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This Homily is intended to shew that the fear of Magistrates is
beneficial. It also contains an account of what occurred, during
their journey, to those who were conveying the tidings of the sedition
to the Emperor. The case of Jonah is further cited in illustration.
The exhortation on the fear of death is here continued; and it is
shewn, that he who suffers unjustly, and yet gives thanks to God, by
whose permission it happens, is as one suffering for God's sake.
Examples are again adduced from the history of the Three Children,
and the Babylonian furnace. The Homily concludes with an address on
the necessity of abstaining from oaths.
1. WE have spent many days addressing words of comfort to your
Charity. We would not, however, on that account lay the subject
aside; but as long as the sore of despondency remains, we will apply
to it the medicine of consolation. For if in the case of bodily
wounds, physicians do not give over their fomentations, until they
perceive that the pain has subsided; much less ought this to be done in
regard to the soul. Despondency is a sore of the soul; and we must
therefore foment it continually with soothing words. For not so
naturally is warm water efficacious to soften a hard tumour of the
flesh, as words of comfort are powerful to allay the swelling passions
of the soul. Here, there is no need of the sponge as with physician,
but instead of this we employ the tongue. No need of fire here, that
we may warm the water; but instead of fire, we make use of the grace
of the Spirit. Suffer us then to do so today. For if we were not to
comfort you, where else could ye obtain consolation? The judges
affright; the priests therefore must console The rulers threaten;
therefore must the Church give comfort! Thus it happens with respect
to little children. The teachers frighten them, and send them away
weeping to their mothers; but the mothers receiving them back to their
own bosoms, keep them there, embrace them, and kiss them, while they
wipe away their tears, and relieve their sorrowing spirits; persuading
them by what they say, that it is profitable for them to fear their
teachers. Since therefore the rulers also make you afraid, and render
you anxious, the Church, which is the common mother of us all,
opening her bosom, and cradling us in her arms, administers daily
consolation; telling us that the fear of rulers is profitable, and
profitable too the consolation that comes from hence. For the fear of
the former does not permit us to be relaxed by listlessness, but the
consolation of the latter does not allow us to sink under the weight of
sadness; and by both these means God provides for our safety. He
Himself hath armed magistrates with power; that they may strike terror
into the licentious; and hath ordained His priests that they may
administer consolation to those that are in sorrow.
2. And both these things are taught us by the Scripture, and by
actual experience of recent events. For if, whilst there are
magistrates and soldiers living under arms, the madness of a few
individuals, a motley crew of adventurers, hath kindled such a fire
among us, in so short a moment of time, and raised such a tempest,
and made us all to stand in fear of shipwreck, suppose the fear of
magistrates to be wholly taken away? To what lengths would they not
have gone in their madness? Would they not have overthrown the city
from its foundations, turning all things upside down, and have taken
our very lives? If you were to abolish the public tribunals, you
would abolish all order from our life. And even as if you deprive the
ship of its pilot, you sink the vessel; or as, if you remove the
general from the army, you place the soldiers bound in the hands of the
enemy; so if you deprive the city of its rulers, we must lead a life
less rational than that of the brutes, biting and devouring one
another; the rich man, the poorer; the stronger man, the weaker;
and the bolder man, him who is more gentle. But now by the grace of
God none of these things happen. For they who live in a state of
piety, require no correction on the part of the magistrates; for "the
law is not made for a righteous man," saith one. But the more
numerous being viciously inclined, if they had no fear of these hanging
over them, would fill the cities with innumerable evils; which Paul
knowing, observed, "There is no power, but of God, the powers
that be are ordained of God." For what the tie-beams are in
houses, that rulers are in cities; and in the same manner as if you
were to take away the former, the walls, being disunited, would fall
in upon one another of their own accord; so were you to deprive the
world of magistrates, and of the fear that comes of them, houses at
once, and cities, and nations, would fall on one another in
unrestrained confusion, there being no one to represS, or repel, or
persuade them to be peaceful, by the fear of punishment!
