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| Homily XVII
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Homily XVII.
Of the Commissioners (Hellebichus Commander of
the Troops,1691
| 1691 στρατηλ€της. See
Dufresne. This title was given to one who had the general command
of the troops in a province, or division of the empire. | and Cæsarius Master of
the Offices1692
| 1692 Μ€γιστρος. See
Dufresne. Also Tillemont, Hist. des Emp. Theod. art. 33.
Montfaucon has already called in question the judgment of
Tillemont’s note on these Homilies, placing this before XI. It
does not appear that this was delivered immediately on the arrival
of the Commissioners, but on occasion of some fresh news from the
Emperor after the trials. | ) sent by
the Emperor Theodosius for the inquisition of the offenders, on
account of the overturning of the Statues.
1. Most opportunely
have we all this day sung together, “Blessed be the Lord God of
Israel, who only doeth wondrous things.”1693
For marvellous, and beyond all
expectation, are the things which have happened? A whole city, and
so great a population, when just about to be overwhelmed—to sink
under the waves, and to be utterly and instantly destroyed—He
hath entirely rescued from shipwreck in a single moment of time!
Let us give thanks then, not only that God hath calmed the tempest,
but that He suffered it to take place; not only that He rescued us
from shipwreck, but that He allowed us to fall into such distress;
and such an extreme peril to hang over us. Thus also Paul bids us
“in every thing give thanks.”1694
But when he says, “In every
thing give thanks,” he means not only in our deliverance from
evils, but also at the time when we suffer those evils. “For all
things work together for good to them that love God.”1695
Let us be
thankful to Him for this deliverance from trials; and let us never
forget them. Let us devote ourselves to prayer, to continual
supplications, and to much piety.
2. When the sad conflagration of these
calamities was first kindled, I said, that it was a season not for
doctrine, but for prayer.1696
The very same thing I now repeat,
when the fire has been extinguished—that it is now especially,
and more than before, a time for prayer; that now is the season
especially for tears and compunction, for an anxious soul, for much
diligence, and for much caution. For at that time the very nature
of our tribulation restrained us, however unwillingly, and disposed
us to sobriety; and led us to become more religious; but now when
the bridle is removed, and the cloud has passed away, there is fear
lest we should fall back again into sloth, or become relaxed by
this respite; and lest one should have reason to say of us too,
“When He slew them, then they sought Him, and returned, and
enquired early after God.”1697
Wherefore also Moses admonished
the Jews, saying, “When thou shalt have eaten, and drunk, and art
full, remember the Lord thy God.”1698
The goodness of your disposition
will now be rendered manifest, if you continue in the practice of
the same piety. For at that time, many imputed your earnestness to
fear, and the approach of calamity; but now, it will be purely your
own achievement, if you still persevere in maintaining this
earnestness. Since with a boy too, as long as he is guided
by some tutor whom he fears, if
he lives with sobriety and meekness, there is nothing to admire,
for all persons ascribe the sobriety of the stripling to his fear
of the tutor. But when he remains in the same seemly behaviour,
after the restraint from that quarter is done away with, all
persons give him credit too for the sobriety that was seen in his
earlier age. Thus also let us act; let us continue in the same
state of godly fear, in order that for our former diligence too we
may gain much praise from God.
3. We had expected innumerable woes; that our
property would be plundered, that the houses would have been burnt
together with their inmates, that the city would have been plucked
up from the midst of the world, that its very fragments would have
been utterly destroyed, and that its soil would have been placed
under the plough! But, lo! all these things existed only in
expectation, and did not come into operation. And this is not the
only wonder, that God hath removed so great a danger, but that He
hath also greatly blessed us, and adorned our city; and by this
trial and calamity hath made us more approved! But how, I will
state. When those who were sent by the Emperor erected that fearful
tribunal for making inquisition into the events which had taken
place, and summoned every one to give account of the deeds which
they had perpetrated, and various anticipations of death pervaded
the minds of all, then the monks who dwelt on the mountain-tops
shewed their own true philosophy. For although they had been shut
up so many years in their cells, yet at no one’s entreaty, by no
one’s counsel, when they beheld such a cloud overhanging the
city, they left their caves and huts, and flocked together in every
direction, as if they had been so many angels arriving from heaven.
