YALE UNIVERSITY
LIBRARY

LIBRARY OF FATHERS

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.

VET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE BUT
THINE EYES SHALL SEE THY TEACHERS. fsaiilh XXX. 20.

OXFORD,
JOHN HENRY PARKER ;
J. G. F. AND J. RIVINGTON, LONDON,
MDCCCXLII.

MOST REVEREND FATHER IN 8QD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
OF CHRIST'S HOLY CATHOLIC CHURCH,
is
WITH HIS GRACE'S PERMISSION
RESPECTFULLY INSCRIBED,
IN TOKEN OF
REVF.RENCE FOR HIS PERSON AND SACRED OFFICE,
AND OF
GRATITUDE FOR HIS EPISCOPAL KINDNESS.

THE

HOMILIES

OF

S. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE.

THE

HOMILIES

OF

S. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE,

THE STATUES,

TO THE PEOPLE OF ANTIOCH,

TRANSLATED,

WITH NOTES AND INDICES.

OXFORD,
JOHN HENRY PARKER;
J. G. F. AND J. RIVINGTON, LONDON.
MDCCCXLII.

PREFACE.

Little can be added to the account of the following
Homilies, which Montfaucon has given in the Preface to the
Benedictine Edition. The principal notes of time had been
already collected by Tillemont, and where he has missed any
thing of importance, Montfaucon has almost always supplied
it. In particular, he seems to be right in objecting to the
changes which Tillemont would make in the order of the
Homilies j this, however, cannot be considered as certainly
determined throughout. In reading them, the mixed cha
racter of the congregation should be kept always in view ;
and indeed it can scarcely be lost sight of. The general
distress drove numbers to the Church, who were little ac
customed to religious thoughts or practices. It should also
be remembered, that the expression of feeling on the part of
the congregation was almost unrestrained, ' and that the
Preacher was constantly measuring his words to their powers
of reception, as if conversing with them. A remarkable
instance of his management in this way is found in the
introduction of the subject of Natural Theology in the
eleventh Homily, and in his retreat from some startling
speculations about the waters above the firmament. His oc
casional remarks on the private practices of the people, as
well as his visiting the prisoners, and some acts of discipline
which he threatens, shew that he exercised an active and
authoritative superintendence over his flock.
The present Translation, including that of Montfaucon's
Preface, was preparing for the press by the Rev. E. Budge,
A.B. of Christ's College, Cambridge, Vicar of Manaccan, and
was to have been published by subscription, and dedicated
to the Lord Bishop of Exeter. It was placed in the hands
of the Editors to avoid double labour on the same ground,
b

ii PREFACE.
and has been carefully revised and corrected. Such notes
as have been adopted entire, or in substance from those of
the Translator, are marked Tr. »; some have been much
abridged to suit the plan of the Library. The Translation
was made from the Paris reprint of the Benedictine Edition,
which is very little altered from that of Montfaucon. It has
been looked over with Savile's Edition, which has been
collated with the Benedictine, and with a Ms. of the 11th
century in the Bodleian Library, the readings of which are
marked M. A Ms. in New Coll. Library, from which the
first Edition was printed by Harmar, is marked N. That in
the Bodleian, given by Savile, from which his text is chiefly
taken, is marked O. Another used by Savile is marked P.
Those marked Q and R are more recent Mss. in the
Bodleian Library. The 20th Homily is not in any of these
except N, and M alone has been collated throughout.
Collations are making in foreign Libraries with a view to
an Edition of the Original, but only those from Venice, made
by Dr. Heyse, are yet come to hand. Every departure from
the Benedictine Text has been noticed, except, perhaps, a
few cases of different punctuation. Many various readings of
Savile are necessarily passed by, but most of them affect the
sense very slightly. It is hoped that the original text of
these Homilies may be published next year, and shortly
followed by some of St. Chrysostom's Commentaries, the
text of which has been already in part collated. For a
general sketch of the life of St. Chrysostom, see the Preface
to the Commentary on the first Epistle to the Corinthians.
The only material difficulty in the Chronology having been
removed, a Table of the probable dates of the several
Homilies has been added.
C. M.
a This mark will be easily dis- Library, in which it is ahvays followed
tinguished by the context from the by the page.
reference to other Translations in this

PREFACE

BENEDICTINE EDITION.

1. Among the events which occurred in the time of
John Chrysostom, there is none more memorable than that
sedition of the inhabitants of Antioch, in which the Statues
of the Emperor Theodosius and Flacilla his wife were thrown
down and dragged about the city, at which Theodosius was
so exasperated, as even to think of destroying the city en
tirely. This afforded ample matter for our Chrysostom to
exercise his powers of preaching. For as the people of
Antioch were fluctuating between hope and fear, (sudden
accidents offering of course daily some fresh cause for
hope or alarm,) Chrysostom, compelled as he was to adapt his
style to circumstances as they arose, almost always without
preparation, delivered on the spur of the occasion these
Homilies, which are certainly well deserving of admiration.
At one time his object here is to console a people struggling
with present distress ; at another, to strengthen minds that
were sinking under the extremity of danger ; and above all,
by repeated admonition, to persuade the people of Antioch,
on occasion of the threatened calamities, to correct the vices
and to wipe away the crimes that had thus provoked God's
wrath ; which endeavour on the part of Chrysostom certainly
ended in results agreeable to his desire, as he sometimes
acknowledges. 2. But the cause of this great sedition was, according to
the testimony of Zosimus, excess of taxation, which was
b2

iv PREFACE.
daily inventing new imposts; an exaction required either
for the celebration of the fifth year upon which Arcadius had
entered, from the time he was proclaimed under the title of
Augustus, and the tenth year of the Emperor Theodosius,
commencing in the year 388, or for the expenses of the war
against the tyrant Maximus, or on account of both these
events, as well as for other necessities of the state. The
people of Antioch, that is to say, the superior class of the
citizens, dismayed at the burden of this impost, first approach
the prefect, and with tears lament the excess of the tax that
has been announced, and implore the Divine assistance. And
next, a multitude of vagabonds and foreigners of the lowest
elass of the people, in a state of excited feeling, break out
into deeds of violence. At first they turn every thing upside
down in the public baths ; hence they proceed to the prefect's
palace, and attack the doors and windows, and are scarcely
repelled, when they turn their rage in another direction, and
attack the painted tablets of the Emperors with stones, cover
them with filth, and reduce them to a ruinous condition,
while they load the Augusti themselves with curses and re
proaches. At length they throw down the Statues of the Em
peror Theodosius and Flacilla his deceased wife", and drag
them through the streets of the city ; and had already com
menced further outrages, when they were put down by a band
of archers, dispatched from the prefect. The sedition being
thus extinguished, fear took the place of madness, and the
expectation of impending punishment caused the burden
some tax that had been imposed to be entirely forgotten.
What followed afterwards will be narrated below in the
review of the Homilies. Something must now be said as to
the year of the sedition, in which these Homilies were
delivered. 3. Dismissing the narrative of Sozomen and Theodoret,
according to whose account, this sedition, and the delivery
of these discourses, must have been after the war against
* See Horn. xxi. where St. Chrysostom speaks of him as especially pained at

this.

PREFACE. v
Maximus, learned men, and Tillemont, especially, at length
in note 27 appended to his Life of the Emperor Theodosius
have proved from far more certain notes of time, that these
events took place before the war against Maximus. In opposi
tion to that former opinion, he produces a most convincing
argument from Chrysostom's own words, who in the sixteenth
Homily, No. (2.) testifies that this was the second year since
he had began to preach; but he began when he was first
ordained presbyter at the end of the year 385, or at the
beginning of 386. Wherefore these discourses ought to be
attributed either to the year 388, or rather 387. For the
former opinion Baronius contends, and after him, Petavius
and Henry Valesius, who assign them to the year 388, for
this reason, that the tenth year of the reign of Theodosius
then commenced, for the celebration of which the tax before
mentioned was imposed. But what is adduced from Liba-
nius for the defence of this opinion is full of perplexity \
and is capable of being twisted to support either opinion.
A still more certain indication than any of these is gathered
from the .circumstance, that the Emperor Theodosius was
certainly at Constantinople during the winter and Lent of
the year 387, in which year also the sedition must necessarily
have occurred; for at the time of the sedition he was most
certainly staying at Constantinople", but on the other hand
at the same season in the year immediately following, he was
living at Thessalonica. But what is alleged to the contrary
from the celebration of the tenth year of Theodosius, wliich
commenced in the year 388, amounts, as I said, to nothing ;
since it is evident from the Fasti of Idatius and of Marcel-
linus, that he anticipated by one year the celebration of the
tenth year of his reign, in order that he might celebrate his
tenth together with his son Arcadius, who entered upon the
fifth year of his reign in 387 ; just in the same manner as

b i. e. so far as the inference is con- c See the opening of the oration of
cerned. His testimony is explicit to the Libanius, written as if to be delivered
fact that the tax was levied for that by him there, and Horn. xvii. 6,
purpose, and he was on the spot. p. 284. and Horn. xxi. (2.) p. 351,

vi PREFACE.
Maximianus Herculius did, when he celebrated the twentieth,
though it was only the eighteenth, year of his reign, along
with Diocletian, whose twentieth year of empire it was.
But on this point more fully in our Life of St. John
Chrysostom. 4. But another and not a less difficulty arises, which has
been already treated of in the Preface to the work, " Against
the Jews ;" viz. that in a certain discourse against the Jews,
held in the month of September of the year 386, Chrysostom
in reproving many of the Christians at Antioch who fasted
and kept Easter d with the Jews, or at the time observed by
the Jews, " Behold," saith he, " the first day of unleavened
bread in this year falls on Sunday, and it is necessary that we
should fast throughout the whole week, and after the Passion
is past, and the Cross and the Resurrection arrived6, we
should continue fasting; and very often the same thing
occurs, that after the Passion has passed away, and the
Cross and the Resurrection arrived, we are still keeping the
fast, the week being not yet finished." From these words it
is further evident, that those Christians, who acted as Jews in
keeping the fast and celebrating the Passover, must some
times have fasted when other Christians were celebrating the
Paschal feast, and at other times not so ; for example, they
fasted on the day of the Resurrection when the Jews
celebrated the feast of the Passover later than the rest
of the Christians did, but they did not fast when the Jews

'' Pascha is either Passover or Easter. Tillemont is at a loss to explain the
St. Thos. Aquinas, in the Hymn Lauda title of the 3d Homily against the Jews.
Sion, appropriates it to the Christian 'Against those who would fast the first
Festival, calling the Jewish Phase Passover.' It may mean either the
vetus. original, or that which then happened
* i. e. the actual days of them on the to be the earlier. The word fast is
Jewish computation. This appears the explained by taking it as their ex-
true answer to the difficulty. The Jews pression for keep. He thinks it neces-
kept the Passovt-r this year earlier than sary to tell them that the true Passover
the Christians ; viz. on the 14th day of is not fasting, but the Boly Com-
the moon, or April 18. See I'Art. de munion. Ben. t. i. p. 611. b. And
Verifier les Dates on the year. Thus this agrees with what he says is the
the supposed difficulty becomes a con- common case, viz. that the Christian
Urination of the date otherwise deter- Easter is so much later as is required
mined. Montfaucon understood it, ' we to complete the week.
must ... if we follow the Judaizers.'

PREFACE. vii
celebrated the same feast earlier than the Christians. But in
the discourse of Chrysostom above mentioned, and held
about the month of September of the year 386, he is
doubtless treating of Lent and Easter of the year 387. But
in that year according to the Paschal tables, the feast fell on
the 25th of April, that is to say, as late as it can possibly
occur. How then could these judaizing Christians be
fasting this year during the Paschal feast, and celebrate
that feast too late, when this could not occur later than
on the 25th of April, on which day the other non-judaizing
Christians celebrated it this year, at least if the Paschal
tables are to be relied upon ? This is certainly a very great
difficulty ; but one which, as Tillemont himself confesses, is
not sufficient to overturn the marks of the period by which
we assign the Homily, " Against the Jews," to the month of
September, in the year 386. For as we have said in the
Preface to the Homilies against the Jews, it has not yet
been made out to us so certainly, whether the people of
Antioch always followed by an invariable rule the Alex
andrian reckoning as to the Feast of the Lord's Passover,
and if they had always followed it, can we affirm that they
never fell into error in their reckoning ? Certainly the
persons best skilled in the Paschal reckonings, whom I have
consulted, have admitted that an error of this sort sometimes
does happen in such reckonings, and did happen not many
years since; and that it is not always safe to prefer the
Paschal indications to any other notes of time.
5. Tillemont, however, who notices this kind of difficulty,
and discusses it in his notes to the Life of Chrysostom, where
he treats of the Homilies against the Jews, has not mentioned
it in the notes to the Life ofthe Emperor Theodosius, where
he arranges these Homilies of Chrysostom to the people of
Antioch as if the Feast of Easter had fallen on the 25th of
April, as the Paschal tables have it. The first Homily there
fore he places a little before the sedition ; but the sedition
on the' 26th of February, ten days before Lent, which at
Antioch began on the Monday of our Quinquagesima, falling

viii PREFACE.
that year on the 8th of March. The second Homily either
on the Thursday, or the Saturday before Lent ; viz. on the
6th of March, the eighth day after the sedition. The third
on the following Sunday, the 7th of March, or thereabout.
The fourth, on the Monday following, March 8. The fifth,
on Tuesday, March 9. The sixth, about the next Wednesday,
or March 10. The seventh, on Thursday, March 11. The
eighth, on Friday, March 12. The ninth on the Monday of the
second week in Lent, March 15. The tenth, after the lapse
of a few days. The eleventh, (considering it transposed,) on
the Monday of the fourth week in Lent, March 29. The
twelfth, on the following Tuesday, March 30. The thirteenth,
on the following Wednesday, March 31. The fourteenth, a
little after that one which is numbered the eighteenth, which
was delivered on the fifth Sunday in Lent, April 5. The
fifteenth, on the Saturday of the second week in Lent, or
March 20. The sixteenth, on the third Saturday in Lent,
March 21. The seventeenth, about the end of the fourth
week in Lent. The eighteenth, Sunday, April 5, or there
about. The nineteenth, after the fourteenth, about April 11.
The twentieth, on Easter Day, April 25. The twenty-first,
about the same time as the twenty-second following it, which
was delivered on the Friday after Passion Sunday \ April 16.
Thus does Tillemont endeavour to restore with the utmost
accuracy the deranged order of these Homilies. Whilst how
ever we agree with him in many things, we are compelled to
differ from him in others. The order of the Homilies, as he
lays it down, we may here further represent in one tabular
view.
Tillemont's 1 st is placed in Edition of Fronto Ducaeus First
2d  Second
3d  Third
4th  '  Fourth
5th  Fifth
' The second before Easter. It has Week,' but this name belongs to the
lately become common to call the week week before it. The proper title of the
immediately before Easter 'Passion last is the < Great' or ' Holy' Week.

PREFACE. ix
Tillemont's 6th is placed in Edition of Fronto Ducaeus Sixth
7th  Seventh
8th  Eighth
9th  Ninth
10th  Tenth
11th  Fifteenth
12th  Sixteenth
13th  Eleventh
14th  Twelfth
15th  Thirteenth
16th  •  Seventeenth
17th  Eighteenth
18th .„  Fourteenth
19th  Nineteenth
20th  Twenty-second
21st  Twenty-first
22d  Twentieth
But before we discourse singly of the Homilies, and make a
few observations as to the order as well as the argument of
each, it may be worth while to remark, that from the title of
the Homily which formerly was numbered the twenty-second,
but now the twentieth, which title it has in the notes of
Fronton, and in our Mss. ; it must have been spoken ten days
before Easter ; and that from these words likewise, just before
the end of the Homily, " Forty days have already passed
away," Tillemont justly infers, that Lent among the people
of Antioch began on the Monday after Quinquagesima ; and
that among them the whole Lent extended through seven
weeks ; and he rightly assigns this Homily to a Friday during
Lentg; so that that day was both the fortieth from the be
ginning of the fast, and the tenth before Easter. Hence we
hold it as a thing established, that Lent, which in divers
Churches was defined by various limits, was observed at
Antioch during seven b weeks.
Moreover, since for the causes before related, we may ac-

% ' Feriam sextam Quadragpsimae.' Latins do not count the week in which
This looks like a misprint, as he is Ash-Wednesday is, as not being a
more definite. whole one. See p. 90, note 1.
h As now in the Greek Church. The

x PREFACE.
count the diurnal paschal tables, which place the Easter of
the year 387 upon the 25th of April, as of doubtful autho
rity1, at least those for the use of the Church at Antioch ; we
have not discovered with certainty on what day the people of
Antioch kept Easter in this year 387, we shall abstain from
mentioning the day of the month in the review of the
Homilies, and we shall account it sufficient to have indi
cated, when that may be safely done, on what day of the
week the Homilies were spoken.
The first Homily, then, was delivered a few days before
the sedition at Antioch, as is discoverable from these words
in No. (3.) of the second Homily ; " I lately protracted a long
discourse to your charity .... and I have received k a reward
for my labours. But what was the reward ? To punish the
blasphemers in the city, and to chastise those who treat God
with contempt, and to restrain the violent." Without doubt
these words have reference to the first Homily, one of great
length, on the subject of the sorrows of the Saints, and the
providence of God towards His Elect, who are tormented in
this life, where at last he thus expresses himself in a manner
certainly worthy of observation. " But since our discourse has
now turned to the subject of blasphemy, I desire to ask one
favour of you all in return for this address and speaking with
you, which is, that you will correct on my behalf those who
blaspheme in this city. And should you hear any one in the
public thoroughfare, or in the midst of the forum, blas
pheming God ; go up to him, rebuke him ; and should it be
necessary to inflict blows, spare not to do so. Smite him on
the face; strike his mouth; sanctify thy hand with the blow1."
Which truly would be a mode of correction not suited to
modern usage.
The second Homily, Tillemont refers either to the Thurs
day or to the Saturday before Lent ; but it may more safely
be pronounced to have been spoken about that time, seven
1 It has been shewn, in a former k ' accepi,' it should be, as in Text,
note, that there is no reason for this ' exegi,' ' I demanded.' See p. 37.
doubt. See p. vi. 1 See sec. 30. p. 28. Trans.

PREFACE. xi
days - having been completed as Chrysostom himself says,
since the sedition, during which he declares that he had
been silent, because the people of Antioch, being in con
sternation from the mighty calamity and from the immensity
of the danger, were in no fit state for the hearing of Ser
mons; moreover, that this evil was one sent from God, on
account of their having neglected the correction of their
blaspheming brethren; and after he has drawn a beautiful
picture of their state, he concludes the discourse, after having
preached at length on riches, the use of riches, alms-giving,
and poverty.
The third Homily follows close on the second. But we
suppose with Tillemont, that it was delivered on Quinqua-
gesima Sunday, (to speak according to modern custom.)
Chrysostom treats here of the departure of Flavian the
Bishop of Antioch to Constantinople for the purpose of
appeasing the Emperor, and consoles the people with the
hope of his succeeding. He then proves at length that there
is no utility in fasting, unless there be an abstinence from
vices. But after making a few remarks on avoiding slander,
he deplores the present calamity, and relates some harsh
severities. " Some," saith he, " have perished by the sword,
some by fire; some given to wild beasts; and not men
only but children. And neither this immaturity of age, nor
the tumult ofthe people, nor the circumstance that they were
infuriated by demons when they perpetrated such deeds,
nor that the exaction was thought to be intolerable, nor
poverty, nor having offended in company with all, nor
promising that they would never hereafter dare to repeat
such deeds, nor any thing else could at all rescue them;
but they were led away to the pit without reprieve, armed
soldiers conducting and guarding them on either side, lest
any one should cany off the criminals ; whilst mothers also
followed afar off, seeing their children beheaded", but not
™ P. 31. " Lat. dragged away.

xii PREFACE.
daring to bewail their calamity ; for terror conquered grief,
and fear overcame nature °."
All these evils were inflicted on the people of Antioch by
the Prefects or Magistrates before Theodosius had heard any
thing of the sedition, as Chrysostom says in the same place p.
But he concludes the address by admonishing that they
should abstain from slander, from enmities, and from oaths.
The fourth Homily, delivered as it seems on the Monday,
which was the beginning of Lent, describes the advantages
gained from the calamity. He speaks of the people of
Antioch as changed and brought back from their former
habits. But at the close he again repeats the same admo
nition, which he reminds them that he had given in the
foregoing Homily, that is to say, concerning slanders,
enmities, and oaths. But in No. (6.) q, he says, that he
should speak throughout this week concerning oaths.
The fifth Homily was pronounced on the day following,
that is, on the Tuesday, as Chrysostom says at the beginning
of it. In this Chrysostom consoles the people of Antioch as
usual, under their sadness, and exhorts them to a contempt
for death. In the end also he treats No. (7.) of the
avoidance of oaths, and indicates somewhat of the order
of the foregoing and following Homilies in these words.
" Let us therefore persuade it (our soul) to make this first
change for the better by the avoidance of oaths; for although
I spake to you yesterday and the day before ' on this same
subject, yet neither to-day, nor to-morrow, nor the day after,
will I desist from giving my counsel on this subject8."
In the sixth Homily, delivered on the Wednesday of the
first week, he imparts consolation to the afflicted, and urges
them to hope for a prosperous turn of aff'airs. He speaks of
the delays the messengers had met with, who were gone to
announce to the Emperor the sedition at Antioch, as pro-
° See p. 70. Trans. • Lat. has onlv ' the day before yes-
p Jr. p. 71. terday.' '
1 P. 91. Trans. * P. HO. Trans.

PREFACE. xiii
ceeding from God; and from thence deduces a favourable
hope for his hearers, and bids them feel confidence of
obtaining pardon by the petition of Flavian the Bishop ;
and after he had discoursed on the subject of not being
afraid of death, he again speaks as usual against oaths.
The seventh Homily was delivered, as is evident from
many indications, on the day following : " It is the fifth
day," says Chrysostom, " we are engaged in speaking words
of comfort to your charity." But this fifth day is reckoned
by beginning from the Sunday, so that he must be speaking
of the fifth day of the week. He here treats of the first
words of Genesis, In the beginning God made heaven and
earth ; and he observes, that God is not only good when He
chastises, but also when He confers favours ' ; and concludes
by exhorting to avoid oaths.
The eighth Homily Tillemont supposes to have been
spoken on the day following the seventh Homily, that is, on
the Friday. But Chrysostom disclaims it, who testifies at
the outset that he discoursed on the passage, In the begin
ning God made heaven and earth, lately (tfg«»]v) not yesterday
(yhli "), which without doubt belongs to the seventh Homily.
Therefore the present Homily is to be assigned to the
Saturday*; which these words just immediately after the
beginning would also incline us to think. " The week hath
nearly arrived at its close with us." The argument of the
Homily he draws from these words, God was walking in
Paradise in the cool of the day. On this he observes the
wicked are always timid and fearful, but the godly full of
confidence. Finally, he treats according to his custom of
the avoiding of oaths, and says, that it is now the sixth day
since he had been admonishing as to the observance of this
law. The ninth Homily Tillemont with probability allots to the
Monday of the second week in Lent. But as to this matter
« This must be a slip of the pen. * See Trans, p. 149, note g, both
u See however, p. 173, note b, and arguments may stand, as the common
p. 224, note r. use of wjgw is undoubted.

xiv PREFACE.
no indication presents itself by which we may lay down any
thing certain or probable. This discourse was, however,
delivered after a silence of one or more days, as Chrysostom
expressly states' at the beginning; contrary to which is
the opinion of Tillemont, who, whilst he allots the eighth
Homily to the Friday of one week, and the ninth to the
Monday of the week following, says in the Life of Chry
sostom, Art. (15.), that the intervening Sabbaths and Lord's
days were doubtless distinguished by discourses of Chrysos
tom, wliich discourses have been lost. Chrysostom, at the
commencement of this, praises the people of Antioch, that
yielding to his admonitions they were taking pains to expel
the practice of oaths. On these words also, The heavens
declare the glory of God, he speaks at length, and sets forth
God's providence in the order and harmony of the natural
world, and at length he concludes the address by admonish
ing that oaths should be abstained from.
The tenth Homily was not delivered on the day following
the ninth, although it follows up the same argument, as is
shewn by the word fganji', lately. But Chrysostom here con
gratulates his auditors that they had yielded to his admo
nitions. He declares it is far better to hear the word of
God than to fast. He then proves that the world could not
possibly subsist without a divine Providence, and he ends, at
length, by an exhortation to abstain from oaths.
The eleventh Homily, Tillemont supposes to have been
delivered after that which here has the inscription of the
fifteenth, as well as after the sixteenth which follows it. The
argument he employs is this ; In this Homily he says, the
subject is concerning certain dangers and distresses which the
city of Antioch had already passed through, which events

y By using the word «$>tt. p. 157. accounted for. No difficulty remains
But this may be in anticipation of his but the use of wj^uv, in Horn. x. p. 173.
reference to Horn. vii. see p. 158. Butif against which is lxuv™*,-p.l70. Plac-
this Homily were delivered on Monday, ing the trials, and Horn, xi— xviii. a
the fcrst day of strict fasting, the scruples week later throughout, seems less con-
ol the congregation, p. 158, would be sistent.

PREFACE. xv
seem to have taken place after the arrival of Hellebichus
and Csesarius. But that arrival of Hellebichus and Caesarius
is mentioned in the Title of the seventeenth Homily ', long
after the eleventh of which we are now treating.
Supported by this argument, Tillemont thinks that not
only the fifteenth, but also the sixteenth ought to be placed
before the eleventh. But besides that all the Manuscripts,
without exception, preserve the very same order as the
published Editions; we have not a sufficiently accurate
knowledge of all the events, the dangers, terrors, and threats
of the time, that for a reason of this sort we should deem
there ought to be any change in the order. Chrysostom has
spoken of many things, but was perhaps silent on many
more. Wherefore, until something more certain be brought
to light, we think the ancient order must be adhered to. In
this Homily Chrysostom at the beginning gives thanks,
because the city breathed again after the terror that had
fallen on it, since multitudes had taken flight in consequence
of suspicions that had been thrown out among them. For
some days Chrysostom was silent (as he himself says) during
this season of calamity and terror. But Tillemont assigns
this Homily to the Monday of the fourth week in Lent, and
indeed with the best reason, as we shall shew when we come
to the thirteenth Homily. In the present Homily he treats
principally of the wisdom of God in the constitution of man,
and at the end concerning the avoiding of oaths.
The twelfth, as well as the thirteenth, for the same reason
as above, Tillemont makes later than the fifteenth and
sixteenth. But I know not in what way he understands that
passage in this twelfth Homily, No. (2.) " On the three
foregoing days, then, we have investigated one method of
acquiring the knowledge of God, and have brought it to
a conclusion, explaining how the visible heavens declare the
z, See note at the beginning of that referred to. Probably many had re-
Homily and the preceding, pp. 279, turned, whom St. Chrys. wished to
263. it is almost certain from the whole inform of the events during their ab-
character of Horn. 17. that it was not senee.
delivered immediately after the events

xvi PREFACE.
glory of God, and what is the meaning of that which is said
by Paul ; The invisible things qf Him from the creation of
the world are clearly seen, being understood by the things
that are made; and we have shewed how from the creation
of the world, and how by heaven, and earth, and sea, the
Creator is glorified. But to-day, &c. Here Chrysostom
clearly refers to a series of these Homilies in the order in
which they were delivered before the twelfth, that is to say,
the ninth, the tenth, and the eleventh. In the ninth, (No. 2.)
he places as the argument of his discourse the saying of Paul,
The invisible things of Him, &c. as well as that of the
Psalms, Tlie heavens declare the glory of God. In the tenth
(No. 2.) likewise he declares that he is pursuing this very
argument. In the eleventh (No. 2.) also he testifies that he
is insisting on the same argument. Is not Tillemont doing
violence to the words of Chrysostom, when he wishes the
tenth and the eleventh to be inserted between the fifteenth and
sixteenth ? This, however, he only proposes, half doubtingly,
in note (29) on the Emperor Theodosius, No. 10, 11 seqq.
and he confessess, that the order which we have laid down is
clearly indicated by Chrysostom; but for what reason I
know not, he afterwards departs from the same order. But
when Chrysostom says, " on the three past days," it is not to
be understood of three successive days, but of the three last
days on which he had preached. In this twelfth Homily,
likewise, which was delivered on the Tuesday of the fourth
week, he dwells on the same subject of the wisdom of God
in the creation of the world. He afterwards treats of the
natural law, the knowledge of which God hath implanted
in man, and on the avoidance of oaths,
The thirteenth Homily was spoken the day after the
twelfth. At the commencement he returns thanks to God
that the face of affairs was changed, and the fear removed,
which had been such that " the greater part of the city," as
he says, " had taken refuge from the fear and danger of that
occasion in secret places, in deserts, and hollows." Hence
he proceeds to speak of many who were dragged to the

PREFACE. xvii
tribunal ; of the horrible inquisition that took place by means
of the scourge ; of others who were hurried away to punish
ment ; of a mother and sister of a certain person, who, whilst
he was undergoing his trial within, were rolling in the dust at
the vestibule. Chrysostom describes pathetically these events
which had been transacted a few days before, that is to say,
before he delivered the eleventh discourse. But the words
which Chrysostom uses in the beginning, oi'av rijv irotgekQovo-av
si8ojk,sv T£T0x8a xa) a'luv t>jv Tragouirav ogcujaev vOv, Bernard
Brixianus thus renders, " Quale prseteritum vidimus quatri-
duum et quale nunc videmus praesens :" I know not for what
reason we have left this untouched. For although rerga;
is sometimes taken to signify the fourth day, yet in ecclesi
astical language, even from the time of Clemens Alexandrinus,
T£Tg«j is the fourth day of the week, so that the Translation
should be corrected, and should stand, " Qualem feriam
quartam praeteritam vidimus," &c. In which it is declared,
that the Homily was delivered on the fourth day of the week,
and that indeed the fourth week in Lent, or perhaps the
third, according to another mode of reckoning; since for
many ages downwards the Greeks call that the first Sunday
and week of the fast * which we call the first of Lent. But
this is only a question as to a name. The Homily was
however delivered on the fourth day of the week, and from
the series of the Homilies, as well as from the silence of
Chrysostom, there seems plainly to be an interval of some
days between the tenth and eleventh Homilies. In this
Homily, moreover, after much premised on that calamity of
Antioch, he comes down to the former argument concerning
man's creation, and concludes his discourse by an exhortation
after his manner on avoiding oaths.
The fourteenth Tillemont thinks ought to be placed after

* See note, p. 63. Also Sir H. Nico- they count Monday the 2d day, &c.
las, Chron. of History, p. 117. Gloss. Thus the 1st Sunday would be the
of Dates, art. Hebdomadal Grsecee, same as with the Latins, but the 1st
observes, that the Greeks named the week earlier. It seems probable that
weeks as beginning on Monday, and this was a week earlier than here
taking in Sunday at the end. Still stated, see Horn. 18. See p. xix. note e.

xviii PREFACE.
the eighteenth ; influenced by this reason, that Chrysostom
says at the beginning, " Not a little did the devil yesterday
disturb our city, but God hath also not a little comforted us
again." These words, he observes, denote that the arrival of
Hellebichus, and of news from Constantinople, had ah-eady
occurred. But these are mere conjectures spoken at random \
How many suspicions and terrors think you were cast abroad
among the people of Antioch, whilst they hung in doubt, and
were ignorant to what result so unhappy an affair might lead i
But how can we possibly argue respecting these terrors and
reports, when we are doubtless ignorant of the greater part
of them, and have so obscure a perception of what we do
know, that we can scarcely gather from thence any indication
of the time ? This Homily is almost wholly on the subject
of avoiding oaths.
The fifteenth Homily, Tillemont would have it, was de
livered between the tenth and eleventh, both for the reasons
above mentioned, and because Chrysostom has these words
at the commencement. "E&si xa) rfosgov xa) rZ irgorEptp <ra.fi-
$oltu) tov ireg) vyo-ritas xivijo-ai Ao'yov. " It had been right both
to-day and on the former Sabbath, to let the discourse turn
on the subject of fasting." Where he understands the ex
pression, rco irgorsgio, as though it were ra> wgoorco, — the first
Saturday in Lent, entertaining however some doubts on the
point. But we, as well as Bernard Brixianus, understand it
of the earlier or preceding onec. And we have already proved
in a former paragraph, that no other Homily can be placed
between the tenth and the eleventh. On the occasion of the
dread with which the people of Antioch d were affected, he
enlarges on the advantage of fear, and at the end he preaches
against the custom of swearing, and of requiring an oath from
others. The sixteenth Homily was delivered when all were de-
b And dependent on the erroneous >¦ It may be that, or the first in Lent,
notions, that Horn. xvii. was delivered considered as the last on which he had
immediately on the arrival of the com- preached.
missioners. d Printed! Constantinople.

PREFACE. xix
liberating upon making their escape from the city, in conse
quence of a certain report, that a sack was to take place.
Tillemont endeavours also to change the position of this
Homily, and to place it between the tenth and eleventh,
which, however, as we have said in our remarks upon the
twelfth, it cannot admit of. Tillemont further supports his
argument by tliese words : in No. 6, the holy Doctor says,
" We have passed through the second week of the fast." He
infers, therefore, that two weeks only of the fast had passed
away, and Tillemont on that ground determines, that it ought
to be moved out of its place. He supposes it was spoken on
the third Sunday in Lent, reckoning for the first Sunday that
which preceded the first day of the fast, which we call Quin-
quagesima Sunday. But what if at Antioch at that time,
that was called the first Sunday of Lent, which according to
modern custom occurs as the first within the faste? For the
fast did begin the Monday after Quinquagesima, and now it
begins on the Wednesday, and the people of Antioch might
not reckon that week for the first week of Lent, just as we
do not reckon it as so, and in that way this Homily would
have been dehvered one week later, that is to say, taking the
Sunday after the modern custom. But even then a great
difficulty would remain, for this Homily would precede the
thirteenth and following ones. Certainly all these points
are full of perplexity, as Tillemont himself confesses, who is
compelled to leave the question, without entirely coming to
any conclusion upon it. Perhaps familiarity, and longer
handling, will add to our knowledge on so obscure a subject,
which it is possible we may be able to determine, in drawing
up the life of Chrysostom at the end of his works f, more
clearly and accurately. For which reason we have purposely

' He may exclude the ru^atpiyet, or preface. Here nothing better is sug-
cheese-week, as not one of the strictest gested, than the supposition of a mis-
fasting. This appears to have been take in transcribing. The difficulty
the case from the 18th Homily, which arises from the mistaken notion, that it
cannot well be placed any where but on was before the trials, whereas it was
the 4th Sunday, and which says that probably delivered a little before the
half the fast is over. return of a messenger from Csesarius.
' This is chiefly a reprint of this See Tabular View.

xx PREFACE.
determined to leave the matter doubtful. That one point
only we contend for, that this Homily cannot be placed
between the tenth and eleventh, for the reasons above men
tioned. Certain things being premised as to the timidity of
the people of Antioch, and the avoiding of oaths, Chrysostom
borrows the argument of the Homily from those words of
Paul, Paul, a prisoner of Jesus Christ, and Timothy our
brother; and shews that Paul was more glorious from bonds,
than from the power of miracles.
The seventeenth was delivered after Ellebichus, or Helle
bichus, (styled Magister Militum,) and Caesarius, (styled
Magister,) the persons sent by the Emperor for the purpose
of instituting an inquiry into the sedition, had arrived at
Antioch. This Hellebichus, Master of the Horse org Foot, is
found mentioned elsewhere, and was distinguished by a repu
tation for justice and clemency. Caesarius, also styled else
where Master of the Offices, enjoyed a similar reputation for
high character. But this Homily was pronounced when the
people of Antioch were almost free from fear. " We ex
pected," says Chrysostom, No. (1.) " innumerable horrors, that
the property of all was to be plundered ; the habitations con
sumed, together with their inmates ; the city snatched away
from the midst of the world ; and all its relics obliterated, and
its soil ploughed up : but, lo ! all these things stood only in
expectance, and came not actually to pass." Next he relates
how the monks descended from the mountains to Antioch,
that they might appease the judges, while at the same time
all the Greek philosophers deserted the city; and in what
way also the priests strenuously exerted themselves on behalf
of the people. He declares the penalties imposed by the
Emperor to be light and easy, and no matter of grief
or complaint, though the orchestra and public bath were
closed, and the dignity of a metropolis taken away from
the city of Antioch. The true dignity of Antioch was, that
the disciples of Christ were first called Christians there;
e In the Life ' and Foot.'

PREFACE. xxi
that the people of Antioch had brought assistance to the
saints at Jerusalem, when struggling with famine ; that not
magnitude, but piety, is the ornament of cities. Finally,
however, he says that some were yet remaining in prison;
and that others were sent into exile. This Homily Tillemont
assigns to the fourth week of Lent, after Wednesday, but
only from conjecture11.
The eighteenth Homily was spoken after half the fast was
over, as Chrysostom himself says at the beginning. But
Tillemont thinks it may probably be assigned to the fifth
Sunday of Lent. He treats moreover of the true reason for
fasting; of contempt for riches ; of godly sorrow, &c.
The nineteenth Homily was delivered as the title has it,
¦rjj xvgiaxrj tyi; in-io-co^o/uiyjjf, or as Fronto Ducaeus reads it, 1%
o-co£o psvrtf. Among the Cappadocians, Rncrai^o/isv)) is Ascension
Day, as Allatius says in his book on the Sundays and Weeks
of the Greeks, adding that the Sunday thus called is the fifth
after Easter1, i. e. the one which precedes the Ascension of
our Lord. But Savile says that it isk the first Sunday after
Easter; from whence he got his information I know not.
Yet there seems no doubt that it was some one of the last
Sundays in Lent, or, as Tillemont supposes, Passion-Sunday,
to which I rather incline. Chrysostom, who had been de
tained at home for some time by sickness, after he has pre
faced his subject with some remarks on the Festival of the
Martyrs, which had been just celebrated at Antioch, and on
the arrival of the rustics, speaks according to his custom
against oaths, and illustrates their pernicious effects by many
examples. Hitherto, in the number and order of the Homilies, we
have followed the editions of Savile and Fronto Ducaeus.
But henceforth it is otherwise ; for that which follows as the

h The Life adds, The rank of me- it is proved frorn Horn. i. de Anna, (1.)
tropolis was transferred from Autioch that this Homily was actually delivered
to Laodicea, according to Theodoret, on that day. This being so, Flavian
1. 5. c. 10. would be the ' Leader' of the Festival.
1 In the Life, and in Pref. to vol. 4. k Dominica in albis.

xxii PREFACE.
twentieth in former editions, is without doubt the twenty-first
and last on the Statues. But the twenty-first is a Catechesis,
which we have placed second after another Catechesis, which
was inscribed as the first, as we remark in the Notice placed
at the end ofthe Homilies on the Statues, and in front ofthe
Catechetical Lectures; since this Catechesis ought to be
placed entirely without the series of the Homilies on the
Statues. But the Homily, which is in former editions the
twenty-second, is without doubt the twentieth, which was
delivered ten days before Easter. Therefore we proceed in
this order.
The twentieth Homily has these words in the title, accord
ing to manuscripts mentioned by Fronto Ducaeus, and like
wise in some of ours, and particularly that in the Royal
Library, numbered 1971. 'EXf^fli) le ngb Uxu faegcov 1% dyia;
xa) JJaxwojou tou Kvglov ijfj.u>v 'Iijo-ou Xgio-Tou kx vexgcov avao-Taosaif.
" It was spoken ten days before the holy and life-giving
Resurrection of our Lord Jesus Christ from the dead." This
therefore is in perfect accordance with that saying of Chry
sostom, a little before the end of the Homily, " Forty days
have passed away." This sermon then was delivered on the
Friday after the Sunday which we call Passion-Sunday. For
this 'day was the fortieth, beginning from the Monday after
Quinquagesima, which was the commencement of Lent. But
it was likewise the tenth before Easter, reckoning Easter
itself with it. The Homily is almost throughout against
enmity and the remembrances of injuries, and at the close
is, according to Chrysostom's accustomed manner, directed
against oaths.
The twenty-first Homily, which is the last on the Statues,
seems, from what he says just at the beginning, to have been
delivered on the very day of the Lord's Resurrection, and
after the return of Flavian the Bishop ; whose journey to the
Emperor, and address to the same on behalf of the city's
preservation, as well as the Emperor's reply full of lenity in
which he pardons the citizens, are all particularly related by
Chrysostom, occupying the whole of this discourse. But

PREFACE. xxiii
even until the return of Flavian, the people of Antioch were
terrified by every day's reports, and fluctuated between hope
and fear, as Chrysostom observes a little after the beginning.
The Latin interpretation is that of Bernard Brixianus, with
the exception of one Homily, viz. the twentieth, which Peter
Nannius translated ; but we have corrected both the trans
lations in many passages.