3. Let us not then be grieved, beloved, by the fear of our rulers,
but let us give thanks to God that He hath removed our listlessness,
and rendered us more diligent. For tell me, what harm hath arisen
from this concern and anxiety? Is it that we are become more grave,
and gentle; more diligent, and attentive? that we see no one
intoxicated, and singing lascivious airs? Or is it that there are
continual supplications, and prayers, and tears? that unseasonable
laughter, and impure words, and all dissoluteness is banished; and
that the city is now in all respects, like the pattern of a modest and
virtuous woman? Dost thou grieve, I ask, for any of these reasons?
For these things, assuredly, it were right to rejoice, and to be
thankful to God, that by the terror of a few days He hath put an end
to such stupidity!
"Very true," saith some one, "if our danger did not go beyond
fear, we should have reaped a sufficient benefit; but we are now in
dread lest the mischief should proceed much farther, and we should be
all placed in the extremest peril."
Nevertheless, I say, fear not. Paul comforteth you, saying,
"God is faithful, who will not suffer you to be tempted above that ye
are able, but will with the temptation also make the way of escape,
that ye may be able to bear it." He indeed Himself hath said. "I
will never leave thee, nor forsake thee." For had He resolved to
punish us in deed, and in actual endurance, He would not have given
us over to terror during so many days. For when He would not punish,
He affrights; since if He were intending to punish, fear would be
superfluous, and threatening superfluous. But now, we have sustained
a life more grievous than countless deaths; fearing and trembling
during so many days, and being suspicious of our very shadows; and
paying the punishment of Cain; and in the midst of our sleep,
starting up, through conslant agony of mind. So that if we have
kindled God's wrath, we have appeased Him in the endurance of such a
punishment. For if we have not paid the satisfaction due to our sins,
yet it hath been enough to satisfy the mercy of God.
4. But not this, but many other grounds for confidence ought we to
have. For God hath already given us not a few pledges for favourable
hopes. And first of all, those who carried the evil tidings departing
hence with the speed of wings, supposing they should long ere this have
reached the camp, are yet delayed in the midst of their journey. So
many hindrances and impediments have arisen; and they have left their
horses, and are now proceeding in vehicles; whence their arrival must
of necessity be retarded. For since God here stirred up our priest,
and common father, and persuaded him to go forth, and undertake this
embassy, he detained the messengers for a while, when they were but
half way on their road, lest arriving before him they might kindle the
fire, and make our teacher's efforts to mend matters useless, when
the royal ears had become inflamed. For that this hindrance on the
road, was not without God's interposition is evident from this. Men
who had been familiar with such journeys all their lives, and whose
constant business it was to ride on horseback, now broke down through
the fatigue of this very riding; so that what hath now happened is the
reverse of what took place in the case of Jonah. For God hastened
him when unwilling, to go on his mission. But these, who were
desirous to go, He hindered. O strange and wonderful event! He
wished not to preach of an overthrow; and God forced him to go against
his will. These men with much haste set forward to be the bearers of a
message of overthrow, and against their will again He has hindered
them! For what reason think you? Why, because in this case the
haste was an injury; but in the other case, haste brought gain. On
this account, He hastened him forward by means of the whale; and
detained these by means of their horses. Seest thou the wisdom of
God? Through the very means by which each party hoped to accomplish
their object, through these each received an hindrance. Jonah
expected to escape by the ship, and the ship became his chain. These
couriers, by means of their horses, expected the more quickly to see
the Emperor; and the horses became the obstacles; or rather, neither
the horses in one case, nor the ship in the other, but the Providence
of God everywhere directing all things according to its own wisdom!
