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The exhortation of the last Homily is Continued in this. The people
are exhorted to bear with fortitude the impending wrath of the
Emperor. The cases of Job and the Ninevites are referred to as
examples. It is shewn that men ought not to fear death, but sin.
What it is to die miserably is explained; and the Homily concludes
with an earnest dissuasive against the use of oaths.
1. THE discourse concerning the three young men, and the
Babylonian furnace, did, as it would seem, yesterday give no small
comfort to your Charity; and still more the example in the case of
Job, and that dunghill more to be venerated than any kingly throne.
For from seeing a royal throne no advantage results to the spectators,
but only a temporary pleasure, which has no profit; but from the sight
of Job's dunghill, one may derive every kind of benefit, yea, much
divine wisdom and consolation, in order to patience. Therefore to
this day many undertake a long pilgrimage, even across the sea,
hastening from the extremities of the earth, as far as Arabia, that
they may see that dunghill; and having beheld it, may kiss the land,
which contained the wrestling-ground of such a victor, and received
the blood that was more precious than all gold! For the purple shines
not so brilliantly, as did that body when dyed not in another's
blood, but in its own! Even those very wounds were more precious than
all manner of jewels! For the nature of pearls is of no help to our
life; nor do they satisfy any necessary want on the part of those who
have them. But those wounds are a consolation for all sadness; and
that thou mayest learn this to be the truth, suppose any one were to
lose a beloved and only son. Shew him ten thousand pearls, and you
will not console his grief, or lighten his anguish; but recall to his
mind the wounds of Job, and thou wouldest easily be able to minister
comfort by speaking thus: "Why sorrowest thou, O man? Thou hast
lost one son; but that blessed man, after he had been bereaved of the
whole family of his children, both received a plague in his own flesh,
and sat down naked upon the dunghill, streaming with gore from every
part, and his flesh gradually wasting away; even he who was just, and
true, so devout a man, who stained from every evil deed, and had even
God for a witness to his virtue." By speaking thus thou wouldest
extinguish all the sufferer's sadness, and remove all his distress.
Thus the wounds of the just man become more useful than pearls!
2. Figure to yourselves then this wrestler; and imagine that you see
that dunghill, and himself sitting in the midst of it! That golden
statue! set with gems! I know not how to express it: for I am
unable to find any material so precious as to compare it with that body
stained with blood! So far above every substance, however costly,
was the nature of that flesh, beyond all comparison more precious, and
those wounds more splendid than the sun's beams; for these illumine
the eyes of the body; but those enlighten the eyes of the mind! those
struck the devil with utter blindness! Therefore it was, that after
that blow, he started back and appeared no more. And do thou, O
beloved, learn thence too what advantage there is in tribulation! For
when the just man was rich, and enjoyed ease, he had the means of
accusing him. However falsely, yet still he had it in his power to
say, "Doth Job serve thee for nought?" But after he had stripped
him and made him poor, he dared not even open his mouth any more.
When he was wealthy, he prepared to wrestle with him, and threatened
to overthrow him; but when he had made him poor, and taken away all he
had, and thrown him into the deepest distress, then he started back.
When indeed his body was sound, he lifted up his hands against him,
but when he had battered his flesh, then he fled,--defeated! Seest
thou how to the vigilant, poverty is much better and more beneficial
than riches; and infirmity and sickness, than health; and trial,
than tranquillity; inasmuch as it makes the combatants more illustrious
and vigorous?
3. Who hath seen or heard of such an astonishing contest? The
fighters in worldly contests, when they have battered the heads of
their adversaries, are then victorious, and are crowned! But this
adversary, when he had battered the body of the just man, perforating
it with ulcers of every kind, and had reduced him to great weakness,
was then conquered, and drew back. Even when he had pierced his ribs
in every direction, he was no gainer thereby; for he spoiled him not
of his hidden treasure, but he made him more conspicuous to us; and
through that piercing he gave to all the privilege to look into his
interior, and to discern completely the whole of his wealth!
When he expected to prevail, then he withdrew with much ignominy, and
never again uttered a syllable! What is the matter, O devil? For
what cause withdrawest thou? Was not everything done that thou
chosest? Hast thou not taken away his flocks, his herds, his droves
of horses and of mules? Hast thou not also destroyed his troop of
children? and battered his flesh to pieces.