TABLE OF THE EVENTS
CONNECTED WITH THE HOMILIES ON THE STATUES.

Horn.

Feb. —
. 1
26?
Sedition on the procla
March 6
Saturday
. 2
mation of a new impost.
7
Sunday,
QUINQUAGESIMA
3
Three precepts for
this Lent.
8
M
. 4
Plan for the -week, (p.
90.)
9
T .
. 5
10
W.
. 6
11
T .
. 7
12
F .,
13
S .
8
(rgutit.)
14
Sunday
I. in Lent
15
M .
9
16
T .
. 10
Arrival of Hellebichus
17 W .
18 T
21
Sunday II. in Lent .
22
M ....
'. 11
23
T 
. 12
24 W .
252627
TF .
S .
28
Sunday III.
in-
Lent
30?
T?
April 4 Sunday IV. in Lent
13
and Caesarius. Baths
closed. Antioch de
prived of its rank.
Trial of prisoners. In
tercession of monks.
Senate kept in prison:
sentence to be left to
the Emperor.
Departure of Caesa
rius to Constantinople.
Caesarius arrives at
Constantinople. (Sixth
day, Lib.)
(Trials referred to as
on the preceding Wed
nesday, p. 218.)
15 ( Ref. to former Satur
day, p. 248.)
16 False alarm. (Second
week of Fast past, p.275.)
17 News from Caesarius.
City to be spared. Se
nate still in prison.
18 (Half Fast past, not
twenty days from closing
of Baths, p. 305.)
XXVI

TABLE OF EVENTS.

April

June

11

Passion Sunday .

16

F 

20

18

Palm Sunday

—

25
21
Return of Flavian,
and full pardon, related.
Feast of the Martyrs.
St. Chrysostom ill.
28
Sunday before Ascension
19
Homily addressed to
country people.
CONTENTS.

HOMILY I.
1.

This Homily was delivered in the Old Church of Antioch, while S.
Chrysostom was yet a Presbyter, upon that saying of the Apostle,
1 Tim. v. 23. Drink a little wine for thy stomach's sake, and thy often
infirmities.

HOMILY II.
Page 31.
Spoken in Antioch in the Old Church, as it was called, while he was a
presbyter, on the suhject of the calamity that had befallen the city in
consequence of the tumult connected with the overthrow of the Statues
of the Emperor Theodosius, the Great and Pious. And on the saying
of the Apostle, Charge them that are rich that they be not high-minded,
1 Tim. 6, 17. And against covetousness.

HOMILY III.
Page 54.
On the departure of Flavian, Bishop of Antioch, who was gone on an
embassy to the Emperor Theodosius, on behalf of the city. Of the
dignity of the Priesthood. What is true fasting. Slander worse than
devouring the human hody. And finally of those who had been put to
death on account ofthe sedition; and against those who complained that
many innocent persons were apprehended.

HOMILY IV-
Page 76.
An exhortation to the people respecting fortitude and patience, from the
examples of Joh and the Three Children in Babylon. The Homily
concludes with an address on the subject of abstaining from oaths.

xxviii CONTENTS. HOMILY V.
Page 92.
The exhortation of the last Homily is continued in this. The people are
exhorted to bear with fortitude the impending wrath of the Emperor.
The cases of Job and the Ninevites are referred to as examples. It is
shewn that men ought not to fear death, but sin. What it is to die
miserably is explained; and the Homily concludes with an earnest
dissuasive against the use of oaths.

HOMILY VI.
Page 115.
This Homily is intended to shew that the fear of Magistrates is beneficial.
It also contains an account of what occurred, during their journey, to those
who were conveying the tidings of the Sedition to the Emperor. The
case of Jonah is further cited in illustration. The exhortation on the
fear of death is here continued ; and it is shewn, that he who suffers
unjustly, and yet gives thanks to God, by whose permission it happens,
is as one suffering for God's sake. Examples are again adduced from
the history of the Three Children, and the Babylonian furnace. The
Homily concludes with an address on the necessity of abstaining from
oaths.

HOMILY VII.
Page 136.
Recapitulation of former exhortations. Sin brought death and grief into
the world, and they tend to its cure. Grief serviceable only for the
destruction of sin. Remarks upon the passage, Gen. 1,1. In the begin
ning God created the heaven and the earth. It is argued that God's
forethought for man in the work of creation affords ground of com
fort; and that mercy is shewn even in chastisement, as in the saying,
Adam, where art thou? Concluding admonition on the avoidance of
oaths.

HOMILY VIII.
Page 147.
An exhortation to virtue— and particularly upon tho passage, God was
walking in Paradise in the cool of the -day:— and again on the subject
of abstaining from oaths.

CONTENTS. xxix
HOMILY IX
Page 157.
Commendation of those who had laid aside the practice of swearing. It is
shewn that no one need scruple about hearing the divine oracles in the
Church after a meal. Answer to the question, Why it was so long before
the Holy Scriptures were given ? Comment on the passage, The heavens
declare the glory of God, with a description of the natural world. And
finally, an admonition against swearing.

HOMILY X.
Page 173.
Commendation of those who came to hear after taking a meal. — Observa
tions on the physiology of the natural world ; and against those who deify
the creation ; and on the duty of not swearing.

HOMILY XI.
Page 188.
Thanksgiving to God for deliverance from the evils expected owing to the
sedition; and recollection of the events which took place at the time.
Also against those who find fault with the structure of the human body,
and in general concerning the creation of man; and, in conclusion, on
accomplishing the avoiding of oaths.

HOMILY XII.
Page 201.
Thanksgiving to God for the pardon granted to the offenders against the
Emperor. Physical discourse on the Creation. Proof that God, in creating
man, implanted in him a natural law. Duty of avoiding oaths with the
utmost care.

HOMILY XIII.
Page 218.
A further thanksgiving to God for the change in the late melancholy
aspect of affairs. Reminiscence of those who were dragged away, and
punished because of the sedition. Exposition on the subject of the
creation of man, and of his having received a natural law. Of the full
accomplishment of abstinence from oaths.

xxx CONTENTS.
HOMILY XIV.
Page 231.
After the whole people had been freed from all distress, and had become
assured of safety, certain persons again disturbed the city by fabricating
false reports, and were found out. Wherefore this Homily refers to
that subject; and also to that of abstinence from oaths; for which
reason also, the history of Jonathan, and Saul, and that of Jephthah,
is brought forward ; and it is shewn how many perjuries result from one
oath. HOMILY XV.
Page 248.
Again on the calamity of the city of Antioch. That fear is on every
account profitable. That sorrow is more useful than laughter. And
upon the saying, Remember that thou goest in the midst qf snares. And
that it is worse to exact an oath, than to commit murder.
HOMILY XVI.
Page 263.
This Homily was delivered on the occasion of the Prefect entering the
Church, for the purpose of pacifying the minds of the people, in conse
quence of a rumour of an intended sack having "been announced to him,
when all were meditating flight. It treats also on the subject of avoiding
oaths, and on the words of the Apostle, Paul, a prisoner of Jesus Christ.

HOMILY XVII.
Page 279.
Of the Commissioners (Hellebichus Commander of the Troops, and
Caesarius Master of the Offices) sent hy the Emperor Theodosius for
the trial of the offenders, for the overturning of the Statues.
HOMILY XVIII.
Page 294.
The former subject of the Sedition continued; also of fasting; and upon
the Apostolic saying, Rejoice in the Lord always.
HOMILY XIX.
Page 307.
On the Sunday called Episozomenes, to those who had come to Antioch
from the country— also on the subject of avoiding oaths.

CONTENTS. xxxi
HOMILY XX.
Page 323.
That the fast of Lent is not sufficient to make us competent to partake of
the Communion, but that holiness is the first thing required. How it is
possible not to entertain resentment, and that God takes much account
of this law ; and that the entertaining of resentment punishes those who
are guilty of it even before they reach the place of torment. — Also con
cerning abstinence from oaths, and those who have not reformed the
practice of swearing. HOMILY XXI.
Page 347.
On the return of Flavian the Bishop, and the reconciliation of the Emperor
with the city, and with those who had offended in overthrowing the
Statues.

HOMILIES OF
S. JOHN CHRYSOSTOM,
ARCHBISHOP OF CONSTANTINOPLE,
ADDRESSED TO THE PEOPLE OF ANTIOCH,
CONCERNING
THE STATUES,

THE ARGUMENT.
This Homily was delivered in the Old Church" of Antioch, while S.
Chrysostom was yet a Presbyter, upon that saying of the Apostle,
1 Tim. v. 23. Drink a little wine for thy stomach's sake, and thy
often infirmities.

HOMILY I.
1. Ye have heard the Apostolic voice, that trumpet from (1.)
heaven, that spiritual lyre ! For even as a trumpet sounding a
fearful and warlike note, it both 1 strikes consternation into the ' Sav. n
enemy, and arouses the dejected spirits on its own side, and
filling them with great boldness, renders those who attend to
it invincible agamst the devil ! And again, as a lyre, that
gently soothes with soul-captivating melody, it puts to slumber
the disquietudes of perverse 2 thoughts ; and thus, with 2 «toV^»
pleasure, instils into us much profit. Ye have heard then
to-day the Apostle discoursing to Timothy of divers necessary
2 So called, because situated in the This Homily was spoken a little
more ancient part ofthe city of Anti- before the breaking out of the sedition.
och, near the river Orontes. It was It has however always been classed
also called the Apostolical Church, as with the rest because alluded to in the
being that founded by the Apostles, next Homily. Tr.
Ben.

2 Much meaning even in simple words of Holy Writ.
matters ! for he wrote to him as to the laying on of hands,
i Tim. saying, Lay hands suddenly on no man, neither be partaker
of other men's sins. And he explained the grievous danger
of such a transgression, by shewing that so men will sustain
the punishment of the sins perpetrated by others, in common
with them, because they confer the power on their wickedness
by the laying on of hands. Presently again he says, Use
a little wine for thy stomach's sake, and thine often infir
mities. To-day also he has discoursed to us concerning the
subjection of servants, and the madness of misers, as well as
on the arrogance of the rich, and on various other matters.
2. Since then it is impossible to go through eveiy part,
what part of the words rehearsed would you have us select
and speak of, in reliance upon yom- affection *? For as
in a meadow, I perceive in what has been read a great
diversity of flowers ; a multiplicity of roses and violets, and
of lilies not a few ; and every where the various and copious
fruit of the Sphit is scattered around, as well as an abundant
fragrance. Yea, rather the reading of the divine Scriptures
is not a meadow only, but a paradise; for the flowers here
have not a mere fragrance only, but fruit too, capable of
nourishing the soul. What part then of the things rehearsed
do you desire that we bring before you this day ? Do you
wish what seems the least generally esteemed, and easy foi
any one to understand, to be that which we should handle at
present ? To me, indeed, this seems proper, and I doubt, not
' Sav. t2 it will give satisfaction to you. What then is this1 that might
seem plainer than any thing else ? What but that, which
seems so easy, and obvious for any one to say ? Well ! what
is that ? Use a little icine for thy stomach's sake, and thine
often infirmities. Well then, let us employ the whole of
our discourse upon this subject ; and this we would do, not
for the love of praise, nor because we study to exhibit powers
of oratory; (for the things about to be spoken are not our
own, but such as the grace of the Holy Spirit may inspire ;)
« Sav. but2 in order that we may stir up those who are too slow to
hear, and may convince them of the greatness of the treasure
of the holy Scriptures ; and that it is neither safe, nor free
a Gr. " unto your love," a title by hearers; as we sav, ' Your Grace,'
which St. Chrysostom addresses his < Yonr Majestv.'

aX\

Gold of Scripture needs the fire qf the Spirit. 3
from peril, to run through them hastily. For if indeed a text
so simple and obvious as this one, which seems to the multi
tude to contain nothing that need be insisted on, should appear
to afford us the means of abundant riches, and openings toward
the highest wisdom1, much rather will those others, which at >* t«»
once manifest their native wealth, satisfy those who attend to mUTXT
them with their infinite treasures. Assuredly then, we ought
not hastily to pass by even those sentences of Scripture which
are thought to be plain ; for these also have proceeded from
the grace of the Spirit ; but this grace is never small, nor
mean, but great and admirable, and worthy the munificence
of the Giver.
3. Let us not therefore listen slothfully ; since even they who
roast the metallic earth, when they have thrown it into the
furnace, not only take up the masses of gold, but also collect
the small particles with the utmost care. Inasmuch, then,
as we likewise have to roast" the gold drawn from the Apo
stolic mines, not by casting it into the furnace, but by deposit
ing it in the thoughts2 of your souls ; not lighting an earthly 2 iiinm*
flame, but kindling the fire of the Spirit ; let us collect the
little particles with3 diligence1. For if the saying be brief, 3Sav.
yet is its virtue great. For pearls too take their price d, notgrleat
from the size of the substance, but from the beauty of it.
Even so is it with the reading of the divine Scriptures; for
worldly instruction rolls forth its trifles in abundance, and
deluges its hearers with a torrent of vain babblings, but
dismisses them empty-handed, and without having gathered
any profit great or small. Not so however is it with the
grace of the Spirit, but, on the contrary, by means of small
sentences, it implants divine wisdom in all who give heed,
and one sentence oftentimes affords to those who receive it a
sufficient source of4 provision for the whole journey of life". *Savile's
4. Since then its riches are so great, let us arouse ourselves, Punct-
and receive that which is spoken with a watchful mind; for '
b The operation of roasting the ore, behind. Tr.
in the Cornish mines, consists in plac- c See on Rom. 16, 5. Horn. xxxi.
ingitin acomminutedstatein afurnace p. 485, and note.
of a particular construction, where it is <¦ tvmgiar. Sav. mar. adds xa) ebtrgi-
subjected to a strong heat, but not so <ruasv.
strong as to smelt it; by whieh the e Socr. H. E.iv. 23. Pambos was 19
arsenic, sulphur, and other impurities, years in learning Ps. xxxix. 1. He ex-
are carried off in the form of vapour, celled even St. Antony in exactness of
leaving the heavier metallic substance speech. Pall. Hist. Laus. c. 10.
B 2

4 Questions. Why was the precept needed f Why written?
I am preparing to plunge our discussion to an extreme depth.
The admonition itself hath no doubt seemed beside the
purpose, and superfluous to many : and they are apt to talk
much in this way, " Was Timothy of himself not able to judge
¦al.that.. what1 it was needful to make use of, and did he wait to learn
' this of his teacher'. And then did the teacher not only give
directions, but also set them down in writing, graving it there
as on a column of brass in his Epistle to him ? and was he
not ashamed to give directions about things of thjs nature,
when writing in a public manner, to his disciple ?" For this
end then, that thou mayest learn that the admonition, so far
from being beside the purpose, was a necessary and highly
profitable one ; and that the thing proceeded not from Paul,
but from the grace of the Spirit, viz. that this should have
been (I say) not a spoken precept, but one deposited in letters;
and to be handed down to all future generations through the
Epistle, I shall proceed at once to the proof.
5. For besides the subjects which have been mentioned, there
is another, about which some raise no less question, enquiring
within themselves on what account God permitted a man
possessing such power6, whose bones and relics expelled
demons'1, to fall into such a state of infirmity; for it is not
merely that he was sick, but constantly, and for a length of
time ; and by these recurring and prolonged infirmities he was
not permitted to have even a brief respite. " How does this
appear," it may be asked ? From the very words of Paul, for
he does not say, on account of the infirmity, but ou account
of the infirmities ; and not merely infirmities, but he clearly
speaks of these as being constant, when he says thine often
infirmities. Let those then attend to this, whoever they are,
who being given over to a lingering1 sickness, bear it with
sadness, and suffer their spirits to sink under it.
6. But the subject of enquiry is not only, that being a holy
man he was sick, and sick so continually, but that he was at
the same time entrusted with the public affairs of the world.
' Or, the Teacher, as he is called Horn. ix. §. 4. of what man lost in the
emphatically, Doctor Gentium, see fall; it means there not power, but
n'u'i confidence before God.
• » ,o olaime>" «'«#>"'<»>'• Seel Tim. »-SeeonRom.l6,5.Hom.xxxi.p.486.
m. 13. Suicer misinterprets the i An old translation has ' slight,' as
word as used by St. Chrys. in Gen. if it were ?»*&. B '

Why was Timothy suffered to be infirm ? 5
For if he had been one of those who live secluded on the tops
of mountains ; who have fixed their cells in solitude, and
who have chosen that life which is free from all business, the
matter now enquired into were no such difficulty ; but that
one thrust forward in the throng, and in whose hands the
care of so many Churches was placed, and who superin
tended whole cities and nations; nay, the world at large k,
with so much alacrity and diligence, should be subjected to
the straitening of infirmities ! This it is which may most of
all occasion astonishment to one who does not duly consider
it. Because, even if not for himself, yet for others at least,
it was necessary he should have health. " He was the best
general," says the objector. " The war was waged by him,
not only against the unbeliever, but against demons, and
against the Devil himself. All tlie enemy contended with
much vehemence, scattering the forces, and dragging them
into captivity ; but this man was able to bring back myriads 2 Tim.
to the truth, and he was sick ! For if," he says, " no other ' '
injury to the cause had come of this sickness, yet this alone
was sufficient to discourage and relax the faithful. If
soldiers, when they see their general detained in bed, become
discouraged and slack for the fight, much rather was it pro
bable that the faithful should betray somewhat of human
nature, when they saw that teacher, who had wrought" so
many signs, in continual sickness and suffering of body."
7x But this is not all. These sceptics propose yet a further
enquiry, by asking for what reason Timothy neither healed
himself, nor his instructor healed him, when he was reduced
to this state. Whilst the Apostles raised the dead, cast out
devils, and conquered death with sufficient ease, they could
not even restore the body of one sick man ! Although with
respect to other bodies, both during their own lives and after
death, they manifested such extraordinary power, they
did not restore a stomach that had lost its vigour ! And what
is more than this, Paul is not ashamed, and does not blush,
after the many and great signs which he had displayed even
by a simple word ; yet, in writing to Timothy ', to take refuge
k He appears to have acted beyond Missions, as Phil. 2, 19. 22.
his local charge, as in joining in the ' Or, "to hid him take refuge."
address of several Epistles, (see 2 Cor. fipaQiy ygaQav zurafuyiTii.
1, 1. Phil. 1, 1. Col. 1, 1.) and in various

6 St. Paul's care for Timothy, and his abstinence.
in the healing virtue of a portion of wine. Not that to drink
wine is shameful. God forbid ! For such precepts belong
to heretics ; but the matter of astonishment is, that he ac
counted it no disgrace not to be able, without this kind of
assistance, to set one member right when it was disordered.
Nevertheless, he was so far from being ashamed of this, that
he has made it manifest to all posterity™. You see then to
what a depth this matter goes, and how that which seemed
to be little, is full of innumerable questions. Well then, let
us proceed to the solution ; for we have explored the question
thus deep, in order that, having excited your attention, we
1 Sav; might lay up the explanation in a safe storehouse x.
vet iu naj
(3 \ 8. But before I proceed to solve these questions, permit me
to say something of the virtue of Timothy, and of the solici
tude of Paul. For what was ever more tender hearted than
this man, who being so far distant, and encircled with so
many cares, exercised so much consideration for the health
of his disciple's stomach, and wrote with exact attention
about the correction of his disorder? And what could equal
the virtue of Timothy? He so despised luxury, and derided
the sumptuous table, as to fall into sickness from" excessive
severity of diet, and intense fasting. For that he was not
naturally so infirm a person, but had overthrown the strength
of his stomach by fasting and water drinking ; you may hear
V,T" Paul himself carefully2 making this plain. For he does not
axp s,a*sjmpiy gay^ use a Hffig wine; but having said before,
drink no longer water, he then brings forward his counsel
as to the drinking of wine. And this expression no longer
was a manifest proof, that till then he had drunk water, and
on that account was become infirm. Who then would not
wonder at his divine wisdom and strictness ? He laid hold
on the very heavens, and sprang to the highest point of
virtue. And his Teacher testifies this, when he thus speaks,
I Cor. 4, / have sent unto you Timothy, who is my beloved and faithful
son in the Lord; and when Paul calls him a son, and a
faithful and beloved son, these words are sufficient to shew
that he possessed every kind of virtue. For the judgments
m i;e- by his precept to Timothy, Sn can be used as li<rri. If that is not
[Tr.] h (Paris reprint) seems a misprint the sense here, the construction is im-
for oti, Hoogeveen questions whether perfect. [Ed.]

Timothy praised by St. Paul. His humility. 7
of the saints are not given according to favour or enmity, but
are free from all prejudice. Timothy would not have been
so enviable, if he had been Paul's son naturally, as he wras
now admirable, inasmuch as having no connection with him
according to the flesh, he introduced himself by the relation
ship of piety into the Apostle's adoption ; preserving the
characters of his discipline" with exactness under all circum
stances. For even as a young bullock1 linked to a bull, so1 p/tx't
he drew the yoke along with him, to whatever part of the
world he went : and did not draw it the less on account of his-
youth, but his ready will made him emulate the labours
of his teacher. And of this, Paul himself was again a witness
when he said, Let no man despise him, for he worketh the1 Cor-
. 16 10.
work of the Lord as I also do. See you how he bears witness,
that the ardour of Timothy was the very counterpart of his
own? 9. Furthermore, in order that he might not be thought to
have said these things out of favour or kindness, he makes
his hearers themselves to be witnesses of the virtue of his
son, when he says, But ye know the proof of him, lhat, as a Phil. 2,
son ivith a father, so he hath served with me in the Gospel;
that is, " ye have had experience of his virtue, and of his
approved soul." At the same time, however, that he had
reached to this height of good works, he did not thereby
grow confident ; but was full of anxiety and fear, therefore
also he fasted with earnestness, and was not affected as many
are, who, when they have kept themselves to it but ten, or
perhaps twenty months", straightway give up the matter al. days.
altogether. He, I say, was in no wise thus affected, nor did
he say any thing like this to himself. " What further need
have I of fasting? I have gotten the mastery of myself; I
have overcome my' lusts; I have mortified my body; I have
affrighted demons; I have cast out the devil; I have raised
the dead ; I have cleansed lepers ; I am become terrible to
» Gr. philosophy, which is almost practised self-discipline before his Bap-
always used by St. Chrys. in this tism, (Conf. ix. 14. Tr. p. 165.) and
practical sense. ' Divine wisdom' has afterwards x. 47. p. 239. see the end of
been sometimes put for it. Horn. xxvi. on Kom. 16, 2. 4. And
0 A course of discipline was usual of men's falling off soon after Baptism,
with those who intended to live a truly on Rom. 6, 3. Horn. x. p. 160. which
Christian life. St. Chrys. spent four passage favours the reading ' days,' as
years in retirement. St. Augustine also Sav, mar.

8 Satan most anxious to overthrow the advanced.
the adverse powers ; what further need have I of fasting, or
to seek safety from that quarter ?" Any thing like this he
did not say, he did not think of; but, in proportion as he
abounded with innumerable good works, so much the more
1 f>\u<>. did he fear and tremble. Aud he learnt this divine wisdom T
from his preceptor ; for even he, after he had been rapt into
the third heaven, and transported to paradise; and had
heard unutterable words ; and taken part in such mysteries ;
and traversed the whole world, even as if he had been
endowed with wings, when he wrote to the Corinthians, said,
l Cor. 9, 1 fear lest having preached to others, I myself should be a
castaway. And if Paul was afraid after so many signal good
Gal. e," works ; he who was able to say, The world is crucified unto
l4" me, and I unto the world, much more does it become us to
fear; and the rather in proportion as we have stored up'
- jmt«{. numerous good works2- For then the devil becomes fiercer;
apart xyien ne js more savage, when he beholds us disposing our
lives with diligence ! When he sees the cargo of virtue
stowed together, and the lading become heavy, then he is in
haste to accomplish a more grievous shipwreck ! For he
who is vile, and abject, although he may be supplanted and
fall, brings not so great an injury to the common cause.
But the man who has been standing most conspicuously as
it were on some eminence of virtue, and who is one manifestly
seen and known of all men, and admired of all ; when he is
foiled and falls, there is a great injury and destruction effected.
For not only does he fall from this elevation, but he makes
many of those who observe him more negligent. And as it is
in the body, some other limb may be destroyed without there
being any great damage; but if the eyes be deprived of
sight, or the head be seriously injured, the whole body is
rendered useless ; so also we must say of the saints, and of
those who have performed the highest good works ; when
such are extinguished, when they contract any stain, they
bring upon all the rest of the body a universal and intolerable
injury !
10. Timothy then, being aware of all these things, fortified
p St. Paul does not say ' I fear ;' but p. 208. corrects the same word in Or. i.
he does say that he used means like these, de Laud. S. Paul . fin. Read rmuXo%int.
1 <rvniX»xiTis. ' Have shared,' makes Att. from trukXiya.
no sense here. Valckenaer. Opusc. i.

Zeal and self-denial of Timothy overcame sickness. 9
himself on every side ; for he knew that youth is an age of
difficulty; that it is unstable; easily deceived; very apt to
slip; and requires an exceedingly strong bridle. It is
indeed a sort of combustible pile easily catching any thing ,
from without, and quickly kindled ; and for that reason he took
care to smother it on all sides ; and strove to abate- the flame
in every way. The steed8 that was bridled with difficulty,
and hardly subject to the rein, he curbed with much vehe
mence, until he had tamed1 him of his wanton tricks; until he ' «{i(-
had made him obedient; and dehvered him under entire ""*"
control, into the hands of that reason 2 which was to guide ' 2 keyi*-
him. " Let the body," saith he, " be infirm ; but let not the '""
soul be infirm ; let the flesh be bridled ; but let not the race *
of the spirit towards heaven be checked." But moreover,
one might especially wonder at the man for this, tliat being
thus diseased, and struggling with such an infirmity, he did
not become indifferent to God's business, but flew every
where faster than those who have sound and vigorous con
stitutions ; now to Ephesus ; now to Corinth ; often to
Macedonia and Italy ; appearing every where, by land and
by sea, with the Teacher, sharing in every thing his con
tentions and diversified dangers; while his magnanimity3 of 3 pxw
soul stood the test of his bodily infirmity. Such a thing is *'"
zeal for God ! such lightness of wing does it impart ! For as
with those who possess well-regulated and sound constitu
tions, strength is of no avail, if the soul is abject, slothful,
and stupid ; so with those who are reduced to extreme
weakness, no hurt arises from their infirmity, if the soul be
noble and well awake.
11. The admonition however, and the counsel, such as it is,
appears to some to give authority for drinking wine too
freely. But this is not so. If indeed we closely investigate
this very saying, it rather amounts to a recommendation of
abstinence. For just consider how Paul gave this counsel,
not at first, nor prematurely. But when he saw that all
strength was overthrown, then he gave it; and even then
r Sav. r£vH%a>lllvWiXaf&@av0fltivripa$ws, p. 191.
x.m Uxaiofiiyti radius. Aia rtSn . . Ben. ' Or, " which guided himself." A
as Sav. mar. only putting the stop after less easy construction, but bettor suited
ixxauphu , which seems wrong. to the context.
s See on Rom. 7, 6. Horn. xii.

10 Wine is good, would men but use it well.
i Sav. not simply, but with a certain further ' hmitation. He does not
l^Js" saJ merely, Use wine, but a liltle wine ; not because Timothy
Ben. needed this admonition and advice, but because we need it.
"prior' On this account, in writing to him, he prescribes the
measure and limit of wine-drinking for us; bidding him
drink just so much as would correct disorder; as would
bring health to the body, but not another disease. For the
immoderate drinking of wine produces not fewer diseases of
body and of soul, than much drinking of water, but far more,
and severer; bringing in as it does upon the mind the war
of the passions, and a tempest of perverse thoughts, besides
reducing the firmness of the body, to a relaxed and flaccid
' state. For the nature of land that is long disturbed by
a superabundance of water, is not thereby so much dissolved,
as the force of the human frame is enfeebled, relaxed, and
reduced to a state of exhaustion, by the continual swilling of
wine. Let us guard then against a want of moderation on
either side, and let us take care of the health of the body, at
the same time that we prime away its luxurious propensities.
For wine was given us of God, not that we might be drunken,
but that we might be sober ; that we might be glad, not that
Ps. 103, we get ourselves pain. Wine, it says, maketh glad the
¦i%UH,'lasJieart of man, but thou makest it matter for sadness2; since
¦> or ill- those who are inebriated, are heavy in mind3 beyond measure,
pered an(^ great darkness overspreads their thoughts. It is the
Sav. best medicine, when it has the best moderation to direct it
*«;/?Va-The passage before us is useful also against heretics,
p" who speak evil of God's creatures; for if it had been
among the number of things forbidden, Paul would not
have permitted it, nor would have said it was to be used.
And not only against the heretics, but against the simple
ones among our brethren, who when they see any persons
disgracing themselves from drunkenness, instead of reproving
such, blame the fruit given them by God, and say, " Let
there be no wine." We should say then in answer to such,
" Let there be no drunkenness ; for wine is the work of God,
but drunkenness is the work of the devil. Wine maketh not
drunkenness ; but intemperance produceth it. Do not
accuse that which is the workmanship of God, but accuse
the madness of a fellow mortal. But thou, while omitting to

Evil of drunkenness. Need should be our limit. 11
reprove and correct the sinner, treatest thy Benefactor with
contempt !"
12. When, therefore, we hear men saying such things, we (5.)
should stop their mouths ; for it is not the use, but the want of
moderation which produces drunkenness, Drunkenness ! that
root of all evils. Wine was given to restore the body's weak
ness, not to overturn the soul's strength ; to remove the sick
ness ofthe flesh, not to destroy the health of the spirit. Do
not then, by using the gift of God immoderately, afford a
handle to the foolish and the impudent. For what is a more
wretched thing than drunkenness ! The drunken man is a
living corpse. It is a demon self-chosen, a disease without
excuse, an overthrow that admits of no apology ; a common
shame to our kind. The drunken man is not only useless
in our assemblies; not only in public and private affairs;
but in his mere aspect he is the most disgusting of all things,
his breath being a stench. The belchings, and gapings,
and speech of the intoxicated, are at once unpleasant aud
offensive, and fill with utter abomination those who see and
converse with them ; and the crown of these evils is, that this
disease makes heaven inaccessible to drunkards, and does
not suffer them to win eternal blessedness : for besides the
shame attending those who labour under this disease here,
a grievous punishment is also awaiting them there ! Let us
cut off then this evil habit, and let us hear Paul saying,
Use a little wine. For even this little he permits him on
account of his infirmity ; so that if infirmity had not troubled
him, he would not have forced his disciple to allow1 himself 'Sav.
even a small quantity, since it is fitting that we should Jj""'
alwavs mete out even the needful meat and drink, which are Ben-
given us, by occasions and necessities ; and by no means go ;w<«
beyond our need, nor do any thing unmeaningly2 and to no2«Tj.£s.
purpose. 13. But since we have now learnt the solicitude of Paul,
and the virtue of Timothy, come and let us, in the next
place, turn our discourse to the actual solution of those
questions. What then are the questions? For it is neces
sary again to mention them, that the solution of them may
be plainer. For what reason then did God permit that

12 The Righteous afflicted to keep them humble.
such a saint, and one entrusted with the management
of so many matters, should fall into a state of disease; and
that neither Timothy himself nor his teacher had strength
to correct the disorder, but needed that assistance which was
to be had by drinking wine ? Such, indeed, were the questions
'«4rJi» proposed. But it is needful to bring forward a precise1
solution; so that if any should fall not only into the like
sickness and disease, but into poverty, and hunger, and
bonds, and torments, and discomfitures, and calumnies, and
into all those evils which belong to the present life, although
they were great and wonderful saints, you may still be able
to find, even for their case, in the things which are to-day
to be advanced, an exact and very clear reply to those who
2 Sav. I are disposed to find fault. For ye have heard 2 many asking
such questions, as, " Why ever is it that such an one, a
moderate and meek man, comes to be dragged daily before
the seat of judgment by another who is lawless and wicked,
and to suffer evils without number, and God permits this ?
For what reason again was another man, upon false accu
sation, unjustly put to death ?" " Such a man," says the
objector, " was drowned ; another was thrown down a preci
pice ; and we might speak of many saints, as well in our own
days as in the days of our forefathers, who have suffered
divers and chequered tribulations." To the end, therefore,
that we may see the reason of these things, and that we our
selves may not be disturbed, nor overlook the case of others
who thus meet with a stumbling-block, we should attend
with earnest heed to the reasons now about to be advanced.
-%/ (6.) 12. For of the diversified and manifold affliction which
befals the saints, I have reasons eight in number to declare
unto your Love. Therefore let all direct themselves to me
with the strictest attention, knowing that there will be no
pardon nor excuse left us hereafter for being stumbled at the
things which happen, if after all, when there are so many
reasons, we are just as much perplexed and disturbed as if
there were not one to be found.
The first reason then is, that God permits them to suffer
evil, that they may not too easily be exalted into presumption,
by the greatness of their good works and miracles.

And to benefit others in several ways. 13
The second, that others may not have a greater opinion of
them than belongs to human nature, and take them to be
gods, and not men.
The third, that the power of God may be made manifest,
in prevailing, and overcoming, and advancing the word ' ' ™ *»•
preached, through the efficacy of men who are infirm and?"w"'
in bonds.
The fourth, that the endurance of these themselves may
become more striking, serving God, as they do, not for a
reward ; but shewing even such patience*^ as to give proof of2 ^v"»-
their undiminished good will' towards Him after so many'""'"""
evils. The fifth, that our3 minds may be disciplined to the 3 ^aw-
doctrine of a resurrection, For when thou seest a just man,<%"
and one abounding in virtue, suffering ten thousand evils,
and thus departing the present life, thou art altogether
compelled, though unwillingly, to think somewhat of the
future judgment ; for if men do not suffer those who have
laboured for themselves, to depart without wages and re
compense ; much more cannot God design, that those who
have so greatly laboured should be sent away uncrowned.
But if He cannot intend to deprive those of the recompense
of their labours eventually, there must needs be a time, after
the end of the life here, in which they will receive the recom
pense of their present labours.
The sixth, that all who fall into adversity may have a
sufficient consolation and alleviation, by looking at such *
persons, and remembering what sufferings have befallen
them. The seventh, that when we exhort you to the virtue of
such persons, and we say to every one of you, " Imitate Paul,
emulate Peter," ye may not, on account of the surpassing
character4 of their good works, slothfully shrink from such 4 i,.^.
an imitation of them, as deeming them to have been partakers*-"*
of a different nature.
The eighth, that when it is necessary to call any blessed,
or the reverse, we may learn whom we ought to account
happy, and whom unhappy and wretched.
These then are the reasons ; but it is necessary to establish
them all from the Scriptures, and to shew with exactness

14 Scripture proofs. David. St. Paul's thorn in the fiesh.
that all that has been said on this subject is not an invention
of human reasoning, but the very sentence of the Scriptures.
For thus will what we say be at once more deserving of
credit, and sink the deeper into your minds.
13. That then tribulation is profitable to the saints, that they
may exercise moderation and lowliness, and that they may
not be puffed up by their miracles and good works, and that
God permits it for this end ; we may hear David the prophet,
Ps. 119, and Paul saying the same. The former says, It is good for
me, Lord, that I have been in trouble, that I might learn thy
statutes: and the latter having said, I was caught up into the
2 Cor. third heaven, and transported to Paradise, goes on to say, And
12, 2. 4. iesf j should be exalted above measure through the abun
dance of Ihe revelations, there was given me a thorn in the
fiesh, the messenger of Satan to buffet me. What can be
clearer than this? That I might not be exalted above
measure, for this reason, saith he, God permitted the
messengers of Satan to buffet me ; by messengers of Satan,
indeed, he means not particular demons, but men' min
istering for the devil, the unbelievers, the tyrants, the
'"Ex- heathens1, who perseveringly molested, and unceasingly
**""" worried him. And what he says is just this ; " God was
able to repress these persecutions and successive tribu
lations ; but since I had been caught up into the third
heaven, and transported to Paradise, lest through the abun
dance of these revelations I might be lifted up and think
much of myself, he permitted these persecutions, and
suffered these messengers of Satan to buffet me with
persecutions and afflictions, that I might not be too much
exalted." For although Paul and Peter, and all that are
like them, be holy and wonderful men, as indeed they are,
yet they are but men, and require much caution lest they
should be too easily exalted ; and as saints more than others.
For nothing is so apt to exalt to presumption as a conscience
full of good works, and a soul that lives in confidence.
To the end, therefore, that these might suffer nothing of this
kind, God permitted that there should be temptations and

' So he explains it also on the on Rom. 8, 6. Trans, p. 261. and Bp.
passage, on 2 Cor. Horn. xxvi. see also Bull, Serm. v.

Power of God shewn in His servants' weakness. 15
tribulations ; these being powerful to keep them down, and
to persuade to the exercise of moderation in all things.
14. That this very particular also contributes much to the (7.)
shewing forth of God's power, you may learn even from the
same Apostle, who told us the former". In order that you
may not say, (what indeed unbelievers think,) that God in
permitting this, is some infirm being, and suffers such
persons to be continually afflicted, from not being able to
deliver His own from dangers : this very thing T, I say,
observe how Paul has demonstrated by means of these
events, shewing not only that the events were far from
accusing Him of weakness, but that they proved His power
more strikingly to all. For having said, There was given me
a thorn in the fiesh; a messenger qf Satan to buffet
me, and having thus signified his repeated trials, he
goes on to add, For this thing I besought the Lord thrice, 2 Cor.
that it might depart from me ; and He said unto me, Myl2> 8- 9-
grace is sufficient for thee, for My strength is perfected in
weakness. " My power," He means, " is seen then when
ye are in weakness; and yet through you, who seem to
grow weak, the word preached is magnified1, and is sown in 1 b. atl-
all quarters." When therefore he was led to the dungeon, I"™
after having received a great number of stripes, he took
prisoner the keeper of the prison. His feet were in the Acts 16,
stocks 2, and his hands in the chain ; and the prison shook \ ^r
at midnight while they were singing hymns. See you, how wood.
His power was perfected in weakness ? If Paul had been
at large, and had shaken that building, the thing would
not have been so wonderful. " For this reason," He saith,
" remain bound ; and the walls shall be shaken on every side,
and the prisoners shall be loosed ; in order that My power
may appear the greater, when through thee, confined and in
fetters, all that are in bonds shall be loosed." This very
circumstance then it was which at the time astounded the
keeper of the prison, that being so forcibly confined, he,
through prayer alone, prevailed to shake the foundations, and
throw open the doors of the prison, and to unbind all the
u Kdd. touto nr^oTs^av u^xotds. Bead nut vovra Iffa^mttriv a TfauXos. and in
rov to v^ori^ov u^nxoras. mar. the Ben. reading, only afterwards
" Ben. xai touts sxowit, vrws $ia rovraiv omitting tiuxubs . The Ben. reading has
etTihi^ji 0 UavXos. Sav. ffxomt tru$a;t been adopted, omitting the comma.

16 The Saints afflicted to shew they are but men.
prisoners. Nor is this the only occasion. But with Peter
too, and Paul himself, as well as the other disciples, one may
see this occurring constantly ; and in the midst of perse
cutions, the grace of God ever flourishing, and appearing
together with the tribulations, and thus proclaiming His power.
Wherefore He saith, My grace is sufficient for thee, for My
strength is perfected in weakness.
~; ':: 15. But to shew that many would be too often ready
to imagine things of them above human nature, unless
they saw them enduring such afflictions, hear how Paul was
1 2° fif a^rai0- on this very point ; For though I would desire to glory,
I shall not be a fool, but now I forbear, lest any man should
think qf me above that which he seeth me to be, or that he
heareth of me. But what is it that he means? I am
able, he declares, to speak of far greater miracles ; but I am
unwilling ; lest the magnitude of the miracles should raise
too high a notion of me among men. For this reason Peter
also, when they u had restored the lame man, and all were
wondering at them, in order to restrain the people, and
persuade them that they had exhibited nothing of this
1 oWs» power of themselves, or from their native strength1, says, Why
Acts 3, fo^ ye s0 earnesfiy on us^ as though by our own power or
holiness we had made this man to walk ? And again at
Lystra, the people were nol; only filled with astonishment,
but led forth bulls, after crowning them with garlands, and
made ready to offer sacrifice to Paul and Barnabas. Observe
the malice of the Devil. By those very same persons through
whom the Lord was at work, to purge out ungodliness from
the world, by the same did that enemy try to introduce it,
again persuading them to take men for gods; which was what
he had done in former times. And this is especially that which
introduced the principle and root of idolatry. For many
after having had success in wars, and set up trophies, and
built cities, and done divers other benefits of this kind
to the people of those times, came to be esteemed gods by
the multitude, and were honoured with temples, and altars;
and the whole catalogue of the Grecian gods is made up of
such men. That this, therefore, may not be done towards
» Or, ' he,' referring to ./ srsfi ; St. John, however, may be included.

