|
This Homily was delivered in the Old Church of Antioch, while
St. Chrysostom was yet a Presbyter, upon that saying of the
Apostle, 1 Tim. v. 23, "Drink a little wine for thy
stomach's sake, and thy often infirmities."
1. You have heard the Apostolic voice, that trumpet from heaven,
that spiritual lyre! For even as a trumpet sounding a fearful and
warlike note, it both dismays the enemy, and arouses the dejected
spirits on its own side, and filling them with great boldness, renders
those who attend to it invincible against the devil! And again, as a
lyre, that gently soothes with soul-captivating melody, it puts to
slumber the disquietudes of perverse thoughts; and thus, with
pleasure, instills into us much profit. Ye have heard then today the
Apostle discoursing to Timothy of divers necessary matters! for he
wrote to him as to the laying on of hands, saying, "Lay hands
suddenly on no man, neither be partaker of other men's sins." And
he explained the grievous danger of such a trangression, by showing
that so men will undergo the punishment of the sins perpetrated by
others, in common with them, because they confer the power. on their
wickedness by the laying on of hands. Presently again he says, "Use
a little wine for thy stomach's sake, and thine often infirmities."
Today also he has discoursed to us concerning the subjection of
servants, and the madness of misers, as well as on the arrogance of
the rich, and on various other matters.
2. Since then it is impossible to go through every part, what part
of the words rehearsed would you have us select for the subject of our
address to your charity? For as in a meadow, I perceive in what has
been read a great diversity of flowers; a multiplicity of roses and
violets, and of lilies not a few; and everywhere the various and
copious fruit of the Spirit is scattered around, as well as an
abundant fragrance. Yea, rather the reading of the divine Scriptures
is not a meadow only, but a paradise; for the flowers here have not a
mere fragrance only, but fruit too, capable of nourishing the soul.
What part then of the things rehearsed do you desire that we bring
before you this day? Do you wish what seems the more insignificant,
and easy for any one to understand, to be that which we should handle
at present? To me, indeed, this seems proper, and I doubt not you
will concur in this opinion. What then is this that might seem plainer
than anything else? What but that, which seems so easy, and obvious
for any one to say? Well l what is that? "Use a little wine for thy
stomach's sake, and thine often infirmities." Well then, let us
employ the whole of our discourse upon this subject; and this we would
do, not for the love of praise, nor because we study to exhibit powers
of oratory (for the things about to be spoken are not our own, but
such as the grace of the Holy Spirit may inspire); but in order that
we may stir up those hearers who are too listless, and may convince
them of the greatness of the treasure of the holy Scriptures; and that
it is neither safe, nor free from peril, to run through them hastily.
For if indeed a text so simple and obvious as this one, which seems to
the multitude to contain nothing that need be insisted on, should
appear to afford us the means of abundant riches, and openings toward
the highest wisdom, much rather will those others, which at once
manifest their native wealth, satisfy those who attend to them with
their infinite treasures. Assuredly then, we ought not hastily to
pass by even those sentences of Scripture which are thought to be
plain; for these also have proceeded from the grace of the Spirit;
but this grace is never small, nor mean, but great and admirable, and
worthy the munificence of the Giver.
3. Let us not therefore listen carelessly; since even they who roast
the metallic earth, when they have thrown it into the furnace, not
only take up the masses of gold, but also collect the small particles
with the utmost care. Inasmuch, then, as we likewise have to roast
the gold drawn from the Apostolic mines, not by casting it into the
furnace, but by depositing it in the thoughts of your souls; not
lighting an earthly flame, but kindling the fire of the Spirit, let
us collect the little particles with diligence. For if the saying be
brief, yet is its virtue great. For pearls too have their proper
market, not owing to the size of the substance, but the beauty of
their nature. Even so is it with the reading of the divine
Scriptures; for worldly instruction rolls forth its trifles in
abundance, and deluges its hearers with a torrent of vain babblings,
but dismisses them empty-handed, and without having gathered any
profit great or small. Not so however is it with the grace of the
Spirit, but, on the contrary, by means of small sentences, it
implants divine wisdom in all who give heed, and one sentence often
times affords to those who receive it a sufficient source of provision
for the whole journey of life.
4. Since then its riches are so great, let us arouse ourselves, and
receive that which is spoken with a watchful mind; for I am preparing
to plunge our discussion to an extreme depth. The admonition itself
hath no doubt seemed beside the purpose, and superfluous to many: and
they are apt to talk much in this way, "Was Timothy of himself not
able to judge what it was needful to make use of, and did he wait to
learn this of his teacher. And then did the teacher not only give
directions, but also set them down in writing, graying it there as on
a column of brass in his Epistle to him? and was he not ashamed to
give directions about things of this nature, when writing in a public
manner, to his disciple?" For this end then, that thou mayest learn
that the admonition, so far from being beside the purpose, was a
necessary and highly profitable one; and that the thing proceeded not
from Paul, but from the grace of the Spirit, viz, that this should
have been (I say) not a spoken precept, but one deposited in
letters, and to be handed down to all future generations through the
Epistle, I shall proceed at once to the proof.
5. For besides the subjects which have been mentioned, there is
another, about which some are no less perplexed, enquiring within
themselves on what account God permitted a man possessing such
confidence towards Him, 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 infirmities he was not permitted to have even a
brief respite. "How does this appear," it may be asked? From the
very words of Paul, for he does not say, on account of the
"infirmity," but on account of the "infirmities;" and not merely
"infirmities," but he clearly speaks of these as being constant,
when he says "thine often infirmities." Let those then attend to
this, whoever they are, who being given over to a lingering sickness
are querulous and dejected under it.
