. insult to God shewn by, 145. substitute for, 154, 344. mode adopted to overcome, 157. the easier the worse, 186. abstaining from a divine commandment, 217. of contraries common in an house- hold, in the forum, schools, &c. 234. Satan takes occasion of, 234, 236. of contraries like pulling different ways at a rotten cord, 234, 244. this exemplified in Saul, 244. to abstain from easier than to obey the Emperor, 246, forbidden by Christ, 260. worse in Christians than in Jews, 318. comes of negligence, 319. all, from Satsn, 321. difficulty of curing imaginary, 341. not excused by long habit, ib. not to be cured by halves, 343.
Sympathy, in the joy of others, 226.
Synagogue at Daphne, 291 , note q.
T.
Table of spiritual food from Holy "Writ, 39. of the rich not relished, 48.
Talents, parable of, 39. ten thousand, parabl« of, bQ, 337.
Talk, see Conversation.
Tarentines, drunkenness and luxury of, 160, note h.
Taxes, 74, 155. indignation caused by, 99.
Teacher, the, a title of St. Paul, 4. to take fitting seasons, 190. number of natural, 227. how enemies become, ib. differs from the Artificer in not finding his work as he left it, 229. shares in the merit of his scholars, 360.
1 cmperance, naturally approves itself, 225. practice of hard, 226.
Temple, the, honoured by God, dis- honoured by &in, 289.
Thankfulness, in trouble rewarded, 23.
Tlmnksgiving, contrasted with blas- phemy, 25, 28. sanctifies suffering, 124. for favours procures others, 188. repeated, 188, 218. in distress, 279. for evils, 363.
Theatres, forbidden, 64. one opposite the church, 249. deserted from fear, ib. cause many evils, 257, 286.
Theodosius, statues of thrown down, 31,71. embassy to, 54. hopes from his piety and clemency, 55, 57, 69, 280,291. baptized, 56. compared to Ahasuerus, 59. at Constantinople, 70, note d. tax imposed by, 70, note f. not present when insulted, 71. his religious character, 120, 360. his merciful laws, 120, note i. massacre
384
INDEX.
ordered by, ib. closing of the baths, 245. did not prohibit pagan religion, 263, note d. stopped public amuse- ments as a punishment, 286. like a father in depriving Antioch of dignity, 287. reverence of for priests, 350. reception of Flavian, 352. his up- braiding, remedy felt, 355. instances of mercy in, 356, note q, r. greater in pardoning than in succouring An- tioch, 357. by granting pardon shews the power of Christian religion, 358. reasons for his hoping for a reward from God of his mercy, 359. an ex- ample to posterity by pardoning, 360. shares in the merit of those following his example, ib. respect of for religion, ib. honoured in the mission of the Bishop, ib. bidden to consider the judgment, 361. remission of his sins to be procured by sparing Antioch, ib. overcome by Flavian's address, ib. his pardon of Antioch in imitation of our Lord, 362. proofs of his entire forgiveness, 362, 363. truly Christian, 362.
Thessalonica, massacre at, 120, note i.
Thirst gives relish to drink, 48.
Thoughts ^\i2idi how dispelled, 1. govern- ment of, 61.
Three Children, delivered by prayer,
82. fearlessness of, ib. song of in use every where and always, 83, note a. deliverance of a surpassing miracle,
83, 84. variously tried, 85. virtue of shewn by contrast with the worship- pers, 86. excuses which they might have made, ib. boldness of, ib. ex- ample of, 104, 125. they and their executioners like gold and hay, 126. freedom, 126, 127. wisdom, 127. magnanimity of, ib. motives of in disobeying the king, 129.
Times, stated, proper for contending with particular bad habits, 91, 131. difterent things for different times, 161.
Timothy, St. power of with God, 4. his sickness, ib. his labours, 5, 9. his value to the Church, ib. not cured by miracle, ib. his abstinence, 6. St. Paul's spiritual son and yokefellow, 7. his humility, ib. his perseverance, ib. resolution in self-discipline, 9.
Title, the most illustrious of St. Paul's, 268. every where known, 269. of honour no test of merit, 269. of me- tropolis taken from Antioch, 381.
Ton a UP, see Evil-speaking, a snare, Zoo.
Torture by scourging, 220,329, note n.
Translation of Scriptures, source of error in, 171, note f.
Transubstmitiation, 53, note m.
Treason, a subject of fear to kings, 298.
Trees, each kind of has its excellence, 192. roots of bitter, 303.
Trials at Antioch, terrors of, 219, 281. case of a mother and sister of one under trial, 220.
Tribulation of Saints, why permitted, see Saints, a means of pardon, 22. increases reward, 22, 26. a sign of God's love, 25, 26. temptation by, 26. permitted for good, 31, 80. a seed time, 77. a rain, 79. means of amend- ment, ib. strengthens Saints, 81. not removed till it has produced amend- ment, 82. like the refining of gold in the furnace, ib. precedes rest, ib. exalts men, 87. how it becomes as meritorious as suffering for God, 124. comes before joy, 272. present not felt in prospect of future good, 275. how called light, ib. to the godly like a spark falling on the ocean, 298.
Tribunals, secular, closed at midday, 1. evening, why, 160. at Antioch, 218, &c. 281.
Truth, shadows of attained by the heathen, 126, note y. to be applied variously, 241.
Tutors compel to good conduct, 280.
V.
Valens, excommunicated, 345.
Valentinus on matter, 190, note d.
Vanity, being subject to, 184.
Yengeance on our enemies defeats its own end, 331. the right of God alone, 332.
Venture, success of heathens acting on in religion, 107. its lessons, 161.
Verses, division of in Holy Scripture among the ancients, 266, note i.
Vessels, earthen, 180.
Vice, hatred of, while continued in, 225.
View, from the top of mountains, 254.
Vine, Jerusalem so called, 314.
Virgin, B. Mary, invocation of, 134, note 1.
Virgins, the ten, parable of, 131. danc- ing, 165. God's permitting them to commemorate Jephthah's daughter shewed his disajjproval of the sacri- fice, 238.
Virtue, like a fine dress, looks best in our own person, 114. applauded by its enemies, 128, a blessing reward aside, 129. some, natural, 226. at- tainment of made easier by con-
INDEX.
885
dispositions, ib. and by number of teachers, 227. bred by fear, 249. no danger of losing, 277. test by perse- verance in prosperity, 280. of Antioch, 287. the defence of a people, 289. more easy in a country life, 308.
Void, meaning in Gen, i. 138, note d.
Voyage, length of, no profit to the merchant, 276.
Vmvy of Jephthah, the exacting of, pre- vented the like, 238.
U.
Unbelievers, how affected by the ex- ample of Christians, 170, 357. Union of men for v
general end of, 278 Universe, see Creation.
W,
arious purposes,
War, a matter of religion with the Jews, 239. an occasion of moral discipline, ib. defeat in caused by sin, 240.
Warriors, great, by shewing themselves secure \ictory, 283.
Washing of hands before taking the Bible, 145. before taking the sacred elements, 341. of the soul, ib.
Watchfulness over those in our charge, 55. Jacob's over Laban's flocks, ib. needed especially after deliverances, 280.
Water, honey to the thirsty, 49. fixed in the heavens contrary to nature, 168. not dried up by the sun, ib. con- fined by sand a marvel, ib. why agi- tated, ib. bearing the earth a marvel above nature, 166. in constant motion, 204. drawing of, 266.
Wave, a, in a storm threatening de- struction, 220.
Weapons, see Arms.
Wicked, often prosper here, 20.
Wilkinso7i on the dancing represented in hieroglyphics, 319, note t.
Will, rests with to cure the soul, 153. in man effects what nature does in irrational creatures, 206.
Wings of zeal, 9. of birds, use of, 255. of no use to a bird caught, ib. of the Flying Sickle, 259.
Wine, use of lawful, 6, 41. to be used for health, 10. evils of excess in, 10, 11. perfumed, 49.
Wine skin, 271.
Winter, good of felt afterwards, 294.
Wisdom, force of upon the wicked, 126. to be alone sought, 303. in simple minds, 309. of country clergy com- pared with the heathen philosophers, 309.
Wives have husbands as instructord, 227. keeping to, 241.
Wowen, their prayers heard, 59. at Antioch, wretched state of at the trials, 221. case of two, 220. like birds finding their nests robbed, 221. glory in their jewels, 272. cured of finery by the thought of St. Paul, 275. dancing, 319.
Wood, rots by long immersion, 166.
Word of God never fails, 105. sufficient to effect every thing, 1 82.
Woi'ds, exact use of, 3, note e. not necessary for instruction, 161.
Wordsivorth's Vernal Ode, 205, note d.
Works, good, may breed presumption, 14. to be persevered in, 27. needful with fasting, 64. of God, see Crea- tion. Each man's are the measure of his reward or punishnient, 229. good, bring joy, 276. laid up in heaven, 277.
Workshops closed in public distress, 250. see Swearing and Partners.
World, its wisdom vain, 3. Christians in it are strangers, 289. converted by simple men, 311.
Wor7n, undying, 327.
Wounds of the soul, 247. see Sores.
Wrath of God pacified by the forgive- ness of injuries, 328.
V/restlers stripped for the contest, 17, 60. give advantage to shew their skill, 18, and note b. rules for, 61, and note q. must strive, 77, and note b. tried in the lists, 266.
X.
Xenophon on dancing women, 319, note z.
Youth requires discipline, 9. see Chil- dren.
Z.
Zeal overcomes infirmity, 9. and diffi- culties, 27. of one reforms many, 29. of inhabitants of Antioch for the Faith, 288.
Zedekiah's oath brought ruin, 314. a witness against breaking oaths, 318. prophecies fulfilled in his blindness, ib.
C C
INDEX OF TEXTS.
|
GENESIS. |
xxiii. 19. xxvi. 34. |
104, r 129, r |
||
|
i. 1. |
p. 147 |
|||
|
7. |
168 |
|||
|
12. |
138 |
DEUTERONOMY. |
||
|
28. |
71, 139 |
|||
|
ii. 17. |
103 |
vi. 7. |
132 |
|
|
iii. 8. |
149 |
11, 12. |
280 |
|
|
5. |
191 |
xii. 31. |
238 |
|
|
9. LXX. |
143 |
xxi. 18. |
209 |
|
|
10- |
-12. |
210 |
• |
|
|
15. |
88, n. |
|||
|
iv.9. |
211 |
JOSHUA. |
||
|
13. |
212 |
|||
|
ix. 2. |
148 |
i. 5. |
118 |
|
|
xix. 29. |
134, n. |
|||
|
xxii. 12. |
238 |
|||
|
xlii. 21. |
73 |
JUDGES. iii. 6. |
240 |
|
|
EXODUS. |
xi. 39. 40. |
238 ib. n |
||
|
XX, 10. |
209 |
|||
|
13. |
ib. |
|||
|
xxiii. 1. |
65 |
1 SAMUEL. |
||
|
xxvii. 15. |
59, n. |
|||
|
xxviii. 40. |
ib. |
ii. 6. |
188 |
|
|
xxix. 6. |
ib. |
xiv. 26. LXX. |
236 |
|
|
xxxii. 10. |
352 |
28. |
ib. |
|
|
31, |
32. |
55 |
36. |
ib. |
|
xxxiv. 28. |
288 |
37. 38. 40. |
241 242 ib. |
|
|
LEVITICUS |
42, 43. |
243 |
||
|
44. |
ib. |
|||
|
V. 4— |
6. |
244 |
45. |
ib. |
|
1,4 |
,22. |
ib. |
||
|
sxxvii. 2. |
ib. |
1 KINGS. |
||
|
NUMBERS. |
iv. 29. xiv. 24. LXX. |
288 236 |
||
|
xi. 5. |
123 |
27. LXX. |
237 |
|
|
xii. 14. |
333 |
xviii. 17, 18. |
150 |
|
|
xiv. 4, &c. |
123 |
XX. 27. |
143 |
c c 2
388
INDEX OF TEXTS.
2 KINGS,
i. 2. 52, n.
8. ib.
XXV. 1 — 4. 315
4—7. 317
13—20. ib.
2 CHRONICLES.
iii. 3. 288
xxxvi. 21. 129, n.
NEHEMIAH.
ix. 33. 293
ESTHER.
xiv. 19. 59
JOB.
|
i. 7, 8. |
17, |
||
|
9, 10. |
18 |
||
|
21. |
r |
81, |
124, |
|
256 |
299 |
||
|
ii. 3. LXX. |
18 |
||
|
5,6. |
ib. |
||
|
8, 12. |
30 |
||
|
9. |
80 |
223 |
|
|
xxvi. 7. |
167 |
||
|
xxxi. 32. |
188 |
||
|
xxxvii. 15. |
188 |
||
|
xxxviii. 4. |
165 |
||
|
PSALMS |
|||
|
i. 1. |
302 |
||
|
5. |
152 |
||
|
ii. 13. |
302 |
||
|
V.9. LXX. |
89 |
||
|
xiv. 6. |
ib. |
||
|
xvi. 2. |
183 |
||
|
xix. 1. |
162, |
181 |
203 |
|
3. |
163 |
||
|
6. |
182 |
||
|
xxiv. 2. |
166 |
,167 |
|
|
xxvi. 10. |
89 |
||
|
xxxiii. 12. |
302 |
||
|
xxxiv. 21. |
89 |
||
|
xxxix. C. |
40 |
||
|
xiv. 1. |
89 |
||
|
xlix. 3. |
ib. |
||
|
4. |
ib. |
||
|
G. |
40 |
||
|
Ivii. 4. |
89 |
||
|
lviii.4. |
ib. |
||
|
Ixxii. 18. |
279 |
||
|
Ixxviii. 15. |
150 |
Ixxviii.
Ixxx,
Ixxxi.
xc.
xeiv.
xcv.
ei.
cii.
ciii.
civ.
cvi.
cvii.
exii.
cxix.
cxxiv.
cxxv.
cxxx.
cxxxvi.
cxxxix.
cxl.
cxli.
cxliv.
cxlviij.
24.
34.
16.
16.
12.
19.
4.
5.
25, 26.
15.
24.
2.
16.
1.
9.
1.
71.
1.
5.
3.
6.
■ 7. 3. 2. 11—15.
4.
PROVERBS.
i. 2.
V. 3, 4.
15.
19.
vi. 2.
6.
30, 32. xix. 12. xxiv. 17. xxvii. 1. 7. xxviii. 1.
182 280
49
ib. 302 231 167
66 181
10 179
71 137
302
277
302
14
152
77
325 166 107 206
89
21
168
88, n. 240 241
ib. 258 204 186
57 329 343
48 150
ECCLESIASTES.
i. 2. 9.
ii. 1.
V. 12. vii. 3.
ix. 8. xiii. 9.
221,252,309
124
26
49
251, 252
3
226
CANTICLES. ii. 5. 134, rj.
ISAIAH.
i. 3. 206
INDEX OF TEXTS.
389
|
i. 5. |
40, n. |
|
ii. 54. |
8, n |
|
vi. 3. |
145 |
|
X. 22. |
290 |
|
xi. 5. |
59, n. |
|
xiv. 11. |
192 |
|
13, 14. |
ib. |
|
xxii. 4. |
301 |
|
xxvi. 12. |
129, n |
|
xl.2. |
137 |
|
22. |
181 |
|
42. |
204 |
|
xlii. 6, 7. |
221 |
|
xlv. 2. |
137 |
|
lii. 7. |
59, n. |
|
Iviii. 3, 7. |
59 |
|
4, 5. |
200 |
|
lix. 2. |
129 |
|
7. |
59, n. |
|
Ixiv. 4. |
95 |
|
Ixv. 8. |
313 |
|
JEREMIAH. |
|
|
iv. 3. |
78 |
|
V. 22. |
169 |
|
vii. 11. |
289 |
|
viii. 7. |
206 |
|
ix. 17, 18. |
35 |
|
xi. 6, 7. |
57 |
|
xiv. 5. |
63 |
|
7. |
293 |
|
XV. 1. 229 |
,328 |
|
19. |
278 |
|
xviii. 7, 8. |
105 |
|
xxix. 9. |
215 |
|
XXX. 1. |
58 |
|
xxxii. 5. |
318 |
|
xxxviii. 17, 23. |
315 |
|
xxxix. 8. |
316 |
|
11. |
ib. |
|
21. |
315 |
|
lii. 6. |
ib. |
|
EZEKIEL. |
|
|
ix. 4. |
301 |
|
xii. 13. |
318 |
|
xvii. 2, 3. |
314 |
|
5,6. |
ib. |
|
7,8. |
ib. |
|
9. |
ib. |
|
12. |
315 |
|
14. |
ib. |
|
16—20. |
ib. |
|
xviii. 32. |
302 |
|
X xviii. 9. |
192 |
|
DANIEL. |
84
lii. 4, 6.