And that they do not serve God for earthly rewards. 17
the Saints ", God permitted them constantly to be banished,—
to be scourged, — to fall into diseases; that the abundance of
bodily infirmity, and the multiplicity of those temptations,
might convince those who were then with L them, both that l al. who
they were men, who wrought such wonders, and that theythe"saw
contributed nothing of their own power; but that it was mere
grace, that wrought through them all these miracles. For if
they took men for gods, who had done but mean and vile
tilings, much rather would they have thought these to be
such, had they suffered nothing proper to humanity, when
they performed miracles, such as no one had ever before
seen or heard of. For if when they were scourged, thrown
down precipices, imprisoned, banished, and placed in peril
every day, there were, notwithstanding, some who fell into
this impious opinion, how much rather would they have been
thus regarded, had they endured nothing which belongs to
human nature !
16. This then is the third cause of affliction ; and the fourth (8.) .
is, that the saints might not be supposed to serve God from a
hope of present prosperity. For many of those who live
in debauchery, when blamed as they often are by many, and
invited to the labours of vhtue; and when they hear tbe
saints commended for their cheerfulness under great hard
ships", attack their character on this ground; and not men
only, but the devil himself hath taken up this suspicion. For
when Job was surrounded with great wealth, and enjoyed
much opulence, that wicked demon7, being reproached by
God on his account, and having nothing to say; when he
could neither answer the accusations against himself, nor
w The heathen altars, fiafu), must a tendency which has since been carried
not he confounded with the Christian to excess.
tatnac-T^QiK raised over the relics of x ««¦< i-ii rSt iutZi tl$i/%lx. One
saints to God. S. Aug. ser. 273. c. 1. in would have expected h nTs ismTt i but
Nat. Mart. Fructuosi &c. de Sanctis 1. perhaps the true reading is hltat,
(Ben, t. 5.) " When didst thou ever hear making the sense ' for the noble spirit
me, or any of my brethren and col- of such aud such persons.'
leagues, say at the memorial of St. / See S. Greg. Mor. in B. Job 1. i.
Theogenes, " I offer to thee, St. Theo- c. 8. 9. 23. &c. He comments on three
genes;" or, " I offer to thee, Peter;" senses, the Historical, the Allegorical,
or, " I offer to thee, Paul ?" and if it and the Moral. In the Allegorical,
be said to you, " Do you worship (colis) Job represents Christ, in the Moral
Peter?" Answer, . . . " I do not wor- His Church. In the words, whence
ship Peter, but I worship God, whom comest thou, he understands that Satan
Peter also worships." Then doth Peter is called to account for his own ways.
lovethee."ThispassageofSt.Chrysostom In Hast thou considered, &c. he sees a
is however remarkable, as pointing out type of the Incarnation.
C

18 Job not truly seen till stripped of his wealth.
impugn the virtue of this just man ; took refuge at once in
Joh i, this defence, speaking thus, Doth Job fear thee for nought?
Hast thou not made an hedge about him on all sides. " For
reward then," saith he, " that man is virtuous, enjoying
thereby so much opulence." What then did God? Being
desirous to shew, that it was not for reward that his saints
serve Him, He stripped him of all his opulence ; gave him
over to poverty ; and permitted him to fall into grievous disease.
1 Satan Afterwards reproving him ', that he had suspected thus with-
Job2,3. out cause, He saith, He yet holdeth fast his integrity; to no
purpose didst thou move me to destroy his substance. But
this is a sufficient reward, and compensation to the saints,
that they are serving God; since this indeed to the lover is
reward enough, to love the object of his love' ; and he seeks
nothing besides, nor accounts any thing greater than this.
And if such be the case with regard to a man, much more in
relation to God ; which therefore that God might demon
strate, He gave more than the devil asked ; for the latter said,
Job 2, 5. Put forth thine hand, and touch him; but God said not
thus, but, / deliver him unto thee. For just as in the con-
- ™» tests J that are without, the combatants that are vigorous, and in
being aS high condition 3 of body" , are not so well discerned, when
Pagan: they are en wrapt all around with the garment soaked in oil;
Tsams but when casting this aside, they are brought4 forward un-
4 ikxm- clothed into the arena ; then above all they strike the
spectators on every side with astonishment at the proportion
of their limbs, there being no longer any thing to conceal
them ; so also was it with Job. When he was enveloped in
all that wealth, it was not visible to the many, what a man he
was. But when, like the wrestler, that strips off his garment,
Job l, he threw it aside, and came naked to the conflicts of
piety, thus unclothed, he astonished all who saw him; so
5 (Sav.) that (not only those who were then present, but also5)
the very theatre of angels shouted at beholding his for-
z If&ftnm. The Benedictine Trans- a See S. Chrys. on 1 Tim. 4, 8.
lator is mistaken in rendering this ' to where ' bodily exercise' means training
love one who loves him.' see on Bom. for these games, or similar exercise for
9, 6. Horn. xvi. Tr. p. 284. 'For even health. On the ' garment,' see Horn. iii.
being loved by Christ was not the only c. (3.) and on 1 Tim. ii. Horn. 8. Mor.
thing he cared for, but loving Him ex- Fabr. Agon. ii. 2. Grav. t. 8. he is mis-
oeedingly. And this last he cared taken in taking it to be a mere ' suhli-
most for.' gaculum.'

TOV ffri

This victory the greater for disadvantages. 19
titude of soul, and applauded him as he won his crown 1 ! '
For, as I have already observed, he was not so well seen of ?
men, when clad in all that wealth, as when, casting it
away like a garment, he exhibited himself naked as it
were in a theatre, in the midst of the world, and all
admired his vigour 2 of soul, evidenced as this was not 2 i£i£/««
only by his being stripped of all things, but by the conflict,
and by his patience throughout his sickness. And as I said
before, God Himself did not smite him ; in order that the
devil might not again say, " Thou hast spared him, and hast
not inflicted so great a trial as was necessary :" but he gave
to the adversary the destruction of his cattle, and power over
his flesh. " I am sure," saith He, " of this wrestler; there
fore I do not forbid thee to impose on him whatever struggles
thou desirest." But as those who are well skilled in the
sports of the palaestra, and have reason to rely on their art
and bodily strength, often do not seize their antagonists
upright 3, nor take an equal advantage, but suffer them to > isM
take them by the middle b, that they may make a more
splendid conquest ; so also God gave to the devil to take
this saint by the waist, that when he had overcome, after4 an-> Sav.
attack so greatly to his disadvantage, and stretched his1"*™
adversary on the ground, his crown might be so much the
more glorious !
17. It is true3 gold ! Try it as thou desirest; examine it as5S^i^«,
thou wishest, thou wilt not find in it any dross. This shews ^™t
us not only the fortitude of others, but also brings much0Dly shew*
farther0 consolation; for what saith Christ, Blessed are ye
when men shall revile you and persecute you, and shall say
all manner of evil against you falsely for my sake. Rejoice
and be exceeding glad, for great is your reward in heaven :
for in like manner did their fathers unto the prophets*.
Again, Paul writing to the Macedonians in his desire to
console them, says, For ye, brethren, became followers of the 1 Thess.
churches of God which are in Judea. For ye also have'1' 14'
suffered like things of your own countrymen, even as they
b See the wrestling match at Patro- his greater weight and strength,
chis' funeral, II. xxiii. 726. &c. c »«{«? al. Mgat ' brings the rest
where Ulysses after an even trial gives much.'
Ajax this advantage, and overthrows d Matt. 5, 11. 12. The last clause of
him by superior skill ; and Ajax gives this passage seems quoted from the
it in return, and gains an even fall by parallel passage, Luke 6, 23. Tr.
c2

20 Afflictions qf the saints prove the Resurrection.
Heb.ii, have ofthe Jews. And again, he consoles the Hebrews in like
manner, reckoning up all the just who had lived ' in furnaces;
in pits; in deserts; in mountains; in caves; in hunger; and in
poverty. For communion of suffering brings some consola-
1 ixrt- tion to the fallen ' .
18. But that this also introduces arguments for the resurrec-
l Cor. tion, hear the same Paul again, saying, If after the manner oj
is, 32. men t ]iave fought with beasts at Ephesus, what shall it
l Cor. profit me if the dead are not raised. And further, If in this
> life only we have hope, we are of all men the most miserable.
We suffer, he tells us, innumerable evils during the present
life ; if then there is no other life to be hoped for, what can
(9.) be more wretched than our condition ? Hence it is evident
that our affairs are not bouuded within the limits of this
present state; and this becomes manifest from our trials.
For God could never suffer those who have endured so many
and so great evils, and who have spent all the present life in
trials and dangers without number, to be without a recom
pense of far greater gifts ; and if he could not suffer this, it is
certain that he has prepared another, a better and brighter
life, in which he will crown those who have wrestled in the
cause of godliness, and proclaim their praises in the presence
of the whole world. So that when you see a just man
straitened and afflicted ; and in sickness, and in poverty, as
well as innumerable other woes, till he ends this present life;
say to thyself, that if there were no resurrection and judg
ment, God would not have permitted one, who endured such
great evils for His sake, to depart hence without enjoying any
good thing ; from whence it is evident, that for such He has
''f-^JU- prepared another life, and one which is sweeter and more
2 in*™- agreeable *. For if it were not so, then he would not suffer
"ia" many of the wicked to luxuriate through the present life;
and many of the just to remain in ten thousand ills: but since
there is provided another life, in which he is about to recom
pense every man according to his deserts; one for his
wickedness, another for his virtue; on that account he for
bears, while he sees the former enduring evil, and the latter
living in luxury.
e The word liaymm, in the Greek, ' furnaces.'
comes last, and so separated from the

Our examples Men. Who are truly Blessed. 21
19. And that other ' reason too I will endeavour to bring for- > rh> M-
ward from the Scriptures. But what was it ? It was, that we e""
might not say, when exhorted to the same virtue, that they
were partakers of another nature, or were not men. On this
account, a certain one speaking of the great Elias, says,
Elias was a man of like passions* with us. Do you per- James
ceive, that he shews from a communion of suffering3, that he 2^ '_
was the same kind of man that we are ? And again, / too «*fot_
am a man of like passions with you. And this affords a-wisd?
pledge for a community of nature. ?' 1'
20. Butthat you may learn that this also teaches us to consider
those blessed whom we ought to consider blessed, is evident
from hence. For when you hear Paul saying, Even unto this 1 Cor. 4,
present hour we both hunger, and thirst, and are naked, and '
are buffetted, and have no certain dwelling place. And again ;
Whom the Lord loveth he chasteneth, and scourgeth every Heb. 12,
son whom he receiveth ; it is certain, that it is not those who
are enjoying quietness, but those who are in affliction for
God's sake, and who are in tribulation, whom we must
applaud, emulating those who live virtuously, and cultivate
piety. For so speaks the prophet : Their right hand is Ps. 144,
a right hand of iniquity. Tfieir daughters beautified,11-15'
ornamented after the similitude of a temple. Their garners
full, bursting from one into another*; their sheep fruitful ;4 ix roi-
abundant in their streets; their oxen fat. TJiere is no™~T"'
breaking down of the fence, nor passage through ; nor clamour
in their streets. Tliey call the people blessed whose affairs
are in this state. But what dost thou say, 0 prophet?
Blessed, saith he, the people whose God is the Lord;
not the people affluent in wealth, but one adorned with godli
ness1; that people, saith he, I esteem happy, although they
suffer innumerable hardships !
21. But if it were necessary to add a ninth e reason, we might
f S. Chrysostom, it must be observed, might have been alleged, but this doc-
in this quotation as elsewhere, follows trine is clearer and more frequent in
the Septuagint Version. — In the present the New Testament. Ed.
instance that version is only supported e S. Chrysostom has not exactly kept
by the Vulgate, Syriac, and Arabic, to his order of enumeration in these
See Walton's Polyglott. But the Tar- reasons, but considers the last three
gum follows the Hebrew, (our sons, v. under one head, probably for the sake
12.) as do the English Translations. Tr. of brevity. Tr.
It is obvious that Job 24, or Ps. 73,

22 Afflictions help us toward pardon of sin.
say, that this tribulation maketh those who are troubled more
Bom. 5, approved ; For tribulation worketh patience; and patience,
3~~ 5' experience; and experience, hope; and hope maketh not
ashamed. Do you see that the experience, which comes of
tribulation, fixes in us the hope ofthe good things to come, and
lhat the abiding in trials causes us to have a good hope of the
future ? So that I did not say rashly, that these tribulations
themselves mark out to us hopes of a resurrection, and make
Ecclus. those who are> tried the better; for, he saith, as gold is tried
2' 3' in a furnace, so an acceptable man in the furnace of humi
liation. 22. There is besides a tenth reason to mention ; and whatis
it, but the oue I have before frequently referred to ? viz. that if
we have any spots, we thus put them away. And the patriarch,
Lukei6, making this matter plain, said to the rich man, Lazarus
1 Sav hath received11 his evil things, hence* he is comforted. And
and besides this, we may find another reason, which is to this
effect; that our crowns and rewards are thus increased. For
in proportion as tribulations are more intense, so also are the
Bom. 8, rewards augmented; yea, even far more : for the sufferings
18- of the present time, it is said, are not worthy to be com
pared to the glory that shall be revealed in us. Thus many
then being the reasons which we have to advance for the
afflictions of the saints, let us not take our trials amiss, or be
distressed, or disturbed on account of them ; but both our
selves discipline our own souls, and teach others to do the
same. 23. And if, O beloved, thou seest a man living in virtue, keep
ing fast hold of divine wisdom, pleasing God, yet suffering in
numerable ills, be not stumbled ! And although thou seest
any one devoting himself to spiritual affairs, and about to
achieve something useful, yet presently supplanted, be not
discouraged ! For I know there are many who ofttimes pro
pose a question to this effect : " Such a one," say they, " was
2 m*{tiJ- performing a pilgrimage to some Martyr's shrine 2 ; and whilst
!""¦ conveying money to the poor, met with a shipwreck, and lost
all. Another man, in doing the like, fell among robbers, and
scarcely saved his life, leaving the place in a state of nudity."
• '' '"ff*"'3"'' which word he seems the ' likewise,' the article bears out ' his
justified in applying to Lazarus too by evil things.'

Thankfulness in trouble better than alms-deeds. 23
What then should we say? Why that in neither of these
cases need one be sad. For if the one met with a shipwreck,
yet he hath the fruit of his righteousness' complete ; inas
much as he fulfilled all his own part. He collected the
money together, he stowed it away1, he took it with him, he ' or, de-
departed on his pilgrimage ; but the shipwreck that followed T°^(,!'
was not of his own will. " But why did God permit it ?" In
order that he might make the man approved . " But," says
one, " the poor were deprived of the money." Thou dost
not so care for the poor, as the God who made them ; for if
they were deprived of these things, He is able to provide a
greater supply of wealth for them from another quarter.
24. Let us not then call Him to accoimt for what He does ; (10.)
but let us give Him glory in all things. For it is not lightly
and to no purpose that He often permits such events. But
beside that He does not overlook those that would have en
joyed comfort from such wealth; and instead of it, affords22 Sav.
them some other supply of sustenance ; He also makes him f0Ilj
who suffers the shipwreck more approved, and provides him
a greater reward; inasmuch as the giving thanks to God,
when one falls into such calamities, is a far greater matter
than giving alms. For not what we give in alms only, but
whatever we have been deprived of by others, and borne
it with fortitude ; this too brings us much fruit. And that
you may learn, that the latter is indeed the greater thing,
I will make it evident from what befel Job. He, when a
possessor of wealth, opened his house to the poor, and what
ever he had he bestowed ; but he was not so illustrious when
he opened his house to the poor, as when, upon hearing that
his house had fallen down, he did not take it impatiently.
He was not so shining a character when he clad the naked
with the fleece of his flock, as he was shining and approved
when he heard that the fire had fallen, and consumed all his
flocks, and yet gave thanks. Before, he was a lover of man ;
now, he was a lover of Wisdom. Before, he had compassion
on the poor ; but now he gave thanks to the Lord ! And he
did not say to himself, " Why is it that this hath happened ?
The flocks are consumed from which thousands of the poor
1 Sav. of his alms. k al. more approved.

24 We may gain by disappointment in good projects.
were supported ; and if I was unworthy to enjoy such plenty,
at least He should have spared me for the sake of the par
takers." 25. Nothing of this sort did Job utter, no nor think, because
he knew that God was dispensing all things for good. That
you may learn, moreover, that he gave a heavier blow to the
devil after this, when, being stripped of all things, he gave
thanks, than when, being in possession of them, he gave
alms; observe, that when he was in possession, the devil
could utter a certain suspicion, and however false, he yet
» S. adds could ' utter it : Doth Job serve thee for nought ? But when he
ma,te ae had taken all, and stripped him of every thing, and the man
and yet retained the same good will towards God, from that time
his shameless mouth was stopped, and had nothing further to
allege. For the just man was more illustrious than in his
former state1. For to bear nobly and thankfully the privation
of all things, is a far greater thing than it was to give alms
whilst living in affluence ; and it has been accordingly de
monstrated in the case of this just man. Before, there was
much benignity to his fellow-servants ; now, there was ex
ceeding love shewn towards the Lord !
26. And I do not lengthen out this discourse without pur
pose; forasmuch as there are many, who, often whilst engaged
in works of mercy, as supporting widows, have been spoiled of
all their substance. Some again, by the accident of some
fire, have lost their all; some have met with shipwreck;
others, by false informations and injuries of that sort, though
they have done many alms-deeds, have fallen into the ex
tremes of poverty, sickness, and disease, and have obtained
no help from any one. Lest we should say then, as many often
do, " No man knoweth any thing™ ;" what has just been said
may suffice to remove all perplexity on this point. Suppose
it is objected that ' such an one, after having done many
1 So Ben. render ¦Xafitreo'rtgas yai> «*« n«vr« yag to. raiv hut
tZv leooTi^hiv o Ytxaios «». No other sense E>; aQaiis 'l^vii, x'ovTiv o\V owtit xaxoi,
seems possible, yet this is bad Greek : 'H y«j *"%' -taenyay tis to iut/utfis.
probably the right reading is j«*{ $ &*!• ' The Gods' decree
and the sense, ' he was more illustrious Moves all to unseen ends, and none
than from his former deeds.' can tell
m Aproverbialexpression,asitshould "What ill shall meet him; fortune
seem, intended to deny that there is any blinds our way.' Ben.
evidence of a particular Providence. But tbe sentiment of Iphigenia will
comp. Iph. in Taur. 480. admit a pious interpretation.

Call to thankful suffering, a privilege. 25
alms-deeds, has lost all ?' And what if he had lost all ? If
he gives thanks for this loss, he will draw down much greater
favour1 from God! And he will not receive twofold, as Job' aI-' re
did, but a hundredfold in the life to come. But if here hepense'
does endure evil, the veiy circumstance of his sustaining all
with fortitude will bring him a greater treasure * ; for God per-2S. adds
mits him to fall from plenty to poverty, for the purpose of' ere
calling him thus to the more frequent exercises, and greater
conflicts. Hath it happened perchance", that the fire seizing
upon thy house, hath burnt it up and devoured all thy sub
stance ? Remember what happened to Job ; give thanks to
the Lord, who though he was, able to forbid, did not forbid
it ; and thou wilt receive as great a reward as if thou hadst
deposited all thy wealth in the hands of the poor ! But dost
thou spend thy days in poverty and hunger, and in the midst
of a thousand dangers ? Remember Lazarus who had to
buffet with disease, and poverty, and desolateness, and those
other innumerable trials ; and that after so high a degree of
virtue" ! Remember the Apostles, who hved in hunger, and
thirst, and nakedness; the prophets, the patriarchs, the just
men, and you will find all these not among the rich or lux
urious, but among the poor, the afflicted, and the distressed !
27. Saying3 these things to thyself, give thanks unto the (IL)
Lord, that he hath made thee to be of this part,not hating thee, coifJct.
but loving thee greatly; since He would not have permitted ing
those men either to suffer thus, if he had not exceedinglv
loved them, because He made them more illustrious by these
evils r. There is nothing so good as thanksgiving; even as
there is nothing worse than blasphemy. We should not
wonder, that when we become intent upon spiritual things,
we suffer much that is grievous. For as thieves do not dig
through 4 and assiduously keep watch there, where there is " aJ-
hay, and chaff, and straw, but where there is gold and silver ; a ' e
so also the devil besets those especially who are en
gaged in spiritual matters. Where virtue is, there are many
n Or 'frequently,' Gr.iroXXaxis: here his Homilies ' de Lazaro.' Ben. i. p.
it seems to be ' as it often does.' See on 720, &c.
Bom. 5, 10. Horn. ix. Tr. p. 143. P Savile s reading perhaps runs bet-
° St. Chrysostom is frequent in his ter. ' Since in that case He would not
praises of the patience of Lazarus, as in have permitted those men either to snf-
his Disc. 'Quod nemo lffiditur nisi a ferthus; but now, in that He exceed-
seipso.' §. 10. Ben. iii. p. 455. and in ingly loved them, He made &c.'

26 The devil tempts the saints by trouble.
snares ! where alms-giving is, there is envy ! But we have
one weapon which is the best, and sufficient to repel all such
engines as these ; in every thing to give thanks to God. Tell
me, did not Abel, when offering the first fruit to God, fall by
the hand of his brother? But yet God permitted it, not
hating one who had honoured him, but loving him greatly;
and beside that which came of that excellent sacrifice, pro
viding him another crown by martyrdom. Moses wished to
protect a certain one who was injured, and he was put into
the extremest peril, and banished his country. This too God
permitted, that thou mightest learn the patience of the saints.
For if, foreknowing that we should suffer nothing of a
grievous kind, we then put our hands to the work of religion,
we should not seem to be doing any thing great, as having
such a pledge of safety. But as it is, those who do such
things are the more to be wondered at, even for this ; because,
though they foresee dangers, and punishments, and deaths,
and ten thousand evils, still they did not hold off from those
good works, nor become less zealous from the expectation of
1 al. terrors '.
Dan. 3 2^. As, therefore, the Three Children said, There is a God in
17. 18. heaven, who is able to deliver us; and if not, let it be known
unto thee, O king, that we will not serve thy gods, and that
we will not worsMp the golden image which thou hast set
up. Do thou also, when about to perform any duty to God,
look forward to manifold dangers, manifold punishments,
manifold deaths ; and be not surprised, nor be disturbed, if
Eccles. such things happen. For it is said, My Son, if thou come lo
2' ' serve the Lord, prepare thy soul for temptation. For surely
* *vx- no one choosing to fight2, expects to carry off the crown-
without wounds ! And thou, therefore, who hast undertaken
to combat in every sort q with the devil, think not to pursue
a life without danger, and full of luxury ! God hath not
pledged to thee His recompense and His promise here ; but
every thing that is splendid for thee in the future life ! Be
glad and rejoice then, if when thou hast thyself done any good
action, thou receive the contrary, or if thou see another suf-
i 7tayxea,rii.^w>. The Pancration mer it borrows the custom of throwing
' consists of the two exercises of down ; from the latter, that of beat-
wrestling and boxing; from the for- ing adversaries.' Pott. Ant. c. 21.

TiVUt

Patience and perseverance gained by Trials. 27
fering this ; inasmuch as this becomes to thee the source of
a higher recompense ! Do not be downcast : nor give up
thy zeal, nor become the more torpid; but rather press
onward with more eagerness ; since even the Apostles, when
they preached, although scourged, stoned, and constant
inmates of the prisons, did not only after deliverance from
dangers, but also in those very dangers, announce with
greater forwardness the message of Truth. Paul is to be
seen in prison, yea, even in chains, instructing and initiating':
and moreover doing the very same in a court of justice,
in shipwreck, in tempest, and in a thousand dangers. Do
thou too imitate these saints, and cease not from good works,
so long as thou art able'; and although thou seest the devil
disappointing thee ten thousand times, never fall back!
Thou perchance, bearing with thee thy wealth, hast met with
shipwreck; but Paul carrying the word, far more precious
than all wealth, was going to Rome, and was wrecked ; and
sustained innumerable hardships. And this he himself sig
nified, when he said, Many times we desired to come unto J T1Less'
you, but Satan hindered us. And God permitted it ; thus
revealing the more abundantly His power, and shewing that
tlie multitude of things which the devil did, or prevented
from being done, neither lessened nor interrupted the
preaching of the Gospel. On this account Paul gave God
thanks in all things; and knowing that he was himself
thereby rendered more approved, he exhibited his exceeding
forwardness on every occasion, letting none of these im
pediments prevent him !
29. As often then as we are frustrated in spiritual works, so
often let us again take them in hand ; and let us not say,
" for what reason did God permit these impediments ?" for
He permitted them to this end, that He might shew thy
alacrity much more to others, and1 thy great love ; this being1 al. thy
the special mark of one that loves, never to turn aside from others
those things which are approved by him whom he loves. orrather
The man, indeed, who is empty and listless, will fall back
from the first shock ; but he who is energetic and in earnest,
although he be hindered a thousand times, will devote him-
r Baptizing. ftvo-TayayovvTa. Tr. loved, imitate these saints, and hold fast
8 Sav. Do thou too therefore, 0 be- to good works so long as thou hast breath.

28 IVo mishap an excuse for blaspheming.
self so much the more to the things of God ; fulfilling all as
far as he is able ; and in every thing giving thanks. This
then let us do ! Thanksgiving is a great treasure ; large
wealth; a good that cannot be taken away; a powerful
weapon ! Even as blasphemy increases our present mishap ;
and makes us lose much more beside than we have lost
already. Hast thou lost money ? If thou hast been thankful,
thou hast gained thy soul; and obtained greater wealth;
having acquired a greater measure of the favour of God.
But if thou blasphemest, thou hast, besides this, lost thine
own safety ; and hast not regained possession of thy wealth ;
yea and thy soul, which thou hadst, thou hast sacrificed !
(12.) 30. But since our discourse has now turned to'the subject
of blasphemy, I desire to ask one favour of you all, in return
^}»m,yt- for this my address^and speaking with you ; which is,
«'"'¦ that you will correct on my behalf the blasphemers of this
city. And should you hear any one in the public thorough
fare, or in the midst of the forum, blaspheming God; reproach,
rebuke him ; and should it be necessary to inflict blows,
spare not to do so. Smite him on the face; strike his mouth;
sanctify thy hand with the blow, and if any should accuse
' al. to thee, and drag thee to the place of justice ', follow them thither;
pnson an{j w}jeri ^ne judge on the bench calls thee to account,
say boldly that the man blasphemed the King of angels !
For if it be necessary to punish those who blaspheme an
earthly king, much more so those who treat Him contemptu
ously. It is a common crime, a public injury ; and it is
lawful for every one who is wilhng, to bring forward an accusa
tion. Let the Jews and Greeks learn, that the Christians
are the saviours of the city ; that they are its guardians, its
patrons, and its teachers. Let the dissolute and the rebellious
also learn this ; that they must fear the servants of God too;
that if at any time they are inclined to utter such a thing,
they may look round every way at each other, and tremble
even at their own shadows, anxious lest perchance a Christian,
having heard what they said, should leap forward and sharply
chastise them. Have you not heard what John did ? He saw
a man that was a tyrant overthrowing the laws of mar
riage ; and with boldness he proclaimed in the midst of the
Mark 6, forum, It is not lawful for thee to have thy brother Philip's

Blasphemers to be publicly rebuked. 29
wife. But I urge thee on, not against a prince or a judge ;
ilor against the marriage ordinance outraged ; nor in behalf
of fellow-servants treated with contempt. But I require thee
to castigate an equal, for insolence against the Lord. Truly,
if I had said unto thee, punish and correct those kings or
judges who transgress the laws, would you not say that I was
mad ? But John forsooth acted thus. So that even this is not
too much for us. Now then, at least, correct a fellow-servant;
an equal ; and although it should be necessaiy to die, be not
slack to castigate' a brother. This is thy martyrdom, since
John was also a martyr. And although he was not com
manded to sacrifice, nor to worship an idol, yet for the sacred
laws that were despised, he laid down his head. Do thou too
then contend, even to the death, for the truth, and God will
fight for thee ! And make me not this cold reply. " What
matters it to me ? I have nothing in common with him °."
With the devil alone we have nothing in common, but with
all men we have many things in common ; for they partake
of the same nature with us ; they inhabit the same earth, and
they are nourished with the same food ; they have the same
Lord ; they have received the same laws, and are invited to
the same blessings with ourselves. Let us not say then, that
we have nothing in common with them ; for this is a satanic
speech ; a diabolical inhumanity. Therefore let us not give
utterance to such words, but exhibit such a care as becomes
brethren !
81. This indeed I, for my part, engage with the strictest cer
tainty, and pledge myself to you all, that if all you who are
present will but choose to take in hand the safety of the in
habitants of this city, we shall speedily have it amended
throughout. And this, even although but the least part of
the city is here ; the least as to multitude, but the chief part
as it respects piety. Let us take in hand the safety of our
brethren ! One man inflamed with zeal is sufficient to reform
a whole community ! But when not merely one, or two, or
three, but so great a multitude are able to take on them the
care of the negligent", it is in no other way but by our own

• r*>f(o>I£tHt which implies a kind a i. e. the blasphemer. Tr.
intention. x perhaps ' neglected,' ifuXti/iitnt.

30 Christian reproof due qf kindness to sinners.
supineness, and not from our want "of strength, that the
majority perish and fall. Is it not indeed absurd? When wo
see a fight taking place in the forum, we go into the midst
of it, and reconcile the combatants ! But why do I speak of
a fight? If, perchance, we see an ass fallen down, we all
make haste to stretch out a hand to raise him up. Yet we'
neglect our perishing brethren! The blasphemer is an ass;
unable to bear the burden of his anger, he has fallen. Come
forward and raise him up, both by words and by deeds ; and
both by meekness and by vehemence ; let the medicine be
various. And if we thus administer our own part, and take
pains for the safety of our neighbours, we shall soon become
persons who are sought after and beloved, even by those
who receive our correction ; and what is more than all, we
shall enjoy those future good things which are laid up in
store. Which God grant that we may all obtain, by the
grace and mercy of our Lord Jesus Christ ; through whom
and with whom, to the Father with the Holy Ghost, be glory
and power and honour, both now and always, and for ever
and ever. Amen.

HOMILY II.

Spoken in Antioch in the Old Church, as it was called, while he was a
presbyter, on the subject of the calamity that had befallen the city in
consequence of the tumult connected with the overthrow of the Statues
of tbe Emperor Theodosius, the Great and Pious. And on the saying
of the Apostle, Charge them that are rich that they be not high-minded,
1 Tim. 6, 17. And against covetousness.

1. What shall I say, or what shall I speak of? The present (1.)
season is one for tears, and not for words ; for lamentation,
not for discourse ; for prayer, not for preaching. Such is the
magnitude of the deeds daringly done ; so incurable is the
wound, so deep the blow, even beyond the power of all
treatment, and craving assistance from above. Thus it was
that Job, when he had lost all, sat himself down uponj0b2,
a dunghill ; and his friends heard of it, and came, and seeing 8- 12-
him, while yet afar off, they rent their garments, and sprinkled
themselves with ashes, and made great lamentation. The
same thing now ought all the cities around to do, to come to
our city and to lament with all sympathy what has befallen us. ,,
He then sat down on his dunghill; she is now seated in the ' i
midst of a great snare. For even as the devil then took his Z^^},
pastime on1 the flocks, and herds, and all the substance2 of' iiX^.
"the just man, so now hath he raged 3 against this whole city. " g"v"'
But then, . as well as now, God permitted it ; then, indeed, house
that he might make the just man more illustrious by the „,„",*"
greatness of his trials ; and now, that he may make us more
sober-minded by the extremity of this tribulation. Suffer me
to mourn over our present state. We have been silent seven

32 Antioch disgraced and deserted.
days, even as the friends of Job were. Suffer me to open my
mouth to-day, and to bewail this common calamity.
2. Who, beloved, hath bewitched us ? Who hath envied us ?
Whence hath all this change come over us ? Nothing was
more honourable than our city ! Now, never was any thing
so deplorable ! The populace so well ordered and quiet, yea,
even like a tractable and good natured steed, always sub
missive to the hands of its rulers, hath now so suddenly
started off with us, as to have wrought such evils, as one
can hardly dare to mention. I mourn now and lament, not
for the greatness of that wrath which is to be expected, but
for the extremity of the madness which has been perpetrated !
For although the Emperor was not provoked, or in anger,
although he were neither to punish, nor take vengeance;
how, I pray, are we to bear the shame of all that has been
done ? 1 find the word of instruction broken off by lamenta
tion ; scarcely am I able to open my mouth, to raise my lips,
to move my tongue, or to utter a syllable ! So, even like a
curb, the weight of grief checks my tongue, and keeps back
what I would say.
3. Aforetime there was nothing happier than our city ; nothing
more melancholy than it is now become. As bees buzzing
1 Say.ofaround their hive, so before this the inhabitants ' every day
y flitted about the forum, and all pronounced us happy in
being so numerous. But behold now, this hive hath become
solitary ! For even as smoke does those bees, so fear hath
driven away our swarms ; and what the prophet says, be
wailing Jerusalem, we may fitly say now ; " Our city is become
like a terebinth that hath lost its leaves % and as a garden
that hath no tvater." For in like manner as a garden when its
irrigation fails, exhibits the trees stripped of their leaves, and
bare of their fruits, so has it now fared with our city. For
the help from above hath left it, and it stands deserted;
stripped of almost all its inhabitants.
4. Nothing is sweeter than one's own countiy ; but now, it
has come to pass that nothing is more bitter ! All flee from
the place which brought them forth, as from a snare. They
2 %*- desert it as they would a dungeon 2 ; they leap out of it, as
¦ E. V. as an oak whose leaf fadeth, Heb. ilbW which may be either tree.

Its calamity compared lo Siege or Earthquake. 38
from a fire. And just as when a house is seized upon by the
flames, not only those who dwell therein, but all who are
near, take their flight from it with the utmost haste, eager to
save but their bare bodies. Just so now too, when the wrath
of the Emperor is expected to come as a fire b from above,
every one presses to go forth in time, although it be to save
themselves in a state of nakedness, before the fire in its
progress reaches them. And now our calamity has become
an enigma ; a flight without enemies ; an expulsion of inha
bitants * without a battle ; a captivity 2 without capture ° ! We ' «<™-
have not seen the fire of barbarians, nor beheld the face of/K> 'a.
enemies ; and yet we suffer what those do, who are taken3 ! Xu/"*-
All men now hear of our calamities ; for receiving our exiles, xcru„
they learn from them the stroke which has fallen upon our
city. 4. Yet I am not ashamed, nor blush at this. Let all men (2.)
learn the sufferings of the city, that, sympathizing with their
mother, they may lift up their united voice to God from the
whole earth; and with one consent entreat the King of
heaven for their universal nurse and parent d. Heretofore
our city was shaken e ; but now the very souls of the inha
bitants totter ! Once the foundations of the houses shook,
but now the very foundations of every heart quiver; and we
all see death daily before our eyes ! We live in constant
terror, and endure the penalty of Cain ; a more pitiable one
than that of those who were the former inmates of the
prison ; undergoing as we now do a new and strange kind
of siege, and one far4 more terrible than the ordinary5. For4 Sav.
they who suffer this from enemies, are only shut up within "-**„.
the walls; but even the forum has become impassable to us,*"/*'"'"
and every one is pent up within the walls of his own house !
And as. in the case of those who are besieged, it is not safe
to go beyond the walls, while the enemy without is encamped
1> Ben. «•»{«», ' burning pile,' (as of all must still recognise. Tr.
beams, &c.) • Antioch suffered much from earth-
c We have been spared such scenes quakes before and after this period. It
till words relating to them have lost was almost demolished by this visitation,
their force; those used here in the Greek A.D. 340, and so again at several periods
are of exact meaning. afterwards. More than 60,000 of its
d S. Chrysostom alludes more than inhabitants perished from the same
once in these Homilies to the distinction cause, A.D. 588. Tr,
referred to in Acts 11, 26. as one that

34 Fear of arrest. The day darkened by distress.
around ; so neither, to many of those who inhabit this city,
is it safe to go out of doors, or to appear openly ; on account
of those who are every where hunting for the innocent as
well as the guilty ; and seizing them even in the midst of the
forum, and dragging them to the court of justice, without
ceremony, and just as chance directs !. For this reason,
free-men sit in doors shackled up with their domestics;
anxiously and minutely enquiring of those to whom they
may safely put the question, " Who to-day has been seized;
carried offB ; or punished ? How was it ? and in what man
ner?" They live a life more wretched than any kind of
death; and are compelled daily to mourn the calamities of
others ; while they tremble for then- own safety, and are in
no better case than the dead ; inasmuch as they are already
dead with fear.
5. But if any one who is devoid of this fear and anguish,
chooses to enter the forum, he is presently driven back to
his own dweUing, by the cheerless spectacle ; finding hardly
perchance one or two people, and those hanging their heads
and creeping about with downcast looks, where but a few
days before the multitude swept along more incessantly than'
the streams of rivers. Yet all these have now been driven
away from us ! And, as when many trees in a thick wood of
oak are cut down in all directions, the spectacle becomes a
melancholy one, even' like that of a head with many spots of
baldness; even so the pavement of the city, with its di
minished population, aud the few that appear here and there,
is now become dreary, and sheds a heavy mist of sorrow over
those who witness it. And not the ground only, but the very
nature of the air, and even the circle of the sun's beams, seem
now to me to look mournful, and to shine more dimly ; not
that the elements change their nature, but that our eyes are
disturbed by the cloud of sadness, and are unable to receive
the light of the rays clearly, or with the same relish. This is
Amos 8, what the prophet of old bewailed, when he said, The sun
shall go down at noon, and the day shall be darkened. And
this he said, not as though the Day Star1 should be eclipsed,
' kvXut xa) at %Tti%tv, i. e. without & orexecuted,air)i^(i.seeHoin.iii.(6.)
regard to the ordinary forms of justice •> or ' more than rivalled,' tntixivieni.
used in apprehending the guilty or i Sav. ' or as when a head has
suspected. Tr. many.'

