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Homily IV.
An exhortation to the people respecting fortitude
and patience, from the examples of Job and the Three Children in
Babylon. The Homily concludes with an address on the subject of
abstaining from oaths.
1. Blessed be God! who
hath comforted your sorrowing souls, and stayed your agitated
spirits! For that ye have received no small consolation is evident
by the desire and readiness to listen which ye are now showing. For
it is impossible that a soul in anguish, and oppressed with the
cloud of despondency, should have power to hear with readiness
anything that is spoken. But I see you are attending to us with
much good will, and with an intense earnestness; and that you have
shaken off gloomy thoughts, and put aside the sense of present
distress, in your affectionate desire of listening. For this cause,
I thank God heartily together with you, that the calamity has not
overmatched your philosophy; nor fear relaxed your vigour; nor
tribulation quenched your alacrity; nor danger dried up your zeal:
nor the fear of men overcome the desire for God; nor the difficulty
of the times overthrown your earnestness; nay, so far from
overthrowing, it has strengthened it; so far from slackening, it
has given it more intensity; so far from quenching, has kindled it
the more. The forum is indeed empty, but the church is filled; the
former supplies material for melancholy, the latter is an occasion
of joy and spiritual gladness! When therefore, beloved, you betake
yourself to the forum, and the sight of the solitude calls forth a
groan, fly back to thy Mother, and straightway she will console
thee with the multitude of her offspring and will show thee the
chorus of the Brethren complete, and will drive away all thy
despondency! For in the city we are as earnestly longing to see
human beings, as those who inhabit the deserts; but when we take
refuge in the church, we are straitened for room by the multitude.
And as when the sea is in uproar, and rendered furious by the
violent tempest, fear compels all to fly for refuge from without
into the harbour; so also now, the waves of the forum, and the
tempest of the city, drives together every one from all sides into
the church, and by the bond of love knits the members close to one
another.
2. Let us then give thanks to God even for
these things, that we have reaped so much fruit from the
tribulation; that we have received so great an advantage from the
trial. If there were no trial, there would be no crown; if there
were no wrestlings, there would be no prize; if there were no
lists1189
| 1189 σκ€μματα,
elsewhere translated “arena,” see Fabr. Ag. ii. 7.
Græv. viii. 1963, he quotes St. Ephraim De Luctâ
Spirituali. In luctaminibus hujus sæculi, &c. Ed.
Rom. Gr. Lat. iii. 577, Voss. p. 371. “The most perfect
combatants are ever to be found fearless and active within the
lines (scamma), but the timid and feeble fly this way and that
before they begin to strive, and for their great softness and
laziness will not exert themselves in the scamma. Now the scamma,
beloved brethren, is the central place in which the wrestlers
strive;” this may explain œλκωνται, p. 18; see also Voss’s note, p.
123. | marked
out, there would be no honours; if there were no tribulation, there
would be no rest; if there were no winter, there would be no
summer. And this may be observed, not only amongst men, but even
with the very seeds; for if, in that case, we expect the ear of
corn to spring and flourish, there must be much rain, much
gathering of the clouds, and much frost; and the time of sowing is
also a rainy season. Since therefore the winter, a winter not of
the elements, but of souls, has now set in, let us too sow in this
winter that we may reap in the summer; let us sow tears, that we
may reap gladness. This is not my word, it is a prophetic promise,
“They who sow in tears, shall reap in joy.”1190
The rain which cometh down, doth
not so make the seeds to sprout and grow, as the shower of falling
tears maketh the seed of godliness to spring up and flourish. This
it is that cleanseth the soul; watereth the mind, and causeth the
growing germ of doctrine to push rapidly forwards. For this reason
also, it is needful to plough up a deep furrow. This the Prophet
signified when he spoke thus, “Break up your fallow ground, and
sow not among thorns.”1191
Therefore, as when he who has set
the plough on the field, turns up the earth from below, preparing
beforehand a safe lodgment for the seeds, in order that they may
not lie dispersed over the surface, but may be hidden in the very
womb of the earth, and deposit their roots in safety: so also it is
our business to act; and making use of the plough of tribulation to
break up the depth of the heart. For another Prophet admonishes of
this, when he says, “Rend your hearts and not your garments.”1192
Let us
then rend our hearts, that if any evil plant, any treacherous
thought be present in
us, we may tear it up by the roots, and provide a
pure soil for the seeds of godliness. For if we do not now break up
the fallow ground; if we do not now sow; if we do not now water it
with tears, whilst it is a time of tribulation and fasting, when
shall we ever be brought to compunction? Will it be when we are at
ease, and in luxury? But this is impossible. For ease and luxury
generally lead to indolence, just as tribulation leads back again
to diligence; and restores to itself the mind that had wandered
abroad, and been dreaming after a multitude of objects.
