Bad Advertisement?
Are you a Christian?
Online Store:Visit Our Store
| Homily XVI
PREVIOUS SECTION - NEXT SECTION - HELP 
Homily XVI.
This Homily was delivered on the occasion
of the Prefect1650
| 1650 ˆρχοντος, some read
κόμητος, which seems to imply that this officer was the
Prætorian Præfect of the East. See note of Ducæus. Tillemont,
art. xxxiv. calls him “le Gouverneur.” | entering
the Church, for the purpose of pacifying the minds of the people,
in consequence of a rumour of an intended sack1651
| 1651 πραίδας, from the Latin
Præda. Ducæus takes it with πρὸς τὸν
ˆρχοντα, making it only a confiscation. Montfaucon does not
agree with Tillemont in dating the Homily, but it must have been
delivered after the return of Cæsarius to the Emperor, and before
any news from him. The Prefect may be Hellebichus, who was left at
Antioch: but see Pref. | having
been announced to him, when all were meditating flight. It treats
also on the subject of avoiding oaths, and on the words of the
Apostle, “Paul, a prisoner of Jesus Christ.”1652
1. I commend the
Prefect’s consideration, that seeing the city agitated, and every
one purposing a flight, he hath come here and afforded you
consolation, and hath led you to entertain favourable hopes. But
for you I blushed, and was ashamed, that after these long and
frequent discourses ye should have needed consolation from
without.1653
| 1653 i.e., from one outside the pale of the
church. | I longed
that the earth would open and swallow me up, when I heard him
discoursing with you, alternately administering comfort, or blaming
such ill-timed1654
| 1654 ˆκαιπον. This word favours the supposition, that
all real ground of fear was at an end. | and
senseless cowardice. For it was not becoming, that you should be
instructed by him; but you ought yourselves to be teachers to all
the unbelievers.1655
| 1655 It appears from this, and from what follows, that
the Prefect was a Pagan. | Paul did not permit even going to
law before the unbelievers;1656
but thou, after so much admonition
of our Fathers,1657
hast
needed teachers from without; and certain vagabonds and miscreants
have again unsettled this great city, and set it upon flight. With
what eyes shall we hereafter look upon the unbelievers, we who were
so timid and cowardly? With what tongue shall we speak to them, and
persuade them to exercise courage as to approaching evils, when we
became through this alarm more timid than any hare? “But what
could we do,” says some one, “we are but men!” This is indeed
the very reason why we ought not to be terrified, because we are
men, and not brutes. For these are scared by all manner of sounds
and noises; because they have not reasoning power, which is
adequate to dispel fear. But thou who hast been honoured with the
gift of speech and reason, how is it that thou sinkest to their
ignoble condition? Hath some one entered the city, and announced
the march of soldiers against it? Be not terrified, but leaving
him, bend the knee: call upon thy Lord: groan bitterly, and He will
keep off the dreaded event.
2. Thou hadst heard indeed a false report of
the march, and wert in danger of being severed from the present
life.1658
| 1658 He seems to mean, “wert almost dead with
fear.” But this is harsh: the text may be in fault. | But that
blessed Job, when the messengers came one after another, and he had
heard them announcing their dreadful news, and adding thereto the
insupportable destruction of his children, neither cried nor
groaned, but turned to prayer, and gave thanks to the Lord. Him do
thou too imitate; and when any comer announces that soldiers have
encircled the city, and are about to plunder its wealth, flee to
thy Lord and say, “The Lord gave, the Lord hath taken away; as it
seemeth good to the Lord, so is it done. Blessed be the name of the
Lord for ever.” The experience of the actual events did not
terrify him; yet the mere report frightens thee. And how are we to
be accounted of, who when we are commanded1659
| 1659 He means that Job had no such command. | boldly to encounter death itself,
are thus affrighted by a false rumour! The man who is bewildered
constructs fear
which is unreal; and trouble which is not visible; but he who
abides in a settled and tranquil condition of soul, breaks in
pieces even that which is real. Seest thou not pilots; when the sea
is raging, and the clouds are rushing together, and the thunders
are bursting forth, and all on board are in confusion, they seat
themselves at the helm without tumult or disturbance; giving
earnest heed to their own art, and considering how they may ward
off the effects of the approaching storm. Be these thy example; and
laying hold of the sacred anchor, the hope that is in God, remain
unshaken and immoveable. “Whosoever 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.”1660
Seest thou that it is the
character of folly to fall down headlong, and to be overthrown? Or
rather, we were not only reduced to the condition of that foolish
man, but our fall was still more wretched. For the house of that
man fell down after the rivers and rains had descended, and the
winds had beaten upon it; but we, when there were no winds
striking, nor floods invading, nor blasts assaulting, before the
experience of disaster, were overturned by a mere rumour, and
dropped at once all the philosophy we were meditating.