«tfT£,

Sad silence in the City. Prayer the only resource. 35
or the day should disappear, but because those who are in
sorrow, are not able to perceive the light even of noon day on
account of the darkness of their anguish ; which indeed has
been the case now. And wherever any one looks abroad,
whether upon the ground or upon the walls ; whether upon
the columns of the city, or upon his neighbours, he seems to
see night and deep gloom; so full is all of melancholy! There is
a silence big with horror, and loneliness every where ; and
that dear hum of the midtitude is stifled ; and even as though
all were gone beneath the earth k, so speechlessness hath now
taken possession of the city ; and all men seem like stones,
and this calamity's pressing like a curb ' on their tongues ;
they exhibit m the profoundest silence, yea, such a silence as
if enemies had come on them, and had consumed them all
at once by fire and sword !
6. Now is it a fit season to say, Call for the mourning Jer. 9,
women, that they may come, and for the cunning women,
and let them take up a wailing. Let your " eyes run
down with water, and your eyelids gush out with tears.
Ye hills take up wailing", and ye mountains lament
ation ! Let us call the whole creation into sympathy
with our evils. So great a city, and the head of those
which lie under the eastern sky, is in danger of being
torn away from the midst of the living world 1 ! She that ' «'««»-
had so many children, has now suddenly become childless, '"'""
and there is no one who shall come to her aid ! For he who
has been insulted has not an equal in dignity upon earth ;
for he is a monarch; the summit and head of all here
below p ! On this account then let us take refuge in the
King that is above. Him let us call in to our aid. If we
may not obtain the favour of heaveii, there is no consolation
left for what has befallen us !
7. Here I could wish to end this discourse ; for the minds (3.)
of those who are .in anguish are indisposed to extend their
discourses to a great length. And as when some dense
cloud has formed, and flying under2 the solar rays, returns 2, SaT-
VTToh^a.-
fiovo-ce,
1 Sav. xarxSiirm Ben. -loimn. howl, ye mountains,' seems too bold; not
1 yXarro«iSif, a gag. having the custom, we cannot express
m Sav. mgiguiHir. Ben. x«r- it less strongly.
° E. V. that our eyes may. P Gr. on earth— Sav. mar. men on
0 xomrbv, 'beat your breasts, ye hills, earth.
d2

36 Cheering power qf the Word. Hope in God.
back to him all his splendour again ; so indeed does the
cloud of sadness, when it stands before our souls, refuse to
admit an easy passage for the word, but chokes it and
restrains it forcibly within. And this not only with those
who speak, but with those who hear; for as it does not
suffer the word to burst forth freely from the soul of the
speaker, so neither does it suffer it to sink into the mind of
those who listen, with its native power. Therefore also the
Jews of old time, while slaving at the mud and bricks, could
not listen to Moses, while he repeatedly told them great
things respecting their future deliverance; sadness making
their minds inaccessible to the address, and shutting up their
sense of hearing. I could have wished then, as to myself,
to have put an end here to my discourse; but thinking that
it is not only the nature of a cloud to intercept the forward
passage of the sun's rays, but that on the other hand, the
cloud itself oftentimes suffers; since the sun continually
falling upon it with much warmth, wears it away, and fre
quently breaks through the midst of it ; and shining forth all
at once, meets cheerfully the gaze of the beholders. This
also I myself expect to do this day; and the word con
tinually conversing with your minds, and wearing into them,
I hope to burst the cloud of sadness, and to shine through
your understandings again, with the customary instruction !
8. But afford me your attention ! Lend me your ears
awhile ! Shake off this sadness ! Let us return to our former
ll„ custom 1 ; and as we have been used always to meet here
with gladness, so let us also do now, casting all upon God.
And this will conspire together for our very deliverance from
the calamity. For should the Lord see that His words are
heard with sincerity; and that our love of divine wisdom
stands the trial of the difficulty of these times, He will quickly
take us up again, and will make out of the present tempest
a calm and happy change. For this too is a thing in which
it behoves the Christian to differ from the unbelievers, the
bearing all things nobly; and through hope of the future,
soaring above the attack of human evils. The believer hath
his stand on the Rock ; for this reason he cannot be over
thrown by the dashing of the billows. For should the
waves of temptation rise, they cannot reach to his feet. He

Tliey should have chastised Blasphemers when warned. 37
stands too lofty for any such assault. Let us not then sink
down, beloved ! We do not care so much for our own safety,
as God who made us. There is not so much solicitude on
our part, lest we suffer any dreadful misfortune, as with Him
who bestowed upon us a soul, and then gave us so many
good things beside. With such hopes let us raise ourselves
from earth1, and hear the things about to be spoken with1 *«{»-
our accustomed readiness.
9. Long as my discourse was protracted lately unto your <-
Charity, 1 saw all following it up, and no one turning back
ere the argument was brought to a closeq. I return thanks
to you for that readiness, and have received the reward of
my labours. But there was another reward, beside that
attention, which I asked of you at that time; perchance
you know and recollect it. And what was the reward ?
That you should punish and chastise the blasphemers
that were in the city ; and that ye should restrain
their violence and insolence against God ! I do not think
that I then spoke these things of myself; but that God,
foreseeing what was coming, injected these words into my
mind; for if we had punished those who dared to do such
things, that which has now happened would never have
happened. How much better would it have been, if necessity
so required, to run into danger; yea, to suffer* in castigating2 Wiiv
and correcting such persons, (which would have brought us "'
a martyr's crown,) than now to fear, to tremble, and to expect
death, from the insubordination of such persons ! Behold,
the crime was that of a few, but the blame comes on all !
Behold, through these, we are all now placed in fear, and
are ourselves suffering3 the punishment of what these men 3 Sav.
dared to do! But if we had taken them in time, and cast'™60*"
them out of the city, and chastised them, and corrected the
sick member, we should not have been subjected to our
present terror. I know that the manners of this city have
been of a noble character from old times ' ; but that certain
1 ivbiva \x fuam uiroo-rp-tytma rjf certained. The Codex Ebneri, (Bodl.
Sou. He evidently alludes to the first Auct.B.123.)hasmarks,butoflaterdate,
Homily — a, long one — and which it than the Text, for reading on the several
appears from what he has just said, was days of 34 weeks ; the passage presently
preached seven days before this. Tr. mentioned and that in Horn. 1 . fall on
Montfaucon counts the seven days from Thursday and Friday in the 27th, hut
the sedition. The order of reading the this does not seem to the purpose. Ed.
Epistles as lessons perhaps cannot be as- * See Horn. iii. (i.) fin.

38 Danger of neglect. He seeks obedience, not applause.
strangers, and men of mixed race, — wicked and pernicious
characters, — hopeless of their own safety, have perpetrated
what has been perpetrated. For this very reason I was
always lifting tip my voice, and unceasingly bearing my
testimony, saying, Let us punish the madness of those blas
phemers ; — let us control their spirit, and take pains for their
salvation ;— yea, though it be necessary to die in doing it,
the deed would yet bring us great gain : — Let us not over
look our common Lord when He is treated with contempt ;
overlooking such things will bring forth some great evil to
our city !
(4.) 10 These things I foretold, and they have now actually taken
place ;-=-and we are paying the punishment of that listless-
ness ! You overlooked the insult that was done unto God! —
1 al. a Behold, he hath permitted the emperor x to be insulted, and
mortal peril to the utmost to hang over all, in order that we might
tins- pay by this fear the penalty of our negligence ; was it then
vainly, and to no purpose I foretold these things, and assi-
duously urged your Charity ? But nevertheless, nothing was
done. Let it, however, be done now ; and being chastened
by our present calamity, let us now restrain the inordinate
madness of these men. Let us shut up their mouths, even as
we close up pestiferous fountains ; and let us turn them to a
contrary course, and the evils which have taken hold of the
city shall be put a stop to entirely. The Church is not a
theatre, that we should listen for amusement. With profit
ought we to depart hence, and some fresh and great gain
should we acquire ere we leave this place. For it is but
vainly and irrationally we meet together, if we have been but
amused for the time, and return home empty, and void of all
improvement from the things spoken.
11. What need have I of these plaudits, these cheers and
tumultuous signs of approval " ? The praise I seek, is that
ye shew forth all I have said in your works. Then am I an
enviable and happy man, not when ye approve, but when ye
perform with all readiness, whatsoever ye hear from me ! Let
I Thess, every one then correct his neighbour, for edify ye one
another, it saith, and if we do not this, the crimes of each one
5 Of public applause in the Church, vol. 4. p. 593 sqq. New Ed. Tr.
see Bingham's Christian Antiquities,

Duty of correcting others. Lesson for the day. 39
will bring some general and intolerable hurt upon the city.
Behold, while we are unconscious of any part in this trans
action, we are no less affrighted than those who were daringly
engaged in it ! We are dreading lest the wrath of the Emperor
should descend upon all; and it is not sufficient for us to say in
defence, " I was not present ; I was not an accomplice, nor a
participator in these acts." " For this reason," he may reply,
" thou shalt be punished, and pay the extreme penalty,
because thou wert not present; and didst not check, nor
restrain the rioters, and didst not run any risk for the honour
of the Emperor! Hadst thou no participation in these
audacious transactions ? I commend this, and take it well.
But thou didst not prohibit these things from being done.
This is a cause of accusation !" Such words as these, we
shall also hear from God, if we silently suffer the continuance
of the injuries and insults committed against Him. For he
also who had buried his talent in the earth, was called to
account, not for crimes done by himself, for he had given
back the whole of that which was entrusted to him, but
because he had not increased it ; because he had not im
proved others ; because he had not deposited it in the hands
of the bankers ; that is, he had not admonished, or counselled,
or rebuked, or amended those unruly sinners who were his
neighbours. On this account he was sent away without
reprieve to those intolerable punishments ! But I fully
trust that though ye did not before, ye will now at least
perform this work of correction, and not overlook the treating
of God with contempt. For the events which have taken
place are sufficient, even if no one had given any warning,
to convince men ever so disposed to be insensible, that they
must exert themselves for their own safety.
12. But it is now time that we should proceed to lay out
before you the customary table from St. Paul, by handling the
subject of this day's reading, and placing it in view for you
all. What then was the text read to-day ' ? Charge \ Tim.
them that are rich in this world lhat they be not high* '
minded. When he says, the rich in this world, he makes
' On the ancient usages ofthe Church seasons, see Bingham's Christian An-,
as to the reading of select portions of tiquities, h. 14. c. 3. Tr.
the Old and New Testament at stated

2, 9.

40 Earthly riches vain, the true wealth in Heaven.
it manifest, that there are others who are rich, that is, in the
world to come : such as was that Lazarus, poor as to the
present life, but rich as to the future ; not in goM and silver,
and such like contemptible and transitory store of wealth;
1 Cor. but in those unutterable good things which eye hath not seen,
nor ear heard, nor hath it entered into the heart of man.
For this is true wealth and opulence, when there is good un
mixed, and not subject to any change. Not such was the
case of that rich man who despised him, but he became
afterwards" the poorest of mankind. Yea, when he sought
to obtain but a drop of water, he was not master even of that,
to such extreme poverty was he come. For this reason he
calls them rich in the present world, to teach thee that along
with the present life, worldly wealth is annihilated. It goes
no further, neither does it change its place with its migrating
possessors, but it often leaves them before their end ; which
therefore he shews by saying, Neither trust in uncertain
riches ; for nothing is so faithless as wealth ; of which I
have often said, and Mill not cease to say, that it is a runaway,
thankless servant, having no fidelity; and should you throw
over him ten thousand chains, he would depart dragging his
chains after him. Frequently, indeed, have those who pos
sessed him shut him up with bars and doors, placing their
slaves round about for guards. But he has over-persuaded
these very servants, and has fled away together with his
guards ; dragging his keepers after him like a chain, so little
security was there in this custody. What then can be more
faithless than this ? what more wretched than men devoted
to it? When men endeavour with all eagerness to collect
so frail and fleeting a thing, they do not hear what the prophet
Ps. 49, saith : Woe unto them who trust in. their power, and boast
themselves in the multitude of their riches. Tell me why
Ps. 39, is this woe pronounced ? — -He heapeth up treasure, saith he,
and knoweth not for whom he will gather it, — forasmuch as
the labour is certain, but the enjoyment uncertain. Very
often you toil and endure trouble for enemies. The inherit
ance of your wealth after your decease, coming as it does, in
many instances, to those who have injured you, and plotted
t So Sav, Ben. afterwards when he sought, &;c,

6

Riches are not forbidden, but Pride. 41
against you in a thousand ways, has assigned you the sins
for your part, but the enjoyment to others !
13. But here, it is worthy of enquiry, for what reason he does (5.)
not say, " Charge those who are rich in the present world,
not to be rich ; charge them to become poor ; charge them
to get rid of what they have ;" but, charge them, not to be
high-minded. For he knew that the root and foundation of
riches is pride ; and that if any man understood how to be
unassuming, he would not make much ado about the matter.
Tell me, indeed, for what reason thou leadest about so many
servants, parasites, and flatterers, with every kind of pomp ?
Not for necessity, but only for pride*; to the end that by
these thou mayest seem more worthy of respect than other
men ! Besides, he knew that wealth is not forbidden if it be
used for that which is necessary. ¦ For as I observed ', wine \ Hom.
is not a bad thing, but drunkenness is so. A covetous man ' p'
is one thing, and a rich man is another thing. The covetous
man is not rich ; he is in want of many things, and while he
needs many things, he can never be rich. The covetous
man is a keeper, not a master, of wealth ; a slave, not a lord.
For he would sooner give any one a portion of his flesh, than
his buried gold. And as though he were ordered nd c m-
pelled of some one to touch nothing of these hidden
treasures, so with all earnestness he watches and keeps them,
abstaining from his own, as if it were another's. And
certainly, they are not his own. For what he can neither
determine to bestow upon others, nor to distribute to the
necessitous, although he may sustain infinite punishments,
how can he possibly account his own ? How does he hold
possession of those things, of which he has neither the free
use, nor enjoyment ? But besides this, — Paul is not ac
customed to enjoin everything on every man y, but adapts
himself to the weakness of his hearers, even, indeed, as
Christ also did. For when that rich man came to him, and
aked him conceniing Life, he did not say at once, Go, sell Mat-19,
that thou hast, but, omitting this, he spoke to him of other '
x xxovo'iaf, sometimes recklessness, Y See on 1 Cor. 14, 19. and on Rom.
as of pride or despair; the general 15, 27. and on Rom. 8, 15. Tr. p. 239.
notion seems to be lhat of ' holding off' also p. 503. Greg. Naz. Or. 3. adv.
from others, comp. Pococke on Hab. 2, Jul. 1. §. 94. (Ben. 4. §. 99.) Cypr, de
4. and Hom. xx. on Rom. Hab. Virg. §. 14. Tr. p. 129.

42 How Abraham used wealth and how he was honoured.
commandments. Nor afterwards, when he challenged8 Him
and said, What lack I yet ? did He simply say, SeU what
Mat.19, thou hast; but, If thou wilt be perfect, go and sell that
thou hast. c I lay it down for your determination. I give
you full power to choose. I do not lay upon you any
necessity.' For this reason also, Paul spoke nothing to the
rich concerning poverty, but concerning humility; as well
because of the weakness of his hearers, as because he per
fectly knew, that could he bring them to exercise moderation,
and to be free from pride, he should also quickly free them
from eagerness about being rich.
14. And further, after giving this admonition, not to be high-
minded, he also taught the manner in which they would be
able to avoid being so. And how was it ? That they should
consider the nature of wealth, how uncertain and faithless it
is ! therefore he goes on to say, Neither trust in uncertain
riches. The rich man is not one who is in possession
of much, but one who gives much. Abraham was rich,
but he was not covetous ; for he turned not his thoughts to
the house of this man, nor pryed into the wealth of that man;
but going forth he looked around wherever there chanced to
be a stranger, or a poor man, in order that he might succour
poverty, and hospitably entertain the traveller. He covered
not his roof with gold, but fixing his tent near the oak,
he was contented with the shadow of its leaves. Yet so
illustrious was his lodging, that angels were not ashamed to
tarry with him ; for they sought not splendour of abode, but
virtue of soul. This man then let us imitate, beloved, and
bestow what we have upon the needy. That lodging was
rudely prepared, but it was more illustrious than the halls of
kings. No king has ever entertained angels ; but he,
dwelling under that oak, and having but pitched a tent, was
thought worthy of that honour : not receiving the honour on
account of the meanness of his dwelling, but enjoying that
benefit on account of the magnificence of his soul, and the
wealth therein deposited.
15. Let us too, then, adorn not our houses, but our souls in
preference to the house. For is it not disgraceful to clothe
z Or ' invited,' as some read, -r^o-txaXiiraTo. Ben. ¦rioixxXic*ro.

Riches cannot avert calamity, much less Judgment. 48
our walls with marble, vainly and to no end, and to see
Christ going about naked ? What does thy house profit
thee, O man ! For wilt thou take it with thee when thou
departest ? This thou canst not take with thee, when thou
departest1. But thy soul, when thou departest, thou shalt1 Sav.
assuredly take with thee ! Behold now this great danger has xhis'&o,
overtaken us ! Let your 2 houses stand by you ! Let them 2 so Sav.
deliver you from the threatened peril ! but they cannot ! eu-our
And ye are witnesses, who are leaving them solitary, and
going forth to the wilderness ; fearing them as ye would do
snares and nets ! Let riches now lend assistance ! But it is
no time for them to do so ! If then the power of riches is
found wanting before the wrath of man, much rather will
this be the case, before the divine and inexorable tribunal !
If it is but a man that is provoked and offended, and even
now gold is of no avail, much more will the power of money
be utterly annihilated then, when God is angry, who has no
need of wealth ! We build houses that we may have a
habitation ; not that we may make an ambitious display.
What is beyond our wants, is superfluous and useless. Put
on a sandal which is larger than your foot ! you will not
endure it ; for it is a hindrance to the step. Thus also a
house larger than necessity requires, is an impediment to
your progress towards heaven. Do you wish to build large
and splendid houses ? I forbid it not ; but let it be not upon
the earth ! Build thyself tabernacles in heaven, and such
that thou mayest be able to receive others " ;: — tabernacles
that shall never be dissolved ! Why art thou mad about
fleeting things ; and things that must be left here ? Nothing
is more fallacious than wealth. To-day it is for thee; to
morrow it is against thee. It arms the eyes of the envious
every where. It is a hostile comrade, a domestic enemy ;
and ye are witnesses of this, who possess it, and are in every
way burying and concealing it from view ; as even now too
our very wealth makes the danger more insupportable to us !
Thou seest indeed the poor ready for action, disengaged,
and prepared for all things ; but the wealthy in great per-
a He may allude to Luke 16, 9. but them if they did not themselves do good
in Hom. de Laz. 3. he cautions men worts.
against thinking that friends eould save

44 Christ rewards those who trust their wealth to Him.
plexity, and wandering about, seeking where they may bury
their gold, or seeking with whom they may deposit it ! Why,
O man ; dost thou seek thy fellow slaves ? Christ stands
ready to receive, and to keep thy deposits for thee ; and not
to keep only, but also to augment them, and to pay them back
with much interest. Out of His hand no man can forcibly
take them away. And He not only keeps the deposit, but
for this very thing He also frees thee from thy perils. For
among men, they who receive treasures in trust think that
they have done us a favour, in keeping that of which they
took charge ; but with Christ it is the contrary ; for He does
not say that He has conferred, but that He has received
a favour, when He receives thy deposited treasures ; and for
the guardianship which He exercises over thy wealth, He
does not demand a recompense of thee, but gives thee a
recompense !
^6.) 16. What defence then can we claim, or what excuse, for
passing by Him who is able to keep, and who is thankful for
the trust ? (making a return as he does for this guardianship,—
yea, great and unspeakable rewards ;) and thus committing
our treasures to men who have not the power to keep them,
and who think they grant us a favour, and pay us back at
last only that which was given them. Thou art a stranger
and a pilgrim with respect to the things here ! Thou hast a
country which is thine own in the heavens ! There deposit
all; — that before the actual enjoyment, thou mayest enjoy
the recompense here. He who is nourished with good hopes6,
and is confident with regard to the things of futurity, hath
here already tasted of the kingdom ! For nothing ordinarily
so repairs the soul, and makes a man better, as a good hope
of futurity; so that if thou deposit thy wealth there, thou
mayest then provide for thy soul with suitable leisure. For
they who spend all their endeavours upon the ornamenting
of their dwelling, rich as they are in outward things, are
careless of that which is within, letting their soul abide
desolate and filthy, and full of cobwebs. But if they would
be indifferent to exterior things, and earnestly expend all
their attention upon the mind, adorning this at all points;
b Comp, in Bom. 5, 5. Hom. x. Tr. p 140, and note.

We have but the use qf wealth, not the ownership. 45
then the soul of such men would be a tabernacle for
Christ. And having Christ for its inhabitant, what could
ever be more blessed ? Wouldest thou be rich ? Have God
for thy friend, and thou shalt be richer than all men ! —
Wouldest thou be rich ? Be not high-minded ! — This rule is
suitable not only to things future, but to things present. For
there is no such object of envy, as a man of wealth ; but when
pride is superadded, a two-fold precipice is formed ; the
enmity becomes fiercer on all sides. But if you know how
to exercise moderation, you undermine the tyranny of envy
by your humility ; and you possess whatever you do possess
with safety. For such is the nature of virtue, that it not only
profits us, as it respects futurity, but it also here bestows a
present reward.
17. Let us not then be high-minded in reference to riches,
or indeed to any other thing ; for if even in spiritual things the
man who is high-minded is fallen, and undone, much more so
as to carnal things. Let us be mindful of our nature. Let
us recollect our sins. Let us learn what we are ; and this
will provide a sufficient foundation for complete humility.
Tell me not, " I have laid up the revenues of this or that
number of years ; myriads of talents of gold ; gains that are
increasing every day." Say as much as you will, you say
all in vain, and to no purpose. Very often in one hour, yea, in
one short moment, just as the light dust, when the wind rushes
down upon it from above, are all these things swept out ofthe
house by a blast. Our life is full of such examples, and the
Scriptures abound with lessons of this sort. He that to-day
is rich, to-morrow is poor! Wherefore, I have often smiled/
when reading wills that said, let such a man have the owner
ship of these fields, or of this house, and another the use
thereof. For we all have the use, but no man ha£ the owner
ship0- For although riches may remain with us all our life
time, undergoing no change, we must transfer them in the
end, whether we will or no, into the hands of others ; having
enjoyed only the use of them, and departing to another life
naked and destitute of this ownership ! Whence it is plain,
that they only have the ownership of property, who have
e "httiroTUx, literally, the lordship. Tr.

46 Some things given but to few for exercise in virtue.
despised its use, and derided its enjoyment. For the man
that has cast his substance away from him, and bestowed it
on the poor, he uses it as he ought ; and takes with him the
ownership of these things when he departs, not being stripped
ofthe possession even iii death, but at that time receiving all
back again ; yea, and much more than these things, at that
day of judgment, when he most needs their aidd, and when
we shall all have to render up an account of the deeds we
have done. So that if any one wishes to have the possession
of his riches, and the use and the ownership entire, let him
disencumber himself from them all ; since, truly, he that doth
this must at all events be separated from them at death ; and
frequently before his death will lose them, in the midst of
dangers and innumerable ills.
18. And this is not the only disaster, that the change comes
suddenly; but that the rich man comes unprepared to the
endurance of poverty. But not so the poor man; for he
confides not in gold and silver, which are lifeless matter, but
in God, who giveth us all things richly to enjoy. So that
the rich man stands in more uncertainty than the poor man,
experiencing, as he does, frequent and diversified changes,
l Tim. What is the sense of this ? Who giveth to us all things richly
to enjoy. God giveth all those things with liberality, which
are more necessary than riches; such, for example, as the
air, the water, the fire, the sun ; all things of this kind. The
rich man is not able to say that he enjoys more of the sun
beams than the poor man ; he is not able to say that he
breathes more plenteous air : but all these are offered alike to
'SoSav. all. And wherefore, one may say', is it the greater and more
2 *¦!*>• necessary blessings, and those which maintain2 our life, that
X'na. qq(j j)atjj ma(je comnion ; but the smaller and less valuable
^Sar. (I speak of money) are not thus5 common. Why is this?
In order that our lives might be preserved, and that we might
at the same time have scope for virtue. For if these neces
saries were not common, perhaps they who are rich, practising
their usual covetousness, would strangle those who were
d v^oarao-'uts. Comp. Hom. adv. 13. no. 3. v. fin. he refers to Luke 16, 9.
Jud. vii. v. Jin. where he speaks of the and soon after calls the poor rptinu,
intercession of those whose souls we in this sense. See Cat. Aur. on that
may have benefitted as even of more passage.
avail ; also in the Homilies on 2 Cor. 4,

cvx sri.

Sin pardoned through alms. Power of prayer. 47
poor. For if they do this for the sake of money, much
rather would they do so for the things referred to. Again, if
money was also an universal possession, and were offered in
the same manner to all, the occasion for almsgiving, and the
opportunity for benevolence, would be taken away.
19. That we may live then securely, the sources of our exist
ence have been made common. Moreover, to the end that we
may have an opportunity of gaining crowns and good report,
property has not been made common ; in order that hating
covetousness, and following after righteousness, when we
have bestowed our goods upon the poor, we may by this
method obtain a certain kind of relief for our sins e. God ' *",!"-
hath made thee rich, why makest thou thyself poor? He
hath made thee rich that thou mayest assist the needy ; that
thou mayest have release of thine own sins, by liberality to
others. He hath given thee money, not that thou mayest
shut it up for thy destruction, but that thou mayest pour it
forth for thy salvation. For this reason also He hath made
the possession of riches uncertain and unstable, that by this
means he might slack the intensity of thy madness concern
ing it. For if its possessors, even now whilst they can have
no confidence in regard to it, but behold a multitude of
snares produced from this quarter, are so inflamed with the
desire of these things ; let us suppose that this circumstance
had been added to wealth, that it was abiding and not liable
to take its flight, whom would they have spared ? From
whom would they have refrained ? From what widows ?
From what orphans ? From what poor ?
20. Wherefore let us not consider riches to be a great good ;
for the great good is, not to possess money, but to possess
the fear and reverence of Godf. Behold, now if there were
any righteous man here, having great boldness toward GodB,
notwithstanding he might be the poorest of mortals, he would
be sufficient to liberate us from present evils ! For he only
needed to spread forth his hands towards heaven, and to call
upon God, and this cloud would pass away ! But now gold
is treasured up in abundance ; and it is more useless than the
e PlatodeLegg. x.(notxi.) usesa-aja- f Sav. the fear of God and all piety.
fuiiiov not, as Stephanus takes it, for ' an (tixd/itixii.)
expiation,' but,' a meansof persuasion ;' Btf«flW«v,asissaidofTimothy,Honi.
the word usedhereprobablymeansrelief. 1, 5. p. 4, and note. Comp. James 5, 16.

48 The Rich lose pleasure for want of relish.
veriest mine, as it regards deliverance from the impending
calamities ! Nor is it only in a peril of this kind ; but should
disease or death, or any such evil befal us, the impotency of
wealth is fully proved, since it is at a loss, and has no con
solation of its own to offer us amidst these events.
21. There is one thing in which wealth seems to surpass
poverty, viz. that it lives in a state of daily luxury, and is
supplied with an abundance of pleasure in its banquets.
This however may also be seen exemplified at the table of
the poor; and these enjoy there a pleasure superior to that
of the rich. And marvel not at this, nor think what 1 say a
paradox ; for I will make the matter clear to you from the
evidence of facts. Ye know in truth, and ye all confess that
in feasts it is not the nature of the viands, but the disposition
of those who feast upon them, which usually makes the
pleasure; for instance, when any one comes to the table
hungry, the food will taste sweeter than any delicacy, or
condiment, or a thousand exquisite preparations for the
palate, although it may be the most common article of diet.
But he who without tarrying for necessity, or first waiting
till he is hungry, (as the custom is with the wealthy,) when
he comes to the table, notwithstanding he finds the most de
licious morsels spread before him, has no sensation of pleasure,
his appetite not being previously excited. And that you may
learn that this is the actual state of the case, beside that
you are all witnesses to it, let us hear the Scripture telling us
• <rx*- the same truth ; Tlie full soul, it is said, loaths%the honey
ProvT* comb, but to the hungry soul every bitter thing is sweet.
27, 7-r Yet what2 can be sweeter than honey, and the honey comb?
Still he saith it is not sweet to the man that is not hungry^
And what can be more disagreeable than bitter things ? And
yet to those who are poverty-stricken they are sweet. But
that the poor come to the meal with need and hunger, and
that the rich do not wait for this is manifest, I suppose, to
every one. Hence they do not reap the fruit of a genuine
and unmixed pleasure. Nor is it only in the article of food,
but any one may perceive that the same thing occurs with
respect to drinks ; and as in the one case to be hungry, far
3 Sav. more than the quality of the viands, is3 the cause of pleasure,
so also in the other, to be thirsty usually makes the draught

Water sweet to the thirsty, sleep to the weary. 49
sweetest, although what is drunk is only water. And this is
that which the prophet intimated, when he said, He satisfied Ps. 80,
them with honey out ofthe rock. But we do not read in any g{ \g
part of Scripture that Moses brought honey out of the rock, Lxx-
but throughout the history we read of rivers, and waters, and
cool streams. What then is it that was meant? For the
Scripture by no means speaks falsely. Inasmuch, then, as
they were thirsty and wearied with drought, and found these
streams of water so cooling, in order to shew the pleasure of
such a draught,- he calls the water honey, not as though its
nature were changed into honey, but because the relish made
these streams sweeter than honey. You see how the relish
of the thirsty useth to make the draught sweet? Yea
oftentimes have many of the poor, when wearied, and dis
tressed, and parched with thirst, partaken of such streams
even with such pleasure as I have said. But the rich, whilst
drinking wine that is sweet, and has the "odour of flowers',1 «»<w-
and every perfection that wine can have, experience no such pm*tus.
enjoyment. s°7-
22. The same thing happens as every one may perceive with (8.)
regard to sleep. For not a soft couch, nor a bedstead over
laid with silver, nor the quietness that exists throughout the
house, nor any other circumstance of this nature, are so
generally wont to make sleep sweet and pleasant, as that of :
labouring, and growing weary, and lying down with a dis
position to sleep, and very greatly needing it e. And to this
particular the experience of facts, nay, before actual expe
rience, the assertion of the Scriptures bears witness. For
Solomon, who had passed his life in luxury, when he wished
to make this matter evident, said, The sleep of a labouring Eccl. 5,
man is sweet, whether he eat little or much ? Why does he
add, whether he eat little or much ? Both these things
usually bring sleeplessness, viz. indigence, and excess of food ;
the one drying up the body 2, making the eyelids like horn, 2 Sav.
and not suffering them to be closed; the other straitening Ben"'
the breath and repressing it, and inducing many pains. """/"'
But at the same time so powerful a medicine3 is labour, that3°rPer- SUELS1VQ
though both should befal him, the servant is. able to sleep. *•«{«.
pudm
" Sav. and needing deep sleep.
E

50 Labour given to man in mercy.
For since throughout the whole day, they run about every
where, ministering to their masters, hard-worked" as they are;
and pressed, and scarcely having time to take breath, they
receive a sufficient recompense for their toils and labours in
the pleasure of sleeping. And thus it hath happened through
the goodness of God toward man, that these pleasures are
not to be purchased with gold and silver, but with labour ;
with grievous toil, with necessity, and every kind of dis
cipline. Not so the rich. On the contrary, whilst lying on
their beds, they are frequently without sleep through the
whole night ; and though they devise many schemes, they do
not obtain such pleasure. But the poor man when released
from his daily labours, having his members completely tired,
falls almost before he can lie down into a slumber that is
1 Ufo'oi sound1, and sweet, and genuine, enjoying this reward, wliich
* lixalu>is not a small one, of his worthy* toils. Since therefore the
poor man sleeps, and drinks, and eats with more pleasure
than the rich man, what further value is left to riches, now
deprived of the one superiority they seemed to have over
poverty ? For this reason also, from the beginning, God
tied the man to labour, not for the purpose of punishing or
chastising, but for amendment and education. When Adam
lived an unlaborious hfe, he fell from Paradise, but when the
l Thess. Apostle laboured abundantly, and toiled hard, and said, In
labour and travail, working night and day, then he was
taken up into Paradise, and ascended to the third heaven !
23. Let us not then despise labours ; let us not despise em'
3 i{y«ifi-ployment3; for before the kingdom of Heaven, we receive
the greatest recompense from thence, while we gather
pleasure from that circumstance ; and not pleasure only,
but what is greater than pleasure, the purest health. For in
addition to their want of relish, many diseases also attack
the rich; but the poor are freed from the hands of physicians;
and if at times they do fall into a sickness, they recover
themselves quickly, being far removed from all effeminacy,
and having robust constitutions. Poverty, to those who
^xrr/xa bear it wisely, is a great possession4, a treasure that cannot
*t?j-« be taken away; a staff most firm; a way of gain4 that cannot
h «i»t/^iwi. Used thus Dem. 01. 2. vapulantes.
as we say ' knocked about.' not as Ben.

Security found in poverty and patience. 51
be thwarted ; a lodging that is safe from snares. The poor
man, it may be objected, is oppressed. But then the rich
man is still more subject to adverse designs. The poor man
is looked down upon and insulted. The rich man is,
however, the subject of envy. The poor man is not so easily
assailed as the rich man, offering, as the latter does on every
side, countless handles to the devil, and to his secret foes ;
and being the servant of all, through the huge encumbrance
of his affairs. Standing in need of many things, he is com
pelled to flatter many persons, and to minister to them with
much servility. But the poor man, if he knows how to act
as one rehgu3usly_wise ', is not assailable even by the devil
himself. .foFTnerefore, strong as he was before this, when he
lost all, became still more powerful, and bore away an1 illus- ' Sav. i
trious victory from the devil !
24. But besides this, the poor man cannot possibly be injured,
if he knows how to exercise divine wisdom. Now what I
said of pleasure, that it consisted not in a variety of meats,
but in the disposition of those who eat, this also I say
respecting an insult; that the insult is either sustained or
destroyed, not by the disposition of those who insult, but by
the disposition of those who bear it. For example. Some
one hath insulted thee with much language, fit or unfit to
repeat. If thou shalt laugh at the insults, if thou take not
the words to heart, if thou art above the stroke, thou art
not insulted. And just as if we had possessed an adaman
tine body, we should not be hurt, were we even attacked on
all sides by a thousand darts, for darts beget wounds not
from the hand of him who hurls them, but from the bodies of
those who receive them, so too in this case, insults are con
stituted real and dishonourable ones, not from the folly of
those who offer them, but from the weakness of the insulted.
For if we know how to be truly wise, we are incapable of
being insulted, or of suffering any serious evils. Some one
it may be hath offered thee an insult, hast thou not felt it ?
hast thou not been pained ? Then thou ait not insulted,
but hast given rather than received a blow ! For when the
' &r tlin tpiXotrotpi't. S. Chrysostom meaning given in the translation of the
uses the latter verb in a variety of senses, above. Tr.
all of which seem equivalent to the E 2

52 Elijah's mantle a precious inheritance.
insulting person perceives that his blow did not reach the
soul of those who were reviled, he is himself the more
severely fretted; and whilst those who are reproached
remain silent, the. contumelious stroke is turned backwards,
and spontaneously recoils upon him who aimed it.
25. In all things then, beloved, let us be divinely wise, and
poverty will be able to do us no harm, but will benefit us
exceedingly, and render us more illustrious and wealthy than
the richest. For tell me who was poorer than Elias ? Yet
for this reason he surpassed all the wealthy, in that he was
so poor, and this very poverty of his was his own choice
from an opulence of mind. For since he accounted the
wealth of all riches to be beneath his magnanimity, and not
worthy of his exalted wisdom, therefore he embraced this.
kind of poverty ; so that if he had considered present things
as of much worth, he would not have possessed only a
mantle. But so did he contemn the vanity of the hfe that
now is, and regard all gold as despicable dung, that he
possessed himself of nothing more than that covering. Thus
was the leathern mantle k more splendid than the purple, and
the cave of the just man more so than the halls of kings.
Therefore also when he went up to heaven, he left nothing
to his disciple but the mantle. " By the help of this," said
he, " I have wrestled with the devil, and taking this, be thou
armed against him !" For indigence is a powerful weapon,
an unassailable retreat, an unshaken tower ! Ehsha received
the mantle as the greatest inheritance ; for it was truly such;
i Sav. a more precious one than all gold. And thenceforth ' that
Elias was a twofold person ; an Ehas above and an Ehas
below ! I know ye account that just person blessed, and ye
would each desire to be that person. What then if I shew
you that all among us, who are initiated1, have received
something far greater than he did ? For Elias left a mantle
to his disciple, but the Son of God ascending left to us His
own flesh ! Elias indeed, casting off his mantle, went up ;
but Christ left it behind for our sakes ; and yet ascended
k pnXoirb, 2 Kings 1, 2. LXX. lit. those who were admitted to the mystic
sheepskin, tbe Hebrew is JTllN which privileges ofthe faithful ; a term adopted
Hoes "hot fix the material, they may from St. Paul's fcuo-Tfyiov.'l Cor. 4,1. It
have judged by 2 Kings 1, 8. was also used in the ancient mysteries;'
1 Or fciftvo-rayaiyntiiroi . The baptized; See Bingham; b. i. c. iv. $. 1. 2. Tr.

IK TOTS

But Christ's legacy was His own Flesh and Blood. 53
retaining it! Let us not then be cast down. Let us not
lament, nor fear the difficulty of the times, for He who did
not refuse to pour out His blood for all, and gives us to
partake of His flesh and of His blood again™, what will He
refuse to do for our safety ? Confident then in these hopes,
let us beseech Him continually; let us be earnest in prayers
and supplications; and let us with all strictness give our
attention to every other virtue ; that so we may escape the
danger that now threatens, and obtain the good things to
come ; which God grant we may all be worthy of, through
the grace and lovingkindness of our Lord Jesus Christ, to
Whom with the Father, and the Holy Ghost, be glory for ever
and ever. Amen.

m This passage was quoted in favour Chrysostom, if examined in their whole
of Transubstantiation againstBp-Bidley hearing, come no nearer to that theory
in the disputation at Oxford, A.D. 1554. than those of our Catechism, in reference
See Foxe, Acts and Mon. vol. vi. to the Sacrament of. the. Lord's Supper.
p. 468. New Ed. It is scarcely neces- Tr.
sary to remark, that the words of S.

HOMILY III.

On the departure of Flavian", Bishop of Antioch, who was gone on an
embassy to the Emperor Theodosius, on behalf of the city. Of the
dignity of the Priesthood. What is true fasting. Slander worse than
devouring the human body. And finally of those who had been put to
death on account of the sedition ; and against those who complained that
many innocent persons were apprehended.

1. When I look on that throne, deserted and bereft of our
Teacher, I rejoice at once, and weep too. I weep, because
I see not our father with us ! but I rejoice that he hath set
out on a journey for our preservation; that he is gone to
snatch so great a multitude from the wrath of the Emperor !
Here is both an ornament to you, and a crown to him ! An
ornament to you, that such a father hath been your lot; a
crown to him, because he is so affectionate towards his
children, and hath confirmed in very deed what Christ said.
John 10, For having learnt that the good shepherd layeth down his
u" life for the sheep, he took his departure ; venturing his own
life for us all, notwithstanding there were many things to
forbid his absence, and enforce his stay. And first, his time
of life, extended as it is to the utmost limits of old age ; next,
his bodily infirmity, and the season of the year, as well as
the necessity for his presence at the holy festival ; and be-
¦ This Flavianus was one of those adhered. Hence Flavianus was not
who maintained the true Faith against acknowledged by the Boman and Alex-
the Arians, but allowed himself to be andrian patriarchs till after the death of
ordained Bishop of Antioch as successor Paulinus, and of another who succeeded
to Meletius, who was placed there by him, and the elevation of his friend
the Arians, but afterwards became St. John Chrysostom to the see of
orthodox. Paulinus had been conse- Constantinople. Socr. iii. 6. v. 9. 15.
crated Bishop for the orthodox by Lu- St. C. may allude to these eircum-
cifer, ,ind should have had full posses- stances in Bom. 3, 11. Hom. vii. Tr.
sion of the see at the death of Meletius, p. 100.
to whom many of the orthodox had

The Bishop's zeal for hisfiock. His saintly aspect. 55
sides these reasons, his only sister even now at her last
breath ! He has disregarded, however, the ties of kindred,
of old age, of infirmity, and the severity of the season, and
the toils of the journey; and preferring you and your safety
above all things, he has broken through all these restraints.
And, even as a youth, the aged man now hasteneth along,
borne upon the wings of zeal ! For if Christ (saith he) gave
Himself for us, what excuse or pardon should we be worthy
of, if having undertaken the charge of so numerous a people,
we were not ready to do and to suffer any thing for those
committed into our hands. And if (continues he) the patriarch
Jacob, when in charge of flocks, and feeding brute sheep,
and having to give account to man, passed sleepless nights,
and bore heat and cold, and all the inclemency of the
elements, to the end that not one of those animals might
perish, much less doth it become us, who preside over those,
who are not irrational, but spiritual sheep ; who are about to
give an account of this charge, not to man, but to God, to
grudge or to shift off any of those matters, wherein we may
be able to succour the flock. Besides, in proportion as the
latter flock is superior to the former; men to brutes, and
God to men ; so it behoves us to manifest a greater and more
intense anxiety and diligence. He knows well that his
concern is now, not for one city only, but for the whole of
the East. For our city is the head and mother of all that
are situate under the East. For this reason he would
encounter every danger, and nothing would avail to detain
him here.
2. On this account I trust that there may be a good hope;
for God will not disdain to look upon such earnestness and
such efforts. I know that when he has barely seen our pious
Emperor, and been seen by him, he will be able at once by
his very countenance to allay his wrath. For not only the
words of the saints, but their very aspect is full of grace.
And he is a person too endowed with abundant wisdom;
and being well skilled in the divine laws, he will say to him
as Moses said to God, Yet now, if thou wilt fqrgive their Ex- 32>
sin; — and if not, slay me together with them. For such
are the bowels of the saints, that they think death with their
children sweeter than life without them. He will also call

56 Reasons for mercy which the Bishop may urge.
in to his aid the season, and bring forward the sacred festival
of the Passover; and will remind him of the season when
Christ remitted the sins of the whole world. He will exhort
him to imitate his Lord. He will also remind him of the
parable of the ten thousand talents, and the hundred pence. I
know the boldness of our father, that he will not hesitate to
alarm him from the parable, and to say, " Take heed lest thou
Mat.i8, also hear it said in that day, O thou wicked servant, I forgave
thee all that debt, because thou desiredst me ; shouldest not
thou also have had compassion on thy fellow-servant, even
as I had pity on thee ! Thou dost thyself a greater benefit
than them, since by pardoning these few offences thou
gainest pardon for greater." To this address he will add that
prayer, which those who initiated him into the sacred mystery
Mat. 6, taught him to offer up, and say, Forgive us our debts, as we
forgive our debtors11.
3. He will moreover inform him, that the offence of the city
was not a general offence, but that of certain strangers and
adventurers, men that act upon no deliberate plan, but with
every sort of audacity and lawlesness; and that it would not
be just for the disorderly conduct of a few to extirpate such
a city, and to punish tliose who had done no wrong ; and
that even though all had been transgressors, they had paid a
sufficient punishment, being consumed by fear so many days,
and expecting every day to be put to death, and being driven
from their homes like exiles; thus living more wretche'dly
than condemned criminals, bearing their blood in their hands,
and having no confidence of life ! "Let this punishment (he
will say) suffice. Carry not thy resentment further ! Provide
for thyself a merciful Judge above, by humanity towards thy
fellow-servants ! Think of the greatness of the city, and that
the question now is not concerning one, or two, or three, or
ten souls, but of a vast multitude too numerous to be
reckoned up ! It is a question which affects the head of the
whole world. This is the city in which Christians first took
their distinctive appellation. Honour Christ. Respect, the
b The use of the Lord's Prayer was similar manner. See Bingham, Ant.
at this period confined to those who vol. i. p. 37. new ed. St. Cyr. Cat. xxiii.
were initiated or baptized. S. Chrysos- 11. Tr. p. 276. St. Cypr. de Or. Treat.
torn calls it the prayer of the faithful, vii. 6. p. 182. St. Chrys. Hom. on Rom.
and others of the Fathers speak in a viii. 15. p. 240.  Tr.