3. Let us not then grieve on account of this
despondency, but even give thanks to God, for great is the gain
that comes of tribulation. The husbandman, when he has sown the
seed he had gathered with so much labour, prays that a shower may
come; and the ignorant man, looking on, will be surprised at all
that takes place; and perhaps say to himself, “what can this man
be doing? He is scattering what he has collected; and not only
scattering, but he is also mixing it up in the earth with much
industry, so that it will be no easy matter for him to collect
these together again; and besides mixing them with the earth, he is
moreover desiring a heavy rain, so that all he has cast therein
will rot, and become mire.” Such a person is also terrified when
he observes the thunders bursting through the clouds, and the
lightnings striking downwards. But not so the farmer. He is glad
and rejoices whilst beholding the heavy rain. For he does not
regard what is present, but awaits the future. He does not attend
to the thunderings, but is reckoning the number of his sheaves. He
thinks not of the decaying seed, but of the flourishing ears of
corn; not of the tedious rain, but of the delightful dust of the
threshing floor. Thus indeed, also, should we regard, not our
present tribulation, nor the pain of it, but the benefit that may
arise from it—the fruit that it will bring forth. Let us wait for
the sheaves of the threshing floor; for if we be sober, we shall be
able to collect much fruit from the present time, and to fill the
granaries of our minds. If we be sober, we shall not only be far
from taking any harm from this trouble, but we shall also reap
innumerable benefits. But should we be slothful, even tranquillity
will destroy us! Either of these things is injurious to him who
takes no heed; but they both profit him who lives with strictness.
And even as gold if it be covered with water, still shows its own
proper beauty, and although it should fall into the furnace, would
again come forth brighter than before; but on the other hand,
should clay or grass be mixed with water, the one dissolves and the
other corrupts; and should they fall into the fire, the one is
parched and the other is burnt up; so also in truth it is with the
just man and the sinner! For should the former enjoy repose, he
remains illustrious, even as gold is when immersed in water; and
though he falls into trial, he becomes the more illustrious, like
gold when subjected to the test of fire; but the sinner, if he
obtains rest, is enervated and corrupted like the grass and the
clay, when they come in contact with water; and should he undergo
trial, he is burnt up and destroyed, in the same way as the grass
and the clay are by the action of fire!
4. Let us not then be out of heart for the
present evils; for if thou hast any sins1193
| 1193 ƒμαρτίας. This seems from the contrast to
mean “sinful habits,” which trouble affords facilities for
amending. Had he meant removing guilt, he would probably
have said ƒμαρτήματα, or
κηλῖδας, as Hom. I. 22. See also Hom. III. 21, where
he speaks of the removal of guilt as depending on the use
made of chastisement. Also on Rom. v. 11; Hom. IX .; see also Hom.
V. (5), Hom. VI. (5), and Hom. VII. (1). | remaining, they will disappear,
and easily be burnt up by the tribulation; but if thou possessest
virtue, thou wilt become thereby more illustrious and
distinguished; for if thou art continually vigilant and sober, thou
wilt be superior to all injury. For it is not the nature of the
trials, but the listlessness of those who are tried, that is apt to
cause their overthrow. So that if thou desirest to rejoice, and to
enjoy ease and pleasure, seek neither for pleasure nor ease, but
seek for a soul full of patience, and one that is able to manifest
fortitude; since if thou hast not this, not only will trial put
thee to shame, but repose will destroy and overthrow thee yet more
signally. For to prove that it is not the attack of evils, but the
listlessness of the mind which subverts our salvation, hear what
Christ saith: “Whosoever heareth these sayings of mine, and doeth
them, I will liken him unto a wise man, which built his house upon
a rock; and the rain descended, and the floods came, and the winds
blew, and beat upon that house; and it fell not, for it was founded
upon a rock.” And again: “Every one who heareth these sayings
of mine, and doeth them not, shall be likened unto a foolish man,
which built his house upon the sand; and the rain descended, and
the floods came, and the winds blew, and beat upon that house; and
it fell, and great was the fall of it.”1194
Do you perceive that it was not
the attack of these trials that produced the overthrow, but the
folly of the builders? For there was rain there, and there was rain
here; there were floods there,
and there were floods here; here the
beating of winds, and there again the same. The one man built a
house, and the other built a house. The building was the same; the
trials were the same; but the end was not the same; because there
was not the same foundation. For the folly of the builder, not the
nature of the trials, caused the fall of the building; otherwise
the house that was founded upon the rock should have fallen,
whereas nothing of that kind befell it. But do not suppose that
these things were spoken merely of a house; for the discourse
relates to a soul, giving proof by its works that it hears the
divine word, or rejects it. Thus Job builded up his soul. The rain
descended;—for the fire fell from heaven and devoured all his
flocks; the floods came;—the frequent,—the constant,—the
successive messengers of his calamities, telling him of the
destruction of his herds—of his camels—of his children. The
winds blew,—the bitter words of his wife:—“Curse God,” she
said, “and die.”1195
Yet the house fell not: the soul
was not supplanted: the just man did not blaspheme; but even gave
thanks thus, saying, “The Lord gave and the Lord hath taken away.
