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| Homily XV
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Homily XV.
Again on the calamity of the city of Antioch.
That fear is every way profitable. That sorrow is more useful than
laughter. And upon the saying, “Remember that thou walkest in the
midst of snares.”1615
And that it is worse to exact
an oath, than to commit murder.
1. To-day, and on the
former Sabbath,1616
it had
behoved us to enter on the subject of fasting; nor let any one
suppose that what I said was unseasonable.1617
| 1617 As being at the close of the week, when the fast
was just going to be intermitted, or at least relaxed. | For on the days of the fast,
counsel and admonition on that subject are indeed not at all
necessary; the very presence of these days exciting even those who
are the most remiss to the effort of fasting. But since many men,
both when about to enter upon the fast, as if the belly were on the
point of being delivered over to a sort of lengthened seige, lay in
beforehand a stock of gluttony and drunkenness; and again, on being
set at liberty, going forth as from a long famine and a grievous
prison, run to the
table with unseemly greediness, just as if
they were striving to undo again the advantage gained through the
fast, by an excess of gluttony; it might have been needful, that
then as well as now, we should agitate the subject of temperance.
Nevertheless, we have neither lately said any thing of that kind,
neither shall we now speak upon it. For the fear of the impending
calamity suffices, instead of the strongest admonition and counsel,
to sober the soul of every one. For who is there so miserable and
degraded, as to be drunken in such a tempest? Who is there so
insensible, when the city is thus agitated, and such a shipwreck is
threatened, as not to become abstemious and watchful, and more
thoroughly reformed by this distress than by any other sort of
admonition and counsel? For discourse will not be able to effect as
much as fear does. And this very thing it is now possible to shew
from the events which have taken place. How many words then did we
spend before this in exhorting many that were listless, and
counselling them to abstain from the theatres, and the impurities
of these places! And still they did not abstain; but always on this
day they flocked together to the unlawful spectacles of the
dancers; and they held their diabolical assembly in opposition1618
| 1618 Or, “right opposite.”
‡ντικαθίστασαν. The word may be
taken to imply that those spectacles were held in the immediate
neighbourhood of the church. Stage plays, and players, and all who
took part in the public games, were excluded from communion. The
act, considered little short of idolatry, with which it was
connected, was denounced in several Councils. See Bingham, b. xvi.
c. 4, sec. 10. | to the
full congregation of God’s Church; so that their vehement shouts,
borne in the air from that place, resounded against the psalms
which we were singing here. But behold, now whilst we were keeping
silence, and saying nothing on the subject, they of themselves have
shut up their orchestra; and the Hippodrome has been left deserted!
Before this, many of our own people used to hasten to them; but now
they are all fled hither from thence to the church, and all alike
join in praising our God!
2. Seest thou what advantage is come of fear?
If fear were not a good thing, fathers would not have set tutors1619
over their
children; nor lawgivers magistrates for cities. What can be more
grievous than hell? Yet nothing is more profitable than the fear of
it; for the fear of hell will bring us the crown of the kingdom.
Where fear is, there is no envy; where fear is, the love of money
does not disturb; where fear is, wrath is quenched, evil
concupiscence is repressed, and every unreasonable passion is
exterminated. And even as in a house, where there is always a
soldier under arms, no robber, nor house-breaker, nor any such evil
doer will dare to make his appearance; so also while fear holds
possession of our minds, none of the base passions will readily
attack us, but all fly off and are banished, being driven away in
every direction by the despotic power of fear. And not only this
advantage do we gain from fear, but also another which is far
greater. For not only, indeed, does it expel our evil passions, but
it also introduces every kind of virtue with great facility. Where
fear exists, there is zeal in alms-giving, and intensity of prayer,
and tears warm and frequent, and groans fraught with compunction.
For nothing so swallows up sin, and makes virtue to increase and
flourish, as a perpetual state of dread. Therefore it is impossible
for him who does not live in fear to act aright; as, on the other
hand, it is impossible that the man who lives in fear can go
wrong.