12.
15.
17, 18.
25.
26.
28.
10. ix. 12, 16.
85
86
126
26
83
126
128, 129
126
vui. 4. ix. 10. xiii. 14.
HOSEA.
JOEL.
i. 3.
17, 18, 20. ii. 13. 16.
vi. 6. vii. 14. viii. 9.
AMOS.
JONAH.
129, n.
58 313 137
363 59 78 59
302
104
34
|
i. 5. |
342 |
|
ii. 4. |
ib. |
|
iii. 4. |
104 |
|
7. |
62 |
|
9. |
107 |
|
10. |
62, 64, 342 |
MICAH. 1. 4. 302
HABAKKUK.
ii. 4. 41, n.
ZECHARIAH.
v. 1,2. 311
1—4. 258,11.
vii. 10. LXX. 328
viii. 17. ib.
TOBIT.
iv. 16. 225
390
INDEX OF TEXTS.
|
ESTHER. |
xviii. 32, 33. |
56 |
||
|
xix. 16. |
41 |
|||
|
xiv. 13. |
59 |
21. xxiii. 37. XXV. 1, sqq. |
42 290 134, n. |
|
|
WISDOM. |
10. |
131 |
||
|
14, sqq. |
39 |
|||
|
xiii. 5. |
162 |
21. 26, 27. 35. |
216 ib. 131 |
|
|
ECCLESIASTICUS. |
xxvii. 17, 63. |
143, n |
||
|
ii. 3. |
22 |
|||
|
4,5. |
300 |
ST. |
MARK. |
|
|
Hi. 21—23. |
207 |
|||
|
iv. 3. |
125 |
ii. 21. |
271 |
|
|
ix. 3, 8. |
240 |
vi. 18. |
28 |
|
|
13. |
249, 252 |
|||
|
20. |
255 |
|||
|
xi. 2, 3. |
292 |
ST. |
LUKE. |
|
|
xiii. 16. |
226 |
|||
|
xvii. 31. |
182 |
ii. 35. |
130, n. |
|
|
xviii. 25. |
201 |
V. 36. |
271 |
|
|
xix. 10. |
Q7 |
vi. 23. |
19, n. |
|
|
xxiii. 10. |
247 |
37. |
238 |
|
|
xliii. 12. |
181, n. |
xi. 24, 26. |
306 |
|
|
xliv. 17. |
128 |
32. xii. 33. xiv. 17. |
343 277 138 |
|
|
2 MACCABEES. |
xvi. 8, 9. |
88 |
||
|
25. |
22, 125 |
|||
|
XV. 14. |
134, n. |
xviii. 12. xix. 23. xxiii. 34. |
61 39 362 |
|
|
ST. MATTHEW. |
xxiv. 1. |
222 |
||
|
v.3_10. |
302 |
|||
|
4. |
140, n. |
ST. |
JOHN. |
|
|
7. |
328 |
|||
|
11,12. |
19, n. 300 |
vii. 11. |
143 |
|
|
16. |
170 |
ix. 22. |
ib. |
|
|
17. |
209 |
x. 11. |
54 |
|
|
23, 24. |
334, 338 |
xi. 5. |
97 |
|
|
28. |
257 |
xiii. 31. |
189 |
|
|
34. |
260, 321 |
xvi. 22. |
276 |
|
|
36. |
146 |
xviii. 1. |
189 |
|
|
45. |
204 |
|||
|
vi. 12. |
bQ, 336, 361 |
|||
|
14. |
328, 338 |
ACTS. |
||
|
19. |
277 |
|||
|
26. |
206 |
ii. 15. |
160, n. |
|
|
vii. 1. |
69 |
iii. 12. |
16 |
|
|
12. |
224 |
v. 15. |
83 |
|
|
14. |
122 |
xi. 26. |
287 |
|
|
24—27. |
264 |
28, 29. |
ib. |
|
|
ix. 16, 17. |
271 |
xiv. 11. |
181 |
|
|
x. 16. |
88, 206 |
17. |
138, n. |
|
|
28. |
124 |
XV. 1. |
288 |
|
|
38. |
103 |
xvi. 24. |
15 |
|
|
xii. 41. |
131, n. |
xvii. 25. |
181 |
|
|
XV. 17, 18. |
69 |
xviii. 23. |
258 |
|
|
xviii. 12, 13. |
228 |
xix. 12. |
83 |
|
|
24, 28. |
338 |
31. |
223, n. |
INDEX OF TEXTS.
391
|
xxvi. 28. |
270, 271 |
|
|
29. |
270 |
|
|
xxvii. 30, 31. |
178 |
|
|
xxviii. 20. |
270 |
|
|
ROMANS |
||
|
i. 18. |
161 |
|
|
20. |
162, |
185, 203 |
|
21, 22. |
180 |
|
|
32. |
214 |
|
|
ii. 3. |
ib. |
|
|
4. |
215 |
|
|
5,6. |
ib. |
|
|
9. |
213 |
|
|
10. |
ib. |
|
|
12. |
ib. |
|
|
14, 15. |
ib |
|
|
16. |
313 |
|
|
V. 3, 4. |
81 |
|
|
3—5. |
22 |
|
|
3. |
272 |
275, 303 |
|
viii. 18. |
22 |
|
|
21. |
184 |
|
|
22, 23. |
96 |
|
|
26. |
134, n. |
|
|
28. |
279 |
|
|
ix. 2. |
300 |
|
|
xii. 7. |
205 |
|
|
14. |
122 |
|
|
15, 16. |
117 |
|
|
xiii. 1. |
292 |
|
|
1 CORINTHIANS. |
||
|
ii. 9. |
40, 95 |
|
|
15. |
176 |
|
|
iii. 6. |
61 |
|
|
15. |
131, n |
|
|
iv. 1. |
52, n. |
|
|
11. |
21 |
|
|
17. |
6 |
|
|
vi. 5. |
352, n |
|
|
ix. 21. |
271 |
|
|
26. |
62 |
|
|
27. |
8, 122 |
|
|
X. 13. |
117 |
|
|
16. |
121, n |
|
|
xi. 6. |
97 |
|
|
7. |
71 |
|
|
31,32. |
103,! |
ind n. 262 |
|
xiv. 20. |
100 |
|
|
XV. 31. |
124 |
|
|
32. |
20 |
|
|
34. |
352, n |
|
|
38. |
176 |
|
|
xvi. 10. |
7 |
|
|
19. |
20 |
2 CORINTHIANS.
|
i. 8, 9. |
231, |
232 |
|
iv. 7. |
180 |
|
|
17,18. |
274 |
|
|
vi. 11, 12. |
167 |
|
|
14, 15. |
280 |
|
|
19. |
188 |
|
|
vii. 10. |
102, |
301 |
|
xii. 2, 4. |
14 |
|
|
6. |
16, |
180 |
|
7. |
16 |
|
|
8,9. |
16 |
|
|
9, 10. |
272 |
|
|
11,30. |
ib. |
|
|
21. |
66 |
|
|
23, 25. |
272 |
|
|
GALATIANS. |
||
|
iii. 24. |
140 |
|
|
iv. 24. |
144 |
|
|
29. |
267 |
|
|
V. 4. |
ib. |
|
|
15. |
65 |
|
|
vi. 14. |
8 |
,254 |
|
17. |
258 |
|
|
• EPHESIANS. |
||
|
iii. 17. |
311 |
|
|
20. |
347 |
|
|
iv. 1. |
270 |
|
|
26. |
334 |
|
|
vi. 12. |
60 |
|
|
14. |
59, n |
|
|
15. |
ib. |
|
|
17. |
ib. |
PHILIPPIANS.
|
i. 1. |
270 |
|
14. |
ib. |
|
24. |
157 |
|
24. |
272 |
|
ii. 19, 22. |
5, n. 7 |
|
25. |
181 |
|
iv. 4. |
294, 295 |
|
COLOSSIANS. |
|
|
i. 1. |
5 |
|
24. |
272, 303 |
|
ii. 2. |
260 |
|
iii. 1. |
197 |
|
2. |
264 |
I THESSALONIANS. i. 5. 260
3<)-
INDEX OF TEXTS.
|
ii.9. |
.50 |
|
14. |
19 |
|
18. |
27 |
|
iii. 1. |
96 |
|
V. 1 1 . |
38 |
|
IS. |
279 |
|
1 TIMOTHY. |
|
|
i. 6— 8 |
310 |
|
9. |
117, 140 |
|
12, 13. |
202 |
|
18. |
96 |
|
ii. /. |
4, n |
|
iii. 13. |
ib. |
|
iv. 8. |
18, n |
|
V. 6. |
97, 257 |
|
17. |
205, n |
|
22. |
2 |
|
23. |
180 |
|
vi. 7. |
124 |
|
17. |
139, 46 |
|
2 TIMOTHY. |
|
|
ii. 5, 6. |
61 |
|
9. |
270, 275 |
|
26. |
5 |
|
iv. 20. |
189 |
|
TITUS. |
|
|
1. 1. |
84, n. |
PHILEMON.
JAMES.
ii. 18.
V. 17.
20.
1 PETER.
ii. 19, 20.
iv. 8.
266
|
HEBPvEWS. |
||
|
iv. 12. |
.o9, n |
|
|
vi. 11. |
260, n |
|
|
ix. 4. |
288, n |
|
|
X. 22. |
260 |
|
|
xi. 10. |
289 |
|
|
34, |
35. |
20 |
|
xii. 6. |
21 |
|
|
xiii. 9. |
292 |
|
|
5. |
118 |
97
21
.322
124 335
REVELATIONS, i. 13. 59, n.
INDEX OF GREEK WORDS.
«99. n.
kyayil^ 350. uyimv rajv 134, n. ccyo^av 160, n. ciy-^of/.iVM 229. 'lyuvs^STK; 223, n. ayuvofireu 128. u^iiec? 291.
.'<5>jA«/j, |<T* 107. adXlus 97. a^ooov 50, cc^vuia, 174. I'Juuia.v 350 K^uiAiecs 10. «/• 117, n.
t/,hiyfjt.a.TeShu)i 209, n. ody^ljLtt,>.ojir'iat, 33. eixttocv 263, n, nitaTCttmiviirroi 138, n. OCKOXouSiCiV 165.
ccKc^ns 153.
u,K^u.riTft.ct, 158, n,
eixQi^iixs, fAiT 6.
«x>?^£o-/£^av 122, n.
«A>.'2. 144.
nXkoipuX/uv 239, n.
aucior'/jfA'/.Tajv 19y n. 101, n, 125.
u,fjca.^Ti^fyi,ctTci 125.
uuet^Ticis 79, n.
Afjt,ira.(lXyiTOV 301. n.
a^lTa^£A.>}rflv 301, n.
«%51, 111, 244, n.
ava^x'/j 233, n.
«wa^yjr«< 160.
civetlne; 73.
«v«x«X9y»73; 142.
aia.<TTa\miTM 154. ixvarrj.A.flV 109, n. ivaTVfl/j 195. ;ivj5war« 247, n. (i»{*r«r!^ai' 20. u.vtnf/./iri<Trov I OH, u,
avsfrs^; 201. «v£o-T>j(riv 1 19, 120, n. a»ST^»;^jf 305. av£y 118. avji^ys; 85.
av>5«£v 138, n. ocv^oa-ftixv 49. avoids 179. icvryi^iv 94, n. avTixyJia-Teccrav 249, n. avr/ryTit;» 262. a^/&>^?tl«/ 114. aTeiyeoycif 189. aiTuirtiirxt 327, n.
«Tai7"/J7£/ lb.
KTai7y,(Tyi ib. dviiii^tv 15. aTs^yo-TiT^j^v 253. «.rf^3r« 23. aT=«^£/^rsv 34, n. aT£A«/35v 22, n. «ts>.«)3j; 125, n. KTiXhiv 155, n. uTtTnyocyl^iTo 125. aT^j/ 270. a<r»}A.Xa;^;8ii 239, n. d<ryi^6n 34. air/jj 150. aTAiwf 11, 34. aira 24, n. dTeyivi<rfui 144, n. ec'ro^DT'riruf/.iv, 251. d-roKQiou rvii 63, n, d'TTox.^ivTUiiJt.ida, 109. «ir9Aa/3=ry 125. dToviioii 4 I , n. dT07Tri<ri,ut^ci 343, n, ^/'T^^tjyjjTav 106. «^a« 171.
aj^rrtfv 105, n. 158. n. K^-^ifx-dyu^oi 316, n.
dffi(iiicc.{, r*is 84, n. dffifihs 87. d//i^nerai 101, II. d<ri?.yxiviVTai 141.
394
INDEX OF GREEK WORDS.
cifT^CV. TOW 34.
d-rfouaTiffTOV 108. dreTuv 1. av'us 259, n.
avrhv, TW 12. uvro 298. uvrofiv 13/.
«iro, 298,339, n.
alrov 244, n.
u'JTovs 369.
uvTU' 94, n.
auhrai, B. atilnrui, S. 15.
ci'^aviS 24, n.
u^i^yiTov 81.
a;^.;»(yTov 144, n,
«->^5(p>JT/ 165.
/SaSitwv 145, and n. (^aivrdrY.s 223, n. /ia-Ti^'J/tJva''' 92, n. |S^5a^(.«v 32, 70, 259. ^oc^urriro; 352. (iatrdvou 111. (ixffiXivu 58, n. /S^^a 308, n.
^/av 105.
/S;«y 241.
/3Xaxs<a 308, n.
|SXaxs/«v ib.
/3?Jt£ 253, n.
/3cXw 292, n.
fiovXiTu 94, n.
(•)^u.^vv 138.
fi^iy/ix, TO 195, and n.
/3«x«292, n.
/3w(fcfl/ 17, n.
r.
re 327, n. 2iixvv; 15, n.
SsiV^Jv, TUV 17, I).
^j/v^r? 17, n.
Ji.Vvsv 158, n.
St^a^Evjjy 92, n.
Ss«r;f 117, n.
Si?'<raT£/« 45, n.
^£^Wr«ty 199,202.
2nf/,7i'yo^ixi 28, 350.
l'^f/,00 241.
^/ 152, n.
h^ 15, n. 64, n. 138, 143, n.
^nx.'^i^efiivov 165, n.
^ici^i^af^ivuv ib.
^lO!.Xi!tXa,fff/.iiiMV 250.
^/ax5;^^y/^£vaj 149, n. ^;aX5|jw,-, T-:?; 143, n. ^iciXuouiv 125. ^lavotav 3.
^I'XTTVirUf^iV 227.
"^tajp'^yvvvTCii 301. ^<a<rT^£ip£/f 150, n, ^ia<piv%iy.iSa, 104, n. 137, n. Oiaifogav 144, n. ^ihntTKaXiai 205, n. ^isjipd'yrKrxv 146. oi>iv-xu-s 1 19, n.
ciaecis;. o 24, n. ^ixaiuv 50. S/V.}; 98. o;«X/c-^a(vavra 176, n.
trj^9oian 118, n.
B«;;c£r94, n.
'ho^v^os^u 135, n.
^avX<yv 331.
S^a^rs-rai 264, n.
Syt/-o;«S(rTafj 66.
^vaa^itrru; lb.
^CfffAr,.hi 24, n.
3ty(r;^^£^a/v&i(£*£v 251.
W/wTKfiiv 284, n.
%ai(ji.o!.rot, 168.
y«^ 24, n.
yiyovtv 57, n. y£»£(r^a< 144, n.
y'itOl'T 111.