3. What think ye are now my thoughts? How should I
conceal,—yea, bury myself? How must I blush with shame? If I had
not been forcibly urged by our Fathers, I would not have arisen, I
would not have spoken, whilst my mind was darkened with sadness
because of your pusillanimity. But neither now have I been able to
recover myself; since anger and sorrow have laid such seige to my
soul. For who would not feel provoked and indignant, that after so
much teaching ye should need the instructions of Gentiles, that ye
might be comforted and persuaded to bear in a manly way the present
alarm. Pray ye therefore that free utterance may be given us in
opening our mouth; and that we may be able to shake off this
sadness, and to hold up again a little; for indeed this shame on
account of your pusillanimity hath greatly depressed our
spirits.
4. Lately, I addressed to your Charity many things
concerning the snares lying on all sides of us; and concerning fear
and sadness, sorrow and pleasure; and also concerning the sickle
that flieth down upon the houses of swearers. Now, out of all these
many matters, I would have you especially to remember what I said
respecting the “winged sickle,” and its settling in the
swearer’s house; and pulling down the stones and the wood, and
consuming the whole mass. And withal, take heed to this; that it is
the extreme of folly to swear by taking the Gospels, and to turn
the very Law which forbids swearing into an oath; and that it is
better to suffer loss of property than to impose an oath on our
neighbours; since this is a great honour to be done to God. For
when thou sayest to God, “For thy sake I have not put such a one,
who hath robbed and injured me, on his oath,” God will pay thee
back a great recompense on account of this honour, both here and
hereafter. Say these things to others, and observe them also
yourselves. I know that in this place we become more reverent, and
lay aside every evil habit. But what is to be aimed at is, not that
we be lovers of wisdom here only, but that when we depart, we may
take this reverence out with us, where we especially need it. For
those who carry water do not merely have their vessels full when
near the fountain, and empty them when they reach home, but there
they put them away with especial caution, that they may not be
overturned, and their labours rendered useless. Let us all imitate
these persons; and when we come home, let us strictly retain what
has been spoken; since if ye here have gotten full, but return home
empty, having the vessels of your understandings destitute of what
ye have heard, there will be no advantage from your replenishment
here. Shew me not the wrestler in the place of exercise, but of
actual contest; and religion not at the season of hearing, but at
the season of practice.
5. Thou applaudest what is said now. When thou
art required to swear, then remember all these things. If ye
quickly accomplish this law, we will advance our teaching to other
and greater things. Lo! this is the second year that I am
discoursing to your Charity; and I have not yet been able to
explain a hundred lines1661
| 1661 στίχοι. Lines, or
sentences. The ancients had two kind of verses, one of which they
called στίχοι, and the other ¿Ðματα. The stichoi were lines that contained a
certain number of letters, and were not limited by the sense as our
modern verses. The Codex Bezæ and Alex. are so divided into parts,
shorter than verses. | of the Scriptures. And the reason
is, that ye need to learn of us what ye might reduce to practice at
home, and of yourselves; and thus the greater part of our
exhortation is consumed on ethical discourse. But this ought not to
have been so; the regulation of manners you ought to have learnt at home, and of
yourselves; but the sense of the Scriptures, and the speculations
upon them, you might commit to us. If, however, it were necessary
that you should hear such things of us, there was no need of more
than one day: for what there is to be said is of no diversified or
difficult character, or such as requires any elaboration. For when
God declares His sentence, subtle arguments are unseasonable. God
hath said, “Thou shalt not swear.” Do not then demand of me the
reasons of this. It is a royal law. He who established it, knows
the reason of the law. If it had not been profitable, He would not
have forbidden it. Kings bring in laws, and not all perchance
profitable; for they are men, and cannot be competent to discover
what is useful, like God. Nevertheless, we obey them. Whether we
marry, or make wills, or are about to purchase servants, or houses,
or fields, or to do any other act, we do these things not according
to our own mind, but according to the laws which they ordain; and
we are not entirely at liberty to dispose of the things which
concern ourselves according to our own minds; but in many cases we
are subject to their will; and should we do any thing that is
contrary to their judgment, it becomes invalid and useless. So then
tell me, are we to pay so much respect to the laws of men, and
trample under foot the law of God? What defence, or what pardon can
such conduct be worthy of? He hath said, “Thou shalt not
swear.” In order that thou mayest do and speak all things with
safety, do not in practice lay down a law contrary to His.