As it pleased the Lord, so is it come to pass.”1196
Seest thou
that not the nature of the trials, but the negligence of the
indolent, is wont to cause the overthrow? since tribulation makes
the strong man stronger. Who saith this? It is the man who lived in
tribulation, the blessed Paul; he speaks thus: “Tribulation
worketh patience, and patience probation, and probation hope.”1197
And even
as the violence of the wind, when it rushes upon strong trees, and
sways them in all directions, does not root them up, but renders
them still firmer and stronger by these attacks; so the soul that
is holy, and lives in a religious state, is not supplanted by the
inroads of trial and tribulation, but stimulated thereby to more
patience; even as the blessed Job, whom they made more illustrious
and honourable.
5. At the present time then, a man is angry with us,
a man of like passions, and of like soul, and we are afraid: but in
the case of Job it was an evil and malignant demon who was angry;
nay, he was not simply angry, but set in motion all sorts of
machinations, and brought forward every stratagem; and yet even
with all he could not conquer the fortitude of the just man. But
here is a man, who is at one time angry, at another time is
reconciled; and we are nevertheless dead with fear. On that
occasion it was a devil that waged war, who is never reconciled to
human nature, but has engaged in a war without treaty, and a battle
without truce against our race; yet nevertheless, the just man
laughed his darts to scorn. What apology then, or what pardon can
be ours, if we cannot sustain a human trial; we who are taught such
spiritual wisdom under grace; when this man before grace, and
before the Old Testament, endured this most grievous war so nobly!
These things, beloved, we should therefore always discourse of with
one another; and by words of this kind encourage ourselves. For ye
are witnesses, and your conscience is a witness how much gain we
have already received from this trial! The dissolute man hath now
become sober; the bold man meek; the slothful man active. They who
never at any time saw a church, but constantly spent their time at
the theatre, now remain in the church the whole day long. Tell me
then, dost thou grieve on this account, that God hath made thee
earnest through fear; that He hath led thee by tribulation to a
sense of thine own safety? But is thy conscience pained? Yea, is
thy mind pierced every day as with a dart, expecting death, and the
greatest wrath? Nevertheless, from thence too we shall gain a great
advance toward virtue, if our piety is made more earnest by means
of the distress. For God is able to free you from all these evils
this day. But not until He sees that you are purified; not until He
sees that a conversion has taken place, and a repentance firm and
unshaken, will He entirely remove the tribulation. The goldsmith,
until he perceives the gold well refined, will not draw it out from
the furnace; and even so God will not take away this cloud before
He hath thoroughly amended us. For He Himself who hath permitted
this trial, knows the time for removing it. So it is also with one
who plays the harp; he neither overstrains the string, lest he
break it, nor relaxes it too much, lest he mar the consonance of
its harmony. Thus does God act. He neither places our souls in a
state of constant repose, nor of lengthened tribulation; making use
of both these at His discretion; for he neither suffers us to enjoy
continual repose, lest we should grow listless, nor on the other
hand does he permit us to be in constant tribulation, lest we sink
under it, and become desperate.
