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Homily XIX.
On the Sunday called “Episozomenes,”1756
| 1756 Τῆς
̓Επισωζομ™νης. The Sunday before Ascension
Day, which, according to Allatius, was called Episozomene by the
Cappadocians; but little seems to be certainly known on the
subject. The Homily is placed here on account of the argument
continued in it. See Montf. Pref. The philosophers may not have
returned, or he may refer to the superiority of the
ancients. | to
those who had come to Antioch from the country—also on the
subject of avoiding oaths.
1. Ye have revelled
during the last few days in the Holy Martyrs! Ye have taken your
fill of the spiritual feast! Ye have all exulted with honest
exultation! Ye have beheld their ribs laid bare, and their loins
lacerated; the blood flowing forth all around; ten thousand forms
of torture! Ye have seen human nature exhibiting that which is
above nature, and crowns woven with blood! Ye have danced a goodly
dance throughout the whole city; this, your noble captain1757
| 1757 Flavian, who had returned before Easter. | leading
you on; but sickness compelled me to remain at home, although
against my will. But if I did not take a part in the festival, I
partook of the pleasure of it. If I could not have the enjoyment of
your public assembly, yet did I share in your gladness. For such is
the power of love, that it makes those who are not actually in the
enjoyment to rejoice equally with those who are; persuading them to
think the good things of their neighbour common to themselves.
Therefore even whilst I sat at home, I was rejoicing with you; and
now whilst I am not yet entirely freed from my sickness, I have
risen up, and run to meet you, that I may see your much desired
faces, and take a part in the present festival.
2. For I think the present day to be a very
great festival indeed on account of our brethren, who by their
presence beautify our city, and adorn the Church; a people foreign
to us in language,1758
| 1758 It seems that they spoke not the Greek, but the
Syriac language. | but in harmony with us concerning
the faith, a people passing their
time in tranquillity, and leading an honest
and sober life. For among these men there are no spectacles of
iniquity—no horse racings, nor harlots, nor any of that riot
which pertains to a city, but every kind of licentiousness is
banished, and great sobriety flourishes every where. And the reason
is, that their life is a laborious one; and they have, in the
culture of the soil, a school of virtue and sobriety, and follow
that art which God introduced before all others into our life. For
before the sin of Adam, when he enjoyed much freedom, a certain
tillage of the ground was enjoined upon him; not indeed a laborious
or a troublesome one, but one which afforded him much good
discipline, for he was appointed, it is said, “to till the
garden, and to keep it.” Each of these men you may see at one
time employed in yoking the labouring oxen, and guiding the plough,
and cutting the deep furrow; and at another ascending the sacred
pulpit,1759
| 1759 τὸ ἱερον βῆμα. The
whole of the raised part of the Church, entered by none but the
clergy, was so called. On the cases in which secular occupations
were allowed to the clergy, see Bingham, b. vi. c. iv. sec. 13. | and
cultivating the souls of those under their authority; at one time
cutting away the thorns from the soil with a bill-hook, at another
purging out the sins of the soul by the Word. For they are not
ashamed of work like the inhabitants of our city, but they are
ashamed of idleness, knowing that this has taught every kind of
wickedness; and that to those who love it, it has proved a teacher
of iniquity from the beginning.
3. These are our philosophers, and theirs the
best philosophy, exhibiting their virtue not by their outward
appearance, but by their mind. The pagan philosophers are in
character no wise better than those who are engaged on the stage,
and in the sports of actors; and they have nothing to shew beyond
the threadbare cloak, the beard, and the long robe! But these,
quite on the contrary, bidding farewell to staff and beard, and the
other accoutrements, have their souls adorned with the doctrines of
the true philosophy, and not only with the doctrines, but also with
the real practice. And were you to question any one of these, who
live a rustic life at the spade and plough, as to the dogmas
respecting which the pagan philosophers have discoursed an infinite
deal, and have expended a multitude of words, without being able to
say any thing sound; one of these would give you an accurate reply
from his store of wisdom. And not only is this to be wondered at,
but that they confirm the credibility of these doctrines by their
actions. For of the fact that we have an immortal soul, and that we
shall hereafter render an account of what we have done here, and
stand before a fearful Tribunal, their minds are at once thoroughly
persuaded, and they have also regulated their whole course of life
by such hopes as these; and have become superior to all worldly
show, instructed as they have been by the sacred Scriptures, that
“all is vanity, yea, vanity of vanities,”1760
and they do not greedily long for
any of those things which seem to be so splendid.