6. But enough of these matters. Let us now
proceed to lay before you one sentence of those which have been
read to-day, and thus end this discourse. “Paul, a prisoner of
Jesus Christ,” saith he, “and Timothy the brother.”1662
Great is
the designation of Paul: no title of principality and power, but he
speaks of bonds and chains! Truly great indeed! Although many other
things made him illustrious; his being caught up into the third
heaven, his being transported to Paradise, his hearing unutterable
words; yet he sets down none of these, but mentions the chain
instead of all, for this made him more conspicuous and illustrious
than these. And why so? Because the one were the free gifts of the
Lord’s lovingkindness; and the other the marks of the constancy
and patience of the servant. But it is customary with those who
love, to glory more in the things which they suffer for those who
are beloved, than in the benefits they receive from them. A king is
not so proud of his diadem, as Paul gloried in his chains. And very
justly. For a diadem affords but an ornament to the crowned head;
but the chain is a much greater ornament as well as a security. The
kingly crown often betrays the head it encircles, and allures
innumerable traitors, and invites them to the lust of empire. And
in battles this ornament is so dangerous, that it must be hidden
and laid aside. Hence kings in battle, change the outward dress,
and so mingle in the crowd of combatants; so much betrayal does
there result from the crown; but the chain will bring nothing of
this kind upon those who have it, but altogether the contrary;
since if there be a war, and an engagement with demons, and the
hostile powers; the man who is thus encompassed, by holding forth
his chain, repels their assaults. And many of the secular
magistrates not only bear the name of office while they are in
authority, but when they have given up their authority. Such a one
is called an ex-consul, such a one an ex-prætor. But he, instead
of all such titles, says, “Paul the prisoner.” And very
rightly. For those magisterial offices are no complete evidences of
virtue in respect to the soul; for they are to be purchased by
money, and obtained by the solicitations of friends; but this
distinction that is obtained by bonds is a proof of the soul’s
love of wisdom, and the strongest sign of a longing for Christ. And
the former are soon gone, but this distinction has none to succeed
to it. Behold at least from that time to the present day how long a
time has passed, and yet the name of this Prisoner has become
increasingly illustrious. As to all the consuls, whoever they were,
of former times, they are passed into silence; and not even their
names are known to the generality of mankind. But the name of this
Prisoner, the blessed Paul, is still great here, great in the land
of the barbarians, great also among the Scythians and Indians; and
were you to go even to the very bounds of the habitable world, you
would hear of this appellation, and whithersoever any one could
come, he would perceive that the name of Paul was borne in the
mouths of all men. And what marvel is it, if it be so by land and
sea, when even in the heavens the name of Paul is great; with
angels and archangels and the powers above, and with the King of
these, even God! “But what were the chains,” says some one,
“that brought glory to him who was thus fettered? Were they not
formed of iron?” Of iron, indeed, they were formed; but they
contained the grace of the Spirit, abundantly flourishing in them; since he wore them for
Christ’s sake. Oh, wonder! the servants were bound, the Master
was crucified, and yet the preaching of the Gospel every day
increases! And through the means by which it was supposed that it
would be extinguished, by these very means it was kindled; and the
Cross and bonds, which were thought to be an abomination, these are
now become the symbols of salvation; and that iron was to us more
precious than all gold, not by its intrinsic nature, but for this
cause and ground!
7. But here I see an enquiry arising out of
this point; and if you give me your attention, I will both state
the question exactly, and will add the solution. What then is the
subject of enquiry? This same Paul once having come before Festus,
whilst discoursing to him, and defending himself concerning the
charges which the Jews had alleged against him, and telling how he
had seen Jesus, how he had heard that blessed voice; how he had
been struck with blindness and recovered sight, and had fallen down
and risen up again; how he had come a captive into Damascus, bound
without chains; after speaking likewise of the Law and of the
Prophets, and shewing that they had foretold all these things, he
captured the judge, and almost persuaded him to come over to
himself. For such are the souls of holy men: when they have fallen
into dangers, they do not consider how they may be delivered from
dangers, but strive every way how they may capture their
persecutors. Just so did it then happen. He came in to defend
himself, and he departed taking the judge with him!1663
| 1663 i.e., in conviction, though not in
act. St. Chrysostom used the word almost a few lines back.