5. Consider also His care over us, and how He both affrighted and
consoled us. For after permitting them to set out on the very day when
all these outrages were committed as if they would report all that had
taken place to the Emperor; He alarmed us all at their sudden
departure. But when they were gone, and two or three days had
elapsed, and we thought the journey of our Priest would now be
useless, as he would arrive when it was too late, He delivered us
from this fear, and comforted us by detaining them, as I observed,
midway; and by providing persons coming to us from thence by the same
road, to announce to us all the difficulties they had met with on their
journey, that we might thus take a little breath, as indeed we did,
and were relieved of a great part of our anxiety. Having heard of
this, we adored God who had done it, who hath even now more tenderly
than any father disposed all things for us, delaying by some invisible
power those evil messengers, and all but saying to them, "Why do ye
hasten? Why do ye press on, when ye are going to overwhelm so great a
city? For are ye the bearers of a good message to the Emperor? Wait
there till I have made ready my servant, as an excellent physician,
to come up with you and anticipate you in your course." But if there
was so much of providential care in the first breaking out of this wound
of iniquity, much more shall we obtain a greater freedom from anxiety,
after conversion, after repentance, after so much fear, after tears
and prayers. For Jonah was very properly constrained, in order that
he might be forcibly brought to repentance; but ye have already given
striking evidences of repentance, and conversion. Therefore, it is
necessary that you should receive consolation, instead of a threatening
messenger. For this reason also hath He sent our common father
hence, notwithstanding the many things to hinder it. But if He had
not been tender of our safety, He would not have persuaded him to
this, but would have hindered him, however disposed he might be to
undertake the journey.
6. There is a third reason by which I may possibly persuade you to
have confidence; I mean, the present sacred season, which almost
all, even unbelievers, respect; but to which this our
divinely-favoured Emperor has shewn such reverence and honour, as to
surpuss all the Emperors who have reigned with a regard for religion
before him. As a proof of this, by sending a letter on these days in
honour of the feast, he liberated nearly all those who were lodged in
prison; and this letter our Priest when he arrives will read to him;
and remind him of his own laws, and will say to him, "Do thou exhort
thyself, and remember thine own deeds! Thou hast an example for thy
philanthropy at home! Thou didst choose to forbear from executing a
justifiable slaughter, and wilt thou endure to perpetrate one that is
unjust.
Reverencing the feast, thou didst discharge those who had been
convicted and condemned; and wilt thou, I ask, condemn the
innocent, and those who have not committed any violence, and this when
the sacred season is present? That be far from thee, O Emperor!
Thou, speaking by this Epistle to all the cities, didst say,
'Would it were possible for me to raise even the dead.' This
philanthropy and these words we now stand in need of. To conquer
enemies, doth not render kings so illustrious, as to conquer wrath and
anger; for in the former case, the success is due to arms and
soldiers; but here the trophy is simply thine own, and thou hast no
one to divide with thee the glory of thy moral wisdom. Thou hast
overcome barbarian war, overcome also Imperial wrath!
Let all unbelievers learn that the fear of Christ is able to bridle
every kind of authority. Glorify thy Lord by forgiving the trespasses
of thy fellow-servants; that He also may glorify thee the more; that
at the Day of Judgment, He may bend on thee an Eye merciful and
serene, being mindful of this thy lovingkindness!" This, and much
more, he will say, and will assuredly rescue us from the Emperor
wrath. And not only will this fast be of the greatest assistance to us
in influencing the Emperor in our favour, but also towards enduring
what befalls us with fortitude; for we reap no small consolation from
this season. For our very meeting together daily as we do, and having
the benefit of hearing the divine Scriptures; and beholding each
other; and weeping with each other; and praying, and receiving
Benedictions, and so departing home, takes off the chief part of our
distress.