3. Let us not then grieve, beloved, let us not
despond on account of the present tribulation, but let us admire
the well-devised plan of God’s wisdom. For by these very means
through which the devil hoped to overturn our city, hath God
restored and corrected it. The devil animated certain lawless men
to treat the very statues of the Emperor contemptuously, in order
that the very foundations of the city might be razed. But God
employed this same circumstance for our greater correction; driving
out all sloth by the dread of the expected wrath: and the thing has
turned out directly opposite to what the devil wished, by the means
which he had himself prepared. For our city is being purified every
day; and the lanes and crossings, and places of public concourse,
are freed from lascivious and voluptuous songs; and turn where we
will there are supplications, and thanksgivings, and tears, instead
of rude laughter; there are words of sound wisdom instead of
obscene language, and our whole city has become a Church, the
workshops being closed, and all being engaged throughout the day in
these general prayers; and calling upon God in one united voice
with much earnestness. What preaching, what admonition, what
counsel, what length of time had ever availed to accomplish these
things?
4. For this then let us be thankful, and let us not
be petulant or discontented; for that fear is a good thing, what we
have said hath made manifest. But hear Solomon thus uttering a
lesson of wisdom concerning it; Solomon, who was nourished in every
luxury, and enjoyed much
security. What then does he say? “It is better to go to the house
of mourning than to the house of laughter.”1620
| 1620 Eccles.
vii. 3. This may be
a proverbial misquotation; St. Chrysostom afterwards adopts the
LXX., house of drinking; but his remarks are equally
suitable to the E.V. feasting. Laughter is mentioned in
verse 4. | What sayest thou, I ask? Is it
better to go where there is weeping, lamentation, and groans, and
anguish, and so much sadness, than where there is the dance, the
cymbals, and laughter, and luxury, and full eating and drinking?
Yes, verily, he replies. And tell me why is it so, and for what
reason? Because, at the former place, insolence is bred, at the
latter, sobriety. And when a person goes to the banquet of one more
opulent, he will no longer behold his own house with the same
pleasure, but he comes back to his wife in a discontented mood; and
in discontent he partakes of his own table; and is peevish towards
his own servants, and his own children, and every body in his
house; perceiving his own poverty the more forcibly by the wealth
of others. And this is not the only evil; but that he also often
envies him who hath invited him to the feast, and returns home
having received no benefit at all. But with regard to the house of
mourning, nothing of this sort can be said. On the contrary, much
spiritual wisdom is to be gained there, as well as sobriety. For
when once a person hath passed the threshold of a house which
contains a corpse, and hath seen the departed one lying speechless,
and the wife tearing her hair, mangling her cheeks, and wounding
her arms, he is subdued; his countenance becomes sad; and every one
of those who sit down together can say to his neighbour but this,
“We are nothing, and our wickedness is inexpressible!”1621
| 1621 This seems to be a proverbial saying, from the
next sentence. | What can
be more full of wisdom than these words, when we both acknowledge
the insignificance of our nature, and accuse our own wickedness,
and account present things as nothing? Giving utterance, though in
different words, to that very sentiment of Solomon—that sentiment
which is so marvellous and pregnant with Divine wisdom—“Vanity
of vanities, all is vanity.”1622
He who enters the house of
mourning, weeps forthwith for the departed, even though he be an
enemy. Seest thou how much better that house is than the other? for
there, though he be a friend, he envies; but here, though he be an
enemy, he weeps. This is a thing which God requires of us above
all, that we should not insult over those who have occasioned us
grief. And not only may we gather these advantages, but others also
which are not less than these. For each one is also put in mind of
his own sins, and of the fearful Tribunal; of the great Account,
and of the Judgment; and although he may have been suffering a
thousand evils from others, and have a cause for sadness at home,
he will receive and take back with him the medicine for all these
things. For reflecting that he himself, and all those who swell
with pride, will in a little while suffer the same thing; and that
all present things, whether pleasant or painful, are transitory; he
thus returns to his house, disburdened of all sadness and envy,
with a light and buoyant heart; and hence he will hereafter be more
meek, and gentle, and benignant to all; as well as more wise; the
fear of things to come having made its way into his soul, and
consumed all the thorns.