6. But the subject of enquiry is not only, that being a holy man he
was sick, and sick so continually, but that he was at the same time
entrusted with the public affairs of the world. For if he had been one
of those who have retreated to the tops of mountains; who have fixed
their cells in solitude, and who have chosen that life which is free
from all business, the matter now enquired into were no such
difficulty; but that one thrust forward in the throng, and in whose
hands the care of so many Churches was placed, and who superintended
whole cities and nations; nay, the world at large, with so much
alacrity and diligence, should be subjected to the straitening of
infirmities! This it is which may most of all bewilder one who does
not duly consider it. Because, even if not for himself, yet for
others at least, it was necessary he should have health. "He was the
best general," says the objector. "The war was waged by him, not
only against the unbeliever, but against demons, and against the devil
himself. All the enemy contended with much vehemence, scattering the
forces, and capturing prisoners; but this man was able to bring back
myriads to the truth, and yet he was sick! For if," he says, "no
other injury to the cause had come of this sickness, yet this alone was
sufficient to discourage and relax the faithful. If soldiers, when
they see their general detained in bed, become discouraged and slack
for the fight, much rather was it probable that the faithful should
betray somewhat of human nature, when they saw that teacher, who had
wrought so many signs, in continual sickness and suffering of body."
7. But this is not all. These sceptics propose yet a further
enquiry, by asking for what reason Timothy neither healed himself,
nor was healed by his instructor, when he was reduced to this state.
Whilst the Apostles raised the dead, cast out devils, and conquered
death with abundant ease, they could not even restore the body of one
sick man! Although with respect to other bodies, both during their
own lives and after death, they manifested such extraordinary power,
they did not restore a stomach that had lost its vigour! And what is
more than this, Paul is not ashamed, and does not blush, after the
many and great signs which he had displayed even by a simple word;
yet, in writing to Timothy, to bid him take refuge in the healing
virtue of wine drinking. Not that to drink wine is shameful. God
forbid! For such precepts belong to heretics; but the matter of
astonishment is, that he accounted it no disgrace not to be able,
without this kind of assistance, to set one member right when it was
disordered. Nevertheless, he was so far from being ashamed of this,
that he has made it manifest to all posterity. You see then to what a
depth we have brought down the subject, and how that which seemed to be
little, is full of innumerable questions. Well then, let us proceed
to the solution; for we have explored the question thus deep, in order
that, having excited your attention, we might lay up the explanation
in a safe storehouse.
8. But before I proceed to solve these questions, permit me to say
something of the virtue of Timothy, and of the loving care of Paul.
For what was ever more tender hearted than this man, who being so far
distant, and encircled with so many cares, exercised so much
consideration for the health of his disciple's stomach, and wrote with
exact attention about the correction of his disorder? And what could
equal the virtue of Timothy? He so despised luxury, and derided the
sumptuous table, as to fall into sickness from excessive austerity,
and intense fasting. For that he was not naturally so infirm a
person, but had overthrown the strength of his stomach by fasting and
water drinking; you may hear Paul himself carefully making this
plain. For he does not simply say, "use a little wine;" but having
said before, "drink no longer water," he then brings forward his
counsel as to the drinking of wine. And this expression "no longer"
was a manifest proof, that till then he had drunk water, and on that
account was become infirm Who then would not wonder at his divine
wisdom and strictness? He laid hold on the very heavens, and sprang
to the highest point of virtue. And his Teacher testifies this, when
he thus speaks, "I have sent unto you Timothy, who is my beloved
and faithful son in the Lord;" and when Paul calls him "a son,"
and a "faithful and beloved son," these words are sufficient to show
that he possessed every kind of virtue. For the judgments of the
saints are not given according to favour or enmity, but are free from
all prejudice. Timothy would not have been so enviable, if he had
been Paul's son naturally, as he was now admirable, inasmuch as
having no connection with him according to the flesh, he introduced
himself by the relationship of piety into the Apostle's adoption;
preserving the marks of his spiritual wisdom with exactness in all
things. For even as a young bullock linked to a bull, so he drew the
yoke along with him, to whatever part of the world he went: and did
not draw it the less on account of his youth, but his ready will made
him emulate the labours of his teacher. And of this, Paul himself
was again a witness when he said, "Let no man despise him, for he
worketh the work of the Lord as I also do." See you how he bears
witness, that the ardour of Timothy was the very counterpart of his
own?
9. Furthermore, in order that he might not be thought to have said
these things out of favour or kindness, he makes his hearers themselves
to be witnesses of the virtue of his son, when he says, "But ye know
the proof of him, that, as a son with a father, so he hath served
with me in the Gospel;" that is, "ye have had experience of his
virtue, and of his approved soul." At the same time, however, that
he had reached to this height of good works, he did not thereby grow
confident; but was full of anxiety and fear, therefore also he fasted
rigidly, and was not affected as many are, who, when they have kept
themselves to it but ten, or perhaps twenty months, straightway give
up the matter altogether. He, I say, was in no wise thus affected,
nor did he say anything like this to himself. "What further need have
I of fasting? I have gotten the mastery of myself; I have overcome
my lusts; I have mortified my body; I have affrighted demons; I
have driven away the devil; I have raised the dead; I have cleansed
lepers; I am become terrible to the adverse powers; what further need
have I of fasting, or to seek safety from that quarter?" Anything
like this he did not say, he did not think of; but, in proportion as
he abounded with innumerable good works, so much the more did he fear
and tremble. And he learnt this spiritual wisdom from his preceptor;
for even he, after he had been rapt into the third heaven, and
transported to paradise; and had heard unutterable words; and taken
part in such mysteries; and traversed the whole world, like some
winged being, when he wrote to the Corinthians, said, I fear "lest
by any means having preached to others, I myself should be a
castaway." And if Paul was afraid after so many signal good works;
he who was able to say, "The world is crucified unto me, and I unto
the world;" much more does it become us to fear; and the rather in
proportion as we have stored up numerous good works. For then the
devil becomes fiercer; then he is more savage, when he beholds us
regulating our lives with carefulness! When he sees the cargo of
virtue stowed together, and the lading become heavy, then he is in
haste to accomplish a more grievous shipwreck! For the insignificant
and abject man, although he may be supplanted and fall, brings not so
great an injury to the common cause. But the man who has been standing
most conspicuously as it were on some eminence of virtue, and who is
one manifestly seen and known of all men, and admired of all; when he
is assaulted and falls, causes great ruin and loss. Not only because
he falls from this elevation but makes many of those who look up to him
more negligent. And as it is in the body, some other limb may be
destroyed without there being any great damage, but if the eyes be
deprived of sight, or the head be seriously injured, the whole body is
rendered useless; so also we must say of the saints, and of those who
have performed the highest good works; when such are extinguished,
when they contract any stain, they bring upon all the rest of the body
a universal and, intolerable injury!