Antioch a city dear to God and Man. 57
city which first proclaimed that name, so lovely and sweet to
all! This hath been the tabernacle of Apostles; the dwelling-
place of the just ! And now this is the first and only instance _.
of sedition" against its rulers ; and all past time will bear
favourable witness to the manners of the city. For had the
people been continually given to sedition, it might have
been necessary to make an example of such iniquity ; but if
this hath happened only once in all time, it is plain that the
offence has not arisen from the custom of the city, but that
it was the transgression of those who had by chance, and
without order, brought mischief into it1. ' ff'/"
4. These things and more than these the priest will say™»«iTj
with still greater2 boldness ; and the Emperor will listen to (20
them; and one is humane, and the other is faithful d ; so thatmar. '
on both sides we entertain favourable hopes. But muchmuon
more do we rely upon the mercy of God, than upon the
fidelity, of our Teacher and the humanity of the Emperor.
For whilst the Emperor is supplicated, and the priest is sup
plicating, He Himself will interpose, softening the heart of
the Emperor, and exciting the tongue of the priest; facili
tating his utterance ; — preparing the mind of the other to
receive what is said with much indulgence, and to accede to
the petitions. For our city is excessively dear to Christ,
both because of our ancestors, and of your own virtue. And
as Peter was the first to preach Christ, so as I said before,
this city was the first of cities that adorned itself by assuming
the Christian appellation, as a sort of admirable diadem.
But if where only ten just men were found, God promised
to save all who dwelt therein, why should we not expect a
favourable issue, and become assured of all our hves, when
there are not only ten, twenty, or twice so many only, but far
more ; who are serving God with all strictness.
5. I have heard many saying, The threats of a king are Prov.
like the wrath of a lion ; and sinking down with grief and ' '
lamenting. What then should we say to such ? That He
who said, The wolves and the lambs shall feed together ; Is. ii,
and the leopard shall lie down with the kid, and the 6'
c Sav. and Ms. Bodl. rouro #£tom xai <¦ Ben. wri(] Sav. and Ms. Bodl.
Iaqvov <ro ToXfxrifAa ysyont, which seems %gwres, good;
to be the right order.

58 Their chief hope must be in God, Who will hear prayers.
lion shall eat straw like the ox, will be able to convert
1 <r{j!/3«-the lion into a mild lamb1 Let us therefore supplicate
™» fa- Him. |et ug sen(j an embassy to Him; and He will doubtless
allay the Emperor's wrath, and deliver us from the impending
distress. Our Father hath gone thither on this embassy
= or send, Let us go2 on embassy from hence to the Majesty of heaven
Tit"' ^et us asslst h'm by Prayers ! Greatly does the com,
3 i.e. the munion3 of the Church avail, if with a sorrowful soul
wh„°le * and with a contrite spirit, we offer up our prayers ! It is un
body, ro r i i -i ¦
xciii* necessary to cross the ocean, or to undertake a long journey,
Let every man and woman among us, whether meeting
together at church, or remaining at home, call upon God
with much earnestness, and He will doubtless accede to
these petitions. Whence does this appear evident ? Because
He is exceedingly desirous, that we should always take
refuge in Him ; and in every thing make our requests unto
Him; and do nothing and speak nothing without Him. For
men, when we trouble them repeatedly concerning our affairs,
become slothful and indifferent, and hold themselves un
pleasantly towards us ; but with God it is quite the reverse.
Not when we apply to him continually respecting our affairs,
but when we do not so, then is he especially displeased.
Hear at least what He reproves the Jews for, when He says,
Is. 30,1. Ye have taken counsel, but not of Me, and made treaties', but
not by My Spirit. For this is the custom of those who love ;
they desire that all the concerns of their beloved should
proceed by means of themselves ; and that they should
neither do any thing, nor say any thing, without them. On
this account did God not only on that occasion, but again
elsewhere, uttering a reproof, speak the same language.
Hos. 8, They' have reigned, but not by Me; they have ruled, and
they made it not known to Me. Let us not then be slow to
take refuge in Him continually ; and whatever be the evil,
it will in any case find a suitable remedy.
6. Doth a man affright ? Run to the Lord above, and
e So LXX. E. V. cover with a an(i "pp.
covering, if this be taken for protection, f So LXX. E. V. They have set w
the sense is the same, and apposite kings, but not by Me; they have made
here, as it refers to seeking help from j,„.;wci) and j ^^^ it m(. which is
Egypt. The Hebrew DDDQ admits more exact. BanXiiu however is used by
both by a double derivation, see "[ID the LXX. for ' to make one king.'

Esther's Prayer. The Bishop greater than the Emperor. 59
thou wilt suffer no evil. Thus the ancients had release from
their calamities ; and not men only, but also women. There
was a certain Hebrew woman, Esther was her name.
This Esther rescued the whole people ofthe Jews, when they
were about to be delivered over to destruction, by this very
method. For when the Persian king gave orders that all the
Jews should be utterly destroyed, and there was no one
who was able to stand in the way of his wrath, — this woman
taking off the splendid robe, and clothed with sackcloth
and besprinkled with ashes, supplicated the merciful God to
go in1 with her to the king; and offering up her prayer to1 Sav.
Him, these were the words she uttered, O Lord, make my ^^ m '
words acceptable11, and put eloquent speech in my mouth. Est- 14»
Let this be the prayer which we offer to God for our Teacher.
For if a woman, supplicating on behalf of the Jews, pre
vailed to allay the wrath of a barbarian, much rather will
our Teacher, entreating on behalf of so great2 a city, and in2 Sav.
conjunction with so great a Church, be able to persuade thiSg"on '
most mild and merciful Emperor. For if he hath received
authority to loose sins committed against God, much more
will he be able to take away and blot out those which have
been committed against a man. He is also himself a prince ;
and a prince of more dignity than the other. For the
sacred laws take and place under his hands even the royal
head. And when there is need of any good thing from
above, the Emperor is accustomed to fly to the priest ; but
not the priest to the Emperor. He3 too hath his breast-3 Sav.
plate, that of righteousness \ He too hath his girdle, that of om_ Fo'r
truth, and sandals' of higher state, those of the Gospel of
peace. He too hath a sword, not of iron, but of the Spirit ;
he too hath a crown resting on his head. This armature is
the more splendid. The weapons are- more awful, more
e This clause is not in our Text. the girdle, Ex. 28, 40. Is. 11,5. Rev. 1,
h The imperial armature is here 13. Eph. 6, 14. on the sandals, Is. 52,
compared not with the Ecclesiastical 7. Epb. 6, 15. on the sword, Heb. 4, 12.
dress, but with the spiritual armour, Eph. 6, 17. on the crown, Ex. 29, 6.
which the Church has somewhat dif- Eph. 6, 17. see also Fabr. Ag. ii. 34.
ferently, according to her discretion, (Graev. Thes. viii. p. 2095.) Martene
represented by outward forms. What de Ant. Eccl. Bit. 1. i. c. 4. art. 1. §. 12.
is applied by St. Paul to the individual Durand. Bat. Div. Off. lib. 3.
Christian is here used specially of one ' See on Bom 8, 25. Hom. xiv. Mor.
who represents our Lord in authority where the shoes are especially noticed
as well as in person. Compare on the as a part of imperial magnificence.
breastplate, Ex. 27, 15. Is. 59, 7. on

60 Lent a time for spiritual warfare and wrestling,
commanding11 the word, and mightier1 the strength. So that
from the weight of his authority, and from his own greatness
of soul ; and more than all the rest, from the hope which he
has in God, he will address the Emperor with much freedom
and much prudence.
(3.) 7. Let us not then despair of our safety, but let us pray ; let
us make invocation ; let us supplicate ; let us send an
embassy to the King that is above with many tears ! We
have m this fast too as an ally, and as an assistant in this
good intercession. Therefore, as when the winter is over
and the summer is appearing, the sailor draws his vessel to the
deep ; and the soldier burnishes his arms, and makes ready
his steed for the battle ; and the husbandman sharpens his
sickle; and the traveller boldly undertakes long journeys,
and the wrestler strips and bares himself for the contest. So
too, when the fast makes its appearance, like a kind of spiritual
summer, let us as soldiers burnish our weapons ; and as hus
bandmen let us sharpen our sickle ; and as sailors let us order
our thoughts against the waves of extravagant desires ; and
as travellers let us set out on the journey towards heaven ; and
as wrestlers let us strip for the contest. For the believer
is at once a husbandman, and a sailor, and a soldier^
Ephes. a wrestler, and a traveller. Hence St. Paul saith, We wrestle
6 12
' ' not against fiesh and blood, but against principalities,
against powers. Put on therefore the whole armour of God,
Hast thou observed the wrestler ? Hast thou observed the
soldier ? If thou art a wrestler, it is necessary for thee to
engage in the conflict naked. If a soldier, it behoves thee
to stand armed at all points for the battle. How then
are both these things possible, to be naked, and yet not
naked ; to be clothed, and yet not clothed ? How ? I will
tell thee. Divest thyself of worldly cares, and thou hast
become a wrestler. Put on the spiritual armour, and thou
hast become a soldier. Strip thyself of worldly thoughts, for
the season is one of wrestling. Clothe thyself with a spiritual
panoply, for we have a heavy warfare to wage with demons.
k ptisan h raffno-ia, lit. ' greater the Emperor. See Const. Ap. ii. 34. and
boldness of speech,' but the context note 11. of Cotelerius, p. 247.
seems to give this meaning. m So Sav. and M. Ben. ifcwpii'let ui
i. v. than those belonging to an have.

Husbandry and navigation. Fasting else useless. 61
Therefore also it is needful we should be naked, so as to
offer nothing that the devil may take hold of, while he is
wrestling with us ; and to be fully armed at all points, so as
on no side to receive a deadly blow. Cultivate thy soul.
Cut away the thorns. Sow the word of godliness. Nurse °
with much care the fair plants of divine wisdom, and
thou hast become a husbandman. And Paul saith to thee,
The husbandman that laboureth must be first partaker of
the fruits p. He too himself practised this art. Therefore
writing to the Corinthians, he said, i" have planted, Apollos l Cor-
watered, but God gave the increase. Sharpen thy sickle, '
which thou hast blunted through gluttony — sharpen it by
fasting. Attempt the pathway which leads towards heaven ;
rugged and narrow as it is, attempt it, and proceed onwards.
And how mayest thou be able to do these things ? By mor
tifying thy body, and bringing it into subjection. For when
the way grows narrow, the fleshiness that comes of gluttony
is a great hindrance. Keep down the waves of inordinate
desires. Repel the tempest of evil thoughts. Preserve the
bark ; display much skill, and thou hast become a pilot. But
we shall have the fast for a groundwork and guide to all this. 1 l*Ums
8. I speak not, indeed, of such a fast as many keep, but of
real fasting ; not merely an abstinence from meats ; but from
sins too. For the nature of a fast is such, that it does not
suffice to deliver those who practise it, unless it be done
according to a suitable law q. For the wrestler, it is said, is 2 Tim.
not crowned unless he strive lawfully. To the end then, '
that when we have gone through the labour of fasting, we
forfeit not the crown of fasting, we should understand how,
and after what manner, it is necessary to conduct this
business ; since that Pharisee also fasted 2, but afterwards 2 Luke
went down empty, and destitute of the fruit of fasting. The ' '
Publican fasted not ; and yet he was accepted in preference
to him 3 who had fasted ; in order that thou mayest learn 3 Sav.
to the
Phari-
0 Sav. and M. Plant, and nurse. sage (Hom. 4. in Ep. ad Tim.)is shewn see
P 2 Tim. 2, 6. St. Chrys. ad loe. to be correct. Galen. Com. 1. ad Aph. '
Hom. iv. explains first, ' before any xviii. fol. 46. is cited. " And they that
other person.' Hammond's interpreta- contend by rnle (or strive lavfully) eat
tion ' labouring first,' requires a differ- only bread for breakfast and meat for
ent order in the Greek. dinner." There were other rules for
9 See Fabr. Agon. iii. 1 . where St. the contest itself. See Hammond on
Chrysostom's interpretation, on the pas- 1 Cor. ix. notes f and g.

62 Fasting a, medicine to be applied according to rule.
that fasting is unprofitable, except all other duties follow with
i Jonah it. The Ninevites fasted, and won the favour of God1.
3' 10' The Jews fasted too, and profited nothing, nay, they departed
8 Is. 58, with blame 2. Since then the danger in fasting is so great
l Cor.9 to those who do not know how they ought to fast, we should
26- learn the laws of this exercise, in order that we may not run
uncertainly, nor beat the air, nor while we are fighting
contend with a shadow. Fasting is a medicine ; but a
medicine, though it be never so profitable, becomes frequently
useless by the unskilfulness of him who employs it. For it
is necessary to know, moreover, the time when it should be
applied ', and the requisite quantity of it ; and the tempera
ment of body that admits it ; and the nature of the
country, and the season of the year ; and the corresponding
diet ; as well as various other particulars ; any of which, if
one overlooks, he will mar all the rest that have been named.
And if, when the body needs healing, such exactness is
required on our part, much more ought we, when our care
is about the soul, and we seek to heal the distempers ofthe
mind, to look, and to search into every particular with the
utmost accuracy.
(4.) 9. Let us see then how the Ninevites fasted, and how they
Jonah were delivered from that wrath — Let neither man nor beast,
herd nor fiock, taste any thing, saith (the prophet.) What
sayest thou ? Tell me — must even the irrational things fast,
and the horses and the mules be covered with sackcloth ?
" Even so," he replies. For as when, at the decease of some
rich man, the relatives clothe not only the men servants and
maid servants, but the horses also with sackcloth, and give
orders that they should follow the procession to the sepulchre,
led by their grooms; thus signifying the greatness of the
calamity, and inviting all to pity; thus also, indeed, when
that city was about to be destroyed, even the irrational
nature was enveloped in sackcloth, and subjected to the yoke
of fasting. "It is not permitted," saith he, " that irrational
creatures should learn the wrath of God by word ; let them
be taught by means of fasting, that this stroke is of divine
infliction. For if the city should be overturned, not only
• txmthou, as of an external application. So ifiytxxa, II. iv. 218.

3,7.

The brute creation viewed, as pleading for -mercy. 63
would it be one common sepulchre for us, the dwellers therein
but for these likewise. Inasmuch then as these would par
ticipate in the punishment, let them also do so in the fast.'
But there was yet another thing which they aimed at in this ,'
act, which the prophets also are wont to do. For these, when
they see some dreadful chastisement proceeding from heaven,
and those who are to be punished without any thing to say
for themselves; — laden with shame, — unworthy of the least
pardon or excuse ; — not knowing what to do, nor from whence
they may procure an advocacy for the condemned, they take
refuge with the things irrational ; and deploring the death of <
these, they make intercession by them, putting forward as a
plea their pitiable and mournful destruction. When there
fore, aforetime, famine had seized upon the Jews, and a great
drought oppressed their country, and all things were failing1, ' W«-
one of the prophets spoke thus, The young heifers leaped in 7oelT
their stalls ; the herds of oxen wept, because there was «oi?-18'
pasture ; all the cattle of the field looked upward to Thee, LXX.
because the streams of waters were dried up. Another
prophet bewailing the evils of drought again speaks to this
effect: The hinds calved in the fields and forsook it, because Jer- 14,
there was no grass. The wild asses did stand in the forests;
they snuffed up the wind like a dragon ; their eyes did fail,
because there was no grass. Moreover, ye have heard Joel
saying to-day, Let the bridegroom go forth of his chamber, Joel 2,
and the bride out of her closet; — the infants that suck the16'
breast '. For what reason, I ask, does he 2 call so immature <* Sav.
an age to supplication ? Is it not plainly3 for the very same ^^
reason? For since all who have arrived at the age of man-3 so Sav.
hood, have inflamed and provoked God's wrath, let the age,
-saith he, which is devoid of transgressions supplicate Him
who is provoked. 1
10. But, as I said before, we may see what it was that de
livered them from such inevitable wrath. Was it, forsooth,
• This passage of Scripture is read xxi. c. 1. §. 5. This Homily seems to
for the Epistle in the Service of our have been preached on Quinquagesima
Church on Ash-Wednesday as it also Sunday, (called by the Greeks, xuyn.x\
stands in the Roman Missal, it is read rHi avoxctoo, [Lat. carnelevale, or in
in the Greek Church on the same day. dimissione carnium, hence carnival] as
Ash-Wednesday was not however con- the next is rm ru^ayoo [i/3J.] denoting
stituted the first day of Lent till a later degrees of abstinence, Ed.) See note
period, see Bingham, vol. vi. p. 456. b. near the end of the next Homily. Tr.

64 Fasting useless except we abstain from sin.
fasting only and sackcloth? We say not so; but the change
of then- whole life. Whence does this appear ? From the
very language of the prophet. For he who hath discoursed
of the wrath of God, and of their fasting, himself too, when
speaking of the reconciliation, and teaching us the cause of
Jonah the reconciliation, speaks to this effect ; And God saw their
' ' works. What works ? That they had fasted ? That they had
put on sackcloth ? Nothing of the sort : but passing all these
points in silence, he adds, That they turned every one from
their evil ways, and the Lord repented of the evil that He
had said He would do unto them. Seest thou, that fasting
did not rescue from this danger, but it was the change of
life, which rendered God propitious and kind to these
barbarians ?
11. I have said these things, not that we may disparage
fasting, but that we may honour fasting ; for the honour of
fasting consists not in abstinence from food, but in a separa
tion from sinful practices ; since he who limits his fasting
only to an abstinence from meats, is one who especially dis
parages it. Dost thou fast ? Give me proof of it by thy works !
Is it said by what works ? If thou seest a poor man, take pity
on him ! If thou seest an enemy, be reconciled to him ! If
thou seest a friend gaining honour, envy him not ! If thou
seest a handsome woman, pass her by ! For let not the
mouth only fast, but also the eye, and the ear, and the feet,
and the hands, and all the members of our bodies. Let the
hands fast, by being pure from rapine and avarice. Let the
' <W{« feet fast, by ceasing from running to the forbidden spectacles1.
Let the eyes fast, being taught never" to fix themselves rudely
upon handsome countenances, or to busy themselves with
strange beauties. For looking is the food of the eyes, but if
this be such as is unlawful or forbidden, it mars the fast ; and
overturns the whole safety of the soul ; but if it be lawful
and safe, it adorns fasting. For it would be among things
the most absurd to abstain from lawful food because of the
fast % but with the eyes to feed even on what is forbidden.
u iia r>iv nio-niav, with the article it mean only a temporary abstinence from
is ' the Fast,' or here Lent, without it sin, but a discipline-to cure us of it for
' fasting.' the future.
u txnh'frers. This shews he did not

A biting tongue is hurtful lo all, and spoils a fast. 65
Dost thou not eat flesh ? Feed not upon lasciviousness by
means of the eyes. Let the ear fast also. The fasting of the
ear is not to receive evil speakings and calumnies. ThouExod.
shall not receive 1 a false report, it says. ifxx
Let the mouth too fast from disgraceful speeches and ' E. v.
railing. For what doth it profit if we abstain from birds Heb.
and fishes * ; and yet bite and devour our brethren ? The NttTi
evil speaker eateth brother- meat8, and biteth the flesh of his 2 Kii*
neighbour. Because of this Paul utters the fearful saying, f**'~
If ye bite and devour one another, take heed that ye be not Gal. 5,
consumed one of another. Thou hast not fixed thy teeth in
the flesh, but thou hast fixed the slander in the soul, and
the ill opinion y ; thou hast harmed, in a thousand ways,
thyself and him, and many others, for in slandering a neigh
bour thou hast made him who listens. to the slander worse3; 3 ist
for should he be a wicked man, he becomes more careless reason
when he finds a partner in his wickedness ; and should he be
a just man, he is lifted to arrogance, and puffed up ; being
led on by the sin of others to imagine great things concerning
himself4. Besides5, thou hast struck at the common welfare ¦» punct.
of the Church; for all those who hear not only accuse the.;^-
supposed sinner, but the reproach is fastened on the Christian reason
community ; neither dost thou hear the unbelievers saying,
" Such a person is a fornicator, or a libertine ;" but instead
of the individual who hath sinned, they accuse all Chris
tians. In addition to this 6, thou hast caused the Name of6 3d
God to be blasphemed ; for as His Name is glorified when reason
we have good report, so when we sin, it is blasphemed and
despised !
13. A fourth reason, is, that thou hast disgraced him who
is ill reported ; and hast thus rendered him more shameless
than he was, by placing him in a state of enmity and hos
tility. Fifthly, thou hast made thyself liable to chastisement
and vengeance; by involving7 thyself in matters which in no ' »{„y
way concerned thee. For let not any one tell me in reply,1""™
x It would seem from this passage Greek Church. Smith's Account of
that not even the use of fish was then G. C. p. 35. and reports of recent
allowed during the season of Lent. On travellers. Ed.)
the strictness of the ancient fasts, con- Y Ben. rm xovttgat iroXti-^iv 'ir^otrai,
suit Bingham, vol. 7. p. 208. new ed. but Sav. and M. insert a comma, which
Tr. (The like is now practised in the seems necessary.

66 Truth no excuse. A better way pointed out.
" Then I am an evil speaker when I speak falsely, but if I
speak what is true, I am far from being so." Although it be
with truth thou speakest evil, this also is a crime. For that
Pharisee spake evil of the Publican with truth ; but never
theless this availed him not. For was not the latter, I ask,
a publican and a sinner ? It is manifest to every one that
he was a publican. But at the same time inasmuch as the
Pharisee spoke ill of him, he departed from the temple with
the loss of every advantage. Dost thou wish to correct a
brother ? Weep ; pray unto God ; taking him apart,
2 Cor. admonish, counsel, entreat him ! So also Paul did, Lest,
12 21. saith he, when I come again, my God will humble me among
you, and I shall bewail many which have sinned already,
and have not repented qf the uncleanness and fornication
and lasciviousness which they have committed. Shew thy
charity towards the sinner. Persuade him that it is from
care and anxiety for his welfare, and not from a wish to
expose him, that thou puttest him in mind of his sin. Take
hold of his feet; embrace him; be not ashamed, if thou
truly desirest to cure him. Physicians too do things of this
'&w«gJ»-sort, oftentimes, when their patients are hard to please1; by
"ras70'" embraces and entreaties they at length persuade them to
S^Y- take a salutary medicine. Thus also do thou. Shew the
'iXotiTss wound to the priest2 ; that is the part of one who cares for
him, that is providing for him, that is being anxious for him.
14. But not only do I now admonish the evil speakers; but
those besides, who hear others ill spoken of, I exhort to
Ps. ioi, stop up their ears, and to imitate the prophet who saith, Whoso
privily slanderetk his neighbour, him will I punish. Say to
thy neighbour, " Hast thou any one to praise or highly to
commend? I open my ears, to receive the fragrant oil;
but if thou hast any evil to say, I block up the entrance to
thy words; — for I am not to admit dung and dirt. What
profit doth it afford me to learn that such a one is a bad

2 This passage is erroneously quoted confession was at first subservient to
by Montfaucon, Synops. Diatr. 1. 1. 13. this. See Bingham, b. xv. c. 8. §¦ 6.
p. 179. as if it spoke of confessing one's xviii. c. 3. §. 2, 7, 8. Socr. v. 19. Soz.
own sins privately. St. Chrysostom vii. 16. and many passages in the
certainly did not regard this as neces- Fathers examined on Tertullian De
sary. The original practice was a Pom. Oxf. Tr. p. 379. note m. on
public confession of crimes. Private p. 367.

Folly qf telling ill secrets. Best not to hear them. 67
man? The greatest injury indeed results from this, and
the worst loss !" Say to him, " Let us be anxious about our
own faults ; how we may render up an account of our own
transgressions ; and exhibit this sort of curiosity and scrutiny
respecting our own lives. What excuse or pardon shall we
find ; whilst we never even take into consideration our own
affairs, but thus inquisitively pry into those of others !" And
as it is mean and extremely disgraceful to. stare into a house,
and to observe what is within as one passes, so also to make
inquisition into another man's life is the last degree of
illiberality. But what is yet more ridiculous is, that those
who lead this sort of life, and are neglectful of their own
affairs, when they have mentioned any of these secret matters,
beseech and adjure him who has heard it, not to mention
it more to any other person ; thus making it plain that they
have done an action which deserves censure. For if thou
beseechest him to tell this to no other person, much more
did it not become thee to tell these things first to him. The
matter was safe while in thy possession ; now, after betraying
il, thou art grown anxious for its safety. If thou art desirous
that it be not carried abroad to another 1, do not thyself tell 1 punct.
it. But when thou hast betrayed the custody of the matter Sav-
to another, thou doest what is superfluous and useless, in
charging him, and putting him on oath for the safety of what
has been spoken.
16. " But it is sweet to slander." Nay, it is sweet not to
speak evil. For he that hath spoken evil is henceforth
anxious ; he is suspicious and he fears, repents, and gnaws
his own tongue. Being timorous and trembling, lest at any
time, what he said should be carried to others, and bring
great peril, and useless and needless enmity, on the sayer.
But he-who keeps the matter to himself, will spend his days
in safety, with much pleasantness. Thou hast heard a word, E j
it says, let it die with thee ; and be bold ; it will * not burst 19, io.
thee. What is the meaning of this ? let it die with tliee ?
Extinguish it ; bury it; neither permit it to go forth, nor even
to move at all ; but, as the best course, be careful not to
tolerate others in the practice of evil speaking. And should
* eu /ai is used thus with the future See Kiihner, Gr. Gram. 779. 2. CEd.
indicative at least in the third person. Col. 176.
F2

68 Those who judge others will be severely judged.
you perchance, at any time receive an impression from it,
bury>it, destroy what has been uttered, deliver it over to
oblivion ; in order that you may become like those who have
not heard it; and spend the present life with much peace
* and security. Should the slanderers learn that we detest
them more than those do whom b they accuse, they themselves
will henceforth abandon this evil habit, and correct the sin ;
and will afterwards applaud, and proclaim us as those who
were their saviours and benefactors. For, as to speak well,
and to applaud, is the beginning of friendship, so to speak
ill and to calumniate, has been the beginning and foundation
of enmity, and hatred, and a thousand quarrels. From
nothing else have our own affairs been more neglected,
than from the habit of wearying ourselves with the concerns
of others, and curiously searching into them ; for it is not
possible for one who is given to evil speaking, and busying
himself with other men's lives, ever to look after his own
life. His whole study being expended in the scrutiny of
other men's matters, all those which belong to himself must of
necessity be left at hazard and neglected. For it is well if
one who spends all his leisure on the anxious consideration
of his own sins, and the judgment of them, can make any
progress. But when thou art always busy about other men's
matters, art thou ever likely to be concerned respecting what
is evil in thine own ?
(6.) 17. Let us flee then, beloved, let us flee slander ! knowing
that it is the very gulph of Satan, and the place where he
lurks with his snares. For in order that we may be careless
of our own state, and may thus render our account heavier;
the devil leads us into this custom. But more than this ; it
is not only a very serious matter, that we shall hereafter have
to give account of what we have spoken, but that we shall
make our own offences the heavier by these means; de
priving ourselves of all excuse. For he who scans with
bitterness the conduct of others, can never obtain pardon for
the sins committed by himself. For God will determine the
sentence, not only from the nature of our transgressions, but
from the judgment which thou hast passed upon others.
b Ben. Tr. ' More than (we detest) not suit the order of the original so
those whom they accuse,' which does well.

The Emperor less insulted than God is day by day. 69
Therefore He gave the admonition, Judge not, that ye be not Matt.
judged. For the sin, of whatever kind, will not there appear ' '
any more such as it was when committed, but will receive a
great and unpardonable addition from the judgment passed
by thee upon thy fellow servants. For as he who is humane,
and merciful, and forgiving, cuts away the great bulk of his
sins, so he who is bitter, and cruel, and implacable, greatly
increases the magnitude of his own offences. Let us then
expel from our mouth all slander, knowing that if we do not
abstain from it, though we might feed upon ashes, this
austerity would avail us nothing. For not that which Mat.15,
entereth into, but that which cometh out of the mouth
defileth the man. If any one were to stir up a cesspool,
when you were passing, say, would you not reproach and
rate the man who did it ? This then also do with respect to
the slanderer. For the stirred cesspool does not so grossly
offend the sense of those who smell that ill savour, as the
stirring up other men's sins, and taking away the .covering
from an impure life, offends and disturbs the soul of those
who hear of it. Therefore let us abstain from evil speak
ing, from foul language, from blasphemy ; and let us not
speak ill of our neighbour, nor of God !
18. For many of our evil speakers have run into such
madness, as to lift up their own tongue from their fellow
servants against their Master. But how great an evil this is,
you may learn from the affairs in which we are now involved.
A man is insulted, and, lo ! we are all fearing and trembling,
both those who were guilty of the insult, and those who are ,
conscious of nothing of the kind ! But God is insulted every
day ! Why do I say every day? — every hour rather, by the
rich, by the poor, by those who are at ease, by the afflicted,
by those who calumniate, and those who are calumniated,
and yet no one ever hears a word of this ! Therefore
He has permitted our fellow-servant0 to be insulted, in
order that from the danger which has happened through
this insult, thou mayest learn the benignity of the Lord !
And notwithstanding that this is our first and only offence,
we do not on that account expect to gain an excuse, or
pardon. But we provoke God every day, and we shew
c The Emperor. Tr.

70 Dreadful punishments of the late offenders.
no signs of returning to Him, and yet He endures it with
all long-suffering ! Seest thou then how great the benignity
of the Lord is ? Yet, in this present outrage, those who had
done amiss were taken and thrust into prison, and paid the
1 Sav. penalty; nevertheless we are still in fear, He1 who has been
deed he insulted has not as yet heardd what has taken place, nor
pronounced sentence, and we are all trembling. But God
every day hears of the insults offered Him, and no one heeds
it, although God is thus merciful and loving toward man.
With Him it suffices only to acknowledge the sin, and the
guilt is absolved. But with man it is altogether the reverse.
When those who have sinned confess, then they are punished
the more ; which indeed has happened in the present instance.
And some have perished by the sword, some by fire ; some
given to wild beasts ; and not men only, but children. And
neither this immaturity of age, nor the tumult of the people,
nor the circumstance that they were infuriated by demons
when they perpetrated these deeds"; nor that the exaction
Was thought to be intolerable f ; nor poverty, nor having
offended in company with all ; nor promising that they would
never hereafter dare to repeat such deeds; nor any thing else,
could at all rescue them ; but they were led away to the pit8,
without reprieve; armed soldiers conducting and guarding
them on either side, lest any one should carry off the
criminals ; whilst mothers also followed afar off, seeing their
children beheaded, but not daring to bewail their calamity;
for terror conquered grief, and fear overcame nature ! And
just as when men beholding from the land those who are
shipwrecked, are deeply distressed, but are not able to ap
proach and to rescue the drowning, so too here, the mothers
restrained through fear of the soldiers, as it were by so many
d The two capitals of Antioch and was exhausted by the late war with the
Constantinople were separated by the Goths. (Sozomen and Theodoret mis-
distance of 800 miles. See Gibbon, take the date. See pref. Ed.) Sec
c. 27. Tr. Gibbon, c. 27. Tr.

He clearly means the same per- s ro /3<5j«^ja». Xen. Hell. i. 7, 21.
sons. See Soz. vii.. 23. This might seems to imply that criminals at Athens
be pleaded as an excuse where de- were first put to death, and then thrown
moniaeal possession was a commonly into the Barathrum. But they were
acknowledged fact. sometimes thrown in alive, to be killed
i He probably refers to a tax which by the fall. The places so called may
had been imposed on the citizens to have differed both in nature and in
defray the expenses of celebrating the use.
10th year of Theodosius, whose treasury

God's Image trampled on, yet He still forbears. 71
waves, not only dared not go near to their children, and rescue
them from condemnation, but were afraid even to shed tears ?
19. Assuredly ye gather from thence the mercy of God,
how unspeakable, how boundless, how transcending all
description ! Here indeed the person who has been in
sulted is of the same nature1 ; and only once in all his life- ' Mac
time has experienced this ; and then it was not done to his
face ; nor while he was present to see or hear it ; and never
theless, no pardon has been the lot of those who were guilty
on this occasion. But with regard to God nothing of the
kind can be said ; for so great is the interval from man to
God, as no language can at all express; and throughout
every day He is insulted, although present, and seeing
and hearing it: and yet He sends not forth the lightning,
nor commands the sea to overflow the land, and submerge all
men ; nor does He bid the earth to cleave asunder and swallow
up all the contumelious ; but He forbears, and suffers long,
and still offers to pardon those who have insulted Him, if
they only repent and promise to do so no more ! Truly now
is the season to proclaim, Who can utter the mighty acts ofps. 106,
the Lord ? who can shew forth all His praise ? How many 2l
men have not only cast down, but also trodden under foot
the images of God ! For when thou throttlest a debtor,
when thou strippest him, when thou draggest him away ",
thou tramplest under foot God's image. Hear for a certainty
Paul saying, that a man ought not to cover his head, foras- 1 Cor.
much as he is the image and glory of God. And again, hear11' ^
God Himself saying, Let us make man in Our Image, after Gen. 1,
Our likeness. But if thou sayest that man is not of the26"
same substance as God, — what matters that? For neither
was the brazen statue ofthe same substance as the Emperor;
yet nevertheless, they who defied it paid the penalty. Thus
also with regard to mankind, if men are not of the same
substance as God, (as indeed they are not,) still they have
been called His image ; and it were fitting they should receive
honour on account of the appellation. But thou for the
sake of a little gold dost trample them under foot, dost
'' Some add 'drat xara/ZaXXy; , lit. on Bom. 2, 18. Hom. xi. Mor. Tr,
" when thou throwest him down ;" it p. 178. Comp. Ja. 3. 9.
may have some special meaning. See

72 Temporary amendment of no use.
throttle, dost drag away; and hast not to this day in any
wise paid the penalty !
(7.) 20. May there be then speedily some favourable and pro
pitious change ! This certainly I foretell ahd testify, that al
though this cloud should pass away, and we yet remain in the
same torpid state, we shall again have to suffer much heavier
evils than those we are now dreading ; for I do not so much
fear the wrath of the Emperor,, as your listlessness. Surely it
^Xiranu- is not sufficient by way of apology that we supplicate ' two or
"" three days, but it is necessary that there should be an entire
change of life1, and that whilst abstaining from wickedness
we should persevere continually in virtue. For as those who
are sickly, unless they keep up a constant regimen, would
find no advantage by their observing a two or three days'
discipline ; so those who are in sin, if they do not exercise
sobriety at all times, will find no benefit in two or three days'
amendment. For as it is said, that he who is washed, and is
again afterwards polluted with the mire, hath gained nothing;
so he who has repented for three days, again returning to
his former state, is no better than he was before. Let us
not, therefore, now act as we have always done hitherto. For
many times, when we have been surprised by earthquakes,
as well as famine and drought, after becoming more sober
and gentle for three or four days, we did but return again to
the former course. For this cause our present troubles have
happened. But if we have not done so before ; yet, now at
least let us all persevere in the same piety; let us preserve
the same meekness, that we may not again need another
stroke. Was not God able to have prevented what has taken
place ? He did, however, permit it, that He might make
those who despised Him more sober-minded, through dread
of a fellow-servant !
< 21. But let not any one say, that many of the guilty
escaped, and that many of the innocent fell under the stroke ",
For I hear of numerous persons who frequently say this;
not only in the case of the present sedition, but also in many
' Sav. and M. ' the change that of the Barathrum, as Plat. Gorg. 516.
our whole life:' the Greek reads best so. see p. 20, where Sav. reads \funmnii-
k hirto-ov. It may be into prison, as o-ft.
Pem. adv. Aristog. 788, 789. or into-

Fear and Chastisement remind us of our sins. 73
other circumstances of this nature. What then should I
reply to those who make such observations ? Why, that
if he who was captured was innocent of the present sedition,
he had wrought some other transgression before this still more
grievous, of which, not having afterwards repented, he has
paid the penalty of it at the present time. For thus it is the
custom of God to deal with us. When we sin, He does not
straightway avenge the transgression, but lets it pass, giving . t
us space1 for repentance, in order that we may be amended1 voohri
arid converted. But if, because we have not paid the penalty, '""'
we suppose that the offence too is blotted out, and make
light of it ; then somewhere, where we think not of it, we
are sure afterwards to be punished. And this takes place in
order that, when we sin and are not punished, we may not be
free from fear, unless we amend, knowing that we are sure to
fall into mischief where we do not expect it. So that if thou
sinnest, beloved, and art not punished, do not grow pre
sumptuous, but for this very cause be the more alarmed,
knowing that it is an easy matter with God to recompense
again when he pleases. For this reason then he hath
not punished thee, that thou mightest receive space for
repentance. Let us not therefore say, that such a person
whilst innocent fell under the stroke; and another whilst
guilty escaped, for he who fell under it in the former case 2, 'fmlriot
as I observed, paid the punishment of other transgressions ; ift*'
and he who now escapes it, if he repents not, will be cap
tured in another snare. If our minds are thus disposed, we
shall never forget our own sins, but, always fearful and trem
bling lest we should have to pay the penalty, we shall1
readily recollect them. For nothing is so apt to bring sin to
remembrance as punishment and chastisement. And this is
shewn by Joseph's brethren. For when they had sold the
just man, and thirteen years had passed away, suspecting
they had fallen into punishment, and fearing for their lives,
they remembered their sin, and said one to another,. We are Gen.
verily guilty concerning our brother Joseph. Seest thou, ' *
how fear brought their guilt to recollection ? And when they
were sinning they perceived it not, but when they were fearful
1 M. and O. read awfimo-fatotuta, dered ' let us readily recollect,' but the
as the Ben. Translation. The reading other is better.
of the Text and Savile must be ren-

74 Three precepts to put in practice
of being punished, then they remembered it? Knowing,
therefore, all these things, let us make a change and
amendment of our lives; and let us think of religion and
virtue, before we think of deliverance from the impending
distress. 22. And in the meanwhile I desire to fix three precepts in
your mind, to the end that you may accomplish me these
during the fast, — viz. to speak ill of no one ; to hold no one
for an enemy ; and to expel from the mouth altogether the
evil custom of oaths. And as when we hear that some gold
'lT</3A.„-is demanded \ each one going within, and calling his wife
and children and servants, considers and consults with
them how he may pay this tax, so also let us do with respect
to these spiritual precepts. Let every one when he has
returned home call together his wife and children, and let
him say, that a spiritual tribute is called for this day: a
tribute by which there will be some deliverance and removal
of these evils ; a tribute which does not make those who pay
it poor, but richer; that is to say, to have no enemy, to
speak evil of no man, and to swear not at all. Let us
consider ; let us think ; let us advise how we may fulfil these
precepts. Let us exert every endeavour. Let us admonish
each other. Let us correct each other, that we may not go
Thither as debtors, and then needing to borrow of others,
suffer the doom of the foohsh virgins, and fall from immortal
salvation. If we thus set our lives in order, I pledge myself,
and promise, that from this there will be deliverance from
the present calamity, and a removal of these dreadful ills;
and what is greater than all, there will be the enjoyment of
the good things to come. For it were fitting that I should
lay before you the whole course of virtue ; but I think it the
best method of correction, to take the laws by parts, and
reduce them to practice, and then to proceed to others. For
as in a given field, the husbaudman, digging it all up by
portions, comes thus to the end ; so we too if we make this
rule for ourselves, in any wise to reduce to a correct practice
these three precepts during the present Lent m, and to commit
them to the safe custody of good habit °, we shall proceed
'" Tiito-a^axoo-Tv», which implies the the safe custody of good habit, we shall
forty days. ¦ assuredly proceed.
" Sav. besides committing them to

during the ensuing Lent. 75
with greater ease to the rest ; and by this means arriving at
the summit of good discipline, we shall both reap the fruit of
a favourable hope in the present life ; and in the life to
come we shall stand before Christ with great confidence,
and enjoy those unspeakable blessings ; which, God grant,
we may all be found worthy of, through the grace and loving-
kindness of Jesus Christ our Lord, to Whom with the Father
and the Holy Spirit be glory for ever and ever. Amen.

HOMILY IV.