For what reason with-drawest thou? "Because," saith he, "every
thing I chose is come to pass, and yet that which I most desired
should come to pass, and for which I did all those things, is not
come to pass; he hath not blasphemed! For it was in order to this,
continues he, that I was doing all those things; and as this is not
come to pass, I am no gainer by having deprived him of his wealth; or
by the destruction of his children; or by the plague inflicted upon his
body; but the reverse of what I purposed hath come to pass; I have
made my enemy more illustrious; I have added lustre to his
reputation." Perceivest thou, O beloved, how great was the reward
of tribulation? His body was fair and sound before, but it became
more venerable, when pierced through and through by these wounds! And
thus wool, fair as it is before the dyeing, when it becomes purple,
takes an indescribable beauty, and an additional grace. But if he had
not stripped him, we should not have known the good condition of the
victor; if he had not pierced the body with ulcers, the rays within
would not have shone forth. If he had not made him sit down upon a
dunghill, we should not have known his wealth. For a king sitting on
a throne is not so illustrious, as this man was notable and
conspicuous, whilst sitting upon his dunghill! For after the royal
throne, comes death; but after that dunghill, the kingdom of heaven!
4. Collecting then all these reasons, let us raise ourselves from
the dejection which oppresses us. For I have laid these histories
before you, not that ye may applaud what is spoken, but that ye may
imitate the virtue and the patience of such noble men; that ye may
learn from the very facts, that there is nothing of human ills to be
dreaded, save sin only; neither poverty, nor disease, nor insult,
nor malicious treatment, nor ignominy, nor death, which is accounted
the worst of all evils. To those who love spiritual wisdom, such
things are only the names of calamities; names which have no
substantial reality. But the true calamity consists in offending
God, and in doing aught which is displeasing to Him. For tell me,
what is there in death. which is terrible? Is it because it
transports thee more quickly to the peaceful haven, and to that life
which is free from tumult? Although man should not put thee to death,
will not the very law of nature, at length stealing upon thee,
separate the body from the soul; and if this event which we fear does
not happen now, it will happen shortly.
5. I speak thus, not anticipating any dread or melancholy event:
God forbid! But because I am ashamed for those who are afraid of
death. Tell me, whilst expecting such good things as "eye hath not
seen, nor ear heard, nor have entered the heart of man," dost thou
demur about this enjoyment, and art negligent and slothful; and not
only slothful, but fearful and trembling?
And is it not shameful that thou art distressed on account of death,
whereas Paul groaned on account of the present life, and writing to
the Romans said, "The creation groaneth together, and ourselves
also which have the first fruits of the Spirit do groan." And he
spoke thus, not as condemning the things present, but longing for the
things to come. "I have tasted," saith he, "of the grace, and I
do not willingly put up with the delay. I have the first fruits of the
Spirit, and I press on towards the whole. I have ascended to the
third heaven; I have seen that glory which is unutterable; I have
beheld the shining palaces; I have learnt what joys I am deprived
of, while I linger here, and therefore do I groan." For suppose
any one had conducted thee into princely halls, and shewn thee the gold
everywhere glittering on the walls, and all the rest of the glorious
show; if from thence he had led thee back afterward to a poor man's
hut, and promised that in a short time he would bring thee back to
those palaces, and world there give thee a perpetual mansion; tell
me, wouldest thou not indeed languish with desire, and feel
impatient, even at these few days? Thus think then of heaven, and of
earth, and groan with Paul, not because of death, but because of the
present life!
6. But grant me, saith one, to be like Paul, and I shall never
be afraid of death. Why, what is it that forbids thee, O man, to
become like Paul? Was he not a poor man? Was he not a tent maker?
Was he not a man of humble position? For if he had been rich and high
born, the poor, when called upon to imitate his zeal, would have had
their poverty to plead; but now thou canst say nothing of this sort.
For this man was one who exercised a manual art, and supported himself
too by his daily labours. And thou, indeed, from the first hast
inherited true religion from thy fathers; and from thy earliest age
hast been nourished in the study of the sacred writings; but he was "a
blasphemer, and a persecutor, and injurious," and ravaged the
Church! Nevertheless, he so changed all at once, as to surpass all
in the vehemence of his zeal, and he cries out, saying, "Be ye
imitators of me, even as I also am of Christ." He imitated the
Lord; and wilt not thou who hast been educated in piety from the
first, imitate a fellow-servant; one who by conversion was brought to
the faith at a later period of life? Knowest thou not, that they who
are in sins are dead whilst they live; and that they who live in
righteousness, although they be dead, yet they live? And this is not
my word. It is the declaration of Christ speaking to Martha, "He
that believeth in me though he were dead yet shall he live." Is our
doctrine, indeed, a fable? If thou art a Christian, believe in
Christ; if thou believest in Christ, shew me thy faith by thy
works. But how mayest thou shew this? By thy contempt of death: for
in this we differ from the unbelievers. They may well fear death;
since they have no hope of a resurrection. But thou, who art
travelling toward better things, and hast the opportunity of meditating
on the hope of the future; what excuse hast thou, if whilst assured of
a resurrection, thou are yet at the same time as fearful of death, as
those who believe not the resurrection?