-j/fvoAtEiiv 144, n. ■j-ivc/tbcy ib. iy£»fl(£4£»<uy 123, n. yri 236, n.
y<V«^£VW» 113.
"j/Xft/TTaTisyj 35. y<iuifj.r,i 308. yjaipd/v 5, n. •j^t/juva^sfl-^l 1 12.
la.ira.\b>fJL\Ti'j)\
63.
£«Xl5'>J-'TWy 33.
i(ia.xx,'-i^<^^^ 31. t/SfifX«^,?;v 34. ly'tviTO 165. i^ecKVi 223. £Swr-t£(^«vsy 254. i^r,Xu(r a fyt.lv 122.
eTSs 318, n.
£75*7 51 , n.
jTaas 139,
£rx«£y 126, n.
u'jui 144, n.
tififixoTes 15, n.
£/f 21,24, n. 31, U)l,n. 243, 347,n.
i*21.
INDEX OF GREEK WORDS.
395
Ue/v>)j 291, n. iKuvuv 220, n.
tK-^hro 120.
iKiviira, 248, n.
fxxuiofiivi] 9.
IxXiiru 182.
ix^X'/i^laj; 145.
tX7-^a;^»jX/<r^s<j 207, D.
l;«r^a,Taj 241, n.
'iketrrov 122.
Ikccvvity 119, n.
s'A.«sr«; 126, n.
iXxMvrai 18. "EXAjjv 213. ' EyXmtx.; 14.
£(«Ta/^f< 48.
if/.ri'^ruK.otriv 72, n.
IfA'^ia-MV 73.
jy 278, n. 357, n. b'iys/v 271. ivciyeov 190. ivoivTioi 101 . ivi^va-ccro 247, n.
WiTTlJr.v 72, n.
IvJiyaiQ/sy 162. hvi^iTv 113. ivoixovvrts 273, n. ivT^a,<Pii; 97. hr^oTTus 241, n. s»r^«^^j 352. li^tXiuxraf^idoif 118. It 357, 107, 202. i-ra.yuy'^ 280. irate>i9 336, n. s-rai^au^rav 269, D. Its) 248, n. sTj/^^Vivav 296, n. eT>7^sa^(j£/ff-;» 226. l^J 17, n. 171, 240, n. sTi/5««Taj 178, n, i'}n(iXrAv 74. scr/yv&i^'i 253, n. Wnr^iCTiouv 224. InffoXovMTii 288. n. WtKOf^i^ovrai 132. 5r/X«^/3aKj^sv>3 9. Vfio^xtav 233, n.
la-vjya-av 173, n. ST/irT>;^av/*o; 250.
Wi(ju^o/j.Ur,i 306, n.
lT<TSX£0-«/ 350.
iTtrli^iva.t G2.
tT<T«;^£rv 114, n.
i^iwBa; 336. j^5,a5-/av 50.
i^yKOT'/i^iov 278, n. 'i^f/^ttru. 108, n. 'i^ua,Tit,ui)> ib. i'^iTf/ 24, n. i^«i/^£Vfly 18, n. t| 268.
i^t^OJKKi 142.
i%iT^ux,r,Xi(n)) 207, n.
f|<y^£v Si. r^:v 18, 94, 145, 160, 283. o 77, n.
KTcC'^rtviffiv 15, n.
iiTKOTuadxt 189, n.
iTS^av al. ITiiOlf 19.
Ir'ipar, rm 21, 203, n. iV/ 46.
sT^uffcts 65, n. iT^utnv 99. «yay^£A.i5v 321, n. ivyva>fjt,o<ruvt]» 13, 153, tl.
tViXTOVVTSS 18.
tui^ictv 19, 95, n. tv0vfcla; 296. tvkafiiicc 82. ibXcefiuKv 47, n. fvXafi-lxs 154. ivXoyicc; 121, n. ivo^Kix; 233, n. tVTO^ixv 3, n. fy^^jirs/av 3. iveriP>ua. 84, n. ibai^i'ixi, f^lT 120.
suTjXsfTTj^^v 241, n. iv(ptiuixi 250, n. iv^^otrvvt]v 138, n. £ti;t;arff 134, n.
tv;^it^M'xov 144, n. TO 152.
iht^u^ia, I'Ti T^ 17, n.
£f£;§£Ta'l20.
£:^flVTaj 295, 66.
iX,ovrii 66. £;t;w 339, n. £'_;);;<y(a£v 60. £_;k&;ii 97. i-^'yt^'ua.TO 133. VwA.0/ 161.
?»)/.>jy 355. Imi 152.
^';;v7ij97, 116.
H.
^ 24, n. 144, n. 149, 342, n, ^ 24, n. 236, n.
Y,yr,iJLoi. 314.
nhoYTii 296. rAX'Acu. 94, n.
r^^'of 36.
i^it£>.>i^bwv 28, n. vi[ji.i^a.i 104, n.
'/\U.i^Ot 58.
^^&iv 114, n. Jv 24, n.
396
INDEX OF GREEK WORDvS.
h^iffTu. 236, n. 'h^KTryiKoui 159- '/lostrrriKireov 173, n. nvboKifji'/Krav 87.
6a.Xa/ji.iV6fjLiva,i 221. fiecT^a, 64. hoZ 118. huv 24, n. /'t/^av 35 I- fufficiffTYi^ia. 17, n. ^wpccxos 196.
loCTgUV 109.
J'Ss 318, n. J'5») ib. ihcuT)}; 96. /'S^&Jtwv 171, 322.
i/jc,eiv7et)/ji.a. 117, n. i/jiecvTucnis ib. i'va 150, n. i'«f 343, n. iTorflT^rt(Po/ 297. 'iTTovs 1 19, n. IciiSivra. 343.
K.
KuSoff'tutrii 228, n.
««) 3, D. 9, n. 10. 15, n. 57, n. 137, 236, n. 248, n. 264, 291, n. 352, 327. Ku) T/iv 226, n. Kccxnyo^iav 91 , n. Kccxia 251 . KUKiccv 308, n. KUKtv 24, n. KUK^i 92, 97.
iiX^TOV 313.
y.ccTa. 146, n.
xccTu(iK\X*if 7 I , n.
xuTo^uvTUD, S. xa.Ttthu(i\rwv, B. 3.5, n.
KUTecKXaaiai 226.
;<«TaXi;£i 259.
Ku.To.'kvini 258, n.
KwroLOKiVA 267, n.
KtiTctirKivyii 155, n.
KurutrT(/,oiMt 270.
*aTar£/v»^t»>j 110,
KUTd^f'vyuv 5, n.
xaTEXwffav 128.
:iu.'Tfr >./j(,r,auv 137. xarer^t/^JitraTi 306. xuT'tfayiv 151.
Karriyo^iccv 11 , n.
XU7CO0OVV 229.
xccToo^ovfitvai 114. y.aro^6ufji,a 225. Ka,To^6a/fjt.xTce, 8. }(.n.T0^6ci)fjt.a,Tcui 1 13. Ka,Tw6iv 353. Ktxa,x.u(T^a,i 189, n.
KVj^iuovtccs 158, n. 199. ;f»jX7^a? 79, n. Kri^vyfJt-u., TO 13. xXrif/.tTihuv Tuv 84. xXvhuviov 108. xaivov 339, n. xoXctxivaufAiv 330. xofj^yjTOi 263, n. Konrov 35. xo-7rrofjt,ivoi 50. ;£^£a 65.
XTYifJl-U- 50.
KTnffts ib. xTttrtv 203, n. KTiiris 185, n. xv^iaxh 63, n. xvpoi 195.
A. X«/3&;» 189, n.
XoCfjCTT^OTl^Oi 24.
X£/To^^y/af 223, 297, n. A;5|iv 178, n. Xi.r«; 117, 222, n. A/Tavsra/ 222, n. Xtraviucrcci 72, D. Xoy/(r/t*flr255. Xi)yi<r/u.ov 264. Xfl7<(r^fly 9. Xoyovi 205, n.
M.
fjcuyiffr^oi 279, 11. fxahrai 349. fx.a&YI'Tyi 234. fx,dXi(rru. 1 1 2. y.u\Xov 342, n. fAuarv^tov 22. fjiUffTiylai 264, n. fAx^ai^a 259. (Cts^jj 251.
fii'l^MV 60.
/u,if/,virTaya)yt)f/.ivei ,^2,
fA.'ia'/,s 37.
juiffov 243.
/*£T« 19, 209, n.304.
fj.iru(iBc\0/u,iveus 105.
f^irKVUffTUffl} 33.
^w 144, n. ^»^£/f 248, n.
INDEX OF GREEK W0RD8.
S97
(/■nVi'Tori 64, n. jtojXft/T*) 52, n. f^nXcorh 150, n.
f^*IT^CTO>.IV 247.
fjciK^u 4, n. f^ix^ov 353. fj(.iK^o^u^u; 295. f^tntriKaKuru 328.
^ov/5» 57, n. 86, n. fiovuv 86, n. ^«<r;^«S 7. f/.u^ixKii 246, n, fjt.vaTu.yuyovtra. 27, n. (jLvoTn^ioi 52.
yeawxoy 238. vtvofji,t(rfAUns 33,
■»yi<Truot,v 64, n.
vn'^cijfAiv 170.
Vl<Pu^KS 90. V6'/lfJl.a.TUV 310.
veo'nju.K 206,
y«jTa 168.
|/>; 259, and n.
?£5A&;y 117, n.
0 6, n. 77, n, oV^-av 297. o'Jfltf 37, n. oT^' 24, n. «'/« 144, n. oiy/iui; 117, n. oIkius 223, n. o'UoSiv 16. oix9Vfiiv»i 357, n. oiKoZvTii 278, n.
OifAU^iTU) 260.
oi 5r£^i 16, n. oXoKktiQov 124, n. 343, n. o/u,vvt)vrct 342, n. ^'/ttc/o Ta.6hi 2 1 .
QHi^iZ,iru 112. ovo/u.a.^z 142. ovrsj 97, n.
OVT^V 101. OfiQ//X«J 0, 81.
o^^fl) 19. ^.' 119, n. orav 171, n.
0T< 6, n. 304, n. ew 96, n. 176, II.
ay uh G7, n.
aw^ 244, n. 0-/}) 334, n. aw^s/f 24, n. oij^'ivu 37, n. ouK 118, 122, n. ow^aviv 168, n. ovffiui 71, 193. ovTu 244, n. 267, n, o^ttri 202, 357.
^ayx^ar/a^S/v 26, n. r>ru6i7v 37.
•TaVjj 233, n.
rrdSuv 21.
^a<5a^&;^(jti; 249, II. -xailii lU9. 5rai'^<!t;vi 331, n. 'Tra.iofjt.iyut 220, a. TTccXxiirT^u 266.
!TaX/v 29 i, n.
^«vT« 24, n. 165, n. 206.
cruvTuv 220, 291, n.
Tccvru; 233, n.
Wa^aStf^-jy 106.
-Trc/.^KljfvS'iu. 49.
■?ru^rj,f^vS\cL^ 47, 131, 316, 325.
vu.^u,fjiv6'iu; 125, n,
Tct^af^vSiov 47, n.
■na^a.'Tr'ifjt.Tnt 163.
'^a.^ccviViuHora. 141,
w^(5s^aTa?£&;j 240, D.
•jra.^riya.y 24, n.
!Ta:^>jy«^£i; 182.
•ra,'^oTj(r«.v 120.
■ira^^'/itrtu, 60.
•TK^^na-iccv 4, n. 47, n.
•TS(r«v 92. Tao-ra^a; 182. '^xri^ii 346, n. ?r«T£^wy 134, n. vrur^Mx; 223, n. riaci/Xa; 15, n.
^£^< 160, T).
'pri^tiKO-4'tv 9.
'TTlOlKilf^lVOV 114, n.
TtoitTT^ii^ovTis 132, n.
TS^/TTOJ 332.
•zi^npi^ovris 132, r. •sr'tffTivffcv 344, n. 5r/9-Tcj 57, n. crXocxouvrai 48. •rXiiovet 342, n. TXs^aj 65. TrXyiiovfctt 160, li. !r>.»i^aipa^/a 260.
TV£W,tt« 49.
^a/S 233, n.
398
INDEX OF GREEK WORDS.
^eiwvs 131, □.
•raXtv 291, n.
T6kXaxis 25, n. 159, n. 197, 242, n.
247, n. <raXX'^f 159, n. !r«XX<w 33. Toxh 333. •retti^av 65, n. ^o^(fiv^i^'»/Tccf 179, n. TTor^oiov 121, n. ^^dyfiura, 65. T^ai^as 263, n. tr^strlisvTi^uv 212, n. DT^tffliiV&lfli^a 58.
T^o 212, n.
T^o/Sarav 58. f^^o}io^itr/u,ov 10. T^oi'S^Mv 346, n. ^r^iExaXscfra 42. •r^oitrdoci \ 13. ?r^e>jy(5v^£va;y 209, n.
T^ohlTftlCiV 73.
tr^o'iiff^ai 11.
^^^j 141, n. 260, n. 270, n. 339, n, 347, n.
T^oaoio^ifffjtov 10. •^^cff^xukitraro 42. T^oiri;^^u/u,iv 203. T^OfftlXOVffiJS 165. ^^oo'iiffSa.i 11. Tr^offreta-'ius 46, D. '^^otrruru.i 46, n. v^oaipSu^Uruv 57. -T^oriQov 15, n. 343, n. T^ari^uv 24, n. 122, n. ?rf«;;j;v 158, 173, 224, n. v^urov 57, n. <T^ura)v 212, n. ^rs^au(nv 328.
•^TiOUffUfitl 37.
truf/.a.TCt 86. -rvxrcct 94.
!r«XT£y8/V 26.
crw^Sf 32, n. «ra>f 15.
puhlui 9, n.
pa&Uf/,iec 179, n. fa.6vfjt,ai 10. ffifj^ara 266, n.
^flwj? 116.
2.
aa^uii 15, n. <r, 138. <;-£^»flr£gaii 90. «rS 214, n. ffn/iccyr^ot 223. (r/3)igi/ay 168, n.
iTKa,(A(jLuroi. 77, n. 85, 92, n. (T-ADt,iJi.(jba.Ti 266. (TKiuZv 343, n.
(Tx/a) 83.
<r«A»j^ay«yiaj 122.
trxoTov 3 13.
(TxoTM 357, n.
(rKMju,iu,a(ri 112.
irofiovfyci^oi 189.
er-rci^Tioii 259.
ff'Tii^fiocra 164, n.
<rTa^/fly 85.
ffTiyu 96, n.
<rT«X£r 101, n.
<rT£v&;Tov 328.
(rre^iufia 168.
tTTitpaviT'/jv . rev 19.
(TTip>£^i.s 363, n.
ffTi^oi 266, n.
crr^aT>jy»«/ 307.
«rT^aTJiXaT}jj 279, n.
<rr^ari5cr£^flv, <ro 118, n. 203.
o-T^aTflWE^flU 189, n.
ffroa,(pi)g 97.
ffr^ovJovi 179, n.
rw 144, n. ffvyyvaifz'/ii 210. cvyxa.ri/.^a.ffii 318. ervyKixXYiQ^uTa,! 139. cwQ/x^aToyvra 165, n. ffuyx^UTouffcx, 167, n. irvyx^oTovvra 165, n. (Tvyx^oTovffOi 167, n, irt/XXsj/w 8. crvfifi^ 111, n. ffvy.P)mirai ib. cv[/.(jt.oQ^ia.i 200. « ffvvot.vTiXdfi'/jTCi( 134, n. <rt;»«|£< 203. e^yyalt;? 330. (ryiia|£(y5 111> n. (ry'm|/v 159, 319. <riJya|/f 1 1 1 , n. <r£;y!/X95;^OT£j 8. c-vviffiv 191. c-y»£(r'7£>.Xs 280. (rtiv£;^flVTa 46.
ffViTu^cicdxt 155, n. aixTrctaii 182. cvcTuXy) 149, n. irv(TTi^va.i 233, n. ff(pa^ofd.ivavi 260, n. irx,^fji,a.rOi 168. <r&i^a 49. (Tufjbctri 114, n. (T^/tp^iyfo-rs^oj 148. irM(p^«vi^n» 29.
