St. Chrysostom:
Published in 1886 by Philip Schaff, New York: Christian Literature Publishing Co.
Ye have lately heard, how all Scripture bringeth consolation and comfort, although it be an historical narrative. For instance, "In the beginning, God created the heaven and the earth," [1366] was an historical declaration; but it was shewn in our discourse, that this sentence was one pregnant with comfort; as, for example, that God made us a twofold table, [1367] by spreading out the sea and the land at the same time; by kindling above the twofold lights, the sun and moon; by determining the twofold seasons of their course, the day and night, the one for labour, and the other for rest. For the night ministers to us no less benefit than the day. But as I said with reference to trees, those which are barren, rival in their utility those which bear fruit; since we are thus not necessitated to touch those trees which are pleasant for food, for the purposes of building. The wild and untamed animals are also subservient to our need, in no less a degree than the tame animals; by driving us together, through the fear of them, into cities; making us more cautious, and binding us to one another; and by exercising the strength of some, and freeing others from their sicknesses; for the physicians concoct many medicines out of these; [1368] and by reminding us of our ancient sin. For when I hear it said, "The fear of you, and the dread of you, shall be upon all the wild beasts of the earth:" [1369] and then observe, that this honour was afterwards curtailed, I am reminded of sin, which hath dissipated the fear of us, and undermined our authority. Thus I become a better and a wiser [1370] man, whilst I learn the harm that sin hath occasioned us. As then, what I said was, that the things alluded to, and others of a similar kind, which God, who is the Maker, knoweth of, contribute not a little to our present life; so now also I say, that the night no less than the day brings along with it its advantage, being a rest from labours, and a medicine for disease. Often, indeed, physicians, though exerting themselves in many ways, and preparing an endless variety of remedies, are not able to deliver the man who is labouring under infirmity. But sleep coming upon him of its own accord hath entirely removed the disease, and freed them [1371] from an infinite deal of trouble. Night, again, is not only a medicine for bodily labours, but also for mental diseases, in giving rest to anguished souls. Ofttimes it happeneth that some one hath lost a son; [1372] and comforters without number have been of no avail to withdraw him from tears and groans. But on the approach of night, conquered by the despotic power [1373] of sleep, he hath closed his eyelids in slumber, and received some small relief from the miseries of the day time.
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3. For such is the nature of sin, that it betrays whilst no one finds fault; it condemns whilst no one accuses; it makes the sinner a timid being; one that trembles at a sound; even as righteousness has the contrary effect. Hear, at least, how the Scripture describes this cowardice of the former, and this boldness of the latter. "The wicked flee when no man pursueth." [1377] How doth he flee when no man pursueth? He hath that within which drives him on--an accuser in his conscience; and this he carries about everywhere; and just as it would be impossible to flee from himself, so neither can he escape the persecutor within; but wherever he goeth, [1378] he is scourged, and hath an incurable wound! But not such is the righteous man. Of what nature then is he? Hear: "The righteous is bold as a lion!" Such a man was Elias. He saw, for instance, the king coming towards him, and when he said, "Why is it that thou pervertest Israel?" [1379] he answered, "I pervert not Israel, but thou and thy father's house." [1380] Truly, the just man is bold as a lion; for he stood up against the king just as a lion doth against some vile cur. Although the one had the purple, the other had the sheepskin, which was the more venerable garment of the two; for that purple brought forth the grievous famine; but this sheepskin effected a liberation from that calamity! It divided the Jordan! It made Elisha a two-fold [1381] Elias! O how great is the virtue of the Saints! Not only their words; not only their bodies, but even their very garments are always esteemed venerable by the whole creation. The sheepskin of this man divided the Jordan! the sandals of the Three Children trampled down the fire! The word of Elisha changed the waters, so that it made them to bear the iron on their surface! The rod of Moses divided the Red Sea and cleft [1382] the rock! The garments of Paul expelled diseases! The shadow of Peter put death to flight! The ashes of the holy Martyrs [1383] drive away demons! For this reason they do all things with authority, even as Elias did. For he looked not on the diadem, nor the outward pomp [1384] of the king, but he looked on the soul clad in rags, squalid, begrimed, and in a more wretched condition than that of any criminal; and seeing him the captive and slave of his passions, he despised his power. For he seemed to see a king but in a scene, and not a real one. For what was the advantage of outward abundance, when the poverty within was so great? And what harm could outward poverty do, when there was such a treasure of wealth within? Such a lion also was the blessed Paul; for when he had entered into the prison, and only raised his voice, he shook all the foundations; he gnawed in pieces [1385] the fetters, employing not his teeth, but words; on which account it were fitting to call such men not merely lions, but something more than lions; for a lion ofttimes, after he hath fallen into a net, is taken; but the Saints when they are bound, become still more powerful; just as this blessed man did then in the prison, having loosed the prisoners, shaken the walls, and bound the keeper, and overcome him by the word of godliness. The lion uttereth his voice, and putteth all the wild beasts to flight. The Saint uttereth his voice, and driveth away the demons on every side! The weapons of the lion are a hairy mane, pointed claws, and sharp teeth. The weapons of the righteous man are spiritual wisdom, temperance, patience, contempt of all present things. Whoever hath these weapons shall not only be able to deride wicked men, but even the adverse powers themselves.
4. Study then, O man, the life according to God, and no one shall conquer thee at any time; and although thou mayest be accounted the most insignificant of men, thou shalt be more powerful than all. On the other hand, if thou art indifferent about virtue of soul, though thou wert the most powerful of men, thou wilt easily be worsted by all that assail thee. And the examples already quoted proved this. But if thou art desirous, I will also endeavour to teach thee by actual facts [1386] the unconquerableness of the righteous, and the vulnerable condition of sinners. Hear then how the prophet intimates both these particulars. "The ungodly," saith he, "are not so, but are like the chaff which the wind scattereth away from the face of the earth." [1387] For even as chaff lies exposed to the gusts of wind, and is easily caught up and swept along, so is also the sinner driven about by every temptation; for whilst he is at war with himself, and bears the warfare about with him, what hope of safety does he possess; betrayed as he is at home, and carrying with him that conscience, which is a constant enemy? Such, however, is not the nature of the righteous man. But what manner of man is he? Hear the same prophet, saying, "They that trust in the Lord are as Mount Zion." [1388] What means then, "As Mount Zion?" "He shall not be shaken," saith he, "for ever." For whatever engines thou bringest up, whatever darts thou hurlest, desiring to overturn a mountain, thou wilt never be able to prevail; for how canst thou? thou wilt break in pieces all thine engines, and exhaust thine own strength. Such also is the righteous man. Whatever blows he may receive, he suffereth no evil therefrom; but destroyeth the power of those who take counsel against him, and not of men only, but of demons. Thou hast heard often what engines the Devil brought up against Job; but not only did he fail to overthrow that mountain, but drew back exhausted, his darts broken to pieces, and his engines rendered useless, by that assault!
5. Knowing these things, let us take heed to our life; and let us not be earnest as to the goods that perish; neither as to the glory that goeth out; nor as to that body which groweth old; nor as to that beauty which is fading; nor as to that pleasure which is fleeting; but let us expend all our care about the soul; and let us provide for the welfare of this in every way. For to cure the body, when diseased, is not an easy matter to every one; but to cure a sick soul is easy to all; and the sickness of the body requires medicines, as well as money, for its healing; but the healing of the soul is a thing that is easy to procure, and devoid of expense. And the nature of the flesh is with much labour delivered from those wounds which are troublesome; for very often the knife must be applied, and medicines that are bitter; but with respect to the soul there is nothing of this kind. It suffices only to exercise the will, and the desire, and all things are accomplished. And this hath been the work of God's providence. For inasmuch as from bodily sickness no great injury could arise, (for though we were not diseased, yet death would in any case come, and destroy and dissolve the body); but everything depends upon the health of our souls; this being by far the more precious and necessary, He hath made the medicining of it easy, and void of expense or pain. What excuse therefore, or what pardon shall we obtain, if when the body is sick, and money must be expended on its behalf, and physicians called in, and much anguish endured, we make this so much a matter of our care (though what might result from that sickness could be no great injury to us), and yet treat the soul with neglect? And this, when we are neither called upon to pay down money; nor to give others any trouble; nor to sustain any sufferings; but without any of all these things, by only choosing and willing, have it in our power to accomplish the entire amendment of it; and knowing assuredly that if we fail to do this, we shall sustain the extreme sentence, and punishments, and penalties, which are inexorable! For tell me, if any one promised to teach thee the healing art in a short space of time, without money or labour, wouldest thou not think him a benefactor? Wouldest thou not submit both to do and to suffer all things, whatsoever he who promised these things commanded? Behold, now, it is permitted thee without labour to find a medicine for wounds, not of the body, but of the soul, and to restore it to a state of health, without any suffering! Let us not be indifferent to the matter! For pray what is the pain of laying aside anger against one who hath aggrieved thee? It is a pain, indeed, to remember injuries, and not to be reconciled! What labour is it to pray, and to ask for a thousand good things from God, who is ready to give? What labour is it, not to speak evil of any one? What difficulty is there in being delivered from envy and ill-will? What trouble is it to love one's neighbour? What suffering is it not to utter shameful words, nor to revile, nor to insult another? What fatigue is it not to swear? for again I return to this same admonition. The labour of swearing is indeed exceedingly great. Oftentimes, whilst under the influence of anger or wrath, we have sworn, perhaps, that we would never be reconciled to those who have injured us. Yet afterwards, when our wrath was quenched, and our anger allayed, desiring to be reconciled, and restrained by the obligation of these oaths, we have suffered the same anguish, as if we were in a snare, and held fast by indissoluble bonds. Of which fact the Devil being aware, and understanding clearly that anger is a fire; that it is easily extinguished, and that when it is extinguished, then reconciliation and love follows; wishing this fire to remain unquenched, he often binds us by an oath; so that although the anger should cease, the obligation of the oath remaining may keep up the fire within us; and that one of these two things may take place, either that being reconciled we are forsworn, or that not being reconciled we subject ourselves to the penalties of cherishing malice.
