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1. Delectable indeed are the meadow, and the garden, but far more
delectable the study of the divine writings. For there indeed are
flowers which fade, but here are thoughts which abide in full bloom;
there is the breeze of the zephyr, but here the breath of the Spirit:
there is the hedge of thorns, but here is the guarding providence of
God; there is the song of cicadae, but here the melody of the
prophets: there is the pleasure which comes from sight, but here the
profit which comes from study. The garden is confined to one place,
but the Scriptures are in all parts of the world; the garden is
subject to the necessities of the seasons, but the Scriptures are rich
in foliage, and laden with fruit alike in winter and in summer. Let
us then give diligent heed to the study of the Scriptures: for if thou
doest this the Scripture will expel thy despondency, and engender
pleasure, extirpate vice, and make virtue take root, and in the
tumult of life it will save thee from suffering like those who are
tossed by troubled waves. The sea rages but thou sailest on with
calm. weather; for thou hast the study of the Scriptures for thy
pilot; for this is the cable which the trials of life do not break
asunder. Now that I lie not events themselves bear witness. A few
days ago the Church was besieged: an army came, and fire issued from
their eyes, yet it did not scorch the olive tree; swords were
unsheathed, yet no one received a wound the imperial gates were in
distress, but the Church was in security. And yet the tide of war
flowed hither; for here the refugee was sought, and we withstood
them, not fearing their rage. And wherefore prithee? because we held
as a sure pledge the saying "Thou art Peter, and upon this rock I
will build my Church: and the gates of hell shall not prevail against
it." And when I say the Church I mean not only a place but also a
plan of life: I mean not the walls of the Church but the laws of the
Church. When thou takest refuge in a Church, do not seek shelter
merely in the place but in the spirit of the place. For the Church is
not wall and roof but faith and life.
Do not tell me that the man having been surrendered was surrendered by
the Church if he had not abandoned the Church he would not have been
surrendered. Do not say that he fled here for refuge and then was
given up: the Church did not abandon him but he abandoned the
Church. He was not surrendered from within the Church but outside
its walls. Wherefore did he forsake the Church? Didst thou desire
to save thyself? Thou shouldst have held fast to the altar. There
were no walls here, but there was the guarding providence of God.
Wast thou a sinner? God does not reject thee: for "He came not to
call the righteous but sinners to repentance." The harlot was saved
when she clung to His feet. Have ye heard the passage read to-day?
Now I say these things that thou mayest not hesitate to take refuge in
the Church. Abide with the Church, and the Church does not hand
thee over to the enemy: but if thou fliest from the Church, the
Church is not the cause of thy capture. For if thou art inside the
fold the wolf does not enter: but if thou goest outside, thou art
liable to be the wild beast's prey: yet this is not the fault of the
fold, but of thy own pusillanimity. The Church hath no feet. Talk
not to me of walls and arms: for walls wax old with time, but the
Church has no old age. Walls are shattered by barbarians, but over
the Church even demons do not prevail. And that my words are no mere
vaunt there is the evidence of facts. How many have assailed the
Church, and yet the assailants have perished while the Church herself
has soared beyond the sky? Such might hath the Church: when she is
assailed she conquers: when snares are laid for her she prevails: when
she is insulted her prosperity increases: she is wounded yet sinks not
under her wounds; tossed by waves yet not submerged; vexed by storms
yet suffers no shipwreck; she wrestles and is not worsted, fights but
is not vanquished. Wherefore then did she suffer this war to be?
That she might make more manifest the splendour of her triumph. Ye
were present on that day, and ye saw what weapons were set in motion
against her, and how the rage of the soldiers burned more fiercely than
fire, and I was hurried away to the imperial palace. But what of
that? By the grace of God none of those things dismayed me.
2. Now I say these things in order that ye too may follow my
example. But wherefore was I not dismayed? Because I do not fear
any present terrors. For what is terrible? Death? nay this is not
terrible: for we speedily reach the unruffled haven. Or spoliation of
goods? "Naked came I out of my mother's womb, and naked shall I
depart;" or exile? "The earth is the Lord's and the fulness
thereof;" or false accusation? "Rejoice and be exceeding glad,
when men shall say all manner of evil against you falsely, for great is
your reward in Heaven." I saw the swords and I meditated on
Heaven; I expected death, and I bethought me of the resurrection;
I beheld the sufferings of this lower world, and I took account of
the heavenly prizes; I observed the devices of the enemy, and I
meditated on the heavenly crown: for the occasion of the contest was
sufficient for encouragement and consolation. True! I was being
forcibly dragged away, but I suffered no insult from the act; for
there is only one real insult, namely sin: and should the whole world
insult thee, yet if thou dost not insult thyself thou art not
insulted. The only real betrayal is the betrayal of the conscience:
betray not thy own conscience, and no one can betray thee. I was
being dragged away and I saw the events--or rather I saw my words
turned into events, I saw my discourse which I had uttered in words
being preached in the market-place through the medium of actual
events. What kind of discourse? the same which I was always
repeating. The wind has blown and the leaves have fallen "The grass
has withered and the flower has faded." The night has departed and
the day has dawned; the shadow has been proved vain and the truth has
appeared. They mounted up to the sky, and they came down to the level
of earth: for the waves which were swelling high have been laid low by
means of merely human events. How? The things which were taking
place were a lesson. And I said to myself will posterity learn
self-control? or before two days have passed by will these events have
been abandoned to oblivion? The warnings were sounding in their ears.
Again let me utter, yet again I will speak. What profit will there
be? Certainly there will be profit. For if all do not hearken, the
half will hearken; and if not the half, the third part: and if not
the third the fourth: and if not the fourth, perhaps ten: and if not
ten, perhaps five: and if not five perhaps one: and if not one, I
myself have the reward prepared for me. "The grass withereth and the
flower fadeth; but the word of God abideth for ever."
3. Have ye seen the insignificance of human affairs? have ye seen
the frailty of power? Have ye seen the wealth which I always called a
runaway and not a runaway only, but also a murderer. For it not only
deserts those who possess it, but also slaughters them; for when any
one pays court to it then most of all does it betray him. Why dost
thou pay court to wealth which to-day is for thee, and to-morrow for
another? Why dost thou court wealth which can never be held fast?
Dost thou desire to court it? dost thou desire to hold it fast? Do
not bury it but give it into the hands of the poor. For wealth is a
wild beast: if it be tightly held it runs away: if it be let loose it
remains where it is; "For," it is said, "he hath dispersed abroad
and given to the poor; his righteousness remaineth forever."