6. All this Solomon perceived when he said,
“It is better to go to the house of mourning than to the house of
drinking.”1623
From the
one grows listlessness, from the other an earnest anxiety. From the
one, contempt; from the other, fear; a fear which conducts us to
the practice of every virtue. If fear were not a good thing, Christ
would not have expended such long and frequent discourses on the
subject of punishment, and vengeance to come. Fear is nothing less
than a wall, and a defence, and an impregnable tower. For indeed we
stand in need of much defence, seeing that there are many
ambushments on every side. Even as this same Solomon again says
admonishingly, “Perceive that thou goest in the midst of snares,
and that thou walkest on the battlements of cities.”1624
Oh with
how many good things is this saying pregnant! Yea, not less than
the former! Let us then, write it, each of us, upon our minds, and
carry it about ever in our memories, and we shall not easily commit
sin. Let us write it there, having first learnt it with the utmost
exactness. For he does not say, “Observe”1625
| 1625 βλ™πε, “see,” as
anything obvious. | that thou goest in the midst of
snares; but, “Perceive!” And for what reason did he say,
“Discern?”1626
| 1626 ™πίγνωθι, “perceive,” implies taking pains
to discover. | He tells
us that the snare is concealed; for this is indeed a snare, when
the destruction does not appear openly, and the injury is not
manifest, which lies hidden on all sides. Therefore he says,
“Perceive!” Thou needest much reflection and diligent scrutiny.
For even as boys conceal traps with earth, so the devil covers up
our sins with the pleasures of this life.
7. But “perceive;” scrutinizing diligently;
and if any kind of gain falls
in thy way, look not only at the gain, but inspect it carefully,
lest somewhere death and sin lurk within the gain; and shouldest
thou perceive this, fly from it. Again, when some delight or
pleasure may chance to present itself, look not only at the
pleasure; but lest somewhere in the depth of the pleasure some
iniquity should lie enveloped, search closely, and if thou
discoverest it, hasten away! And should any one counsel, or
flatter, or cajole, or promise honours, or any other such thing
whatever, let us make the closest investigation; and look at the
matter on all sides, lest something pernicious, something perilous,
should perchance befall us through this advice, or honour, or
attention, and we run upon it hastily and unwittingly. For if there
were only one or two snares, the precaution would be easy. But now,
hear how Solomon speaks when he wishes to set forth the multitude
of these; “Perceive that thou goest in the midst of snares;” he
does not say, that thou “goest by” snares, but “in the
midst” of snares. On either side are the pit-falls; on either
side the deceits. One goes into the forum; one sees an enemy; one
is inflamed by the bare sight of him! one sees a friend honoured;
one is envious! One sees a poor man; one despises and takes no
notice of him! One sees a rich man; one envies him! One sees some
one injuriously treated; one recoils in disgust! One sees some one
acting injuriously; one is indignant! One sees a handsome woman,
and is caught! Seest thou, beloved, how many snares there are?
Therefore it is said, “Remember that thou goest in the midst of
snares.” There are snares in the house, snares at the table, and
snares in social intercourse. Very often a person unwittingly, in
the confidence of friendship, gives utterance to some particular of
those matters which ought not to be repeated again, and so great a
peril is brought about, that the whole family is thereby
ruined!
8. On every side then let us search closely
into these matters. Often has a wife, often have children, often
have friends, often have neighbours, proved a snare to the
unheeding! And why, it is asked, are there so many snares? That we
may not fly low, but seek the things that are above. For just as
birds, as long as they cleave the upper air, are not easily caught;
so also thou, as long as thou lookest to things above, wilt not be
easily captured, whether by a snare, or by any other device. The
devil is a fowler. Soar, then, too high for his arrows.1627
The man
who hath mounted aloft will no longer admire any thing in the
affairs of this life. But as when we have ascended to the top of
the mountains, the city and its walls seem to us to be but small,
and the men appear to us to be going along upon the earth like
ants; so when thou hast ascended to the heights of spiritual
wisdom, nothing upon the earth will be able to fascinate thee; but
every thing, yea even riches, and glory, and honour, and whatever
else there be of that kind, will appear insignificant when thou
regardest heavenly things. According to Paul all the glories of the
present life appeared trifling, and more unprofitable than dead
things. Hence his exclamation, “The world is crucified unto
me.”1628
Hence also
his admonition, “Set your affections on things above.”1629
Above?
What kinds of things do you speak of pray? Where the sun is, where
the moon is? Nay, saith he. But where then? Where angels are? where
archangels? where the cherubim? where the seraphim are? Nay, saith
he. But where then? “Where Christ sitteth at the right hand of
God.”