6. Knowing these things then, let us avoid oaths; and let our mouth continually practise the saying, "Believe me;" [1389] and this will be to us a foundation for all pious behaviour; [1390] for the tongue, when it has been disciplined to use this one expression, is ashamed, and would blush to utter words that are disgraceful and ugly; and should it at any time be drawn away by habit, it will be checked again, by having many accusers. For when any one observes him who is not a swearer giving utterance to foul words, he will take his advantage over him, and ridicule, and exclaim tauntingly, "Thou who sayest in all affairs, `Believe me,' and venturest not to utter an oath, dost thou disgrace thy tongue with these shameful expressions?" So that being forcibly urged by those who are with us, even if unwilling, we shall return again to a pious behaviour. "But what," says one, "if it be necessary to take an oath?" Where there is a transgression of the law, there is no such thing as necessity. "Is it possible then," it is replied, "not to swear at all?" What sayest thou? Hath God commanded, and darest thou to ask if it be possible for His law to be kept? Why, truly it is a thing impossible that His law should not be kept; and I am desirous to persuade you from present circumstances of this; that so far from its being impossible not to swear, it is impossible to swear. [1391] For behold, the inhabitants of the city were commanded to bring in a payment of gold, [1392] such as it might have seemed beyond the power of many to do; yet the greater part of the sum has been collected; and you may hear the tax gatherers saying, "Why delay, man? Why put us off from day to day? It is not possible to avoid it. It is the law of the Emperor, which admits of no delay." What sayest thou, I ask? The Emperor hath commanded thee to bring in thy money, and it is impossible not to bring it in! God hath commanded thee to avoid oaths! and how sayest thou, it is impossible to avoid them!
7. I am now for the sixth day admonishing you in respect of this precept. Henceforth, I am desirous to take leave [1393] of you, meaning to abstain from the subject, that ye may be on your guard. There will no longer be any excuse or allowance for you; for of right, indeed, if nothing had been said on this matter, it ought to have been amended of yourselves, for it is not a thing of an intricate nature, or that requires great preparation. But since ye have enjoyed the advantage of so much admonition and counsel, what excuse will ye have to offer, when ye stand accused before that dread tribunal, and are required to give account of this transgression. It is impossible to invent any excuse; but of necessity you must either go hence amended, or, if you have not amended, be punished, and abide the extremest penalty! Thinking, therefore, upon all these things, and departing hence with much anxiety about them, exhort ye one another, that the things spoken of during so many days may be kept with all watchfulness in your minds, so that whilst we are silent, ye instructing, edifying, exhorting one another, may exhibit great improvement; and having fulfilled all the other precepts, may enjoy eternal crowns; which God grant we may all obtain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom be glory, to the Father, together with the Holy Ghost, for ever and ever. Amen.
1. It was but lately that I spoke to you as I do now to you again! And O that I could be always with you,--yea, rather am I always with you, though not by bodily presence, yet by the power of love! For I have no other life but [1394] you, and the care of your salvation. As the husbandman hath no other anxiety, but about his seeds and his harvests; and the pilot about the waves and the harbours; so the preacher is anxious with respect to his auditors and their progress, even as I am at the present time! Wherefore I bear you all upon my mind, not only here, but also at home. For if the multitude be great, and the measure of my heart be narrow, yet love is wide; and "ye are not straitened in us." I will not add what follows next, [1395] for neither are we straitened with you. Whence is this apparent? Because I have met with many who have said, "We have performed the precept, by making rules for each other, defining penalties for those who swear, and enforcing punishment upon those who transgress this law." A punishment which is indeed well becoming you, [1396] and which is a sign of the greatest charity. For I am not ashamed of making myself busy in these matters, since this love of interference does not proceed from idle curiosity but from tender care. [1397] For if it be no reproach to the physician to make enquiry concerning the patient, neither is it any fault in us to be ever asking about your salvation; since thus being informed what has been accomplished, and what has been left undone, we shall be able to apply the further remedies with the requisite knowledge. [1398] These things we have ascertained by enquiry; and we give thanks to God that we have not sown our seed upon rocks, nor dropped it amidst thorns; and that we have neither needed much time, nor long delay, in order that we might reap the harvest. On this account I have you continually upon my heart. On this account I do not feel the labours of teaching, being eased of the burden by the profit of the hearer. This reward is, indeed, sufficient to recruit our strength, to give us wings, to elevate us, and to persuade us to undergo the utmost toil on your behalf.
2. Since therefore ye have manifested much generosity of feeling, suffer us to discharge the further debt of which we gave a promise the other day; although indeed I see not all present [1399] who were here when I made the promise. What, I would ask, can be the cause of this? What hath repelled them from our table? He that hath partaken of a bodily meal, it would seem, has thought it an indignity after receiving material food, to come to the hearing of the divine oracles. But not rightly do they think thus. For if this were improper, Christ would not have gone through His large and long discourses after that mystic supper; and if this had been unsuitable, He would not, when He had fed the multitude in the desert, have communicated His discourses to them after that meal. For (if one must say something startling on this point), the hearing of the divine oracles at that time is especially profitable. For when thou hast made up thy mind that after eating and drinking thou must repair also to the assembly, thou wilt assuredly be careful, though perchance with reluctance, of the duty of sobriety; and wilt neither be led away at any time into excess of wine, or gluttony. For the thought, and the expectation of entering the church, schools thee to partake of food and drink with becoming decency; lest, after thou hast entered there, and joined thy brethren, thou shouldest appear ridiculous to all present, by smelling of wine, and unmannerly eructation. [1400] These things I now speak not to you who are now present, but to the absent; that they may learn them through your means. For it is not having eaten that hinders one's hearing, but listlessness. But thou whilst deeming it to be a condemnation not to fast, then addest another fault, which is far greater and heavier, in not being a partaker of this sacred food; [1401] and having nourished the body, thou consumest the soul with famine. Yet what kind of apology hast thou for doing this? For in the matter of fasting thou hast, perhaps, bodily weakness to plead, but what hast thou to say with respect to hearing? For surely weakness of body is no impediment to thy partaking of the divine oracles! If I had said, "Let no one who has breakfasted [1402] mix with us;" "let no one who has eaten be a hearer," thou wouldest have had some kind of excuse; but now, when we would fain drag, entice, and beseech you to come, what apology can ye have for turning away from us? The unfit hearer is not he that hath eaten and drunk; but he who gives no heed to what is said, who yawns, and is slack in attention, having his body here, but his mind wandering elsewhere, and such a one, though he may be fasting, is an unprofitable hearer. On the other hand, the man who is in earnest, who is watchful and keeps his mind in a state of attention, though he may have eaten and drunk, will be our most suitable hearer of all. For this rule, indeed, very properly prevails with relation to the secular tribunals and councils. Inasmuch as they know not how to be spiritually wise, therefore they eat not to nourishment, but to bursting; and they drink often to excess. For this reason, as they render themselves unfit for the management of their affairs, they shut up the court-houses and council-chambers in the evening and at midday. [1403] But here there is nothing of this sort,--God forbid! But he who has eaten will rival him who fasts, as far as regards sobriety of soul; for he eats and drinks, not so as to distend the stomach, or to darken the reason, but in such a way as to recruit the strength of the body when it has become weakened.
3. But enough of this admonition. It is time now to deal with our subject; although our mind holds back and shrinks from giving this instruction, on account of those who are not come. And just as an affectionate mother when she is about to spread out her table, grieves and laments when all her children are not there, thus also do I now suffer; and when I think of the absence of our brethren, I am reluctant to discharge my debt. But ye have it in your power to rid me of this tardiness. For if ye promise me that ye will convey to them an exact report of all I say, we shall readily pay you down the whole; [1404] for thus the instructions, charitably afforded on your part, will make up to them for their absence; and ye will hear me the more attentively, knowing that you must necessarily give an account of these things to others. In order then that our subject may be made the clearer, let us take it up and repeat it from the beginning. We were enquiring, then, the other day, "On what account the Scriptures were delivered after so many years. For this Book was delivered neither in the time of Adam, nor of Noah, nor of Abraham, but in that of Moses. And I hear many who say, that if the Book was profitable, it ought to have been delivered from the very beginning; but if it was useless, it ought not to have been delivered afterwards. But this is an obsolete argument; for it is not quite true that anything which is profitable ought to have been delivered from the beginning, nor if anything was delivered from the beginning, is it quite necessary that the same should continue afterwards. [1405] For example; Milk is useful, yet it is not always given; but it is given to us only when we are children; and solid food is useful; but no one ever gives it us in the beginning of our life, but when we have passed out of the age of childhood. Again, the summer season is useful; but it does not show itself constantly; and the winter season is advantageous; yet this too makes room for others. What then? Do they say that the Scriptures are not useful? I reply; they are most useful and most necessary. And if so useful, for what reason then, say they, were they not delivered to us from the beginning? It was because God was desirous of instructing the nature of man, not by letters, but by things. [1406] But what does the expression "by things" signify? By means of the Creation itself.
4. Observe then, how the Apostle, alighting upon this same topic, and directing himself to those very Greeks who said, that they had not from the beginning learnt the knowledge of God from the Scriptures, frames his answer. Having said that, "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;" [1407] when he saw that he was met by an objection; and that many would still enquire, from whence the Gentiles knew the truth of God, he goes on to add, "Because that which may be known of God is manifest in them." But how is it manifest in them? How were they able to know God, and who hath shewed? Declare this. "God," saith he, "hath shewed it unto them." In what manner? By the sending of what kind of prophet? what evangelist? what kind of teacher? if the holy Scriptures were not yet given. "The invisible things of Him," says he, "from the creation of the world are clearly seen, being understood by the things that are made, even His eternal Power and Godhead." [1408] But what he means is just this, He hath placed His Creation in the midst, before the eyes of all men; in order that they may guess at the Creator from His works; which, indeed, another writer has referred to; "For from the greatness and beauty of the creatures, proportionably the Maker of them is seen." [1409] Seest thou the greatness? Marvel at the power of Him that made it! Seest thou the beauty? be astonished at the wisdom which adorned it! This it was which the prophet signified when he said, "The heavens declare the glory of God." [1410] How then, tell me, do they declare it? Voice they have none; mouth they possess not; no tongue is theirs! how then do they declare? By means of the spectacle itself. For when thou seest the beauty, the breadth, the height, the position, the form, the stability thereof during so long a period; hearing as it were a voice, and being instructed by the spectacle, thou adorest Him who created a body so fair and strange! The heavens may be silent, but the sight of them emits a voice, that is louder than a trumpet's sound; instructing us not by the ear, but through the medium of the eyes; for the latter is a sense which is more sure and more distinct than the former.