Disperse it then that it may remain with thee; bury it not lest it run
away. Where is wealth? I would gladly enquire of those who have
departed. Now I say these things not by way of reproach, God
forbid, nor by way of irritating old sores, but as endeavouring to
secure a haven for you out of the shipwreck of others. When soldiers
and swords were threatening, when the city was in a blaze of fury,
when the imperial majesty was powerless, and the purple was insulted,
when all places were full of frenzy, where was wealth then? where was
your silver plate? where were your silver couches? where your
household slaves? they had all betaken themselves to flight; where
were the eunuchs? they all ran away; where were your friends? they
changed their masks. Where were your houses? they were shut up.
Where was your money? the owner of it fled: and the money itself,
where was that? it was buried. Where was it all hidden? Am I
oppressive and irksome to you in constantly declaring that wealth
betrays those who use it badly? The occasion has now come which proves
the truth of my words. Why dost thou hold it so tightly, when in the
time of trial it profiteth thee nothing? If it has power when thou
fallest into a strait, let it come to thy aid, but if it then runs
away what need hast thou of it? events themselves bear witness. What
profit was there in it? The sword was whetted death was impending, an
army raging: there was apprehension of imminent peril; and yet wealth
was nowhere to be seen. Where did the runaway flee? It was itself
the cause which brought about all these evils, and yet in the hours of
necessity it runs away. Nevertheless many reproach me saying
continually thou fasteneth upon the rich: while they on the other hand
fasten upon the poor.
Well I do fasten upon the rich: or rather not the rich, but those
who make a bad use of their riches. For I am continually saying that
I do not attack the character of the rich man, but of the rapacious.
A rich man is one thing, a rapacious man is another: an affluent man
is one thing, a covetous man is another. Make clear distinctions,
and do not confuse things which are diverse.
Art thou a rich man? I forbid thee not. Art thou a rapacious man?
I denounce thee. Hast thou property of thy own? enjoy it. Dost
thou take the property of others? I will not hold my peace. Wouldest
thou stone me for this? I am ready to shed my blood: only I forbid
thy sin. I heed not hatred, I heed not war: one thing only do I
heed, the advancement of my hearers. The rich are my children, and
the poor also are my children: the same womb has travailed with both,
both are the offspring of the same travail-pangs. If then thou
fastenest reproaches on the poor man, I denounce thee: for the poor
man does not suffer so much loss as the rich. For no great wrong is
inflicted on the poor man, seeing that in his case the injury is
confined to money; but in thy case the injury touches the soul. Let
him who wills cast me off, let him who wills stone me, let him who
wills hate me: for the plots of enemies are the pledges to me of crowns
of victory, and the number of my rewards will be as the number of my
wounds.
4. So then I fear not an enemy's plots: one thing. only do I
fear, which is sin. If no one convicts me of sin, then let the whole
world make war upon me. For this kind of war only renders me more
prosperous. Thus also do I wish to teach you a lesson. Fear not the
devices of a potentate, but fear the power of sin. No man will do
thee harm, if thou dost not deal a blow to thyself. If thou hast not
sin, ten thousand swords may threaten thee, but God will snatch thee
away out of their reach: but if thou hast sin, even shouldest thou be
in paradise thou wilt be cast out. Adam was in paradise yet he fell;
Job was on a dung hill, yet he was crowned victorious. What profit
was paradise to the one? or what injury was the dung hill to the
other? No man laid snares for the one, yet was he overthrown: the
devil laid snares for the other, and yet he was crowned. Did not the
devil take his property? Yes, but he did not rob him of his
godliness. Did he not lay violent hands upon his sons? yes: but he
did not shake his faith. Did he not tear his body to pieces? yes but
he did not find his treasure. Did he not arm his wife against him?
yes but he did not overthrow the soldier. Did he not hurl arrows and
darts at him? yes but he received no wounds. He advanced his engines
but could not shake the tower; he conducted his billows against him,
but did not sink the ship. Observe this law I beseech you, yea I
clasp your knees, if not with the bodily hand, yet in spirit, and
pour forth tears of supplication. Observe this law I pray you, and
no one can do you harm. Never call the rich man happy; never call any
man miserable save him who is living in sin: and call him happy who
lives in righteousness. For it is not the nature of their
circumstances, but the disposition of the men which makes both the one
and the other. Never be afraid of the sword if thy conscience does not
accuse thee: never be afraid in war if thy conscience is clear. Where
are they who have departed? tell me. Did not all men once bow down to
them? did not those who were in authority tremble greatly before them?
did they not pay court to them? But sin has come, and all things are
manifested in their true lights; they who were attendants have become
judges, the flatterers are turned into executioners; they who once
kissed his hands, dragged him themselves from the church, and he who
yesterday kissed his hand is to-day his enemy. Wherefore? Because
neither did he yesterday love him with sincerity. For the opportunity
came and the actors were unmasked. Didst thou not yesterday kiss his
hands, and call him saviour, and guardian, and benefactor? Didst
thou not compose panegyrics without end? wherefore to-day dost thou
accuse him? Why yesterday a praiser, and to-day an accuser? why
yesterday utter panegyrics, and to-day reproaches? What means this
change? what means this revolution?
5. But I am not like this: I was the subject of his plots, yet I
became his protector. I suffered countless troubles at his hands, yet
I did not retaliate. For I copy the example of my Master, who said
on the cross, "Forgive them, for they know not what they do." Now
I say these things that you may not be perverted by the suspicion of
wicked men. Now many changes have taken place, since I had the
oversight of the city, and yet no one learns I self-control? But
when I say no one, I do not condemn all, God forbid. For it is
impossible that this rich soil when it has received seed, should not
produce one eat; of corn: but I am insatiable, I do not wish many
to be saved but all. And if but one be left in a perishing condition,
I perish also, and deem that the Shepherd should be imitated who had
ninety-nine sheep, and yet hastened after the one which had gone
astray. How long will money last? how long this silver and gold? how
long these draughts of wine? how long the flatteries of slaves? how
long these goblets wreathed with garlands? how long these satanic
drinking feasts, full of diabolical activity?
Dost thou not know that the present life is a sojourn in a far
country? for art thou a citizen? Nay thou art a wayfarer.
Understandest thou what I say? Thou art not a citizen, but thou art
a wayfarer, and a traveller. Say not: I have this city and that.