4. These too know how to philosophize
concerning God, even as God hath determined; and if, taking one of
them, you were now to bring forward some pagan philosopher;—or
rather, now you could not find one!1761
| 1761 St. Chrysostom here satirically alludes to the
flight of the philosophers from the city during the panic
succeeding the sedition. See Homily XVII. | —But if you were to take one of
these, and then open the books of their ancient philosophers, and
go through them, and institute an enquiry by way of parallel as to
what these now answer, and the others in their day philosophically
advanced; you would see how much wisdom belonged to the former, and
how much folly to the latter. For whilst some of those would aver,
that the things existing were destitute of a providence, and that
the creation had not its origin from God; that virtue was not
sufficient for itself, but stood in need of wealth, and nobility,
and external splendour, and other things still more ridiculous; and
whilst these, on the other hand, would discourse wisely respecting
Providence, respecting the future Tribunals of judgment, respecting
the creative power of God, bringing forth all things out of
nothing, as well as respecting all other points, although at the
same time they were entirely destitute of worldly schooling; who
could but learn from hence the power of Christ, which hath proved
these unlearned and simple persons to be as much wiser than those,
who make so much boast of their wisdom, as men of discretion are
seen to be in comparison of little children? For what harm can
result to them from their simplicity in regard to learning, when
their thoughts are full of much wisdom? And what advantage have
those philosophers from this learning, when the understanding is
devoid of right thoughts? It were just as if one should have a
sword that had its hilt of silver, whilst the blade was weaker than
the vilest lead. For truly these philosophers have their tongue
decked out with words and names, but their understanding is full of
mere weakness and good for nothing. Not so with these philosophers,
but quite the reverse. Their understanding is full of spiritual
wisdom1762
| 1762 From the marg. reading, al. “philosophy.” | and their
mode of life is a transcript of their doctrines. Amongst these
there are no luxurious women; there are no ornaments of dress, nor
colours, nor paints; but all such corruption of manners is
discountenanced. Hence the population under their charge are the
more readily trained to sobriety, and the law which Paul gave, when
he directed that food and covering should be had, and nothing more
be sought after, they most rigidly observe.1763
Amongst them, there are no
perfumed unguents to fascinate the senses;1764
| 1764 Comp. Georg. ii. 466. | but the earth bringing forth
herbs, prepares for them a varied fragrance of flowers, above all
the skill of perfumers. For this reason, their bodies as well as
souls enjoy a sound state of health, inasmuch as they have banished
all luxury of diet, and driven off all the evil floods of
drunkenness; and they eat just as much as suffices for subsistence.
Let us then not despise them because of their outward appearance,
but let us admire their mind. For of what advantage is the external
habit, when the soul is more wretchedly clad than any beggar! The
man ought to be praised and admired, not for dress, nay more, not
for his bodily form, but for his soul. Lay bare the soul of these
men, and you will see its beauty and the wealth it possesses, in
their words, in their doctrines, and in the whole system of their
manners!
5. Let the Gentiles then be ashamed, let them
hide their heads, and slink away on account of their philosophers,
and their wisdom, wretched as it is beyond all folly! For the
philosophers that have been amongst them in their lifetime have
hardly been able to teach their doctrines to a very few, who can
easily be numbered; and when any trifling peril overtook them, they
lost even these. But the disciples of Christ, the fishermen, the
publicans, and the tent-makers, in a few years brought over the
whole world to the truth; and when from that time, ten thousand
perils have been constantly arising, the preaching of the Gospel
was so far from being put down, that it still flourishes and
increases; and they taught simple people, tillers of the ground,
and occupied with cattle, to be lovers of wisdom. Such are the
persons, who beside all the rest having deeply rooted in them that
love which is the source of all good things,1765
have hastened to us, undertaking
so long a journey, that they might come and embrace their
fellow-members.