7. Let us, therefore, not despond, nor give ourselves up by reason
of our distress; but let us wait, expecting a favourable issue; and
let us give heed to the things that are now about to be spoken. For it
is my purpose to discourse to you again to day respecting contempt for
death. I said to you, yesterday, that we are afraid of death, not
because he is really formidable; but because the love of the kingdom
hath not kindled us, nor the fear of hell laid hold of us; and because
besides this we have not a good conscience. Are you desirous that I
should speak of a fourth reason for this unseasonable distress, one
which is not less, and truer than the rest? We do not live with the
austerity that becometh Christians. On the contrary, we love to
follow this voluptuous and dissolute and indolent life; therefore also
it is but natural that we cleave to present things; since if we spent
this life in fastings, vigils, and poverty of diet, cutting off all
our extravagant desires; setting a restraint upon our pleasures;
undergoing the toils of virtue; keeping the body under like Paul, and
bringing it into subjection; not "making provision for the lusts of
the flesh;" and pursuing the strait and narrow way, we should soon be
earnestly desirous of future things, and eager to be delivered from our
present labours. And to prove that what I say is not untrue, ascend
to the tops of the mountains, and observe the monks who are there;
some in sackcloth; some in bonds; some in fastings; some shut up in
darkness. Thou wilt then perceive, that all these are earnestly
desiring death, and calling it rest. For even as the pugilist is
eager to leave the stadium, in order that he may be freed from wounds;
and the wrestler longs for the theatre to break up, that he may be
released from his toils; so also he who by the aid of virtue leads a
life of austerity, and mortification, earnestly longs for death in
order that he may be freed from his present labours, and may be able to
have full assurance in regard to the crowns laid up in store, by
arriving in the still harbour, and migrating to the place where there
is no further apprehension of shipwreck. Therefore, also, hath God
provided for us a life that is naturally laborious and troublesome; to
the end that being here urged by tribulation, we may conceive an eager
longing for future blessings; for if now, whilst there are so many
sorrows, and dangers, and fears, and anxieties, surrounding us on
all sides, we thus cling to the present life; when should we ever be
desirous of the life to come, if our present existence were altogether
void of grief and misery?
8. Thus also God acted towards the Jews. For wishing to infuse
into them a desire of returning (to Canaan), and to persuade them to
hate Egypt, He permitted them to be distressed by working in clay,
and brick-making, that being oppressed by that weight of toil and
affliction, they might cry unto God respecting their return. For
if, indeed when they departed after these things had happened, they
did again remember Egypt, with their hard slavery, and were urgent to
turn back to that former tyranny; what if they had received no such
treatment from these barbarians? when would they have ever wished to
leave that strange land? To the end, therefore, that we may not be
too closely attached to the earth, and grow wretched whilst gaping
after present things, and become unmindful of futurity, God hath made
our lives here full of labour. Let us not then cherish the love of the
present life beyond what is necessary. For what doth it profit us? or
what is the advantage of being closely rivetted to the desire of this
present state? Art thou willing to learn in what respect this life is
advantageous? It is so, inasmuch as it is the ground-work and
starting point of the life to come; the wrestling-school and the arena
for crowns of victory hereafter! so that if it does not provide these
for us, it is worse than a thousand deaths. For if we do not wish to
live so as to please God, it is better to die. For what is the
gain? What have we the more? Do we not every day see the same sun,
and the same moon, the same winter, the same summer, the same course
of things? "The thing that hath been, shall be; and that which is
done, is that which shall be done." Let us not then at once
pronounce those happy, who are alive, and bewail the dead, but let us
weep for those who are in their sins, whether they be dead or alive.
And on the other hand, let us call those happy in whatsoever condition
they be, who are in a state of righteousness. Thou, forsooth,
fearest and lamentest "one" death; but Paul, who was dying daily,
was so far from shedding a tear on that account, that he rejoiced and
exulted!
9. "O that I did endure the peril for God," saith some one,
"then I should have no anxiety!" But do not even now sink into
despondency; for not only indeed is he well approved, who suffers in
the cause of God: but he who is suffering any thing unjustly: and
bearing it nobly, and giving thanks to God who permits it, is not
inferior to him who sustains these trials for God's sake. The
blessed Job is a proof of this, who received so many intolerable
wounds through the devil's plotting against him uselessly, vainly,
and without cause. Yet, nevertheless, because he bore them
courageously, and gave thanks to God who permitted them, he was
invested with a perfect crown. Be not sad then on account of death;
for it is natural to die: but grieve for sin; because it is a fault of
the will. But if thou grievest for the dead, mourn also for those who
are born into the world; for as the one thing is of nature, so is the
other too of nature. Should any one, therefore, threaten thee with
death, say to him, "I am instructed by Christ not to 'fear them
which kill the body, but are not able to kill the soul.'" Or should
he threaten thee with the confiscation of thy goods, say to him,
"Naked came I out of my mother's womb, and naked shall I return
thither. We brought nothing into this world, and it is certain we can
carry nothing out." "And though thou take me not, death will come
and take me; and though thou slay me not, yet the law of nature will
presently interfere and bring the end." Therefore we should fear none
of these things which are brought on us by the order of nature, but
those which are engendered by our own evil will; for these bring forth
our penalty. But let us continually consider this, that as regards
the events which come upon us unexpectedly we shall not mend them by
grieving, and so we shall cease to grieve.