No one has a city. The city is above. Present life is but a
journey. We are journeying on every day, while nature is running its
course. Some there are who store up goods on the way: some who bury
jewellery on the road. Now when you enter an inn do you beautify the
inn? not so, but you eat and drink and hasten to depart. The present
life is an inn: we have entered it, and we bring present life to a
close: let us be eager to depart with a good hope, let us leave
nothing here, that we may not lose it there. When you enter the inn,
what do you say to the servant? Take care where you put away our
things, that you do not leave anything behind here, that nothing may
be lost, not even what is small and trifling, in order that we may
carry everything back to our home. Thou art a wayfarer and traveller,
and indeed more insignificant than the wayfarer. How so? I will tell
you. The wayfarer knows when he is going into the inn, and when he is
going out; for the egress as well as the regress is in his own power:
but when I enter the inn, that is to say this present life, I know
not when I shall go out: and it may be that I am providing myself
with sustenance for a long time when the Master suddenly summons me
saying "Thou fool, for whom shall those things be which thou hast
prepared? for on this very night thy soul is being taken from thee."
The time of thy departure is uncertain, the tenure of thy possessions
insecure, there are innumerable precipices, and billows on every side
of thee. Why dost thou rave about shadows? why desert the reality and
run after shadows?
6. I say these things, and shall not cease saying them, causing
continual pain, and dressing the wounds; and this not for the sake of
the fallen, but of those who are still standing. For they have
departed, and their career is ended, but those who are yet standing
have gained a more secure position through their calamities. "What
then," you say, "shall we do?" Do one thing only, hate riches,
and love thy life--cast away thy goods; I do not say all of them,
but cut off the superfluities. Be not covetous of other men's goods,
strip not the widow, plunder not the orphan, seize not his house: I
do not address myself to persons but to facts. But if any one's
conscience attacks him, he himself is responsible for it, not my
words. Why art thou grasping where thou bringest ill-will upon
thyself? Grasp where there is a crown to be gained. Strive to lay
hold not of earth but of heaven. "The kingdom of Heaven belongs to
violent men and men of violence take it by force." Why dost thou lay
hold of the poor man who reproaches thee? Lay hold of Christ who
praises thee for it. Dost thou see thy senselessness and madness?
Dost thou lay hold of the poor man who has little? Christ says "lay
hold of me; I thank thee for it, lay hold of my kingdom and take it
by violence." If thou art minded to lay hold of an earthly kingdom,
or rather if thou art minded to have designs upon it thou art punished;
but in the case of the heavenly kingdom thou art punished if thou dost
not lay hold of it. Where worldly things are concerned there is
ill-will, but where spiritual there is love. Meditate daily on these
things, and if two days hence thou seest another riding in a chariot,
arrayed in raiment of silk, and elated with pride, be not again
dismayed and troubled. Praise not a rich man, but only him who lives
in righteousness. Revile not a poor man, but learn to have an upright
and accurate judgment in all things.
Do not hold aloof from the Church; for nothing is stronger than the
Church. The Church is thy hope, thy salvation, thy refuge. It is
higher than the heaven, it is wider than the earth. It never waxes
old, but is always in full vigour. Wherefore as significant of its
solidity and stability Holy Scripture calls it a mountain: or of its
purity a virgin, or of its magnificence a queen; or of its
relationship to God a daughter; and to express its productiveness it
calls her barren who has borne seven: in fact it employs countless
names to represent its nobleness. For as the master of the Church has
many names: being called the Father, and the way, and the life, and
the light, and the arm, and the propitiation, and the foundation,
and the door, and the sinless one, and the treasure, and Lord, and
God, and Son, and the only begotten, and the form of God, and the
image of God so is it with the Church itself: does one name suffice
to present the whole truth? by no means. But for this reason there
are countless names, that we may learn something concerning God,
though it be but a small part. Even so the Church also is called by
many names. She is called a virgin, albeit formerly she was an
harlot: for this is the miracle wrought by the Bridegroom, that He
took her who was an harlot and hath made her a virgin. Oh! what a new
and strange event? With us marriage destroys virginity, but with God
marriage hath restored it. With us she who is a virgin, when
married, is a virgin no longer: with Christ she who is an harlot,
when married, becomes a virgin.
7. Let the heretic who inquires curiously into the nature of heavenly
generation saying "how did the Father beget the Son?" interpret
this single fact, ask him how did the Church, being an harlot,
become a virgin? and how did she having brought forth children remain a
virgin? "For I am jealous over you," saith Paul, "with a godly
jealousy, for I espoused you to one husband that I might present you
as a pure virgin to Christ." What wisdom and understanding! "I am
jealous over you with a godly jealousy." What means this? "I am
jealous," he says: art thou jealous seeing thou art a spiritual man?
I am jealous he says as God is. And hath God jealousy? yea the
jealousy not of passion, but of love, and earnest zeal. I am jealous
over you with the jealousy of God. Shall I tell thee how He
manifests His jealousy? He saw the world corrupted by devils, and
He delivered His own Son to save it. For words spoken in reference
to God have not the same force as when spoken in reference to
ourselves: for instance we say God is jealous, God is wroth, God
repents, God hates. These words are human, but they have a meaning
which becomes the nature of God. How is God jealous? "I am
jealous over you with the jealousy of God." Is God wroth? "O
Lord reproach me not in thine indignation." Doth God slumber?
"Awake, wherefore sleepest thou, O Lord?" Doth God repent?
"I repent that I have made man." Doth God hate? "My soul
hateth your feasts and your new moons." Well do not consider the
poverty of the expressions: but grasp their divine meaning. God is
jealous, for He loves, God is wroth, not as yielding to passion,
but for the purpose of chastising, and punishing. God sleeps, not as
really slumbering, but as being long-suffering. Choose out the
expression. Thus when thou hearest that God begets the Son, think
not of division but of the unity of substance. For God has taken many
of these words from us as we also have borrowed others from Him, that
we may receive honour thereby.
8. Dost thou understand what I have said? Attend carefully my
beloved. There are divine names, and there are human names. God has
received from me, and He Himself hath given to me. Give me thine,
and take mine He says. Thou hast need of mine: I have no need of
thine, but thou hast of mine inasmuch as my nature is unmixed, but
thou art a human being encompassed with a body, seeking also corporeal
terms in order that, by borrowing expressions which are familiar to
thee, thou who art thus encompassed with a body, mayest be able to
think on thoughts which transcend thy understanding. What kind of
names hath He received from me, and what kind hath He given to me?
He Himself is God, and He hath called me God; with Him is the
essential nature as an actual fact, with me only the honour of the
name: "I have said ye are gods, and ye are all children of the most
highest." Here are words, but in the other case there is the actual
reality. He hath called me god, for by that name I have received
honour. He Himself was called man, he was called Son of man, he
was called the Way, the Door, the Rock. These words He borrowed
from me; the others He gave from Himself to me. Wherefore was He
called the Way? That thou mightest understand that by Him we have
access to the Father. Wherefore was He called the Rock? that thou
mightest understand the secure and unshaken character of the faith.
Wherefore was He called the Foundation? That thou mightest
understand that He upholdeth all things. Wherefore was He called the
Root? That thou mightest understand that in Him we have our power of
growth.