An exhortation to the people respecting fortitude and patience, from the
examples of Job and the Three Children in Bahylon. The Homily
concludes with an aiddress on the subject of abstaining from oaths.

(1.) 1. Blessed be God! who hath comforted your sorrowing
souls, and stayed your agitated spirits! For that ye have
received no small consolation is evident by the desire and
readiness to listen which ye are now shewing. For it cannot
be that a soul in anguish, and oppressed with the cloud of
sadness, should have power to hear with readiness any thing
that is spoken. But I see you are attending to us with
much kindness, and with an intense earnestness; and that
you have shaken off gloomy thoughts, and put aside the
sense of present distress, in your affectionate desire of
listening. For this cause, I thank God heartily together
with you, that the calamity has not overmatched your
philosophy; nor fear relaxed your vigour; nor tribulation
quenched your alacrity; nor danger slackened your zeal:
nor the fear of men overcome the desire for God ; nor the
difficulty of the times overthrown your earnestness ; nay, so
far from overthrowing, it has strengthened it ; so far from
slackening, it has given it more intensity; and instead of
quenching, has kindled it the more. The forum is indeed
1 r^ayof empty, but the church is filled ; the former a cause of tragical '
?"*"""" feelings; the latter an occasion of joy and spiritual gladness!
When therefore, O beloved, you betake yourself to the forum,
and the sight of the solitude calls forth a groan, fly back to
thy Mother, and straightway she will console thee with the
plenitude of her offspring ; and will shew thee the chorus of

The Church's fulness a comfort in tlie City's desertion. 77
the Brethren complete, and will drive away all thy melan
choly ! For in the city we are as earnestly longing to see
human beings, as those who inhabit the deserts ; but when
we take refuge in the church, we are straitened for room by
the multitude. And as when the sea is in uproar, and rendered
furious by the violent tempest, fear * compels all to fly from
without into some harbour ; so also now, the waves of the
forum, and the tempest of the city, drives together every one
from all sides into the church, and by the bond of love
brings the members close to one another.
2. Let us then give thanks to God even for these things,
that we have reaped so much fruit from the tribulation ; that
we have received so great an advantage from the trial.
If there were no trial, there would be no crown ; if there were
no wrestlings, there would be no prize ; if there were no
lines b marked out, there would be no honours; if there were ' "
no tribulation, there would be no rest; if there were no
winter, there would be no summer. And this may be
observed, not only amongst men, but even with the very
seeds ; for if, in that case, we expect the ear of corn to
spring and flourish, there must be much rain, much gathering
of the clouds, and much frost ; and the time of sowing is also
a rainy season. Since therefore the winter, a winter l not of 1 gaT>
the elements, but of souls, has now set in, let us too sow in and M<
, . . , . , , rep.
this winter that we may reap in the summer; let us sow
tears, that we may reap gladness. This is not my word, it is
a prophetic promise, Tliey who sow in tears, shaU reap in pa. 225
joy. The rain which cometh down, doth not so make the 5-
seeds to sprout and grow, as the shower of falling tears
maketh the seed of godliness to spring up and flourish.
This it is that cleanseth the soul; watereth the mind, and
causeth the shoot of doctrine to push rapidly forwards. For

a ' The terror without' seems more less and active within the lines,
natural, but there is no authority for (scamma) but the timid and feeble
0 ?f»Av. fly this way and that before they begin
» o-xa/tfiara- elsewhere translated to strive, and for their great softness
' arena' see Fabr. Ag. ii. 7. Graev. viii. and laziness will not exert themselves
1963. he quotes St. Ephraim ' De Lucta in the scamma. Now the scamma,
Spirituali.' ' In luctaminibus hujus beloved brethren, is the central place
sseculi,' &c. Ed. Kom. Gr. Lat. iii. in which the wrestlers strive ;' this may
577. Voss. p. 371. ' The most perfect explain iXxonrai, p. 18. see also Voss's
combatants are ever to be found fear- note, p. 123.

78 Sorrow a seed-time. Best to plough deep.
this reason also, it is needful to plough up a deep furrow.
Jer. 4, This the Prophet signified when he spoke thus, Break up
your fallow ground, and sow not among thorns. Therefore,
as when he who guides the plough, turns up the earth from
below, carefully providing a safe lodgment for the seeds, in
order that they may not lie dispersed over the surface, but
may be hidden in the very womb of the earth, and put forth
their roots in safety : so also it is our business to act ; and
making use ofthe plough of tribulation to break up the depth
of the heart. For another Prophet admonishes of this, when he
Joel 2, says, Rend your hearts and not your garments. Let us then
rend our hearts, that if any evil plant, any treacherous
thought be present in us, we may tear it up by the roots,
and provide a pure soil for the seeds of godliness. For if
we do not now break up the fallow ground ; if we do not now
sow ; if we do not now water it with tears, whilst it is a time
of tribulation and fasting, when shall we ever be brought to
compunction? Will it be when we are at ease, and in luxury?
But this is impossible. For ease and luxury generally lead
to supineness, just as tribulation leads back again to dili
gence ; and restores to itself the mind that had wandered
abroad, and been gaping after a multitude of objects.
3. Let us not then grieve at this distress, but even give
thanks to God ; for great is the gain that comes of tribula
tion. The husbandman, when he has sown the seed he had
gathered with so much labour, prays that a shower may
come ; and the ignorant man, looking on, will be surprised
at all that takes place ; and perhaps say to himself, " what is
this man about all this timec? He is scattering what he
has collected ; and not only scattering, but he is also mixing
it up in the earth with much industry, so that it will be no
easy matter for him to collect these together again; and
besides mixing them with the earth, he is moreover desiring
a heavy rain, so that all he has cast therein will rot, and
become mire." Such a person is also terrified when he
observes the thunders bursting through the clouds, and the
lightnings striking downwards. But not so the farmer. He
is glad and rejoices whilst beholding the heavy rain. For1 he
0 So Ben. and M. Sav. Why does the man act thus P

Trouble and quiet good or evil as they are used. 79
does not regard what is present, but awaits the future. He
does not attend to the thunderiugs, but reckons the number
of his sheaves. He thinks not of the decaying seed, but of
the flourishing ears of corn ; nor of the tedious rain, but of
the sweet dust of the threshing floor. Thus indeed, also,
should we regard, not our present tribulation ; nor the pain
of it, but the benefit that may arise from it — the fruit that
it will bring forth. Let us wait for the sheaves of the threshing
floor ; for if we watch, we shall be able to collect much fruit
from the present time, to fill the granaries of our minds. If
we be vigilant, we shall not only be far from taking any harm
from this trouble, but we shall also reap the fruit of in
numerable benefits. But should we be slothful, even tran
quillity will destroy us ! Either of these things is injurious
to him who takes no heed ; but they both profit him who
lives with strictness. And even as gold if it be covered with
water, still shews its own proper beauty, and although it
should fall into the furnace, would again come forth brighter
than before ; but on the other hand, should clay or grass be
mixed with water, the one dissolves and the other corrupts ;
and should they fall into the fire, the one is parched and the
other is burnt ; so also in truth it is with the just man and
the sinner! For should the former enjoy tranquillity, he
remains illustrious, even as gold is when immersed in water :
and though he falls into trial, he becomes the more illustrious,
like gold when subjected to the test of fire ; but the sinner,
although he may obtain rest, becomes corrupt and perishes,
just as the grass and the clay do, when they come in contact
with water ; and should he endure trial, he is burnt up and
destroyed, in the same way as the grass and the clay are by
fire! 4. Let us not then be out of heart for the present evils ; (2.)
for if thou hast any sins d remaining, they will disappear, and
easily be burnt up by the tribulation ; and if thou possessest
virtue, thou wilt become thereby more illustrious and dis-
i i/utgrias. This seems from the Hom. iii. 21. p. 73. where he speaks of
contrast to mean ' sinful habits,' which the removal of guilt as depending on
trouble affords facilities for amending, the use made of chastisement. Also on
Had he meant removing guilt, he would Bom. v. 11. Hom. ix. Mor. p 147. see
probably have said a/ia^rA/tara, or also Hom. v. (5.) Hom. vi. (5.) and
xtixr5«5, as Hom. i. 22. See also Hom. vii. (1.)

80 When trouble harms us, it is for want of trust in God.
tinguished; for if thou art continually sober and vigilant,
thou wilt be superior to all injury. For it is not the nature
of the trials, but the supineness of those who are tried, that
is apt to cause their overthrow. So that if thou desirest to
rejoice, and to enjoy ease and pleasure, seek neither for
pleasure nor ease, but seek for a soul full of patience, and
one that is able to manifest fortitude ; since if thou hast not
this, not only will trial conquer thee, but tranquillity itself
will destroy and overthrow thee yet more signally. For to
prove that it is not the attack of evils, but the supineness of
the mind which subverts our salvation, hear what Christ saith:
5Jatt'?> Whosoever heareth these sayings of mine, and doeth them,
I will liken him unto a wise man, which built his house
upon a rock ; and the rain descended, and the floods came,
and the winds blew, and beat upon that house ; and it fell
not, for it was founded upon a rock. And again : Every
one who heareth these sayings qf mine, and doeth them not,
shall be likened unto a foolish man, which built his house
upon the sand; and the rain descended, and the fioods came,
and the winds blew, and beat upon that house ; and il fell,
and great was the fall of it. Do you perceive that it was
not the attack of these trials that produced the overthrow,
but the folly of the builders ? For here was rain, and there
again rain ; here were floods, and there again floods ; here
the beating of winds, and there again the same. The one
man built a house, and the other built a house. The building
was the same ; the trials were the same ; but not the same
end ; because there was not the same foundation. For the
folly of the builder, not the nature of the trials, caused the
fall ofthe building; otherwise the house that was founded
upon the rock should have fallen, whereas nothing of that
sort happened. But do not suppose that these things were
spoken merely of a house ; for the subject relates to a soul,
giving proof by its works that it hears the divine word, or
rejects it. Thus Job builded up his soul. The rain de
scended ; — for the fire fell from heaven and devoured all his
flocks ; the floods came ; — the frequent, — the constant, —
the successive messengers of his calamities, telling him of
the destruction of his herds — of his camels — of his children.
Job2,9. The winds blew, — the bitter words of his wife: — Curse God,

Those who bear it well gain strength by it. 81
she said, and die. Yet the house fell not : the soul was not
supplanted : the just man did not blaspheme ; but even gave
thanks thus, saying, The Lord gave and tlie Lord, hath taken- Job 1 ,
away. As it pleased the Lord, so is it come to pass. Seest
thou that not the nature of the trials, but the negligence of
the slothful, is the usual reason of the overthrow? since
tribulation makes the brave man braver. Who saith this ?
It is the man who lived in tribulation, the blessed Paul ; he
speaks thus : Tribulation worketh patience, and patience Bom.
experience, and experience hope. And even as the violence '
of the wind, when it rushes upon strong trees, and sways
them in all directions, does not root them up, but renders
them still firmer and stronger by these attacks ; so the soul
that is holy1, and lives in a rehgious state, is not supplanted 'SoBen.
by the inroads of trial and tribulation, but strengthened g^v
thereby to more patience; even as the blessed Job, whomfi™
they made more illustrious and honourable.
5. At present then, a man is angry with us, a man of
like passions, and of like soul, and we are afraid : but on that
occasion it was an evil and malignant demon 2that was angry; 2 Sav.
nay, he was not simply angry, but'moved all sorts of machi-f]
nations, and brought forward every stratagem; and yet
even with all he could not conquer the fortitude of the just
man. But here is a man, who is at one time angry, at another
time is reconciled ; and we are nevertheless dead with fear.
On that occasion it was a devil that waged war, who is never
reconciled to human nature, but has engaged in a war without
treaty, and a battle without truce against our race ; yet never
theless, the just man laughed at his darts ! What apology
then, or what pardon can be ours, while we sustain but this
human trial ; we who are taught such high discipline under
grace ; when this man before grace, and before the Old
Testament, endured this most grievous3 war so nobly ! These 3 s,^^.
things, beloved, we should therefore always discourse of with ™
one another; and by discourse of this kind comfort our
selves. For ye are witnesses, and your conscience is a
witness, what advantage we have already gained from this
trial ! The dissolute man hath now become sober ; the bold
man meek; the slothful man active. They who never at
any time saw a church, but constantly spent their time at
G

82 God measures out affliction to our need.
the theatre, now remain in the church the whole day long.
Tell me then, dost thou grieve on this account, that God
hath made thee earnest through fear ; that He hath led thee
by tribulation to a sense of thine own safety ? But is thy
conscience pained ? Yea, is thy mind pierced eveiy day as
with a dart, expecting death, and the greatest wrath ? Never
theless, from thence too we shall gain a great advance toward
virtue, if our piety is made more earnest by means ofthe distress.
For God is able to free you from all these evils this day.
'Sav. But not until He sees that you1 are purified; not until He
and M. geeg tnaj. a conversion has taken place, and a repentance
firm and unshaken, will He entirely remove the tribulation.
The goldsmith, before he perceives the gold well refined,
will not draw it out from the furnace ; and thus God will not
take away this cloud before He hath thoroughly amended
us. For He Himself who hath permitted this trial, knows
the time for removing it. So it is also with one who plays
the harp ; he neither overstretches the string, lest he break
it, nor relaxes it too much, lest he mar the consonance of its
harmony. Thus does God act. He neither places our souls
in a state of constant rest, nor of lengthened tribulation;
making use of both these at His discretion ; for he neither
suffers us to enjoy continual repose, lest we should grow
slothful, nor on the other hand does he permit us to be
in constant tribulation, lest we sink under it and become
desperate.
(3.) 6. Let us then leave to Him the time for the removal of
3°r our evils; let us only pray; let us live in piety2: for this is
fulness, our work, to turn to virtue ; but it is God's work to set us free
ivxa/iiia from these evils ! For indeed He is more desirous to quench
this fire than thou who art tried by it : but He is waiting for thy
salvation. As tribulation then came of rest, so also after
tribulation, rest must be expected. For neither is it always
winter, nor always summer ; neither are there always waves,
nor always a calm ; neither always night, nor always day.
Thus tribulation is not perpetual, but there will be also
repose; only in our tribulation, let us give thanks to God
always. For the three youths were cast into the furnace,
and did not even for this forget their piety ; neither did the
flames affright them, but more earnestly than men sitting in

God's exact care of the Three Children in the fire. 83
a chamber, and suffering nothing to alarm them, did they,
whilst encircled by the fire, send up to heaven those sacred
prayers "—therefore the fire became a wall unto them, and
the flame a robe; and the furnace was a fountain; and
whereas it received them bound, rendered them free. It
received bodies that were mortal, but abstained from them as
if they had been immortal! It knew1 their nature, yet it' Sav.
reverenced their piety! The tyrant bound their feet, andnot_
their feet bound the operation of the fire! O marvellous nut
thing ! The flame loosed those who were bound, and was
itself afterwards bound by those who had been in bonds;
for the piety of the youths changed the nature of things ; or
rather it did not change the nature, but, what was far more
wonderful, it stayed the operation of them, even whilst their
nature remained. For it did not quench the fire, but though
burning, made it powerless. And it was truly marvellous
and unaccountable, that this not only happened with respect
to the bodies of these saints, but also with respect to their
garments, and their shoes. And as it was in the case of the
Apostles, the garments of Paul expelled diseases and
demons2, and the shadow3 of Peter4 drove away death; so2 Acts
indeed also in this case, the shoes of these youths extinguished 3 g^g2/
the power of the fire. and M.
17. I know not how I should speak, for the wonder sur-„/(tj
passes all description! The force of the fire was both*Acte
quenched and not quenched : for whilst it came in contact
with the bodies of these saints, it was quenched ; but when it
was necessary to burst their bonds, it was not quenched;
wherefore it broke their bonds, but touched not their ancles*. 5 Dan.
Do you see how near ? Yet the fire was not deceived, and '
dared not penetrate within the bonds. The tyrant bound,
and the flame set loose; that thou mightest learn at once
the fierceness of the barbarian, and the submissiveness of
the element. For what reason did he bind, when he was
about to cast into the fire ? In order that the miracle might

» S. Chrysostom refers to the Bene- to this hath been sung every where
dicite, or ' Song of the Three Children.' throughout the world, and shall yet be
In his book ' Quod nemo laiditur nisi a sung in future generations.' Ben. t. iii.
seipso,' he calls it ' That admirable and 464. E. quoted by Bingham, b. xiv.
marvellous song, which from that day c. ii. §. 6. New Ed. vol. iv. p. 461. Tr.
G2

84 The devil's work turns to his own confusion.
be the greater ; that the sign might be the more unaccount
able ; that thou mayest not suppose it was but deception of
the eyes that was seen. For if that fire had been no fire,
it would not have consumed the bands ; and what is much
more, it would not have seized upon the soldiers who were
placed without the furnace ; but as the case was, it shewed
its power upon those without ; but towards those within, its
submissiveness. But observe, I pray, in every thing, how the
devil by the very same means, with which he fights with the
servants of God, pulls down the power he has; not in
tentionally, but through the wisdom and providence of that
God, who turns all his weapons and devices upon his own
head ; which was assuredly made manifest on that occasion.
For the devil at that time inspiring the tyrant, neither suffered
the heads of the saints to be cut off with the sword, nor that
they should be delivered to wild beasts, nor punished in any
such manner; but that they should be thrown into the fire;
to the end that not even any relics of these saints should
remain, their bodies being altogether consumed, and their
1 tS» ashes being mingled with the ashes of the sticks1. But God
^j"1""" accordingly employed this very circumstance for the taking
away of impiety \ And how? I will tell you. Fire is
accounted by the Persians to be a god ; and the barbarians,
who inhabit that country even now honour it with much
worship. God, therefore, being desirous to pull up by the
roots this foundation of impiety, permitted the very nature of
this punishment, in order that He might give the victory to
His servants before the eyes of all these fire-worshippers;
persuading them by the plain fact, that the gods of the
Gentiles are in dread not of God only, but even of the
servants of God.
(4.) 8. Consider, moreover, how the crown of this victory
was woven by the adversaries, and the enemies themselves
Dan. 3, were made witnesses of this trophy. For Nebuchad
nezzar, it says, sent to gather together the princes, the
governors, and the captains, the judges, the sheriffs, and
all the rulers of the provinces, to come to the dedication of
'¦ rm initial, used especially of for right religion, but this use of the
Heathenism, as ' ungodliness.' Hom. i. words belongs rather to the Fathers
15. p. 16. so ilmlitia perhaps ; Tit. i. 1 . than to the New Testament.

Various temptations beset the Three Children. 85
the image, and they were all gathered together. The enemy
prepares the theatre, and he himself collects together the ,^u-.$.
spectators, and lays down the lines ' ; a theatre too, not of' **«iB- ,
chance persons, or of some ofthe meaner class, but of all those
who were honourable and in authority, to the end that their
testimony may be worthy of credit with the multitude. They
had come summoned for one thing ; but they all departed
having beheld another thing. They came in order to wor
ship the image ; and they departed, having derided the image,
and struck with wonder at the power of God, through the
signs which had taken place with respect to these young men.
And observe, where the field 2 for this display was spread 2 «•<&«»
out3 No city, nor select enclosure furnished" room for this3 anciyu
theatre of the whole world, but smooth and naked plains.
For in the plain of Dura, outside the city, he set up the
image, and the herald came and cried, To you it is com- Dan. 3
manded, O people, nations, and languages, that at what4-6-
time ye hear the sound of the cornet, flute, harp, sackbut,
psaltery, dulcimer, and all kinds of music, ye fall down and
worship the golden image; (for a fall indeed it was to worship
the idol;) and whoso falleth not down, and worshippeth,
shall the same hour be cast into the midst of a burning fiery
furnace. Seest thou how difficult these struggles are made ; ^
how irresistible the snare ; and how deep the gulph, and
a precipice on either hand ? But be not afraid. In whatever
degree the enemy increases his machinations, so much the
more will he display the courage of the young men. There
fore is there this symphony of so .many musicians ; therefore
the burning furnace ; in order that both pleasure, and fear,
may besiege the souls of those present. Is there any one of
harsh and unyielding character among them ? " Let the
melody of every kind of music," saith he 4, " enchant anoi
soften him." But is he superior to this artifice, " let the
sight of the flame affright and astound him." Thus was fear
as well as pleasure present; the one entering to assault the
soul by the ears, the other by the eyes. But the noble
character of these youths was not by any such means to be
conquered ; but even as, when they fell into the fire, they
c lit. ' received,' see Hom. v. 1. the tators, or for the place.
' theatre' being used either for the spec-

86 Example of Idolaters. Malicious accusation.
conquered the flames, even so they derided all desire and all
fear. For it was for them the devil had prepared all these
things beforehand. For he had no doubts of his own sub
jects, but was exceedingly confident that no one would
resist the royal mandate. But when all fell down, and were
subdued, then the youths alone are led into the midst; in
order that from this too the conquest may become the more
illustrious, they alone d conquering and being proclaimed
victors among so vast a multitude. For this would not have
been so surprising if they had acted courageously at the first,
when as yet no one had bent the knee. But it was the
greatest, and most astonishing fact, that the multitude of
those who fell down, neither affrighted, nor enfeebled them.
They did not say to themselves any such things as many are
ofttimes wont to say ; " If we were the first, and the only
persons to worship the image, this would have been a sin:
but if we do this with so many myriads, who will blame us ?
who will not make allowance ? who will not think us capable
of defence ?" nothing of that sort did they say or think, when
1 or they beheld the prostrate forms " of so many tyrants1. Con-
Vuelnl>l sider thou also with me the wickedness of those who were
their accusers, and how maliciously and bitterly they brought
Dan. 3, the accusation ! There are, say they, certain Jews whom thou
hast set up over the works of the province of Babylon. They'
not merely make mention of the nation, but they also bring
to mind their honourable condition, that they may inflame
the wrath of the king ; almost as if they had said, " These
slaves, these captives, who are without a city, thou hast
made rulers over us. But they shew contempt for such
honour, and treat insolently him who has given them this
Dan. 3, honour !" Therefore they say this ; The Jews whom thou
hast set over the works of the province of Babylon, obey not
thy decree, nor serve thy gods. The accusation becomes
their greatest praise; and the crimes imputed, their enco
mium; a testimony indeed that is indubitable, since their

a ftomv, M. Savile has^non (in brae- ' So Ben. and "Sav. M. reads. It is
kets) which makes no sense. Ben. omits not without meaning that they make
the word. mention of the nation, and bring to
c x-rajftura, usually of fallen car- mind.

12

Nothing formidable to the Righteous. 87
enemies bring it forward. What then does the king ? He
commands that they should be brought into the midst, so
that he may affright them in every way. But nothing strikes
them with consternation, neither the wrath of the king, nor
their being surrounded alone in the midst of so many, nor
the fire in sight, nor the trumpet sounding, nor the whole
multitude looking fire at them ; for deriding all these things,
as if they were about to be cast into a cool fountain of water,
they entered the furnace uttering ' that blessed sentence, 1 sav.
We will not serve thy gods, nor worship the golden image after-n
which thou hast set up. Dan. 3,
9. I have not referred to this history without reason, but
that ye may learn that whether it be the wrath of a king, or
the violence of soldiers, or the envy of enemies, or captivity,
or destitution, or fire, or furnace, or ten thousand terrors,
nothing will avail to overcome or to terrify a righteous
man. For if where the king was destitute of true religion 2, 2 *«P«
the youths experienced no consternation at the tyrant's wrath,
how much more ought we to be confident, having an emperor
who is humane and merciful, and to express thankfulness to
God for this tribulation, knowing from what has now been
said, that tribulations render men more illustrious both in
the presence of God and of man, if Jhey know how to bear
them with fortitude ! For indeed if these had not been made
slaves, we should not have known their freedom ! If they had
not been captives, we should not have learned their nobility
of soul ! If they had not lost their country below, we should
not have known the excellency of their citizenship above !
If the earthly king had not been angry with them, we should
not have known the favour with which they were regarded by
the heavenly King !
10. Thou too then, if thou hast Him for thy Friend, be not (5.)
despairing, although thou fallest into the furnace; and in
like manner if He be angry, think not thou art safe though
thou be in Paradise. For Adam indeed was in Paradise,
yet, when he had provoked God, Paradise profited him
nothing. These youths were in the furnace ; yet, since they
were approved3, the furnace injured them not at all. Adam
was in Paradise, but when he was supine, he was supplanted ! |K"
Job sat down on the dunghill, yet, since he watched, he

OKI'

88 Wisdom ofthe' serpent, losing the less for the greater.
prevailed ! Yet how much better was Paradise than a dung
hill ! still the excellency of the place benefitted in no degree
the inhabitant ; forasmuch as he had betrayed himself; as
likewise indeed the vileness of the place did him no injury,
who was fortified on every side with virtue. As to ourselves
then, let us fortify our souls ; for if the loss of wealth should
threaten us, or even death, and yet no one can rob us of our
religion, we are the happiest of men, Christ commended this
Mat. 10, when he said, Be ye wise as the serpent. For just as he
exposes the whole body in order that he may save the head 8,
so also do thou. Although it should be necessary to expose
wealth, or the body, or the present life, or all things, for the pur
pose of preserving thy religion ; be not cast down ! For if with
this. safe thou depart hence, God will restore to thee all things
with more abundant splendour, and will raise again thy body
with greater glory ; and instead of riches, there will be the
good things that surpass all power of description. Did not
Job sit naked on a dunghill, sustaining a life more grievous
than ten thousand deaths? Yet since he did "not cast away
his piety, all his former things came back to him in greater
abundance, soundness and beauty of body ; his full band of .
children ; his possessions ; and what was greater than all,
the splendid crown of <his patience. For as it happens with
Herod, trees, should any one pluck away the fruit and the leaves
":.3^- together ; should he even cut off all the branches letting the
CEd. root only remain ; the tree will rise again entire, with greater
0 "' 3' beauty, so indeed is it also with us. If the root of piety
remain, although wealth be taken away, although the body
destroyed, all things again revert to us with greater glory than
before. Casting away therefore all anxiety and superfluous
care, let us return to ourselves ; and let us adorn the body
and the soul with the ornament of virtue ; converting our
bodily members into instruments of righteousness and not
instruments of sin.
11. And first of all, let us discipline our tongue to be the
minister of the grace of the Spirit, expelling from the mouth
all virulence and malignity, and the practice of using dis
graceful words. For it is in our power to make each one of
e So St. Jerome, Cat. Aur. St. Aug. iii. 15. Luc. xvi. 8, 9. Origen on Frov.
Doct. Christ. II. xvi. (24.) Comp. Gen. i. 2.

The members instruments of good or of evil. 89
our members an instrument of wickedness, or of righteous
ness. Hear then how men make the tongue an instrument,
some of sin, others of righteousness ! Tlieir tongue is a Ps. 57,
sharp sword. But another speaks thus of his own tongue : "
My tongue h is the pen of a ready writer. The former wrought Ps. 45,
destruction ; the latter wrote the divine law. Thus was one
a sword, the other a pen, not according to its own nature,
but according to the choice of those who employed it. For
the nature of this tongue and of that was the same, but the
operation was not the same. And again, as to the mouth
hkewise, we may see this same thing. For these had a
mouth full of filth and of wickedness, therefore against such
it is said byway of accusation, Their mouth is full of cursing Ps. 14,
and bitterness ; not such was his, but My mouth shall speak pg 49
qf wisdom, and the meditation of my heart shall be of under- 3.
standing. Again, there were others who had their hands
full of iniquity, and accusing these he said, Iniquities are in ps. 26,
their hands, and their right hand is filled with gifts'- But he 10-
himself had hands practised in nothing but in being stretched -
out towards heaven. Therefore he said of these too, The7i.ui,
lifting up of my hands, [let it be) un evening sacrifice. The 2'
same may also be perceived with reference to the heart ; for
their heart indeed was foolish, but this man's was "true ;
hence he speaks of them thus, Their heart is vain; but ofps 5,
his own, My heart is inditing of a good matter. And as to p" L^x*
the ear, one may see that the case is the same; for some i.
have a sense of hearing like that of beasts, which is not to be
charmed or moved to pity ; and reproaching such the Psalmist
says, They are like the deaf adder, that stoppeth her ears. ps. 58
But his ear was the receptacle of the divine words, and this 4"
he again makes manifest, when he says, / will incline mine ps. 49,
ear to a parable, I will open my dark speech upon the harp. 4'
12. Knowing these things then, let us fortify ourselves (6.)
with virtue on all sides, and thus we shall avert1 the wrath 1 m. and
of God, and let us make the members of the2 bodv instru-thus
J avert
2 Sav.
h The references in the Psalms are which they divide, beginning their our
made to the English version, which is Ps. cxlvii. at v. 12.
divided as the Hebrew, except that it ' Or, more perspicuously, according
sometimes varies a verse or two. LXX to the usual sense of the Hebrew, bribes.
and Vulg. annex Ps. x. to ix. and call Tr.
Ps. xi. Ps. x. and so on till Ps. cxlvii.

90 When we abstain in things lawful, it is but
ments of righteousness;' and let us discipline eyes, and
" Sav.our mouth, and hands, and feet, and heart, and tongue, and the1
whole body, to be employed only in the service of virtue.
And let us remember those three precepts, of which I dis
coursed11 to your Charity, exhorting you to consider no one
as an enemy, nor to speak evil of any one of those who have
aggrieved you; and to expel from your mouth the evil
custom of oaths. And with respect to those, two precepts,
we will discourse to you on another occasion ; but we shall
speak to you during the whole of the present week respecting
oaths ; thus beginning with the easier precept. For it is no
labour at all to overcome the habit of swearing, if we would
but apply a little endeavour, by reminding each other; by
advising; by observing; and by requiring those who thus
forget themselves, to render an account, and to pay the
J penalty. For what advantage shall we gain by abstinence
from meats, if we do not also expel the evil habits of the
soul ? Lo, we have spent the whole of this day fasting ; and
in the evening we shall spread a table, not such as we did
on yester-eve, but one of an altered and more austere kind1.
Can any one of us then say that he has changed his life too
this day; that he has altered his ill custom, as well as his
food ?» Truly, I suppose not ! Of what advantage then is
2 or be- our fasting ? Wherefore I exhort2, and I will not cease to
seec exhort, that undertaking each precept separately, you should
spend two or three days in the attainment of it ; and just as
there are some who rival one another in fasting, and shew a
marvellous emulation in it; (some indeed who spend two whole
days without food ; and others who, rejecting from their tables
not only the use of wine, and of oil, but of every dish, and
taking only bread and water, persevere in this practice during
the whole of Lent;) so, indeed, let us also contend mutually
¦'utpabas. , with one another in abolishing the frequency3 of oaths. For
snow- tuis 1S more useful than any fasting ; this is more profitable
flakes, than any austerity. And this same care which we display in
comp.II. iii.
222. k i.e. at the close of the last Homily, (the 4th) was preached on the Monday,
p. 74. which explains this allusion. Tr. (The
' riptorigay. Tillemont supposes as Lent fast began with that Monday.
well as Montfaucon, that the-preceding During Lent the Greek Church allows
Homily (the 3d) was delivered on the use of fish on Sundays. Smith,
Quinquagesima Sunday, and that this p. 35. Ed.)

reason ice should renounce the unlawful. 91
abstaining from food, let us exhibit with respect to abstinence
from oaths ; since we shall be chargeable with the reproach
of extreme folly, while we regard not things that are for
bidden, and expend all our care upon things indifferent ; for
to eat is not forbidden, but to swear is forbidden ; we, how
ever, abstaining from those things that are permitted, daringly
venture upon those things that are forbidden! On this
account I beseech your Charity to make some change, and to
let the beginning of it be visible from this day. For if we
spend the whole of the present fast with such zeal, having
in this week attained the practice of not swearing at all ; and
in the following having extinguished wrath ; and in that
which succeeds it, having pulled up evil-speaking ™ by the
roots; and after that, having amended what yet remains;
thus going forward in our course, we shall come by little and
little to the very summit of virtue ; and we shall escape the
present danger; and shall make God propitious; and the
multitude will come back again to our city; and we shall
teach the fugitives that we are to place our hopes of safety
neither in security of place, nor in flight and retirement ; but
in piety of soul, and in virtue of manners. And thus shall
we obtain the good things of this and of the future life;
which, God grant ! we may all be found worthy of, by the
grace and lovingkindness of our Lord Jesus Christ, through
whom and with whom be glory to the Father, together with
the Holy Ghost, now and for ever and ever. Amen.
m M. xaxtyofiat, and so Sav. mar. Ben. xaTtiyogiav.

HOMILY V.

The exhortation of the last Homily is continued in this. The people are
exhorted to bear with fortitude the impending wrath of the Emperor.
The cases of Job and the Ninevites are referred to as examples. It is
shewn that men ought not to fear death, hut sin. What it is to die
¦or miserably1 is explained; and the Homily concludes with an earnest
shame- dissuasive against the use of oaths.
Kaxaf 

(1.) 1. The discourse of the three young men, and of the
Babylonian furnace, did, as it would seem, yesterday give no
small comfort to your Charity; and still more the example
in the case of Job, and that dunghill more to be venerated
than any kingly throne. For from seeing a royal throne no
2 Sav. advantage results to the spectators, but a temporary pleasure2,
iJnl,f which has no utility; but from the sight of Job's dunghill,
3 a-Zo-ai one may derive the greatest benefit 5, yea, much divine
wisdom and consolation, in order to patience. Therefore to
this day many undertake a long pilgrimage", even across the
sea, hastening from the extremities of the earth, as far as
Arabia, that they may see that dunghill ; and having beheld
it, may kiss the land, which was the arena * of such a victor,
and received the blood that was more precious than all gold !
For the purple shines not so splendidly, as did that body
when dyedc not in another's blood, but in its own ! Even
those very wounds were more precious than every gem ! For
a Comp. Hom. i. 23. p. 22. Hom. c QairmZofuiiiv, perhaps rather
xxxi. on Bom. 16, 4. Oxf. Tr. pp. 'drenched,' hut the mention of the
481,482. purple favours ' dyed;' the present
b t«» id-a/iitm ra o-xaixfiara, see tense does not admit ' baptized,' though
Hom. iv. p. 87. this word can only the allusion is well sustained in Ben.
mean the prepared place, not the spec- ' tinctum."
tators.

Tlie sores of Job a splendid ornament. 93
For the nature of pearls is of no help to our life ; nor do they
satisfy any necessary want on the part of those who have
them. But these sores are a consolation for all sadness ; and
that thou mayest learn this to be the truth, suppose any one
were to lose a beloved and only son. Shew him ten thousand
pearls, and you will not console his grief, or lighten his
anguish; but recall to his mind the wounds of Job, and
thou wouldest easily be able to minister comfort by speaking
thus : " Why sorrowest thou, O man ? Thou hast lost one
son ; but that blessed man, after he had been bereaved of the
whole family of his children, both received a plague in his
own flesh, and sat down naked upon the dunghill, with cor
ruption flowing out from every part, and his flesh gradually
consuming away; and he that just, that true, that devout
man, who abstained from every evil deed, and had even God
for a witness to his virtue." By speaking thus thou wouldest
extinguish all the sufferer's sadness, and remove all his
distress. Thus the wounds of the just man become more
useful than pearls !
2. Figure to yourselves then this wrestler ; and just think
that you see that dunghill, and himself sitting in the midst
of the dunghill ! That golden statue ! set with gems ! I know
not how to express it : for I am unable to find any substance
so precious as to compare it with that body stained with
blood ! So far above every substance, however costly, was
the nature of that flesh, beyond all comparison more precious,
and those sores more splendid than the sun's beams; for
these illumine the eyes of the body; but those enlighten the
eyes of the mind ! those at once struck the devil with blind
ness ! Therefore it was, that after that blow, he started back
and appeared no more. And do thou, 0 beloved, learn
thence too what advantage there is in tribulation ! For
when the just man was rich, and enjoyed ease, he had
the means of accusing him. However falsely, yet still he
had it in his power to say, Doth Job serve thee for nought ?
But after he had stripped him and made him poor, he dared
not even open his mouth any more. When he was wealthy,
he prepared to wrestle with him, and threatened to overthrow
him ; but when he had made him poor, and taken away all
he had, and thrown him into the deepest distress, then he

94 Satan the more foiled through afflicting Job.
started back. When indeed his body was sound, he laid
hands on him d, but when he had filled his flesh with wounds,
then he fled, — being overcome ! Seest thou how to the
vigilant, poverty is much better and more beneficial than
riches; and infirmity and sickness, than health; and trial,
than tranquillity; inasmuch as it makes those who wrestle
with it more illustrious and vigorous ?
3. Who hath seen or heard of such an astonishing con-
' *-.;'xra<test? The combatants1 of ordinary2 fights, when they cover
£Ufi'llsts with wounds the heads of their adversaries, are then vic-
TU1 J
'ilalt, torious, and are crowned ! But this adversary, when he
seep 18"had wounded the body of the just man, perforating it with
ulcers of every kind, and had reduced him to great weak
ness, was then conquered, and drew back. Even when he
had pierced his ribs in every direction, he was no gainer
thereby ; for he spoiled him not of his hidden treasure, but
he made him more conspicuous to us; and through that
piercing he gave to all the privilege to look into his interior,
and to discern completely the whole of his wealth ! When he
had hoped to prevail, then he withdrew with much ignominy,
and never again uttered a syllable ! What is the matter, 0
devil? For what cause withdrawest thou? Was not every
thing done that thou chosest? Hast thou not taken away
his flocks, his herds, his droves of horses and of mules?
Hast thou not also destroyed the company of his children ?
and covered his flesh entirely with woimds. For what
reason withdrawest thou ? " Because," saith he, " every
thing I chose ° is come to pass, and yet that which I most
desired should come to pass, and for wliich I did all those
things, is not come to pass ; he hath not blasphemed ! For
it was in order to this, continues he, that I was doing all
those things ; and as this is not come to pass, I am no
gainer by having deprived him of his wealth; or by the
destruction of his children ; or by the plague inflicted upon
his body ; but the reverse of what I purposed hath come to
pass ; I have made my enemy more illustrious ; I have con-

d or buffetted with him, xl~ix> 4»Tjf{iv. though he can do all he chooses, a hxu
" bhXvo-a, desired is ifiouXi/xnv. bee airZ, he cannot attain what he wishes,
Plat. Gorg. where Socrates argues that £ QoiXsrai.
» tyrant has no great power, since,

Death, and Evils of this life, not really terrible. 95
tributed to his reputation." Perceivest thou, O beloved, how
great was the reward of tribulation ? His body was fair and
sound before, but it became more venerable, when pierced
through and through by these wounds ! And thus wool, fair
as it is before the dyeing, when it becomes purple, takes an
indescribable beauty, and an additional grace. But if he
had not stripped him, we should not have known the high
condition ' of the victor ; if he had not pierced the body with
ulcers, the rays within would not have shone forth. If he
had not made him sit down upon a dunghill, we should not
have known his wealth. For a king sitting on a throne is not
so illustrious, as this man was signal and conspicuous, whilst
sitting upon his dunghill ! For after the royal throne, comes
death ; but after that dunghill, the kingdom of heaven !
4. Collecting then all these reasons, let us raise ourselves (2.) y;
from the dejection which oppresses us. For I have laid these
histories before you, not that ye may applaud what is spoken,
but that ye may imitate the virtue and the patience of such
noble men ; that ye may learn from the very facts, that there is
nothing of human ills to be dreaded, save sin only ; neither
poverty, nor disease, nor insult, nor malicious treatment, nor
ignominy, nor death, which is accounted the worst of all
evils. To those who think wisely, such things are only
the names of calamities ; names which have no substantial
reality. But the true calamity consists in offending God,
and in doing aught which is displeasing to Him. For tell
me, what is there in death which is terrible ? Is it because it
transports thee more quickly to the peaceful haven, and to
that life which is free from tumult ? Although man should
not put thee to death, will not the very law of nature, at length
stealing upon thee, separate the body from the soul ; and if
this event which we fear does not happen now, it will happen
shortly. 5. I speak thus, not anticipating any dread or melancholy
event8: God forbid! But because I am ashamed for those
who are afraid of death. Tell me, whilst expecting such
good things as eye hath not seen, nor ear heard, nor have i Coi.
entered the heart of man, dost thou demur about this enjoy- \\\i 4
f ilt%lai. see Hom. i. 16. p. 18. events. Tr.
e i.e. as conneeled with the present

96 St. PauFs longing to depart, our example.
ment, and art negligent and slothful ; and not only slothful,
but fearful and trembling ? What is it but shameful ? Thou
art in pain on account of death, when Paul groaned on
account of the present life, and writing to the Romans said,
Bom. 8, The creation groaneth together, and ourselves also which have
28, the firstfruits of the Spirit do groan. And he spoke thus,
not condemning the things present,, but longing for the
things to come. " I have tasted," saith he," of the grace, and
I cannot contain myself in " the delay. I have the firstfruits
of the Spirit, and I press on towards the whole. I have
ascended to the third heaven ; I have seen that glory which
is unutterable; I have beheld the shining palaces; I have
learnt what joys I am deprived of, while I linger here, and
therefore do I groan." For suppose any one had conducted
thee into princely halls, and shewn thee the gold every where
glittering on the walls, and all the rest of the glorious show ;
if from thence he had led thee back afterward to a poor
man's hut, and promised that in- a short time he would bring
thee back to those palaces, and would there give thee
a perpetual mansion; tell me, wouldest thou not indeed
languish with desire, and feel impatient, even at these
few days ? Thus think then of heaven, and of earth, and
groan with Paul, not because of death, but because of the
present life !
6. But give me, saith one, to be like Paul, and I shall
never be afraid of death. Why, what is it that forbids thee,
O man, to become like Paul ? Was he not a poor man ?
Was he not a tent maker ? Was he not a man of mean
' a^u.-rank1? For if he had been rich and well born, the poor,
when called upon to imitate his zeal, would have had their
poverty to plead; but now thou canst say nothing of this sort.
For this man was one who exercised a manual art, and sup
ported himself too by his daily labours. And thou, indeed,
from the first hast inherited true religion from thy fathers ;
and from thy earliest age hast been nourished in the study of
l Tim. the sacred writings ; but he was a blasphemer, and a perse-
1> 13- cutor, and injurious, and ravaged the Church ! Nevertheless,
he so changed all at once, as to surpass all in the vehemence
h oi anyo>. Cf. 1 Thess. iii. 1.