5. For if God had given instruction by means of books, and of letters, he who knew letters would have learnt what was written; but the illiterate man would have gone away without receiving any benefit from this source, unless some one else had introduced him to it; and the wealthy man would have purchased the Bible, but the poor man would not have been able to obtain it. Again, he who knew the language that was expressed by the letters, might have known what was therein contained; but the Scythian, and the Barbarian, and the Indian, and the Egyptian, and all those who were excluded from that language, would have gone away without receiving any instruction. This however cannot be said with respect to the heavens; but the Scythian, and Barbarian, and Indian, and Egyptian, and every man that walks upon the earth, shall hear this voice; for not by means of the ears, but through the sight, it reaches our understanding. And of the things that are seen, there is one uniform perception; and there is no difference, as is the case with respect to languages. Upon this volume the unlearned, as well as the wise man, shall be alike able to look; the poor man as well as the rich man; and wherever any one may chance to come, there looking upwards towards the heavens, he will receive a sufficient lesson from the view of them: and the prophet himself intimated and indicated this fact, that the creation utters this voice so as to be intelligible to barbarians, and to Greeks, and to all mankind without exception, when he spoke on this wise; "There is no speech, nor language, where there voice is not heard." [1411] What he means is to this effect, that there is no nation or tongue which is unable to understand this language; but that such is their utterance, that it may be heard of all mankind. And that not merely of the heavens, but of the day and night. But how of the day and night? The heavens, indeed, by their beauty and magnitude, and by all the rest, astonish the beholder, and transport him to an admiration of the Creator; but as to the day and night, what can these show us of the same kind? Nothing certainly of the same kind, but other things which are not inferior to them; as for example; the harmony, and the order which they so accurately observe. For when thou considerest how they distribute between them the whole year, and mutually divide the length of the whole space, even as if it were by a beam and scales, thou wilt be astonished at Him who hath ordered them! For just as certain sisters dividing their father's inheritance among themselves with much affection, and not insulting one another in the smallest degree, even so too the day and the night distribute the year with such an equality of parts, with the utmost accuracy; [1412] and keep to their own boundaries, and never push one another aside. Never hath the day been long in winter; and in like manner never hath the night been long in summer, whilst so many generations have passed away; but during so great an interval and length of time one hath not defrauded the other even in the smallest degree; not of half an hour's space, no, nor of the twinkling of an eye!
6. Therefore also the Psalmist, [1413] struck with astonishment at the equality of this distribution, exclaimed, "Night unto night sheweth knowledge." If thou knowest how to meditate wisely on these matters, thou wilt admire the Being who fixed these immoveable boundaries even from the beginning. Let the avaricious hear these things; and those who are coveting the wealth of others; and let them imitate the equality of the day and night. Let those who are puffed up and high-minded also hear; and those who are unwilling to concede the first places to others! The day gives place to the night, and does not invade the territory of others! But thou, whilst always enjoying honour, canst thou not bear to share it with thy brethren? Consider also with me the wisdom of the Lawgiver. In winter He hath ordered that the night should be long; when the germs [1414] are tender, and require more coolness; and are unable to sustain the hotter rays of the sun; but when they are somewhat grown, the day again increases with them, and becomes then the longest, when the fruit has now attained ripeness. And this is a beneficial arrangement not only for seeds, but for our bodies. For since during winter, the sailor, and the pilot, and the traveller, and the soldier, and the farmer, sit down for the most part at home, fettered by the frost; and the season is one of idleness; God hath appointed that the greater part of this time should be consumed in night, in order that the length of the day might not be superfluous, when men were unable to do anything. Who can describe the perfect order of the seasons; and how these, like some virgins dancing in a circle, succeed one another with the happiest harmony; and how those who are in the middle cease not to pass over to the opposite ones with a gradual and noiseless transition? Therefore, neither are we overtaken by the summer immediately after winter; nor by the winter immediately after the summer; but mid-way the spring is interposed; that while we gently and gradually take up one season after the other, we may have our bodies hardened to encounter the summer heat without uneasiness. For since sudden changes to opposite extremes are productive of the worst injury and disease, God hath contrived that after winter we should take up the spring, and after the spring the summer; and after the summer the autumn; and thus transport us to winter, so that these changes from seasons which are opposite, should come upon us harmlessly and by degrees, through the aid of intermediate ones. Who then is so wretched and pitiable, that beholding the heavens; and beholding sea, and land; and beholding this exact adjustment of the seasons, and the unfailing order of day and night, he can think that these things happen of their own accord, instead of adoring Him who hath arranged them all with a corresponding wisdom!
7. But I have yet somewhat more to say on this head. For not only, indeed, does the magnitude and beauty of the creation, but also the very manner of it, display a God who is the artificer of the universe. For since we were not present at the beginning, whilst he was engaged in the work of forming and creating all things; nor had we been present, could we have known how they came into being, [1415] the power that disposed them being invisible; He hath made the mode of this creation to become our best teacher, by compounding all things in a manner which transcends the course of nature. Perhaps what I have said, is not sufficiently clear. Therefore it is necessary that I should again repeat it in a clearer manner. All men, then, must admit that it is the course of nature for water to be supported on the earth, and not the earth on the waters. For the earth being a certain dense, hard, unyielding, and solid substance, is easily able to support the nature of water; but the water, which is fluid, and rare, and soft, and diffusive, and giving way to all it meets with, must be unable to support any solid body, though it were of the lightest kind. Often indeed when a small pebble fails upon it, it yields, and makes way, and sends it down to the bottom. When therefore thou beholdest not a small pebble, but the whole earth borne upon the waters, and not submerged, admire the power of Him who wrought these marvellous things in a supernatural manner! And whence does this appear, that the earth is borne upon the waters? The prophet declares this when he says, "He hath founded it upon the seas, and prepared it upon the floods." [1416] And again: "To him who hath founded the earth upon the waters." [1417] What sayest thou? The water is not able to support a small pebble on its surface, and yet bears up the earth, great as it is; and mountains, and hills, and cities, and plants, and men, and brutes; and it is not submerged! What do I say? Is not submerged? How comes it to pass, that since the water has been in close contact with it below, during so long a period, it has not been dissolved, and the whole of it become mud? For the substance of wood, when soaked in water but a little time, is rotted and dissolved; and why do I say of wood? What can be firmer than iron? yet often this is softened, when it remains a long time in water; and well it may. For it derives its substance from the earth. Therefore many run-away servants, when they make their escape, dragging their shackles and chains along with them, go to brooks of water, and thrust their shackled feet therein, and after making the iron softer by this means, they easily break it by striking it with a stone. Iron, forsooth, is softened, and wood is rotted, and stones are worn away by the nature of water; yet so great a mass as the earth hath remained such a length of time lying upon the waters, without being either submerged, or dissolved, and destroyed! [1418]
8. And who is there that must not feel astonished and amazed at these things; and confidently pronounce that they are not the works of nature, but of that Providence which is above nature? Therefore one speaks thus: "Who hangeth the earth upon nothing." [1419] And another observes, "In His hands are the corners of the earth." [1420] And again: "He hath laid the foundation of it upon the seas." [1421] And these declarations, though they seem contrary to one another, have yet an entire agreement. For he that said, "He hath laid the foundation of it upon the seas," meant the same thing as he did who declared, "He hath hung it upon nothing." For its standing upon the waters is just the same thing as hanging upon nothing. Where then is it suspended and placed? Hear the same one saying, "In His hands are the corners of the earth." Not that God hath hands, but that thou mayest know that His power it is, providing for all things which holds together [1422] and supports the body of the earth! But if thou believest not what I now say, believe what thou beholdest! for even in another element it is possible to find this admirable workmanship. For it is the nature of fire to tend upwards, [1423] and to be always mounting aloft; and although you force and constrain it never so much, it cannot submit to have its course directed downwards. For often, when we are carrying a lighted torch, although we incline its head downwards, we cannot compel the force of the flame to direct itself to the ground; but still it turns upward, and passes from below toward that which is above. But with respect to the sun, God hath made it quite the contrary. For He hath turned his beams toward the earth, and made his light to direct itself downward, all but saying to him by the very shape (of the heavens), "Look downward.--Shine upon men, for thou wert made for them!" The light, indeed, of a candle cannot be made to submit to this; but this star, great and marvellous as it is, bends downward, and looks toward the earth, which is contrary to the nature of fire; owing to the power of Him who hath commanded it. Wouldest thou have me speak of another thing of the like kind? Waters embrace the back of the visible heaven [1424] on all parts; and yet they neither flow down, nor are moved out of their place, although the nature of water is not of this kind. For it easily runs together into what is concave; but when the body is of a convex form, it glides away on all sides; and not even a small portion [1425] is capable of standing upon such a figure. [1426] But, lo! this wonder is found to exist in the heavens; and the prophet, again, to intimate this very circumstance, observes, "Praise the Lord, ye waters that are above the heavens." [1427] Besides, the water hath not quenched the sun; nor hath the sun, which hath gone on his way beneath for so long a time, dried up the water that lies above.
9. Dost thou desire that we should lead thee down again to the earth, and point out the marvel? Seest thou not this sea abounding with waves, and fierce winds; yet this sea, spacious, and large, and furious as it is, is walled in with a feeble sand! Mark also the wisdom of God, He permitted it not to be at rest, nor tranquil, lest thou shouldest suppose its good order to be of mere natural regulation; but remaining within its limits, it lifts up its voice, and is in tumult, and roars aloud, and raises its waves to a prodigious height. But when it comes to the shores, and beholds the sand, it breaks up, and returns back again within itself; teaching thee, by both these things, that it is not the work of nature that it remains within its boundaries, but the work of Him whose power restrains it! For this cause accordingly He hath made the wall feeble; and hath not encompassed these shores with wood, or stone, or mountains, lest thou shouldest impute the regulation of the elements to such things. And, therefore, God Himself, upbraiding the Jews with this very circumstance, said, "Fear ye not Me, which have placed the sand for the bound of the sea that it cannot pass it." [1428] But the marvellous thing is not this only, that He hath made a great and admirable world; and that He hath compacted it in a way above the usual course of nature; but that He hath also constituted it out of opposite things; such as hot and cold, dry and moist, fire and water, earth and air, and that these contrary elements, of which this whole universe consists, though continually at strife one with another, are not consumed of one another. The fire hath not overrun and burnt up all things; the water hath not overflowed and drowned the whole earth. With respect to our bodies, however, these effects really take place; and upon the increase of the bile, fever is generated; and the whole animal frame sustains an injury; and when there is a superabundance of phlegm, many diseases are produced which destroy the animal. But in the case of the universe, nothing of this kind happens; but each thing remains held as it were by a kind of bridle and band; preserving, by the will of the Creator, its own boundaries; and their strife becomes a source of peace to the whole. Are not these things evident even to a blind man? and are not even the simple easily able to comprehend, that they were made, and are upheld, by some Providence? For who is so silly and senseless, that beholding such a mass of substances, such beauty, such combination, the continual strife of such vast elements, their opposition, and yet durability, would not reason with himself and say, "If there were not some Providence to uphold the mass of these bodies, not permitting the universe to fall to pieces, it could not remain; it could not have been lasting. So perfect is the order of the seasons, such the harmony of the day and night, so many the kinds of brute animals, and plants, and seeds, and herbs, that preserve their course, and yet, to the present day, none has ever fallen into decay or sudden dissolution.