10. Timothy then, being aware of all these things, fortified
himself on every side; for he knew that youth is an age of difficulty;
that it is unstable; easily deceived; very apt to slip; and requires
an exceedingly strong bridle. It is indeed a sort of combustible pile
easily catching anything from without, and quickly kindled; and for
that reason he took care to smother it on all sides; and strove to
abate the flame in every way. The steed that was unmanageable and
restive he curbed with much vehemence, until he had tamed him of his
wanton tricks; until he had made him docile; and delivered him under
entire control, into the hands of that reason which is the charioteer.
"Let the body," saith he, "be infirm; but let not the soul be
infirm; let the flesh be bridled; but let not the race of the spirit
towards heaven be checked."
But moreover, one might especially wonder at the man for this, that
being thus diseased, and struggling with such an infirmity, he did not
become indifferent to God's business, but flew everywhere faster than
those who have sound and vigourous constitutions; now to Ephesus; now
to Corinth; often to Macedonia and Italy; appearing everywhere, by
land and by sea, with the Teacher, sharing in everything his
struggles and continuous dangers; while the spiritual wisdom of his
soul was not put to shame by his bodily infirmity. Such a thing is
zeal for God! such lightness of wing does it impart! For as with
those who possess well-regulated and sound constitutions, strength is
of no avail, if the soul is abject, slothful, and stupid; so with
those who are reduced to extreme weakness, no hurt arises from their
infirmity, if the soul be noble and well awake.
11. The admonition however, and the counsel, such as it is,
appears to some to give authority for drinking wine too freely. But
this is not so. If indeed we closely investigate this very saying, it
rather amounts to a recommendation of abstinence. For just consider
that Paul did not at first, nor at the outset give this counsel. But
when he saw that all strength was overthrown, then he gave it; and
even then not simply, but with a certain prior limitation. He does
not say merely, "Use wine," but "a little" wine; not because
Timothy needed this admonition and advice, but because we need it.
On this account, in writing to him, he prescribes the measure and
limit of wine-drinking for us; bidding him drink just so much as would
correct disorder; as would bring health to the body, but not another
disease. For the immoderate drinking of wine produces not fewer
diseases of body and of soul, than much drinking of water, but many
more, and more severe; bringing in as it does upon the mind the war of
the passions, and a tempest of perverse thoughts, besides reducing the
firmness of the body to a relaxed and flaccid condition. For the
nature of land that is long disturbed by a superabundance of water, is
not thereby so much dissolved, as the force of the human frame is
enfeebled, relaxed, and reduced to a state of exhaustion, by the
continual swilling of wine. Let us guard then against a want of
moderation on either side, and let us take care of the health of the
body, at the same time that we prune away its luxurious propensities.
For wine was given us of God, not that we might be drunken, but that
we might be sober; that we might be glad, not that we get ourselves
pain. "Wine," it says, "maketh glad the heart of man," but thou
makest it matter for sadness; since those who are inebriated are sullen
beyond measure, and great darkness over-spreads their thoughts. It
is the best medicine, when it has the best moderation to direct it.
The passage before us is useful also against heretics, who speak evil
of God's creatures; for if it had been among the number of things
forbidden, Paul would not have permitted it, nor would have said it
was to be used. And not only against the heretics, but against the
simple ones among our brethren, who when they see any persons
disgracing themselves from drunkenness, instead of reproving such,
blame the fruit given them by God, and say, "Let there be no
wine." We should say then in answer to such, "Let there be no
drunkenness; for wine is the work of God, but drunkenness is the work
of the devil. Wine maketh not drunkenness; but intemperance produceth
it. Do not accuse that which is the workmanship of God, but accuse
the madness of a fellow mortal. But thou, while omitting to reprove
and correct the sinner, treatest thy Benefactor with contempt!"
12. When, therefore, we hear men saying such things, we should
stop their mouths; for it is not the use of Wine, but the want of
moderation which produces drunkenness, Drunkenness! that root of all
evils. Wine was given to restore the body's weakness, not to
overturn the soul's strength; to remove the sickness of the flesh,
not to destroy the health of the spirit. Do not then, by using the
gift of God immoderately, afford a handle to the foolish and the
impudent. For what is a more wretched thing than drunkenness! The
drunken man is a living corpse. Drunkenness is a demon self-chosen,
a disease without excuse, an overthrow that admits of no apology; a
common shame to our kind. The drunken man is not only useless in our
assemblies; not only in public and private affairs; but the bare sight
of him is the most disgusting of all things, his breath being stench.
The belchings, and gapings, and speech of the intoxicated, are at
once unpleasant and offensive, and are utterly abhorrent to those who
see and converse with them; and the crown of these evils is, that this
disease makes heaven inaccessible to drunkards, and does not suffer
them to win eternal blessedness: for besides the shame attending those
who labour under this disease here, a grievous punishment is also
awaiting them there! Let us cut off then this evil habit, and let us
hear Paul saying, "Use a little wine." For even this little he
permits him on account of his infirmity; so that if infirmity had not
troubled him, he would not have forced his disciple to allow himself
even a small quantity, since it is fitting that we should always mete
out even the needful meat and drink, which are given us, by occasions
and necessities; and by no means go beyond our need, nor do anything
unmeaningly and to no purpose.
13. But since we have now learnt the tender care of Paul, and the
virtue of Timothy, come and let us, in the next place, turn our
discourse to the actual solution of those questions. What then are the
questions? For it is necessary again to mention them, that the
solution of them may be plainer. For what reason then did God permit
that such a saint, and one entrusted with the management of so many
matters, should fall into a state of disease; and that neither
Timothy himself nor his teacher had strength to correct the disorder,
but needed that assistance which was to be had by drinking wine?