7. But I have no fear of death, says one, nor of the act of
dying, but of a miserable death, of being beheaded. Did John then,
I ask, die miserably? for he was beheaded. Or did Stephen die
miserably? for he was stoned; and all the martyrs have thus died
wretchedly, according to this objection: since some have ended their
lives by fire; and others by the sword; and some cast into the ocean;
others down a precipice; and others into the jaws of wild beasts, have
so come by their death. To die basely, O man, is not to come to
one's end by a violent death, but to die in sin! Hear, at least,
the prophet moralising on this very matter, and saying,"The death of
sinners is evil." He does not say that a violent death is evil; but
what then? "The death of sinners is evil." And justly so; for
after the departure from this life, there is an intolerable
punishment; undying vengeance, the envenomed worm; the fire
unquenchable, the outer darkness, the chains indissoluble; the
gnashing of teeth, the tribulation, and the anguish, and the eternal
justice.
8. Since therefore such evils await sinners, what advantage can it
be to them, though they should end their days at home, and in their
bed? Even so, on the other hand, it can do no harm to the righteous
to lay down the present life through sword, or steel, or fire when
they are to depart to the good things that are immortal.Truly "the
death of sinners is evil." Such a death was that of the rich man,
who despised Lazarus. He, when he had terminated his life by a
natural end, at home and on his bed, and with his relatives about
him, experienced after his departure to the other world a fiery
torment; nor was he able to obtain there even a little comfort, out of
all the pleasure he had enjoyed in the present life! But not so was it
with Lazarus; for when lying upon the pavement, while the dogs came
and licked his sores, he had suffered a violent death (for what could
be more painful than hunger?), but on his departing hence he enjoyed
eternal blessings, luxuriating in the bosom of Abraham! In what
respect, then, did it injure him that he died a violent death? or
what did it profit the rich man, that he died not with violence?
9. But, says some one, "We have no fear of dying by violence,
but of dying unjustly; and of being punished in a similar way with the
guilty,--we who have had nothing to do with the crimes of which we
are suspected." What sayest thou, tell me? Art thou afraid of
dying unjustly, and wouldest thou wish to die justly. But who is
there so wretched and miserable, that when he had the alternative of
dying unjustly, would rather depart by an act of justice? For if it
be necessary to fear death, it is necessary to fear it when it comes
upon us justly; since he indeed who dies unjustly, is by this very
means made a partaker with all the saints. For many of those who were
approved and distinguished by God, have been subjected to an unjust
end; and first of all Abel. For it was not that he had sinned
against his brother, or done Cain any harm; but inasmuch as he had
honoured God, therefore was he slaughtered. But God permitted it.
Was it, think you, because He loved him, or because He hated him?
Most clearly, because He loved him, and wished to make his crown the
brighter, by that most unjust murder. Seest thou then, that it
becomes us not to be afraid of dying by violence; nor yet of dying
unjustly; but of dying in a state of sin? Abel died unjustly. Cain
lived, groaning and trembling! Which then, I would ask, was the
more blessed of the two; he who went to rest in righteousness, or he
who lived in sin; he who died unjustly, or he who was justly
punished? Would you have me declare unto your Charity, whence it is
that we are afraid of death? The love of the kingdom hath not
penetrated us, nor the desire of things to come inflamed us: otherwise
we should despise all present things, even as the blessed Paul did.
Add to this, on the other hand, that we do not stand in awe of hell;
therefore death is terrible. We are not sensible of the unsufferable
nature of the punishment there; therefore, instead of sin, we fear
death; since if the fear of the one held possession of our souls, the
fear of the other would not be able to enter.
10. And this I will endeavour to make manifest, not from anything
of a remote nature, but from what is at our own doors; and from the
events which have happened among us in these days. For when the
Emperor's letter came, ordering that tribute to be imposed which was
thought to be so intolerable, all were in a tumult; all quarrelled
with it; thought it a sore grievance, resented it; and when they met
one another said, "Our life is not worth living, the city is
undone;--no one will be able to stand under this heavy burden;" and
they were distressed as if placed in the extremest danger. After
this, when the rebellion was actually perpetrated, and certain vile,
yea, thoroughly vile persons, trampling under foot the laws, threw
down the statues, and involved all in the utmost peril; and now that
we are in fear for our very lives, through the indignation of the
Emperor, this loss of money no longer stings us. But instead of such
complaints, I hear from all a language of a different kind. "Let
the Emperor take our substance, we will gladly be deprived of our
fields and possessions, if any one will but ensure us safety for the
bare body." As therefore, before the fear of death pressed upon us,
the loss of our wealth tormented us; and after these lawless outrages
had been perpetrated, the fear of death succeeding, expelled the grief
for that loss; so if the fear of hell had held possession of our
souls, the fear of death would not have possessed them. But even as
it is with the body, when two kinds of pain seize upon us, the more
powerful usually overshadows the weaker one, so also would it now
happen; if the dread of future punishment remained in the soul, that
would overshadow all human fear. So that if any one endear-ours
always to have the remembrance of hell, he will deride every kind of
death; and this will not only deliver him from the present distress,
but will even rescue him from the flame to come. For he who is always
afraid of hell, will never fall into the fire of hell; being made
sober by this continual fear!