10. And moreover we should think of this again, that if we suffer
any evil unjustly, during the present life, we discharge a multitude
of sins. Therefore it is a great advantage to have out the
chastisement of our sins here, and not there; for the rich man
received no evil here, and therefore he was scorched in the flames
there; and that this was the reason why he did not enjoy any
consolation, hear in proof what Abraham saith, "Son, thou hast
received thy good things; therefore thou art tormented." But that to
the good things bestowed on Lazarus, not only his virtue, but his
having here suffered a thousand ills, contributed, learn also from the
patriarch's words. For having said to the rich man, "Thou hast
received thy good things," he goes on to say, "and Lazarus evil
things, and for this reason he is comforted." For as they who live
virtuously, and are afflicted, receive a double reward from God, so
he who liveth in wickedness, and fares sumptuously, shall have a
double punishment. Again, I declare this not for the purpose of
accusing those who have taken flight, for it is said, "Add not more
trouble to a heart that is vexed;" nor do I say it because I wish to
rebuke; (for the sick man stands in need of consolation); but for
the purpose of endeavouring to promote an amendment. Let us not
entrust our safety to flight, but flee from sins, and depart from our
evil way. If we escape from these things, although we be in the midst
of ten thousand soldiers; not one of them will be able to smite us;
but not flying from these, though we ascend to the very summit of the
mountains, we shall there find innumerable enemies! Let us again call
to mind those three children, who were in the midst of the furnace,
yet suffered no evil, and those who cast them into it, how they that
sat around were all consumed. What is more wonderful than this? The
fire freed those it held possession of, and violently seized those whom
it did not hold, to teach thee, that not the habitation, but the
habit of life, bringeth safety or punishment.
Those within the furnace escaped, but those without were consumed.
To each alike were the same bodies, but not the same dispositions.
For this reason neither were the effects on them the same; for hay,
although it lie without the flame, is quickly kindled; but gold,
although it remain within, becomes the more resplendent!
11. Where now are those who said, "Let the Emperor take all,
and grant us our bodies free?" Let such go and learn what is a free
body. It is not immunity from punishment that makes the body free,
but perseverance in a life of righteousness. The bodies of these
youths, for instance, were free, though they were given over to the
furnace, because they had before put off the slavery of sin. For this
alone is liberty; and not an immunity from punishment, or from
suffering. anything fearful. But having heard of the furnace, call
thou to mind the "rivers of fire," which there shall be in that
fearful day. For as on the above occasion, the fire seized upon
some, but reverenced others, so also shall it be with those rivers.