9. Let us obey then, and let us think of this
continually, that even as to the bird caught in the snare, wings
are of no service, but he beats them about vainly, and to no
purpose; so also to thee there is no utility in thy reasonings,1630
when once
thou art powerfully captivated by wicked lust, but struggle as much
as thou mayest, thou art captured! For this reason wings are given
to birds; that they may avoid snares. For this reason men have the
power of thinking; that they may avoid sin. What pardon then, or
what excuse will be ours, when we become more senseless than the
brutes? For the bird which has once been captured by the snare, yet
afterwards escaped, and the deer which has fallen into the net, but
has broken through it, are hard to be captured again with the like;
since experience becomes a teacher of caution to every one. But we,
though often snared in the same nets, fall into the same again; and
though honoured with reason, we do not imitate the forethought and
care of the irrational animals! Hence how often do we, from
beholding a woman, suffer a thousand evils; returning home, and
entertaining an inordinate desire, and experiencing anguish for
many days; yet, nevertheless, we are not made discreet; but when we
have scarcely cured one wound, we again fall into the same
mischief, and are caught by the same means; and for the sake of the
brief pleasure of a glance, we sustain a kind of lengthened and
continual torment. But if we learn constantly to repeat to ourselves
this saying,1631
we shall
be kept from all these grievous evils.
10. The beauty of woman is the greatest snare.
Or rather, not the beauty of woman, but unchastened gazing! For we
should not accuse the objects, but ourselves, and our own
carelessness. Nor should we say, Let there be no women, but Let
there be no adulteries. We should not say, Let there be no beauty,
but Let there be no fornication. We should not say, Let there be no
belly, but let there be no gluttony; for the belly makes not the
gluttony, but our negligence. We should not say, that it is because
of eating and drinking that all these evils exist; for it is not
because of this, but because of our carelessness and
insatiableness. Thus the devil neither ate nor drank, and yet he
fell! Paul ate and drank, and ascended up to heaven! How many do I
hear say, Let there be no poverty! Therefore let us stop the mouths
of those who murmur at such things. For it is blasphemy to utter
such complaints. To such then, let us say, Let there be no meanness
of spirit. For poverty brings innumerable good things into our
state of life, and without poverty riches would be unprofitable.
Hence we should accuse neither the one nor the other of these; for
poverty and riches are both alike weapons which will tend to
virtue, if we are willing. As then the courageous soldier,
whichever weapon he takes, displays his own virtue, so the unmanly
and cowardly one is encumbered by either. And that thou mayest
learn that this is true, remember, I pray, the case of Job; who
became both rich, and likewise poor, and handled both these weapons
alike, and conquered in both. When he was rich, he said, “My door
was open to every comer.”1632
But when he had become poor,
“The Lord gave, and the Lord hath taken away. As it seemed good
unto the Lord, so hath it come to pass.”1633
| 1633 Job i.
21. This last clause is
added in LXX. and Vulg. | When he was rich, he shewed much
hospitality; when he was poor, much patience. And thou, then,—art
thou rich? Display much bountifulness! Hast thou become poor? Shew
much endurance and patience! For neither is wealth an evil, nor
poverty in itself; but these things, either of them, become so
according to the free choice of those who make use of them. Let us
school ourselves then to entertain no such opinions on these
subjects; nor let us accuse the works of God, but the wicked choice
of men. Riches are not able to profit the little-minded: nor is
poverty able ever to injure the magnanimous.
11. Let us then discern the snares, and walk
far off from them! Let us discern the precipices, and not even
approach them! This will be the foundation of our greatest safety
not only to avoid things sinful, but those things which seem indeed
to be indifferent, and yet are apt to make us stumble towards sin.