T.
T<i 2, n. 92. 165, n. 343, n. Tar? 117, n.
INDEX OF GREEK WORDS.
399
TOLfiUlM 6.
ra.fji.nvffa.fji.i^/ii 145.
Tct^xxn 308, n. Ta^iy^ivi(r6a.t 131, n. Tas, 336. raZra. 209, n. <TuvTy\ 336, n. TavTJiK ib. TU^ius 9, U.
TE I.
TlXil 101, TSXsyTjJj, T^Jf 137.
TSa-ffec^etKoa-TriV 74, n.
Tir^cctcc 218, n.
Tjj 17, n. 214, n.
'7-»)v21,64, n.65, n. 143, n. 171, n. 203.
T^f 3, 33, 37, n. 63, n. 84, n. 121, n.
171, 223, 240, n. 307, n. rt 37, 150, n. 339, n.
TlfjLoS'iM 3.
TO 2, 15, n. 24, n. 57, n. 121, n. 152, 195, 308, n. 314, n.
. roiOUTMV 101. ro7i 17, n. -r^v 15, n. 138, 145, n. 165.
TOT CUV 106. TOTi 52.
T««34, 168,296.
toZto 9, n. 15, n. 21, 57, n. 233, n.
TOUTOU 21.
TovTMv 15, n. 136.
r^uycfims 76.
r^u'Ti^civ 147, n.
T^iTj 104, n.
rpifhuvas 282.
r^o-TTCt/y 106.
Ty^avv/J« 244.
Tf^CiVvi^l 148.
ry^avv/,-221, 244.
Ty^avv^v 86, 352, n.
'rv^a(pa,ycu 63, n.
Tv:;^n 24, n.
T^ 114, n. 234.
t'uv 17, n. 18, 24, n. 84, 94, 117, n.
122, n. 134, n. 209, n. 220, n. 283,
n. 343, n. 346, n.
^ap.a
35.
-roiivlcii 196.
Tohtns 61, 76.
vixn^piv 65, n.
UTOTtl^MV 122. •rtfO-T^sr^avTa 37, n. vTuTix^eov 122, n.
(pxvTa-a-'ix 151 .
<pKVTei(riai 309.
(Pa^a^T^asf 219.
(pdi^fAXKa 62, n.
<p6iyyo(Mivov 342, n.
(pi\onixUTco 1 12.
(p/Xfl(rtf<parv51, n. 97, 126, n.
<piXo(ro:picc 9.
(pi?.o(rc(pixv 8.
<p,Xo<roplus S, 177, 191,332.
(piXoffO^pZf/AV 13, 112. (p^CCT^tXS 200.
(pctKiahi(rTu.Tni 111, n«
(p^OV'^fAXTCi 126.
<pvffiui 354. (pt/(r/y 161.
^ui^iiv 296. ;^^«Xx!«v, 168, n. ^■aXx'./3j4T>J 168, n.
•)(^u.^iir fjt.% 272. ;^aE'vav 122. ;^aw!/ay-a< 166, n. ;^;sr^a:,- 94, n.
;^i^£s 224, n. ^oi'icti 178, n, ^^''^fT^s 57, n. ;^tf/»aj 178, n. X^9iKf ib.
l'/S^/» 102. yy^av 122. y^aS; 270, n. yTa^;^wy 268. ucruTuv ib. yT£^SaX«v 13. yTj^/SaX^f 334. U'ZivdviCS 199.
'j-70 214, n.
ypxXfiuloi 164, n.
■v//«(P« 214.
■^vx^oiv 131, n. 186.
M/AorXxTuii 19G.
ai^^YlffXTO 31.
<if 34, n. 119, n.
&J(r7i 6, n.
ERRATA.
Page 9, 1. 5. for kindled; rea^/ kindled ■■;
24. note, col. 2. 1. 3. /or ru;^i read rix*!
4G. 1. 11. /or doth read doth not
— note d. col. 2. 1. ^.for 'r^isa.ra.i read -e^oiXT'i.'xxi
48. 1. \. for mine read mire
G3. head of note, /or ^ read *
G4. transpose the notes, and mark the first ^
83. 1. 24. /or 17 m/</ 7
88. 1. 8. /or men, re'r</ men. 104. mar. after Jonah 3, add 4. 108, 1. 10. from end, /or him read been
118. note d. 1. 4. and 155. notes, col. 2. 1. l./or Du Cange read Du Fresne 189. 1. 9. for yourselves read ourselves 226. mar.' /or "Eccles. 13, 19. rm«/ Ecclus. 13, 16. 240. mar. /or Eccles. 9, 8. 3. read Ecclus. 9, 3. 8. 365. ind. col. 2. St. Ambrose, /or 395. read 345.
ADDENDA ET CORRIGENDA.
Page 6. to note m. add, see p. 304. note h.
20. mar. after Ix'ri'TTMx.oiriv, add Sav. I^cr.
33. 1. 8. from end, add reference to Horn. vi. (3.) p. 121.
39. 1. 17. add reference to Luke 19, 23.
49. 1. 6. from end, /or indigence read want
77. note b. 1. 2. from end, dele, this may explain iX>tuvrct.t, p. 18.
79. note d, add, and on Rom. viii. 13. Horn. xii. fin. Tr. p. 206. 110. 1. 5. at it, add marginal note, i. e. the soul. 121. note 1. add reference to note of Duceeus, p. 22. Col. 2. B. 132. note 1. add, so too Nelson, Pract of Devotion, Monday, pt. 2. 142. note 1. add ref. to St. Chrys. on Ps. vii. 1. 158. note e. add reference to Preface, p. xiii. note y. 173. note b. add reference to p. 224, note r, and Preface, p. xiii. 202. 1. 3. from end, dele visibly ^ ay^f/ /or prostrate read prostrate'-, see p.
.357, note o. 329. note n. add, some were burned to death on this occasion, see p. 70. and Libanius, ad Th. de Sed. Reiske, t. i. p. 642.
TO THE BINDER.
The Binder is desired to Cancel the General Titles to the first eight vohnnes, and to place these in their stead.
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.
YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20.
OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLIl.
LIBRARY OF FATHERS
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.
YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BL'T THINE EYES SHALL SEE THY TEACHERS. Tsaiah XXX. 20.
OXFORD,
JOHN HENRY PARKER;
J, G. F. AND J. RIVII^GTON, LONDON,
MDCCCXLII.
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.
YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE; BUT THINE EYES SHALL SEE THY TEACHERS. Isaiuh XXX. 20.
OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON
MDCCCXLIl.
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.
YKT SHALL NOT THV TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT THINE EYES SHALL SEE THY TEACHERS. Isaiuh XXX. 20.
OXFORD,
JOHN HENRY PARKER ;
J. G. F. AND J. RIVINGTON, LONDON,
MDCCCXLIL
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.
YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20.
OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON,
MDCCCXLII.
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.
YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT THINE EYES SHALL SEE THY TEACHERS. /*rt/«A XXX. 20.
OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLII.
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.
YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY AfORE, BUT THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20.
OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLII.
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHUKCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.
YET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, KUl THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20.
OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLII.
nEUICATED (by PERMISSION)
TO HIS GRACE THE LORD ARCHBISHOP OF CANTERBURY
A
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.
TRANSLATED BY MEMBERS OP THE ENGLISH CHURCH
WITH NOTICES OK THE RESPECTIVE PATHERS, AND BRIEF NOTES By' THE EDITORS
WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES.
EDITED BY
The Rev. E. B. PUSEY, D.D
/iegi^^ Professor of Hebrew, Canon of Christ Church, late Fellow of Oriel College.
The Rev. JOHN KEBLE, M.A.
Professor of Poetry, late Fellow of Oriel College.
The Rev. J. H. NEWMAN, B.D.
Fellow of Oriel College.
The Rev. C. MARRIOTT, M.A.
Fellow of Oriel College.
A Publication, answering to the above title, appeared to the Editors calculated to answer many and important ends, and to supply considerable «ants, some peculiar to our own Church and times, others more general.
1 heir chief grounds for thinking it very desirable were such as the fol- lowing ',—
I. The great intrinsic value of many of the works of the Fathers, u hich ^r,;,r P''"'f,°^'/"f^^s«ible, except to such as have large libraries, and are jarmliar with the languages in which they are written ; and this the more smce a mere general acquaintance with the language will not enable a person to read with ease many of the Fathers. E. g. Knowledge of La in alone will not suffice to read Tertullian: and in cases less strong ecclesiastica language and peculiarity of style will often present consider- able difficulties at first.
V !k ^^^ desirableness of bringing together select works of different fathers. Many who would wish to become acquainted with the Fathers know not where to begin ; and scarcely any have the means to procure any great number of their works. Editions of the whole works of a Fathei^ (such as we for the most part have,) are obviously calculated for divines' not for private individuals : they furnish more of the works of each Father than most require, and their expense precludes the acquisition of others
S. The increased demand for sacred reading. The Clergy of one period are obviously unequal to meet demands so rapid, and those of our day have aaditional hindrances, from the gjeat increased amount of practical duties. Where so much is to be produced, there is of necessity great danger that
2
much will not be so mature as, on these subjects, is especially to be desired. Our occupations do not leave time for mature thought.
4. Every body of Christians has a peculiar character, which tends to make them look upon the system of faith, committed to us, on a particular side; and so, if they carry it on by themselves, they insensibly contract its limits and depth, and virtually lose a great deal of what they think that they hold. While the system of the Church, as expressed by her Creeds and Liturgy, remains the same, that of her members will gradually become contracted and shallow, unless continually enlarged and refreshed. In ancient times this tendency was remedied by the constant living intercourse between the several branches of the Catholic Church, by the circulation of the writino-s of the Fathers of the several Churches, and, in part, by the present method — translation. We virtually acknowledge the necessity of such accessions by our importations from Germany and America ; but the circumstances of Germany render mere translation unadvisable, and most of the American Theology proceeds from bodies who have altered the doc- trine of the Sacraments.
5. The peculiar advantages of the Fathers in resisting heretical errors, in that they had to combat the errors in their original form, before men's minds were familiarized with them, and so risked partaking of them ; and also in that they lived nearer to the Apostles.
6. The great comfort of being able to produce, out of Christian antiquity, refutations of heresy, (such as the different shades of the Arian :) thereby avoidino- the necessity of discussing, ourselves, profane errors, which, on so high mysteries, cannot be handled without pain, and rarely without injury to our own minds.
7. The advantage which some of the Fathers (e. g. St. Chrysostom) possessed as Commentators on the New Testament, from speaking its lan- guage.
8. The value of having an ocular testimony of the existence of Catholic verity, and Catholic agreement; that truth is not merely what a man troweth; that the Church once was one, and spake one language; and that the present unhappy divisions are not necessary and unavoidable.
9. The circumstance that the Anglican branch of the Church Catholic is founded upon Holy Scripture and the agreement of the Universal Church; and that therefore the knowledge of Christian antiquity is necessary in order to understand and maintain her doctrines, and especially her Creeds \ and her Liturgy.
10. The importance, at the present crisis, of exhibiting the real practical value of Catholic Antiquity, which is disparaged by Romanists in order to i make way for the later Councils, and by others in behalf of modern and I private interpretations of Holy Scripture. The character of Catholic anti- quity, and of the scheme of salvation, as set forth therein, cannot be ap- preciated through the broken sentences of the Fathers, which men pick up out of controversial di\inity.
1 1 . The great danger in which Romanists are of lapsing into secret infi- ■ delity, not seeing how to escape from the palpable errors of their own i Church, without falling into the opposite errors of Ultra-Protestants. It appeared an act of especial charity to point out to such of them as are dissa- • tisfied with the state of their own Church, a body of ancient Catholic truth, , free from the errors, alike of modern Rome and of Ultra- Protestantism.
12. Gratitude to Almighty God, who has raised up these great lights in the f"'hurch of Christ, and set them there for its benefit in all times.
EXTRACTS FROM THE PLAN OF THE WORK.
1. The subjects of the several treatises to be published shall mainly be, Doctrine, Practice, Exposition of Holy Scripture, Refutation of Heresy, or History.
2. The treatises shall be published entire, so as to form a whole.
6. Each volume shall consist either of a work or works of a single Father, or of those of several Fathers upon the same subject, or connected subjects, as in selections of Homilies.
8. The Editors hold themselves responsible for the selection of the several treatises to be translated, as also for the faithfulness of the translations.
11. The originals of the works translated shall be printed*. It would be well, therefore, if Subscribers would specify, if they wish for the originals, either with or without the translations.
12. It is understood that subscriptions continue, until it be intimated that they are discontinued, and that they extend, under ordinary circumstances, to the end of each
year.
14. Not more than four volumes to appear in each year : the price to Subscribers not to exceed 9s. for a closely printed 8vo of 400 pages; to the public it will be raised one-fourth. When old Translations are revised, the price will be diminished.
15. No volume can be subscribed for after it is published; but the Subscription Lift remains open for the future volumes.
* The object of publishing the originals has been steadily kept in view, though delayed by difficulties, inseparable from the commencement of such an undertaking, as well as by sorrowful dispensations. Collations of foreign MSS. have now been in part obtained, in part are being made, for S. Chrysoslom^ Homilies on S. Paul, S. Cyril of Jerusalem, Macarius, and Tertullian,
RIVINGTONS, LONDON. J. H. PARKER, OXFORD.
Works already published.
THANASIUS S ... On the Nicene Definition,^
' " ■ ■ Councils of Ariminum and Crcc. J. H. Newman, BD. Fellow qf Oriel.
Seleucia,and Four Orations \ against the Ariana
iUOUSTlN E, S Confessions, with the Latin ) q^^ Translation and Text, revised by E. B.Pusey, 1). u-
original 3
;\"IllL,S.OFJERUSALEM Catechetical Discourses Rev. R. W. Church, B.. 4. Fellow of Oriel-
;yPRIAN. S Treatises, l^^^ ttev. C. Thornton, M.A. Christ < hurch,
■) Rev, J. B. Morris, M.A. Fellotc of Exeter.
JHRYSOSTOM, S On the Epistle to the Romans, / y^g^^ y, MedUy, MA. Wadham.
Corinthians, Galaiians, and >^^^ jj j^ Cornish, A) A. late FfUiii of Exeter. Ephesjans, ) ji^^^ ^, y. Copeland, M.A. FeUoi' of Trinity. Homilies on the Statues Rev. E. Budge.
jmTULLIAN Apologetic and Practical J ^^ ^ Dodgson, M.A. late Student of Ch. Ch.
Treatises S
In the Press.
IrYSOSTO M, S Homilies on St. Matthew . . . .Rev. fJ^^'f'f'^f^^.^J^^f^^j: ^f p. CA
On the Epistle to the PhiiippiansiJew. W. C. Cotton, M.A. Student of Ch. Lh.
IREGORY. S. TH EO LO- » Sermons Fev. R. F. Wilson, M.A. Oriel.
GUS, OF NAZIANZUM ; *^""*^
Preparing for Publication.
AMBROSE, S Doctrinal Treatises
Epistles.
ATHANASIUS, S Tracts on the Incarnation and | _
Holy Spirit. ] ^^^'- C- Daman, M.A. Fellow of Oriel.
Historical Documents Re,. M. Atkinson, M.A • Fellow of Lincoln.
AUGUSTINE, S Anti-Pelagian Tracts Rev. F. Oakeley, M.A. Fellow of Balliol.
Anti-Donatist Tracts . . . Rez;. F. W. Faber, M.A. Fellow of Univerity.
HoiniliesonSt.John'sGospel ^fi^- ^- ^-Heurtley, M.A. Felloiv of C. C. C. IJofin G. bheppard, B. A. .Scholar orWadham.
First 7
Epistle . . 5
^ the Psalms ....
Practical Treatises ....... Rev. C. L. Cornish, M.A. Fellow of Exeter.