If any one should then have hay, wood, stubble, he increases the
fire; but if he has gold and silver, he becomes the brighter. Let us
therefore get together this kind of material, and let us bear the
present state of things nobly; knowing that this tribulation will both
bring us deliverance from that punishment if we understand how to
practise true wisdom, and will also make us better here; and not only
us, but but often those too, who throw us into trouble, if we be
vigilant; so abundant is the force of this spiritual wisdom; which was
the case then even with the tyrant. For when he knew that they had
suffered no harm, hear how he changed his language. "Ye servants of
the most high God, come forth, and come hither." Didst not thou
say, a little before "Who is that God that shall deliver you out of
my hands?" What hath happened? Whence this change? Thou sawest
those without destroyed, and dost thou call on those within? Whence
hath it come to pass that thou art grown wise in such matters. Thou
seest how great a change took place in the monarch! Whilst he had not
yet exercised his power over them, he blasphemed, but as soon as he
had cast them into fire, he began to shew moral wisdom. For this
reason also God permitted all to take place, whatsoever the tyrant
wished, in order that He might make it manifest, that none will be
able to injure those who are kept by Him. And what He did towards
Job, He performed here. For on that occasion also, He permitted
the devil to manifest all his power; and not till he had exhausted all
his darts, and no further mode of plotting against him remained, was
the combatant led out of the field, that the victory might be brilliant
and indubitable. So here too He did the very same thing. He willed
to overthrow their city, and God stayed him not: he willed to carry
them away captive, and He hindered him not: he willed to bind them,
and He permitted; to cast them into the furnace, and He allowed it:
to heat the flame beyond its measure, and this too He suffered; and
when there was nothing further left for the tyrant to do, and he had
exhausted all his strength, then God manifested His own power. and
the patience of the youths. Seest thou how God permitted these
tribulations even to the end, that He might shew the assailants the
spiritual wisdom of those whom they assailed, as well as His own
providence. Both of which circumstances also that man then discerned,
and cried out, "Ye servants of the most high God, come forth, and
come hither."
12. But consider thou with me the magnanimity of the youths; for
they neither sprang out before the call, lest some should suppose they
feared the fire; nor when they were called did they remain within,
lest any one should think that they were ambitious and contentious.
"As soon," say they, "as thou hast learnt whose servants we are,
as soon as thou hast acknowledged our Lord, we come forth to be
heralds to all who are present of the power of God." Or rather, not
only they themselves, but even the enemy with his own voice, yea,
both orally, and by his epistle, proclaimed to all men both the
constancy of the combatants, and the strength of Him who presided over
the contest. And even as the heralds, when they proclaim the names of
the victorious combatants in the midst of the theatre, mention also the
cities to which they belong; "such an one, of such a city!" So he
too, instead of their city, proclaimed their Lord, by saying,
"Shadrach, Meshach, and Abednego, ye servants of the most high
God, come forth, and come hither." What is come to pass, that
thou callest them the servants of God? Were they not thy servants?
"Yea," saith he, "but they have overthrown my sovereignty; they
have trampled under foot my pride. They have shown by deeds, that He
is their true Lord. If they were the servants of men, the fire would
not have feared them; the flame would not have made way for them; for
the creation knows nothing of reverencing or honoring the servants of
men." Therefore again he saith, "Blessed be the God of
Shadrach, Meshach, and Abednego."
13. Contemplate with me also, how first he proclaims the Arbiter
of the contest. "Blessed be God, who hath sent His angel and
delivered His servants." This of the power of God. He speaks also
of the virtue of the combatants. "Because they trusted in Him, and
have changed the king's word, and have yielded their bodies, that
they might not worship any god except their own God." Could anything
equal the virtue of this? Before this, when they said, "We will
not serve thy gods," he was inflamed more fiercely than the very
furnace; but now, when by their deeds they had taught him this, he
was so far from being indignant, that he praised and admired them, for
not having obeyed him! So good a thing is virtue, that it has even
its enemies themselves to applaud and admire it! These had fought and
conquered, but the vanquished party gave thanks, that the sight of the
fire had not terrified them, but that the hope in their Lord had
comforted them. And He names the God of the whole world after the
three youths, not at all circumscribing His sovereignty, but inasmuch
as these three youths were equivalent to the whole world. For this
reason he both applauds those who had despised him, and passing by so
many governors, kings, and princes, those who had obeyed him, he
stands in admiration of the three captives and slaves, who derided his
tyranny! For they did these things, not for the sake of contention,
but for the love of wisdom; not of defiance, but of devotion; not as
being puffed up with pride, but fired with zeal. For great indeed is
the blessing of a hope in God; which then also the barbarian learned,
and making it manifest that it was from that source they had escaped the
impending peril, he exclaimed aloud: "Because they trusted in
Him!"