Wherefore was He called the Shepherd? Because He feeds us.
Wherefore was He called a sheep? Because He was sacrificed for us
and became a propitiatory offering. Wherefore was He called the
Life? Because He raised us up when we were dead. Wherefore was He
called the Light? Because He delivered us from darkness. Why was
He called an Arm? Because He is of one substance with the Father.
Why was He called the Word? Because He was begotten of the
Father. For as my word is the offspring of my spirit, even so was
the Son begotten of the Father. Wherefore is He called our
raiment? Because I was clothed with Him when I was baptized. Why
is He called a table? Because I feed upon Him when I partake of
the mysteries. Why is He called a house? Because I dwell in Him.
Why is He called an inmate of the house? Because we become His
Temple.
Wherefore is He called the Head? Because I have been made a member
of His. Why is He called a Bridegroom? Because He hath taken me
as His bride. Wherefore is He called undefiled? Because He took
me as a virgin. Wherefore is He called Master? Because I am His
bondmaid.
9. For observe the Church, how, as I was saying, she is
sometimes a bride, sometimes a daughter, sometimes a virgin,
sometimes a bondmaid, sometimes a queen, sometimes a barren woman,
sometimes a mountain, sometimes a garden, sometimes fruitful in
children, sometimes a lily, sometimes a fountain: She is all
things. Therefore having heard these things, think not I pray you
that they are corporeal; but stretch thy thought further: for such
things cannot be corporeal. For example: the mountain is not the
maid: the maid is not the bride: the queen is not the bond-maid: yet
the Church is all these things. Wherefore? because the element in
which they exist is not corporeal but spiritual. For in a corporeal
sphere these things are confined within narrow limits: but in a
spiritual sphere they have a wide field of operation. "The queen
stood on thy right hand." The queen? How did she who was
down-trodden and poor become a queen? and where did she ascend? the
queen herself stood on high by the side of the king. How? because the
king became a servant; He was not that by nature, but He became so.
Understand therefore the things which belong to the Godhead, and
discern those which belong to the Dispensation. Understand what He
was, and what He became for thy sake, and do not confuse things which
are distinct, nor make the argument of his lovingkindness an occasion
for blasphemy. He was lofty, and she was lowly: lofty not by
position but by nature. His essence was pure, and imperishable: His
nature was incorruptble, unintelligible, invisible,
incomprehensible, eternal, unchangeable, transcending the nature of
angels, higher than the powers above, overpowering reason, surpassing
thought, apprehended not by sight but by faith alone. Angels beheld
Him and trembled, the Cheru bim veiled themselves with their wings,
in awe. He looked upon the earth, and caused it to tremble: He
threatened the sea and dried it up: he brought rivers out of the
desert: He weighed the mountains in scales, and the valleys in a
balance. How shah I express myself? how shall I present the truth?
His greatness hath no bounds, His wisdom is beyond reckoning, His
judgments are untraceable, His ways unsearchable. Such is His
greatness and His power, if indeed it is safe even to use such
expressions. But what am I to do? I am a human being and I speak
in human language: my tongue is of earth and I crave forgiveness from
my Lord. For I do not use these expressions in a spirit of
presumption, but on account of the poverty of my resources arising from
my feebleness and the nature of our human tongue. Be mercyful to me,
O Lord, for I utter these words not in presumption but because I
have no others: nevertheless I do not rest content with the meanness
of my speech, but soar upwards on the wings of my understanding. Such
is His greatness and power. I say this, that without dwelling on the
words, or on the poverty of the expressions, thou mayest also thyself
learn to act in the same way. Why dost thou marvel if I do this,
inasmuch as He also does the same, when He wishes to present
something to our minds which transcends human powers? Since He
addresses human beings He uses also human illustration, which are
indeed insufficient to represent the thing spoken of, and cannot
exhibit the full proportions of the matter, yet suffice for the
infirmity of the hearers.
10. Make an effort, and do not grow weary of my prolonged
discourse. For as when He manifests Himself, He is not manifested
as He really is, nor is His bare essence manifested (for no man hath
seen God in His real nature; for when He is but partially revealed
the Cherubim tremble--the mountains smoke, the sea is dried up, the
heaven is shaken, and if the revelation were not partial who could
endure it?) as then, I say, He does not manifest Himself as He
really is, but only as the beholder is able to see Him, therefore
doth He appear sometimes in the form of old age, sometimes of youth,
sometimes in fire, sometimes in air, sometimes in water, sometimes in
armour, not altering his essential nature, but fashioning His
appearance to suit the various condition of those who are affected by
it. In like manner also when any one wishes to say anything concerning
Him he employs human illustrations. For instance I say: He went up
into the mountain and He was transfigured before them, and His
countenance shone as the sun, and His raiment became white as snow."
He disclosed, it is said, a little of the Godhead, He manifested
to them the God dwelling amongst them "and He was trans-figured
before them." Attend carefully to the statement. The writer says
and He was trans-figured before them, and His raiment shone as the
light, and His countenance was as the sun. When I said "such is
His greatness and power" and added "be merciful to 'me O Lord,"
(for I do not rest satisfied with the expression but am perplexed,,
having no other framed for the purpose) I wish you to understand,
that I learned this lesson from Holy Scripture. The evangelist then
wished to describe His splendour and he says "He shone" How did He
shine? tell me. Exceedingly. And how do you express this? He
shone "as the sun." As the sun sayest thou? Yea. Wherefore?
Because I know not any other luminary more brilliant. And He was
white sayest thou as snow? wherefore as snow? Because I know not any
other substance which is whiter. For that He did not really shine
thus is proved by what follows: the disciples fell to the ground. If
he had shone as the sun the disciples would not have fallen; for they
saw the sun every day, and did not fall: but inasmuch as he shone more
brilliantly than the sun or snow, they, being unable to bear the
splendour, fell to the earth.
11. Tell me then, O evangelist, did He shine more brightly than
the sun, and yet dost thou say, "as the sun?" Yea: wishing to
make that light known to thee, I know not any other greater luminary,
I have no other comparison which holds a royal place amongst
luminaries. I have said these things that thou mayest not rest
contentedly in the poverty of the language used: I have pointed out to
thee the fall of the disciples: they fell to the earth, and were
stupified and overwhelmed with slumber. "Arise" He said, and
lifted them up, and yet they were oppressed. For they could not
endure the excessive brightness of that shining, but heavy sleep took
possession of their eyes: so far did the light which was manifested
exceed the light of the sun. Yet the evangelist said "as the sun,"
because that luminary is familiar to us and surpasses all the rest.