6. Come then, and in return for these favours,
(I speak of their love and kind feeling), let us give them a
provision, and so send them home; and let us again raise the
question concerning oaths; that from the minds of all we may pluck
up by the roots this evil custom. But first, I desire to put you a
little in mind to-day of the things we spoke of lately.1766
| 1766 Bingham asserts, that this Homily and Homily
XV. appear to have been preached on the same day,
Antiquities, b. 14, c. 4, sec. 8, vol. 4. The opening of the
Homily disproves this. Bingham’s mistake is easily accounted for,
by the wording of this passage in the Greek. |
When the Jews, having been released from
Persia, and set free from that tyranny, were returned back to their
own county, “I saw,” saith one, “a flying sickle, twenty
cubits in length, and ten cubits broad.”1767
They heard also the Prophet giving
them this instruction, “This is the curse, that goeth forth over
the face of the whole land, and entereth into the house of him that
sweareth falsely; and it shall rest in the midst thereof, and throw
down the timber and all the stones.” When we had read this
passage, we also enquired then why it was, that it should destroy
not the swearer only, but also his house, and we stated this to be
the reason; that God will have the punishments of the most grievous
sins to remain continually visible; that all may afterwards learn
prudence. Inasmuch then as it was necessary that the perjurer when
dead should be buried, and committed to the bosom of the earth; in
order that his wickedness might not be buried along with him, his
house was made a heap, so that all who passed by, beholding it, and
learning the reason of the overthrow, might avoid imitating the
sin.
7. This also happened at Sodom. For when they burned
in their lust one towards another, then too the very earth itself
was burned up, being kindled by the fire from above. For He
designed, that the vengeance of this sin should permanently
remain.
And observe the mercy of God! Those who had sinned,
He caused not to continue burning to the present day, but when they
had been for once in flames, He buried them; and burning up the
face of the ground, He placed it visibly before all who after
should desire to look at these things; and now the sight of the
land, through all the generations since, hath given an admonition
beyond all powers of speech, crying out as it were, and saying,
“Dare not to do the deeds of Sodom, lest ye suffer the lot of
Sodom!” For precept commonly makes not so deep an impression upon
the mind as a fearful spectacle does, which bears upon it the
vestiges of calamity though all time. And persons that have visited
these places bear witness, who
often, when they hear the Scripture discoursing
of these things, are not much terrified; but when they have gone
and stood upon the site, and see the whole surface of it
disfigured, and have witnessed the effects of the fire, with soil
no where visible, but every thing dust and ashes, they come away
astonished with the sight, and taking with them a strong lesson of
chastity. For truly, the very nature of the punishment was a
pattern of the nature of the sin! Even as they devised a barren
intercourse, not having for its end the procreation of children, so
did God bring on them such a punishment, as made the womb of the
land ever barren, and destitute of all fruits! For this reason also
He threatened to destroy the dwellings of the swearers, in order
that by their punishments, they may make others to be more
self-controlled.