For example; to laugh, to speak jocosely, does not seem an
acknowledged sin, but it leads to acknowledged sin. Thus laughter
often gives birth to foul discourse, and foul discourse to actions
still more foul. Often from words and laughter proceed railing and
insult; and from railing and insult, blows and wounds; and from
blows and wounds, slaughter and murder. If, then, thou wouldest
take good counsel for thyself, avoid not merely foul words, and
foul deeds, or blows, and wounds, and murders, but unseasonable
laughter, itself, and the very language of banter; since these
things have proved the root of subsequent evils. Therefore Paul
saith, “Let no foolish talking nor jesting proceed out of thy
mouth.”1634
For
although this seems to be a small thing in itself, it becomes,
however, the cause of much mischief to us. Again, to live in luxury
does not seem to be a manifest and admitted crime; but then it
brings forth in us great evils,—drunkenness, violence, extortion,
and rapine. For the prodigal and sumptuous liver, bestowing
extravagant service upon the belly, is often compelled to steal,
and to seize the property of others, and to use extortion and
violence. If, then, thou avoidest luxurious living, thou removest
the foundation of extortion, and rapine, and drunkenness, and a
thousand other evils; cutting away the root of iniquity from its
extremity. Hence Paul saith, that “she who liveth in pleasure is
dead while she liveth.”1635
Again, to go to the theatres, or
to survey the horse-race, or to play at dice, does not seem, to
most men, to be an admitted crime; but it introduces into our life
an infinite host of miseries. For spending time in the theatres
produces fornication, intemperance, and every kind of impurity. The
spectacle of the horse-race also brings about fightings, railings,
blows, insults, and lasting enmities. And a passion for
dice-playing hath often caused blasphemies, injuries, anger,
reproaches, and a thousand other things more fearful
still.
12. Therefore, let us not only avoid sins, but those
things too which seem to be indifferent, yet by degrees lead us
into these misdeeds. He, indeed, who walks by the side of a
precipice, even though he may not fall
over, trembles; and very often he is
overset by this same trembling, and falls to the bottom. So also he
who does not avoid sins from afar, but walks near them, will live
in fear, and will often fall into them. Besides, he who eagerly
looks at strange beauties, although he may not commit adultery,
hath in so doing entertained lust; and hath become already an
adulterer according to the declaration of Christ;1636
and often
by this very lust he is carried on to the actual sin. Let us then
withdraw ourselves far from sins. Dost thou wish to live soberly?
Avoid not only adultery, but also the licentious glance! Dost thou
wish to be far removed from foul words? Avoid not only foul words,
but also inordinate laughter, and every kind of lust. Dost thou
wish to keep far from committing murders? Avoid railing too. Dost
thou wish to keep aloof from drunkenness? Avoid luxury and
sumptuous tables, and pluck up the vice by the roots.
13. The licentiousness of the tongue is a
great snare, and needs a strong bridle. Therefore also some one
saith. “His own lips are a powerful snare to a man, and he is
snared by the words of his own mouth.”1637
Above all the other members, then,
let us control this; let us bridle it; and let us expel from the
mouth railings, and contumelies, and foul and slanderous language,
and the evil habit of oaths. For again our discourse hath brought
us to the same exhortation. But I had arranged with your charity,
yesterday, that I would say no more concerning this precept,
forasmuch as enough has been said upon it on all the foregoing
days. But what is to become of me? I cannot bear to desist from
this counsel, until I see that ye have put it in practice; since
Paul also, when he saith to the Galatians, “Henceforth let no man
trouble me,”1638
appears
again to have met and addressed them.1639
| 1639 He may mean
Acts xviii. 23, but this seems to have been
earlier. Or perhaps that he spoke afterwards to those who held the
like error. See on Acts, Hom. XXXIX. | Such are the paternal bowels;
although they say they will depart, yet they depart not, until they
see that their sons are chastened. Have ye heard to-day what the
prophet speaks to us concerning oaths; “I lifted up mine eyes,
and I saw,” saith he, “and, behold, a flying sickle, the length
thereof twenty cubits, and the breadth thereof ten cubits; and he
said to me, What seest thou? and I said, I see a flying sickle,
twenty cubits in length, and ten cubits in breadth. It shall also
enter into the house,” saith he, “of every one that sweareth in
my name, and shall remain1640
| 1640 καταλύσει in LXX. means
this, though it is possible St. Chrys. may have taken it in the
transitive sense, “shall destroy.” | in the midst, and shall pull down
the stones and the wood.”1641
| 1641 Zech. v.