Homilies on the New ^ p^„ » ^ .. „ ,, -^
Testament l^^'^' ^- G. Uacmullen,U.X. Fellow of C. CO.
^P'^^'^.V H ^?.-^' ^^'' ^'ilberforce, M.A. Oriel.
City of God Old Translation revised.
BASIL, S. THE GREAT ...Letters, Treatises, and Ho-> „ ,. „,
milies / ^^^- -"• Williams, M.A. Fellow of Trinity.
CHRYSOSTOM, S Homilies on St. John Rev. J. Nelson, M.A. St. John's.
„, D , ) ^ev. T. Kehle, M.A late Fellow of C. C. C. St. f aui y Rev. C. Miller, M.A. late Demy of Mazdalen.
„, .„ ... ^\\ey. J- A. Ash-worth, U-\. Fellow of Bfascn-nose.
Select Homilies Kev. C. B. Pearson, M.A. Oriel.
On the Priesthood The late Bp. Jebb, finished" by Rev. J. Jehb, M. A.
Epistles Rev. E. Churton, M.A. Christ Church.
CYPRIAN, S Epistles Rev. H. Carey, M.A. Worcester College.
CYRIL, S. OF ALEXAN->, • . >t . • DRIA J Against Nestorius Rev. J. H. Xewman, B.D.
EPHRAEM SYRUS, S. Homilies Rec j, b. Morris, M-A. Fellow of Exeter.
LUSEBIUS Ecclesiastical History. Rev. G. H. S.Johnson, M.A. Queen's.
GREGORY, S. OF NYSSA . . Sermons and Commentaries. .iJei;. C. Seager, M.A. late Scholar of Worcester.
GREGORY, S. THE GREAT 4 ^.^''"'"'•'f,
I Magna Moralia ....
fJpMtT;f °" '''' ^""''^ ^''- ^' ^^"''*' ^•^- ^^'' ^tt^dent of Christ Church.
i RbxN AUS, S Against Heresy Rev. J. Keble, M.A.
]^^^^,^l^'J ^''''"" ^''- '^'Mo^i^y'^'^' Fellow of Masdalen.
LEO S THE GREAT y^ V- ""'" ^- ^ ^'---'"^' ^''■^- ^-^^ bellow of Merton.
LtO, S. THE GREAT Sermons and Epistles Rev. J H. Newman, B.D.
M ACARIUS, S Works S'^ld Translation revised by Rev. C. Marriott, M.A,
< Fellow of Oriel
OPTATUS, S On the Donatist Schism Rev. F. W. Faber, M.A. Felloiv of University.
ORIGEN Against Celsus Rev. T. Mozley, MA. late Fellow of Oriel.
TERTULLIAN Works Ret,, c. Dodgson, M.A. late Student of Ch. Ch.
THEODORET, ic. Ecclesiastical History Rev. C. Marriott, M.A. Fellow of Oriel.
Compendium of Heresies'! and Dialogues / ^^' ^- "Scott, M.A. Fellow of Balliol.
MISCELLANIES st. Clement of Alex.' " Qui s
d?ve8 salvetur?" Ep. ad Diognetom; Tracts of Hip- polytoR
•»• This list was never meant to be final, and it has been, from time to time, enlarged. It raigl then save waste of labour, if persons contemplating the translation of works, not set down, woul enquire of the Editors, whether they are included in the plan.
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Bond, Rev. N. Holme House, Dorset *Bonney, Rev. Thos. Rugeley Bonney, Ven. Archdeacon, King's Cliff,
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near Bath tBorrodaile, Rev. A. Ch. Ch. Bosanquet, Rev. E. (Chrysostom) *Bosanquet, Rev. R. W. Bosanquet, James, Esq. Bosanquet, S. Esq. East Woodhay,
Newbury Bosanquet, W. H. Esq. Bosanquet, S. Esq. Montagu Place Bourke, Rev. S. G. Bourne, Geo, Esq. Bath *Bowden, J. W. Esq. Bowdler, Rev. T. Sydenham Bowles, H. A. Esq. St. John's Coll. Bowles, Rev. F. A. GrafFham, Sussex tBowstead, Rev. J. Greetham near
Horncastle *Bowyer, Rev. W. A. Boyle, Rev. John, Brighouse, Yorkshire Bradford, Rev. C. Vicar of Arlington,
Sussex Bradshaw, J. Esq. Nottingham Bray, late Rev. Dr. Associates of, 5 copter Bray, Rev. E. A. Brereton, Chas. Esq. New Coll. Brereton, Rev. John, New Coll. Brett, Mr. Stoke Newington *Brewer, Rev. J. S. Queen's Coll. Brewster, Rev, W. Hawarden, near
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*Brine, James G. Esq. St. John's Coll.
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Broadbent, Rev. C. F. Worfield, Shrop- shire
Brockman, Rev. J. St. Clement's, Sandwich, Kent
Brogden, Rev. James
Brook, Rev. W. Bentley Rectory, Ipswich, Suffolk
* Brooke, Rev. T. R. Avening,
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* Buckley, Rev. Joseph, Hillsley Buckley, W. E. Esq. Brasenose Coll.
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IWtler, Rev. D. Clergy Orphan School, St. John's Wood
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St. Mary Cornish, Rev. Hubert K. Bakewell,
Derbyshire Cornish, Rev. C. L. Exeter Coll. *Cornthwaite, Rev. T. Hornsey Cory, Isaac Preston, Esq. Cosens, Rev. Robert, Dorchester Cosserat.Rev. G.P.Graham, ExeterCoU. Cotes, Rev. Peter, Litchfield, Hants Cotton, Rev. Richard Lynch, D.D.
Provost of Worcester Coll. ♦Cotton, Rev. W. C. Ch. Ch. (;;otton, William, Esq. Bank of England Courtenay, Lord, Powderham Castle •Courtenay, Rev. Francis, Exeter Coll. Courtney, W. P. Esq. Exeler Coll.
Cowie, Mr. St. John's Coll. Cambridge ♦Cox. Rev. W. H. St. Mary Hall ♦Cox, Rev. J. Walgrave Coxson, Rev. Mr. Davenham, Cheshire Coxwell, G. S. Esq. Newcastle-on-Tyne Cragg, Rev. Richard, Wymondham ♦Crawford, J. R. Esq. Lincoln Coll. Crawley, C.Esq. Fitzroy Farm,Highgate Crewe, Lord, Trustees of, •Crichlow, Rev. H. M. Poundstock,
Cornwall Crichton, Rev. M. Cripps, J. M. jun. Esq. Novington, near
Lewes Croft, Archdeacon, Saltwood, Hythe Crofton, Morgan, jun. Esq. Boyle,
Ireland Crompton, Rev. J. L. Trin. Coll. Camb. Cross, Mr. John, Bookseller, Leeds Crosse, T. F. Esq. Exeter Coll. tCureton, Rev. W. British Museum Currer, Miss, Eshton Hall, Yorkshire ♦Currey, Mr. St.John's Coll. Cambridge Currie, Rev. Horace G. Milford ♦Currie, Rev. James, 14, Great Cumber- land Place Curties, Rev.T.C. Frenchay,near Bristol Curry, Mr. W. Bookseller, Dublin
Dalgairns, J. D Es.j. Exeter Coll.
♦Dalton, Rev. W. Lloyd House, Wolver- hampton
Dalton, Rev. W. Inworth
♦Dalton, Rev. C. B. Wadham Coll.
Dalton, Mr.
Daly, Rev. William
♦Daman, Rev. Charles, Oriel Coll.
Danby, T. B. Esq. Kendal
♦Dansey, Rev. Wm. Donhead St. An- drew, Wilts
♦Darby, Rev. Christopher, Knocktopher
Darnell, Rev. W. Stanhope, Durham
♦Darling, Mr. James, 22, Little Queen Street, London
Darling, Rev. Thomas St. John's Coll. Cambridge
Darwall, Rev. L. Criggion, near Shrews- bury
*Dasent, G. W. Esq. Magdalen Hall
SUBSCRIBERS.
Davies.Mr. John.Bookseller.Shrewsbury
Davies, Rev. E. Leominster
Davies, Rev. J. Abbenhall, Gloucester- shire
Davies, Rev. W. L. Elizabeth College, Guernsey
Davison, Mrs. College Green, Worcester
•Dawson, C. Esq. Baymont Lodge, Tor- quay, Devon
Davpson, Rev. G. Exeter Coll.
*Dawson, J. Esq. Exeter Coll.
Dawson, Rev. I. Massey, Abinger Rectory, near Dorking
Dawson, Rev. W. A. Christ's Coll. Cambridge
Day, Rev. John D. Stone, Dartford
Dayman, Rev. E. A. Exeter Coll.
tDayman, A. J. Esq. Exeter Coll.
•Deacon, Rev. G. E. C. C. C.
Dealtry, Rev. Dr. Clapham
*Deaa, Rev. W. S. Abdon
Dean, Rev. Mr. Exeter
Deane, Rev. H. Gillingham, nr. Shaftes- bury
Debrisay, Rev. J. T.
Deedes, Rev. Gordon
Delafosse, Mrs. Addiscombe
Demain, Rev. Henry, Hertford
*Demainbray, Rev. F. Bilton, near Rugby
*Demainbray,Rev Mr.Shipton-on-Stour
Demerara Clerical Library
Denny, Rev. A. Mauritius
Denton, Rev. Henry, Dunton Bassett, Leicester
De Tessier, A. P. Esq. C.C. C.
•De Tessier, G. Esq. C.C.C.
Dew, Lieutenant
Dewhirst, Mr. Bookseller, Huddersfield
Dewhurst, Rev. John
*Dickinson, F. H. Esq.
Dickinson, Harvey, Esq.Nutfield, Surrey
♦Dickinson, T. H. Esq.
*Dimsdale,Charles,Esq.Essendon Place, Herts.
Dingwall, Charles, Esq.
Dixon, Rev. I. I. Abram, Manchester
Dixon, Rev. James, Sheffield
Dixon, Rev. Robert, King Wm. Coll. Isle of Man
•Dobson, — Esq. Liverpool Dodd, Rev. W. Newcastle-on-Tync *Dodgson, Rev. C. Daresbury,
Warrington Dodson, Rev. Jas. Lichfield *Dodsworth, Rev. William tDonkin, W. F. Esq. Univ. Coll. Donne, Rev. Jas. Bedford Dornford, Rev. J. Plymtree, Devon Douglas, Edward, Esq. Ch. Ch. Douglas, Rev. H. Whickham, Durham *Dowding, Rev. B. C. Devizes Downes, Rev. J. Drumniond, Henry, Esq. Albury Park,
Guildford Drummond, Rev. Arthur, Charlton Drummond, Rev. Spencer R. Brighton Drummond, Rev. R. Peering Drummond, Colonel, Bath Drury, Rev. H. J. Worcester Coll. Dry, Rev. Thos. Forest, Walthamstead Duffield, Rev. R. Prating, near
Colchester *Dugard, Rev. Geo. Manchester t Dukes, R. M. Esq. Lincoln Coll. Dundas, Wm. Pitt, Esq. Edinburgh tDunn, John, Esq. Advocate, Aberdeen Dunn, Rev. John
Dunnington, Rev. Joseph, Thicket Hall Dunraven, Earl of, *Dunster, Rev. Mr. Tottenham Durnford, Rev. Francis, Eton College Dyer, Rev. J. H. Waltham, Essex *Dyke, Rev. Henry, Cottisford, Oxon. *Dyke, Rev. W. Fellow of Jesus Coll.
Cradley, Herefordshire Dymock, Rev. J. Rector of Roughton *Dyraock, Rev. W. G. Hatch Beau- champ, Ilrainster Dyne, Rev. J. B. Highgate •Dyson, Rev. C. Dogmersfield Dyson, Rev. F. Tidworth
East, E. Esq. Magdalen Hall
Eaton and Sons, Booksellers, Worcester
Eaton, W. Esq. Weston, Whitwell, York
0
SUBSCRIBHRS.
Eden, Rev. R. Rochford, Leigh, Essex Edge, Rev. W. J. Waldringfield, Wood- bridge Edgell, Rev. E. East Hill, Frome Edinburgh, University of Edmonstone, Sir Archibald, Bart. Edmonstone, Rev. C. St. Mary's Marl- borough, Wilts •Edwards, Rev. A. Magd. Coll. •Edwards, Rev. J. Newington Eedle, Rev. Edward Brested, Bognor Eland, Rev. H. G. Bedminster, Bristol Elder, Rev. Edward, Balliol Coll. Eley, Rev. H, Aldham, Essex Ellerton, Rev. E. D.D. Magdalen Coll. tElliott, C. J. Esq. St. John's Coll. Ellis, Mr. Kitson
Ellison, Rev.N.T.Huntspill,Bridgewater Ellon Episcopal Chapel Library *Ellon, Rev. Mr. G. N. B. Elmhirst, Rev. Edw. Shawell Rectory Elwes, C. C. Esq. Bath Elwes, J. M. Esq. *Elmhirst, Rev. Geo. Leeds Elphin, Ven. Archdeacon of, Ardcarnes
Boyle, Ireland *Elrington, Rev. Dr. Regius Professor
of Divinity, Dublin Emmanuel College Library, Cambridge ♦Erskine, Hon. and Rev. H. D. Swith-
land, Leicestershire Estcourt, T. G. Bucknall, Esq. M.P.
Estcourt, Gloucestershire Estcourt, Rev. E. W. T.ong Newiiton,
Wilts tEstcourt, Rev. E. E. Badgeworth,
Cheltenham Etough, Rev. Dr. Claydon, Ipswich *Evans, Herbert N. M.D. Hampstead Evans, Rev. E. C. Sughani Evans, Rev. Thomas, Gloucester Evans, Rev. W. Burlton Court ♦Evans, Rev. T. S. Brompton •Evans, Rev. A. B. D.D. Market Bos- worth, Leicestershire Exeter, Very Rev. The Dean of Ewing, Rev. W. Lincoln Coll. Eyre, Rev. H. S. Bryanstone Square
•Fabcr, Rev. F. W. University Coll.
Falcon, Rev. Wm. Buxted, Sussex
Fallow, Rev. T. M.
*Farebrother, Rev. Thomas, Brampton, Market Harborough
Farley, Rev. T. Ducklington, Oxon
Farnworth, Mr.
*Farrer, James William, Esq.
Faulkner, Mr. Bookseller, Doncaster
Fawcett, Rev. Jas. Leeds
Fawkes, Mrs. the Terrace, Putney
Fearon, Rev. D. R.
Fenwick, Rev. M. J. Donegal
Felix, Rev. Peter
Fellowes, Rev. C. Shottesham, Norfolk
Fellows, Mrs. Money Hill House, Rickmansworth, Hertfordshire
*Fessey, Rev. G. F, Tardebigg, Worces- tershire
Few, Robert, Esq.
Fielding, Rev. H. Manchester
Finch, Miss C.
Fisher, Rev. A. Bridport
Fisher, Rev. W. A. Hilmore, Cork
Fitzgerald, Rev. A. Carlow
Fitzgerald, C. R. Esq.
Fitzherbert, Rev. Alleyne, Ashbourn Derbyshire
Fitzroy, Rev. August. Fakenham, Suffolk
Fleming, J. Esq. St. John's Coll. Camb.
Fletcher, Rev. C. Southwell
Fletcher, Sir Henry, Bart. Ashley Park, Walton on Thames
Floyer, Rev. T. B. Oldershaw, Lichfield
Ford, Rev. J. Exeter
Ford, Wm. Esq.
*Ford, Mr. Bookseller, Islington
Forester, Hon. and Rev. Orlando, Brazeley, ShifFnoll
*Formby, Rev. R. Brasenose Coll.
Forster, Rev. H. B. Stratton, Cirencester
*Forsyth, Dr. Aberdeen
Fortescue, Rev.R. H. Revelstock,Devon
Foskett, Rev. T. M. Enfield, Middlesex
Foulkes, Rev. H. P. Balliol Coll.
Fowler, Rev. H. Liskeard, Cornwall
Fox, Rev. Charles, Bridport
Fox, Mr.