Then might one see the city likened to heaven, while these saints
appeared everywhere; by their mere aspect consoling the mourners,
and leading them to an utter disregard of the calamity. For who on
beholding these would not deride death, would not despise life. And
not only was this wonderful, but that when they drew nigh to the
magistrates themselves, they spoke to them with boldness on behalf
of the accused, and were all ready to shed their blood, and to lay
down their heads, so that they might snatch the captured from the
terrible events which they expected. They also declared that they
would not depart until the judges should spare the population of
the city, or send them themselves together with the accused to the
Emperor. “He,” said they, “who rules over our portion of the
world is a godly man, a believer, one who lives in the practice of
piety. We therefore shall assuredly reconcile him. We will not give
you leave, nor permit you to embrue the sword, or take off a head.
But if ye do not desist, we also are quite resolved to die with
them. We confess that the crimes committed are very heinous; but
the iniquity of those deeds does not surpass the humanity of the
Emperor.” One of them is also reported to have uttered another
saying, full of wisdom, to this effect:1699
| 1699 The name of this monk was Macedonius (see
Theodoret Hist. Relig. No. xiii. where it is added that he
spoke through an interpreter). | “The Statues which have been
thrown down are again set up, and have resumed their proper
appearance; and the mischief was speedily rectified; but if ye put
to death the image of God, how will ye be again able to revoke the
deed! or how to reanimate those who are deprived of life, and to
restore their souls to their bodies?” Many things too they said
to them of the Judgment.
4. Who could but be astonished? Who could but
admire the moral wisdom of these men? When the mother of one of the
accused, uncovering her head, and exposing her grey hairs, laid
hold of the horse of the judge by the bridle, and running beside
him through the forum, thus entered with him the place of justice,
we were all struck with astonishment, we all admired that exceeding
tenderness and magnanimity.1700
Ought we not, then, to have been
much more impressed with wonder at the conduct of these men? For if
she had even died for her son, it would have been nothing strange,
since great is the tyranny of nature, and irresistible is the
obligation arising from the maternal pangs! But these men so loved
those whom they had not begotten, whom they had not brought up, yea
rather, whom they had never seen, whom they had not heard of, whom
they had never met, whom they knew only from their calamity, that
if they had possessed a thousand lives, they would have chosen to
deliver them all up for their safety. Tell me not that they were
not slaughtered, that they did not pour forth their blood, but that
they used as much boldness with their judges as it was likely that
no other men would do, but such as had already renounced their own
lives; and that with this sentiment they ran from the mountains to
the tribunal. For, indeed, if they had not before prepared
themselves against every sort of slaughter, they would not have
been able to speak thus freely to the judges, or to have manifested
such magnanimity. For they remained all day long sitting
before the doors of the
place of justice, being prepared to snatch from the hands of the
executioners those who were about to be led off to punishment!
5. Where now are those who are clad in
threadbare cloaks, and display a long beard, and carry staves in
the right hand; the philosophers of the world,1701
| 1701 τῶν žξωθεν. “Of those
without;” a common phrase with St. Chrysostom to denote those
without the pale of the Church. | who are more abject in disposition
than the dogs under the table; and do every thing for the sake of
the belly? All these men then forsook the city, they all hasted
away, and hid themselves in caves! But they only, who truly by
works manifest the love of wisdom, appeared as fearlessly in the
forum, as if no evil had overtaken the city. And the inhabitants of
the city fled away to the mountains and to the deserts, but the
citizens of the desert hastened into the city; demonstrating by
deeds what, on the preceding days, I have not desisted from saying,
that the very furnace will not be able to harm the man who leads a
virtuous life. Such a thing is philosophy of soul, rising superior
to all things, and to all prosperous or adverse events; for neither
is it enfeebled by the former, nor beaten down and debased by the
latter, but abides on the same level through the whole course of
things, shewing its own native force and power! Who, indeed, was
not convicted of weakness by the difficulty of the present crisis?