8. But I am ready to shew to-day, not the
destruction of one, two, or three houses in consequence of oaths,
but that of a whole city and of a people beloved of God; of a
nation that had always enjoyed much of the divine care; and of a
race that had escaped many dangers.1768
| 1768 St. Chrysostom here carries on the argument
against the use of oaths, which he had broken off in Homily XIV.,
after ending the history of Saul and Jonathan. | For Jerusalem herself, the city of
God, which had the holy ark, and all that divine service;—where
there were once prophets, and the grace of the Spirit, and the ark;
and the tables of the covenant, and the golden pot;—where angels
were frequent visitors;—this city, I say, when a multitude of
wars took place, and many foreign nations made attacks upon it, as
if girt by a wall of adamant, ever laughed them all to scorn, and
whilst the land was utterly destroyed, sustained no injury! And not
only is this to be wondered at, but that frequently in driving out
its enemies, it inflicted upon them a heavy blow, and enjoyed so
much of the providential care of God, that God Himself said, “I
found Israel as a bunch of grapes in the desert; and I beheld your
fathers as the earliest fruit on the fig tree.”1769
And again,
of the city itself: “As olive berries on the extremity of the
highest bough, and they shall say, Do them no harm.”1770
Nevertheless, the city beloved of God; that had escaped so many
perils; that had been favoured with pardon, amidst the multitude of
its sins; that alone had been able to avoid captivity, whilst all
the rest were carried away, not once or twice, but very often; was
ruined solely by an oath. But how, I proceed to state.
9. One of their kings was Zedekiah. This
Zedekiah took an oath to Nebuchadnezzar, king of the barbarians,
that he would remain in alliance with him. Afterwards he revolted,
and went over to the king of Egypt, disdaining the obligation of
his oath, and suffered the things of which ye shall hear presently.
But first, it is necessary to mention the parable of the prophet,
in which he enigmatically represented all these matters: “The
word of the Lord,” saith he, “came to me, saying, Son of man,
put forth a riddle, and speak a parable, and say, Thus saith the
Lord God: A great eagle, with great wings, and long extended, full
of claws.”1771
Here he
calls the king of the Babylonians an eagle, and speaks of him as
being “great, and long-winged;” and he calls him long-extended
and “full of claws,” on account of the multitude of his army,
and the greatness of his power, and the swiftness of his invasion.
For just as the wings and claws of the eagle are his armour, so are
horses and soldiers to kings. This eagle, he goes on to say,
“hath the leading1772
| 1772 τὸ ἥγημα,
literally the generalship, as that of an army. | to enter into Lebanon.” What is
meant by the “leading?” Counsel—design. And Judæa is called
Lebanon, because of its situation near that mountain. Afterwards,
intending to speak of the oaths and treaties, “He took,” saith
he, “of the seed of the land, and planted it in a fruitful field,
that it might take root by great waters. He placed it to be looked
upon; and it grew, and became a weak vine, and of small stature,
and it stretched out its branches towards him, and its roots were
under him.”1773
Here he
calls the city of Jerusalem1774
a vine; but in saying that it
stretched out its branches towards the eagle, and that its roots
were under him, he refers to the treaties and alliances made with
him; and that it cast itself upon him. Next, purposing to declare
the iniquity of this, he saith, “And there was another great
eagle,” (speaking of the Egyptian king), “with great wings, and
having many claws;1775
| 1775 In this expression of many claws, and
in some others, the LXX. differs from the Hebrew. | and the vine did bend itself
toward him, and its tendril toward him, and shot out its branches,
that it might be watered. Therefore, I said, Thus saith the Lord
God: Shall it prosper?”1776
That is to say, “after having
broken the oath, and the treaties, shall it be able to remain, or
to be safe, or to avoid falling?” Presently, for the purpose of
shewing that this is not to happen, but that it is certainly to be
destroyed on account of the oath, he discourses concerning its
punishment, and alleges the cause. “For its tender roots
and its fruits
shall become corrupt, and all which springs therefrom shall be
withered.”1777
And for
the purpose of shewing that it will not be destroyed by human
strength, but because it hath made God its enemy by means of these
oaths, he subjoins, “Not by a mighty arm, nor by much people, to
pluck it up by its roots.” Such indeed is the parable, but the