Agrippa is named presently, but some there read Festus. | And to
this the judge bore witness, saying, “Almost1664
| 1664 ἐν
ὀλιγῳ. St. Chrysostom clearly understood this as it is
rendered in our English version of 1611. See above “almost
persuaded him,” σχεδὸν žπεισε. Modern
scholars have attached a different sense to the expression. See
Revised Version. | thou persuadest me to be a
Christian.”1665
And this
ought to have happened to-day; and this Prefect, on coming among
you, ought to have admired your magnanimity, your fortitude, your
perfect tranquillity; and to have gone away, taking with him a
lesson from your good order, admiring your assembly, praising your
congress, and learning from the actual fact, how great a difference
there is between Gentiles and Christians!
8. But as I was saying:—When Paul had caught
him, and he said, “Almost thou persuadest me to be a
Christian,” Paul answered thus, “I would to God that not only
thou, but also all that hear me this day, were both almost and
altogether such as I am, except these bonds.”1666
What sayest thou, O Paul? When
thou writest to the Ephesians, thou sayest, “I therefore, the
prisoner of the Lord, beseech you, that ye walk worthy of the
vocation wherewith ye are called.”1667
And when thou speakest to Timothy,
“Wherein I suffer trouble as an evil-doer, even unto bonds.”1668
And again,
when to Philemon, thus; “Paul, a prisoner of Jesus Christ.”1669
And again,
when debating with the Jews, thou sayest, “For the hope of Israel
I am bound with this chain.”1670
And writing to the Philippians,
thou sayest, “Many of the brethren in the Lord, waxing confident
by my bonds, are much more bold to speak the word without
fear.”1671
Every
where thou bearest about the chain, everywhere thou puttest forward
thy bonds, and boastest in the thing. But when thou comest to the
tribunal, thou betrayest thy philosophy, where it were right to
have spoken the most boldly, and sayest to the judge, “I would to
God that thou mightest become a Christian ‘without’ these
bonds!” Yet surely if the bonds were good, and so good, that they
could be the means of making others to grow bold in the cause of
true religion; (for this very thing thou didst declare before, when
thou saidst, “Many of the brethren, waxing confident by my bonds,
did speak the word without fear”); for what reason dost thou not
glory in this thing in the presence of the judge, but doest even
the reverse?
9. Does not what I say appear a question? The
solution of it, however, I will bring forward at once. For Paul
acted thus, not from distress or fear, but from an abundance of
wisdom and spiritual understanding. And how this was, I proceed to
explain. He was addressing a Gentile, and an unbeliever, who knew
nothing of our matters. Hence he was unwilling to introduce him by
way of disagreeable things, but as he said, “I became to them
that are without law, as without law;”1672
so he acted in the present
instance. His meaning is, “If the Gentile hear of bonds and
tribulations, he will straightway be taking flight; since he knows
not the power of bonds. First, let him become a believer; let him
taste of the word preached, and then he will even of himself hasten
towards these bonds. I have heard the Lord saying, “No man
putteth a piece of new cloth into an old garment, for that which is
put in to fill it up taketh from the garment, and the rent is made
worse. Neither do men put new wine into old wine-skins; else the
wine-skins
burst.”1673
| 1673 Matt. ix.
16, 17; Mark ii. 21; Luke v. 36. | The soul of this man is an old
garment: an old wine-skin. It is not renewed by the faith, nor
renovated by the grace of the Spirit. It is yet weak and earthly.
It affects the things of this life. It flutters eagerly after
worldly show. It loves a glory that is present. Should he hear at
once, even from the first, that if he becomes a Christian he will
become immediately a prisoner, and will be encompassed with a
chain; feeling ashamed and indignant, he will recoil from the word
preached. Therefore, saith he, “Except these bonds.”1674
Not as
deprecating the bonds themselves, God forbid! But condescending to
the other’s infirmity; for he himself loved and welcomed his
bonds, even as a woman fond of ornament doth her jewels of gold.