Such, indeed, were the questions proposed. But it is needful to
bring forward a precise solution; so that if any should fall not only
into the like sickness and disease, but into poverty, and hunger, and
bonds, and torments, and discomfitures, and calumnies, and into all
those evils which belong to the present life, although they were great
and wonderful saints, you may still be able to find, even for their
case, in the things which are today to be advanced, an exact and very
clear reply to those who are disposed to find fault. For ye have heard
many asking such questions, as, "Why ever is it that such an one, a
moderate and meek man, comes to be dragged daily before the seat of
judgment by another who is lawless and wicked, and to suffer evils
without number, and God permits this? For what reason again was
another man, upon false accusation, unjustly put to death?" "Such
a man," says the objector, "was drowned; another was thrown down a
precipice; and we might speak of many saints, as well in our own days
as in the days of our forefathers, who have suffered divers and
chequered tribulations." To the end, therefore, that we may see the
reason of these things, and that we ourselves may not be disturbed,
nor overlook the case of others who thus meet with a stumbling-block,
we should attend with earnest heed to the reasons now about to be
advanced.
14. For of the diversified and manifold affliction which befalls the
saints, I have reasons eight in number to declare unto your love.
Therefore let all direct themselves to me with the strictest
attention, knowing that there will be no pardon nor excuse left us
hereafter for stumbling at the things which happen, if after all, when
there are so many reasons, we are just as much perplexed and disturbed
as if there were not one to be found.
The first reason then is, that God permits them to suffer evil, that
they may not too easily be exalted into presumption, by the greatness
of their good works and miracles.
The second, that others may not have a greater opinion of them than
belongs to human nature, and take them to be gods and not men.
The third, that the power of God may be made manifest, in
prevailing, and overcoming, and advancing the word preached, through
the efficacy of men who are infirm and in bonds.
The fourth, that the endurance of these themselves may become more
striking, serving God, as they do, not for a reward; but showing
even such right-mindedness as to give proof of their undiminished good
will towards Him after so many evils.
The fifth, that our minds may be wise concerning the doctrine of a
resurrection. For when thou seest a just man, and one abounding in
virtue, suffering ten thousand evils, and thus departing the present
life, thou art altogether compelled, though unwillingly, to think
somewhat of the future judgment; for if men do not suffer those who
have laboured for themselves, to depart without wages and recompense;
much more cannot God design, that those who have so greatly laboured
should be sent away uncrowned. But if He cannot intend to deprive
those of the recompense of their labours eventually, there must needs
be a time, after the end of the life here, in which they will receive
the recompense of their present labours.
The sixth, that all who fall into adversity may have a sufficient
consolation and alleviation, by looking at such persons, and
remembering what sufferings have befallen them.
The seventh, that when we exhort you to the virtue of such persons,
and we say to every one of you, "Imitate Paul, emulate Peter,"
ye may not, on account of the surpassing character of their good
works, sloth-fully shrink from such an imitation of them, as deeming
them to have been partakers of a different nature.
The eighth, that when it is necessary to call any blessed, or the
reverse, we may learn whom we ought to account happy, and whom unhappy
and wretched.
These then are the reasons; but it is necessary to establish them all
from the Scriptures, and to show with exactness that all that has been
said on this subject is not an invention of human reasoning, but the
very sentence of the Scriptures. For thus will what we say be at once
more deserving of credit, and sink the deeper into your minds.
15. That tribulation then is profitable to the saints, that they
may exercise moderation and lowliness, and that they may not be puffed
up by their miracles and good works, and that God permits it for this
end; we may hear David the prophet, and Paul saying the same. The
former says, "It is good for me, Lord, that I have been in
trouble, that I might learn thy statutes:" and the latter having
said, "I was caught up into the third heaven, and" transported to
Paradise, goes on to say, "And lest I should be exalted above
measure through the abundance of the revelations, there was given me a
thorn in the flesh, the messenger of Satan to buffet me." 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 ministering for the devil, the
unbelievers, the tyrants, the heathens, who perseveringly molested,
and unceasingly worried him. And what he says is just this: "God
was able to repress these persecutions and successive tribulations; but
since I had been caught up into the third heaven, and transported to
Paradise, lest through the abundance of these revelations I might be
lifted up and think much of myself, he permitted these persecutions,
and suffered these messengers of Satan to buffet me with persecutions
and afflictions, that I might not be too much exalted." For
although Paul and Peter, and all that are like them, be holy and
wonderful men, as indeed they are, yet they are but men, and require
much caution lest they should be too easily exalted; and as saints more
than others. For nothing is so apt to exalt to presumption as a
conscience full of good works, and a soul that lives in confidence.
To the end, therefore, that these might suffer nothing of this kind,
God permitted that there should be temptations and tribulations; these
being powerful to keep them down, and to persuade to the exercise of
moderation in all things.
16. That this very particular also contributes much to the showing
forth of God's power, you may learn even from the same Apostle, who
told us the former. In order that you may not say, (what indeed
unbelievers think), that God in permitting this, is some infirm
being, and suffers such persons to be continually afflicted, from not
being able to deliver His own from dangers: this very thing, I say,
observe how Paul has demonstrated by means of these events, showing
not only that the events were far from accusing Him of weakness, but
that they proved His power more strikingly to all. For having said,
"There was given me a thorn in the flesh; a messenger of Satan to
buffet me," and having thus signified his repeated trials, he goes on
to add, "For this thing I besought the Lord thrice, that it might
depart from me; and He said unto me, My grace is sufficient for
thee, for My strength is perfected in weakness." "My power," He
means, "is seen then when ye are in weakness; and yet through you,
who seem to grow weak, the word preached is magnified, and is sown in
all quarters." When therefore he was led to the dungeon, after
having received a great number of stripes, he took prisoner the keeper
of the prison. His feet were in the stocks, and his hands in the
chain; and the prison shook at midnight while they were singing hymns.