But as I was saying, He who was thus great and powerful desired an
harlot. I speak of our human nature under that name. If a man indeed
desire an harlot he is condemned, and doth God desire one? Yea
verily. Again a man desireth an harlot that he may become a
fornicator: but God that He may convert the harlot into a virgin: so
that the desire of the man is the destruction of her who is desired:
but the desire of God is salvation to her who is desired. And why did
He who is so great and powerful desire an harlot? that He might
become the husband thereof. How doth He act? He doth not send to
her any of His servants, He sendeth not angel, archangel,
Cherubim, or Seraphim; but He himself draws nigh Who loves her.
Again when thou hearest of love, deem it not sensous. Cull out the
thoughts which are contained in the words, even as an excellent bee
settles on the flowers, and takes the honey comb, but leaves the herbs
God desired an harlot, and how doth He act? He does not conduct her
on high; for He would not bring an harlot into Heaven, but He
Himself comes down. Since she could not ascend on high, He descends
to earth. He cometh to the harlot, and is not ashamed: He cometh to
her secret dwelling place. He beholds her in her drunkenness. And
how doth He come? not in the bare essence of His original nature,
but He becomes that which the harlot was, not in intention but in
reality does He become this, in order that she may not be scared when
she sees Him, that she may not rush away, and escape. He cometh to
the harlot, and becomes man. And how does He become this? He is
conceived in the womb, he increases little by little and follows like
me the course of human growth. Who is it who does this? the Deity as
manifested, not the Godhead; the form of the servant not that of the
Master; the flesh which belongs to me, not the essential nature which
belongs to Him: He increases little by little, and has intercourse
with mankind. Although He finds the harlot, human nature, full of
sores, brutalised, and oppressed by devils, how does He act? He
draws nigh to her. She sees Him and tees away. He calleth the wise
men saying "Why are ye afraid? I am not a judge, but a physician.
"I came not to judge the world but to save the world." Straightway
He calleth the wise men. Oh! new and strange event. The immediate
first-fruits of His coming are wise men. He who upholds the world
lieth in a manger, and He who careth for all things is a nursling in
swaddling bands The temple is founded and the God dwelleth therein.
And wise men come and straightway worship Him: the publican comes and
is turned into an evangelist: the harlot comes and is turned into a
maiden: the Canaanitish woman comes and partakes of his
lovingkindness. This is the mark of one who loves, to forbear
demanding an account of sins, and to forgive transgressions and
offences. And how does He act? He takes the sinner and espouses her
to himself. And what doth He give her? a signet ring. Of what
nature? the Holy Spirit. Paul saith "now He who establishment us
with you is God who hath also sealed us, and given the earnest of the
Spirit." The Spirit then He giveth her. Next He saith "Did
not I plant thee in a garden?" She saith "yea?" And how didst
thou fall from thence? "The devil came and cast me out of the
garden." Thou wast planted in the garden and he cast thee out:
behold I plant thee in myself, I uphold thee. How? The devil
dares not approach me. Neither do I take thee up into Heaven; but
something greater than Heaven is here: I carry thee in myself who am
the Lord of Heaven. The shepherd carries thee and the wolf no longer
comes: or rather I permit him to approach. And so the Lord carrieth
our nature: and the devil approaches and is worsted. "I have planted
thee in myself:" therefore He saith "I am the root, ye are the
branches:" so He planted her in Himself. "But," she saith,
"I am a sinner and unclean." "Let not this trouble thee, I am a
physician. I know my vessel, I know how it was perverted. It was
formerly a vessel of clay, and it was perverted. I remodel it by
means of the layer of regeneration and I submit it to the action of
fire." For observe: He took dust from the earth and made the man;
He formed him. The devil came, and perverted him. Then the Lord
came, took him again, and remoulded, and recast him in baptism, and
He suffered not his body to be of day, but made it of a harder ware.
He subjected the soft day to the fire of the Holy Spirit. "He
shall baptize you with the Holy Ghost and with fire:" He was
baptized with water that he might be remodelled, with fire that he
might be hardened. Therefore the Prophet speaking beforehand under
divine guidance declared "Thou shalt dash them in pieces like vessels
of the potter." He did not say like vessels of earthenware which
every one possesses: for by a potter's vessels are meant those which
the potter is fashioning on the wheel: now the potter's vessels are of
clay, but ours are of harder ware. Speaking beforehand therefore of
the remoulding which is wrought by means of baptism he saith, "thou
shalt dash them in pieces like vessels of a potter"--He means that
He remodels and recasts them. I descend into the ware of baptism,
and the fashion of my nature is remoulded, and the fire of the Spirit
recasts it, and it is turned into a harder ware. And that my words
are no empty vaunt hear what Job says, "He hath made us as clay,"
and Paul, "but we have this treasure in earthen vessels." But
consider the strength of the earthen vessel was not shattered. "A day
and a night have I been in the deep." He hath been in the deep, and
the earthen vessel was not dissolved: he suffered shipwreck and the
treasure was not lost; the ship was submerged and yet the freight
floated. "But we have this treasure" he says. What kind of
treasure? a supply of the Spirit, righteousness, sanctification,
redemption. Of what nature, tell me? "in the name of Jesus Christ
rise up and walk." " neas, Jesus Christ maketh thee whole" I say
unto thee thou evil spirit, go out of him.
12. Hast thou seen a treasure more brilliant than royal treasures?
For what can the pearl of a king do like that which the words of an
Apostle effected? Set crowns innumerable upon dead men, and they
will not be raised: but one word went forth from an Apostle, and it
brought back revoked nature, and restored it to its ancient condition.
"But we have this treasure." O treasure which not only is
preserved, but also preserves the house where it is stored up. Dost
thou understand what I have said? The kings of the earth, and rulers
when they have treasures, prepare large houses, having strong walls,
bars, doors, guards, and bolts in order that the treasure may be
preserved: but Christ did the contrary: He placed the treasure not
in a stone vessel but in an earthen one. If the treasure is great
wherefore is the vessel weak? But the reason why the vessel is weak is
not because the treasure is great; for this is not preserved by the
vessel, but itself preserves the vessel. I deposit the treasure: who
is able henceforth to steal it? The devil has come, the world has
come, multitudes have come, and yet they have not stolen the
treasure: the vessel has been scourged, yet the treasure was not
betrayed; it has been drowned in the sea, yet the treasure was not
shipwrecked: it has died yet the treasure survives. He gave therefore
the earnest of the Spirit. Where are they who blaspheme the
Spirit's majesty? Give ye heed. "He that establisheth us with you
in Christ is God who also hath given the earnest of the Spirit."