prophet again explains it, when he says, “Behold, the king of
Babylon cometh against Jerusalem.”1778
And then, after saying some other
things between, he mentions the oaths and the treaties. “For”
saith he, “he shall make a covenant with him;”1779
and
presently, speaking of the departure from it, he goes on to say,
“And he will depart from him, by sending messengers into Egypt,
that they might give him horses and much people.” And then he
proceeds to shew that it is on account of the oath that all this
destruction is to take place. “Surely in the place where the king
dwelleth that made him king, he who hath despised My curse, and
hath transgressed My covenant, in the midst of Babylon he shall
die; and not by great power nor by multitude, because he despised
the oath in transgressing this My covenant; I will surely
recompense upon his own head this My oath which he hath
dishonoured, and My covenant which he hath broken; and I will
spread My net upon him.”1780
Seest thou, that not once, or
twice, but repeatedly, it is said that because of the oath he was
to suffer all these things. For God is inexorable when oaths are
treated contemptuously. Nor merely from the punishment which was
brought upon the city by the oath, but also from the delay, and the
postponement, may it be seen how much God is concerned for the
inviolability of oaths. “For it came to pass,” we are told,
“in the ninth year of the reign of Zedekiah, on the tenth day of
the month, that Nebuchadnezzar the king of Babylon came, and all
his host, against Jerusalem, and pitched against it, and built a
wall against it round about, and the city was besieged until the
eleventh year of king Zedekiah, and the ninth day of the month,1781
and there
was no bread for the people to eat, and the city was broken
up.”1782
He might
indeed, at once from the first day, have delivered them up, and
have given them into the hands of their enemies; but He permitted
that they should first be wasted for the space of three years, and
experience a most distressing siege; to the end that during this
interval, being humbled by the terror of the forces without, or the
famine that oppressed the city within, they might compel the king,
however unwillingly, to submit to the barbarian; and some
alleviation might be obtained for the sin committed. And to prove
that this is true, and no conjecture of my own, hear what He saith
to him by the prophet: “If thou shalt go forth to the king of
Babylon’s princes, then thy soul shall live, and this city shall
not be burned with fire; and thou shalt live, and thine house. But
if thou wilt not go forth to the king of Babylon’s princes, then
shall this city be given into the hand of the Chaldeans; and they
shall burn it with fire, and thou shalt not escape out of their
hand. And the king said, I am afraid of the Jews that are fallen to
the Chaldeans, lest they deliver me into their hands and they mock
me. But Jeremiah said, They shall not deliver thee. Obey, I beseech
thee, the word of the Lord, which I speak unto thee; so shall it be
better for thee, and thy soul shall live. But if thou refuse to go
forth, this is the word that the Lord hath shewed me. All the women
that are left in the king of Judah’s house, shall be brought
forth to the king of Babylon’s princes; and those shall say, The
men who are at peace with thee have deceived thee, and have
prevailed over thee; they shall prevail when thy feet slip; they
are turned away from thee, and they shall bring out all thy wives,
and thy children to the Chaldeans, and thou shalt not escape out of
their hand, for thou shalt be taken by the hand of the king of
Babylon, and this city shall be burned with fire.”1783
10. But when He did not prevail with him by
this address, but he remained in his sin and transgression, after
three years, God delivered up the city, displaying at once His own
clemency and the ingratitude of that king. And entering in with the
utmost ease, they “burnt the house of the Lord, and the king’s
house, and the houses of Jerusalem, and every great house, the
captain of the guard1784
| 1784 LXX., ‡ρχιμ€γειρος, chief of the cooks,
the Hebrew is literally of the slaughterers. | burnt, and overthrew the wall of
Jerusalem;”1785
and
everywhere there was the fire of the barbarian, the oath being the
conductor of the conflagration, and carrying about the flame in all
directions. “And the captain of the guard carried away the rest
of the people that were left in the city, and the fugitives that
fell away to the king of Babylon.1786
And the pillars of brass that were
in the house of the Lord the Chaldeans brake up, and the bases, and
the brazen sea that was in the house of the Lord, did the Chaldees
break in pieces.