14. But I say all this now, and select all the histories that
contain trials and tribulations, and the wrath of kings, and their
evil designs, in order that we may fear nothing, save only offending
God. For then also was there a furnace burning; yet they derided
it, but feared sin. For they knew that if they were consumed in the
fire, they should suffer nothing that was to be dreaded; but that if
they were guilty of impiety: they should undergo the extremes of
misery. It is the greatest punishment to commit sin, though we may
remain unpunished; as on the other hand, it is the greatest honour and
repose to live virtuously, though we may be punished. For sins
separate us from God; as He Himself speaks; "Have not your sins
separated between you and Me?" But punishments lead us back to
God. As one saith, "Give peace; for Thou hast recompensed us for
all things." Suppose any one hath a wound; which is the most
deserving of fear, gangrene, or the surgeon's knife? the steel, or
the devouring progress of the ulcer? Sin is a gangrene, punishment is
the surgeon's knife. As then, he who hath a gangrene, although he
is not lanced, hath to sustain the malady, and is then in the worse
condition, when he is not lanced; so also the sinner, though he be
not punished, is the most wretched of men; and is then especially
wretched, when he hath no punishment, and is suffering no distress.
And as those who have a disease of the spleen, or a dropsy, when they
enjoy a plentiful table, and cool drinks, and a variety of
delicacies, and condiments, are then especially in a most pitiable
state, increasing as they do their disease by luxury; but should they
rigorously subject themselves to hunger and thirst, according to
medical laws, they might have some hope of recovery; so also those who
live in iniquity, if they are punished, may have favourable hopes;
but if, together with their wickedness, they enjoy security and
luxury, they become more wretched than those who cram their bellies,
though they are in a state of dropsy; and so much the more, as the
soul is better than the body. If then thou seest any who are in the
same sins, and some of them struggling continually with hunger, and a
thousand ills; while others are drinking their fill, and living
sumptuously, and gormandizing; think those the better off, who endure
sufferings. For not only is the flame of voluptuousness cut off by
these misfortunes, but they also depart to the future Judgment, and
that dread tribunal, with no small relief; and go hence, hawing
discharged here the penalty of the greater part of their sins by the
ills they have suffered.
15. But enough of consolation. It is time for us now, at last,
to proceed to the exhortation on the subject of avoiding oaths, and to
remove that seeming palliation on behalf of those who swear, which is
but futile, and useless. For when we bring an accusation against
them, they allege the case of others who do the very same thing; and
they say, "such and such persons swear." Let us then say to these,
Nevertheless; such a man does not swear: and God will give His
judgment concerning thee, from those who do good works; for sinners do
not profit sinners by fellowship in transgressions; but they who
perform what is right condemn sinners. For they who gave not Christ
food, or drink, were many; but they rendered no aid to each other.
Similar also was the case of the five virgins, who found no pardon
from companionship, but being condemned by a comparison with those who
had acted wisely, both these and the former were alike punished.
16. Dismissing then this argument of frigid self-deception, let us
not look at the case of those who fall, but at those who fashion their
conduct rightly; and let us endeavour to carry along with us a memento
of the present fast when it is over. And as it oftens happens when we
have purchased a vestment, or a slave, or a precious vase, we recall
again the time when we did so, and say to each other, "That slave I
purchased at such a festival; that garment I bought at such a time;"
so, in like manner, if we now reduce to practice this law, we shall
say, I reformed the practice of swearing during that Lent; for till
then I was a sweater; but from barely hearing an admonition, I have
abstained from the sin.