You all know that the earnest is a small part of the whole; let me
tell you how. Some one goes to buy a house at a great price;;and he
says "give me an earnest that I may have confidence: or one goes to
take a wife for himself, he arranges about dowry and property, and he
says "give me an earnest." Observe: in the purchase of a slave and
in all covenants there is an earnest. Since then Christ made a
covenant with us (for He was about to take me as a bride) he also
assigned a dowry to me not of money, but of blood. But this dowry
which He assigns is the bestowal of good things "such as eye hath not
seen, and ear hath not heard, neither hath entered into the heart of
man." He assigned them for the dowry:--immortality, praise with
the angels, release from death, freedom from sin, the inheritance of
a kingdom (so great are his riches), righteousness, sanctification,
deliverance from present evils, discovery of future blessings. Great
was my dowry. Now attend carefully: mark what He does. He came to
take the harlot, for so I call her, unclean as she was, that thou
mightest understand the love of the bridegroom. He came; He took
me: He assigns me a dowry: He saith "I give thee my wealth."
How? "Hast thou lost," He saith, "paradise?" take it back.
Hast thou lost thy beauty? take it back; take all these things. But
yet the dowry was not given to me here.
13. Observe, this is the reason why He speaks beforehand with
reference to this dowry; He warranted to me in the dowry the
resurrection of the body,--immortality. For immortality does not
always follow resurrection, but the two are distinct. For many have
risen, and been again laid low, like Lazarus and the bodies of the
saints. But in this case it is not so, but the promise is of
resurrection, immortality, a place in the joyful company of angels,
the meeting of the Son of Man in the clouds, and the fulfilment of
the saying "so shall we ever be with the Lord," the release from
death, the freedom from sin, the complete overthrow of destruction.
Of what kind is that? "Eye hath not seen nor ear heard neither have
entered into the heart of man the things which God hath prepared for
them that love Him." Dost thou give me good things which I know
not? He saith "yea; only be espoused to me here, love me in this
world." "Wherefore dost thou not give me the dowry here? "It will
be given when thou hast come to my Father, when thou hast entered the
royal palace. Didst thou come to me!
nay I came to thee. I came not that thou shouldst abide here but that
I might take thee and return. Seek not the dowry here: all depends
on hope, and faith. "And dost thou give me nothing in this world?"
He answers "Receive an earnest that thou mayest trust me concerning
that which is to come: receive pledges and betrothal gifts."
Therefore Paul saith "I have espoused you." As gifts of betrothal
God has given us present blessings: they are an earnest of the
future; but the full dowry abides in the other world. How so? I
will tell you. Here I grow old, there I grow not old; here I
die, there I die not, here I sorrow, there I sorrow not; here is
poverty, and disease, and intrigue, there nothing of that kind
exits: here is darkness and light, there is light alone: here is
intrigue, there is liberty; here is disease, there is health; here
is life which has an end, there is life which hath no end; here is
sin, there is righteousness, and sin is banished; here is envy,
there nothing of the kind exists "Give me these things" one says;
"Nay! wait in order that thy fellow-servants also may be saved;
wait I say. He who establisheth us and hath given us the earnest
"--what kind of earnest? the Holy Spirit, the supply of the
Spirit. Let me speak concerning the Spirit. He gave the signet
ring to the Apostles, saying "take this and give it to all." Is
the ring then portioned out, and yet not divided? It is so. Let me
teach you the meaning of the supply of the Spirit: Peter received,
and Paul also received the Holy Spirit. He went about the world,
he released sinners from their sins, he restored the lame, he clothed
the naked, he raised the dead, he cleansed the lepers, he bridled the
devil, he strangled the demons, he held converse with God, he
planted a Church, levelled temples to the earth, overturned altars,
destroyed vice, established virtue, made angels of men.
14. All these things we were. But "the earnest" filled the whole
world. And when I say the whole I mean all which the sun shines
upon, sea, islands, mountains, valleys, and hills. Paul went
hither and thither, like some winged creature, with one mouth only
contending against the enemy, he the tentmaker, who handled the
workman's knife and sewed skins together: and yet this his craft was
no hindrance to his virtue, but the tentmaker was stronger than
demons, the uneloquent man was wiser than the wise. Whence was this?
He received the earnest, he bore the signet ring and carried it
about. All men saw that the King had espoused our nature: the demon
saw it and retreated, he saw the earnest, and trembled and withdrew:
he saw but the Apostle's garments and fled. O the power of the Holy
Spirit. He bestowed authority not on the soul, nor on the body, but
even on raiment; nor on raiment only but even on a shadow. Peter went
about and his shadow put diseases to flight, and expelled demons, and
raised the dead to life. Paul went about the world, cutting away the
thorns of ungodliness, sowing broadcast the seeds of godliness, like
an excellent ploughman handling the ploughshare of doctrine. And to
whom did he go? To Thracians, to Scythians, to Indians, to
Maurians to Sardinians, to Goths, to wild savages, and he changed
them all. By what means? By means of "the earnest." How was he
sufficient for these things? By the grace of the Spirit.
Unskilled, ill-clothed, ill-shod he was upheld by Him "who also
hath given the earnest of the Spirit" Therefore he saith "and who is
sufficient for these things? But our sufficiency is of God, who hath
made us sufficient as ministers of the new Testament, not of the
letter but of the Spirit." Behold what the Spirit hath wrought:
He found the earth filled with demons and He has made it heaven. For
meditate not on present things but review the past in your thought.
Formerly there was lamentation, there were altars everywhere,
everywhere the smoke and fumes of sacrifice, everywhere unclean rites
and mysteries, and sacrifices, everywhere demons holding their
orgies, everywhere a citadel of the devil, everywhere fornication
decked with wreaths of honour; and Paul stood alone. How did he
escape being overwhelmed, or torn in pieces? How could he open his
mouth? He entered the Thebaid, and made captives of men, He
entered the royal palace, and made a disciple of the king. He entered
the hall of judgment, and the judge saith to him "almost thou
persuadest me to become a Christian," and the judge became a
disciple. He entered the prison, and took the jailor captive. He
visited an island of barbarians, and made a viper the instrument of his
teaching. He visited the Romans, and attracted the senate to his
doctrine. He visited rivers, and desert places in all parts of the
world. There is no land or sea which has not shared in the benefits of
his labours; for God has given human nature the earnest of His
signet, and when He gives it He saith: some things I give thee
now, and others I promise. Therefore the prophet saith concerning
her "The queen did stand upon thy right hand in a vesture woven with
gold." He does not mean a real vesture, but virtue. Therefore the
Scripture elsewhere saith "How camest thou in hither not having a
wedding garment?" so that here he does not mean a garment, but
fornication, and foul and unclean living. As then foul raiment
signifies sin, so does golden raiment signify virtue. But this
raiment belonged to the king. He Himself bestowed the raiment upon
her: for she was naked, naked and disfigured. "The queen stood on
thy right hand in a vesture woven with gold." He is speaking not of
raiment but of virtue. Observe: the expression itself has great
nobility of meaning. He does not say "in a vesture of gold" but "in
a vesture woven with gold." Listen intelligently. A vesture of gold
is one which is gold throughout: but a vesture woven with gold is one
which is partly of gold, partly of silk. Why then did he say that the
bride wore not a vesture of gold, but one woven with gold? Attend
carefully. He means the constitution of the Church in its varied
manifestations. For since we do not all belong to one condition of
life, but one is a virgin, another a widow, a third lives a life of
devotion--so the robe of the Church signifies the constitution of the
Church.