Fraser, Rev. Robert, Lyminge, Hylhe
Freeman, Rev. H. Peterboro'
Freith, F. H. Esq. Univ. Coll. DurhaiR
SUBSCRIBERS.
0
Froude, Ven.R.H. Archdeacon of Totness
*Froude, Wm. Esq. Bristol
Fryer, William, jun. Esq.
Fulford, Rev. F. Croydon, Arrington,
Camb. •Furlong, Rev. C. J. Warfield, Berks Fursdon,Mrs. FursdonHouse,near Exeter
*Gace, Rev.FrederickAubertjMagdalen
Hall •Garden, Rev. Francis Gardner, Rev. W. Rochford, Essex Garratt, John, Esq. jun. Farringdon
House, near Exeter Gathercole, Rev. M. A. North Brixton •Gaunt, Rev. C. Isfield, near Uckfield Gaye, Rev. C. H. •Gayfere, Rev. Thomas, Bradford •Gawthern, Rev. Francis Seeker, Exeter
Coll. George, Henry, Bookseller, Westerham,
Kent *Gepp, Rev. Geo. Edw. Ashbourn Germon, Rev. Nicholas, St. Peter's,
Manchester Gibbings, Rev. Rich.Trin. Coll. Dublin Gibson, Mr. I. S. Manchester •Gibson, J. Esq. Jesus Coll. Camb. •Gibson, Rev. W. Fawley Gillet, Rev. G. E. Gladstone, Rev. John, Liverpool Gladstone, John, Esq. Fasque, Fetter-
cairne, Kincardineshire Gladstone, William Ewart, Esq. M.P.
Ch. Ch. 2 copies Gladwin, Rev. C. Liverpool Glanville, Rev. Edward F. Wheatfield
Rectory, Tetsworth *Glencross, Rev. J. Balliol College •Glenie, Rev. J. M. St. Mary Hall Glossop, Rev. Hen. Vicar of Isleworth Glover, Rev. F. A. Dover Glover, Rev. R. A. Dover Glynne, Rev. H. Hawarden Rectory,
Flintshire Godfrey, Rev. W. Tibberton, Worcester Goldsmid, Nathaniel, Esq, M.A. Exeter
Coll. Goldsmith, H. Esq.St.Peter's Coll. Camb
Gooch, Rev. J. H. Head Master of Heath School, Halifax
Goodford, C. 0. Esq. Eton Coll.
*Goodlake, Rev.T. W. Pembroke Coll.
Goodwin, H. Esq. Caius Coll. Cambridge
Gordon, Osborne, Esq. Ch. Ch.
Gordon, C. S. Esq. Exeter
Gordon, H. Esq. Kendal
Gordon, W. Esq. St. Leonard's
Gother, Rev. A. Chale Rectory, Isle of Wight
Gough, Rev. H. Penzance
tGoulbum, H. Esq.
Gould, Rev. R. J. Farnham Royal
Govver, Rev. John, Ashperton
Graham, Rev. W. H.
Grantham Clerical Library
Grant and Bolton, Messrs. Booksellers, Dublin
Grant and Son, Messrs. Booksellers,
Edinburgh Graham, Mr. Bookseller, Oxford *Grant, Rev. A. Chelmsford Grant, 'Rev. James B. Dublin •Granville, Rev. Court, Mayfield, near
Ashbourn Grapel, Mr. W. Liverpool Graves, Rev. John, Ashperton Green, Mr. Bookseller, Leeds Green, Rev. H. Cople, Bedfordshire Green, Rev. M. J. Lincoln Coll. Greene, R. Esq. Lichfield Greenwell, W. Esq. Univ. Coll. Durham *Greeuwood, Ralph, Esq. Palace House,
near Burnley •Gregory, Rev. G. Sandford, Devon Gresley, Rev. Sir Nigel, Bart. Gresley, Rev. W.Lichfield *Gresley, Rev. J. M. Exeter Coll. Gresvvell, Rev. R. Worcester Coll. Gretton, Rev. R. H. Nantwich, Cheshire Grey, Rev. H. Exeter ♦Grey, Hon. and Rev. Francis, Alnwick,
Northumberland Grey, Hon. and Rev. John, Wooler,
Northumberland Grierson, J. Esq.
•Grieve, Rev. Mr. Ellon, Aberdeen Grimstead, Rev. G. Groves, Chas. Esq. Liverpool
10
SUBSCRIBERS.
t Grub, George, Esq. Advocate, Aberdeen Grueber, Rev. C. S. Magd. Hall ♦Guillemard, Rev. J. St. John's Coll. *Guillemard, Rev. H. P. Trinity Coll. Gunner, Rev. W. Winchester *Gutch, Rev.R. Segrave, Leicestershire
Haffenden, Miss, Langford Hall, Nevrark Haight. Rev. B. I. New York, U. S.
* Haines, W. C. Esq. Hampstead Haines, Mr. Bookseller, Oxford Halcombe, John, Esq.
Hale, Rev. G. C. Hillingdon
*Hale, Ven. Archdeacon, Charter House
•Hale, Rev. Matthew B. Alderley,
Gloucestershire Hall, Mr. Bookseller, Cambridge Hall, Rev. Adara, Drumbair, Ayrshire *Hall, Rev. J. C. Isle of Man Hall, Rev. S. C. *Hall, Rev. W. Manchester »Hallen, Rev. G. Rushock Medonte,
Upper Canada Halliburton, Mr. Bookseller, Coldstream Halson, Mr.
* Hamilton, Rev. Jas. Beddington ♦Hamilton, Rev. Walter Kerr, Merton
Coll. Chaplain to the Bp. of Salisbury Hamilton, Mr. John, Southampton t Hannah, Rev. J. Lincoln Coll. Hannaford, Mr. Bookseller, Exeter Harcourt, Rev. Vernon, West Dean
House, Midhurst •Harding, Rev. I. St. Ann's, Blackfriars Hardwick, Rev. Charles, Gloucester Harington, Rev. E. C. Exeter Haringtoo, Rev. Rich. Principal of
Brasenose Coll. ♦Harness, Rev. Wm. Harper, Thos. Esq. Queen's Coll. Harper, T. V. Esq. Queen's Coll. Harrington, Rev. E. Exeter Harris, Hon. and Rev.C.A.Wilton,Wilts Harris, Hon, and Rev.W. L. T. All Soulg Harris, Rev. Thomas Harrison, Benj. Esq.Clapham Common ♦Harrison, Rev. B. Ch. Ch. Domestic
Chaplain to the Abp. of Canterbury Harrison, Rev. H. Goudhurst, Kent
Harrison, Rev. J. W. Fillingham Castle. Lincolnshire
Harrison, W. Esq.
Harter, Rev. G. Manchester
Hartley, L. L. Esq. Middleton Lodge, near Richmond, Yorkshire
Harvey, Rev. Mr. Bath
Hasting, Rev. J. Arclay Kings, Worces- tershire
•Hatherell, Rev. J. W. D.D. Charmouth Rectory, Dorset
Hawker, Rev. R. S. Moorwinston, Corn- wall
♦Hawker, J. Esq. Balliol Coll.
Hawks, Rev. F.S. D.D.New York,U.S.
*Hawkins,Rev. Edward, Pembroke Coll.
♦Hawkins, Rev. E. Coleford, Gloucester
Hawkins, Rev. Ernest, Exeter Coll.
•Hawkins, Rev. H. C H. Lydney, Gloucester
Hawks, Rev. W. Gateshead, Durham
Hayden, Mrs. Thomas, Guildford
•Hay ward, W. W. Esq.
Hazlehurst, R. K. Esq. Trinity Coll. Cambridge
Head, — Esq. Exeter
Heath, Christopher, Esq.
Heathcote,Sir Wm. Bart.Hursley Park, near Winchester
♦Heathcote, Rev. C. J. Clapton
Heathcote, Rev. G. North Tamerton
t Heathcote, Rev. George, Connington- Rectory, Stilton, Hunts
♦Heathcote, Rev. W. B. New Coll.
Hedley, Rev. T. A. Gloucester
Hemsley.Mr. W.Ke3/worth, Nottingham
Henderson, Rev. T. Messing, Kelvedon
♦Henderson, W. G. Esq. Magd. Coll.
Henn, Rev. W, Garvagh, Londonderry
Henry, C. S. Professor, New York University, U. S.
Hervey, Hon. and Rev. Lord Arthur, 1 ok worth
♦Hessey, Rev. J. A. St. John's Coll.
Hewett, Rev. P.Binstead, Isle of Wight
Hewitt, Hon. John J. Balliol Coll.
Hewitt, T. S. Esq. Worcester Coll.
Heycock, Rev, Owston, Leicestershire
Heydon, Mr. J. Bookseller, Devonport
♦Hibbert, Miss E. S.
SUBSCRIHEHS.
li
Higgs, Rev. R. W. Swansea
Hildyard, Rev. James, Christ's Coll. Cambridge
Hill, John, Esq. Glasgow
♦Hill, Rev. E. Ch. Ch.
Hill, Rev. R. Balliol Coll.
Hindle, Rev. Joseph, Highara
Hinde, Rev. Thos. Liverpool
Hingeston, James Ansley, Esq.
Hippisley, J. H. Esq.
Hippisley, R. W. Esq. Exeter Coll.
Hoare, VV. H. Esq. Ashurst Park, Tun- bridge Wells
Hobhouse, Rev. E. Fellow of Mert. Coll.
Hocking, Richard, Esq. Penzance
Hodgson, Rev. Chas. Bodmin
Hodgson, Rev. J.Geo. St.Peter's, Thanet
Hodgson, Rev. John, St. Peter's, Thanet
*Hodgson, Rev. J. F. Horsham
♦Hodgson, Rev. H.
Hodgson, VV. Esq. Wanstead
Hodson, Rev. Mr. Salisbury
Hodson, Rev. J. S. Merton Coll.
Hogan, Rev. J. Tetbury, Gloucestershire
Hogben, Mr. Geo. Sheerness
Hogg, Rev. J. R. Brixham
Holden, Rev. Geo. Liverpool
*Holden, Rev. W. R. Worcester
Holder, the Misses, Torquay
Holdsworth, Miss M. Dartmouth
*Hole, Rev. George, Chumleigh, near Exeter
Hollis,Rev. G. P. Duddington, Somerset
Holmes, Hon. Mrs. A'Court
Holmes, Rev. Peter, Plymouth
Holthouse, Rev. C. S.
•Hope, A. B. Esq. Trin. Coll. Camb.
Hook, Rev. Dr. W. F. Leeds
Hope, James R. Esq. Merton Coll.
Hopkins, Rev. A. Clent. Worcestershire
•Hopkins, Rev. Thomas, Honington
♦Horncastle Clerical Society
Hornby, Rev. James, Winwick, War- rington
Hornby, Rev. Wm. St. Michael's Gar- stang, Lancashire
Hornby, R. W. B. Esq. University Coll. Durham
Horner, Chas. Esq. Mill Park, Somerset
Horner, Rev. John, Mells, Somerset
♦Horsfall, Rev. A. Grange, Derby
Horsfall, J. Esq. Standard Hill, Notts
♦Horsley, Rev. J. W. Ville of Dunkirk, Faversham, Kent
♦Hoskins, Rev. W. E. Canterbury
Hotham, Rev. C. Patrington, Hull
Hotbam, Rev. J. G. Sutton-at-home, Dartford
Hotham, W. F. Esq. Ch. Ch.
Houghton, Rev. J. Matching
Houghton, Rev. W. Miln Bridge, near Huddersfield
Howard, Rev. W. Great Witchingham, Norfolk
Howard, Hon. C.
♦Howard, Hon. and Rev. Wm. Winston, Rotherham, Yorkshire
Howell, Rev. Alexander, Southampton
Howell, Rev. H. Merton Coll.
Howell, Rev. A. Sedgley
•Hubbard, Rev. Thos. Leytonstone
Huddleston, Rev. G. J.
Hudson and Co. Booksellers, Kendal
•Hue, 'Dr.
♦Hughes, Rev. H.
Hullon, Rev. Campbell Grey, Man- chester
Hulton, Rev. W.
Humphrys, — Esq. Univ. Coll. Durham
Hunt, R. S. Esq. Exeter Coll.
Hunter, Rev. W. St. John's Coll.
Hutchins, Rev. W. Bath
Hutchinson, Rev.Cyril.Hawkhurst, Kent
Hutchinson, Rev. C. Firle
Hutchinson, Rev. James, Chelmsford
Hutton, Rev. H. Filleigh, Devon
Hutton, Rev. W. Helsington, Kendal
Jackson, Rev. F. G. Brighstone, Isle of
Wight tJackson, Rev. J. Islington Jackson, Rev. Dr. Lowther, nr. Penrith tJacobson, Rev. W. Magd. Hall J affray, Mr. Jas. Bookseller, Berwick James,Rev.J.Rawmarsh,nearRotheram •James, Rev. Henry James, Rev. E. Prebendary of Win- chester Janvrin, James H. Esq. Oriel Jeanes, Mr. Bookseller, Exeter
12
SUBSCRIBERS.
»Jeffray, Rev. L. W. Preston Jeffreys, Rev. Henry Anthony, Ch. Ch. •Jelf,Rev.RichardWilliam,D.D. Canon
of Ch. Ch. Jelf, Rev. W. E. Ch. Ch. Jennett, Mr. Jennings, Rev. M. J. Jennings, Rev. J. Preb. of Westminster Jeremie, Rev. F. J. Guernsey Jeremie, Rev. T. T. Trinity College,
Cambridge lUingworth, Rev. E. A. Ince, Rev. Edward, VVigtopft Inge, Rev. T. R. Southsea Inglis, Sir R.H.Bart. M.P. Ingram, Rev. Geo. Chedburgh, Suffolk *Ingram, Rev. R. Inman, Rev. W. J. Johnson, C. W. Esq. Balliol Coll. Johnson, Miss Johnson, Rev. E. M. Brooklands, Long
Island, U. S. Johnson, Rev. S. Hinton Blewet Johnson, Manuel John, Esq. Magd.Hall,
Radcliffe Observer Johnson, Mr. Bookseller, Cambridge Johnson, W. F. Esq. * Jones, Ven. H. C. Archdeacon of Essex Jones, Rev. D. Stamford Jones, Rev. E. Wigan Jones, Rev. Edward, Fatherwell, near
West Mailing, Kent Jones, Rev. J. Hereford Jones, Rev. H. J. Edinburgh Jones, Rev. H. Llanfaes, Beaumaris •Jones, Rev. II. J. Newcastle-on-Tyne ♦Jones, William, Esq. M.A. Ball. Coll. Jones, Mr. James, Manchester Jones, W. B. Esq. Magdalen Hall Jones, Rev. R. Branxton, Coldstream,
N.B. Irby, Hon. and Rev. F. Hythe ♦Irons, Rev. W. J. Brompton ♦Irvine, Rev. A. Leicester Irvine, Rev. J. Knowle, near Bristol Irving, Geo. Esq. Newton, Edinburgh Irving, Rev. J. Kendal Isaacson, Rev. John Fred. Freshwater,
Isle of Wight Isham, Rev. A. All Souls Coll.
Karslake, Rev. W. Colebrook, Devon Karslake, Rev. W. H. Meshaw, South
Molton, Devon Keith, John, Bookseller, Glasgow Keble, Miss
Keble, Rev. T. Bisley, Gloucestershire Keigwin, Rev. James P. WaHham Coll. Kekewich, S. T. Esq, Kenney, Rev. F. Ch. Ch. Kenrick, Rev. J. Horsham ♦Kent, Rev. G. D. Sudbrooke, near
Lincoln Kenyon, Lord
Kerr, Hon. and Rev. Lord, Dittisham Kerr, Lord Henry, Dittisham Kerrier Clerical Club, Cornwall Kershaw, Rev. G. W. Worcester Keymer, Rev. N. Hertford ♦Kidd, Dr. Oxford Kindersley, R. T. Esq. King, Ven. Archdeacon King, R. J. Esq. Exeter Coll. King, R. P. Esq. Bristol King's College Library, London ♦Kitson, E. P. E.fq. Balliol Coll. Kitson, John F. Esq. Exeter Coll. Knatchbull.Rev.H.E. Elmham, Norfolk Knight, Rev. T. Ford, Northumberland Knight, W. Esq. Worcester Coll. Knollys, Rev. Erskine ♦Knowles, E. H. Esq. Queen's Coll. Knowles, J. L. Esq. Pembroke Coll. Knox, Rev. H. B. Monk's Eleigh,
Hadleigh Kyle, Rev. T. Cork
Lace, F. John Esq. Ingthorpe Grange,
Yorkshire Lade, John Wm. Esq. ♦Laing, Rev. David Lake, W. C. Esq. Balliol Coll. *Lampen, Rev. R. Probus, Cornwall ♦Landor, Rev. R. E. Birlingham Lance, Rev. Edw. Buckland St. Mary,
Somerset Lance, Rev. E. llminster *Landon, Rev. C. W. Over-Whitacie,
Warwickshire
SUBSCRIBERS.