And the pots, and the flesh-hooks, and the bowls, and the censers,
and all the vessels of brass wherewith they ministered, took they
away. And the firepans, and all the golden and silver bowls they
took away. Moreover, Nebuzaradan, the captain of the guard, took
away the two pillars, and the bases, and the sea which Solomon had
made in the house of the Lord. And they took away Seraiah the chief
priest, and Zephaniah the second priest, and the three keepers of
the door; and out of the city one eunuch that was set over the men
of war; and five men that were in the king’s presence; and
Shaphan the chief captain, and the principal scribe, and threescore
men. And he took these, and brought them to the king of Babylon,
and the king smote them, and slew them.”1787
11. Be mindful therefore, I pray, now of the
“flying sickle” that “resteth in the swearer’s house;”
and “destroyeth the walls and the timber and the stones.” Be
mindful, I pray, how this oath entered into the city, and
overturned houses, and temple, and walls, and splendid buildings,
and made the city an heap; and that neither the Holy of Holies, nor
the sacred vessels, nor any thing else could ward off that
punishment and vengeance, for that the oath had been transgressed!
The city, indeed, was thus miserably destroyed. But the king
endured what was still more wretched and deplorable.1788
And as the
flying sickle overthrew the buildings, so did it also cut him down
in his flight. For “the king,” it says, “went forth by night,
by way of the gate, and the Chaldeans encompassed the city, and the
army of the Chaldeans pursued after the king and overtook him, and
they took the king, and brought him to the king of Babylon, and the
king of Babylon gave judgment1789
| 1789 Lit. spake judgment with him, as E.V.
mar. | upon Zedekiah, and slew his sons
before his face, and put out the eyes of Zedekiah, and bound him
with fetters, and carried him to Babylon.” What is meant by the
expression, “he spake judgment with him?” He demanded of him an
account of his conduct, he pleaded against him; and first he slew
his two sons, that he might be a spectator of the calamity of his
house, and might behold1790
| 1790 The last Par. Ed. adopts
ἴδῃ from Savile, and so M.
and three mss. at Venice. Ben.
¹δε, N.R. and
Lat. εἶδε. | that deplorable tragedy; and then
he put out his own eyes. For what reason, I ask again, did this
occur? In order that he might go as a teacher to the barbarians,
and too the Jews who dwelt among them; and that they who had eyes
might discern by him who was bereft of sight, how great an evil is
an oath! Nor only these; but all who dwelt by the way, beholding
the man fettered and blinded, might learn by his calamity the
greatness of his sin. Therefore one of the prophets declares, “He
shall not see Babylon.”1791
And another, “He shall be
carried away to Babylon.”1792
And the prophecy seems, indeed, to
be contradictory. But it is not so; for both of these are true. For
he saw not Babylon, though he was carried away to Babylon. How then
did he not see Babylon? Because it was in Judæa he had his eyes
put out; for where the oath had been set at nought, there also was
it vindicated, and he himself subjected to punishment. And how was
he carried away to Babylon? In a state of captivity. For since the
punishment was twofold, deprivation of sight and captivity, the
prophets took them severally. The one saith, “He shall not see
Babylon,” speaking of the loss of his eyes; the other saith,
“He shall be carried away to Babylon,” signifying his
captivity.
12. Knowing these things, then, brethren, and
gathering up what has been now advanced, as well as what has been
said before; let us at last desist from this evil custom, yea, I
pray and beseech you all! For if in the old dispensation, when the
Jews had not the strictest moral wisdom required of them, but much
condescension was extended to them, such wrath was the effect of
one oath; such capture and captivity; what punishment is it likely
that those who swear should now be subjected to, after an express
law forbidding the practice, and so large an addition of precepts.
Is it, indeed, all that is required, that we come to the assembly,
and hear what is spoken? Why truly it is a reason for greater
condemnation, and for more inevitable punishment, that we are
continually hearing, and yet do not what is bidden! What excuse
shall we have, or what pardon, if assembling here from earliest
youth to latest old age, and enjoying the advantage of so much
instruction, we remain just like them, and do not take pains to
correct a single defect. Let no one henceforth allege custom. For
this is the very thing at which I am indignant and provoked, that
we are not able to get the better of custom. And, pray, if we do
not get the better of custom, how can we get the better of
concupiscence, which hath its root even in the principles of our
nature; for it is natural to feel desire; but to desire wickedly,
comes after of choice. But this practice of swearing takes not even
its first principle from
nature,1793
| 1793 This is the reading in some mss. adopted by Savile, but the Benedictine
readsἐκ τῆς τροαιρ›σεως “from moral choice,” or “purpose,” i.e., aiming at
something supposed to be good. | but from
mere negligence.