15. Inasmuch then as our Master knew that if He carved out only
one road for us, many must shrink from it, He carved out divers
roads. Thou canst not enter the kingdom it may be by the way of
virginity. Enter it then by the way of single marriage. Canst thou
not enter it by one marriage? Perchance thou mayest by means of a
second marriage. Thou canst not enter by the way of continence: enter
then by the way of almsgiving: or thou canst not enter by the way of
almsgiving? then try the way of fasting. If thou canst not use this
way, take that--or if not that, then take this. Therefore the
prophet spoke not of a garment of gold, but of one woven with gold.
It is of silk, or purple, or gold. Thou canst not be a golden
part? then be a silken one. I accept thee, if only thou art clothed
in my raiment. Therefore also Paul saith "If any man builds upon
this foundation, gold, silver, previous stones." Thou canst not be
the precious stone? then be the gold. Thou canst not be the gold?
then be the silver, if only thou art resting upon the foundation. And
again elsewhere, "there is one glory of the sun, and another glory of
the moon, and another glory of the stars." Thou canst not be a sun?
then be a moon. Thou canst not be a moon? then be a star. Thou
canst not be a large star? be content to be a tittle one if only thou
art in the Heaven. Thou canst not be a virgin? then live continently
in the married state, only abiding in the Church. Thou canst not be
without possessions? then give alms, only abiding in the Church,
only wearing the proper raiment, only submitting to the queen. The
raiment is woven with gold, it is manifold in texture. I do not bar
the way against thee: for the abundance of virtues has rendered the
dispensation of the king easy in operation. "Clothed in a vesture
woven with gold, manifold in texture." Her vesture is manifold:
unfold, if you please, the deep meaning of the expression here used,
and fix your eyes upon this garment woven with gold. For here indeed
some five celibate, others live in an honourable estate of matrimony
being not much inferior to them: some have married once, others are
widows in the flower of their age. For what purpose is a paradise?
and wherefore its variety? having divers flowers, and trees, and many
pearls. There are many stars, but only one sun: there are many ways
of living, but only one paradise; there are many temples, but only
one mother of them all. There is the body, the eye, the finger. but
all these make up but one man. There is the same distinction between
the small, the great, and the less. The virgin hath need of the
married woman; for the virgin also is the product of marriage, that
marriage may not be despised by her. The virgin is the root of
marriage: thus all things have been linked together, the small with
the great, and the great with the small. "The queen did stand on thy
right hand clothed in a vesture wrought with gold, manifold in
texture" Then follows "Hearken! O daughter" The conductor of the
bride says that thou art about to go forth from thy home to the home of
the bridegroom who in his essential nature far surpasses thee. I am
the conductor of the bride. "Hearken O daughter" Did she
immediately become the wife? Yea: for here there is nothing
corporeal. For He espoused her as a wife, He loves her as a
daughter, He provides for her as a handmaid, He guards her as a
virgin, He fences her round like a garden, and cherishes her like a
member: as a head He provides for her, as a root he causes her to
grow, as a shepherd He feeds her, as a bridegroom He weds her, as a
propitiation He pardons her, as a sheep He is sacrificed, as a
bridegroom He preserves her in beauty, as a husband He provides for
her support. Many are the meanings in order that we may enjoy a part
if it be but a small part of the divine economy of grace. "Hearken O
daughter" and behold, and look upon things which are bridal and yet
spiritual. Hearken O daughter. She was at first a daughter of
demons, a daughter of the earth, unworthy of the earth and now she has
become a daughter of the king. And this He wished who loved her.
For he who loves does not investigate character: love does not regard
uncomeliness: on this account indeed is it called love because it
oftentimes hath affection for an uncomely person. Thus also did
Christ. He saw one who was uncomely (for comely I could not call
her) and He loved her, and He makes her young, not having spot or
wrinkle. Oh what a bridegroom! adorning with grace the ungracefulness
of his bride! Hearken O daughter! hearken and behold! Two things
He sixth "Hearken" and "Behold," two which depend on thyself,
one on thy eyes, the other on thy hearing. Now since her dowry
depended on hearing (and although some of you have been acute enough to
perceive this already, let them tarry for those who are feebler: I
commend those who have anticipated the truth, and make allowances for
those who only follow in their track) since the dowry then depended on
hearing-- (and what is meant by heating? faith: for "faith cometh
by hearing" faith as opposed to fruition, and actual experience) I
said before that He divided the dowry into two, and gave some portion
to the bride for an earnest, whilst He promised others in the future.
What did He give her? He gave her forgiveness of sins, remission of
punishment, righteousness, sanctification, redemption, the body of
the Lord, the divine, spiritual Table, the resurrection of the
dead. For all these things the Apostles had. Therefore He gave
some parts and promised others. Of some there was experience and
fruition, others depended upon hope and faith. Now listen. What did
He below? Baptism and the Sacrifice. Of these there is
experience. What did He promise? Resurrection, immortality of the
body, union with angels, a place in the joyful company of archangels,
and as a citizen in His kingdom, immaculate life, the good things
"which eye hath not seen, nor ear heard nor have entered into the
heart of man, things which God hath prepared for them that love
Him."
16. Understand what is said, lest ye lose it: I am labouring to
enable you to perceive it. The dowry of the bride then was divided
into two portions consisting of things present and things to come;
things seen and things heard, things given and things taken on trust,
things experienced, and things to be enjoyed hereafter; things
belonging to present life, and things to come after the resurrection.