10. We might continue to speak not only of these things, but also of many others, which are even more profound; and might moralise even upon the Creation itself; but reserving these subjects for the morrow, [1429] let us earnestly endeavour to retain what has been said, and to convey it to the rest. [1430] I know indeed, that the abstruseness of these speculations has seemed strange to your ears; but if we be a little vigilant, and accustom ourselves to them, we shall easily be able to teach others. Meanwhile, it is necessary farther to say this to your Charity. Even as God hath given us glory by means of this great creation, so let us also glorify Him by a pure conversation! "The heavens declare the glory of God," though only seen; and we therefore should declare God's glory [1431] not only in speaking, but in silence, and in astonishing all men by the brightness of our life. For He saith, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." [1432] For when an unbeliever beholds thee, who art a believer, subdued, modest, and orderly in manners, he will wonder and say, "Truly great is the God of the Christians! What manner of men hath He formed? What, and from what hath He made them? Hath He turned them from men into angels? If any one treats them contemptuously, they revile not! If any one beats them, they are not enraged! If any one does them an injury, they pray for him who has put them in pain! They have no enemy! They know nothing of cherishing malice! They are guiltless of vain babbling! They have not learnt to utter a falsehood! They cannot endure a false oath, or rather, they swear not at all, but would prefer to have their tongue cut out, rather than to let an oath proceed out of their mouth!" Such are the things which we should give them cause to say of us; and we should exterminate our evil habit of oaths, and pay at least as much honour to God, as we do to our more valuable garments. For how truly absurd is it, that when we have one garment better than the rest, we do not suffer ourselves to be continually wearing it; and yet everywhere we draggle about the name of God without concern, or ceremony! Let us not, I earnestly pray and beseech you, let us not thus despise our own salvation; but the care which we have used respecting this precept from the beginning, let us carry on even to the end. For I thus continually exhort you on the subject of oaths, not as though condemning you of listlessness, but inasmuch as I have seen that ye are for the most part reformed, I press you, and am urgent, that the whole work should be finished off, and come to its perfection. Even so act the spectators of public games. They excite those who are near the prize, with the more vehemence. Let us, then, by no means become weary; for we have nearly reached the completion of this amendment; and the difficulty was at the beginning. But now that the greater part of the evil habit has been cut away, and less remains to correct, no labour is necessary, but we only need a moderate degree of watchfulness, and diligence for some short time, in order that we ourselves being amended, may also become instructors to others; and that we may behold the Holy Passover with much confidence, and that with much pleasure we may reap a double or treble measure of the customary gladness of the festival. For not so much does it delight us to be delivered from the toil and fatigue of fasting, as to meet that holy season with an illustrious and well-earned crown; a crown indeed that is never to fade!
11. But in order that the amendment may take place the more quickly, do this which I tell thee. Inscribe upon the wall of thy house, and upon the wall of thy heart, that "flying sickle;" [1433] and think that it is flying forth on occasion of the curse, and constantly remember it. And if thou observest another person swearing, restrain, forbid, and be careful for him, and be careful for thine own domestics. For if we would look to this, that we might not merely correct ourselves, but also bring others to the same point, we shall ourselves quickly arrive at the goal; since while we undertake to instruct others, we shall be ashamed and blush, should we in our own case seem to leave those things unperformed, which we enjoin upon them. There is no need to say more; for much has been already spoken on these matters; and these things are now said only by way of remembrance. But may God, who is more sparing of our souls than we are, make us perfect in this, and every good work; that so having completed the whole fruit of righteousness, we may be found worthy of the kingdom of heaven, through the grace and lovingkindness of our Lord Jesus Christ, through Whom, and with Whom, to the Father, with the Holy Ghost, be glory, for ever and ever. Amen.
1. I joy, and rejoice with you all, that ye have actually put in practice that admonition of ours, which we lately made with respect to those who were absent, for the reason that they were not fasting. For I think that many of those who have dined [1434] are to-day present; and go to fill up this goodly assemblage; and that this is the fact, I conjecture from the more brilliant spectacle that I see around me, and the greater concourse of hearers. Not in vain, it seems, did I lately [1435] spend so many words on their account, appealing to your Charity, to draw them to their Mother; [1436] and to persuade them that it is lawful, even after bodily nourishment, to partake also of that which is spiritual. And in which case, beloved, I ask, did ye act for the better; at the time of the last assembly when after your meal ye turned to your slumbers; or now, when after the meal ye have presented yourselves at the hearing of the divine laws? Was it best when ye loitered about in the forum, and took part in meetings which were no wise profitable; or now, when ye stand with your own brethren, and hear the prophetic oracles? It is no disgrace, beloved, to have eaten, but after eating to remain at home, and so to be deprived of this sacred banquet. For whilst thou remainest at home, thou wilt be more slothful and supine; but coming here thou wilt shake off all slumber and listlessness; and laying aside not only listlessness, [1437] but also all sadness, thou wilt be more at ease, and in better heart in all the events that may happen.
2. What need then is there to say more? Stand only nigh the man who fasts, and thou wilt straightway partake of his good odour; for fasting is a spiritual perfume; and through the eyes, the tongue, and every part, it manifests the good disposition of the soul. I have said this, not for the purpose of condemning those who have dined, but that I may shew the advantage of fasting. I do not, however, call mere abstinence from meats, fasting; but even before this, abstinence from sin; since he who, after he has taken a meal, has come hither with suitable sobriety, is not very far behind the man who fasts; even as he who continues fasting, if he does not give earnest and diligent heed to what is spoken, will derive no great benefit from his fast. He who eats, and yet takes a part in the sacred assembly with suitable earnestness, is in much better case than he who eats not at all, and remains absent. This abstinence will by no means be able to benefit us as much as the participation in spiritual instruction conveyeth to us benefit and advantage. Where indeed, besides, wilt thou hear the things upon which thou meditatest here? Wert thou to go to the bench of justice? quarrels and contentions are there! or into the council-chamber? there is anxious thought about political matters! or to thine home? solicitude on the subject of thy private affairs afflicts thee in every direction! or wert thou to go to the conferences and debates of the forum? every thing there is earthly and corruptible! For all the words that pass among those assembled there, are concerning merchandize, or taxes, or the sumptuous table, or the sale of lands, or other contracts, or wills, or inheritances, or some other things of that kind. And shouldest thou enter even into the royal halls, there again thou wouldest hear in the same way all discoursing of wealth, or power, or of the glory which is held in honour here, but of nothing that is spiritual. But here on the contrary everything relates to heaven, and heavenly things; to our soul, to our life, the purpose for which we were born, and why we spend an allotted time upon earth, and on what terms we migrate from hence, and into what condition we shall enter after these things, and why our body is of clay, what also is the nature of death, what, in short, the present life is, and what the future. The discourses that are here made by us contain nothing at all of an earthly kind, but are all in reference to spiritual things. Thus, then, it is that we shall have made great provision for our salvation, and shall depart hence with a good hope.
3. Since, therefore, we did not scatter the seed in vain, but ye hunted out all who were absent, as I exhorted you; suffer us now to return you a recompense; and having reminded you of a few things that were said before, to repay you again what remains. What then were those matters that were before treated of? We were enquiring how, and in what manner, before the giving of the Scriptures, God ordered His dispensation toward us; and we said, that by means of the creation He instructed our race, stretching out the heavens, and there openly unfolding a vast volume, useful alike to the simple and the wise, to the poor and to the rich, to Scythians and to barbarians, and to all in general who dwell upon the earth; a volume which is much larger than the multitude of those instructed by it. We discoursed also at length concerning the night, and the day, and the order of these, as well as of the harmony which is strictly preserved by them; and much was said respecting the measured dance of the seasons of the year, and of their equality. For just as the day defraudeth not the night even of half an hour throughout the whole year, so also do these distribute all the days among themselves equally. But, as I said before, not only does the greatness and beauty of the creation shew forth the Divine Architect, but the very manner likewise in which it is compacted together, and the method of operation, transcending as it does, the ordinary course of nature. For it would have been in accordance with nature for water to be borne upon the earth; but now we see, on the contrary, that the earth is supported by the waters. It would have been in accordance with nature that fire should tend upwards; but now on the contrary we see the beams of the sun directed towards the earth; and the waters to be above the heavens, yet not falling away; [1438] and the sun running below them, yet not quenched by the waters, nor dispelling their moisture. Besides these things we said that this whole universe consists of four elements, these being adverse to and at strife with one another; yet one does not consume the other, although they are mutually destructive. Whence it is evident that some invisible power bridles them, and the will of God becomes their bond.
