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Recapitulation of former exhortations. Sin brought death and grief
into the world, and they tend to its cure. Grief serviceable only for
the destruction of sin. Remarks upon the passage, Gen. 1, 1.
"In the beginning God created the heaven and the earth." It is
argued that God's forethought for man in the work of creation affords
grounds of comfort; and that mercy is shewn even in chastisement, as
in the saying, "Adam, where art thou?" Concluding admonition on
the avoidance of oaths.
1. YESTERDAY, I discoursed unto your Charity in many
words, and upon many subjects; and if out of this variety, it be not
possible for you to retain all, I wish more particularly to recall to
memory the observation, that God bath implanted the affection grief in
our natures for no other reason but because of sin, and He hath made
this evident from actual experience. For whilst we are grieved and
distressed through the loss of wealth; or by reason of sickness, and
death, and the other evils that befall us, we not only reap no
consolation from our sorrow, but we also increase the force of these
calamities. But if we are in pain and sorrow for our sins, we
diminish the weight of sin; we make that little which is great; and
very often we blot it all out entirely. Ye should continually remember
this, I repeat, in order that ye may mourn for sin only, and for
nothing besides; and the additional fact, that sin, though it brought
death and sadness into our life, is again destroyed by both these;
which I have recently made evident. Therefore, let us fear nothing
so much as sin and transgression. Let us not fear punishment, and
then we shall escape punishment. Even as the Three Children were not
afraid of the furnace, and so escaped from the furnace. Such indeed
it becomes the servants of God to be. For if those who were brought
up under the Old dispensation, when death was not yet slain, nor his
"brazen gates broken down," nor his "iron bars smitten in sunder;"
so nobly encountered their end, how destitute of all defence or excuse
shall we be, if, after having had the benefit of such great grace, we
attain not even to the same measure of virtue as they did, now when
death is only a name, devoid of reality. For death is nothing more
than a sleep, a journey, a migration, a rest, a tranquil haven; an
escape from trouble, and a freedom from the cares of this present
life!
2. But here let us dismiss the subject of consolation; it is the
fifth day we are engaged in speaking words of comfort to your Charity,
and we might now seem to be troublesome. For what hath been already
said is sufficient for those who give heed; but to those who are
pusillanimous it will be no gain, even though we were to add to what we
have said. It is now time to direct our teaching to the exposition of
the Scriptures. For as, if we had said nothing in reference to the
present calamity, one might have condemned us for cruelty, and a want
of humanity; so, were we always discoursing of this, we might justly
be condemned for pusillanimity. Commending then your hearts to God,
who is able to speak into your minds, and to expel all grief from
within, let us now take up our accustomed manner of instruction; and
that especially since every exposition of Scripture is matter of
comfort and relief. So that, although we may seem to be desisting
from the topic of consolation, we shall again light upon the same
subject by means of Scriptural exposition. For that all Scripture
furnishes consolation to those who give attention to it, I will make
manifest to you from its own evidence. For I shall not go about among
the Scripture narratives to search out certain arguments consolatory;
but in order that I may make the proof of the matter which I have
undertaken plainer, we will take in hand the book which has to day been
read to us; and bringing forward, if you will, the introduction and
commencement of it, which may especially seem to present no trace of
consolation, but to be altogether foreign to topics of comfort, I
will make that which I affirm evident.
3. What then is this introduction? "In the beginning God made the
heaven and the earth, and the earth was invisible, and unformed? and
darkness was upon the face of the abyss." Do these words seem to some
of you incapable of affording consolation under distress? Is it not an
historical narrative, and an instruction about the creation?