1; 4. St. Chrysostom, it
should be observed, here only quotes a portion of these verses. See
Hom. IX. fin. | What, forsooth, is this which is
here spoken? and for what reason is it in the form of a
“sickle,” and that a “flying sickle,” that vengeance is
seen to pursue the swearers? In order that thou mayest see that the
judgment is inevitable, and the punishment not to be eluded. For
from a flying sword some one might perchance be able to escape, but
from a sickle, falling upon the neck, and acting in the place of a
cord,1642
| 1642 From its hooked shape:
ξίφος is rather the pointed weapon for stabbing; μ€χαιρα the edged weapon for cutting. | no one can
escape. And when wings too are added, what further hope is there of
safety? But on what account doth it pull down the stones and the
wood of the swearer’s house? In order that the ruin may be a
correction to all. For since it is necessary that the earth must
hide the swearer when dead; the very sight of his ruined house, now
become a heap, will be an admonition to all who pass by and observe
it, not to venture on the like, lest they suffer the like; and it
will be a lasting witness against the sin of the departed. The
sword is not so piercing as the nature of an oath! The sabre is not
so destructive as the stroke of an oath! The swearer, although he
seems to live, is already dead, and hath received the fatal blow.
And as the man who hath received the halter,1643
before he hath gone out of the
city and come to the pit,1644
| 1644 β€ραθρον. Into which
his body would be thrown. | and seen the executioner standing
over him, is dead from the time he passed the doors of the hall of
justice: so also the swearer.
14. All this let us consider, and let us not put our
brethren on oath. What dost thou, O man? At the sacred table thou
exactest an oath, and where Christ lies slain, there thou slayest
thine own brother. Robbers, indeed, murder on the highways; but
thou slayest the son in the presence of the mother: committing a
murder more accursed than Cain himself; for he slew his brother in
solitude and only with present death; but thou slayest thy brother
in the midst of the church, and that with the deathless death that
is to come! For think you that the church was made for this
purpose, that we might swear? Yea, for this it was made, that we
might pray! Is the Table placed there, that we may make
adjurations? It is placed there to this end, that we may loose
sins, not that we may bind them. But thou, if thou heedest nothing
else, reverence at least that book, which thou reachest forth in
putting the oath; and open the Gospel, which thou takest in hand
when thou biddest swear; and when thou
hearest what Christ there declares
concerning oaths, shudder and desist! What then does He there say
concerning oaths? “But I say unto you, Swear not at all.”1645
And dost
thou convert the Law1646
| 1646 Upon oaths, see Bingham, b. xxi. c. vii.
sec. 4, sqq., who however does not mention this use of the
altar. | which forbids swearing into an
oath. Oh, what contempt! Oh, what outrage! For thou doest just the
same thing as if any one should bid the lawgiver, who prohibits
murder, become himself a party to the murder. Not so much do I
lament and weep, when I hear that some persons are slain1647
| 1647 σφαζομ™νους. The
present participle is accounted for by the fact that robbers took
advantage of those troubles. See Libanius, Or. de Sedit. ad
fin. | upon the
highway, as I groan, and shed tears, and am horrified, when I see
any one coming near this Table, placing his hands upon it, and
touching the Gospels, and swearing! Art thou in doubt, I ask,
concerning money, and wouldest thou slay a soul? What gainest thou
to match the injury thou doest to thine own soul, and to thy
neighbour? If thou believest that the man is true, do not impose
the obligation of the oath; but if thou knowest him to be a liar,
do not force him to commit perjury. “But that I may have a full
assurance:” saith one. Verily, when thou hast not sworn him, then
thou wilt receive a good and full assurance.1648
| 1648 πληροφορία. This word
occurs Heb. vi. 11, x. 22; and 1 Thess. i.