6. Let us then leave to Him the time for the
removal of our evils; let us only pray; let us live
in piety: for this is our work, to turn to virtue; but to set us
free from these evils is God’s work! For indeed He is more
desirous to quench this fire than thou who art tried by it: but He is waiting
for thy salvation. As tribulation then came of rest, so also after
tribulation, rest must be expected. For neither is it always
winter, nor always summer; neither are there always waves, nor
always a calm; neither always night, nor always day. Thus
tribulation is not perpetual, but there will be also repose; only
in our tribulation, let us give thanks to God always. For the three
youths were cast into the furnace, and did not even for this forget
their piety; neither did the flames affright them, but more
earnestly than men sitting in a chamber, and suffering nothing to
alarm them, did they, whilst encircled by the fire, send up to
heaven those sacred prayers1198
| 1198 St. Chrysostom refers to the Benedicite, or
“Song of the Three Children.” In his book Quod nemo læditur
nisi a seipso, he calls it “That admirable and marvellous
song, which from that day to this hath been sung every where
throughout the world, and shall yet be sung in future
generations.” Ben. t. iii. 464; E. quoted by Bingham, b. xiv. c.
ii., sec. 6, New Ed., vol. iv., p. 461. | —therefore the fire became a wall
unto them, and the flame a robe; and the furnace was a fountain;
and whereas it received them bound, it restored them free. It
received bodies that were mortal, but abstained from them as if
they had been immortal! It knew their nature, yet it reverenced
their piety! The tyrant bound their feet, and their feet bound the
operation of the fire! O marvellous thing! The flame loosed those
who were bound, and was itself afterwards bound by those who had
been in bonds; for the piety of the youths changed the nature of
things; or rather it did not change the nature, but, what was far
more wonderful, it stayed the operation of them, even whilst their
nature remained. For it did not quench the fire, but though
burning, made it powerless. And it was truly marvellous and
unaccountable, that this not only happened with respect to the
bodies of these saints, but also with respect to their garments,
and their shoes. And as it was in the case of the Apostles, the
garments of Paul expelled diseases and demons,1199
and the shadow1200
| 1200 So. Sav. and M. Ben.
σκιαὶ. | of Peter1201
put death to flight; so indeed
also in this case, the shoes of these youths extinguished the power
of the fire.
7. I know not how I should speak, for the
wonder surpasses all description! The force of the fire was both
quenched and not quenched: for whilst it came in contact with the
bodies of these saints, it was quenched; but when it was needful to
burst their bonds, it was not quenched; wherefore it broke their
bonds, but touched not their ancles.1202
Do you see how very near it was?
Yet the fire was not deceived, and dared not penetrate within the
bonds. The tyrant bound, and the flame set loose; that thou
mightest learn at once the fierceness of the barbarian, and the
submissiveness of the element. For what reason did he bind, when he
was about to cast into the fire? In order that the miracle might be
the greater; that the sign might be the more unaccountable; that
thou mayest not suppose that the things seen were an optical
delusion. For if that fire had been no fire, it would not have
consumed the bands; and what is much more, it would not have seized
upon the soldiers who were placed without the furnace; but as the
case was, it showed its power upon those without; but towards those
within, its submissiveness. But observe, I pray, in everything, how
the devil by the very same means with which he fights with the
servants of God, pulls down his own power; not intentionally, but
because the wisdom and abundant contrivance of God turns all his
weapons and devices upon his own head; which assuredly happened on
that occasion. For the devil at that time inspiring the tyrant,
neither suffered the heads of the saints to be cut off with the
sword, nor that they should be delivered to wild beasts, nor
punished in any such manner; but that they should be thrown into
the fire; to the end that not even any relics of these saints
should remain, their bodies being altogether consumed, and their
ashes being mingled with the ashes of the fagots. But God
accordingly employed this very circumstance for the taking away of
impiety.1203
| 1203 τὴς ‡σεβείας, used
especially of Heathenism, as “ungodliness.” Hom. I. 15, so
εὐσεβεία perhaps; Tit. i. 1, for
right religion, but this use of the words belongs rather to
the Fathers than to the New Testament. | And how? I
will tell you. Fire is accounted by the Persians to be a god; and
the barbarians, who inhabit that country even now honour it with
much worship. God, therefore, being desirous to pull up by the
roots the material of impiety, permitted the punishment to take
this form, in order that He might give the victory to His servants
before the eyes of all these fire-worshippers; persuading them by
the plain fact, that the gods of the Gentiles are in dread not of
God only, but even of the servants of God.