Would you then that I show the consolation that is hidden in this
saying? Arouse yourselves then, and attend with earnestness to the
things which are about to be spoken. For when thou hearest that God
made the heaven, the earth, the sea, the air, the waters, the
multitude of stars, the two great lights, the plants, the
quadrupeds, the swimming and the flying animals, and all things
without exception which thou seest, for thee, and for thy safety and
honour; dost thou not straight-way take comfort and receive this as
the strongest proof of the love of God, when thou thinkest that He
produced such a world as this, so fair, so vast and wonderful, for
such a puny being as thyself! When therefore thou hearest that, "In
the beginning God made the heaven and the earth," run not hastily
over the declaration; but traverse in thy mind the breadth of the
earth; and reflect how He hath spread outs so sumptuous and exquisite
a table for us, and provided us with such abundant gladness. And this
is, indeed, the most marvellous thing, that He gave us not such a
world as this in payment for services done; or as a recompense for good
works; but at the very time He formed us, He honoured our race with
this kingdom. For He said, "Let us make man after our image, and
after our likeness." 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 honour; by making him after His own
image; and secondly, by providing us with this principality, not as a
payment for services, but making it entirely the gift of His own love
toward man; and thirdly, in that He conferred it upon us as a thing
of nature. For of governments there are some natural, and others
which are elective;--natural as of the lion over the quadrupeds, or
as that of the eagle over the birds; elective, as that of an Emperor
over us; for he doth not reign over his fellow-servants by any natural
authority. Therefore it is that he oftentimes loses his sovereignty.
For such are things which are not naturally inherent; they readily
admit of change and transposition. But not so with the lion; he rules
by nature over the quadrupeds, as the eagle doth over birds. The
character of sovereignty is, therefore, constantly allotted to his
race; and no lion hath ever been seen deprived of it. Such a kind of
sovereignty God bestowed upon us from the beginning, and set us over
all things. And not only in this respect did He confer honour upon
our nature, but also, by the very eminence of the spot in which we
were placed, fixing upon Paradise as our choice dwelling, and
bestowing the gift of reason, and an immortal soul.
4. But I would not speak of these things: for I say that such was
the abundance of God's care, that we may know His goodness, and
His love towards man, not only from the way in which He hath
honoured, but also from the way in which He hath punished us. And
this, I especially exhort you to consider with attention, that God
is alike good, not only whilst He is treating us with honour and
beneficence, but also whilst He is punishing and chastising. And
whether we should have to carry on our contest and combat against the
heathen, or against the heretics, respecting the lovingkindness and
goodness of God, we shall make His goodness evident, not only from
the cases in which He bestows honour, but also from the cases in which
He inflicts punishment. For if He is good only whilst honouring us,
and not good whilst punishing us, He were but half good. But this is
not the case. God forbid! Among men this may probably happen, when
they inflict punishments in anger and passion; but God being free from
passion, whether He exercise kindness, or whether He punish, He is
alike good. Nor less does the threat of hell serve to show His
goodness, than the promise of the kingdom. But how? I answer. If
He had not threatened hell, if He had not prepared punishment, there
are not many who would have attained the kingdom. For the promise of
good things doth not so strongly induce the multitude to virtue; as
cloth the threat of evil things compel by fear, and arouse them to the
care of the soul. So that, although hell be the opposite of the
kingdom of heaven, yet each hath respect to the same end--the
salvation of men; the one alluring to itself, the other driving them
towards its opposite, and by the operation of fear correcting those who
are carelessly disposed.
5. I do not enlarge upon this subject without reason; but because
there are many who often, when famines, and droughts, and wars take
place, or when the wrath of an Emperor overtakes them, or when any
other unexpected events of this kind happen, deceive the simpler class
by saying, that these things are unworthy of the Providence of God.
I am therefore compelled to dwell on this part of my discourse, that
we may not be beguiled by words, but that we may plainly perceive,
that whether He brings upon us a famine, or a war, or any calamity,
whatsoever, He doth it out of His exceeding great care and kindness.
For even those fathers, who especially love their offspring, will
forbid them the table, and inflict stripes, and punish them by
disgrace, and in endless other ways of this kind correct their children
when they are disorderly; yet are they nevertheless fathers, not only
while doing them honour, but when acting thus; yea, they are
pre-eminently fathers when they act thus. But if men, who are
frequently carried away beyond what is meet by the force of angry
feelings, are yet held to punish those whom they love, not from
cruelty and inhumanity, but from a kind care and regard; much rather
is it proper to be thus minded concerning God; who in the exceeding
abundance of His goodness, far transcends every degree of paternal
fondness. And that you may not suppose that what I say is a mere
conjecture, let us, I pray you, direct our discourse to the
Scripture itself. When man, then, had been deceived and beguiled by
the wicked demon, let us observe how God treated him, after his
committing so great a sin. Did He then altogether destroy him? Yet
the reason of the thing in justice demanded this, that one who had
displayed nothing that was good, but, after enjoying so much favour,
had waxed wanton even from the very first, should be made away with,
and utterly destroyed; yet God acted not so; neither did He regard
with disgust and aversion him who had been so ungrateful towards his
Benefactor, but He comes to him as a physician cometh to a sick man.