Whence is this apparent? “I rejoice,” saith he, “in my
sufferings for you, and fill up that which is behind of the
afflictions of Christ in my flesh.”1675
And again; “Unto you it is given
in the behalf of Christ, not only to believe on Him, but to suffer
for His sake.”1676
And again; “And not only so, but
we also glory in tribulations.”1677
Wherefore, if he rejoices and
glories in this, and calls it a gift of grace, it is manifest that
when he was addressing the judge, he spoke to him as he did, for
the reason assigned. Moreover, also in a different passage, when he
happened to find a necessity for glorying, he shews the very same
by saying, “Most gladly, therefore, will I glory in my
infirmities……in reproaches, in necessities, in persecutions, in
distresses, that the power of Christ may rest upon me.”1678
And again;
“If I must needs glory, I will glory of the things which concern
mine infirmities.”1679
And elsewhere, comparing himself
with others, and exhibiting to us his superiority in the
comparison, he thus speaks; “Are they ministers of Christ? (I
speak as a fool), I am more.”1680
And wishing to shew this
superiority, he did not say that he had raised the dead, nor that
he had expelled demons, nor that he had cleansed lepers, nor that
he had done any other thing of the sort, but that he had suffered
those innumerable hardships. Hence when he said,” I am more,”
he presently cites the multitude of his trials; “In stripes,
above measure, in deaths oft, in prisons more frequent…..of the
Jews five times received I forty stripes save one, once was I
stoned, thrice I suffered shipwreck, a night and a day I have been
in the deep;”1681
and all
the rest. Thus Paul everywhere glories in tribulations; and prides
himself upon this circumstance exceedingly. And very justly. For
this it is which especially shews the power of Christ, viz. that
the Apostles conquered by such means; by bonds, by tribulations, by
scourgings, and the worst of ills.
10. For these two things Christ had announced,
tribulation and remission, labours and crowns, toils and rewards,
things pleasant and sad. Nevertheless, to the present life he
assigns the sorrowful things; but for the life to come, he has
stored up those which are pleasant; at once shewing that He did not
mean to deceive men, and wishing by this arrangement to diminish
the burden of human woes. For the imposter first holds out the
things which are pleasant, and afterwards brings forward those
which are disagreeable. Thus for example:—Kidnappers, when they
intend to steal and carry off little children, do not promise them
blows and stripes, or any other thing of that kind, but offer them
cakes, and sweetmeats, and such like, by which the age of childhood
is usually gratified; in order that, enticed by these things, they
may sell their liberty, and may fall into the utmost peril.
Moreover, bird-catchers, and fishermen, thus entice the prey which
they pursue, offering first their usual food, and such as is
agreeable to them, and by this means concealing the snare. So that
this is especially the work of imposters, first to hold out things
which are agreeable, but afterwards to introduce the things which
are disagreeable. But the case is altogether the reverse with those
who are really careful and provident for others. Fathers at least
act quite in a contrary manner to kidnappers. When they send their
children to school, they set masters over them, threaten them with
stripes, and encompass them with fear on all sides. But when they
have thus spent the first portion of their lives, and their habits
are formed, they then put them in possession of honour, and power,
and luxury, and all the wealth that is theirs.
11. And thus God has acted. After the manner of
provident fathers, and not after that of kidnappers, He has first
involved us in things that are grievous; handing us over to present
tribulation, as it were to schoolmasters and teachers; in order
that being chastened and sobered by these things, after shewing
forth all patience, and learning all right discipline, we may
afterwards, when formed into due habits, inherit the kingdom of
heaven. He first prepares and fits us for the management of the
wealth He is to give, and then puts us into the actual possession
of riches. For if He had not acted thus, the giving of riches would
have been no boon, but a
punishment and a vengeance. For even as a son that is senseless and
prodigal, when he has succeeded to a paternal inheritance, is
precipitated headlong by this very thing, having none of the
practical wisdom requisite for the economy of wealth; but if he be
intelligent, and gentle, and sober, and moderate, managing his
paternal estate as is befitting, he becomes by this means more
illustrious and distinguished: so must it also necessarily happen
in our case. When we have acquired spiritual understanding, when we
have all attained to “perfect manhood,” and the measure of full
stature;” then He puts us in possession of all that He has
promised: but now as little children He chastens us, together with
consolation and soothing. And this is not the only advantage of
receiving the tribulation beforehand, but there is also another,
not less than this. For the man who first of all lives luxuriously,
and then has to expect punishment after his luxurious living, has
not even a sense of his present luxury, merely by reason of the
expectation of impending woes; but he who is first in a sorrowful
state, if he is anticipating the enjoyment of good things
afterwards, overlooks present difficulties, in the hope of the good
things which are to come. Not only, then, on account of our
security, but also for our pleasure and consolation hath He
ordained that the things which are grievous should be first; in
order that being lightened with the hope of futurity, we should be
rendered insensible to what is present. And this Paul would shew
and make plain, when he said, “Our light affliction, which is but
for a moment, worketh for us a far more exceeding and eternal
weight of glory. While we look not at the things which are seen,
but at the things which are not seen.”1682
He calls tribulation light, not
because of the intrinsic nature of things that are grievous, but
because of the expectation of good things to come. For even as the
merchant is indifferent to the labour that attends navigation,
being buoyed up with the hope of a cargo; and as the boxer bravely
sustains the blows on his head, looking to the crown beyond; so
also indeed do we, earnestly gazing towards heaven, and the good
things that are in the heavens, whatever evils come on us, sustain
them all with fortitude, being nerved with the good hope of the
things to come.