8. Consider, moreover, how the crown of this
victory was woven by the adversaries, and the enemies themselves
were made witnesses of this trophy. For “Nebuchadnezzar,” it
says, “sent to gather together the princes, the governors, and
the captains, the judges, the sheriffs, and all the rulers of the
provinces, to come to the dedication of the image, and they were
all gathered together.”1204
The enemy prepares the theatre, and he
himself collects together the spectators, and prepares the lists; a
theatre too, not of chance persons, or of some private individuals,
but of all those who were honourable and in authority, to the end
that their testimony may be worthy of credit with the multitude.
They had come summoned for one thing; but they all departed having
beheld another thing. They came in order to worship the image; and
they departed, having derided the image, and struck with wonder at
the power of God, through the signs which had taken place with
respect to these young men. And observe, where the field for this
display was spread out. No city, nor select enclosure furnished
room for this theatre of the whole world, but smooth and naked
plains. For in the plain of Dura, outside the city, he set up the
image, and the herald came and cried, “To you it is commanded, O
people, nations, and languages, that at what time ye hear the sound
of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all
kinds of music, ye fall down and worship the golden image;” (for
a fall indeed it was to worship the idol) “and whoso falleth not
down, and worshippeth, shall the same hour be cast into the midst
of a burning fiery furnace.”1205
Seest thou how difficult these
struggles are made; how irresistible the snare; and how deep the
gulph, and a precipice on either hand? But be not afraid. In
whatever degree the enemy increases his machinations, so much the
more does he display the courage of the young men. For this reason
is there this symphony of so many musicians; for this reason the
burning furnace; in order that both pleasure, and fear, may besiege
the souls of those present. Is there any one of harsh and
unyielding character among them? “Let the melody of every kind of
music,” saith he, “enchant and soften him.” But is he
superior to this artifice, “let the sight of the flame affright
and astound him.” Thus was fear as well as pleasure present; the
one entering to assault the soul by the ears, the other by the
eyes. But the noble character of these youths was not by any such
means to be conquered; but even as, when they fell into the fire,
they mastered the flames, even so they derided all desire and all
fear. For it was for them the devil had prepared all these things
beforehand. For he had no doubts of his own subjects, but was
exceedingly confident that no one would resist the royal mandate.
But when all fell down, and were subdued, then the youths alone are
led into the midst; in order that from this too the conquest may
become the more illustrious, they alone conquering and being
proclaimed victors among so vast a multitude. For this would not
have been so surprising if they had acted courageously at the
first, when as yet no one had been overthrown. But the greatest,
and most astonishing fact was, that the multitude of those who fell
down, neither affrighted, nor enfeebled them. They did not say to
themselves any such things as many are ofttimes wont to say; “If
we were the first, and the only persons to worship the image, this
would have been a sin: but if we do this with so many myriads, who
will not make allowance? who will not think us worthy of
defence?” nothing of that sort did they say or think, when they
beheld the prostrate forms1206
| 1206 πτώματα, usually of
fallen carcases. | of so many tyrants.1207
Consider
thou also with me the wickedness of those who were their accusers,
and how maliciously and bitterly they brought the accusation!
“There are,” say they, “certain Jews whom thou hast set up
over the works of the province of Babylon.” They did not merely
make mention of the nation, but they also bring to mind their
honourable condition, that they may inflame the wrath of the king;
almost as if they had said, “These slaves, these captives, who
are without a city, thou hast made rulers over us. But they shew
contempt for such honour, and treat insolently him who has given
them this honour!” Therefore they say this; “The Jews whom thou
hast set over the works of the province of Babylon, obey not thy
decree, nor serve thy gods.”1208
The accusation becomes their
greatest praise; and the crimes imputed, their encomium; a
testimony indeed that is indubitable, since their enemies bring it
forward. What then does the king? He commands that they should be
brought into the midst, so that he may affright them in every way.
But nothing dismayed them, neither the wrath of the king, nor their
being left alone in the midst of so many, nor the sight of the
fire, nor the sound of the trumpet, nor the whole multitude looking
fire at them; for deriding all these things, as if they were about
to be cast into a cool fountain of water, they entered the furnace
uttering that blessed sentence, “We will not serve thy gods, nor
worship the golden image which thou hast set up.”1209
9. I have not referred to this history without
reason, but that ye may learn that whether it be the wrath of a
king, or the violence of
soldiers, or the envy of enemies, or captivity, or destitution, or
fire, or furnace, or ten thousand terrors, nothing will avail to
put to shame or terrify a righteous man. For if where the king was
godless the youths were not dismayed at the tyrant’s wrath, how
much more ought we to be confident, having an emperor who is humane
and merciful, and to express thankfulness to God for this
tribulation, knowing from what has now been said, that tribulations
render men more illustrious both in the presence of God and of man,
if they know how to bear them with fortitude! For indeed if these
had not been made slaves, we should not have known their freedom!