4. To-day, I wish to dwell a little more on this subject. Arouse yourselves, however, and give earnest heed unto us! And that the wonder may appear more clearly, I will draw the lesson concerning these things from our own bodies. This body of ours, so short, and small, consists of four elements; viz. of what is warm, that is, of blood; of what is dry, that is, of yellow bile; of what is moist, that is, of phlegm; of what is cold, that is, of black bile. And let no one think this subject foreign to that which we have in hand. "For He that is spiritual judgeth all things; yet He Himself is judged of no man." [1439] Thus also Paul touched upon principles of agriculture, whilst discoursing to us of the Resurrection; and said, "Thou fool; that which thou sowest is not quickened, except it die." [1440] But if that blessed man brought forward questions of agriculture, neither should any one blame us if we handle matters pertaining to medical science. For our discourse is now respecting the Creation of God; and this ground-work of ideas will be necessary for our purpose. As, therefore, I said before, this body of ours consists of four elements; and if either revolts against the whole, death is the result of this revolt. As for instance, by a superabundance "of bile" fever is produced; and should this proceed beyond a certain measure, it effects a rapid dissolution. Again, when there is an excess of the cold element, paralyses, agues, apoplexies, and an infinite number of other maladies are generated. And every form of disease is the effect of an excess of these elements; when either of them overpassing its own bounds, acts the part of a tyrant against the rest, and mars the symmetry of the whole. Interrogate then him who says, that all things are spontaneous and self-produced. If this little and diminutive body, having the advantage of medicines, and of medical skill, and of a soul within which regulates it, and of much moral wisdom, as well as innumerable other helps, be not always able to continue in a state of order, but often perishes, and is destroyed, when some disturbance takes place within it; how could a world like this, containing substances of such vast bulk and compounded of those same elements, remain during so long a time without any disturbance, unless it enjoyed the advantage of a manifold providence? Neither would it be reasonable to suppose that this body, which has the benefit of superintendence both without and within, should scarcely be sufficient for its own preservation; and that a world such as this is, enjoying no such superintendence, should during so many years suffer nothing of that sort which our body suffers. For how, I ask, is it that not one of these elements hath gone beyond its own boundaries, nor swallowed up all the rest? Who hath brought them together from the beginning? Who hath bound? Who hath bridled? Who hath held them together during so long a period? For if the body of the world were simple and uniform, what I speak of would not have been so impossible. But when there hath been such a strife between the elements, even from the beginning; who so senseless as to think that these things would have come together, and remained together when united, without One to effect this conjunction? For if we who are evil-affected towards one another not by nature, but by will, cannot come spontaneously to an agreement as long as we remain at variance, and hold ourselves ungraciously towards one another; if we have yet need of some one else to bring us into a state of conjunction; and after this conjunction further to clench us, and persuade us to abide by our reconciliation, and not again to be at variance; how could the elements, which neither partake of sense nor reason, and which are naturally adverse, and inimical to each other, have come together, and agreed and remained with one another, if there were not some ineffable Power which effected this conjunction; and after this conjunction, always restrained them by the same bond?
5. Dost thou not perceive how this body wastes away, withers, and perishes after the secession of the soul, and each of the elements thereof returns to its own appointed place? [1441] This very same thing, indeed, would also happen to the world, if the Power which always governs it had left it devoid of Its own providence. For if a ship does not hold together without a pilot, but soon founders, how could the world have held together so long a time if there was no one governing its course? And that I may not enlarge, suppose the world to be a ship; the earth to be placed below as the keel; the sky to be the sail; men to be the passengers; [1442] the subjacent abyss, the sea. How is it then that during so long a time, no shipwreck has taken place? Now let a ship go one day without a pilot and crew, [1443] and thou wilt see it straightway foundering! But the world, though subsisting now five thousand years, and many more, hath suffered nothing of the kind. But why do I talk of a ship? Suppose one hath pitched a small hut in the vineyards; and when the fruit is gathered, leaves it vacant; it stands, however, scarce two or three days, but soon goes to pieces, and tumbles down! Could not a hut, forsooth, stand without superintendence? How then could the workmanship of a world, so fair and marvellous; the laws of the night and day; the interchanging dances of the seasons; the course of nature chequered and varied as it is in every way throughout the earth, the sea, the sky; in plants, and in animals that fly, swim, walk, creep; and in the race of men, far more dignified than any of these, continue yet unbroken, during so long a period, without some kind of providence? But in addition to what has been said, follow me whilst I enumerate the meadows, the gardens, the various tribes of flowers; all sorts of herbs, and their uses; [1444] their odours, forms, disposition, yea, but their very names; the trees which are fruitful, and which are barren; the nature of metals,--and of animals,--in the sea, or on the land; of those that swim, and those that traverse the air; the mountains, the forests, the groves; the meadow below, and the meadow above; for there is a meadow on the earth, and a meadow too in the sky; the various flowers of the stars; the rose below, and the rainbow above! Would you have me point out also the meadow of birds? Consider the variegated body of the peacock, surpassing every dye, and the fowls of purple plumage. [1445] Contemplate with me the beauty of the sky; how it has been preserved so long without being dimmed; and remains as bright and clear as if it had been only fabricated to-day; moreover, the power of the earth, how its womb has not become effete by bringing forth during so long a time! Contemplate with me the fountains; how they burst forth and fail not, since the time they were begotten, to flow forth continually throughout the day and night! Contemplate with me the sea, receiving so many rivers, yet never exceeding its measure! But how long shall we pursue things unattainable! It is fit, indeed, that over every one of these which has been spoken of, we should say, "O Lord, how hast Thou magnified Thy works; in wisdom hast Thou made them all." [1446]
6. But what is the sapient argument of the unbelievers, when we go over all these particulars with them; the magnitude, the beauty of the creation, the prodigality, the munificence everywhere displayed? This very thing, say they, is the worst fault, that God hath made the world so beautiful and so vast. For if He had not made it beautiful and vast, we should not have made a god of it; but now being struck with its grandeur, and marvelling at its beauty, we have thought it to be a deity. [1447] But such an argument is good for nothing. For that neither the magnitude, nor beauty of the world is the cause of this impiety, but their own want of understanding, is what we are prepared to show, proved by the case of ourselves, who have never been so affected. Why then have "we" not made a deity of it? Do we not see it with the same eyes as themselves? Do we not enjoy the same advantage from the creation with themselves? Do we not possess the same soul? Have we not the same body? Do we not tread the same earth? How comes it that this beauty and magnitude hath not persuaded us to think the same as they do? But this will be evident not from this proof only, but from another besides. For as a proof that it is not for its beauty they have made a deity of it, but by reason of their own folly, why do they adore the ape, the crocodile, the dog, and the vilest of animals? Truly, "they became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools." [1448]
7. Nevertheless, we will not frame our answer from these things only, but will also say something yet further. For God, foreseeing these things of old, destroyed, in His wisdom, this plea of theirs. On this account He made the world not only wonderful and vast, but also corruptible and perishable; and placed therein many evidences of its weakness; and what He did with respect to the Apostles, [1449] He did with respect to the whole world. What then did He with respect to the Apostles? Since they used to perform many great and astonishing signs and wonders, He suffered them constantly to be scourged, to be expelled, to inhabit the dungeon, to encounter bodily infirmities, to be in continual tribulations, lest the greatness of their miracles should make them to be accounted as gods amongst mankind. Therefore when He had bestowed so great favour upon them, He suffered their bodies to be mortal, and in many cases obnoxious to disease; and did not remove their infirmity, that He might give full proof of their nature. And this is not merely my assertion, but that of Paul himself, who says, "For though I would desire to glory, I shall not be a fool; but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me." [1450] And again, "But we have this treasure in earthen vessels." [1451] But what is meant by "earthen vessels?" In this body, he means, which is mortal and perishable. For just as the earthen vessel is formed from clay and fire, so also the body of these saints being clay, and receiving the energy of the spiritual fire, becomes an earthen vessel. But for what reason was it thus constituted, and so great a treasure, and such a plentitude of graces entrusted to a mortal and corruptible body? "That the excellency of the power may be of God, and not of us." For when thou seest the Apostles raising the dead, yet themselves sick, and unable to remove their own infirmities, thou mayest clearly perceive, that the resurrection of the dead man was not effected by the power of him who raised him, but by the energy of the Spirit. For in proof, that they were frequently sick, hear what Paul saith respecting Timothy, "Use a little wine for thy stomach's sake, and thine often infirmities." [1452] And again, of another he saith, "But Trophimus I have left at Miletus sick." [1453] And writing to the Philippians, he said, "Epaphroditus was sick nigh unto death." [1454] For if, when this was the case, they accounted them to be gods, and prepared to do sacrifice unto them, saying, "The gods are come down to us in the likeness of men;" [1455] had such infirmities not existed, to what extent of impiety might not men have proceeded, when they beheld their miracles? As then in this case, because of the greatness of these signs, He suffered their nature to remain in a state of infirmity, and permitted those repeated trials, in order that they might not be thought to be gods, thus likewise He did with respect to the creation, a thing nearly parallel to this. For He fashioned it beautiful and vast; but on the other hand corruptible.
8. And both of these points the Scriptures teach, for one in treating of the beauty of the heavens thus speaks; "The heavens declare the glory of God." [1456] And again, "Who hath placed the sky as a vault, [1457] and spread it out as a tent over the earth." [1458] And again, "Who holdeth the circle of heaven." [1459] But another writer, shewing that although the world be great and fair, it is yet corruptible, thus speaks; "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands. They shall perish, but Thou remainest, and they all shall wax old as doth a garment, and as a vesture shalt Thou fold them up, and they shall be changed." [1460] And again, David saith of the sun, that "he is as a bridegroom coming out of his chamber, and rejoiceth as a giant to run his course." [1461] Seest thou how he places before thee the beauty of this star, and its greatness? For even as a bridegroom when he appears from some stately chamber, [1462] so the sun sends forth his rays under the East; and adorning the heaven as it were with a saffron-coloured veil, and making the clouds like roses, and running unimpeded all the day; he meets no obstacle to interrupt his course. Beholdest thou, then, his beauty? Beholdest thou his greatness? Look also at the proof of his weakness! For a certain wise man, to make this plain, said, "What is brighter than the sun, yet the light thereof suffers eclipse." [1463] Nor is it only from this circumstance that his infirmity is to be perceived, but also in the concourse of the clouds. Often, at least, when a cloud passes underneath him, though emitting his beams, and endeavouring to pierce through it, he has not strength to do so; the cloud being too dense, and not suffering him to penetrate through it. "He nourishes the seeds, however," [1464] replies some one--Yes--still he does not nourish them by himself, but requires the assistance of the earth, and of the dew, and of the rains, and of the winds, and the right distribution of the seasons. And unless all these things concur, the sun's aid is but superfluous. But this would not seem to be like a deity, to stand in need of the assistance of others, for that which he wishes to do; for it is a special attribute of God to want nothing; He Himself at least did not in this manner bring forth the seeds from the ground; He only commanded, and they all shot forth. And again, that thou mayest learn that it is not the nature of the elements, but His command which effects all things; He both brought into being these very elements which before were not; and without the need of any aid, He brought down the manna for the Jews. For it is said, "He gave them bread from heaven." [1465] But why do I say, that in order to the perfection of fruits, the sun requires the aid of other elements for their sustenance; when he himself requires the assistance of many things for his sustenance, and would not himself be sufficient for himself. For in order that he may proceed on his way, he needs the heaven as a kind of pavement spread out underneath him; and that he may shine, he needs the clearness and rarity of the air; since if even this become unusually dense, he is not able to show his light; and, on the other hand, he requires coolness and moisture, lest his rays should be intolerable to all, and burn up everything. When, therefore, other elements overrule him, and correct his weakness (overrule as for example, clouds, and walls, and certain other bodies that intercept his light:--or correct his excess, as the dews, and fountains, and cool air), how can such a one be a Deity? For God must be independent, and not stand in need of assistance, be the source of all good things to all, and be hindered by nothing; even as Paul, as well as the prophet Isaiah, saith of God; the latter [1466] thus making Him speak in His own Person, "I fill heaven and earth, saith the Lord." [1467] And again, "Am I a God nigh at hand, and not a God afar off?" [1468] And again, David says, "I have said unto the Lord, Thou art my Lord, for Thou hast no need of my good things." [1469] But Paul, demonstrating this independence of help, and shewing that both these things especially belong to God; to stand in need of nothing, and of Himself to supply all things to all; speaks on this wise, "God that made the heaven, and the earth, and the sea, Himself needeth not any thing, giving to all life and all things." [1470]
9. It would indeed be easy for us to take a survey of the other elements, the heaven, the air, the earth, the sea, and to shew the imbecility of these, and how each requires the assistance of his neighbour, and without this assistance, is lost and destroyed. For as it regards the earth, if the fountains fail it, and the moisture infused from the sea and the rivers, it quickly perishes by being parched. The remaining elements too stand in need of one another, the air of the sun, as well as the sun of the air. But not to protract this discourse; in what has been said, having given a sufficient supply of reasons to start from for those who are willing to receive them, we shall be content. For if the sun, which is the most surprising part of the whole creation, hath been proved to be so feeble and needy, how much more the other parts of the universe? What then I have advanced (offering these things for the consideration of the studious), I will myself again shew you in discourse from the Scriptures; and prove, that not only the sun, but also the whole universe is thus corruptible. For since the elements are mutually destructive, and when much cold intervenes, it chastens the force of the sun's rays; and on the other hand, the heat prevailing, consumes the cold; and since the elements are both the causes and subjects of contrary qualities, and dispositions, in one another; it is very evident that these things offer a proof of great corruptibility; and of the fact, that all these things which are visible, are a corporeal substance.