See you, how His power was perfected in weakness? If Paul had been
at large, and had shaken that building, the thing would not have been
so wonderful. "For this reason," He saith, "remain bound; and
the walls shall be shaken on every side, and the prisoners shall be
loosed; in order that My power may appear the greater, when through
thee, confined and in fetters, all that are in bonds shall be
loosed." This very circumstance then it was which at the time
astounded the keeper of the prison, that being so forcibly confined,
he, through prayer alone, prevailed to shake the foundations, and
throw open the doors of the prison, and to unbind all the prisoners.
Nor is this the only occasion. But with Peter too, and Paul
himself, as well as the other disciples, one may see this occurring
constantly; and in the midst of persecution, the grace of God ever
flourishing, and appearing by the side of the tribulations, and thus
proclaiming His power. Wherefore He saith, "My grace is
sufficient for thee, for My strength is perfected in weakness."
17. But to show that many would be too often ready to imagine things
of them above human nature, unless they saw them enduring such
afflictions, hear how Paul was afraid on this very point; "For
though I would desire to glory, I shall not be a fool, but now I
forbear, lest any man should think of me above that which he seeth me
to be, or that he heareth of me." 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 power of themselves, or from their native strength, says,
"Why look ye so earnestly on us, as though by our own power or
holiness we had made this man to walk?" And again at Lystra, the
people were not only filled with astonishment, but led forth bulls,
after crowning them with garlands, and were preparing to offer
sacrifice to Paul and Barnabas. Observe the malice of the Devil.
By those very same persons through whom the Lord was at work, to
purge out ungodliness from the world, by the same did that enemy try to
introduce it, again persuading them to take men for gods; which was
what he had done in former times. And this is especially that which
introduced the principle and root of idolatry.
For many after having had success in wars, and set up trophies, and
built cities, and done divers other benefits of this kind to the people
of those times, came to be esteemed gods by the multitude, and were
honoured with temples, and altars; and the whole catalogue of the
Grecian gods is made up of such men. That this, therefore, may not
be done towards the Saints, God permitted them constantly to be
banished,--to be scourged,--to fall into diseases; that the
abundance of bodily infirmity, and the multiplicity of those
temptations, might convince those who were then with them, both that
they were men, who wrought such wonders, and that they contributed
nothing of their own power; but that it was mere grace, that wrought
through them all these miracles. For if they took men for gods, who
had done but mean and vile things, much rather would they have thought
these to be such, had they suffered nothing proper to humanity, when
they performed miracles, such as no one had ever before Seen or heard
of. For if when they were scourged, thrown down precipices,
imprisoned, banished, and placed in peril every day, there were,
notwithstanding, some who fell into this impious opinion, how much
rather would they have been thus regarded, had they endured nothing
which belongs to human nature I
18. This then is the third cause of affliction; and the fourth is,
that the saints might not be supposed to serve God from a hope of
present prosperity. For many of those who live in debauchery, when
blamed as they often are by many, and invited to the labours of
virtue; and when they hear the saints commended for their cheerfulness
under great hardships, attack their character on this ground; and not
men only, but the devil himself hath taken up this suspicion. For
when Job was surrounded with great wealth, and enjoyed much opulence,
that wicked demon, being reproached by God on his account, and having
nothing to say; when he could neither answer the accusations against
himself, nor impugn the virtue of this just man; took refuge at once
in this defence, speaking thus, "Doth Job fear thee for nought?
Hast thou not made an hedge about him on all sides." "For reward
then," saith he, "that man is virtuous, enjoying thereby so much
opulence." What then did God? Being desirous to show, that it was
not for reward that his saints serve Him, He stripped him of all his
opulence; gave him over to poverty; and permitted him to fall into
grievous disease. Afterwards reproving him, that he had suspected
thus without cause, He saith, "He let holdeth fast his integrity;
to no purpose didst thou move me to destroy his substance." For it is
a sufficient reward, and compensation to the saints, that they are
serving God; since this indeed to the lover is reward enough, to love
the object of his love; and he seeks nothing besides, nor accounts
anything greater than this. And if such be the case with regard to a
man, much more in relation to God; which therefore that God might
demonstrate, He gave more than the devil asked; for the latter said,
"Put forth thine hand, and touch him;" but God said not thus,
but, "I deliver him unto thee." For just as in the contests of the
outer world, the combatants that are vigorous, and in high condition
of body, are not so well discended, when they are enwrapt all around
with the garment soaked in oil; but when casting this aside, they are
brought forward unclothed into the arena; then above all they strike
the spectators on every side with astonishment at the proportion of
their limbs, there being no longer anything to conceal them; so also
was it with Job. When he was enveloped in all that wealth, it was
not visible to the many, what a man he was. But when, like the
wrestler, that strips off his garment, he threw it aside, and came
naked to the conflicts of piety, thus unclothed, he astonished all who
saw him; so that the very theatre of angels shouted at beholding his
fortitude of soul, and applauded him as he won his crown! For, as I
have already observed, he was not so well seen of men, when clad in
all that wealth, as when, casting it away like a garment, he
exhibited himself naked as it were in a theatre, in the midst of the
world, and all admired his vigor of soul, evidenced as this was not
only by his being stripped of all things, but by the conflict, and by
his patience in respect of his infirmity. And as I said before, God
Himself did not smite him; in order that the devil might not again
say, "Thou hast spared him, and hast not inflicted so great a trial
as was necessary:" but he gave to the adversary the destruction of his
cattle, and power over his flesh. "I am sure," saith He, "of
this wrestler; therefore I do not forbid thee to impose on him
whatever struggles thou desirest." But as those who are well skilled
in the sports of the palaestra, and have reason to rely on their art
and bodily strength, often do not seize their antagonists upright, nor
take an equal advantage, but suffer them to take them by the middle,
that they may make a more splendid conquest; so also God gave to the
devil to take this saint by the waist, that when he had overcome,
after an attack so greatly to his disadvantage, and stretched his
adversary on the ground, his crown might be so much the more glorious!
19. It is tried gold! Try it as thou desirest; examine it as thou
wishest, thou wilt not find in it any dross. This shows us not only
the fortitude of others, but also brings much farther consolation; for
what saith Christ, "Blessed are ye when men shall revile you and
persecute you, and shall say all manner of evil against you falsely for
my sake. Rejoice and be exceeding glad, for great is your reward in
heaven: for in like manner did their fathers unto the prophets."