11. Permit me, that I now say to you at a fitting time,
"Brethren, be not children in understanding; howbeit in malice be ye
children." For this is a childish terror of ours, if we fear death,
but are not fearful of sin. Little children too are afraid of masks,
but fear not the fire. On the contrary, if they are carried by
accident near a lighted candle, they stretch out the hand without any
concern towards the candle and the flame; yet a mask which is so
utterly contemptible terrifies them; whereas they have no dread of
fire, which is really a thing to be afraid of. Just so we too have a
fear of death, which is a mask that might well be despised; but have
no fear of sin, which is truly dreadful; and, even as fire, devours
the conscience! And this is wont to happen not on account of the
nature of the things, but by reason of our own folly; so that if we
were once to consider what death is, we should at no time be afraid of
it. What then, I pray you, is death? Just what it is to put off a
garment. For the body is about the soul as a garment; and after
laying this aside for a short time by means of death, we shall resume
it again with the more splendour. What is death at most? It is a
journey for a season; a sleep longer than usual! So that if thou
fearest death, thou shouldest also fear sleep! If for those who are
dying thou art pained, grieve for those too who are eating and
drinking, for as this is natural, so is that! Let not natural things
sadden thee; rather let things which arise from an evil choice make
thee sorrowful. Sorrow not for the dying man; but sorrow for him who
is living in sin!
12. Would you have me mention another reason on account of which we
fear death? We do not live with strictness, nor keep a clear
conscience; for if this were the case nothing would alarm us, neither
death, nor famine, nor the loss of wealth, nor anything else of this
kind. For he who lives virtuously, cannot be injured by any of these
things, or be deprived of his inward pleasure. For being supported by
favourable hopes, nothing will be able to throw him into dejection.
What is there that any one can possibly effect, by which he can cause
the noble-minded man to become sorrowful? Take away his riches? He
has yet wealth that is in the heavens! Cast him out of his country?
He will take his journey to that city which is above! Load him with
fetters? He has still his conscience free, and is insensible to the
external chain! Put his body to death? Yet he shall rise again!
And as he who fights with a shadow, and beaten the air, will be
unable to hit any one; so he who is at war with the just man, is but
striking at a shadow, and wasting his own strength, without being able
to inflict any injury upon him. Grant me then to be sure of the
kingdom of heaven; and, if thou wishest, slay me this day. I shall
be thankful to thee for the slaughter; forasmuch as thou sendest me
quickly to the possession of those good things! "This, however,"
says some one, "is what we especially lament, that hindered as we are
by the multitude of our sins, we shall not attain to that kingdom."
Such being the case then, leave off lamenting death, and lament thy
sins, in order that thou mayest be freed from them! Grief, indeed,
hath had its existence, not that we should sorrow for the loss of
wealth, nor for death, nor for anything else of that kind, but that
we may employ it for the taking away of our sins. And I will make the
truth of this evident by an example. Healing medicines have been made
for those diseases only which they are able to remove; not for those
which are in no respect assisted by them. For instance (for I wish
to make the matter still plainer), the medicine which is able to
benefit a malady of the eyes only, and no other disease, one might
justly say was made only for the sake of the eyes; not for the
stomach, nor for the hands, nor any other member. Let us then
transfer this argument to the subject of grief; and we shall find,
that in none of those things which happen to us, is it of any
advantage, except to correct sin; whence it is apparent that it hath
had its existence only for the destruction of this. Let us now take a
survey of each of those evils which befall us, and let us apply
despondency as a remedy, and see what sort of advantage results from
it.