10. But since this subject is too lofty for our simplicity, permit me now to lead you to the sweet fountain of the Scriptures, that we may refresh your ears. For we will not discourse to you of the heaven and the earth separately, but will exhibit the Apostle declaring this very thing to us concerning the whole creation, in these plain terms, that the whole creation is now in bondage to corruption; and why it is thus in bondage, and at what time it shall be delivered from it, and unto what condition it shall be translated. For after he had said, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us;" he goes on to add; "For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of Him who hath subjected the same in hope." [1471] But what he intends is to this effect; "The creature," he says, "was made corruptible;" for this is implied in the expression, "being made subject to vanity." For it was made corruptible by the command of God. But God so commanded it for the sake of our race; for since it was to nurture a corruptible man, it was necessary itself should also be of the same character; for of course corruptible bodies were not to dwell in an incorruptible creation. But, nevertheless, he tells us, it will not remain so. "The creature [1472] also itself shall be delivered from the bondage of corruption;" and afterwards, for the purpose of shewing when this event shall take place, and through whom, he adds, "Into the glorious liberty of the sons of God." For when we are raised, his meaning is, and assume incorruptible bodies; then also this body of the heaven, the earth, and the whole creation, shall be incorruptible, and imperishable. When, therefore, thou beholdest the sun arising, admire the Creator; when thou beholdest him hiding himself and disappearing, learn the weakness of his nature, that thou mayest not adore him as a Deity! For God hath not only implanted in the nature of the elements this proof of their weakness, but hath also bidden His servants, that were but men, command them; so that although thou shouldest not know their servitude from their aspect, thou mayest learn, from those who have commanded them, that they are all thy fellow-servants. Therefore it was, that Joshua, the son of Nave, [1473] said, "Let the sun stand still in Gibeon, and the moon over against the valley of Ajalon." And again the prophet Isaiah made the sun to retrace his steps, under the reign of Hezekiah; and Moses gave orders to the air, and the sea, the earth, and the rocks. Elisha changed the nature of the waters; the Three Children triumphed over the fire. Thou seest how God hath provided for us on either hand; leading us by the beauty of the elements to the knowledge of His divinity; and, by their feebleness, not permitting us to lapse into the worship of them.
11. For the sake of all these things then, let us glorify Him, our Guardian; not only by words, but also by deeds; and let us shew forth an excellent conversation, not only in general, but in particular with regard to abstinence from oaths. For not every sin brings the same penalty; but those which are easiest to be amended, bring upon us the greatest punishment: which indeed Solomon intimated, when he said, "It is not wonderful if any one be taken stealing; for he stealeth that he may satisfy his soul that is hungry; but the adulterer, by the lack of understanding, destroyeth his own soul." [1474] But what he means is to this effect. The thief is a grievous offender, but not so grievous a one as the adulterer: for the former, though it be a sorry reason for his conduct, yet at the same time has to plead the necessity arising from indigence; but the latter, when no necessity compels him, by his mere madness rushes into the gulph of iniquity. This also may be said with regard to those who swear. For they have not any pretext to allege, but merely their contempt.
12. I know, indeed, that I may seem to be too tedious and burdensome; and that I may be thought to give annoyance by continuing this admonition. But nevertheless, I do not desist, in order that ye may even be shamed by my shamelessness to abstain from the custom of oaths. For if that unmerciful and cruel judge, paying respect to the importunity of the widow, changed his custom, much more will ye do this; and especially when he who is exhorting you, doth it not for himself, but for your salvation. Or rather, indeed, I cannot deny that I do this for myself; for I consider your benefit as my own success. But I could wish that you, even as I labour, and weary myself for your safety, would in like manner make your own souls a matter of anxiety to yourselves; and then assuredly this work of reformation would be perfected. And what need is there to multiply words? For if there were no hell, neither punishment for the contumacious, nor reward for the obedient; and I had come to you, and asked this in the way of a favour, would ye not have consented? would ye not have granted my petition, when I asked so trifling a favour? But when it is God who asks this favour, and for the sake of yourselves, who are to grant it, and not for Himself, Who is to receive it; who is there so ungracious, who is there so miserable and wretched, that he will not grant this favour to God, when He asks it; and especially when he himself who grants it, is in future to enjoy the benefit of it? Considering these things then, repeat over to yourselves, when ye depart hence, all that has been said; and correct in every way those who take no heed to it; to the end that we may receive the recompense of other men's good actions, as well as our own, through the grace and lovingkindness of our Lord Jesus Christ, by Whom, and with Whom be glory to the Father, with the Holy Ghost, for ever and ever. Amen.
1. When I think of the past tempest, and of the present calm, I cease not saying, "Blessed be God, who maketh all things, and changeth them; who hath brought light out of darkness; who leadeth to the gates of hell, and bringeth back; who chastiseth, but killeth not." [1475] And this I desire you too to repeat constantly, and never to desist. For if He hath benefitted us by deeds, what pardon shall we deserve, if we do not requite Him even by words. Therefore, I exhort that we never cease to give Him thanks; since if we are grateful for the former benefits, it is plain that we shall enjoy others also, which are greater. Let us say, then, continually, Blessed be God, who hath permitted us to spread before you in security the accustomed table, whilst He hath also granted you to hear our word with assurance of safety! Blessed be God, that we no longer run hither flying from the danger without, but only from desire to hear; that we no longer meet one another with agony, trembling, and anxious thoughts; but with much confidence, having shaken off all our fear. Our condition, indeed, on former days was nothing better than that of those who are tossed up and down in the midst of the deep; and expecting shipwreck every hour. We were scared all day long by innumerable rumours, and disturbed and agitated on every side; and were every day busy and curious to know who had come from the court? [1476] what news he had brought? and whether what was reported was true or false? Our nights too we passed without sleep, and whilst we looked upon the city, we wept over it, as if it were on the eve of its destruction.
2. For this cause yourselves too kept silence on those former days, because the whole city was empty, and all had migrated to the deserts, and because those who were left behind were overshadowed [1477] by the cloud of despondency. For the soul when once it is filled with despondency, is not apt to hear anything that may be said. For this cause, when the friends of Job came, and saw that tragedy of his house, and the just man sitting down upon the dunghill, and covered with sores, they rent their garments, and groaned and sat down by him in silence; making it manifest that nothing is so suitable to the afflicted at first, as quiet and silence. For the calamity was too great for consolation. Therefore also the Jews, whilst they were in bondage to work in clay and the brick-making, when they saw Moses come to them, were not able to give heed to his words, by reason of their failure of spirit, and their affliction. And what marvel is it that faint-hearted men have felt this, when we find that the Disciples also fell into the same infirmity. For after that mystic Supper, when Christ took [1478] them apart and discoursed with them, the disciples at first asked Him more than once, "Whither goest Thou?" But when He had told them what evils they should in a little while afterwards encounter, the wars, and the persecutions, and the universal enmity, the stripes, the prisons, the tribunals, the appearance before magistrates; then, their souls oppressed as by a heavy burthen with the dread of the things He had spoken, and with the sadness of these approaching events, remained henceforth in a state of stupor. Christ, therefore, perceiving their consternation, reproved it by saying, "I go to My Father, and no one among you asketh Me, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your hearts." For this reason also we were silent for some time past, awaiting the present opportunity. For if a person who is about to ask a favour of any one, though the request be a reasonable one, waits a fitting occasion to propose it, that he may find him who is to grant the petition in a mild and well-disposed frame of mind; and that receiving assistance from the favourable opportunity, he may obtain the benefit; how much rather is it necessary that the speaker should seek a fit season, so that he may address his discourse to an auditor well affected, and free from all care and despondency; which accordingly we have done.