Those who had held the first offices in our city, who were in
places of power, who were surrounded with immense wealth, and who
were in high favour with the Emperor, leaving their houses utterly
deserted, all consulted their own safety, and all friendship and
kindred were found worthless, and those whom they formerly knew, at
this season of calamity, they desired not to know, and prayed to be
unknown of them! But the monks, poor as they were, having nothing
more than a mean garment, who had lived in the coarsest manner, who
seemed formerly to be nobodies, men habituated to mountains and
forests; as if they had been so many lions, with a great and lofty
soul, whilst all were fearing and quaking, stood forth and relieved
the danger, and that, not in the course of many days, but in a
brief moment of time! And as distinguished warriors without coming
into close conflict with their adversaries, but merely by making
their appearance in the ranks, and shouting, put the foe to rout,
so also these in one day descended, and said their say, and removed
the calamity, and returned to their own tabernacles. So great is
the moral wisdom that was brought among men by Christ.
6. And why do I speak of the rich, and of
those in authority? When those very persons who had been invested
with power to judge the criminals; who acted with the highest
authority, were entreated by these selfsame monks to grant a
sentence of pardon, they said, they had no power over the result;
for that it was unsafe and dangerous, not only to insult the
Emperor, but even to dismiss those who had insulted him, when
taken, without punishment. But these men were too powerful for any
one to resist; and besieging them by magnanimity and perseverance,
they induced these officers by their importunity to exercise a
power which they had not received from the Emperor; and even
succeeded in persuading the judges, when men had been manifestly
convicted of the guilt, not to declare the sentence of
condemnation, but to defer the final result to the decision of the
Emperor; and they promised certainly to persuade him to grant a
pardon to those who had transgressed against him; and they were
about to set out on a journey to him. But the judges, reverencing
the moral wisdom of these men, and being struck with their
loftiness of spirit, did not permit them to undertake this long
journey, but promised that if they should only receive their words
in writing, they would themselves depart and successfully
importune1702
| 1702 δυσωπήσειν: same word as
is rendered above “induced by importunity.” Literally, “to
put out of countenance;” to make another ashamed not to grant a
request. | the
Emperor to dismiss all anger (which, indeed, we are now expecting
that he will). For when sentence should have been given, they, on
being admitted into court, uttered words of the highest wisdom, and
besought the Emperor by letters to shew mercy; and they reminded
him of the Judgment, and said that they would lay down their own
heads, if his mercy was not granted. And the judges took down these
words in writing, and departed. This, more than the brightest
crown, will adorn our city. And what has here taken place, the
Emperor will now hear; yea, the great City will hear, and the whole
world will hear, that the monks who dwell at the city of Antioch,
are men who have displayed an apostolic boldness; and now when
their letters are read at court, all men will admire their
magnanimity; all men will call our city blessed; and we shall shake
off our evil reputation; and it will be known every where, that
what has happened was not the work of the inhabitants of the city,
but of strangers and corrupt-minded men; and that this testimony of
the monks will be a sufficient evidence of the character of the
city.
7. Therefore,
beloved, let us not be distressed, but let us entertain favourable
hopes; for if their boldness toward men has been able to prevent
such a danger, then what will not their boldness toward God effect?
These things also let us tell the Greeks, when they dare to dispute
with us respecting their philosophers! From hence it is manifest
that their stories of former days are false, but that the things of
old reported among us are true; that is, the things concerning
John, and Paul, and Peter, and all the rest. For inasmuch as these
monks have succeeded to the piety of those men, they have
consequently exhibited their boldness. Inasmuch as they were
brought up in the same laws, they have consequently imitated their
virtues. So that we stand in no need of writings for the purpose of
shewing the apostolical virtues, whilst the very facts cry aloud,
and the masters are shewn forth by the scholars. We have no need of
disputation to display the trifling of the Greeks, and the
little-mindedness of their philosophers, whilst their deeds now
loudly proclaim, as they did aforetime, that all with them is a
fable, a stage-play, a piece of acting.