13. Some one is mulcted in property: he becomes sad, but this does
not make good his loss. Some one hath lost a son: he grieves, but he
cannot raise the dead, nor benefit the departed. Some one hath been
scourged, beaten, and insulted; he becomes sorrowful. This does not
recall the insult. Some one falls into sickness, and a most grievous
disease; he is dejected. This does not remove his disease, but only
makes it the more grievous. Do you see that in none of these cases
does sadness answer any useful purpose? Suppose that any one hath
sinned, and is sad. He blots out the sin; he gets free from the
transgression. How is this shewn? By the declaration of the Lord;
for, speaking of a certain one who had sinned, He said, "Because
of his iniquity I made him sad for a while; and I saw that he was
grieved, and he went on heavily; and I healed his ways." Therefore
also Paul saith, "Godly sorrow worketh repentance unto salvation not
to be repented of." Since then what I have said clearly shews, that
neither the loss of riches, nor insult, nor abuse, nor stripes, nor
sickness, nor death, nor any other thing of that kind can possibly be
relieved by the interference of grief, but sin only can it blot out and
do away, it is evident that this is the only reason why it hath its
existence. Let us therefore no more grieve for the loss of wealth,
but let us grieve only when we commit sin. For great in this case is
the gain that comes of sorrow. Art thou amerced? Be not dejected,
for thus thou wilt not be at all benefited. Hast thou sinned? Then
be sorry: for it is profitable; and consider the skill and wisdom of
God. Sin hath brought forth for us these two things, sorrow and
death. For "in the day thou eatest," He saith, "thou shall
surely die;"
and to the woman, "In sorrow thou shall bring forth children." And
by both of these things he took away sin, and provided that the mother
should be destroyed by her offspring. For that death as well as grief
takes away sin, is evident, in the first place, from the case of the
martyrs; and it is plain too from what Paul saith to those who had
sinned, speaking on this wise, "For this cause many are weak and
sickly among you, and many sleep." Inasmuch, he observes, as ye
have sinned, ye die, so that ye are freed from sin by death.
Therefore ne goes on to say, "For if we would judge ourselves, we
should not be judged. But when we are judged, we are chastened of the
Lord, that we should not be condemned with the world." And even as
the worm is brought forth from the wood, and devours the wood; and a
moth consumes the wool, from whence it originates; so grief and death
were born of sin, and devour sin.
14. Let us not then fear death, but let us only fear sin, and
grieve on account of this. And these things I speak, not
anticipating any thing fearful, God forbid! but wishing you when
alarmed to be always thus affected, and to fulfil the law of Christ in
very deed. For "he," saith Christ, "that taketh not his cross,
and followeth after Me, is not worthy of Me." This He said, not
that we should bear the wood upon our shoulders, but that we should
always have death before our eyes. Even so as Paul, that is, died
daily, and laughed at death, and despised the present life. For
indeed thou art a soldier, and standest continually at arms; but a
soldier who is afraid of death, will never perform a noble action.
Thus then neither will a Christian man, if fearful of dangers,
perform anything great or admirable; nay, besides this, he will be
apt to be easily vanquished. But not so is it with the man who is bold
and lofty minded. He remains impregnable and unconquerable. As then
the Three Children, when they feared not the fire, escaped from the
fire, so also we, if we fear not death, shall entirely escape from
death. They feared not the fire (for it is no crime to be burnt),
but they feared sin, for it is a crime to commit impiety. Let us also
imitate these and all such, and let us not be afraid of dangers, and
then we shall pass safely through them.
15. As for me, "I am not a prophet nor the son of a prophet,"
yet I understand clearly thus much of the future, and I proclaim,
both loudly and distinctly, that if we become changed, and bestow some
care upon our souls, and desist from iniquity, nothing will be
unpleasant or painful. And this I plainly know from the love of God
toward man, as well as from those things which He hath done for men,
and cities, and nations, and whole populations. For He threatened
the city of Nineveh, and said, "There are yet three days, and
Nineveh shall be overthrown." What then, I ask, Was Nineveh
overthrown? Was the city destroyed? Nay, quite the contrary; it
both arose, and became still more distinguished; and long as is the
time which has elapsed, it has not effaced its glory, but we all still
celebrate and admire it even to this day. For from that time it hath
been a sort of excellent haven for all who have sinned, not suffering
them to sink into desperation, but calling all to repentance; and by
what it did, and by what it obtained of God's favour, persuading men
never to despair of their salvation, but exhibiting the best life they
can, and setting before them a good hope, to be confident of the issue
as destined in any wise to be favourable. For who would not be stirred
up on hearing of such an example, even if he were the laziest of
mortals?