A violent, death no great misery. 97
of his zeal, and he cries out, saying, Be ye followers of me, l Cor.
even as I also am of Christ. He imitated the Lord ; and ' '
wilt not thou who hast been educated1 in piety from the ' Ben.
first, imitate a fellow-servant ; one who by a great change g**"*"f '
was brought to the faith at a later period of life ? Knowest ^r^ii,
thou not, that they who are in sins are dead whilst they live ; l Tim.
and that they who liveh in righteousness, although they be '
dead, yet they hve ? And this is not my word. It is the
declaration of Christ speaking to Martha, He that believeth Jolin
in me though he were dead yet shall he live. Is our doctrine,
indeed, a fable ? If thou art a Christian, believe in Christ ;
if thou behevest in Christ, shew me thy faith by thy works- Jas. 2,
But how mayest thou shew this ? By thy contempt of death:
for in this we differ from the unbelievers. They may well
fear death; since they have no hope of a resurrection. But
thou, who art travelling toward better things, and hast the
opportunity of meditating2 on the hope of the future; what2 pxoro-
excuse hast thou, if whilst assured of a resurrection, thou ^'y***
art yet at the same time as fearful of death, as those who vi. Q.)
believe not the resurrection ?
7. But I have no fear of death, says one, nor of the act of
dying, but of dying basely3, of being beheaded. Did Johns KXXz;
then, I ask, die basely ? for he was beheaded. Or did Stephen
die basely? for he was stoned; and all the martyrs have
thus died miserably4, according to this objection : since some 1 utx'm,
have ended their lives by fire ; and others by the sword ; and
some cast into the ocean ; others down a precipice ; and
others into the jaws of wild beasts, have so come by their
death. This, O man ! is not to die basely, to come to one's
end by a violent death, but to die in sin ! Hear, at least,
the prophet uttering wisdom on this very matter, and saying,
Evil is the death of sinners'. He does not say that a violent ps. 34,
death is evil; but what then? Evil is the death of sinners*.21-
h rSmt, but Ben. Mar. time, who are. Latimer at the close of a sermon upon
i In this rendering of the Septuagint the Epistle for the twenty -third Sunday
there is a coincidence with that ofthe after Trinity, preached A.D. 1552.
Targum, and the Vulgate, ^Ethiopic, His words are, " Mors peccatorum
and Arabic versions. But the Syriac pessima." Death to sinners is the worst
is conformable with the Hebrew. The thing that can happen unto them. "What
discrepancy may be accounted for by a meaneth he by that ? he signifieth unto
slight difference in the reading of the us, that the wicked be not enough
vowel points. Tr. punished here, therefore it shall be
k This passage is quoted by Bishop worse with them after their denth. So
H

98 Dives and Lazarus. Saints hare died unjustly.
And justly so ; for after the departure from this life, there is
an intolerable punishment; torments that are immortal, the
envenomed worm ; the fire unquenchable, the outer dark
ness ', the chains indissoluble ; the gnashing of teeth, the
1 Vixn tribulation, and the anguish, and the eternal vengeance1.
(3.) 8. Since therefore such evils await sinners, what advantage
can it be to them, though they should end their days at
home, and in their bed ? Even so, on the other hand, it can
do no harm to the righteous to lay down the present hfe
through sword, or steel, or fire, when they are to depart to
the good things that are immortal. Truly the death of
sinners is evil. Such a death was that of the rich man, who
despised Lazarus. He, when he had terminated his life by
a natural end, at home and on his bed, and with his relatives
2 Sav. about him, experienced on his departure2 a fiery torment;
thither nor was ne a°le to obtain there even a little comfort, out of
all the pleasure he had enjoyed in the present hfe ! But not
so was it with Lazarus ; for when lying upon the pavement,
while the dogs came and licked his sores, he had suffered a
violent death, (for what could be more painful than hunger ?)
but on his departing hence he enjoyed eternal blessings,
luxuriating on the bosom of Abraham ! In what respect,
then, did it injure him that he died a violent death ? or what
did it profit the rich man, that he died not with violence ?
9. But, says some one, " We have no fear of the violence of
the death, but of dying unjustly; and of being punished in a
similar way with the guilty, — we who have had nothing to
do with the crimes of which we are suspected." What
sayest thou, tell me ? Art thou afraid of dying unjustly, and
wouldest thou wish to die justly. But who is there so
wretched and miserable, that when he had the alternative of
dying unjustly, would rather depart by an act of justice ?
For if it be necessary to fear death, it is necessary to fear it
when it comes upon us justly; since he indeed who dies
unjustly, is by this very means made a partaker with all the
saints. For many of those who were approved and dis-
that it shall be a change : they that 1635. The passage is printed quite
have their pleasure here, and live ac- differently in a more modern eopy of
cording to their desires, they shall come these Sermons which I have. Tr.
to afflictions in the other world." 1 See Hom. iii. on Rom. i. 18. Oxf.
Black letter edition of 1578, also ed. Tr. p. 34, note b.

Men fear death for want of looking farther. 99
tinguished by God, have submitted to an unjust end ; and
first of all Abel. For it was not that he had sinned against
his brother, or done Cain any harm ; but inasmuch as he
had honoured God, therefore was he slaughtered. But God
permitted it. Was it, think you, because He loved him, or
because He hated him ? Most clearly, because He loved him,
and wished to make his crown the brighter, by that most
unjust murder. Seest thou then, that it becomes us not to be
afraid of dying by violence; not of dying unjustly ; but of dying
in a state of sin ? Abel died unjustly. Cain lived, groaning
and trembling ! Which then, I would ask, was the more
blessed of the two ; he who went to rest in righteousness, or
he who lived in sin ; he who died unjustly, or he who was
justly punished? Would you have me declare unto your
Charity, whence it is that we are afraid of death ? The love
of the kingdom hath not penetrated ' us, nor the desire of ' U^*™
things to come inflamed us : otherwise we should despise all
present things, even as the blessed Paul did. Add to this,
on the other hand, that we do not stand in awe of hell ; there
fore death is terrible. We are not sensible of the unsuffer
able nature of the punishment there ; therefore, instead of sin,
we fear death ; since if the fear of the one held possession of
our souls, the fear of the other would not be able to enter.
10. And this I will endeavour to make manifest, not from
any thing of a remote nature, but from what is at our own
doors ; and from the events which have happened among us
in these days. For when the Emperor's letter came, ordering
that tribute to be imposed which was thought to be so in
tolerable, all were in a tumult; all quarrelled with it; thought
it a sore grievance, resented it ; and when they met one
another said, " Our life is not worth living, the city is un
done; — no one will be able to stand under this heavy
burden ;" and they were distressed as if placed in the
extremest danger. After this, when the rebellion was actually
perpetrated, and certain vile, yea, thoroughly vile persons,
trampling under foot the laws, threw down the statues, and
placed the utmost peril over the heads of all ; and now that
we are in fear for our very lives, through the indignation of
the Emperor, this loss of money no longer stings us. But
instead of such complaints, I hear from all a language of a
H 2

100 Fear of Hell a safeguard. What death is.
different kind. " Let the Emperor take our substance, we
1 al. will gladly be deprived of our fields and possessions1, if any
houses one wjjj kut engure lis a gafe bodjj with nothing besides."
As therefore, before the fear of death pressed upon us, the
loss of our wealth tormented us; and after these lawless
outrages had been perpetrated, the fear of death succeeding,
expelled the grief for that loss ; so if the fear of hell had
held possession of our souls, the fear of death would not
have been there. But even as it is with the body, when two
kinds of pain seize upon us, that which is most powerful
usually makes that which is inferior unnoticed, so also would
it now happen ; if the dread of future punishment remained
in the soul, that would make all human fear imperceptible.
So that if any one endeavours always to have the remembrance
of hell, he will deride every kind of death; and this will not only
deliver him from the present distress, but will even snatch him
from that flame. For he who is always afraid of hell, will never
fall into the fire of hell ; being made sober by this continual fear !
1 1 . Permit me, that I now say to you at a fitting time,
l Cor. Brethren, be not children in understanding ; howbeit in
malice be ye children. For this is a childish terror of ours,
if we fear death, but are not fearful of sin. Little children
too have a fear of masks, but fear not the fire. On the con
trary, if they are carried by accident near a lighted candle,
they stretch out the hand without any concern towards the
candle and the flame ; yet a mask which is so utterly con
temptible terrifies them ; whereas they have no dread of fire,
which is really a thing to be afraid of. Just so we too have
a fear of death, which is a mask that might well be despised ;
but have no fear of sin, which is truly dreadful ; and, even as
fire, devours the conscience ! So that if we were once to
consider what death is, we should at no time be afraid of it.
What then, I pray you, is death ? Just what it is to put off
a garment. For the body is about the soul as a garment;
and after laying this aside for a short time by means of death,
we shall resume it again with the more splendour. What is
death at most ? It is a journey for a season ; a sleep longer
than usual ! So that if thou fearest death, thou shouldest
also fear sleep ! If for those who are dying thou art pained,
grieve for those too who are eating and drinking, for as this

Worldly ills light to the good,and helps to amendment. 101
is natural, so is that ! Let not natural things sadden thee ;
rather let things which arise from an evil choice make thee
sorrowful. Sorrow not for the dying man ; but sorrow for
him who is living in sin !
12. Would you have me mention another reason on (4.)
account of which we fear death ? We do not live with
strictness, nor keep a clear conscience ; for if this were the
case nothing would alarm us, neither death, nor famine, nor
the loss of wealth, nor any thing else that is '. For he who ' lm».
lives virtuously, cannot be injured by any of these things, or,„JT4l„
be deprived of his inward pleasure. For being supported by*s, oi this
favourable hopes, nothing will be able to throw him into
dejection. What is there that any one can possibly effect,
by which he can cause the noble-minded man to become
sorrowful ? Take away his riches ? He has yet wealth that is
in the heavens ! Cast him out of his country ? He will take
refuge inm that city wliich is above ! Load him with fetters ?
He has still his conscience free, and is insensible to the
external chain ! Put his body to death ? Yet he shall rise
again! and as he who fights with a shadow, and beateth
the air, will be unable to hit any one; so he who is at
war with the just man, is but striking at a shadow, and
wasting his own strength, without being able to inflict any
injury upon him. Grant me then to be sure of the kingdom
of heaven ; and, if thou wishest, slay me this day. I shall
be thankful to thee for the slaughter; forasmuch as thou
sendest me quickly to the possession of those good things !
" This, however," says some one, " is what we especially
lament, that prevented as we are by the multitude of our
sins, we shall not attain to that kingdom." Such being the
case then, have done lamenting death, and lament thy sins,
in order that thou mayest be freed from them ! Grief, indeed,
hath had its existence, not that we should sorrow for the loss
of wealth, nor for death, nor for any thing else of that kind,
but that we may employ it for the taking away of our sins °.
And I will make the truth of this evident by an example.
Healing medicines ° have been made for those diseases only
"' 0-TiXutU. al. riXu iU. is free of. argues that it is best to be punished
" a/ia^ni'.aTKi. see Hom. iv. 4. p. when one does wrong, comparing
79. note d. punishment to medicine.
" Thus in Plat. Gorg. 78. Socrates

102 Sorrow given, on purpose to cure us of sin.
which they are able to remove ; not for those which are in
no respect assisted by them. That is to say, (for I wish to
make the matter still plainer,) the medicine which is able to
benefit a malady of the eyes only, and no other disease, one
might justly say was made only for the sake of the eyes;
not for the stomach, nor for the hands, nor any other
member. Let us then transfer this observation to the
subject of grief; and we shall find, that in none of those
things which happen to us, is it of any advantage, except to
correct sin; whence it is apparent that it hath had its
existence only for the destruction of this. Let us now take
a passing view of each of those evils which befall us, and let
us place in conjunction with them sadness, and we shall see
what sort of advantage p results from it.
13. Some one is mulcted in properly: he becomes sad,
but this does not make good his loss. Some one hath lost a
son : he grieves, but he cannot raise the dead, nor benefit
the departed. Some one hath been scourged, beaten, and
contemptuously treated ; he becomes sorrowful. This does
'2/3{i» n°t remove the ignominy1- Some one falls into sickness,
and a most grievous disease ; he is dejected. This does not
remove his disease, but only makes it the more grievous. Do
you see that in none of these cases does sadness answer any
purpose ? Suppose that any one hath sinned, and is sad.
He blots out the sin; he gets free from the transgression.
How is this shewn? By the declaration of the Lord; for,
is. 57, speaking of a certain one who had sinned, He said, Because
of his iniquity I made him sad for a while; and I saw that
he was grieved, and he went on heavily; and I healed his
2 Cor. 7, ways q. Therefore also Paul saith, Godly sorrow worketh
10, repentance unto salvation. Since then what I have said
clearly shews, that neither the loss of riches, nor ignominy,
nor calumny, nor stripes, nor sickness, nor death, nor any
other thing of that kind can possibly be relieved by the
interference of grief, but sin only can it blot out and do
away, it is evident that for this reason only it hath its
P M. what is the advantage that. implies that trouble is given for our good,
i The English version seems rather and, as the context also implies, sorrow
to give the sense of the Hebrew, and too.
is less pointedly apposite, though it too

Death itself a means to the same end. 103
existence. Let us therefore no more grieve for the loss
of wealth, but then alone, when we commit sin. For great
in this case is the gain that comes of sadness. Art thou
amerced ? Be not sad, for thus thou wilt not be at all
benefitted. Hast thou sinned ? Then be sad : for it is pro
fitable ; and consider the skill and wisdom of God. Sin
hath brought forth for us these' two things, grief and death.
For in the day thou eatest, He saith, thou shalt surely die ; Gen. 2,
and to the woman, In sorrow thou shalt bring forth chii-
dren. And by both of these things he took away sin, and
provided that the mother should be destroyed by her off
spring. For that death as well as grief takes away sin, is ^"N
evident, in the first place, from the case of the martyrs * ; and
it is plain too from what Paul saith to those who had sinned,
speaking on this wise, For this cause many are weak and (
sickly among you, and many sleep '. Inasmuch, he observes,
as ye have sinned, ye die, so that ye are freed from sin by
death. Therefore he goes on to say, For if we would judge i c0r.
ourselves, we should not be judged. But when we are11'31-
judged, we are chastened of the Lord, that we should not
be condemned with the world. And even as the worm is
brought forth from the wood, and devours the wood; and
a moth consumes the wool, from whence it originates; so
grief and death were born of sin, and devour sin.
14. Let us not then fear death, but let us only fear sin, and
grieve on account of this. And these things I speak, not
anticipating any thing fearful, God forbid ! but wishing you
when alarmed to be always thus affected, and to fulfil the
law of Christ in very deed. For he, saith Christ, that taketh M&tio,
38.
r Martyrdom was held to be a kind 190.
of second Baptism, or instead of Bap- B So St. Aug. Serm. de Script.
tism to those on whom it came before cxlviii. (al. 10. de Div.) on Act. v. 4.
they could be baptized. St. Cyr. Cat. Origen, xv. 15. on Matt. xix. 21. Ed.
iii. (7.) Oxf. Tr. p. 30. St. Cypr. Ex. Ben. iii. 673. C. thinks Ananias to
to Mart. Oxf. Tr. p. 280. Ep. 73. ad have had this benefit, but he supposes
Jub. Ed. Ben. p. 136. Tertullian hia death not to have been an imme-
says, ' This is a baptism which will diate judgment, but the effect of his
either supply the place of water-bap- feeling at the moment. Oecumenius
tism to one that has not received it, or speaks of 1 Cor. xi. 31. as not merely
will restore it to one that has lost (or threatening death, but future punish-
defaced) it.' De Bapt. c. xvi. quoted ment. Photius. Cat. Cramer, p. 223.
by Wall on Inf. Bapt. c. vi. t. ii. p. speaks as St Chrysostom.

104 Amendment of life tends to remove trouble.
not his cross, and followeth after Me, is not worthy of Me.
This He said, not that we should bear the wood upon our
shoulders, but that we should always have death before our
eyes. Even so as Paul, that is, died daily, and laughed
at death, and despised the present life. For indeed thou art
a soldier, and standest continually at arms; but a soldier
who is afraid of death, will never perform a noble action.
Thus then neither will a Christian man, if fearful qf dangers,
perform any thing great or admirable ; nay, besides this, he
will be apt to be easily vanquished. But not so is it with
the man who is bold and lofty minded. He remains im
pregnable and unconquerable. As then the Three Children,
when they feared not the fire, escaped from the fire, so also
we, if we fear not death, shall entirely escape from death.
They feared not the fire, (for it is no crime to be burnt,) but
they feared sin, for it is a crime to commit impiety K Let
us also imitate these and all such, and let us not be afraid of
dangers, and then we shall altogether escape u dangers.
(°-) 15. As for me, ' I am not a prophet nor the son of a
Amos 7, prophet,' yet I understand clearly thus much of the future,
and I proclaim, both loudly and distinctly, that if we become
changed, and bestow due anxiety upon the state of our souls,
and desist from iniquity, we shall encounter nothing to molest
or injure us. And this I plainly know from the love of God
toward man, as well as from those things which He hath done
for men, and cities, and nations, and whole populations. For
jonah3, He threatened the city of Nineveh, and said, There are yet
three days", and Nineveh shall be overthrown. What then,
I ask, Was Nineveh overthrown ? Was the city destroyed ?
Nay, quite the contrary; it both arose, and became still more
distinguished ; and so long a time as hath passed away since
hath not effaced its glory,, but we all still celebrate and
' keiQmrai. see p. 84, note b. the Targum, or the Vulgate, or Syriac,
u %atpiu\ii/.ila. It is difficult to ex- which all read forty days, as in the
press in English the passing through, Hebrew copies. Tr. (St. Jerome on the
and yet the clear escape, implied in passage corrects the error, and Theo
this word. doret says that the Syriac, and xie-
* TgiTs i/ii^ai. Thus it has always brew, and the translations of Aquila.
been read in the Septuagint, even from Symmachus, and Theodotion, read forty,
the first ages of the Church, (note in Origen, Hom. xvi. on Num. xxiii. 19.
Ed. Par. 1834.) But this reading, it Ed. Ben. ii. p. 330. d. corrects the
should be remarked, is not supported by LXX from the Hebrew.)

Mercy shewn to Nineveh in threatening. 105
admire it even to this day ". For from that time it hath
been a sort of excellent haven for all who have sinned, not
suffering them to sink into desperation, but calling all to
repentance ; and by what it did, and by what it obtained of
God's favour, persuading men never to despair of their
salvation, but exhibiting the best life they can % and setting
before them a" good hope, to be confident of the issue as
about in any wise to be favourable. For who would not be
stirred up on hearing of such an example, although he were
the dullest of mortals ?
16. For God even preferred that His own prediction
should fall to the ground, so that the city should not fall.
Or rather, the prophecy did not even so fall to the ground.
For if indeed while the men continued in the same wicked
ness, the sentence had not taken effect, some one perhaps
might have brought a charge against what was uttered. But
if when they had changed, and desisted from their iniquity,
God also desisted from His wrath, who shall be able any
longer to carp at the prophecy, or to convict the things
spoken of falsehood. The same law indeed which God had
laid down from the beginning, publishing it to all men by
the prophet, was on that occasion strictly observed. What
then is this law? / shall speak a sentence1, saith He, Jer lg
concerning a nation or a kingdom, to pluck up, and to pull 7. 8.
down, and to destroy it ; and it shall also come to pass, that lxx
if they repent of their evil, I will also repent qf the wrath
which I said I would do unto them. Guarding then this
law, he saved those who had changed2, and upon their 3
desisting from wickedness, He desisted from His wrath. He fiaxofii-
knew the virtue ofthe barbarians; therefore He hastened the
prophet thither. Thus was the city agitated at the time,
when it heard the prophet's voice, but instead of being
injured it was benefitted by fear. For that fear was the
cause of its safety. The threatening effected the deliverance

y Nineveh was entirely ruined in the actual glory at that time. Tr.
reign of the Emperor Hadrian, and z f>ioi &(io-roi, ' best life.' The article
though it was afterwards rebuilt by the is not used, and the words added seem
Persians, and not finally destroyed till nearly to express what is intended to
about the seventh century, it seems be understood.
probable that S. Chrysostom alludes a Gr. The good hope, i. e. the hope
here rather to its moral than to its of the better alternative.

106 Great Mercy in Pardoning after Sentence.
from the peril. The sentence of overthrow put a stop to the
overthrow. O strange and astonishing transaction ! the sen
tence threatening death, brought forth hfe ! The sentence
after it was published, was then rendered invalid ; the very
opposite to that which takes place among temporal judges !
for among these, to make the sentence public, is fully to
ratify it; but on the contrary, with God, the giving publicity
to the sentence, is to effect the annulment. For if it had not
been published, the offenders would not have heard ; and if
they had not heard, they would not have repented, and if
they had not repented b, they would not have warded off the
1 *ata- punishment, nor would they have obtained that astonishing1
**'" deliverance. For how is it less than astonishing, when the
a axoipi- judge declares sentence2, and the condemned discharge
>nrai tne sentence by their repentance ! They, indeed, did not
flee from the city as we are now doing, but remaining in it
they caused it to stand. It was a snare, and they made it a
fortification ! It was a gulph, and a precipice, and they
turned it into a tower of safety ! They had heard that the
buildings would fall, and yet they fled not from the build
ings, but they fled from their sins ! They did not depart each
from his house as we do now, but each departed from his evil
way ; for, said they, " why should we think the walls have
brought forth the wrath? we are the causes of the wound;
we then should provide the medicine." Therefore they
a ™V*» trusted for safety,not to a change of habitations3, but of habits4-
4 •rz°*"'1 1 7. Thus did the barbarians ! and are we not ashamed,
'' and ought we not to hide our faces, whilst instead of
¦» same changing our doings 5, as they did, we change only our
wb°0r^as dwellings5; privily removing our goods, and doing the deeds
of men that are drunken " ? Our Master is angry with us ;
and we, neglecting to appease His wrath, carry about
our household stuff from place to place, and run hither
and thither, seeking where we may deposit our substance;
while we ought to seek a place of safety for the soul;
or rather, it behoveth us not to seek, but to entrust
'¦ The clause, ' and if they had not passage may have led some to put ' on
repented,' inserted from Savile. Both the earthquake' in the Argument.
the general sense, and the parallel with c So Sav. and M. Ben. ' Privily
Bom. x. 14, seems to require it. This removing our goods, and doing.'

The Ninevites repented without a Promise. 107
its safety to virtue and uprightness of life. For when we were
angry and displeased with a servant, if he, instead of making
an apology to us in the matter of our displeasure, went down
to his apartment, and collecting together his clothes, and
binding up together all his moveables, meditated a flight, we
could not bear this contempt without resentment. Let us
then desist from this unseasonable endeavour, and let us
each say to God, Whither shall I go from Thy Spirit, and p«. 139,
whither shall I fiee from Tliy presence ? Let us imitate the '•
excellent wisdom of the barbarians. They repented even
though uncertain of the result ' ! For the sentence had no 1 jy &$.
such clause, " If ye turn and repent, I will preserve the*""
city;" but simply, Yet three days, and Nineveh shall £ejonah3,
overthrown. What then said they ? Who knoweth whether 9-
God will repent of the evil He said He would do unto us ?
Who knoweth ? They know not the end of the event, and yet
they do not neglect repentance ! They are unacquainted with
God's method of shewing mercy, and yet they change upon
an uncertainty ! For neither was it in their power to look at
other Ninevites who had repented and been saved ; nor had
they read prophets ; nor had they heard patriarchs ; nor had
they enjoyed counsel, or partaken of admonition; nor had
they persuaded themselves that they should certainly pro
pitiate God by repentance. For the threatening did not
imply this : but they were doubtful, and hesitating as to it ;
nevertheless, they repented with all diligence. What reason
then shall we have to urge, when those, who had no ground
for confidence as to the issue, are seen to have exhibited d so
great a change ; but thou who hast ground of confidence in
the mercy of God, and who hast frequently received many
pledges of His care, and hast heard prophets, and apostles,
and hast been instructed by actual events; hast yet no
emulation to reach the same measure of virtue as these did !
Great assuredly was their virtue ! but greater by far was the
mercy of God ! and this may be seen from the very greatness
of the threat. For this reason God did not add to the
declaration, " But if ye repent, I will spare :" in order that
by setting forth a sentence without limitation, He might
d So Sav. Ben. to exhibit.

108 Jonah safe only when obedient.
increase the fear, and having increased the fear, He might
persuade them to a more speedy repentance.
18. The prophet is indeed ashamed, foreseeing what the
issue would be, and conjecturing that what he had pro
phesied, would remain unaccomplished; but God is not
ashamed, and is desirous of one thing only, viz. the salvation
of men, and corrects His own servant. For when he had
entered the ship, He straightway there raised a boisterous sea ;
in order that thou mightest know that where sin is, there is a
tempest ; where there is disobedience, there is the swelling of
xxM- the waves1. The city was shaken because of the sins of the
Ninevites; and the ship was shaken because of the dis
obedience of the prophet. The sailors therefore threw Jonah
into the deep, and the ship was preserved. Let us then
drown our sins, and our city will assuredly be safe ! Flight
will certainly be no advantage to us ; for it did not profit
him ; on the contrary, it did him injury. He fled from the
land indeed, but he fled not from the wrath of God ; he fled
from the land, but he brought the tempest after him on the sea;
and so far was he from obtaining any benefit by his flight,
that he threw those too who received him into the extremest
peril. And whilst he sat sailing in the ship, although the
sailors, the pilots, and all the necessary apparatus of the ship
were there present, he was placed in the utmost danger.
After, however, he had been thrown out into the deep, and
having put away his sin by means of the punishment, had
him conveyed into that unstable e vessel, I mean, the whale's
belly, he enjoyed great , security. This was for the purpose
of teaching thee, that as no ship can be of any use to him
who is living in sin, so him who has put away his sin, the
sea cannot drown, nor monsters destroy. Of a truth, the
waves received, but they did not suffocate him. The whale
received him, but not to destroy him; but both the animal
and the element gave back to God unhurt that with which
they were entrusted ; and by all these things the prophet was
taught to be humane and merciful ; and not to be more
e aTigfiario-rov, this word means 'vast,' sostom used one for the other, as Suidas.
' immeasurable,' and does not suit the Hesychius gives it ' without ballast,'
sense: aiHg/tano-rov is undoubtedly the and so Aristotle IgpariZii', but II. i. 486.
right reading, unless indeed St. Chry- 'iopara are props used on shore.

Remedy for danger, the cure of sin, its cause. 109
cruel than wild beasts, or thoughtless sailors, or unruly
waves. For even the sailors did not immediately at first
give him up, but after much compulsion ; and the sea and
the monster guarded him with great kindness ; all these
things being under God's direction.
17. Therefore he came back again ; he preached ; he
threatened ; he persuaded ; he preserved ; he affrighted ; he
amended; he established; by one, and that the first preach
ing ! Many days he needed not, nor continued counsel.; but
speaking these simple words only, he brought all to repent
ance ! On this account God did not lead him directly from
the ship into the city; but the sailors committed him to the
sea; the sea to the whale; the whale to God; God to the
Ninevites ; and by this long circuit he brought back the
fugitive, that he might instruct all, that it is impossible to fly
from the hands of God; that whithersoever any one may
roam, dragging his sin after him, he will have to undergo a
thousand evils ; and though no mortal were present, yet on
every side the whole creation will rise up against him with
the utmost vehemence ! Let us not then provide for our
safety by flight, but by a change of the moral character. Is
it for remaining in the city that God is angry with thee, that
thou shouldest fly? It is because thou hast sinned, that
He is indignant. Lay aside therefore the sin, and where
the cause of thy wound lies, thence remove ' the fountain
of the evil. For the physicians1 too give us directions ' lar^v
to cure contraries by contraries. Is fever, for instance, pro- *°" >!
duced by a full diet ? They subject the disease to the
regimen of abstinence. Does any one fall sick from sadness ?
They say that mirth is the suitable medicine for it. Thus
also it befits us to act with respect to diseases of the soul.
Hath carelessness excited the wrath ? let us shake2 this off by °- in-
industry, and let us manifest in our conduct a great change. xz°™"'
We have the fast, a very great auxiliary and companion in
our warfare ; and besides the fast, we have the impending
distress, and the fear of danger. Now then, in season, let us
be at work on the soul ; for we shall easily be able to persuade

1 avdrruXov, divert as a stream. The the ' wound' meaning an incision made
metaphor is explained by the sequel, for surgical purposes.

110 Acts of discipline a cure for bad habits.
it to whatever we choose ; since he who is alarmed and
trembling, and set free from all luxury, and who lives in
terror, is able to act a wise part without difficulty, and to
receive the seeds of virtue with much alacrity.
(7.) 20. Let us therefore persuade it to make this first change
for the better, by the avoidance of oaths ; for although I spake
to you yesterday, and the day before g, on this same subject;
yet neither to-day, nor to-morrow, nor the day after, will I
desist giving my counsel on this subject. And why do I say
to-morrow and the day following ? Until I see that you are
amended, I will not abstain from doing so. If those, indeed,
who transgress this law, are not ashamed, far less should we
who bid them not transgress it, feel this frequency of the
admonition to be a matter worthy of shame. For the con
tinually reminding men of the same topics is not the fault of
the speaker, but of the hearers, needing as they do perpetual
instruction, upon simple and easily-observed precepts. What
indeed is easier than not to swear ? It is only a good work
of habit. It is neither labour of the body, nor expenditure
of wealth. Art thou desirous to learn how it is possible to
get the better of this infirmity, how it is possible to be set
free from this evil habit? I will tell thee of a particular
method by which if pursued thou wilt certainly master it.
If thou seest either thyself or any other person, whether it be
one of thy servants, or of thy children, or thy wife, ensnared
in this vice ; when thou hast continually reminded them of it,
and they are not amended, order them to retire to rest
supperless" ; and impose this sentence upon thyself, as well
as upon them, a sentence which will bring with it no injury,
but a gain. For such is the nature of spiritual acts ; they
bring profit and a speedy reformation. The tongue when
1 xaTa constantly punished, when straitened1 by thirst, and pained
"""/"""> by hunger, receives a sufficient admonition, even whilst no
one is its monitor ; and though we were the most stupid of
mortals, yet when we are thus reminded by the greatness of
* This passage will serve to shew, h The supper, it should be remem-
that during the season of Lent it was bered, was the chief meal of the day
the practice to have sermons daily at among the Greeks and Bomans. (And
Antioch. Bingham has given a variety with those who observed the fast strictly
of quotations to the same effect. B. xiv. the only meal : see Hom. vi. (6.) and
c. iv. §. 7. vol. iv. p. 536. New Ed. Tr. Hom. iv. 12. p. 90. note 1.) Tr.

Coming to Church useless without amendment. Ill
the punishmentTduring a whole day, we shall need no other ' /3««^-
counsel and exhortation. ""
21. Ye have applauded what I have spoken. But still
shew me your applause too by deeds. Else what is the ad
vantage of our meeting here ? Suppose a child were to go
to school every day, yet if he learnt nothing the more for it,
would the excuse satisfy us that he every day went there ?
Should we not1 esteem it the greatest fault, that going there ^Sav.
daily, he did it to no purpose. Let us consider this with ™lhei
ourselves, and let us say to ourselves, For so long a time
have we met together at church, enjoying a most awful
Communion1, which has in it so much profit; and should we
return back again just as we came, with none of our defects
corrected, of what advantage is our coming here ? For most
actions are done, not for themselves, but for the effects which
follow through their means ; as, for example, the sower does
not sow for the mere sake of sowing, but in order that he
may reap too ; since if this were not to follow, the sowing
would be a loss, the seeds rotting without any kind of ad
vantage. The merchant doth not take a voyage merely for
sailing's sake, but that he may increase his substance by
going abroad ; since, if this be not attained beside, ex
treme mischief will result11, and the voyages of merchants
were but for loss. Let us indeed consider this in relation to <,
ourselves. We also meet together in the church, not for the
mere purpose of spending time here, but in order that we
may return having gained a great and spiritual benefit.
Should we then depart empty, and without having received
any advantage, this our diligence becomes our condemnation !
In order that this may not occur, and extreme mischief
result1, on departing from this place, let friends"1 practise
1 o-ma\to>s QpxuSurrariis. The word it is not said to be daily, cita^n seems
trivuZ/t is of frequent occurrence in daily, Horn. ix. 1. where see note, also
S. Chrysostom, hut is of somewhat am- Hom. vi. 7. Ed.) Tr.
biguous signification, and means com- k o-vpf&no-irat. M. yimr &v, ' would
monly the service of the Church; but follow,' which makes the construction
here and in some other passages, it more perfect, but is less spirited.
seems to mean the Communion service. 1 avft^n. M. again yiioir* ao, which
See » passage in Homily ix. on Peni- will not stand here. So too Ben. in
fence, where the same expression re- Mar.
ceives a most striking commentary. m M. Let us practise with one an-
See T. ii. p. 349. Ed. Ben. (This other, friends with friends, &c. that we
passage however speaks of the Com- may. See the last paragraph of Hom.
munion as only weekly, and here indeed xi.

112 Men should help each other to correct faults.
with one another ; fathers with children ; and masters with
1 >^v«- servants ; and exercise ' yourselves, that ye may perform the
&°li task assigned you ; so that when ye come back again, and
hear us giving you counsel on the same subjects, ye may not
be put to shame by an accusing conscience, but may rejoice
and be glad, whilst ye perceive that ye have, as to yourselves,
fidfilled the greatest part of the admonition.
2 $ixm- 22. These things let us not only meditate2 whilst here.
For this temporary admonition does not suffice to extirpate
the whole evil ; but at home also, let the husband hear of
these things from the wife, and the wife from the husband.
And let there be a kind of rivalry among all in endeavouring
to gain precedence, as to the fulfilment of this law; and let
him who is in advance, and hath amended his conduct, re-
3 1*140*1- proach3 him who is still loitering behind ; to the end that he
J1™, may stir him up the more by these upbraidings4- He who
ftao-i is deficient, and hath not yet amended his conduct, let him
look at him who hath outstripped him, and strive with emu-
5 <p,xom- lation5 to come up with him quickly. If we take advice on
K"T" these points, and are anxiously concerned about them, our
other affairs will speedily be well adjusted. Be thou solicitous
about God's business, and he will take care of thine ! And
do not say to me, " What if any one should impose upon us
the necessity of taking oaths ? What if he should not believe
0 (tatM- us ?" For, on the truest ground6, where a law is transgressed",
T% it is improper to make mention of necessity ; forasmuch as there
is but one necessity which cannot be dispensed with, viz.
that of not offending God ! This, however, I say further ;
cut off in the meantime superfluous oaths, those that are
taken uselessly, and without any necessity; those to your
own family, those to your friends, those to your servants ;
and should you take away these, you will have no further
need of me for the others For the very mouth that has been
well disciplined to dread and to avoid the frequent oath,
should any one constrain it a thousand times, would never
suffer itself to relapse again into the same habit. On the
contrary, as now, with much labour and vast importunity, by
' M. are alarming, threatening, exhorting, and counselling, we have7
scarcely n See Hom. xii. on Bom. vii. 13. Tr. p. 203. note p.

Every spiritual improvement a step toward more. 113
scarcely been able to bring it over to a different habit, so in
that case, although any one were to impose ever so great
necessity, he could not possibly persuade to a transgression
of this law. And as a person would never choose to take a
particular poison, however urgent the necessity might be, so
neither would he to utter J an oath ! V^W*/
23. Should this amendment then take place, it will be an
encouragement and inducement to the attainment of the
remaining parts of virtue. For he who has fulfilled nothing
completely, becomes slothful, and quickly falls ; but he who
is conscious with himself that he has fulfilled at least one
precept, coming by this to have a good hope, will go on
with greater alacrity towards the rest; so that, after he has
reached one, he will presently come to another; and will
not halt until he has attained the topmost summit. For if
with regard to wealth, the more any one obtains of it, the
more he desires, much rather may this be seen with reference
to spiritual attainments2. Therefore I hasten, and am»
urgent that this work may take its commencement, and ("pirm
that the foundation of virtue may be laid in your souls. We
pray and beseech, that ye will remember these words, not
only at the present time, but also at home, and in the
market, and wheresoever ye pass your time. Oh ! that it
were possible for me familiarly to converse with you ° ! then
this long harangue of mine would have been unnecessary.
But now since this may not be, instead of me, remember my
Words: and while you are sitting at table, suppose me to
enter, and to stand beside you, and to urge on you3 the things 3 u^Xu,
I now say to you in this place. And wheresoever there
may be any discourse concerning me among you, above all
things remember this precept, and render me this recompense
for my love toward you. If I see that you have fulfilled it, I
have received my full return, and have obtained a sufficient
payment for my labours. In order then that ye may both
render us tbe more active, and that yourselves too may be in
the enjoyment of a good hope; and may provide for the
° S. Chrysostom perhaps here refers tion. See the end of the next Homily.
to the interruption of his private pas- In Hom. lxxxv. on St. Matt, near the
toral duties, which were occasioned hy end, he estimates his congregation at
the existing calamity. Tr. (Possibly 100,000. Ed. Ben. p. 810. A. Field, t.
also to the numbers of his congrega- 2. p. 503.)

114 Holiness not duly valued till possessed.
observance of the remaining precepts with greater facility;
treasure up this precept in your souls with much care, and
ye will then understand the benefit of this admonition. And
since a vestment broidered with gold is a beautiful and con
spicuous object, but seems much more so to us when it is
worn upon our own person p ; thus also the precepts of God
are beautiful when but praised, but appear far more lovely
1 xan(- when they are rightly observed1. Fot now indeed ye com-
>»p»*i men(j what is spoken during a brief moment of time, but if
ye reduce it to practice, you will alike commend both your
selves and us all day long, and all your lives long. And
this is not the grand point, that we shall praise one another ;
but that God will accept us ; and not only accept us, but
will also reward us with those gifts that are great and un
speakable ! Which may we all be found worthy q of, through
the grace and lovingkindness of our Lord Jesus Christ,
through whom, and with whom, to the Father together with
the Holy Ghost, be glory, now and always, and for ever and
ever. Amen.

p Or perhaps 'upon the human body,' 1 a\tw6rimt, Sav. l<rini%ui, obtain.
vrt^ixUfAUOv fifia'v <ru> ffotfAart.

HOMILY VT.

This Homily is intended to shew that the fear of Magistrates is beneficial.
It also contains an account of what occurred, during their journey, to those
who were conveying the tidings of the Sedition to the Emperor. The
case of Jonah is further cited in illustration. The exhortation on the
fear of death is here continued; and it is shewn, that he who suffers
unjustly, and yet gives thanks to God, hy whose permission it happens,
is as one suffering for God's sake. Examples are again adduced from
the history 'of the Three Children, and the Babylonian furnace. The
Homily concludes with an address on the necessity of abstaining from
oaths.