12. Therefore let us go home, taking with us
this saying;1683
for though
it be simple and short, it nevertheless contains much of the
doctrine of spiritual wisdom. He who is in a state of grief and
tribulation, hath a sufficient consolation; he who lives in luxury
and abundance, hath that which may greatly sober him. For when as
thou sittest at the table thou art reminded of this saying, thou
wilt speedily shrink from drunkenness and gluttony; learning
through this sentence, how needful it is for us to be striving; and
thou wilt say with thyself, “Paul lived in bonds and in dungeons,
but I in drunkenness and at a luxurious table! What pardon then
shall I obtain?” This also is a fit saying for women; since those
who are fond of ornament, and expensive dresses, and bind
themselves about with gold on every side, when they remember this
chain, will hate, I feel assured, and abominate that adorning of
themselves; and will hasten to such bonds as these. For those
ornaments have often been the cause of manifold evils, and
introduced a thousand quarrels into a family, and have bred envy,
and jealousy, and hatred. But these loosed the sins of the wide
world, affrighted demons, and drove away the devil. With these,
while tarrying in prison, he persuaded the jailor; with these he
attracted Agrippa himself; with these he procured many disciples.
Therefore he said, “Wherein I suffer trouble as an evil-doer unto
bonds, but the word of God is not bound.”1684
For just as it is not possible to
bind a sunbeam, or to shut it up within the house, so neither the
preaching of the word; and what was much more, the teacher was
bound, and yet the word flew abroad; he inhabited the prison, and
yet his doctrine rapidly winged its way every where throughout the
world!
Knowing these things then, let us not be
depressed, when adverse affairs meet us, but then let us be more
strong, then more powerful; “for tribulation worketh
patience.”1685
Let us not
grieve for the calamities which befall us, but let us in all things
give thanks unto God!
13. We have completed the second week of the fast,
but this we should not consider; for going through the fast does
not consist in merely going through the time, but in going through
it with amendment of manners. Let us consider this; whether we have
become more diligent; whether we have corrected any of our defects;
whether we have washed away our sins? It is common for every one to
ask in Lent, how many weeks each has fasted; and some may be heard
saying that they have fasted two, others three, and others that
they have fasted the whole of the weeks. But what advantage is it,
if we have gone through the
fast devoid of good works? If another says, “I have fasted the
whole of Lent,” do thou say, “I had an enemy, but I was
reconciled; I had a custom of evil-speaking, but I put a stop to
it; I had a custom of swearing, but I have broken through this evil
practice.” It is of no advantage to merchants, to have gone over
a great extent of ocean, but to have sailed with a freight and much
merchandise. The fast will profit us nothing, if we pass through it
as a mere matter of course, without any result. If we practise a
mere abstinence from meats, when the forty days are past, the fast
is over too. But if we abstain from sins, this still remains, even
when the fast has gone by, and will be from this time a continual
advantage to us; and will here render us no small recompense,
before we attain unto the kingdom of heaven. For as he who is
living in iniquity, even before hell, hath punishment, being stung
by his conscience; so the man who is rich in good works, even
before the kingdom, will have the benefit of exceeding joy, in that
he is nourished with blessed hopes.