But "the custom," it may be objected, "is a hard thing to be
reformed." I know it is; and therefore am urgent to throw you into
another custom, which is good and profitable. For when you say, it
is difficult for me to abstain from what is habitual; for that very
reason, I say, you should make haste to abstain, knowing for
certain, that if you once s make another custom for yourself of not
swearing, you will want no labour afterwards. Which is the more
difficult thing; not to swear, or to remain the whole day without
food; and to shrivel up on water-drinking, and meagre diet? It is
evident that the latter surpasses the former; yet, notwithstanding,
custom has made this matter so possible and easy of execution, that
when the fast comes round, although any one should exhort a thousand
times, or as frequently constrain and compel one to partake of wine,
or taste of any other of those things which are forbidden during fasts,
yet a man would prefer to suffer anything, rather than touch the
prohibited article of food; and that not for want of relish for the
table, nevertheless, we bear it all with fortitude, from the habit of
our conscience. And the case will be the same in regard to oaths; and
just as if now, any one were to impose ever so great necessity, you
would remain immovable, holding fast the habit; so also in that case,
if any one should urge you ten thousand times, you would not depart
from your custom.
18. When you go home, therefore, discourse of all these things
with those who are in your house; and as many persons often do, when
they come back from a meadow, having plucked there a rose, or a
violet, or some flower of that kind, they return twisting it about
with their fingers; and as some, again, when they quit the gardens to
go home, take with them branches of trees, with their fruit upon
them; and as others, moreover, from sumptuous feasts, carry away
leavings of the entertainment for their dependents; so indeed do thou,
departing from hence, take an exhortation home to thy wife, thy
children, and all thine household. For this admonition is more
profitable than the meadow, the garden, or the banquetting table.
These roses never wither; these fruits never drop off; these dainties
never corrupt. The former yield a temporary delight; but the latter a
lasting advantage, not only after this reformation has taken place,
but in the very act of reforming. For think what a good practice this
would be, having dismissed all other matters public or private, to
discourse
only of the divine laws continually, at the tables in the forum, and
in your other meetings. Would we give our attention to these things,
we should say nothing of a dangerous or injurious nature, nor should we
sin unwittingly. Giving our leisure to discourse respecting these
things, we should be able to withdraw our soul even from this
despondency that hangs over us, instead of looking with so much anxiety
as we do, whilst we say one to another, "Hath the Emperor heard
what hath happened? Is he incensed? What sentence hath he
pronounced? Hath any one petitioned him? What? Will he himself
endure to destroy utterly a city so great and populous?" Casting
these and all such cares upon God, let us be anxious only as to what
He hath commanded! Thus shall we rid ourselves of all these sorrows;
and although ten only among us should succeed, the ten would quickly
become twenty; the twenty fifty; the fifty a hundred; the hundred a
thousand; the thousand all the city, And just as when ten lamps are
lighted, one may easily fill the whole house with light, so also with
respect to right actions; should only ten act rightly, we shall light
up a general flame throughout the city, to shine forth, and to procure
us safety. For not so naturally does the fire, when it falls upon a
forest, kindle the neighbouring trees successively, as will the
emulation for virtue, when it seizes upon a few minds, be mighty in
its progress to diffuse itself through the whole community.
19. Give me cause, then, to exult over you both in the present
life, and at that future Day, when those to whom talents have been
entrusted, shall be summoned! Your good reputation is a sufficient
reward for my labours; and if I see you living in piety, I have all
I wish. Do, then, what yesterday I recommended, and today will
repeat, and will not cease to say it. Fix a penalty for those who
swear; a penalty which is a gain, and not a loss; and prepare
yourselves henceforth so as you may give us a proof of success. For I
shall endeavour to hold a long conversation with each of you, when this
assembly is dismissed; in order that in the continuance of discourse I
may discover the persons who have been acting rightly, and those who
have not. And if I find any one still swearing, I shall make him
manifest to all who are amended, that by reproving, rebuking, and
correcting, we may quickly deliver him from this evil habit. For
better it is that he should amend through being reproached here, than
that he should be put to shame, and punished, in the presence of the
whole assembled universe, on that Days when our sins shall be revealed
to the eyes of all men! But God forbid that any in this fair assembly
should appear there suffering such things! but by the prayers of the
holy fathers? correcting all our offences, and hav ing shown forth the
abundant fruit of virtue, may we depart hence with much confidence,
through the grace and lovingkindness of our Lord Jesus Christ,
through whom, and with whom, be glory to the Father together with the
Holy Spirit, for ever and ever. Amen.
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