8. And the same magnanimity was displayed by
the priests too, as well as the monks, and they shared among them
the charge of our safety. One1703
| 1703 The bishop, spoken of in the opening of Hom. III.
and in Hom. XXI. | of them, indeed, proceeded to
court, esteeming all things as secondary to the love of you; and
being himself ready, if he could not persuade the Emperor, to lay
down his own life. And these, who remained here, have displayed the
same virtues as the monks themselves; and holding fast the judges
with their own hands, they would not let them enter into the court,
before they gave a promise respecting the result of the trial. And
when they saw them making signs of refusal, they again exerted
themselves with much boldness; and as soon as they saw that they
did consent, embracing their feet and knees, and kissing their
hands, they gave an exceeding proof of either virtue, of liberty
and meekness. For that theirs was not the boldness of presumption,
they plainly signified by their kissing the knees, and embracing
the feet of the judges. Again, in proof that this was not flattery,
nor a kind of fawning servility, nor the fruit of a slavish spirit,
their former acts attested their boldness. And these are not the
only good results we have reaped from the trial, but also an
abundance of sobriety and meekness; and our city has become all at
once a monastery.1704
| 1704 The state of monasteries at that time may be
gathered from Theodoret’s Historia Religiosa; the
Collations of Cassian; the ascetic works, and parts of the
correspondence of St. Basil; the Historia Lausiaca of
Palladius, and many parts of St. Macarius. | Not thus would any one have
adorned it, had he erected golden statues in the forum, as it has
now been adorned and distinguished, in producing those beautiful
images of virtue, and displaying its true riches!
9. But it may be that the things which the
Emperor hath decreed are painful. No! not even these are really
burdensome, but have brought much advantage with them. For what is
there, I ask, which is oppressive in any of them? that the Emperor
hath shut up the Orchestra, that he hath forbidden the Hippodrome,
that he hath closed and stopped up these fountains of iniquity. May
they never again be opened! From thence did the roots of wickedness
shoot forth to the injury of the city!1705
| 1705 Such was the case, too, with the tumults at
Alexandria. See Libanius, Or. de Sed. | From thence sprung those who blast
its character; men who sell their voices1706
| 1706 i.e., their applause. | to the dancers, and who for the
sake of three obols prostitute their salvation to them, turning all
things upside down! Art thou distressed, O beloved! for these
things? Truly it were fitting that for these thou shouldest be
glad, and rejoice, and express thy thanks to the Emperor, since his
castigation hath proved a correction, his punishment a discipline,
his wrath a means of instruction! But that the Baths are shut up?
Neither is this an intolerable hardship, that those who lead a
soft, effeminate, and dissolute life, should be brought back,
though unwillingly, to the love of true wisdom.
10. But is it complained of, that the Emperor
hath taken away the dignity of the city, and hath no more permitted
it to be called a metropolis?1707
But what was he to do? Could he
praise what had been done, and acknowledge it as a favour? Then who
would not have blamed him, for not shewing even the outward form of
indignation? Seest thou not that fathers do many things of a
similar nature towards their children? They turn away from them,
and forbid them the table. This also hath the Emperor done by
imposing such punishments as have nothing in them hurtful, but
carry with them much correction. Think what we expected, and what
has taken place, and then we shall especially discern the favour of
God! Dost thou grieve that the dignity of the city is taken away?