16. For God even preferred that His own prediction should fall to
the ground, so that the city should not fall. Or rather, the
prophecy did not even so fall to the ground. For if indeed while the
men continued in the same wickedness, the sentence had not taken
effect, some one perhaps might have brought a charge against what was
uttered. But if when they had changed, and desisted from their
iniquity, God also desisted from His wrath, who shall be able any
longer to find fault with the prophecy, or to convict the things spoken
of falsehood. The same law indeed which God had laid down from the
beginning, publishing it to all men by the prophet, was on that
occasion strictly observed. What then is this law? "I shall speak a
sentence," saith He, "concerning a nation or a kingdom, to pluck
up, and to pull down, and to destroy it; and it shall be, that if
they repent of their evil, I will also repent of the wrath which I
said I would do unto them." Guarding then this law, he saved those
who were converted and released from His wrath those who desisted from
their wickedness. He knew the virtue of the barbarians; therefore He
hastened the prophet thither. Thus was the city agitated at the time,
when it heard the prophet's voice, but instead of being injured it was
benefited by fear. For that fear was the cause of its safety. The
threatening effected the deliverance from the peril. The sentence of
overthrow put a stop to the overthrow. O strange and astonishing
event! the sentence threatening death, brought forth life! The
sentence after it was published became cancelled; the very opposite to
that which takes place among temporal judges! for in their case the
proclamation of the sentence causes it to become valid, is fully to
ratify it; but on the contrary, with God, the publication of the
sentence, caused it to be cancelled. For if it had not been
published, the offenders would not have heard; and if they had not
heard, they would not have repented, and if they had not repented,
they would not have warded off the punishment, nor would they have
obtained that astonishing deliverance. For how is it less than
astonishing, when the judge declares sentence, and the condemned
discharge the sentence by their repentance! They, indeed, did not
flee from the city as we are now doing, but remaining in it they caused
it to stand. It was a snare, and they made it a fortification! It
was a gulph, and a precipice, and they turned it into a tower of
safety! They had heard that the buildings would fall, and yet they
fled not from the buildings, but they fled from their sins. They did
not depart each from his house as we do now, but each departed from his
evil way; for, said they, "why should we think the walls have
brought forth the wrath? we are the causes of the wound; we then
should provide the medicine." Therefore they trusted for safety, not
to a change of habitations, but of habits.
17. Thus did the barbarians! and are we not ashamed, and ought we
not to hide our faces, whilst instead of changing our habits, as they
did, we change only our habitations; privily removing our goods, and
doing the deeds of men that are drunken? Our Master is angry with
us; and we, neglecting to appease His wrath, carry about our
household stuff from place to place, and run hither and thither,
seeking where we may deposit our substance; while we ought rather to
seek where we may deposit our soul in safety; or rather, it behoveth
us not to seek, but to entrust its safety to virtue and uprightness of
life. For when we were angry and displeased with a servant, if he,
instead of defending himself against our displeasure, went down to his
apartment, and collecting together his clothes, and binding up
together all his movables, meditated a flight, we could not tamely put
up with this contempt. Let us then desist from this unseasonable
endeavour, and let us each say to God, "Whither shall I go from
Thy Spirit, and whither shall I flee from Thy presence?" Let us
imitate the spiritual wisdom of the barbarians. They repented even on
uncertain grounds! For the sentence had no such clause, "If ye turn
and repent, I will set up the city;" but simply, "Yet three
days, and Nineveh shall be overthrown." What then said they?
"Who knoweth whether God will repent of the evil He said He would
do unto us?" Who knoweth? They know not the end of the event, and
yet they do not neglect repentance! They are unacquainted with God's
method of snewing mercy, and yet they change upon the strength of
uncertainties! For neither was it in their power to look at other
Ninevites who had repented and been saved; nor had they read
prophets; nor had they heard patriarchs; nor had they enjoyed
counsel, or partaken of admonition; nor had they persuaded themselves
that they should certainly propitiate God by repentance. For the
threatening did not imply this: but they were doubtful, and hesitating
concerning it; and yet they repented with all diligence. What reason
then shall we have to urge, when those, who had no ground for
confidence as to the issue, are seen to have exhibited so great a
change; but thou who hast ground of confidence in the mercy of God,
and who hast frequently received many pledges of His care, and hast
heard prophets, and apostles, and hast been instructed by actual
events; hast yet no emulation to reach the same measure of virtue as
these did! Great assuredly was their virtue! but greater by far was
the mercy of God! and this may be seen from the very greatness of the
threat. For this reason God did not add to the declaration, "But
if ye repent. I will spare:" in order that by setting forth a
sentence without limitation, He might increase the fear and having
increased the fear, He might constrain them more speedily to
repentance.
18. The prophet is indeed ashamed, fore-seeing what the issue
would be, and conjecturing that what he had prophesied, would remain
unaccomplished; God however is not ashamed, but is desirous of one
thing only, viz. the salvation of men, and corrects His own
servant. For when he had entered the ship, He straightway there
raised a boisterous sea; in order that thou mightest know that where
sin is, there is a tempest; where there is disobedience, there is the
swelling of e waves. The city was shaken because of the sins of the
Ninevites; and the ship was shaken because of the disobedience of the
prophet. The sailors therefore threw Jonah m the deep, and the ship
was preserved. Let us then drown our sins, and our city will
assuredly be safe! Flight will certainly be no advantage to us; for
it did not profit him; on the contrary, it did him injury. He fled
from the land indeed, but he fled not from the wrath of God; he fled
from the land, but he brought the tempest after him on the sea; and so
far was he from obtaining any benefit by his flight, that he plunged
those also who received him into the extremest peril. And whilst he
sat sailing in the ship, although the sailors, the pilots, and all
the necessary apparatus of the ship were there present, he was placed
in the utmost danger. After, however, having been thrown out into
the deep, and having put away his sin by means of the punishment, he
had been conveyed into that unstable vessel, I mean, the whale's
belly, he enjoyed great security.