13. And that thou mayest learn that not from
the difficulty of the thing, but through our inattention, this sin
has advanced to such a pitch, let us call to mind how many things
far more difficult than these, men accomplish; and that too without
expecting any recompense therefrom. Let us think what services the
Devil imposes; how laborious, how troublesome they are; and yet,
the difficulty has not become an obstacle to these services. For
what can be more difficult, I ask, than when any young person
delivering himself up to those, who undertake to make his limbs
supple and pliant, uses his most strenuous exertion to bend his
whole body into the exact shape of a wheel, and to turn over upon
the pavement; his powers being tasked at the same time through the
eyes, and through the movement of the hands, as well as other
convolutions for the purpose of being transformed into the likeness
of woman-kind.1794
| 1794 Xenophon, in his Symposium, describes a dancing
girl as performing tricks of this kind, “turning over backwards,
bent into the form of a wheel,” and “reading and writing while
whirled on a potter’s wheel,” &c. (on which Socrates takes
occasion to say how much women might learn). Wilkinson observes,
that this bears some resemblance to a feat indicated in Egyptian
paintings, not less than 1300 years before the age of Socrates. See
Manners and Customs of the Ancient Egyptians, vol. ii. p. 415. Of
the degradation attached to such feats, see Herodotus, b. vi. c.
129. | Yet
neither the difficulty of these feats, nor the degradation arising
from them, are thought of. And again, those who are dragged upon
the dancing-stage, and use the members of the body as though they
were wings, who that beholds them can help being struck with
wonder? So too they who toss knives aloft in the air one after
another, and catch them all by the handle, whom might they not put
to shame of those who refuse to undergo any labour for the sake of
virtue? And what can any one say of those men, who balancing a pole
on the forehead, keep it just as steady as a tree rooted in the
ground? And this is not the only marvellous part of the affair but
that they set little children to wrestle with one another on the
top of the tree; and neither the hands, nor any other part of the
body assisting, the forehead alone sustains the pole unshaken, and
with more steadiness than any kind of fastening. Again: another
walks on the slenderest rope, with the same fearlessness as men do
when they run over level plains. Nevertheless these things, which
even in thought seem impracticable, have become possible by art.
What like this have we, I ask, to allege concerning oaths? What
kind of difficulty? what toil? what art? what danger? There is only
needed on our part a little earnestness, and the whole of our task
will be quickly performed.
14. And do not tell me, “I have accomplished
the greater part of it;” but if thou hast not accomplished the
whole, consider that thou hast not as yet done any thing; for this
little, if neglected, is destruction to all the rest. Often indeed
when men have built a house, and put on the roof, they have
destroyed the whole fabric, by not making any concern of a single
tile that has been shaken off from it. And one may see the same
thing occur with respect to garments; for there too if a small hole
is made, and not repaired, a large rent is the consequence. And
this also is frequently the case in regard to floods; for these, if
they find but a small entrance, let in the whole torrent. Thou
also, then, even if thou hast fortified thyself all around, and but
a small part be left still unfortified, yet block up this also
against the devil, that thou mayest be made strong on all sides!
Thou hast seen the sickle! Thou hast seen the head of John! Thou
hast heard the history pertaining to Saul! Thou hast heard the
manner of the Jewish captivity! And beside all these, thou hast
heard the sentence of Christ declaring, that not only to commit
perjury, but to swear in any way, is a diabolical thing, and the
whole a device of the evil one.1795
| 1795 So cometh of evil may be understood.