6. Do not, O beloved, pass over unthinkingly, what has just been
said! but consider what an act it was, not to send an angel, or
archangel, or any other of his fellow-servants, but that the Lord
Himself should have descended to him who had fallen from the right
way, and should have raised him when thus cast down; and should have
approached him, One to one, as a friend comes to a friend when he is
unfortunate, and is plunged in great distress! For that He acted
thus out of His great kindness, the very words too which He spake to
him evidently show His ineffable affection. And why do I say, all
the words? The first utterance signifies at once His tenderness.
For He said not, what it was probble a person treated so
contemptuously would say, "O wicked, yea most wicked man! When
thou hadst enjoyed so great favour from Me, and hadst been honoured
with such a sovereignty, being exalted above all the crea tures upon
the earth for no merit of thine own; and having received in actual
deeds the pledges of My care, and a true manifestation of My
Providence, didst thou esteem a wicked and pestiferous demon, the
enemy of thy salvation, to be worthy of more credit than thy Lord and
Benefactor? What proof did he give of regard for thee, like that
which I have done? Did I not make for thee the heaven, the earth,
the sea, the sun, the moon, and all the stars? For truly none of
the angels needed this work of creation; but for thee, and for thy
recreation, I made so great and excellent a world; and didst thou
esteem mere words alone, a false engagement, and a promise full of
deceit, as more worthy to be believed than the kindness and providence
that was manifested by deeds; that thou gavest thyself over to him,
and didst trample My laws under foot!" These words, and more of
this kind, one who had been treated contemptuously would probably say.
But God acted not so; but quite in the contrary manner. For by His
first word He at once raised him up from his dejection, and gave the
fearful and trembling man confidence, by being the first Himself to
call him, or rather, not by merely calling him first, but by
addressing him by his own familiar appellation, and saying, "Adam,
where art thou?" Thus He shewed His tenderness, and the great
regard He had for him. For ye must all know, that this is a mark of
intimate friendship. And thus those who call upon the dead are wont to
do, continually repeating their names. And so, on the other hand,
those who entertain hatred and enmity against any, cannot bear to
mention the very names of those who have aggrieved them. Saul, for
instance, though he had sustained no injury from David, but had
wronged him exceedingly, since he abhorred and hated him, could not
endure to mention his proper name; but when all were seated together,
not seeing David to be present, what said he? He said not, "Where
is David? but, 'Where is the son of Jesse?'" calling him by his
father's name. And again, the Jews did the same with respect to
Christ, for since they abhorred and hated Him, they did not say,
"Where is Christ?" but, "Where is that man?"
7. But God, willing to show even by this that sin had not quenched
His tenderness, nor disobedience taken away His favor toward him,
and that He still exercised His Providence and care for the fallen
one, said, "Adam, where art thou?" not being ignorant of the
place where he was, but because the mouth of those who have sinned is
closed up; sin turning the tongue backward, and conscience taking hold
of it; so that such persons remain speechless, held fast in silence as
by a kind of chain. And God wishing therefore to invite him to
freedom of utterance, and to give him confidence, and to lead him to
make an apology for his offences, in order that he might obtain some
forgiveness, was Himself the first to call; cutting off much of
Adam's distress by the familiar appellation, and dispelling his
fear, and opening by this address the mouth that was shut. Hence also
it was that he said, "Adam, where art thou?" "I left thee,"
saith he, "in one situation, and I find thee in another. I left
thee in confidence and glory; and I now find thee in disgrace and
silence!" And observe the care of God in this instance. He called
not Eve;--He called not the serpent,--but him who had sinned in
the lightest degree of all, he brings first to the tribunal, in order
that beginning from him who was able to find some degree of excuse, He
might pass a more merciful sentence, even against her who had sinned
the most. And judges, indeed, do not deign to make inquiry in their
own person of their fellow-servants, and those who are partakers of a
common nature with them, but putting forward some one of their
attendants to intervene, they instruct him to convey their own
questions to the criminal; and through him they say and hear whatever
they wish, when they examine the offenders. But God had no need of a
go-between in dealing with man; but Himself in His own person at
once judges and consoles him. And not only this is wonderful, but
also that he corrects the crimes that had been committed. For judges
in general, when they find thieves and grave-robbers, 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
sinned, directing them unto all spiritual wisdom.