14. Therefore Christ says, “I will see you
again, and your heart shall rejoice, and your joy no man taketh
from you.”1686
A brief
saying, but one that hath in it much consolation. What then is
this, “your joy no man taketh?” if thou hast money, many are
able to take away the joy that comes of thy wealth; as, for
instance, a thief, by digging through the wall; a servant by
carrying off what was entrusted to him; an emperor by confiscation;
and the envious man by contumely. Should you possess power, there
are many who are able to deprive you of the joy of it. For when the
conditions of office are at an end, the conditions of pleasure will
also be ended. And in the exercise of office itself too, there are
many accidents occurring, which by bringing difficulty and care,
strike at the root of thy satisfaction. If thou hast bodily
strength, the assaults of disease put a stop to joy from that
source. If thou hast beauty and bloom, the approach of old age
withers it, and takes away that joy. Or if thou enjoyest a
sumptuous table, when evening comes on the joy of the banquet is at
an end; for every thing belonging to this life is liable to damage,
and is unable to afford us a lasting pleasure; but piety and the
virtue of the soul is altogether the reverse of this. If thou hast
done an alms, no one is able to take away this good work. Though an
army, or kings, or myriads of calumniators and conspirators, were
to beset thee on all sides, they could not take away the
possession, once deposited in heaven; but the joy thereof
continually abideth; for it is said, “He hath dispersed, he hath
given to the poor, his righteousness endureth for ever.”1687
And very
justly; for in the storehouses of heaven it is laid up, where no
thief breaks in, nor robber seizes, nor moth devours.1688
If thou
pourest out continued and fervent prayers, no man will be able to
spoil thee of the fruit of them; for this fruit too is rooted in
the heavens; it is out of the way of all injury, and remains beyond
mortal reach. If when evil-treated thou has done a kind action; if
thou hast borne with patience to hear thyself evil spoken of; if
thou hast returned blessings for reproaches; these are good works
that abide continually, and the joy of them no man taketh away; but
as often as thou rememberest these, thou art glad and rejoicest,
and reapest large fruits of pleasure. So also, indeed, if we
succeed in avoiding oaths; and persuade our tongue to abstain from
this pernicious practice, the good work will be finished in a short
time, but the delight arising from it will be continuous and
unfailing.
15. And now, it is time that you should be
teachers and guides of others; that friends should undertake to
instruct and lead on their neighbours; servants their
fellow-servants; and youths those of their own age. What if any one
had promised thee a single piece of gold for every man who was
reformed, wouldest thou not then have used every exertion, and been
all day long sitting by them, persuading and exhorting. Yet now God
promises thee not one piece of gold, nor ten, or twenty, or a
hundred, or a thousand; no, nor the whole earth, for thy labours,
but He gives thee that which is greater than all the world, the
kingdom of heaven; and not only this, but also another thing
besides it. And what kind of thing is that? “He who taketh forth
the precious from the vile,”1689
saith He, “shall be as my
mouth.”1690
What can
be equal to this in point of honour or security? What kind of
excuse or pardon can be left to those, who after so great a promise
neglect their neighbour’s safety? Now if you see a blind man
falling into a pit, you stretch forth a hand, and think it a
disgraceful thing to overlook one who is about to perish? But daily
beholding all thy brethren precipitated into the wicked custom of
oaths, dost thou not dare even to utter a word? Thou hast spoken
once, perhaps, and he hath not heard. Speak therefore twice, and thrice, and as often
as it may be, till thou hast persuaded him. Every day God is
addressing us, and we do not hear; and yet He does not leave off
speaking. Do thou, therefore, imitate this tender care towards thy
neighbour. For this reason it is that we are placed with one
another; that we inhabit cities, and that we meet together in
churches, in order that we may bear one another’s burdens, that
we may correct one another’s sins. And in the same manner as
persons inhabiting the same shop, carry on a separate traffic, yet
put all afterwards into the common fund, so also let us act.
Whatever advantages each man is able to confer upon his neighbour,
let him not grudge, nor shrink from doing it, but let there be some
such kind of spiritual commerce, and reciprocity; in order that
having deposited every thing in the common store, and obtained
great riches, and procured a large treasure, we may be all together
partakers of the kingdom of heaven; through the grace and
loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to
the Father, with the Holy Ghost, be glory, both now and ever, and
world without end. Amen.E.C.F. INDEX & SEARCH
|