3. Inasmuch, then, as ye have now shaken off despondency, we are desirous to recall you to the recollection of former matters; so that our discourse may be rendered the clearer to you. For what we said of the creation, that God not only made it beautiful, and wonderful, and vast, but also weak and corruptible; and moreover that He hath established divers proofs of this; ordering both these circumstances for our advantage; leading us on by its beauty to admiration of Him who framed it: and by its weakness leading us away from the worship of the creature; this we may see, take place also in the case of the body. For with respect to this too there are many among the enemies to the truth, as well as among those who belong to our own ranks, who make it a subject of enquiry, why it was created corruptible and frail? Many also of the Greeks and heretics affirm, that it was not even created by God. [1479] For they declare it to be unworthy of God's creative art, and enlarge upon its impurities, its sweat, its tears, its labours, and sufferings, and all the other incidents of the body. But, for my part, when such things are talked of, I would first make this reply. Tell me not of man, fallen, degraded and condemned. But if thou wouldest learn what manner of body God formed us with at the first, let us go to Paradise, and survey the Man that was created at the beginning. For that body was not thus corruptible and mortal; but like as some statue of gold just brought from the furnace, that shines splendidly, so that frame was free from all corruption. Labour did not trouble it, nor sweat deface it. Cares did not conspire against it; nor sorrows besiege it; nor was there any other affection of that kind to distress it. But when man did not bear his felicity with moderation, but threw contempt upon his Benefactor, and thought a deceiving demon more worthy of credit than God who cared for him, and who had raised him to honour, and when he expected to become himself a god, and conceived thoughts above his proper dignity, then,--then indeed it was that God, to humble him by decisive acts, made him mortal, as well as corruptible; and fettered him with such varied necessities; not from hatred or aversion, but in care for him, and to repress at the very outset that evil and destructive pride; and instead of permitting it to proceed any further, He admonished Him by actual experience, that he was mortal and corruptible; thus to convince him that he must never again think or dream of such things as he had done. For the devil's suggestion, was, "Ye shall be as gods." [1480] Desiring then utterly to eradicate this idea, God made the body subject to much suffering and disease; to instruct him by its very nature that he must never again entertain such a thought. And that this is true, is really most evident from what befel him; for after such an expectation, he was condemned to this punishment. Consider also with me the wisdom [1481] of God in this matter. He did not allow him to be the first to die, but permitted his son to suffer this death; in order that seeing before his eyes the body corrupting and decaying, he might receive a striking lesson of wisdom [1482] from that spectacle; and learn what had come to pass, and be duly chastened before he departed hence.
4. Really then, as I said, this point is apparent from what has already taken place; but it will be made no less clear from what yet remains to be stated. For if whilst we are fettered with such necessities of the body; and whilst it is the lot of all men to die, to suffer corruption, to moulder in the sight of all, and to dissolve into dust, so that the Gentile philosophers made one and the same comprehensive definition of the human race (for when asked what man was, they answered, he is an animal, rational and mortal); if, forsooth, whilst all admitted this, there were some who dared in the opinion of the multitude to immortalize themselves; and notwithstanding that the very sense of sight bore witness to their mortality, were ambitious to be called gods, and were honoured as such; to what a length of impiety would not many men have proceeded, if death had not gone on teaching all men the mortality and corruptibility of our nature? Hear, for instance, what the prophet says of a barbarian king, when seized with this frenzy. "I will exalt," saith he, "my throne above the stars of heaven; and I will be like unto the Most High." [1483] Afterwards, deriding him, and speaking of his death, he says, "Corruption is under thee, and the worm is thy covering;" [1484] but his meaning is, "Dost thou dare, O man, whom such an end is awaiting, to entertain such imaginations?" Again, of another, I mean the king of the Tyrians, when he conceived the like aims, and was ambitious to be considered as a God, he says, "Thou art not a God, but a man, and they that pierce thee shall say so." [1485] Thus God, in making this body of ours as it is, hath from the beginning utterly taken away all occasion of idolatry.
5. But why dost thou marvel if this hath happened in respect to the body, when even with respect to the soul it is plain, that a similar thing hath taken place. For God made it not mortal, but permitted it to be immortal; He constituted it however subject to forgetfulness, to ignorance, to sadness, and to care; and this, lest regarding its own nobility of birth, it might take up a conceit too high for its proper dignity. For if, even while the case stands thus, some have dared to aver, that it is of the Divine essence; to what a pitch of frenzy would they not have reached, if it had been devoid of these imperfections? What, however, I affirmed respecting the creation, I affirm also respecting the body, that both these things alike excite my admiration of God; that He hath made it corruptible; and that in its very corruptibility, He hath manifested His own power and wisdom. For that He could have made it of some better material, He hath evidenced from the celestial and the solar substance. For He that made those such as they are, could have made this also like them, had He thought proper to do so. But the cause of its imperfection is what I before adverted to. This circumstance by no means lowers the admiration due to the Creator's workmanship, but rather increases it; for the meanness of the substance, manifests the resource and adaptiveness of His art; since He hath introduced such a harmony of parts in clay and ashes, and senses so various and manifold and capable of such spiritual wisdom.
6. In proportion, therefore, as thou findest fault with the meanness of the substance, be so much the more astonished at the greatness of the art displayed. For this reason also, I do not so much admire the statuary who forms a beautiful figure out of gold, as him who, by the resources of art, is able, even in crumbling clay, to exhibit a marvellous and inimitable mould of beauty. In the former case, the material gives some aid to the artist, but in the latter, there is a naked display of his art. Wouldest thou learn then, how great the wisdom of the Creator is, consider what it is that is made out of clay? What else is there but brick and tile? Nevertheless, God, the Supreme Artist, from the same material of which only the brick and tile is formed, hath been able to make an eye so beautiful, as to astonish all who behold it, and to implant in it such power, that it can at once survey the high aerial expanse, and by the aid of a small pupil embrace the mountains, forests, hills, the ocean, yea, the heaven, by so small a thing! Tell me not then of tears and rheums, for these things are the fruit of thy sin; but consider its beauty, and visual power; and how it is that whilst it ranges over such an expanse of air, it experiences no weariness or distress! The feet indeed become tired and weakened even after going but a small distance; but the eye, in traversing a space so lofty and so wide, is not sensible of any infirmity. For since this is the most necessary to us of all our members, He has not suffered it to be oppressed with fatigue; in order that the service it renders us might be free and unfettered.
7. But rather, I should say, what language is fully adequate to set forth the whole excellency of this member? And why do I speak of the pupil and the visual faculty? for if you were to investigate that which seems the meanest of all the members, I mean the eyelashes, you would behold even in these the manifold wisdom of God the Creator! For as it is with respect to the ears of corn; the beards, standing forth as a sort of spears, repel the birds, and do not suffer them to settle upon the fruits, and to break the stalk, which is too tender to bear them; so also is it with regard to the eyes. The hairs of the eyelids are ranged in front, and answer the purpose of beards and spears; keeping dust and light substances at a distance from the eyes, and any thing that might incommode the sight; and not permitting the eyelids to be annoyed. Another instance of wisdom, no less remarkable, is to be observed in eyebrows. Who can help being struck by their position? For they do not project to an immoderate degree, so as to obscure the sight; nor do they retire farther back than is fitting; but in the same manner as the eaves of a house, they stand out above, receiving the perspiration as it descends from the forehead, and not permitting it to annoy the eyes. For this purpose too there is a growth of hair upon them, which serves by its roughness to stay what descends from above, and affords the exact protection that is needed, and contributes also much appearance of beauty to the eyes. Nor is this the only matter of wonder! There is another thing also which is equally so. How is it, I ask, that the hairs of the head increase, and are cut off; but those of the eyebrows, not so? For not even this has happened undesignedly, or by chance, but in order that they might not darken the sight too much by becoming very long; an inconvenience from which those suffer who have arrived at extreme old age.
8. And who could possibly trace out all the wisdom which is manifested by means of the brain! For, in the first place, He made it soft, since it serves as a fountain to all the senses. Next, in order that it might not suffer injury owing to its peculiar nature, He fortified it on every side with bones. Further; that it might not suffer from friction, by the hardness of the bones, He interposed a middle membrane: and not only a single one, but also a second; the former being spread out on the under side of the skull, but the latter enveloping the upper substance of the brain, and the first being the harder of the two. And this was done, both for the cause that has been mentioned, and in order that the brain might not be the first to receive the blows inflicted upon the head; but that these membranes first encountering them, might free it from all injury, and preserve it unwounded. Moreover, that the bone which covers the brain is not a single and continuous one, but has many sutures on every side, is a circumstance which contributes much to its security. For a ventilation of the vapours that surround it may easily take place outward through these sutures, so as to prevent it from being suffocated; [1486] and if a blow should be inflicted upon it, on any particular point, the damage does not extend to the whole. For if the bone had been one and continuous, the stroke even when it fell upon one part, only, would have injured the whole; but now, by its being divided into many parts, this can never happen. For if one part should chance to be wounded, only the bone that is situated near that part receives injury, but all the rest remain unhurt; the continuity of the stroke being intercepted by the division of the bones, and being unable to extend itself to the adjacent parts. By reason of this God hath constructed a covering for the brain of many bones; and just as when one builds a house, he lays on a roof, and tiles upon the upper part, so God hath placed these bones above upon the head, and hath provided that the hairs should shoot forth, and serve as a kind of cap for it.
9. The very same thing also He hath done with regard to the heart. For inasmuch as the heart has preeminence over all the members in our body, and that the supreme power over our whole life is entrusted to it, and death happens when it receives but a slight blow; He hath fenced it about on every side with stiff and hard bones, surrounding it by the protection of the breast-bone [1487] before, and the blade-bones [1488] behind. And what He did with respect to the membranes of the brain, He hath done in this instance also. For in order that it might not be rubbed and pained in striking against the hard bones which encompass it, in the throbbing and quick pulsation to which it is subject in anger and similar affections, He both interposed many membranes there, and placed the lungs by the side of it to act the part of a soft bed to these pulsations, so that the heart may break its force on these without sustaining injury or distress.
But why do I speak of the heart, and of the brain, when if any one will investigate even the very nails, he will see the manifold wisdom of God displayed in these; as well by their form, as by their substance and position. I might also have mentioned why our fingers are not all equal, and many other particulars besides; but to those who are inclined to attend, the wisdom of God Who created us, will be sufficiently clear from what has been said. Wherefore, leaving this department to be investigated with diligence by those who are desirous of the task, I shall turn myself to another objection.