If they had not been captives, we should not have learned their
nobility of soul! If they had not been exiles from their country
below, we should not have known the excellency of their citizenship
above! If the earthly king had not been angry with them, we should
not have known the favour with which they were regarded by the
heavenly King!
10. Thou too then, if thou hast Him for thy
Friend, be not despairing, although thou fallest into the furnace:
and in like manner if He be angry, think not thou art safe though
thou be in Paradise. For Adam indeed was in Paradise, yet, when he
had provoked God, Paradise profited him nothing. These youths were
in the furnace; yet, since they were approved, the furnace injured
them not at all. Adam was in Paradise, but when he was supine, he
was supplanted! Job sat down on the dunghill, yet, since he was
vigilant he prevailed! Yet how much better was Paradise than a
dunghill! still the excellency of the place benefitted in no degree
the inhabitant; forasmuch as he had betrayed himself; as likewise
indeed the vileness of the place did to one no injury, who was
fortified on every side with virtue. As to ourselves then, let us
fortify our souls; for if the loss of wealth should threaten us, or
even death, and yet no one can rob us of our religion, we are the
happiest of men, Christ commended this when he said, “Be ye wise
as serpents.”1210
For just
as he exposes the whole body in order that he may save the head,1211
so also do
thou. Although it should be necessary to expose wealth, or the
body, or the present life, or all things, for the purpose of
preserving thy religion; be not cast down! For if thou depart hence
in possession of that, God will restore to thee all things with
more abundant splendour, and will raise again thy body with greater
glory; and instead of riches, there will be the good things that
surpass all power of description. Did not Job sit naked on a
dunghill, sustaining a life more grievous than ten thousand deaths?
Yet since he did not cast away his piety, all his former things
came back to him in greater abundance, soundness and beauty of
body; his full band of children; his possessions; and what was
greater than all, the splendid crown of his patience. For as it
happens with trees, should any one pluck away the fruit and the
leaves together; should he even cut off all the branches letting
the root only remain; the tree will rise again entire, with greater
beauty, so indeed is it also with us. If the root of piety remain,
although wealth be taken away, although the body destroyed, all
things again revert to us with greater glory than before. Casting
away therefore all anxiety and superfluous care, let us return to
ourselves; and let us adorn the body and the soul with the ornament
of virtue; converting our bodily members into instruments of
righteousness and not instruments of sin.
11. And first of all, let us discipline our
tongue to be the minister of the grace of the Spirit, expelling
from the mouth all virulence and malignity, and the practice of
using disgraceful words. For it is in our power to make each one of
our members an instrument of wickedness, or of righteousness. Hear
then how men make the tongue an instrument, some of sin, others of
righteousness! “Their tongue is a sharp sword.”1212
But
another speaks thus of his own tongue: “My tongue1213
| 1213 The references in the Psalms are made to the
English version, which is divided as the Hebrew, except that it
sometimes varies a verse or two. LXX. and Vulg. annex Ps. x. to
ix., and call Ps. xi. Ps. x., and so on till Ps. cxlvii., which
they divide, beginning their Ps. cxlvii. at v. 12. | is the pen
of a ready writer.”1214
The former wrought destruction;
the latter wrote the divine law. Thus was one a sword, the other a
pen, not according to its own nature, but according to the choice
of those who employed it. For the nature of this tongue and of that
was the same, but the operation was not the same. And again, as to
the mouth likewise, we may see this same thing. For these had a
mouth full of filth and of wickedness, therefore against such it is
said by way of accusation, “Their mouth is full of cursing and
bitterness;”1215
not such
was his, but “My mouth shall speak of wisdom, and the meditation
of my heart shall be of understanding.”1216
Again, there were others who had
their hands full of iniquity, and accusing these he said,
“Iniquities are in their hands,
and their right hand is filled with
gifts.”1217
| 1217 Ps. xxvi.