This was for the purpose of teaching thee, that as no ship can be of
any use to him who is living in sin, so him who has put away his sin,
the sea cannot drown, nor monsters destroy. Of a truth, the waves
received, but they did not suffocate him. The whale received him,
but did not destroy him; but both the animal and the element gave back
to God unhurt that, with which they were entrusted; and by all these
things the prophet was taught to be humane and merciful; and not to be
more cruel than wild beasts, or thoughtless sailors, or unruly waves.
For even the sailors did not immediately at first give him up, but
after much compulsion; and the sea and the monster guarded him with
great kindness; all these things being under God's direction.
19. Therefore he came back again; he preached; he threatened; he
persuaded; he preserved; he affrighted; he amended; he established;
by one, and that the first preaching! Many days he needed not, nor
continued counsel; but speaking these simple words only, he brought
all to repentance! On this account God did not lead him directly from
the ship into the city; but the sailors committed him to the sea; the
sea to the whale; the whale to God; God to the Ninevites; and by
this long circuit he brought back the fugitive, that he might instruct
all, that it is impossible to fly from the hands of God; that
whithersoever any one may roam, dragging his sin after him, he will
have to undergo a thousand evils; and though no mortal were present,
yet on every side the whole creation will rise up against him with the
utmost vehemence! Let us not then provide for our safety by flight,
but by a change of the moral character. Is it for remaining in the
city that God is angry with thee, that thou shouldest fly? It is
because thou hast sinned, that He is indignant. Lay aside therefore
the sin, and where the cause of thy wound lies, thence remove the
fountain of the evil. For the physicians too give us directions to
cure contraries by contraries. Is fever, for instance, produced by a
full diet? They subject the disease to the regimen of abstinence.
Does any one fall sick from sadness? They say that mirth is the
suitable medicine for it. Thus also it befits us to act with respect
to diseases of the soul. Hath listlessness excited the wrath? let us
shake this off by zeal, and let us manifest in our conduct a great
change. We have the fast, a very great auxiliary and ally in our
warfare; and besides the fast, we have the impending distress, and
the fear of danger. Now then, in season, let us be at work on the
soul; for we shall easily be able to persuade it to whatever we
choose; since he who is alarmed and trembling, and set free from all
luxury, and who lives in terror, is able to practise moral wisdom
without difficulty, and to receive the seeds of virtue with much
alacrity.
20. Let us therefore persuade it to make this first change for the
better, by the avoidance of oaths; for although I spake to you
yesterday. and the day before, on this same subject; yet neither
today, nor tomorrow, nor the day after, will I desist giving my
counsel on this subject. And why do I say tomorrow and the day
following? Until I see that you are amended, I will not abstain
from doing so. If those, indeed, who transgress this law, are not
ashamed, far less should we who bid them not transgress it, feel this
frequency of the admonition to be a matter worthy of shame. For to be
continually reminding men of the same topics is not the fault of the
speaker, but of the hearers, needing as they do perpetual
instruction, upon simple and easily-observed precepts. What indeed
is easier than not to swear? It is only a good work of habit. It is
neither labour of the body, nor expenditure of wealth. Art thou
desirous to learn how it is possible to get the better of this
infirmity, how it is possible to be set free from this evil habit? I
will tell thee of a particular method by which if pursued thou wilt
certainly master it. If thou seest either thyself or any other
person, whether it be one of thy servants, or of thy children, or thy
wife, ensnared in this vice; when thou hast continually reminded them
of it, and they are not amended, order them to retire to rest
supperless; and impose this sentence upon thyself, as well as upon
them, a sentence which will bring with it no injury, but a gain. For
such is the nature of spiritual acts; they bring profit and a speedy
reformation. The tongue when constantly punished, when straitened by
thirst. and pained by hunger, receives a sufficient admonition, even
whilst no one is its monitor; and though we were the most stupid of
mortals, yet when we are thus reminded by the greatness of the
punishment during a whole day, we shall need no other counsel and
exhortation.