Again, Paul writing to the Macedonians in his desire to console
them, says, "For ye, brethren, became followers of the churches of
God which are in Judea. For ye also have suffered like things of
your own countrymen, even as they have of the Jews." 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
consolation to the fallen.
20. But that this also introduces arguments for the resurrection,
hear the same Paul again, saying, "If after the manner of men I
have fought with beasts at Ephesus, what shall it profit me if the
dead are not raised." And further, "If in this life only we have
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
from our trials. For God could never suffer those who have endured so
many and so great evils, and who have spent all the present life in
trials and dangers without number, to be without a recompense of far
greater gifts; and if he could not suffer this, it is certain that he
has prepared another, a better and brighter life, in which he will
crown those who have wrestled in the cause of godliness, and proclaim
their praises in the presence of the whole world. So that when you see
a just man straitened and afflicted; and in sickness, and in poverty,
as well as innumerable other woes, till he ends this present life; say
to thyself, that if there were no resurrection and judgment, God
would not have permitted one, who endured such great evils for His
sake, to depart hence without enjoying any good thing; from whence it
is evident, that for such He has prepared another life, and one which
is sweeter and much more endurable. For if it were not so, then he
would not suffer many of the wicked to luxuriate through the present
life; and many of the just to remain in ten thousand ills: but since
there is provided another life, in which he is about to recompense
every man according to his deserts; one for his wickedness, another
for his virtue; on that account he forbears, while he sees the former
enduring evil, and the latter living in luxury.
21. And that other reason too I wilt endeavor to bring forward from
the Scriptures. But what was it? It was, that we might not say,
when exhorted to the same virtue, that they were partakers of another
nature, or were not men. On this account, a certain one speaking of
the great Elias, says, "Elias was a man of like passions with
us." Do you perceive, that he shows from a communion of suffering,
that he was the same kind of man that we are? And again, "I too am
a man of like passions with you." And this guarantees a community of
nature.
22. But that you may learn that this also teaches us to consider
those blessed whom we ought to consider blessed, is evident from
hence. For when you hear Paul saying, "Even unto this present hour
we both hunger, and thirst, and are naked, and are buffetted, and
have no certain dwelling place." And again; "Whom the Lord loveth
he chasteheth, and scourgeth every 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 a right hand
of iniquity. Their daughters beautified, ornamented after the
similitude of a temple. Their garners full, bursting from one into
another; their sheep fruitful; abundant in their streets; their oxen
fat. There is no breaking down of the fence, nor passage through;
nor clamor in their streets. They call the people blessed whose
affairs are in this state." But what dost thou say, O prophet?
"Blessed," saith he, "the people whose God is the Lord;" not
the people affluent in wealth, but one adorned with godliness; that
people, saith he, I esteem happy, although they suffer innumerable
hardships!
23. But if it were necessary to add a ninth reason, we might say,
that this tribulation maketh those who are troubled more approved;
"For tribulation worketh patience; and patience, probation; and
probation, hope; and hope maketh not ashamed." Do you see that the
probation, which comes of tribulation, fixes in us the hope of the
good things to come, and that the abiding in trials causes us to have a
good hope of the future? So that I did not say rashly, that these
tribulations themselves mark out to us hopes of a resurrection, and
make those who are tried the better; for, he saith, "as gold is
tried in a furnace, so an acceptable man in the furnace of
humiliation."
24. There is besides a tenth reason to mention; and what is it,
but the one I have before frequently referred to? viz. that if we
have any spots, we thus put them away. And the patriarch, making
this matter plain, said to the rich man, "Lazarus hath received his
evil things," hence "he is comforted." And besides this, we may
find another reason, which is to this effect; that our crowns and
rewards are thus increased. For in proportion as tribulations are more
intense, so also are the rewards augmented; yea, even far more:
"for the sufferings of the present time," it is said, "are not
worthy to be compared to the glory that shall be revealed in us."
Thus many then being the reasons which we have to advance for the
afflictions of the saints, let us not take our trials amiss, or be
distressed, or disturbed on account of them; but both ourselves
discipline our own souls, and teach others to do the same.
25. And if, O beloved, thou seest a man living in virtue,
keeping fast hold of spiritual wisdom, pleasing God, yet suffering
innumerable ills, do not stumble! And although thou seest any one
devoting himself to spiritual affairs, and about to achieve something
useful, yet presently supplanted, be not discouraged! For I know
there are many who ofttimes propose a question to this effect: "Such
a one," say they, "was performing a pilgrimage to some Martyr's
shrine; and whilst conveying money to the poor, met with a shipwreck,
and lost all. Another man, in doing the like, fell among robbers,
and scarcely saved his life, leaving the place in a state of nudity."
What then should we say? Why that in neither of these cases need one
be sad. For if the one met with a shipwreck, yet he hath the fruit of
his righteousness complete inasmuch as he fulfilled all his own part.
He collected the money together, he stowed it away, he took it with
him, he departed on his pilgrimage; but the shipwreck that followed
was not of his own will. "But why did God permit it?" In order
that he might make the man approved. "But," says one, "the poor
were deprived of the money." Thou dost not so care for the poor, as
the God who made them? for if they were deprived of these things, He
is able to provide a greater supply of wealth for them from another
quarter.
26. Let us not then call Him to account for what He does; but let
us give Him glory in all things. For it is not lightly and to no
purpose that He often permits such events. But beside that He does
not overlook those that would have enjoyed comfort from such wealth;
and instead of it, affords them some other supply of sustenance; He
also makes him who suffers the shipwreck more approved, and provides
him a greater reward; inasmuch as the giving thanks to God, when one
falls into such calamities, is a far greater matter than giving alms.