St. Chrysostom scarcely allows an oath in any case, unless perhaps
as quoted on Eph. i. 14. His words are sometimes marked as caute
legenda. Other Fathers, and the usual practice, allowed them on
just occasions. See Bingham, xvi. c. vii. sec. 4. Where,
however, St. Athanasius uses a qualified form of putting an oath.
See also his Comment on Ps. lxiii. 11, he speaks almost as strongly
as St. Chrysostom, as does also St. Basil, still using himself an
affirmation before God, and discussing questions of obligation by
oath. | Thou hast heard that every where
perjuries follow oaths. Putting all these things then together,
write them upon thy understanding. Dost thou not see how women and
little children suspend Gospels1796
| 1796 Texts or extracts from the Gospels. On 1
Cor. xvi. 9, Hom. XLIII., he notices a like practice. Bingham says,
b. xvi. c. v. sec. 6, that he, and St. Basil, and St. Epiphanius,
complain of it, but the passages he quotes do not do so. St.
Chrys. tolerates this, seemingly, but expressly denies its efficacy
as a mere charm. On the use of charms he is severe, though used by
Christians, and containing nothing of decidedly heathenish import.
He considers making the sign of the cross as opposed to
these, and an act of faith. See on Ep. to Col. Hom. VIII. Suicer
in Εὐαγγ™λιον, and St. Chrys. in
Matt. Hom. LXXII. | from their necks as a powerful
amulet, and carry them about in all places wherever they go. Thus
do thou write the commands of the Gospel and its laws upon thy
mind. Here there is no need of gold or property, or of buying a
book; but of the will only, and the affections of the soul
awakened, and the Gospel will be thy surer guardian, carrying it as
thou wilt then do, not outside, but treasured up within; yea, in
the soul’s secret chambers. When thou risest up then from thy
bed, and when thou
goest out of thine house, repeat this law: “I say unto you, Swear
not at all.”1797
And the
saying will be to thee a discipline; for there is no need of much
labour, but only of a moderate degree of attention. And that this
is true, may thus be proved. Call thy son, and frighten him, and
threaten to lay a few stripes upon him, if he does not duly observe
this law; and thou wilt see, how he will forthwith abstain from
this custom. Is it not therefore truly absurd, that little
children, out of the fear we inspire, should perform this
commandment, and that we should not fear God as our sons fear
us?
15. What then I said before this, I now again
repeat. Let us lay down a law for ourselves in this matter; not to
meddle either with public or private affairs until we have
fulfilled this law; and then surely under the pressure of this
obligation we shall easily conquer, and we shall at once adorn
ourselves, and decorate our city. For consider what a thing it
would be to have it said every where throughout the world, “A
practice becoming Christians is established at Antioch, and you
will hear no one giving utterance to an oath, even though the
greatest necessity is laid upon him!” This is what the
neighbouring cities will certainly hear; nay, not the neighbouring
cities only, but even to the ends of the earth will the report be
conveyed. For it is indeed probable that both the merchants who mix
with you, and others who arrive from this place, will report all
these matters. When, therefore, many persons in the way of encomium
mention the harbours of other cities, or the markets, or the
abundance of wares, enable those who come from hence to say, that
there is that at Antioch, which is to be seen in no other city; for
that the men who dwell there would sooner have their tongues cut
out, than suffer an oath to proceed from their mouths! This will be
your ornament and defence, and not only so, but it will bring an
abundant reward. For others also will certainly emulate, and
imitate you. But if, when a person has gained but one or two,1798
he shall
receive so great a reward from God; what recompense shall ye not
receive when ye are the instructors of the whole world. It is your
duty then to bestir yourselves, to be watchful, and to be sober;
knowing that not only from our own personal good works, but from
those we have also wrought in others, shall we receive the best
recompense, and enjoy much favour with God, which may He grant us
all continually to enjoy, and hereafter to obtain the kingdom of
heaven, in Christ Jesus our Lord; to Whom with the Father, and the
Holy Ghost, be glory and power both now and ever, and world without
end. Amen.E.C.F. INDEX & SEARCH
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