Learn what the dignity of a city is; and then thou wilt know
clearly, that if the inhabitants do not betray it, no one else will
be able to take away the dignity of a city! Not the fact that it is
a metropolis; nor that it contains large and beautiful buildings;1708
| 1708 For such topics of praise, see the Antiochicus of
Libanius, who however also extols the virtue of the citizens. | nor
that it has many
columns, and spacious porticoes and walks, nor that it is named in
proclamations before other cities, but the virtue and piety of its
inhabitants; this is a city’s dignity, and ornament, and defence;
since if these things are not found in it, it is the most
insignificant in the world, though it may enjoy unlimited honour
from Emperors! Dost thou wish to learn the dignity of thy city?
Dost thou wish to know its ancestry? I will tell it exactly; not
only that thou mayest know, but that thou mayest also emulate. What
then is after all the dignity of this city of ours? “It came to
pass, that the disciples were first called Christians at
Antioch.”1709
This
dignity, none of the cities throughout the world possesses, not
even the city of Romulus herself! For this it can look the whole
world in the face; on account of that love toward Christ, that
boldness and virtue.1710
Dost thou wish farther to hear of
a different dignity and commendation belonging to this city? A
grievous famine was once approaching, and the inhabitants of
Antioch determined, as far as each person had the means, to send
relief to the Saints dwelling at Jerusalem.1711
Behold a second dignity, charity
in a time of famine! The season did not make them niggardly, nor
the expectation of the calamity backward in helping; but when all
are apt to be scraping up what is not their own, then they
distributed their own, not merely to those who were near, but also
to those who were living afar off! Seest thou here the faith
towards God, and the love towards their neighbour? Wouldest thou
learn another dignity of this city? Certain men came down from
Judæa to Antioch, defiling1712
| 1712 Making turbid, i.e., by
additions, ἐπιθολοῦντες. | the doctrine preached, and
introducing Jewish observances.1713
The men of Antioch did not bear
this novelty in silence. They did not hold their peace, but having
come together, and made an assembly, they sent Paul and Barnabas to
Jerusalem, and caused the Apostles to provide that pure doctrines,
cleared from all Jewish imperfection, might be distributed
throughout all parts of the world! This is the dignity of the city!
this is its precedence! this makes it a metropolis, not in the
earth, but in heaven; forasmuch as that all other honours are
corruptible, and fleeting, and perish with the present life, and
often come to their end before the close of it, as they have done
in the present instance! To me, a city that hath not pious citizens
is meaner than any village, and more ignoble than any
cave.
11. And why do I speak of a city? For that
thou mayest exactly understand that virtue alone is the ornament of
the inhabitants, I will not speak to thee of a city, but I will
endeavour to demonstrate this by bringing forward what is more
venerable than any city—the Temple of God which was in Jerusalem.
For this was the Temple in which were sacrifices and prayers and
services; where was the Holy of Holies, and the Cherubim, the
Covenant,1714
and the
golden pot;1715
the great
symbols of God’s providence towards that people; where oracles
from heaven were constantly being received, where prophets became
inspired, where the fashioning was not the work of human art, but
proceeded from the wisdom of God, where the walls were on every
side resplendent with much gold, and where, in surpassing
excellence, costliness of material and perfection of art met
together, and demonstrated that there was no other temple like this
upon earth! Yea rather, not only the perfection of art, but also
the wisdom of God assisted in that building. For Solomon had
learned all, not intuitively and from himself, but from God;1716
and having
received the design of it from the heavens, he then marked it out
and erected it. Nevertheless, this Temple, thus beautiful and
marvellous and sacred, when those who used it were corrupted, was
so dishonoured, despised, and profaned, that even before the
captivity it was called “a den of robbers, a cave of
hyænas;”1717
and
afterwards it was delivered over to hands that were barbarous,
polluted, and profane!