5; and Col. ii. 2. The
elliptical sense of the word will be understood by a reference to
these passages. |
15. For now, when thou hast returned home, thou wilt
be continually the prey of conscience, whilst reasoning thus with
thyself; “Was it to no purpose, then, that I put him upon his
oath? Was he not really perjured? Have I not become the cause of
the sin?” But if thou dost not put him upon his oath, thou wilt
receive much consolation on returning home, rendering thanks to
God, and saying, “Blessed be God, that I restrained myself, and
did not compel him to swear vainly, and to no purpose. Away with
gold! Perish the money!” for that which specially gives us
assurance is, that we did not transgress the law, nor compel
another to do it. Consider, for Whose sake thou didst not put any
one on his oath; and this will suffice thee for refreshment and
consolation. Often, indeed, when a fight takes place, we bear being
insulted with fortitude, and we say to the insulter, “What shall
I do with thee? Such an one hinders me, who is thy patron; he keeps
back my hands.” And this is sufficient to console us. So when
thou art about to put any one on his oath, restrain thyself; and
stop; and say to him who is about to swear, “What shall I do with
thee? God hath forbidden me to put any one on oath. He now holds me
back.” This suffices both for the honour of the Lawgiver, and for
thy safety, and for keeping him in fear who is ready to swear. For
when he seeth that we are thus afraid to put others on oath, much
more will he himself be afraid to swear rashly. Wouldest thou say
thus, thy return to thine own home would be with much fulness of
assurance. Hear God, therefore, in His Commandments, that He may
Himself hear thee in thy prayers! This word shall be written in
heaven, and shall stand by thee on the Day of Judgment, and shall
discharge many sins.
16. This also let us consider not only with
respect to an oath, but to every thing. And when we are about to do
any good action for God’s sake, and it is found to bring loss
with it, let us look not merely at the loss connected with the
matter, but at the gain which we shall reap by doing it for God.
That is to say, Hath any one insulted thee? Bear it nobly! And thou
wilt do so, if thou thinkest not of the insult merely, but of the
dignity of Him who commands thee to bear it, and thou bearest it
meekly. Hast thou given an alms? Think not of the outlay, but of
the produce which arises from the outlay. Hast thou been mulcted of
money? Give thanks, and regard not only the pain which is the
result of the loss, but the gain which comes of thanksgiving. If we
thus regulate ourselves, none of those heavy events which may befal
us will give us pain; but from those things which may seem to be
grievous, we shall be even gainers, and loss will be sweeter and
more desired than wealth, pain than pleasure, and mirth and insult
than honour. Thus all things adverse will turn to our gain. And
here we shall enjoy much tranquillity, and there we shall attain
the kingdom of heaven; which God grant that we may all be deemed
worthy to obtain,1649
| 1649 Of remission of sins in the Holy Eucharist,
see Theodorus in Cat. on 1 Cor. xii. 31. “He that practiseth the
greatest and strongly forbidden sins, ought to abstain from the
mysteries; for to such an one it is not good to partake of them,
until he first abstain from his sins, through fear of the laws laid
down. But of other things, such as must befall men….if we fall
into such, it is not well to deprive ourselves of the mysteries,
but to come in the greater fear….inasmuch as remission also comes
to us from thence, when we abstain from what is in our power, and
are found not neglectful of the rest; beside spiritual aid for the
easier amendment of life. For all things that are added to us by
the death of Christ, the same it is just should be accomplished by
the symbols of His death.” Ed. Cramer, p. 222. This is implied in
our own service, in the prayer after communicating, and in the
final answers of the catechism. So too in the Roman Canon of the
Mass, “Deliver me, by this Thy Holy Body and Blood, from all my
iniquities and all evils.” Lit. of St. Basil, after the
Gospel.…“We pray and beseech Thy goodness, O Thou Lover of men,
that this Mystery which Thou didst institute for our salvation, be
not unto judgment to us, nor to Thy people, but to the wiping away
of our sins, and the remission of our negligences.” Renaudot, t.
i. pp. 9, 58. Lit of St. Cyril, in Orat. Pacis.…”that we
may offer Thee this holy, reasonable, spiritual, unbloody Sacrifice
for the remission of our sins, and the pardon of the ignorances of
Thy people.” Ib. p. 39, and Goar, p. 164. So Lit. St.
Greg. after the Invocation of the Holy Ghost, Ren. p. 106. Lit. St.
Marc. pp. 143, 158; Canon Univ. Ethiop. p. 502; Lit. of St.
Chrys., Prayer of Oblation, Goar, p. 74. See also the note on
Tertullian referred to, p. 266, note z, and St. Irenæus, Fragm.
ed. Pfaff, p. 27. “That they who partake of these pledges
(‡ντιτύπων) may obtain remission of sins and
eternal life.” | by the grace and lovingkindness of our Lord Jesus
Christ, through Whom and with Whom, to the Father with the Holy
Spirit, be glory, dominion, and honour, now and ever, and world
without end. Amen.E.C.F. INDEX & SEARCH
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