13
Lane, Mrs. F.
Lane, Rev. C. Deal
Lane, Rev. E, Gloucester
Lane, Rev. C. Kennington
Lane, Rev. Samuel, Frome
Langbridge, Mr. Birmingham
Langdon, Rev. G. H. Oving
•Langdon, Augustus, Esq.
Langmore, W. Esq. M.D.
*Laprimaudaye, Rev. C. J, Leyton
Latham, Rev. Henry, Selmeston, Sus- sex
Latimer, Rev. W. B. Tynemouth
Law, Rev. S. T. Chancellor of the Diocese of Litchileld
Law, Rev. W. T. Whitchurch, Char- mouth, Devon
Lawrence, Rev. Alfred, Sandhurst, Kent
Lawrie, A. J. C. Esq.
LawsoD, Rev. C. Richmond
Lawson, Rev. Robt.
Lawson, Rev. W. Delancey, Oakham
Layton, Rev. F. W. H. Islington
Leak, J. Bookseller, Alford, Lincolnshire
Lechmere, Rev, A. B.
Lee, Mr. Sidmouth
tLeefe, Rev. Audley End, Essex
Lefroy, Rev. A. C.
*Legge, Rev. Henry, EastLavant, near Chichester
Legge, Rev. W. Ashtead
Leigh, Stratford, Esq.
Leigh, Wm. Esq. Little Aston Hall, Lichfield
*Leighton, Rev. F. K. All Souls Coll.
Le Mesurier, John, Esq. Ch. Ch.
*Leslie, Rev. Charles
Leslie, Mr. Bookseller, London
Lewis, Rev. David, Jesus Coll.
Lewis, Rev. G. Dundee
Lewis, Rev. R. Farway, near Honiton
*Lewis, Rev T. T. Aymestry, near Leominster
Ley, Rev. Jacob S. Ashprington, Devon
Ley, W. H. Esq. Trinity Coll.
Library of Congress, Washington
•Library of Domus Scholarum, Wotton- under-Ed^e
♦Liddell, Rev. Henry G. Ch. Ch.
Liddell, Rev. Thos. Edinburgh
LifFord, Right Hon. Lord Viscount, Astley Castle, near Coventry
Light and Ridler, Bristol
Lindsell, J. Esq. St. Peter's Coll. Camb.
*Lingard, Rev, Joshua, Curate of the Chapelry of Hulme, near Manchester
Linzee, Rev. E. H.
Litler,Rev. R. Poynton,nearMacclesfield
*Liveing, Rev. Henry Thomas, Stoke by Nayland, Suffolk
Liverpool Library
Lloyd, Rev. John F. Baliylany, Rich- hill, Ireland
Lockwood, Rev. John, Rector of King- ham, Oxon
Lockwood, Rev, Mr. Coventry
*Lodge, Rev. B. Chigwell, Essex
Lomax, T. G. Esq. Lichfield
London Institution, The
Long, W. Esq. Bath
*Lonsdale, Rev. John, King's College, London
Lord, 'Arthur Owen, Esq. Trinity Coll.
Losh, Miss, Woodside, Carlisle
Lott, Mr.
*Lowe, John VVm. Esq,
Lowe, Rev. T. Oriel Coll.
Lowe, Rev. R. Misterton, Somerset
Lowe, Rev. T. H. Dean of Exeter
Lowe, Rev. R. F. Madeira
Lowe, Mr. Bookseller, Wimborne
Luke, Rev. W. Bradford, Wilts
Lumsden, Rev. H. St. Peter's, Ipswich
Lund, Mr. St. John's Coll. Cambridge
Lundie, Rev. W. Compton, Bcrwick-on- Tweed
Luscombe, Rev. E. K. Plymouth
*Lush, Mr. Vicesimus, Corpus Christi College, Cambridge
Lusk, John, Esq. Glasgow
Lutener, Rev. T. B. Shrewsbury
Luxmore, Rev. J. H. M.
Lyall, Rev. Alfred
Lyall, Ven. W. R. Archdeacon of Colchester
Lyne, Rev. C. P. West Thorney, Sussex
Lysons, Rev. Samuel, Hempstead, Glou- cestershire
Maberly, Rev. T. A,
14
SUBSCRIBEKS.
*M*Call, Rev. E. Winchester Macauley, Rev. S. Herrick Maclean, Rev. H. Coventry Maclean, Rev. J. Sheffield *Macfarlane, Rev.J. D.Frant.Tunbridge
Wells Maclachan, A. N. C. Esq. Exeter Coll. Machlachlan, Stewart, andCo.Edinburgh Mackinson,Rev.T.C. Colonial Chaplain,
New South Wales ♦Macraulien, R. G. Esq. C.C.C. Macpherson, Rev. A. Rothwell, near
Kettering Maddy, Rev. B. Shrewsbury Madox, \\m. Esq. Magdalene College Library M'Arthy, Rev. F. Coders, Dorset M'Clintoch, G. F. Esq. Bengal Civil
Service •Major, Rev. Dr. King's Coll. London M'lver, Rev. Wm. West Derby Maitland, Rev. S. R. Maitland.Rev.P. Blackburn, Lancashire *M'Laren, Major, Portobello, Greenock Malcolm, Rev. Hen. Eckington, Ches- terfield •Mallock, Rev. Wm. Torquay Mallory, Rev. G.
Manley, N, M. Esq. St. Jo.'s Coll. Camb. Mannj Rev. W. Moxon, Thornthwaite,
Cumberland Manning, Ven. Hen. Archdeacon of
Chichester, Lavington, Sussex Manning, Mrs. Tillington, Sussex Manning, Rev. G. W. Margetts, Rev. H. Huntingdon Markland, J. H. Esq. Bath Marklaud, Thomas Esq. Manchester ♦Marriott, Rev. J. Bradfield, Reading •Marriott, Rev. C. Oriel Coll. 2 copies Marriott, Rev. F. A. Bilton, Rugby Marsden, Rev. A. Gargrave Marsden, Mr. Wm, Manchester Marshall, Rev. Edward, C.C.C. Marshall, Rev. Edward Ruskington,
Sleaford, Lincoln Marshall, Rev. T. W. Charlton, near
Shaftesbury Marsham, Rev. G. F. J. AUington, Maidstone
Martin, Rev. Richard, Menheniot Martyn, Rev. J. Exeter •Mason, Rev. W. Normanton Massingberd, Rev.F.C. Ormsby,Spilsby Masters, Rev. J. S. Greenwich Matheson, G. F. Esq. Maxwell, Henry C. Esq. York May, Rev. George, Heme, Kent Mayow, Rev. M. W. Market Lavington,
Devizes Mayow, W. R. Esq. Magdalen Hall •Meade, Rev. E. Stratford on Avon Medley, Rev. J. Exeter •Medwyn, Hon. Lord, Edinburgh •Mence, Rev. J. W. Ilkley, Otiey,
Yorkshire Mendham, Rev. J. Clophill, Beds. Menzies, Rev. F. Brasenose Coll. Mere wether. Rev. Francis, Whitwick,
Leicestershire Mesham, Rev. A. B. Wotton, Kent •Metcalfe, Rev. W. Harleston, Norfolk M'Ewen, Rev. A. Semington, Wilts M'Glashen, Mr. James, Dublin Milliken, Rev. Rich. Compton, Sussex •Mill, Rev. Dr. Miller, Rev. C. Magdalen Coll. Miller, Rev. John, Worcester Coll.
Benefield, Northamptonshire Milles, Rev. T. Tenterden, Kent Millner, Rev. W. Bristol Mills, I. J. Esq. Lexden Park Milward, Henry Esq. B.A. Clifton Minster, Rev. T. Hunsingore, near
Witherby •Moberly, Rev. Dr. Winchester Money, KyrleE. A. Esq. C.C.C. Camb. Monro, Rev. Edward, Oriel Coll. Monsell, Wm. Esq. Tervoe, Limerick •Moody, Rev. Henry R. Chartham, near
Canterbury Moore, Rev. Arthur, Stratton, Glou- cestershire Moorsom, Captain, Lowndes Square Mordaunt, Dowager Lady, Avenhurst,
Stratford on Avon Mordaunt, Sir John, Bart. More, Rev, R. H. G. Larden Hall,
Shropshire Morgan, Rev. J. P. C. Llangwyryfor
SUBSCRIBERS.
15
Morgan, Rev. J.
Morrice, J. Esq. Sidcliflf, near Sidmouth
Morrell, Baker, Esq. St. Giles. Oxford
Morrell, F. Esq. St. Giles, Oxford
•Morrell, Rev. G. K. St. John's
Morrison, Mr. Liverpool
♦Morris, Rev. T. E. Ch. Ch.
Morton, M. C. Esq.' Exeter Coll.
Mosse, Rev. Sara. T. Ashbourn, Derby- shire
*Mozley, Rev. Thomas, Cholderton
Mozley, H. Esq. Derby
Mules, Rev. P. Exeter Coll.
Munby, Joseph, Esq. York
Murray, C. R. Scott, Esq. 1 1 , Cavendish Square, London
Murray, F. H. Esq. Ch. Ch.
Murray, G. E.Esq. Ch. Ch.
Mushet, Robert, Esq.
Muskett, Mr. C. Bookseller, Norwich
Musket, Robert, Esq.
Neave, Rev. H. L. Epping
*Needham, Hon. Mr, Trinity Coll. Cambridge
Neeve, Rev. F. K. Poole, Cakneys
♦Nevile, Charles, Esq. Trinity Coll.
♦New, Rev. F. T. Christ Church, St. Pancras
♦New York Society Library
New York Theological Seminary
Newall, Rev. S. Dedsbury
Newcastle-on-Tyne Clerical Society
♦Newman,Rev. VV. J. OrielColl.2 copies
Newton, Mi. Croydon
Nichol, J. Esq. Islington
NichoU, Rev. J. R. GreenhiJI, near Barnett
Nicholls, Rev. W. L, Bath
♦Nicholson, Rev. P. C. Leeds
♦Nicholson, Rev. Wm.
Nicholson, Miss F. Rochester
♦Nind, Rev. W. Fellow of St. Peter's, Cambridge
Nixon, Rev. Dr. Ash Vicarage, Wing- ham, Kent
Norman, M. O. Esq. C. C. C. Camb.
Northcote, G. B. Esq. Exeter Coll.
♦Northcote, J. S. Esq. C.C.C. Nunns, Rev. Thomas, Birmingham Nutt, Rev. Charles, Tiverton, near Bath
Oakeley, Rev. Sir Herbert, Bart.Bocking
♦Oakeley, Rev. Frederick, Balliol Coll.
O'Brien, S. August. Esq. Blatherwycke Park, Wansford
•O'Bryen, Rev. Hewitt, Heywood, Lan- cashire
Oldham, Rev. J. R. Incumbent of St. Paul's, Huddersfield
♦Oldknow, Rev. J. Uppingham
Ogilvie, Rev. C. A. D.D. Regius Pro- fessor of Pastoral Theology, Oxford
Ogle, J. A. M.D. Clinical Professor of Medicine, Oxford
Ogle, Maurice, Esq. Glasgow
Ogle, Mr. Robt. Bookseller, Edinburgh
tOldham, Joseph, Esq. Hatherleigh, De\fon
Ormandey and Son, Liverpool
tOrmerod, Geo. Esq. Sedbury Park, Chepstow
tOrmerod, Rev. Thomas J. Bras. Coll.
Osborne, J. Esq.
Oswald, Alexander, Esq.
Oswell, Rev. Lloyd
Ouvry, Rev. P. T.
Overton, Rev. J. G. Corpus C. Coll.
Owen, Rev. E. Wendover
Oxenham, Rev. Nutcorobe, Medbury, Devon
Packe, Mrs. J. Richmond Terrace,
Reading Page, Rev. Dr. Gillingham, Kent Page, Rev. Cyril Page, Rev. F. L. Woolfit Paget, Rev. E. F. Elford, Lichfield,
Chaplain to the Bishop of Oxford Palk, Rev. Wm. Ashcombe, Devon Palmer, Rev. J.
Palmer, Rev. W. Worcester Coll. •Palmer, Rev. W. Magd. Coll.
16
SUBSCRIBERS.
Palmer, R. Esq.
Palmer, G. H. Esq. LiricMn's Inn
Panting, Rev. R. Calcutta
•Fapillon, Rev. John, Lexden, Colchester
Pardoe, Rev. J.
Parker, Rev. Charles
Parker, C. Esq. 41, Upper Bedford Place
tParker, Rev. W. Appleton-le-Street
tParkes, Rev. W.
Parkinson, Rev. R. Manchester
Parlby, Rev. Hall
*Parsons, Rev. G. L. Benson
*Patteson, Hon. Mr. Justice
*Patti£on, Rev. Mark, Lincoln Coll.
Paul, Rev. Charles, Bath
Payne, R. jun. Esq. Lavender Hill, Wandsworth
Peake, Rev. G. E. Taunton
tPearse, T. Esq. Magdalen Coll.
Pearson, the Very Rev. Hugh N. D.D. Dean of Salisbury
Pearson, Rev. Charles, K neb worth, Stevenage, Herts
Pearson, Rev. H. W. Guildford
Peck, J. Esq. Temple Combe
Peel, Rev. J. Prebendary of Canter- bury
*Pelly, Rev. Theophilus, C.C.C.
Pennant, Lady Emma
♦Penny, Rev. Edw. St. John's Coll.
*Perceval, Hon. and Rev. A. P.
*Perkins,Rev.B. R. Wotton-under-Edge
*Perry, Mr.
Peters, Rev. Henry, St. Johnlee, Northumberland
Petley, Rev. Henry, Glynde Lewes, Sussex
Phelps, Rev. H. D. Tarrington, Led- bury, Herefordshire
Phillipps, S. M. Esq.
Phillips.Rev.G. Queen's Coll. Cambridge
Phillips, Rev. E. Clapham
Phillott, Johnson, Esq. Bath
♦PhiUpotts, Rev. W. J. Hallow, Wor. cester
Phippen, Robt. Esq. Badgworth Court, Somerset
Phipps, Rev. E. J. Devizes
Piccope, Rev. I. Manchester
»i*;(k\vood, Rev, J. Stepney
*Pigott, Rev. G. Bombay
Pigott, Rev. J. R. Hughenden
Pinckard,Wm.Esq.Handley,Towcester
Pinder, Rev. J. H. Diocesan Coll. Wells
Pirie, A. jun. Esq. Aberdeen
Pitts, Rev. J. Street, near Glastonbury
Piatt, Rev. George
•Piatt, T. P. Esq. Liphook, Hants
Plumer, Rev. J. J. Swallowfield, Berks
Plummer, Rev. Mat. Heworth, Durham
Pocock, Mr. Bookseller, Bath
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*Pocock, Rev. N. M.A. Queen's Coll.
*Pocock, Rev. C. S. Inkberrow, Wor- cestershire
Pole, Rev. R. Chandos, Radbourne, Derby
*Pole, E. S. Chandos, Esq. Radbourne Hall. Derby
Pollock, John, Esq. Edinburgh
*Ponsonby, Hon. Walter
*Poole,Rev.J.Enmore,nearBridgewater
tPooley, Rev. M. Scotter
Pope, T. A. Esq. Jesus Coll. Cambridge
Popham,Rev. John, Chitton, Hungerford
Popham, Wm. Esq.