12. Wouldest thou learn the same truth
respecting cities? What could be more illustrious than the cities
of Sodom? For the houses and the buildings were splendid, and so
were their walls; and the country was fat and fertile, and “like
the Paradise of God.”1718
But the tent of Abraham was mean
and small, and had no fortification. Yet when a foreign war took
place, the strangers broke down and took the walled cities, and
departed, carrying away their inhabitants captives. Abraham,
however, the citizen of the desert, they could not resist when he
attacked them! And so it was likely to be. For he had true piety: a
power much greater than numbers and the defence of walls. If thou
art a Christian, no earthly city is thine. Of our City “the
Builder and Maker is God.”1719
Though we may gain possession of the whole
world, we are withal but strangers and sojourners in it all! We are
enrolled in heaven: our citizenship is there! Let us not, after the
manner of little children, despise things that are great, and
admire those which are little! Not our city’s greatness, but
virtue of soul is our ornament and defence. If you suppose dignity
to belong to a city, think how many persons must partake in this
dignity, who are whoremongers, effeminate, depraved and full of ten
thousand evil things, and at last despise such honour! But that
City above is not of this kind; for it is impossible that he can be
a partaker of it, who has not exhibited every virtue.
13. Let us not therefore be senseless; but
then let us grieve when any one deprives us of our dignity of soul,
when we commit sin, when we have offended the common Lord of all;
since as regards the things that have now befallen us, so far are
they from injuring the city, that if we are watchful, they will
greatly benefit us. For even already our city seems to be like a
decorous, noble, sober-minded matron. Fear hath made her gentler
and more dignified, and hath delivered her from those miscreants
who were concerned in the late audacious deeds. Let us therefore
not give way to womanish lamentations. For I have heard many about
the forum saying, “Alas! for thee, Antioch! What hath befallen
thee! How art thou dishonoured!” Truly when I heard, I smiled at
the puerile mind which could give vent to these words! Such words
were not becoming now; but when thou seest men dancing, drunken,
singing, blaspheming, swearing, perjuring themselves, and lying,
then apply such a saying as this: “Alas! for thee, O city, what
hath befallen thee!” But if thou seest the forum containing a few
meek, modest, and temperate persons, then pronounce the city,
“Blessed!” For the fewness will never be able to injure it in
any respect, if there be virtue withal; as on the other hand,
numbers will never profit it at all, whilst iniquity is there.
“If,” saith the prophet, “the number of the sons of Israel be
as the sand of the sea, the remnant shall be saved;”1720
that is to
say, “Multitude will never prevail with Me.” So also Christ
spoke. He called cities wretched; not because of their littleness,
nor because they were not of metropolitan rank.1721
| 1721 It is possible that a clause may have been omitted
here. If not, the next sentence refers back beyond this. | And Jerusalem itself again, He
calls wretched for the very same reason, speaking thus; “O
Jerusalem, Jerusalem; thou that killest the prophets, and stonest
them which are sent unto thee!”1722
For what advantage, I ask, does a
multitude bring, if their system of living be vicious? Nay, on the
contrary, even injury results from it. What else, indeed, hath
wrought the evils which have lately sprung up? Was it not the
sloth, the recklessness, and the depravity of the inhabitants? Did
the dignity of the city, did the magnificence of its architecture,
or the circumstance that it was a metropolis, do it any service? If
with the king who is on earth, nothing could protect it when it had
done thus amiss, but all these privileges are taken away; much more
with the Lord of angels will its dignity fail to protect it? For at
that Day, it will nought avail us, that we have dwelt in a
metropolis, that has many spacious porticoes, and other dignities
of this kind! And why do I say, at That Day? For as regards the
present life, what can it benefit thee that this thy city is a
metropolis? Pray, has any one restored a distressed family by means
of this? or received any revenue from this dignity? or dispelled
sadness? or got rid of any bodily infirmity? or put away a vice of
the soul? Beloved! let us not trifle, nor regard the opinions of
the multitude, but understand what is indeed the dignity of a city;
what it is that makes a city truly a metropolis?
14. I say all this, though I expect that the
city will again regain even this outward distinction, and appear in
its own proper place of precedence. For the Emperor is both
philanthropic and godly. But I am desirous that if it should be
restored, ye may not think too much of this; nor be boastful of it;
nor place the honour of our city to that account. When you wish to
pronounce an encomium on the city, tell me not of the suburb of
Daphne,1723
| 1723 See Hom. I. contr. Jud. (6). The same is to be
said of the Synagogue. For though there be no idol there, yet
devils inhabit the place. Which I say not only of the Synagogue
that is here, but also of that in Daphne, where is that more
abominable pit which they call Matrona’s, &c. See also Macc. iv.