The former things you see, the latter you hear. Observe then what
He says to her that you may not suppose that she received the former
things only, though they be great and ineffable, and surpassing all
understanding. "Hearken O daughter and behold;" hear the latter
things and behold the former that thou mayest not say "am I again to
depend on hope, again on faith, again on the future?" See now: I
give some things, and I promise others: the latter indeed depend on
hope, but do thou receive the others as pledges, as an earnest, as a
proof of the remainder. I promise thee a kingdom: and let present
things be the ground of thy trust, thy trust in me. Dost thou promise
me a kingdom? Yea. I have given thee the greater part, even the
Lord of the kingdom, for "he who spared not his own son, but gave
him up for us all, how shall He not with Him also freely give us all
things?" Dost thou give me the resurrection of the body? Yea; I
have given thee the greater part. What is the nature of it? Release
from sins. How is that the greater part? Because sin brought forth
death. I have destroyed the parent, and shall I not destroy the
offspring? I have dried up the root, and shall I not destroy the
produce. Hearken O daughter and behold." What am I to behold?
Dead men raised to life, lepers cleansed, the sea restrained, the
paralytic braced up into vigour, paradise opened, loaves poured forth
in abundance, sins remitted, the lame man leaping, the robber made a
citizen of paradise, the publican turned into an evangelist, the
harlot become more modest than the maid. Hear and behold. Hear of
the former things and behold these. Accept from present things a proof
of the others; concerning those I have given thee pledges, things
which are better than they are." "What is the meaning of this thy
saying?" These things are mine. "Hearken O daughter and
behold." These things are my dower to thee. And what doth the bride
contribute? Let us see. What I pray thee dost thou bring that thou
mayest not be portionless? What can I, she answers, bring to thee
from heathen altars, and the steam of sacrifices and from devils?
What have I to contribute? what? sayest thou? Thy will and thy
faith. "Hearken O daughter and behold." And what wilt thou have
me do? "Forget thy own people." What kind of people? the devils
the idols, the sacrificial smoke, and steam and blood. "Forget thy
own people, and thy father's house." Leave thy father and come
after me. I left my Father, and came to thee, and wilt thou not
leave thy father? But when the word leave is used in reference to the
Son do not understand by it an actual leaving. What He means is "I
condescended, I accommodated myself to thee, I assumed human
flesh." This is the duty of the bridegroom, and of the bride, that
thou shouldest abandon thy parents, and that we should be wedded to one
another. "Hearken O daughter and behold, and forget thy own
people, and thy father's house." And what dost thou give me if I
do forget them? "and the king shall desire thy beauty." Thou hast
the Lord for thy, lover. If thou hast Him for thy lover, thou hast
also the things which are his. I trust ye may be able to understand
what is said: for the thought is a subtle one, and I wish to stop the
mouth of the Jews.
Now exert your minds I pray: for whether one hears, or forbears to
hear I shall dig and till the soil. "Hearken O daughter, and
behold, forget also thy own people, and thy fathers house, and the
king shah desire thy beauty." By beauty in this passage the Jew
understands sensible beauty; not spiritual but corporeal.
17. Attend, and let us learn what corporeal, and what spiritual
beauty are. There is soul and body: they are two substances: there
is a beauty of body, and there is a beauty of soul. What is beauty of
body? an extended eyebrow, a merry glance, a blushing cheek, ruddy
lips, a straight neck, long wavy hair tapering fingers, upright
stature, a fair blooming complexion. Does this bodily beauty come
from nature, or from choice? Confessedly it comes from nature.
Attend that thou mayest learn the conception of philosophers. This
beauty whether of the countenance, of the eye, of the hair, of the
brow, does it come from nature, or from choice? It is obvious that
it comes from nature. For the ungraceful woman, even if she cultivate
beauty in countless ways, cannot become graceful in body: for natural
conditions are fixed, and confined by limits which they cannot pass
over. Therefore the beautiful woman is always beautiful, even if she
has no taste for beauty: and the ungraceful cannot make herself
graceful, nor the graceful ungraceful. Wherefore? because these
things come from nature. Well! thou hast seen corporeal beauty. Now
let us turn inwards to the soul: let the handmaid approach the
mistress! let us turn I say to the soul. Look upon that beauty, or
rather listen to it: for thou canst not see it since it is
invisible--Listen to that beauty. What then is beauty of soul?
Temperance, mildness, almsgiving, love, brotherly kindness, tender
affection, obedience to God, the fulfilment of the law,
righteousness, contrition of heart. These things are the beauty of
the soul. These things then are not the results of nature, but of
moral disposition. And he who does not possess these things is able to
receive them, and he who has them, if he becomes careless, loses
them. For as in the case of the body I was saying that she who is
ungraceful cannot become graceful; so in the case of the soul I say
the contrary that the graceless soul can become full of grace. For
what was more graceless than the soul of Paul when he was a blashphemer
and insulter: what more full of grace when he said "I have fought the
good fight, I have finished the course, I have kept the faith."
What was more graceless than the soul of the robber? what more full of
grace when he heard the words "Verily I say unto thee to-day shalt
thou be with me in paradise?" What was more graceless than the
publican when he practised extortion? but what more full of grace when
he declared his resolution. Seest thou that thou canst not alter grace
of body, for it is the result not of moral disposition, but of
nature. But grace of soul is supplied out of our own moral choice.
Thou hast now received the definition. Of what kind are they? that
the beauty of the soul proceeds from obedience to God. For if the
graceless soul obeys God it puts off its ungracefulness, and becomes
full of grace. "Saul! Saul!" it was said, "why persecutest thou
me?" and he replied "and who art Thou Lord?" "I am Jesus."
And he obeyed, and his obedience made the graceless soul full of
grace. Again, He saith to the publican "come follow me" and the
publican rose up and became an apostle: and the graceless soul became
full of grace. Whence? by obedience. Again He saith to the
fishermen "Come ye after me and I will make you to become fishers of
men:" and by their obedience their minds became full of grace. Let
us see then what kind of beauty He is speaking of here. "Hearken O
daughter and behold, and forget thy own people and thy fathers house,
and the king shall desire thy beauty" What kind of beauty will he
desire? the spiritual kind. How so? because she is to "forget" He
saith "hearken and forget." These are acts of moral choice.
"Hearken!" he said: "an ungraceful one hears and her
ungracefulness being that of the body is not removed. To the sinful
woman He has said "Hearken," and if she will obey she sees what
manner of beauty is bestowed upon her. Since then the ungracefulness
of the bride was not physical, but moral (for she did not obey God
but transgressed) therefore he leads her to another remedy. Thou
didst become ungraceful then, not by nature, but by moral choice: and
thou didst become full of grace by obedience. "Hearken O daughter
and behold and forget thy own people, and thy father's house, and the
king shall desire thy beauty." Then that thou mayest learn that he
does not mean anything visible to sense, when thou hearest the word
beauty, think not of eye, or nose, or mouth, or neck, but of
piety, faith, love, things which are within--"for all the glory of
the king's daughter is from within." Now for all these things let us
offer thanks to God, the giver, for to Him alone belongeth glory,
honour, might, for ever and ever. Amen.
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