For not what we give in alms only, but whatever we have been deprived
of by others, and borne it with fortitude; this too brings us much
fruit. And that you may learn, that the latter is indeed the greater
thing, I will make it evident from what befell Job. He, when a
possessor of wealth, opened his house to the poor, and whatever he had
he bestowed; but he was not so illustrious when he opened his house to
the poor, as when, upon hearing that his house had fallen down, he
did not take it impatiently. He was not illustrious when he clad the
naked with the fleece of his flock, as he was illustrious and renowned
when he heard that the fire had fallen, and consumed all his flocks,
and yet gave thanks. Before, he was a lover of man; now, he was a
lover of Wisdom. Before, he had compassion on the poor; but now he
gave thanks to the Lord! And he did not say to himself, "Why is it
that this hath happened? The flocks are consumed from which thousands
of the poor were supported; and if I was unworthy to enjoy such
plenty, at least He should have spared me for the sake of the
partakers."
27. Nothing of this sort did Job utter, no nor think, because he
knew that God was dispensing all things for good. That you may
learn, moreover, that he gave a heavier blow to the devil after this,
when, being stripped of all things, he gave thanks, than when, being
in possession of them, he gave alms; observe, that when he was in
possession, the devil could utter a certain suspicion, and however
false, he yet could utter it: "Doth Job serve thee for nought?"
But when he had taken all, and stripped him of everything, and the
man yet retained the same good will towards God, from that time his
shameless mouth was stopped, and had nothing further to allege. For
the just man was more illustrious than in his former state. For to
bear nobly and thankfully the privation of all things, is a far greater
thing than it was to give alms whilst living in affluence; and it has
been accordingly demonstrated in the case of this just man. Before,
there was much benignity to his fellow-servants; now, there was
exceeding love shown towards the Lord!
28. And I do not lengthen out this discourse without purpose;
forasmuch as there are many, who, often whilst engaged in works of
mercy, as supporting widows, have been spoiled of all their
substance. Some again, by the accident of some fire, have lost their
all; some have met with shipwreck; others, by false informations and
injuries of that sort, though they have done many alms-deeds, have
fallen into the extremes of poverty, sickness, and disease, and have
obtained no help from any one. Lest we should say then, as many often
do, "No man knoweth anything;" what has just been said may suffice
to remove all perplexity on this point. Suppose it is objected that
"such an one, after having done many alms-deeds, has lost all?"
And what if he had lost all? If he gives thanks for this loss, he
will draw down much greater favour from God! And he will not receive
twofold, as Job did, but a hundredfold in the life to come. But if
here he does endure evil, the very circumstance of his sustaining all
with fortitude will bring him a greater treasure; for God permits him
to fall from plenty to poverty, for the purpose of calling him thus to
the more frequent exercises, and greater conflicts. Hath it happened
as is often the case, that the fire seizing upon thy house, hath burnt
it up and devoured all thy substance? Remember what happened to Job;
give thanks to the Lord, who though he was able to forbid, did not
forbid it; and thou wilt receive as great a reward as if thou hadst
deposited all thy wealth in the hands of the poor! But dost thou spend
thy days in poverty and hunger, and in the midst of a thousand
dangers?
Remember Lazarus who had to buffet with disease, and poverty, and
desolateness, and those other innumerable trials; and that after so
high a degree of virtue! Remember the Apostles, who lived in
hunger, and thirst, and nakedness; the prophets, the patriarchs,
the just men, and you will find all these not among the rich or
luxurious, but among the poor, the afflicted, and the distressed!
29. Saying these things to thyself, give thanks unto the Lord,
that he hath made thee to be of this part, not hating thee, but loving
thee greatly; since He would not have permitted those men either to
suffer thus, if he had not exceedingly loved them, because He made
them more illustrious by these evils. There is nothing so good as
thanksgiving; even as there is nothing worse than blasphemy. We
should not wonder that when we become intent upon spiritual things, we
suffer much that is grievous. For as thieves do not dig through and
assiduously keep watch there, where there is hay, and chaff, and
straw, but where there is gold and silver; so also the devil besets
those especially who are engaged in spiritual matters. Where virtue
is, there are many snares! where alms-giving is, there is envy!
But we have one weapon which is the best, and sufficient to repel all
such engines as these; in everything to give thanks to God. Tell
me, did not Abel, when offering the first fruits to God, fall by
the hand of his brother? But yet God permitted it, not hating one
who had honoured him, but loving him greatly; and beside that which
came of that excellent sacrifice, providing him another crown by
martyrdom. Moses wished to protect a certain one who was injured, and
he was put into the extremest peril, and banished his country. This
too God permitted, that thou mightest learn the patience of the
saints. For if, foreknowing that we should suffer nothing of a
grievous kind, we then put our hands to the work of religion, we
should not seem to be doing anything great, as having such a pledge of
safety. But as it is, those who do such things are the more to be
wondered at, even for this; because, though they foresee dangers,
and punishments, and deaths, and ten thousand evils, still they did
not desist from those good works, nor become less zealous from the
expectation of terrors
30. As, therefore, the Three Children said, "There is a God
in heaven, who is able to deliver us; and if not, let it be known
unto thee, O king, that we will not serve thy gods, and that we will
not worship the golden image which thou hast set up." Do thou also,
when about to perform any duty to God, look forward to manifold
dangers, manifold punishments, manifold deaths; and be not
surprised, nor be disturbed, if such things happen. For it is said,
"My Son, if thou come to serve the Lord, prepare thy soul for
temptation." For surely no one choosing to right, expects to carry
off the crown without wounds! And thou, therefore, who hast
undertaken to wage a complete combat with the devil, think not to
pursue a life without danger, and full of luxury! God hath not
pledged to thee His recompense and His promise here; but everything
that is splendid for thee in the future life! Be glad and rejoice
then, if when thou hast thyself done any good action, thou receive the
contrary, or if thou See another suffering this; inasmuch as this
becomes to thee the source of a higher recompense! Do not be
downcast: nor give up thy zeal, nor become the more torpid; but
rather press onward with more eagerness; since even the Apostles,
when they preached, although scourged, stoned, and constant inmates
of the prisons, did not only after deliverance from dangers, but also
in those very dangers, announce with greater forwardness the message of
Truth. Paul is to be seen in prison, yea, even in chains,
instructing and initiating: and moreover doing the very same in a court
of justice, in shipwreck, in tempest, and in a thousand dangers. Do
thou too imitate these saints, and cease not from good works, so long
as thou art able; and although thou seest the devil thwarting thee ten
thousand times, never fall back! Thou perchance, bearing with thee
thy wealth, hast met with shipwreck; but Paul carrying the word, far
more precious than all wealth, was going to Rome, and was wrecked;
and sustained innumerable hardships. And this he himself signified,
when he said, "Many times we desired to come unto you, but Satan
hindered us." And God permitted it; thus revealing the more
abundantly His power, and showing that the multitude of things which
the devil did, or prevented from being done, neither lessened nor
interrupted the preaching of the Gospel. On this account Paul gave
God thanks in all things; and knowing that he was himself thereby
rendered more approved, he exhibited his exceeding forwardness on every
occasion, letting none of these impediments prevent him!