21. Ye have applauded what I have spoken. But still shew me your
applause too by deeds. Else what is the advantage of our meeting
here? Suppose a child were to go to school every day, yet if he
learnt nothing the more for it, would the excuse satisfy us that he
every day went there? Should we not esteem it the greatest fault,
that going there daily, he did it to no purpose. Let us consider this
with ourselves, and let us say to ourselves, For so long a time have
we met together at church, having the benefit of a most solemn
Communion, which has in it much profit; and should we return back
again just as we came, with none of our defects corrected, of what
advantage is our coming here? For most actions are done, not for
themselves, but for the effects which follow through their means; as,
for example, the sower does not sow for the mere sake of sowing, but
in order that he may reap too; since if this were not to follow, the
sowing would be a loss, the seeds rotting without any kind of
advantage. The merchant doth not take a voyage merely for sailing's
sake, but that he may increase his substance by going abroad; since,
if this be not attained beside, extreme mischief will result, and the
voyage of merchants were but for loss. Let us indeed consider this in
relation to ourselves. We also meet together in the church, not for
the mere purpose of spending time here, but in order that we may return
having gained a great and spiritual benefit. Should we then depart
empty, and without having received any advantage, this our diligence
becomes our condemnation! In order that this may not occur, and
extreme mischief result, on departing from this place, let friends
practise with one another; fathers with children; and masters with
servants; and train yourselves to perform the task assigned you; so
that when ye come back again, and hear us giving you counsel on the
same subjects, ye may not be put to shame by an accusing conscience,
but may rejoice. and be glad, whilst ye perceive that ye have
accomplished the greatest part of the admonition.
22. Let us not moralize on these things here only. For this
temporary admonition does not suffice to extirpate the whole evil; but
at home also, let the husband hear of these things from the wife, and
the wife from the husband. And let there be a kind of rivalry among
all in endeavouring to gain precedence in the fulfilment of this law;
and let him who is in advance, and hath amended his conduct, reproach
him who is still loitering behind; to the end that he may stir him up
the more by these gibes. He who is deficient, and hath not yet
amended his conduct, let him look at him who hath outstripped him, and
strive with emulation to come up with him quickly. If we take advice
on these points, and are anxiously concerned about them, our other
affairs will speedily be well adjusted. Be thou solicitous about
God's business, and he will take care of thine! And do not say to
me, "What if any one should impose upon us the necessity of taking
oaths? What if he should not believe us?" For assuredly, where a
law is transgressed, it is improper to make mention of necessity;
forasmuch as there is but one necessity which cannot be dispensed with,
viz. that of not offending God! This, however, I say further;
cut off in the meantime superfluous oaths, those that are taken
uselessly, and without any necessity; those to your own family, those
to your friends, those to your servants; and should you take away
these, you will have no further need of me for the others. For the
very mouth that has been well disciplined to dread and to avoid the
frequent oath, should any one constrain it a thousand times, would
never consent to relapse again into the same habit.
On the contrary, as now, with much labor and vast importunity, by
alarming, threatening, exhorting, and counselling, we have scarcely
been able to bring it over to a different habit, so in that case,
although any one were to impose ever so great necessity, he could not
possibly persuade to a transgression of this law. And as a person
would never choose to take a particular poison, however urgent the
necessity might be, so neither would he to utter an oath!
23. Should this amendment then take place, it will be an
encouragement and inducement to the attainment of the remaining parts of
virtue. For he who has not accomplished anything at all becomes
listless, and quickly falls; but he who is conscious with himself that
he has fulfilled at least one precept, coming by this to have a good
hope, will go on with greater alacrity towards the rest; so that,
after he has reached one, he will presently come to another; and will
not halt until he has attained the crown of all. For if with regard to
wealth, the more any one obtains of it, the more he desires, much
rather may this be seen with reference to spiritual attainments.
Therefore I hasten, and am urgent that this work may take its
commencement, and that the foundation of virtue may be laid in your
souls. We pray and beseech, that ye will remember these words, not
only at the present time, but also at home, and in the market, and
wheresoever ye pass your time. Oh! that it were possible for me
familiarly to converse with you! then this long harangue of mine would
have been unnecessary. But now since this may not be, instead of me,
remember my words: and while you are sitting at table, suppose me to
enter, and to be standing beside you, and dinning into you the things
I now say to you in this place. And wheresoever there may be any
discourse concerning me among you, above all things remember this
precept, and render me this recompense far my love toward you. If I
see that you have fulfilled it, I have received my full return, and
have obtained a sufficient recompense for my labours. In order then
that ye may both render us the more active, and that yourselves too may
be in the enjoyment of a good hope; and may provide for the
accomplishment of the remaining precepts with greater facility;
treasure up this precept in your souls with much care, and ye will then
understand the benefit of this admonition. And since a vestment
broidered with gold is a beautiful and conspicuous object, but seems
much more so to us when it is worn upon our own person; thus also the
precepts of God are beautiful when being praised, but appear far more
lovely when they are rightly practised. For now indeed ye commend what
is spoken during a brief moment of time, but if ye reduce it to
practice, you will alike commend both yourselves and us all day long,
and all your lives long. And this is not the grand point, that we
shall praise one another; but that God will accept us; and not only
accept us, but will also reward us with those gifts that are great and
unspeakable! Of which may we all be deemed worthy, through the grace
and lovingkindness of our Lord Jesus Christ, through whom, and with
whom, to the Father together with the Holy Ghost, be glory, now
and always, for ever and ever. Amen.
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