33, and Libanius Antioch.
Reiske. t. i. pp. 302, 352. For some account of Daphne, see
Introduction to the Homily on St. Babylas in this volume. | nor of the
height and multitude of its cypresses, nor of its fountains of
waters, nor of the great population who inhabit the city, nor of
the great freedom with which its market-place is frequented even to
midnight, nor of the abundance of its wares! All these are things
of the outward sense, and remain only as long as the present life.
But if you are able to mention virtue, meekness, alms-giving,
nocturnal vigils, prayers, sobriety, true wisdom of soul; commend
the city for these things! To those who inhabit the desert, the
presence of these things makes it
more illustrious than any city; and again
the vilest of all places,1724
| 1724 Ben. καὶ π€λιν π€ντων
εὐτελ™στεραν. Sav. πόλιν,
“and a city the vilest.” The former seems favoured by ἐκείνης following,
and would be the more forcible, supposing the audience duly
affected. The imperfect construction of the original is kept. | should these things not be found
with its citizens. Let us make this estimate not in the case of
cities only, but also of men. And if you see a big man, who has
been brought into good condition, tall, and surpassing others in
length of limb, do not admire him, until you have ascertained what
the man’s soul is. Not from the outward comeliness, but from the
beauty that. appertains to the soul, should we pronounce any
persons blessed! David was little, and short of stature;
nevertheless, one so short and little, and bare of all arms,
brought down at one blow so large an army, and that tower of flesh;
and this without hurling spear, or letting fly arrow, or
unsheathing sword, but doing all with a small pebble! For this
reason a certain one exhorts, saying, “Commend not a man for his
beauty, neither abhor a man for his outward appearance. The bee is
little among such as fly, but her fruit is the chief of sweet
things.”1725
15. Thus also let us speak both of a city, and
of men, and utter such wisdom one to another, and be continually
thankful to God, as well for present as for past mercies; and call
upon Him in common with all our might, that those who now dwell in
prison1726
may be
discharged, and that those who are about to be sent into exile may
return back again. They too are our members. With us they have
buffetted the waves, with us they have withstood the storm! Let us,
then, beseech the merciful God, that with us they may enjoy the
calm! Let no one say, “What farther concerns me? I am freed from
danger; such an one may perish; such another may be destroyed!”
Let us not provoke God by this indifference; but lament, as if we
ourselves were in the same peril. So let us supplicate God with
intense earnestness, fulfilling that saying of Paul, “Remember
them that are in bonds, as bound with them; and them which suffer
adversity, as being yourselves also in the body.1727
Weeping also with them that weep;
condescending to men of low estate.”1728
This will also be of the greatest
advantage to ourselves; for nothing useth so much to delight God,
as that we should be very ready to mourn for our own members. Him
therefore let us supplicate in common, both for things present, and
for things to come; in order that He may deliver us from punishment
hereafter. For the things present, whatever they are, are
endurable, and have an end; but the torments there are immortal,
and interminable! And while we are consoled, let us also ourselves
endeavour to fall no more into such sins, knowing that hereafter1729
| 1729 i.e., if not thus amended. | we shall
enjoy no pardon! Let us, then, all in common prostrate ourselves
before God; and both while we are here, and when we are at home,
let us say, “Thou, O Lord, art righteous in all things which Thou
hast done towards us; for Thou hast brought upon us by a just
judgment whatever Thou hast brought.”1730
If “our sins rise up against us,
undertake for us, for thy Name’s sake;”1731
and do not permit us any more to
experience such grievous troubles. “Lead us not into temptation,
but deliver us from evil, for Thine is the kingdom, the Power, and
the Glory, for ever and ever. Amen.E.C.F. INDEX & SEARCH
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