10. There are many forsooth, who, besides what has been already referred to, bring forward this objection. If man be the king of the brutes, why have many animals an advantage over him in strength, agility, and fleetness? For the horse is swifter, the ox is more enduring, the eagle is lighter, and the lion stronger, than man. What then have we to reply to this argument? Thus much; that from that circumstance we may especially discern the wisdom of God and the honour which He has put upon us. A horse, it is true, is swifter than man, but for making dispatch on a journey, the man is better fitted than the horse. For a horse, though the very swiftest and strongest that may be, can scarcely travel two hundred stadia in a day; [1489] but a man, harnessing a number of horses in succession, will be able to accomplish a distance of two thousand stadia. Thus, the advantage which swiftness affords to the horse, intelligence and art afford to the man in a much greater excess. The man, it is true, has not feet so strong as the other, but then he has those of the other which serve him as well as his own. For not one of the brutes has ever been able to subjugate another to his own use; but man has the range of them all; and by that variety of skill which is given him of God, makes each of the animals subservient to the employment best suited to him. For if the feet of men had been as strong as those of horses, they would have been useless for other purposes, for difficult ground, for the summits of mountains, for climbing trees; for the hoof is usually an impediment to treading in such places. So that although the feet of men are softer than theirs, they are still adapted to more various uses, and are not the worse for their want of strength, while they have the power of the horse ministering to their aid, and at the same time they have the advantage over him in variety of tread. Again, the eagle has his light pinion; but I have reason and art, by which I am enabled to bring down and master all the winged animals. But if thou wouldest see my pinion too, I have one much lighter than he; one which can soar, not merely ten or twenty stadia, or even as high as heaven, but above heaven itself, and above the heaven of heavens; even to "where Christ sitteth at the right hand of God!" [1490]
11. Again, the irrational animals have their weapons in their own body; thus, the ox has his horns; the wild boar his tusks; the lion his claws. But God hath not furnished the nature of my body with weapons, but hath made these to be extraneous to it, for the purpose of shewing that man is a gentle animal; and that I have not always occasion to use my weapons, for from time to time I lay these aside, and from time to time resume them. In order then that I might be free and unfettered in this matter, not being at all times compelled to carry my weapons, He hath made these to be separate from my nature. For it is not only in our possessing a rational nature that we surpass the brutes, but we also excel them in body. For God has made this to correspond with the soul's nobility, and fitted to execute its commands. He has not, indeed, made the body such as it is, without reason; but such as it ought to be, as having to minister to a rational soul; so that if it were not such as it is, the operations of the soul would be greatly impeded: and this is manifest from diseases. For if this nice adjustment of the body be diverted from its proper condition in ever so small a degree, many of the soul's energies are impeded; as, for instance, if the brain should become too hot, or too cold. So that from the body it is easy to see much of the Divine Providence, not only because He made it at first better than it is at present; nor because even now He hath changed it for a useful purpose, but also because He will raise it again to much greater glory.
12. But, if thou art desirous to learn in a different way what wisdom God hath shewn respecting the body, I will mention that by which Paul seems most especially to be constantly struck. But what is this? That He hath made the members to excel one another, though not in the same things? Some He hath appointed to surpass the rest in beauty, and some in strength. Thus, the eye is beautiful, but the feet are stronger. The head is honourable, but it cannot say to the feet, "I have no need of you." [1491] And this may be seen too with regard to irrational animals; and the same in all the relations of life. The king, for instance, has need of his subjects, and the subjects of the king; just as the head has need of the feet. And again, as to brutes; some are more powerful than the rest; and some more beautiful. Some there are that delight us; some that nourish; and some that clothe us. Thus the peacock delights; and fowls and swine nourish; sheep and goats provide us clothing; and the ox and ass share our labours. There are also others which provide us with none of these, but which call our powers into active exercise. Thus the wild animals increase the strength of the hunters; and instruct our race by the fear which they inspire, and render us more cautious; and for medical purposes, they supply no small contributions from their bodies. [1492] So that if any one say to thee, "How art thou a lord of the brutes, whilst afraid of the lion?" Answer him, "Things were not ordered in this manner at the beginning, when I was in favour with God, when I dwelt in Paradise. But when I had offended my Master, I fell under the power of those who were my servants! Yet not even now entirely; since I possess an art by which I overcome the wild animals." So also it happens in great houses; the sons, while they are yet under age, are afraid of many of the servants; but when they have done amiss, their dread is greatly heightened. And this we may say also of serpents, and scorpions, and vipers; that they are formidable to us by reason of sin.
13. And not only as it regards our body, and the various states of life, is this diversity observable; nor is it confined to brutes; but it may be seen also in trees; and the meanest of them may be observed to have an excellence above those which are greater; so that all things are not alike in all, that all may be necessary to us; and that we may perceive the manifold wisdom of the Lord. Do not then lay blame on God on account of the body's corruptibleness, but for this the rather do Him homage, and admire Him for His wisdom and His tender care; His wisdom, that in so corruptible a body He hath been able to display such harmony; His tender care that for the benefit of the soul He hath made it corruptible, that He might repress her vanity, and subdue her pride! Why then did He not make it thus from the beginning, asks some one? It was, I reply, to justify Himself before thee by these very works; and as much as to say by the result itself, "I called thee to greater honour, but thou didst constitute thyself unworthy of the gift, banishing thyself from Paradise! Nevertheless, I will not even now despise thee, but I will correct thy sin, and bring thee back [1493] to heaven. Therefore for thine own sake, I have permitted thee so long to decay and suffer corruption, that in the fulness of time the discipline of thy humility might be established; and that thou mightest never more resume thy former conceit.
14. For all these things then let us give thanks to God who loveth man; and for His tender care over us, render Him a recompense, that will also be profitable to ourselves; and as regards the commandment which I so frequently discourse of to you, let us use our utmost diligence! For I will not desist from the exhortation until ye are amended: seeing that what we aim at is not that we may address you seldom or frequently, but that we may continue speaking till we have persuaded you. To the Jews when God said by the prophet, "If ye fast for strife and debate, to what purpose do ye fast for me?" [1494] And by us He saith to you, "If ye fast unto oaths and perjuries, to what purpose do ye fast? For how shall we behold the sacred Passover? How shall we receive the holy Sacrifice? How shall we be partakers of those wonderful mysteries by means of the same tongue with which we have trampled upon God's law, the same tongue with which we have contaminated the soul? For if no one would dare to receive the royal purple with filthy hands, how shall we receive the Lord's Body with a tongue that has become polluted! For the oath is of the wicked one, but the Sacrifice is of the Lord. "What communion then hath light with darkness, and what concord hath Christ with Belial?" [1495]
15. That ye are desirous, indeed, to be rid of this impiety, I know well; but since each man may not be able easily to accomplish this by himself, let us enter into fraternities and partnerships in this matter; and as the poor do in their feasts, [1496] when each one alone would not be able to furnish a complete banquet; when they all meet together, they each bring their contribution to the feast; so also let us act. Inasmuch as we are of ourselves too listless, let us make partnerships with each other, and pledge ourselves to contribute counsel, and admonition, and exhortation, and rebuke and reminiscence, and threatening; in order that from the diligence of each we may all be amended. For seeing that we observe the affairs of our neighbour more sharply than we do our own, let us be watchful of the safety of others, and commit the guardianship of ourselves to them; and let us engage in this pious rivalry, to the end that thus becoming superior to such an evil habit, we may come with boldness to this holy feast; and be partakers of the holy Sacrifice, with a favourable hope and a good conscience; through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, be glory to the Father, with the Holy Spirit, for ever and ever. Amen.
1. Yesterday I said "Blessed be God!" and to-day again I say the very same thing. For although the evils we dreaded have passed away, we should not suffer the memory of them to disappear; not indeed that we may grieve, but that we may give thanks. For if the memory of these terrors abide with us, we shall never be overtaken by the actual experience of such terrors. For what need have we of the experience, whilst our memory acts the part of a monitor? Seeing then that God hath not permitted us to be overwhelmed in the flood of those troubles when upon us, let us not permit ourselves to become careless when these are passed away. Then, when we were sad, He consoled us, let us give thanks to Him now that we are joyful. In our agony He comforted us, and did not forsake us; therefore let us not betray ourselves in prosperity by declining into sloth. "Forget not," saith one, "the time of famine in the day of plenty." [1497] Therefore let us be mindful of the time of temptation in the day of relief; and with respect to our sins let us also act in the same manner. If thou hast sinned, and God hath pardoned thy sin, receive thy pardon, and give thanks; but be not forgetful of the sin; not that thou shouldest fret thyself with the thought of it, but that thou mayest school thy soul, not to grow wanton, and relapse again into the same snares. [1498]
2. Thus also Paul did; for having said, "He counted me faithful, putting me into the ministry," he goes on to add, "who was before a blasphemer, a persecutor, and injurious." [1499] "Let the life of the servant," saith he, "be openly exposed, so that the lovingkindness of the Master be apparent. For although I have received the remission of sins, I do not reject the memory of those sins." And this not only manifested the lovingkindness of the Lord, but made the man himself the more illustrious. For when thou hast learnt who he was before, then thou wilt be the more astonished at him; and when thou seest out of what he came to be what he was, then thou wilt commend him the more; and if thou hast greatly sinned, yet upon being changed thou wilt conceive favourable hopes from this instance. For in addition to what has been said, such an example comforts those who are in despair, and causes them again to stand erect. The same thing also will be the case with regard to our city; for all the events that have happened serve to shew your virtue, who by means of repentance have prevailed to ward off such wrath, whilst at the same time they proclaim the lovingkindness of God, who has removed the cloud that was so threatening, in consequence of a small change of conduct, and so raises up again all those who are sunk in despair, when they learn, from our case, that he who looks upward for the Divine help, is not to be overwhelmed, though innumerable waves should encompass him on all sides.
3. For who hath seen, who hath ever heard of sufferings such as were ours? We were every day in expectation that our city would be overturned from its foundations together with its inhabitants. But when the Devil was hoping to sink the vessel, then God produced a perfect calm. Let us not then be unmindful of the greatness of these terrors, in order that we may remember the magnitude of the benefits received from God. He who knows not the nature of the disease will not understand the physician's art. Let us tell these things also to our children; and transmit them to the remotest generations, that all may learn how the Devil had endeavoured to destroy the very foundation of the city; and how God was able visibly to raise it up again, when it was fallen and prostrate; and did not permit even the least injury to befall it, but took away the fear; and dispelled with much speed the peril it had been placed in. For even through the past week we were all expecting that our substance would be confiscated; and that soldiers would have been let loose upon us; and we were dreaming of a thousand other horrors. But lo! all these things have passed away, even like a cloud or a flitting shadow; and we have been punished only in the expectation of what is dreadful; or rather we have not been punished, but we have been disciplined, and have become better; God having softened the heart of the Emperor. Let us then always and every day say, "Blessed be God!" and with greater zeal let us give heed to our assembling, and let us hasten to the church, from whence we have reaped this benefit. For ye know whither ye fled at the first; whither ye flocked together; and from what quarter our safety came. Let us then hold fast by this sacred anchor; and as in the season of danger it did not betray us, so now let us not leave it in the season of relief; but let us await with exact attention the stated assemblies and prayers; and let us every day give a hearing to the divine oracles. And the leisure which we spent in busily running about after those who came from the court, [1500] whilst we were labouring under anxiety in respect to the evils that threatened us; this let us consume wholly in hearing the divine laws, instead of unseasonable and senseless pastimes; lest we should again reduce ourselves to the necessity of that sort of occupation. [1501]
4. On the three fore