Porcher, Charles, Esq.
Portal, Melville, Esq. Ch. Ch.
Porter, Rev. Chas. Stamford
Porter, Henry, Esq. Winslade, Exeter
Portman, Hon. and Rev. F. B. Staple Ftizpaine, Somerset
Portman, Rev. F. B. All Souls
Pountney, Rev. H. Wolverhampton
Povah, Rev. J. V.
Powell, Arthur, Esq.
*Powell, Chas. Esq. Speldhurst
Powell, Rev. H. T. Coventry
♦Powell, Rev. Edw. Arnett, Ampthill
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Powell, John, Esq.
Powell, Rob. Esq. Worcester Coll.
*Powles, R. Cowley, Esq. Exeter Coll.
Pownall, Rev. C. C. B. Milton Ernest
Pratt, Rev. J. B. Cruden, Aberdeenshire
♦Prescott, Rev. T. P. Portsmouth
Pressley, Rev. Mr. Fraserburgh, Aber- deenshire
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SCBSCKIBERS.
17
Price, Rev. Wm. Colae St. Denis
Rectory, near Northleach *Prichard, Rev. J. C. Mitcham Prickett, Rev. M.TrinityColl. Cambridge Pridden, Rev. W. Broxted, Essex
Prideaux, Esq.
Puckle, Rev. John, Dover Pym, Rev. F. Plymstock, Devon
RadclifFe, Rev. J. F. Hugglescote Raikes, R. Esq. Exeter Coll. Ramsay, Rev. E. B. St. John's Chapel,
Edinburgh Randall, Rev. H. G. Queen's Coll. *Randolph, E. Esq. Jesus Coll. Camb. *Randolph, Francis.Esq. St. John's Coll.
Cambridge Randolph, Rev. G. Coulsdon, Croydon •Randolph, Rev. Herbert Randolph, Rev. S. Hadham Randolph, Rev. Thomas *Randolph,Rev.Wm.NewingtonHythe Ranken, Rev. Mr. Old Deer Rashdall, Rev. John, Exeter *Raven, V. Esq. Magd. Coll. Camb. *Rawle, Mr. Trinity Coll. Cambridge Rawlins, Rev. C. AUerthorpe, Pock-
lington Rayer, Rev. Wm. Tiverton Rayleigh, Right Hon. Lord, Terling
Place, Essex Read, Wm. Esq. Manchester Reece, Rev. James, Tinsley Reed, Rev. Christ. Tynemouth Reeves, Rev. F. J. H. Reid, Rev. C. 15. Teynham, near Sit-
tingbourne *Relton, Rev. J. R. Tewkesbury Rennett, Rev. Mr. Rew, Rev. Chas. Maidstone *Rice, H. Esq. Highfield, near
Southampton *Richards, Rev. J. L. D.D, Rector of
Exeter College Richards, Rev. E. T. Farlington Richards, Rev. George, Warrington Richards, Rev. Henry, Hoifield, near
Bristol Richards, Rev. Upton
Richards, Rev. T. Watkyn, Puttenham, Guildford, Surrey
Richmond, Rev. C. G. Six Hills, Lin- colnshire
Rickards, Rev. J. Stowlingtoft
Ricketts, Rev. F.
Riddell, Rev. J. C. B. All Souls
Ridings, Mr. George, Bookseller, Cork
Ridley, Rev. W. H. Ch. Ch.
Ripon, Very Rev. the Dean of, Dawlish
Risdale, Rev. E. Troubridge
Riviere, Mr. Bookseller, Bath
Roberts, Mr. Liverpool
Robertson, J. Esq. D.C.L. Doctors' Commons
Robertson, John, Esq.
Robertson, Rev. J. C. Trinity Coll. Cambridge, Boxley, Maidstone
Robertson, Rev. J. C. University Coll.
*Robson, J. U. Esq. Magdalen Hall
*Robin3on, Rev. C. Kirknevvton, near Wooler, Northumberland
Robinson, Rev. C. W. Hoton, Leices- tersfiire
Robinson, Rev. T. Milford
Robins, Rev. S. Shaftesbury
Robin, Rev. Philip R. Bolton, Lanca- shire
Rochester, Very Rev. the Dean of *Rodmell, Rev. John, Burford, Salop
Rodd, Rev. C. North Hill
Rodvi'ell, Rev. Mr. Tenbury Rodwell, Mr. Bookseller, Bond Street Roe, Mr. W. Bookseller, Newbury Rogers, Edw. Esq. Blackheath Rogers, W. Esq. Balliol Coll. Rogers, Rev. John, Canon of Exeter Rogers, Rev. J. Foston, Leicestershire Rogers, Mrs. St. John's Villa, Fulham Rohde, Mrs. Eleanor, Croydon Rooke, C. H. Esq. Magdalen Coll.
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18
SUBSCRIBERS.
♦Rowley, Rev. T. Ch. Ch.
Rump, Jame?, Esq. Swanton Morley,
Norfolk Rusher and Johnson, Messrs. Booksellers,
Reading Russell, J. Watts, Esq. 11am Hall Russell, Rev. M. Watts, Biggin Hall,
Oundle Russell, Mrs. Aden, Aberdeenshire tRussell, Mr. Bookseller, Aberdeen Russell, Rev. J. F. Enfield Russell, Rev. Samuel Henry Ryder, Rev. G. D. Easton, Hants •Ryder, T. D. Esq. Oriel Coll.
Salter, Rev. John, Iron Acton, Bristol
Sanders, Rev. John, Liverpool
Sanders, Rev, Lloyd, Exeter
*Sandford, Rev. G. B. Prestwich, Manchester
Sandham, J. M. Esq. St. John's Coll.
Sandilands, Rev. R. S. B.
Sankey, P. Esq. St. John's College
Saunders, Rev. A. P. Charterhouse '
Savage, Mrs. Henleaze, near Bristol
Schneider, Rev. H.
Schofield, H. L. Esq. Brighton
Scobell, Rev. John, Soulhover, Lewes
Scott, H. B. Esq. Honiton
Scott, Rev. John
*Scott, Rev. R. BalUol Coll.
Scott, Rev. W.
tScudamore, Rev. W. E. Ditchingham, Bungay
Selwyn, Rev. Wm. Ely
*Sewell, Rev. J. E. New Coll.
Seymour, Rev. Sir J. H. Bart. North- church, Herts
Sejmour, Rev. Richard, Kinwarton, Alcester
Shadwell, Rev. J. E. Southampton
Sharp, Rev. John, Horbury
Sharp, Rev. W. Addington, Cumberland
Sharpies, Rev. T. Blackburn
Shaw, Rev. E. B. Narborough, Leices- tershire
Shearly, W. J. Esq. St, Peter's Coll. Cambridge
Shedden, S. Esq. Pembroke College
Shepherd, Rev. Samuel
Sheppard, J. H. Esq. Queen's Coll.
tSheppard, W. Esq. Oriel Coll.
*Sherlock,Rev.H.H.Ashton,inWinwick
Sherwood, Rev. Mr.
Shields, Rev. W. T. Durham
Shilleto, W. Esq. Univ. Coll.
*Shillibeer, Mr. John, Oundle
fShort, Rev. Augustus, Ravensthorpe,
Northamptonshire Short, Rev. T. Trinity Coll. Sidebottom, Rev. W. Buckden Sidgwick, C. Esq. Skipton Castle, York-
shire Simms and Dinham, Manchester Sirnms and Son, Messrs. Bath *Simms, Rev. E. Great Malvern
* Simpson, Rev. Joseph, Shrewsbury Simpson, Rev. J. Pemberton, Wakefield Simpson, Rev. T. W. Thurnscowe Hall Sinclair, Rev. John, Chaplain to the
Bishop of London Sittingbourne Reading Society SkeflSngton, Hon. T. C. F. Skelton, Henry, jun. Esq. Skene, W. F. Esq. Edinburgh Skinner, F. Esq. Skipsey, Rev. Mr.
Skrine, Harcourt, Esq. Wadham Coll. Sladen, Rev. E. H. M. Bockleton,
Worcestershire Slatter, Rev. Jas. Lindale Small, Rev. N. P. Market Bosworth Smart, Thomas, Esq. Smirke, Sir Robert
S.Tiith, Andrew, M.D. Fort Pitt, Chatham tSmith, Rev. Dr. Leamington Smith, Rev. Jeremiah, Long Buckby,
Northampton Smith, Rev. E. H. Jersey Smith, Rev. Edward O. Hulcote, near
Woburn Smith, Rev. H. R.Somers, Little Bentley,
Essex *Smith, Rev. John, Bradford
* Smith, Rev. Bernard, Magdalen Coll. Smith, Rev. Edward, Rocking
Smith, R. P. Esq. Pembroke College Smith, Rev. Mr. Greenock "Smith, Rev. S. St. Mary's, Ely
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ID
Smith, S. Esq. Univ. Coll. Durham
Smith, Henry, Esq.
Smith, Rev. Joseph, Trinity Coll.
Smythe, Rev. P. M. Tamworth, War- wickshire
Smyth, Kev. Mr. Fifield, near Andover
Soltau, Mr.
Somers, Right Hon. Countess
Southby, Rev. Dr. Bulford, Amesbury
♦Sotheby, Rev. T. H.
Southouse, Rev. George, Oriel Coll.
♦Southwell, Rev. Geo. Bristol
Sparkes, Rev. Chas. Barrow, Bury St. Edmund's, Suffolk
Sparke, Rev. J. Clare Hall, Cambridge
*Spencer, Rev. \V. J, Slarsten, Norfolk
Spreat, Mr. Bookseller, Exeter
*Spranger, Rev. R. J. Exeter Coll.
Spry, Rev. John Hume, D.D. Oriel Coll. Rector of St. Mary-le-bone
*Stackhouse's Library, the Trustees of
Stacy, Rev. Thomas, CardiflF
♦Stafford, Rev. J. C. Magdalen Coll.
St. Andrew's University
Stanfield, Mr. J. Bookseller, Wakefield
Stanley, Rev. E. Rugby
Staveley, J. Bookseller, Nottingham
Stead, Rev. A. Metfield, Suffolk
Stebbing, Rev. Dr.
Stephens, Ferdinand, Esq. Exeter Coll.
Stephens, Rev. C. L. Kencott
Stephenson, G. H. Esq.
*Stevens, Rev. Henry, Bradfield, Berks
Stevens, Rev. M. F. T. Thornbury
Stevens, Rev. R. Culver
Stevens, Rev. R. Exeter
♦Stevenson, Mr. T. Bookseller, Camb.
Stewart, Mrs. Col. Bath
Stewart, Mr. Pembroke Coll. Cambridge
Stewart, S. B. Esq. Brase-nose Coll.
♦St. John, Ainbrose,Esq.Ch.Ch. Combe St. Nicholas, Chard, Somersetshire
St. John, Rev. A. Walmer, Kent
♦Stonard, Rev. Dr. Ulverstone
Stonhouse, Rev. W. B. Fery
♦Storer, Rev. John, Hawksworth, Nous
Story, A. B. Esq. St. Alban's
Storks, T. F. Esq. Jesus College, Camb.
Straker, Mr. Bookseller, West Strand, London
Strean, Rev. Henry, Killaken, Ireland
♦Street, Joseph, Esq. South Sea House
Street, Rev. A. W. Bishop's College, Calcutta
Strong, Mr. W. Bookseller, Bristol
•Sturrock, Rev. W. Calcutta
Sunter, Mr. Bookseller, York
Sutherland, Dr. A. J. Ch. Ch.
*Swainson, Rev. C. L. Crick, Northamp- tonshire
Swainson, Rev. John, Northenden, Man- chester
♦Swainson, C. A. Esq. Fellow of Christ's Coll. Cambridge
♦Swete, Rev. B. Cork
Swete, Rev. Wm. Downgate, Sandhurst
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♦Syms, Rev. Wm. Wadham Coll.
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(C/ir^sosfo?n) Taylor, Rev. Henry, Mile End, New
Town Taylor, Rev. M. J. Harold, Bedfordshire Taylor, Rev. Joseph, Dukinfield, near
Manchester Taylor, Rev. Robert, Leeds ♦Tennant, Rev. Wm. ♦Terry, Michael, Esq. Queen's Coll. Thomas, Rev. C. A. Nevill, Exeter
Coll. Thomas, Rev. C. N. St. Columb's ♦Thomas, Rev. R. Bancroft's Hospital,
Mile End Thompson, Rev. E. H. St. Mary le
Bone, London ♦Thompson, Rev. Sir H. Bart. Fareham »Thompson, Rev. W. H. Trinity Coll.
Cambridge
-20
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Thompson, Captain, R. N. Hayes' Com- mon, Kent Thompson, Mr. G. Bookseller, Bury St.
Edmunds Thomson, Rev. George, Abbot's Anne,
Andover 'Thornton, H. S. Esq. Battersea Rise Thornton, Rev. Wm. Dodford,Weedon,
Northampton Thornton, Rev. W. J. Llanwarne,
Hereford Thornton, Rev. Spencer Thorold, Mr. W. Barnstaple *Thorp, Rev. Henry, Topsham *Thurlow, Rev. John, Durham Thwaytes, Rev. J. Carlisle •Tibbs, Rev. Henry W. Carham,
Northumberland tTickell, G. Esq. University Coll. Tidswell, Rich. Esq. Upper Clapton Timins, Rev. Henry Tindale, J. Esq. Huddersfield *Todd, Rev. J. H. D.D.Trinity College,
Dublin Tomkyns, Rev. John, Greenford Tomlinson's Library, Newcastle-on-Tyne Topham, Rev. I. Curate of St. Paul's,
Huddersfield 'Tottenham, Rev. E, Bath Townsend, Rev. George, Prebendary of
Durham *Tovvnsend, Rev. G. F. Sydenham Travers, Rev. W. J.Trinity Coll.Camb. *Tripp, Rev. Dr. Sarapford Brett,
Somerset *Tritton, Henry, Esq. 54, Lombard
Street, London TroUope, Rev. Arthur *Trowers, Rev. Walter * Truro Clerical Society Tucker, Rev. M.jun. Tuckwell, Mr. Bath Tufnell, Rev. G. Wormingford, near
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Turner, Rev. Thomas, Exeter Coll. Turner, Rev. W. H. Norwich Twiss, A. O. Esq. Boyle, Ireland Twopeny, Rev. D. S. Sittingbourne •Tyler, Rev. James Endell, Rector of
St. Giles in the Fields *Tyrrell, Rev. W. Beauiieu, near
Southampton Tyrrell, T. Esq. Tytler, Patrick Fraser, Esq.
Underbill, Mr. E. B. Oxford
Upton, Rev. J. S. Wentworth, Rotherham
tUtterton, Rev. J. S. Oriel Coll.
Vale, W. Esq. Worcester Coll. Vaux, Rev. Bowyer, Collegiate Church,
Wolverhampton Vaux, Rev. B. Hetherrett, Norfolk *Vaux, Rev. Wm. Preb. of Winchester *Veale, Rev. W. North Lew, Devon Vernon-Harcourt, Rev. L. Vicars, Rev. M. Exeter Vickerman, C. R. Esq Vickers, Ven. Archdeacon, Chetton,
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* Vizard, John, Esq. Vogan, Rev. T. S. L.
Vyvyan, Rev. V. F. Withiel, Cornwall
Wainwright, Rev. Dr. Boston, U. S. A. *Wagner, A. Esq. Trinity Coll. Camb. Walfoid, Rev. Oliver, Charterhouse Walford, Rev. Wm. Hatfield, Essex Walker, C. H. Esq. Exeter Walker, Mr. Tinsley Walker, Mrs. Tunbridge Wells Walker, Rev. G. A. Alverthorpe,
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SUBSCRIBERS.
21
Wallace, Rev. Geo. Canterbury
Wallas, Rev. John, Queen's Coll.
Walliuger, Rev. W.
Wallis, Mr. H. Bookseller, Cambridge
Walter, J. Esq. Exeter Coll.
Walter, Rev. Edw. Langton Rectory
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