10. Or, more
perspicuously, according to the usual sense of the Hebrew,
bribes. | But he
himself had hands practised in nothing but in being stretched out
towards heaven. Therefore he said of these too, “The lifting up
of my hands (let it be) an evening sacrifice.”1218
The same may also be perceived
with reference to the heart; for their heart indeed was foolish,
but this man’s was true; hence he speaks of them thus, “Their
heart is vain;” but of his own, “My heart is inditing of a good
matter.”1219
And as to
the ear, one may see that the case is the same; for some have a
sense of hearing like that of beasts, which is not to be charmed or
moved to pity; and reproaching such the Psalmist says, “They are
like the deaf adder, that stoppeth her ears.”1220
But his ear was the receptacle of
the divine words, and this he again makes manifest, when he says,
“I will incline mine ear to a parable, I will open my dark speech
upon the harp.”1221
12. Knowing these things then, let us fortify
ourselves with virtue on all sides, and thus we shall avert the
wrath of God, and let us make the members of the body instruments
of righteousness; and let us discipline eyes, and mouth, and hands,
and feet, and heart, and tongue, and the1222
whole body, to be employed only in
the service of virtue. And let us remember those three precepts, of
which I discoursed1223
| 1223 i.e., at the close of the last Homily. | to your Charity, exhorting you to
consider no one as an enemy, nor to speak evil of any one of those
who have aggrieved you; and to expel from your mouth the evil
custom of oaths. And with respect to the two former precepts, we
will discourse to you on another occasion; but we shall speak to
you during the whole of the present week respecting oaths; thus
beginning with the easier precept. For it is no labour at all to
overcome the habit of swearing, if we would but apply a little
endeavour, by reminding each other; by advising; by observing; and
by requiring those who thus forget themselves, to render an
account, and to pay the penalty. For what advantage shall we gain
by abstinence from meats, if we do not also expel the evil habits
of the soul? Lo, we have spent the whole of this day fasting; and
in the evening we shall spread a table, not such as we did on
yester-eve, but one of an altered and more solemn kind.1224
| 1224 σεμνοτ™ραν. Tillemont
supposes as well as Montfaucon, that the preceding Homily (the 3d)
was delivered on Quinquagesima Sunday, and that this (the 4th) was
preached on the Monday, which explains this allusion, Tr. The Lent
fast began with that Monday. During Lent the Greek Church allows
the use of fish on Sundays. | Can any
one of us then say that he has changed his life too this day; that
he has altered his ill custom, as well as his food? Truly, I
suppose not! Of what advantage then is our fasting? Wherefore I
exhort,1225
and I will
not cease to exhort, that undertaking each precept separately, you
should spend two or three days in the attainment of it; and just as
there are some who rival one another in fasting, and shew a
marvellous emulation in it; (some indeed who spend two whole days
without food; and others who, rejecting from their tables not only
the use of wine, and of oil, but of every dish, and taking only
bread and water, persevere in this practice during the whole of
Lent); so, indeed, let us also contend mutually with one another in
abolishing the frequency1226
| 1226 νιφ€δας, lit.
snowflakes. Comp. Il. iii. 222. | of oaths. For this is more useful
than any fasting; this is more profitable than any austerity. And
this same care which we display in abstaining from food, let us
exhibit with respect to abstinence from oaths; since we shall be
chargeable with the reproach of extreme folly, while we regard not
things that are forbidden, and expend all our care upon things
indifferent; for to eat is not forbidden, but to swear is
forbidden; we, however, abstaining from those things that are
permitted, daringly venture upon those things that are forbidden!
On this account I beseech your Charity to make some change, and to
let the beginning of it be visible from this day. For if we spend
the whole of the present fast with such zeal, having in this week
attained the practice of not swearing at all; and in the following
having extinguished wrath; and in that which succeeds it, having
pulled up evil-speaking by the roots; and after that, having
amended what yet remains; thus going forward in our course, we
shall come by little and little to the very summit of virtue; and
we shall escape the present danger; and shall make God propitious;
and the multitude will come back again to our city; and we shall
teach the fugitives that we are to place our hopes of safety
neither in security of place, nor in flight and retirement; but in
piety of soul, and in virtue of manners. And thus shall we obtain
the good things of this and of the future life; which, God grant!
we may all be found worthy of, by the grace and loving-kindness of
our Lord Jesus Christ, through whom and with whom be glory to the
Father, together with the Holy Ghost, now and for ever and ever.
Amen.E.C.F. INDEX & SEARCH
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