8. But if one short and simple speech thus demonstrates the care of
God, what if we should read through this whole judgment, and unfold
its entire records? Seest thou how all Scripture is consolation and
comfort? But of these records we will speak at a befitting season;
before that, however, it is necessary to state at what time this Book
was given; for these things were not written in the beginning, nor at
once when Adam was made, but many generations afterwards; and it were
worth while to enquire for what reason this delay took place, and why
at length they were given to the Jews only, and not to all men; and
why written in the Hebrew tongue; and why in the wilderness of
Sinai? For the Apostle doth not mention the place merely in a
cursory manner; but shews that in that circumstance too there was a
great subject of contemplation for us, when he saith to us: "For
these are two covenants, the one from Mount Sinai, which gendereth
to bondage."
9. Other things too besides these it were to our purpose to enquire
into. But I see that the time doth not permit us to launch our
discourse upon so wide a sea; wherefore prudently reserving these to a
fit season, we would again address you on the subject of abstinence
from oaths; and we would entreat your Charity to use much diligence
respecting this matter. For what is it but an absurdity, that not
even a servant dares to call his master by name, nor to mention him
unceremoniously, and casually, but that he should everywhere bandy
about the name of the Lord of Angels familiarly with much
irreverence! And if it be necessary to take the book of the Gospel,
thou receivest it with hands that have been first washed; and fearfully
and tremblingly, with much reverence and devotion; and dost thou
unceremoniously bandy about upon thy tongue the Lord of the Gospel?
Dost thou desire to learn how the Powers above pronounce that Name;
with what awe, with what terror, with what wonder? "I saw the
Lord," saith the prophet, "sitting upon a throne, high, and
lifted up; around Him stood the Seraphim; and ones cried unto
another, and said, Holy, Holy, Holy, Lord God of Sabaoth;
the whole earth is full of His glory!" Perceivest thou, with what
dread, with what awe, they pronounce that Name, whilst glorifying
and praising Him? But thou, in thy prayers and supplications,
callest upon Him with much listlessness; when it would become thee to
be full of awe, and to be watchful and sober! But in oaths, where it
is wholly unsuitable that this wonderful Name should be introduced,
there thou makest a long string of divers forms of imprecation!
What pardon then, or what excuse shall we have, howsoever we may
plead this "custom"? It is said, that a certain heathen orator, by
a kind of foolish habit, was continually moving his right shoulder as
he went along. He conquered this habit, however, by fastening sharp
knives on each side over his shoulders, so that the fear of being cut
controlled the member in its unseasonable movement by fear of the
wound! Do thou too, then, act thus with regard to thy tongue, and
instead of the knife, suspend over it the fear of God's
chastisement, and thou wilt assuredly get the better! For it seems
impossible, utterly impossible, that those should ever be overcome,
who are solicitous and earnest about this, and really make it their
business.
10. Ye applaud what is now said, but when ye have amended, ye will
applaud in a greater degree not only us, but also yourselves; and ye
will hear with more pleasure what is spoken; and ye will call upon God
with a pure conscience, who is so sparing of thee, O man! that He
saith, "Neither shall thou swear by s thy head." But thou so
despisest Him as to swear even by His glory. "But what shall I
do," saith one, "with those who impose necessity on me?" What
kind of necessity can there be, O man? Let all men understand that
thou wilt choose to suffer anything rather than transgress the law of
God; and they will abstain from compelling thee. For as a proof that
it is not an oath which rendereth a man worthy of credit, but the
testimony of his life, the uprightness of his conversation, and his
good reputation, many have often split their throats with swearing,
and yet have been able to convince no one; whereas others by a mere
expression of assent, have been esteemed more deserving of belief than
they who swore never so much. Knowing, therefore, all these things,
and placing before our eyes the punishment that is in store for those
who swear, as well as for those who swear falsely, let us abstain from
this evil custom, that advancing from hence to the correction of what
remains, we may enjoy the blessedness of the life to come, which God
grant that we may all be found worthy to obtain, by the grace and love
toward man of our Lord Jesus Christ, through Whom and with Whom to
the Father with the Holy Ghost be glory, and power, and honour,
now and ever, and world without end. Amen.
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