31. As often then as we are frustrated in spiritual works, so often
let us again take them in hand; and let us not say, "for what reason
did God permit these impediments?" for He permitted them to this
end, that He might show thy alacrity much more to others, and thy
great love; this being the special mark of one that loves, never to
desist from those things which are approved by him whom he loves. The
man, indeed, who is flaccid and listless, will fall back from the
first shock; but he who is energetic and alert, although he be
hindered a thousand times, will devote himself so much the more to the
things of God; fulfilling all as far as he is able; and in everything
giving thanks. This then let us do! Thanksgiving is a great
treasure; large wealth; a good that cannot be taken away; a powerful
weapon! Even as blasphemy increases our present mishap; and makes us
lose much more beside than we have lost already. Hast thou lost
money? If thou hast been thankful, thou hast gained thy soul; and
obtained greater wealth; having acquired a greater measure of the
favour of God. But if thou blasphemest, thou hast, besides this,
lost thine own safety; and hast not regained possession of thy wealth;
yea and thy soul, which thou hadst, thou hast sacrificed!
32. But since our discourse has now turned to the subject of
blasphemy, I desire to ask one favor of you all, in return for this
my address, and speaking with you; which is, that you will correct on
my behalf the blasphemers of this city. And should you hear any one in
the public thoroughfare, or in the midst of the forum, blaspheming
God; go up to him and rebuke him; and should it be necessary to
inflict blows, spare not to do so.
Smite him on the face; strike his mouth; sanctify thy hand with the
blow, and if any should accuse thee, and drag thee to the place of
justice, follow them thither; and when the judge on the bench calls
thee to account, say boldly that the man blasphemed the King of
angels! For if it be necessary to punish those who blaspheme an
earthly king, much more so those who insult God. It is a common
crime, a public injury; and it is lawful for every one who is
willing, to bring forward an accusation. Let the Jews and Greeks
learn, that the Christians are the saviours of the city; that they
are its guardians, its patrons, and its teachers. Let the dissolute
and the perverse also learn this; that they must fear the servants of
God too; that if at any time they are inclined to utter such a thing,
they may look round every way at each other, and tremble even at their
own shadows, anxious lest perchance a Christian, having heard what
they said, should spring upon them and sharply chastise them. Have
you not heard what John did? He saw a man that was a tyrant
overthrowing the laws of marriage; and with boldness, he proclaimed in
the midst of the forum, "It is not lawful for thee to have thy
brother Philip's wife." But I urge thee on, not against a prince
or a judge; nor against the marriage ordinance outraged; nor in behalf
of fellow-servants insulted. But I require thee to castigate an
equal, for insolence against the Lord. Truly, if I had said unto
thee, punish and correct those kings or judges who transgress the
laws, would you not say that I was mad? But John forsooth acted
thus. So that even this is not too much for us. Now then, at
least, correct a fellow-servant; an equal; and although it should be
necessary to die, do not shrink from chastising a brother. This is
thy martyrdom, since John was also a martyr. And although he was not
commanded to sacrifice, nor to worship an idol, yet for the sacred
laws that were despised, he laid down his head. Do thou too then
contend, even to the death, for the truth, and God will fight for
thee! And make me not this cold reply. "What matters it to me? I
have nothing in common with him." With the devil alone we have
nothing in common, but with all men we have many things in common; for
they partake of the same nature with us; they inhabit the same earth,
and they are nourished with the same food; they have the same Lord;
they have received the same laws, and are invited to the same blessings
with ourselves. Let us not say then, that we have nothing in common
with them; for this is a satanic speech; a diabolical inhumanity.
Therefore let us not give utterance to such words, but exhibit such a
tender care as becomes brethren!
33. This indeed I, for my part, engage with the strictest
certainty, and pledge myself to you all, that if all you who are
present will but choose to take in hand the safety of the inhabitants of
this city, we shall speedily have it amended throughout.
And this, even although but the least part of the city is here; the
least as to multitude, but the chief part as it respects piety. Let
us take in hand the safety of our brethren! One man inflamed with zeal
is sufficient to reform a whole community! But when not merely one,
or two, or three, but so great a multitude are able to take on them
the care of the neglected, it is in no other way but by our own
supineness, and not from our want of strength, that the majority
perish and fall. Is it not indeed absurd? When we happen to see a
fight taking place in the forum, we go into the midst of it, and
reconcile the combatants! But why do I speak of a fight? If,
perchance, we see an ass fallen down, we all make haste to stretch out
a hand to raise him up. Yet we neglect our perishing brethren! The
blasphemer is an ass; unable to bear the burden of his anger, he has
fallen. Come forward and raise him up, both by words and by deeds;
and both by meekness and by vehemence; let the medicine be various.
And if we thus administer our own part, and take pains for the safety
of our neighbours,we shall soon become objects of desire and affection
to the very persons who have the benefit of our correction; and what is
more than all, we shall enjoy those good things which are laid up in
store. Which God grant that we may all obtain, by the grace and
mercy of our Lord Jesus Christ; through whom and with whom, to the
Father with the Holy Ghost, be glory and power and honor, both now
and always, and forever and ever. Amen.
|
|