1. We have spent many days addressing words of comfort (l.)
to your Charity. We would not, however, on that account
lay the subject aside; but as long as the wound of sadness
remains, we would apply to it the medicine of consolation.
For if with respect to bodily wounds, physicians do not give
over their fomentations, until they perceive that the pain has
subsided ; much less ought this to be done in regard to the
soul. Sadness is a wound of the soul; and we must
therefore foment it continually with soothing words. For not
so naturally is warm water efficacious to soften a hard tu
mour of the flesh, as words of comfort are powerful to allay 1 s. ign.
the swelling passions of the soul. Here, there is no need of ad Po1,
the sponge as with physicians, but instead of this we employ
the tongue. No need of fire here, that we may warm the
water ; but instead of fire, we make use of the grace of the
Spirit. Suffer us then to do so to-day. For if we were not
to comfort you, where else could ye obtain consolation ? The
judges affright; the priests therefore must console! The
rulers threaten ; therefore must the Church give comfort !
Thus it happens with respect to little children. The teachers
i 2

116 Fear ofthe Civil Power needful.
frighten them, and send them away weeping to their mothers;
but the mothers receiving them back to their own bosoms,
keep them there, embrace them, and kiss them, while they
wipe away their tears, and relieve their sorrowing spirits;
persuading them by what they say, that it is profitable for
them to fear their teachers. Since therefore 1he rulers also
make you afraid, and render you anxious, the Church, which
is the common mother of us all, opening her bosom, and
receiving us again with outstretched hands, administers daily
consolation ; telling us that the fear of rulers is profitable,
and profitable too the consolation that comes from hence".
For the fear of these does not permit us to be relaxed by
listlessness, but her consolation does not allow us to sink
under the weight of sadness ; and by both these means God
provides for our safety. He Himself hath armed magistrates
with power; that they may strike terror into the licentious;
and hath ordained His priests that they may administer con
solation to those that are in sorrow.
2. And both these things are taught us by the Scripture,
and by actual experience. For if, whilst there are magistrates
£«»«; and soldiers, who never lay aside ' their arms, the madness of
a few individuals, a mere mixed crew of adventurers, hath
kindled such a fire among us, in so short a moment2 of time,
and raised such a tempest, and made us all to stand in fear
of shipwreck, suppose the fear of magistrates to be wholly
taken away ? To what lengths would they not have gone in
their madness? Would they not have overthrown the city
from its foundations, turning all things upside down, and.
have taken our very lives ? If you were to abolish the public
tribunals, you would abolish all order from our life. And
even as if you deprive the ship of its pilot, you sink the
vessel ; or as, if you remove the general from the army, you
place the soldiers bound in the hands of the enemy ; so if
you deprive the city of its rulers, we must lead a life less
rational than that of the brutes, biting and devouring one
another; the rich man, the poorer; the stronger man, the
weaker ; and the bolder man, him who is more gentle. But
now by the grace of God none of these things happen. For
they who live in a state of piety, require no correction on the
a i. e. from the Church.

' pony

Improved state of Antioch while in alarm. 117
part of the magistrates; for the law is not made for a
righteous man, saith one. But the more numerous, and bi Tim.
viciously inclined, if they had no fear of these hanging over '
them, would fill the cities with innumerable evils; which
Paul knowing, observed, There is no power, but of God, the
powers that be are ordained of God. For what the stay -beams c Bom.
are in houses, that rulers are in cities; and in the same '
manner as if you were to take away the former, the walls,
being disunited, would fall in upon one another of their own
accord; so were you to deprive the world of magistrates,
and of the fear that comes of them, houses at once, and
cities, and nations, would fall on one another in unrestrained
confusion, there being no one to repress, or repel, or persuade
them to be peaceful, by the fear of punishment !
3. Let us not then be grieved, beloved, by the fear of our
rulers, but let us give thanks to God that He hath removed
our listlessness, and rendered us more diligent. For tell me,
what harm hath arisen from this concern and anxiety ? Is it
that we are become more grave, and gentle ; more diligent,
and attentive ? that we observe no one intoxicated, and sing
ing lascivious airs ? Or is it that there are continual sup
plications ', and prayers, and tears ? that unseasonable laugh-1 xito.)
ter, and impure words, and all dissoluteness is banished;
and that the city is now in all respects, like the pattern of a
modest and virtuous woman ? Dost thou grieve, I ask, for
any of these reasons ? For these things, assuredly, it were
right to rejoice, and to be thankful to God, that by the
terror of a few days He hath freed us from such stupidity !
" Very true," saith some one, " if our being endangered
was only a mere matter of fear, we should have reaped a
sufficient benefit ; but we are now in dread lest the mischief
should proceed much farther, and we should be all placed in
the extremest peril."
Nevertheless, I say, fear not. Paul comforteth you,
saying, God is faithful, who will not suffer you to be 1 Cor.
tempted above lhat ye are able, but will with the temptation 10' 13-
•> So Sav. Ben. being. seems doubtful. Suidas gives it iio-is,
c ti, rats oixixis rm fyXuv al 1/cavTtv- ' binding,' but if£dvra>p,a is the beam
nut, literally, ' strappings of beams ;' itself. One might take it, ' in wooden
whether the word was ever used by houses.'
itself as the name of the stay-beam,

1 18 Reasons for hope. God alarms when He would not punish.
also make a way to escape, that ye may be able to bear it.
Heb. 13, He indeed Himself hath said, / will never leave thee, nor
5. .
Josh. i forsake thee. For had He resolved to punish us in deed,
5- and in actual endurance, He would not have given us over
to terror during so many days. For when He would not
punish, He affrights ; since if He were ready to punish, fear
would be superfluous, and threatening superfluous. But
now, we sustain a life more grievous than death; fearing
and trembling during so many days, and being suspicious of
our very shadows ; and paying the punishment of Cain ; and
in the midst of our sleep, stalling up, through constant agony
of mind. So that if we have kindled God's wrath, we have
1 iiixm- appeased * Him in the endurance of such a punishment. For
'if we have not paid the penalty due to our sins, yet it hath
been enough for the mercy of God.
(2 ) 4. But not only for this, but for many other reasons, it
behoveth us to exercise confidence. For God hath already
given us not a few pledges for favourable hopes. And first
of all, those who earned the tidings of this evil transaction,
departing hence with the speed of wings, supposing they
should long ere this have reached the camp d, are yet delayed"
in the midst of their journey. So many hindrances and
impediments have arisen; and they have left their horses,
and are now proceeding in vehicles; whence their arrival
must of necessity be retarded. For since God here stirred
up our priest, and common father, and persuaded him to go
forth, and undertake this embassy, he detained these for
a while, when they were but half way on their road, lest
arriving before him they might kindle the fire, and make our
teacher's subsequent representation ' useless, when the royal
ears had become inflamed. For that this obstacle on the
2 oix road, was not without God's interposition 2 is evident from
•tnvouu tnjg> 2VIexi who had been familiar with such journeys all •
their lives, and whose very business it was to ride horses in
d ii /rT^arimitt, The common $. 30. and other passages. The term
Lexicons quote only Can. 7. of Sardica is accounted for by the acknowledged
for the use of this word, to signify the dependence of the Emperors on the
court of an Emperor. Du Cange, Gloss, army, and their constantly having_ a
Med. Gr. shews it to be common, quot- strong guard about them. Theodosius
ing St. Basil, Ep. 127. al. 59, &c. St. was now at Constantinople.
Athanasius Apol. ad Constantium, c. 4. •' iiogiotm, attempt to set the matter
S. Macar. Hom. 15. p. 213. (Ist ed.) right.

Jonah hastened, the Couriers now delayed. 119
continued relays f, now breaking down through this very
riding were retarded ; so that what hath now happened is
the reverse of what, took place in the case of Jonah. For
He hastened him when unwilling, to go on his mission. But
these, who were desirous to go, He stayed. 0 strange and
wonderful transaction ! He wished not to preach of an over
throw; and God forced him to go1 against his will. These > hAoti,.
men with much haste set forward to be the bearers of a""
message of overthrow, and against their will again He has
hindered them ! For what reason think you ? Why, because
in this case the haste was an injury ; but in the other case,
haste brought gain. On this account, He hastened him
forward by means of the whale ; and stayed these by means
of their horses. Seest thou the wisdom of God ? Through
the very means by which each party hoped to accomplish
their object; through these each received an hindrance.
Jonah expected to escape by the ship, and the ship became
his chain. These couriers, by means of their horses, ex
pected the more quickly to see the Emperor ; and the horses
became the obstacles ; or rather, neither the horses in one
case, nor the ship in the other, but the Providence of God
everywhere directing all things according to its own wisdom!
6. Consider also His care over us, and how He both
affrighted and consoled us. For after permitting them to set
out on the very day when all these outrages were committed,
as if they would report all that had taken place to the
Emperor; He affrighted us all at tlieir sudden departure.
But when they were gone, and two or three days had elapsed,
and we thought the journey of our Priest would how be useless,
as he would arrive when it was too late, He delivered us from
this fear, and comforted us by detaining them, as I observed,
midway; and by providing persons coming to us from thence
by the .same road, to announce to us all the difficulties
they had met with on their journey, that we might thus take
a little breath, as indeed we did, and were relieved of a great
part of our anxiety. Having heard of this, we adored God
who had done it, who B hath even now more tenderly than
f Ixa-avs iXauvuv "ftwiixw. See Hom. § Sav. and M. read os for us, whieh
xi. (4.) it may however only mean con- gives the best construction. Ben. ' as
stantly. more tender than any father, and now

120 The Emperor's former acts of mercy in Lent.
any father disposed all things for us, delaying by some
invisible power those evil messengers, and all but saying
to them, " Why do ye hasten ? Why do ye press on, when
ye are going to overwhelm so great a city ? Are ye the
bearers of a good message to the Emperor ? Wait there till
I have made ready my servant, as an excellent physician, to
come up with you and anticipate you in your course." But
if there was so much of providential care in the first breaking
out of this wound of iniquity, much more shall we obtain a
greater freedom from anxiety, after conversion, after repent
ance, after so much fear, after tears and prayers. For Jonah
was fitly reduced to an extremity, in order that he might be
forcibly brought to repentance; but ye have already given
striking evidences of repentance, and conversion. Therefore,
it is necessary that you should receive consolation, instead of
a threatening messenger. For this reason also hath He sent
our common father hence h, notwithstanding the many things
that might have forbidden it. But if He had not been
' itpuhro tender 1 of our safety, He would not have persuaded him
al.£x»5t-t0 ^^ j3ut woui(j have hindered him, however disposed he
might be to undertake the journey.
(3.) 7. There is a third reason by which I may possibly persuade
¦J -xagoZ- you to exercise confidence ; I mean, the approaching 2 fes
tival1, which almost all, even unbehevers, respect; but to
which this our divinely-favoured Emperor has shewn such
reverence and honour, as to surpass all the Emperors who
- ,kit' have reigned in the true religion 3 before him. As a proof of
tvo-tiiuas tkjSj jjy sending a letter on these days in honour ofthe feast,
he liberated nearly all those who were lodged in prison; and
this letter our Priest when he arrives will read to him ; and
remind him of his own laws, and will say to him, " Do thou
exhort thyself, and remember thine own deeds ! Thou hast

He hath disposed.' But the Ben. tions a law of his against holding
Translation (an old one revised) runs criminal processes in Lent, and one
as Savile, and the reading of the text, deferring all executions thirty days.
only removing a comma, can be con- The massacre of Thessalonica, for
strued ' for that He more tenderly,' which St. Ambrose caused him to do
which is better than at present. penance, occurred after the date of
h M. omits ' hence,' which does not these Homilies, and that event forms
seem wanted ; ' sent' is uvio-Turtv a striking comment on Hom. iii. 6. p.
' caused to rise up and go.' 59. St. Ambrose then required him to
' Tillemont, Theodos. art. vi. men- renew the last-mentioned law.

Hoiv the Bishop might urge them as precedents. 121
an example for thy philanthropy at home ! Thou preferredst
not executing a justifiable slaughter, and wilt thou endure
to perpetrate one that is unjust ? Reverencing the feast, thou
didst discharge those who had been convicted and con
demned ; and dost thou, I ask, condemn the innocent, and
those who have not dared to offend, and this when the
festival k is at hand ? That be far from thee, O Emperor !
Thou, speaking by this Epistle to all the cities, didst say,
' Would it were possible for me to raise even the dead.'
This philanthropy, and these words we now stand in need
of. To conquer enemies, doth not render kings so illustrious,
as to conquer wrath and anger ; for in the former case, the
success is due to arms and soldiers ; but here the trophy is
simply thine own, and thou hast no one to divide with thee
the glory of thy philosophy. Thou hast overcome barbarian
war, overcome also Imperial wrath ! Let all x unbelievers ' Sav.
learn that the fear of Christ is able to bridle every kind of a
authority. Glorify the Lord by forgiving the trespasses of
thy fellow-servants ; that He also may glorify thee the more ;
that at the Day of Judgment, He may bend on thee an Eye
merciful and serene, being mindful of this thy philanthropy !"
This, and much more, he will say, and will assuredly rescue
us2 from the Emperor's wrath. And not only will this fast 2M. and
be ofthe greatest assistance to us in influencing the Emperor mar"you
in our favour, but also towards the enduring what befalls3 us'M.has
with fortitude; for we reap no small consolation from this
season. For our very meeting together daily as we do, and
enjoying the hearing ofthe divine Scriptures; and beholding
each other ; and weeping with each other ; and praying, and
receiving Benedictions1, and so departing home, takes off* 'irori/t-
the chief part of our distress.

1 Gr. is present : ' festival' may per- residueofthatbroughtforconsecration,)
haps stand for the whole sacred season, which was given to those who were not
1 siXoylai. This word rendered bene- prepared to communicate, b. xv. c. iv.
dictionem by the Latin translator, sect. 3. vol. 5. p. 155. new Ed. The term
meant accordingto Bingham the very wasevidentlyderivedfromtheApostolic
same as the Eucharist in the more phraseology, to worn^iov rr,e tvXoyiag,
ancient writers, and is always so 1 Cor 10, 16. Tr. (It is used in the
applied by Cyril of Alexandria, and plural, for portions of the consecrated
Chrysostom. In after times, he fur- Bread, both at Cqrnmunion, and when
ther observes, that this term was ap- reserved to be sent to the sick, or to
plied to portions of bread blessed, but other Churches. Ed.)
distinct from the Eucharist, (being the

122 Too easy living makes men fear death.
8. Let us, therefore, not despond, nor give ourselves up
for this terror ; but let us wait, expecting a favourable issue ;
and let us give heed to the things that are now about to be
spoken. For it is my purpose to discourse to you again
to-day respecting contempt for death. I said to you, yesterday,
that we are afraid of death, not because he is really for
midable; but because the love of the kingdom hath not
kindled us, nor the fear of hell laid hold of us; and that
besides this we have not a good conscience. Are you
desirous that I should speak of a fourth reason for this
unseasonable distress, one which is not less™, and truer than
1 o-xxn- the rest ? We do not hve with the austerity ' that becometh
e«y«- Christians. On the contrary, we love to follow* this easy3
yiat . •* ' J
¦' \Z„X(»- and dissolute and indolent4 hfe; therefore also it is but
T£'\, natural that we cleave to present things ; since if we spent
" x<*<>'°» this life in fastings, vigils, and poverty of diet, cutting off all
our extravagant desires; setting a restraint upon our pleasures;
enduring the sweat of virtue ; keeping the body under" like
Rom. Paul, and bringing it into subjection; not making provision
Matt4' for *ne ^us^s of the fiesh; and pursuing the strait and narrow
7, n. way, we should soon be earnestly desirous of future things",
and eager to be delivered from our present labours. And to
prove that what I say is not untrue, ascend to the tops of the
mountains, and observe the monks who are there ; some in
sackcloth; some in bonds; some in fastings ; some shut up p in
darkness. Thou wilt then perceive, that all these are earnestly
desiring death, and calling it rest. For even as the pugilist
is eager to leave the stadium, in order that he may be freed
from wounds ; and the wrestler longs for the theatre to break
up, that he may be released from his toils ; so also he who
™ M. (and Ben. and Bas. Tr. appa- favour. Ed.)
rently) read obx %XarTov tuv f^oTi^ia* ° Still chiefly for their own sake, as
aXnho-Tiom ; ' not less the true one thau it is plain he means, see on Bom. 2, 16.
those aforesaid.' This use of the com- Hom. v. Mor. p. 69, 70.
parative, however, seems unusual. P This word may perhaps belong to
r- liTuoriaZm, the same word as used the whole series of penances. St. Chry-
by S. Paul, 1 Cor. 9,27. which alludes sostom is not recommending such aus-
to the bruising of the face, or the parts terities to all, but urging them to
under the eye, in the Greek games of imitate in some measure a life which
boxing. Tr. (some read uawii£aiv, they already honoured and esteemed
' pressing down,' as indeed do some holy. See on Bom. 14, 23. Hom. xxvi.
copies of the Text and Commentators, fin. where he accuses them of leaving
and among them S. Chrysostom ad religion to monks and hermits. Also on
loe. but this has less authority in its Bom. 8, 11. Hom. xiii. Mor. Tr. p. 229.

Toil our portion lest we should make this our rest. 123
by the aid of virtue leads a life of austerity, and mortification,
earnestly longs for death in order that he may be freed from
his present labours, and may be able to have full assurance
in regard to the crowns laid up in store, by arriving in the
still harbour, and removing thither where there is no further
apprehension of shipwreck. Therefore, also, hath God pro
vided for us a life that is naturally laborious and troublesome ;
to the end that being here urged by tribulation, we may
conceive an eager longing for future blessings ; for if now,
whilst there are so many sorrows, and dangers, and fears, and
anxieties, surrounding us on all sides, we thus cleave to the
present life ; when should we ever be desirous of the life to
come, if our present existence were altogether void of grief
and misery ?
9. Thus also God acted towards the Jews. For wishing (4.)
to infuse into them a desire of returning, (to Canaan,) and
to persuade them to hate Egypt, He permitted them to labour
heavily in brick and mortar, that being oppressed by that
weight of toil and affliction, they might cry unto God re
specting their return. For if, indeed, after they were gone
Out under these circumstances q, they did again remember
Egyptj with their hard slavery, and were urgent to turn back Num.
to that former tyranny; what if they had received no such11'5-
treatment from these barbarians? when would they have&c.
ever wished to leave that strange land ? To the end, therefore,
that we may not be fixed too closely to the earth, and grow
wretched whilst gaping after present things, and become
unmindful of futurity, God hath made our lives here full of
labour. Let us not then cherish the love of the present life
beyond what is necessary. For what doth it profit us ? or
what is the advantage of being closely rivetted to the desire
of the present state ? Art thou willing to learn in what respect
this life is advantageous? It is so, inasmuch as it is the
foundation and means of the life to come ; the lines and the
arena for crowns hereafter! so that if it does not provide
these for us', it is worse than a thousand deaths. For if we
do not wish to live so as to please God, it is better to die.
For what is the gain ? What have we the more ? Do we not
every day see the same sun, and the same moon, the same
i Ben. ym/iivnt, Sav. ym/iim», which is perhaps better, ' after all this.'

124 Suffering patiently is as suffering for God.
Eccles. winter, the same summer, the same course of things ? The
thing that hath, been, shall be ; and that which is done, is
that which shall be done. Let us not then at once pronounce
those happy, who are alive, and bewail the dead ; but let us
weep for those who are in their sins, whether they be dead or
alive. And on the other hand, let us consider as blessed
those in whatsoever condition they be, who are in a state of
righteousness. Thou, forsooth, fearest and lamentest one
l Cor. death ; but Paul, who was dying daily, was so far from shedding
' ' a tear on that account, that he rejoiced and exulted !
10. " O that I did endure the peril for God," saith some
one, " then I should have no anxiety !" But do not even
now sink into despondency; for not only indeed is he well
approved, who suffers in the cause of God: but he who is
suffering anything unjustly', and bearing it nobly, and giving
thanks to God who permits it, is not inferior to him who
,{ sustains these trials for God's sake. The blessed Job is a
proof of this, who received so many intolerable wounds
through the devil's plotting against him uselessly, vainly, and
without cause. Yet, nevertheless, because he bore them
courageously, and gave thanks to God who permitted them,
he was invested with a perfect8 crown. Be not sad then on
account of death ; for it is natural to die : but grieve for sin ;
because it is a fault of the will. But if thou grievest for the
dead, mourn also for those who are born into the world ; for
as the one thing is of nature, so is the other too of nature.
Should any one, therefore, threaten thee with death, say to
Matt, him, " I am instructed by Christ not to fear them which kill
10> 28- the body, but are not able to Mil the soul." Or should he
threaten thee with the confiscation of thy goods, say to him,
Job l Naked came I out of my mother's womb, and naked shall I
21" . return thither. We brought nothing into this world, and it
6, 7. ' is certain we can carry nothing out. " And though thou
take me not, death will come and take me ; and though thou
slay me not, yet the law of nature will presently interfere
and bring my days to an end." Therefore we should fear
none of these things which are brought on us by the order of
' 1 Pet. 11, 19.20. 'for it' in this ' okixXm>oi. He. seems to mean a
text is not in the Original, as is marked reward as full as if he had suffered for
by the italics in our version. God. SeeonBom.5,ll.Hom.ix.p.l47,

Better be chastised here than punished hereafter. 125
nature, but those wliich are introduced by an evil will of our
own ; for these bring forth our penalty. But let us continually
consider this, that as it regards the events which come upon
us unexpectedly; though we have indulged grief on that
account, we have not mended the matter. Thus reflecting,
we shall cease to grieve.
11. And moreover we should think of this again, that if we
suffer any evil unjustly, during the present life, we l get quit ' 'iiaxio-
of a multitude of sins4. Therefore it is a great advantage tof?
have out the chastisement of our sins3 here, and not there ; npi-
for the richjnan received no evil here, and therefore he was4 3 &„\a-
there scorched in the flames ; and that this was the reason Pf' ™,
why he did not enjoy any consolation", hear in proof what^™
Abraham saith, Son, thou hast received" thy good things; * a-*™,<-
therefore thou art tormented. But that to the good things Luke
bestowed on Lazarus, not only his virtue, but his having here ' "
suffered a thousand ills, contributed, learn also from the
patriarch's words. For having said to the rich man, TAowLuke
hast received thy good things, he goes on to say, and Lazarus '
evil things, and for this reason he is comforted. For as they
who live virtuously, and are afflicted, receive a double reward
from God, so he who liveth in wickedness, and fares sump
tuously, shall have a double punishment. Again, I declare
this not for the purpose of accusing those who have taken
flight, for it is said, Add not more trouble to a heart that is Ecclus.
vexed; nor do I say it because I wish to rebuke; (for the ' '
sick man stands in need of consolation ;) but for the purpose
of endeavouring to promote an amendment. Let us not
entrust our safety to flight, but flee from sins, and depart
from our evil way. If we escape from these things, although
we be in the midst of ten thousand soldiers ; not one of them
will be able to harm us ; but not flying from these, though
we ascend to the very summit of the mountains, we shall
there find innumerable enemies ! Let us again call to mind
those three children, who were in the midst of the furnace,
yet suffered no evil, and those who cast them into it, how
they that sat around were all consumed. What is more
wonderful than this ? The fire freed those it held possession
" tazaixiillus. See Hom. ii. 19. p. 47. * aoriXa/iss See Hom. i. 22. p. 22.
also Hom. iv. (2.) p. 79. note d. note h.

126 Freedom from sin, true liberty. The Three Children.
of, and snatched away those whom it did not hold, to teach
thee, that not the place, but the mode of life, bringeth safety
or punishment. Those within the furnace escaped, but those
without were consumed, To each alike were the same bodies,
> ^{s»n'- but not the same dispositions '. For this reason neither were
fiXTX' the effects on them the same ; for hay, although it lie without
the flame, is quickly kindled ; but gold, although it remain
within, becomes the more resplendent !
(5.) 12. Where now are those who said, " Let the Emperor
take all, and grant us our bodies free ?" Let such go and
learn what is a free body. It is not the not being punished
that makes the body free, but perseveringly to live in righte
ousness. The bodies of these youths, for instance, were free,
though they were given over to the furnace, because they had
before put off the slavery of sin. For this alone is liberty ;
and not an immunity from punishment, or from suffering any
thing fearful. But having heard of the furnace, call thou to
Dan. 8, mind the rivers of fire7, which there shall be in that fearful
day. For as on the above occasion, the fire seized upon
some, but reverenced others, so also shall it be with those
rivers. If any one should then have hay, wood, stubble, he
* or it increases z the fire ; but if he has gold and silver, he 2 be
comes the brighter. Let us therefore get together this kind of
material, and let us bear the present state of things nobly ;
knowing that this tribulation will both bring us deliverance
from that punishment if we understand how to practise true
wisdom a, and will also make us better here ; and not only us, but
often those too, who throw us into trouble, if we be vigilant ;
so great is the force of this wisdom ; which was the case then
even with the tyrant. For when he knew that they had
Dan. 3, suffered no harm, hear how he changed his language. Ye
26- servants of the most high God, come forth, and come
v. 15. hither. Didst not thou say, a little before, Who is that
1 The rivers (or as some read river) Ben. (iv. 46. p. 132. Col.)
of fire. This expression is taken from z See on 1 Cor. 3, 12. Hom. ix. (1.)
Dan. 8, 10. as appears by the coin- and note c in the present vol. p. 130.
cidence of 'Ixxirat, Hom. v. on Bom. ii. a tpiXotroQuv, which is a favourite word
16. Tr. p. 67. and fiXxiv in LXX. In of S. Chrysostom, and which he seems
Hom. de Perf. Car. near the end. Ben. to use in a variety of passages to ex-
vi. 298. E. he speaks ofthe fabled rivers press the nobler emotions of the mind.
of the Heathen as a shadow of Truth. See note i, p. 51. Tr.
So Greg. Naz. in Jul. inv. ii. Or. v. 38.

Trial of God's servants tends to His honour by them. 127
God that shall deliver you out of my hands ? What hath
happened ? Whence this change ? Thou sawest those with
out destroyed, and dost thou call on those within ? Whence
hath it come to pass that thou art grown so exceeding wise ?
Thou seest how great a change took place in the monarch !
Whilst he had not yet exercised his power over them, he
blasphemed, but as soon as he had cast them into fire, he
shewed wisdom. For this reason also God permitted all to
take place, whatsoever the tyrant wished, in order that He
might make it manifest, that none will be able to injure
those who are kept by Him. And what He did towards
Job, He performed here. For on that occasion also, He per
mitted the devil to manifest all his power; and not till he
had exhausted all his darts, and no further mode of plotting
against him remained, was the combatant led out of the
field, that the victory might be striking, and indubitable.
So here too He did the very same thing. He willed to over
throw their city, and God stayed him not : he willed to carry
them away captive, and He hindered him not : he willed to
bind them, and He permitted ; to cast them into the furnace,
and He allowed it: to heat the flame beyond its measure,
and this too He suffered; and when there was nothing
further left for the tyrant to do, and he had exhausted all
his strength, then God manifested His own power, and the
patience of the youths. Seest thou how God permitted
these tribulations even to the end, that He might shew the
assailants the wisdom of those whom they assailed, as well
as His own providence. Both of which circumstances also
that man then discerned, and cried out, Ye servants of the
most high God, come forth, and come hither.
13. But consider thou with me the magnanimity of the
youths ; for they neither sprang out before the call, lest some
should suppose they feared the fire; nor when they were
called did they remain within, lest any one should think
that they were ambitious and contentious. " As soon," say
they, " as thou hast learnt Whose servants we are, as soon
as thou hast acknowledged our Lord, we come forth, the
heralds to all who are present of the power of God." Or
rather, not only they themselves, but even the enemy with
his own voice, yea, both orally, and by his epistle, proclaimed

128 Nebuchadnezzar proclaims his own defeat.
to all men both the constancy of the combatants, and the
' iymo- strength of Him who presided over the contest1. And even
e,T°" as the heralds, when they proclaim the names of the victor
combatants in the midst of the theatre, mention also tho
cities to which they belong ; ' such an one, of such a city !'
So he too, instead of their city, proclaimed their Lord, by
saying, Shadrach, Meshach, and Abednego, ye servants of
the most high God, come forth, and come hither. What is
come to pass, that thou callest them the servants of God?
Were they not thy servants ? " Yea," saith he, " but they
¦jwi. have overthrown2 my sovereignty; they have trampled
xuo-a* un(jer f00t my pride. They have shewn by deeds, that
He is their true Lord. If they were the servants of men,
the fire would not have feared them ; the flame would not
have made way for them ; for the creation knows nothing of
reverencing or honouring the servants of men." Therefore
again he saith, Blessed be the God of Shadrach, Meshach,
and Abednego.
14. Contemplate with me also, how first he proclaims the
Dan. 3, Arbiter of the contest. Blessed be God, who hath sent His
28, angel and delivered His servants. This of the power of God.
He speaks also of the virtue of the combatants. Because
they trusted in Him, and have changed the king's word, and
have yielded their bodies, that they might not worship any
god except their own God. Could any thing equal the virtue
of this ? Before this, when they said, We will not serve thy
gods, he was inflamed more fiercely than the very furnace ;
but now, when by their deeds they had taught him this, he
was so far from being indignant, that he praised and admired
them, for not having obeyed him ! So good a thing is virtue,
that it has even its enemies themselves to applaud and
admire it ! These had fought and conquered, but the van
quished party gave thanks, that the sight of the fire had not
terrified them, but that the hope in their Lord had comforted
them. And He names the God of the whole world after the
three youths, not at all circumscribing His sovereignty, but
inasmuch as these three youths were more deserving of
^Ecclus. »
44, 17. esteem than the whole world3. For this reason he both ap-
onBom.piau(js those who had despised him, and passing by so many
Hom. ii. governors, kings, and princes, those who had obeyed him,
p. 17.

God the God of His servants. Sin the only evil. 129
he stands in admiration of the three captives and slaves, the
deriders of his tyranny ! For they did tliese things, not for
the salve of contention, but for the love of wisdom ; nor of
defiance, but of devotion. They were not puffed up with
pride, but fired with zeal. For great indeed is the blessing
of a hope in God; which then also the barbarian learned,
and making it manifest that it was from that source they had
escaped the impending peril, he uttered aloud the exclama
tion : Because they trusted in Him ! v- 2S-
15. But I say all this now, and select all the histories (®0
that contain trials and tribulations, and the wrath of kings,
and their evil designs, in order that we may fear nothing,
save only offending God. For then also was there a furnace
burning; yet they derided it, but feared sin. For they knew
that if they were consumed in the fire, they should suffer
nothing that was to be dreaded; but that if they were guilty of
impiety, they should undergo the extremes of misery. It is
the greatest punishment to commit sin, though we may remain
unpunished ; as on the other hand, it is the greatest honour
and tranquillity to live virtuously, though we may be punished.
For sins separate us from God; as He Himself speaks;
Have not your sins separated between you and Me? But Is. 59,2.
punishments lead us back to God. As one saith, Give
peace ; for Thou hast recompensed us for all things ". Sup
pose any. one hath a wound ; which is the most deserving of
fear, suppuration, or the surgeon's knife ? the steel, or the
devouring progress of the ulcer ? Sin is a suppurating
wound, punishment is the surgeon's knife. As then, he who
hath a wound of this kind, although he suffer no incision, hath
to sustain the malady, and is then in the worse condition,
when he hath no cutting ; so also the sinner, though he be
not punished, is the most wretched of men ; and is then espe
cially wretched, when he hath no punishment, and is suffer
ing nothing that he fears. And as those who have a disease
of the spleen, or a dropsy, when they enjoy a plentiful table,
and cool drinks, and a variety of delicacies, and condiments,
are then especially in a most pitiable state, increasing as
l> Isaiah 26, 12. LXX. the Eng. V. Dan. 9, 12. 16. Lev. 26, 34. 2 Chron.
is, f Thou hast wrought all our works in 36,21.
us.' Comparehoweverls. 1,5.40,2.54,8. K

130 Prosperous sinners fare worst of all at last.
they do their disease by luxury ; but should they rigorously
subject themselves to hunger and thirst, according to medi
cal laws, they might have some hope of recovery; so also
those who live in iniquity, if they are punished, may have
favourable hopes; but if, together with their wickedness,
they enjoy security and luxury, they become more wretched
than those who cram their bellies, though they are in a state
of dropsy ; and so much the more, as the soul is better
than the body. If then thou seest any who are in the
same sins, and some of them struggling continually with
hunger, and a thousand ills ; while others are drinking their
fill, and living sumptuously, and gormandizing ; think those
the better off, who endure sufferings. For not only is the
flame of voluptuousness cut off by these misfortunes, but
they also depart to the future Judgment, and that dread
tribunal0, with no small relief; and go hence, having dis
charged here the penalty of the greater part of their sins by
the ills they have suffered.
16. But enough of consolation. It is time for us now, at
last, to proceed to the exhortation on the subject of avoiding
c It was the common opinion of the the passage in general to refer to
Greek Fathers, that the fire of the Day teachers and their work as such, but
of Judgment would cause severe suffer- explains the words cited of a fiery trial
ing to some of those who would be finally of the teacher's own life. Euseb.
saved, and that this might be mitigated (quoted as Emisen. really a Gall. Bp.
by a severe repentance, and in some of later date,) Bibl. Pat. Col. iii. 549.
degree by suffering here, and by the speaks of rivers of fire, (see p. 126.)
prayers of others. S. Chrys. on Phil. 1, Horn. iii. de Epiph. OEcumenius on
24. Hom. iii. Mor. Orig. on Ps. xxxvi. 1 Cor. iii. (doubtfully.) Also the Com-
(al. xxxvii.) v. 8. Ben. ii. 661. D. St. mentary on Isaiah, attributed to
Cyr. Catech. xv. (9.) Tr. p. 195. and St. Basil, on c. ix. 19. Ben. t. i. p. 554.
note h. Cat. Myst. v. (7.) p. 276. (cited as his by Photius,) speak of a
Greg. Nyss. Or. de Mort. ed. 1638. t. cleansing by the Judgment fire. Origen,
iii. 634. d. speaks of a cleansing fire, on Ps. 36, (37,) 14. Hom. iii. 1. says,
But in Or. de fan. Pulcheris, p. 460, ' And, as I think, we must all come to
he says, ' such a soul, having nothing that fire. Though one be Paul or
for which to he judged, fears not SeU, Peter, yet he comes to that fire.' So
dreads not Judgment. It abides free St. Ambr. on ver. 15. $. 26. of Ezekiel
from fear and astonishment, no evil and Daniel, and St. Hii. on Ps. 118,
conscience causing a fear of Judgment.' (119,) 20. of the Blessed Virgin herself,
However, St. Chrys. on 1 Cor. iii. 15. so applying Luc. 2, 35. See Cat. Aur.
Hom. 9. explains the being saved as by on S. Matt. 3, 11. 12. Tr. p. 104.
fire of remaining undestroyed in eternal note e. S. Greg. Naz. Or. xxxix. c. 19.
torment. This last exposition is at- speaks of Novatians, as ' perhaps to he
tributed to ' the Greeks' by Bellarmine, baptized in the fire of the other world,
de Purg. lib. 1. c. 5. having been de- in that last Baptism, which is longer
fended by them in the discussion on and more painfiil.' There is no mi-
Purgatory preliminary to the Council nutely defined and universal doctrine
of Florence. Labbe, t. xiii. p. 26 — 30. on the subject. See on Fleury, b. 19.
It is also held by Photius, in CEeum. c. 31. Tr. p. 102, note i.
ad loe. Theodoret, on 1 Cor. iii. takes

Amendment a memorial of sacred seasons. 131
oaths, and to remove that seeming palliation1 on behalf of'^e**-
those who swear, which is but futile d, and useless. For1"^"2*
when we bring an accusation against them, they allege the
case of others who do the very same thing ; and they say,
" such and such persons swear." Let us then say to these,
Nevertheless; such an one and such an one do not swear:
and God will give His judgment concerning thee, from those
who do good works; for sinners do not profit sinners by
a community of transgressions ; but they who perform what
is right condemn sinners ". For they who gave not Christ Mat25,
food, or drink, were many ; but they rendered no aid to each
other. Similar also was the case of the five virgins, who
found no pardon from companionship, but being condemned ib. v. 10.
by a comparison with those who had acted wisely, both
these and the former were alike punished.
17. Dismissing then this argument of frigid self-deception,
let us not look at the case of those who fall, but at those who
fashion their conduct rightly ; and let us endeavour to carry
along with us a memento of the present fast when it is over.
And as it often happens when we have purchased a vest
ment, or a slave, or a precious vase, we recall again the time
when we did so, and say to each other, " That slave I
purchased at such a festival ; that garment I bought at such
a time;" so, in like manner, if we now reduce to practice this
law, we shall say, I reformed the practice of swearing during
that Lent; for till then I was a swearer; but from barely
hearing an admonition, I have abstained from the sin.
18. But " custom," it may be objected, "is a hard thing to be
reformed." I know it is ; and therefore am urgent to throw you
into another custom, which is good and profitable. For when
you say, it is difficult for me to abstain from what is habitual ;
for that very reason, I say, you should make haste to abstain,
knowing for certain, that if you oncef make another custom
for yourself of not swearing, you will want no labour after
wards. Which is the more difficult thing ; not to swear, or
to remain the whole day without food ; and to be pinched e
d -^"Xi^'- somewhat as we say, ' cold see Matt. 12, 41.
comfort.' See Herod, v. i. 108. and f Implied in the aorist, -roiforis.
note of Baehr. also Dem. de Fals. Leg. e Tam^ino-iai, Dem. adv. Aristogit.
207. i. 72. ofthe effect of long imprisonment.
' Comp. Hom. ix. on 1 Cor. 3. and lit. ' to be dried like a mummy.'
K 2

132 Strictness should extend to all duties. How to hear.
with water-drinking, and the meanest diet? It is evident
that the latter surpasses the former; yet, notwithstanding,
custom has made this matter so possible and easy of
execution, that when the fast comes round, although any
one should exhort a thousand times, or as frequently con
strain and compel one to partake of wine, or taste of any
other of those thiugs which are forbidden during fasts, yet
a man would prefer to suffer any thing, rather than touch the.,
prohibited article of food h ; and that not for want of relish
for the table, nevertheless, we bear it all with fortitude, from
the habit of our conscience. And the case will be the same
in regard to oaths ; and just as if now, any one were to impose
ever so great necessity, you would remain immoveable, holding
1 i. e. of fast the habit1 ; so also in that case, if any one urge you ten
M ng thousand times, you will not depart from your custom.
(7.) 18. When you go home, therefore, discourse of all these
things with those who are in your house ; and as many
persons often do, when they come back -from a meadow,
having plucked there a rose, or a violet, or some flower of
that kind, they return twisting1 it about with their fingers;
and as some, again, when they quit the gardens to go
home, take with them2 branches of trees, with their fruit
upon them ; and as others, moreover, from sumptuous feasts,
carry away leavings of the entertainment for their depend
ents; so indeed do thou, departing from hence, take the
exhortation home to thy wife, thy children, and all thine
household. For this admonition is more profitable than the
meadow, the garden, or the banquetting table. These roses
never wither; these fruits never drop off; these dainties
never corrupt. The former yield a temporary delight; but
the latter a lasting advantage, not only after this reformation
has taken place, but in the very act of reforming. For think
what a good practice this would be, having dismissed all
Deut. other matters public or private, to discourse only of the
6' 7" divine laws continually, at the table, in the forum, and in
your other meetings. Would we give our attention to these
things, we should say nothing of a dangerous or injurious
h That this strictness was not quite s Sav. wtgio-Tfifovres . Ben. <r£fipi{»-
universal appears from Hom. ix 1. tis. Thus St. Francis de Sales recom-
The feeling there referred to may have mends ' culling flowers' for the day
been partly occasioned by this passage, from morning devotions.

- ti-txo-
uiZovrai

How spiritual reformation spreads itself. 133
nature, nor should we sin unguardedly '. Giving our leisure ' Anums
to discourse respecting tliese things, we should be able to
withdraw our soul even from under this sadness that hangs
over us, instead of looking with so much anxiety as we do,
whilst we say one to another, " Hath the Emperor heard
what hath happened ? Is he inc.ensed ? What sentence hath
he pronounced2? Hath any one petitioned him ? What? Will 2 »</¦»?<-
he himself endure to destroy utterly a city so great and
populous ?" Casting these and all such cares upon God, let
us be anxious only as to what He hath commanded ! Thus
shall we rid ourselves of all these sorrows; and although
ten only among us should be amended, the ten would quickly
become twenty ; the twenty fifty ; the fifty a hundred ;
the hundred a thousand ; the thousand all the city. And
just as when ten lamps are lighted, one may easily fill the
whole house with hght, so also with respect to spiritual
reformation ; should only ten be amended, we shall light
up a general flame throughout the city, to shine forth, and
to procure us safety. For not so naturally does the fire,
when it falls upon a forest, kindle the neighbouring trees
successively, as will the emulation for virtue, when it seizes
upon a few minds, be mighty in its progress to diffuse itself
through the whole community.
19. Give me cause, then, to exult over you both in the
present life, and at that future Day, when those to whom
talents have been entrusted, shall be summoned ! Your being
approved is a sufficient reward for my labours ; and if I see
you living in piety, I have all I wish. Do, then, what yester
day I recommended, and to-day will repeat, and will not
cease to say it. Fix a penalty for those who swear ; a penalty
which is a gain, and not a loss; and prepare yourselves
henceforth so as you may give us a proof of amendment.
For I shall endeavour to hold a long conversation with
each of you, when this assembly is dismissed; in order
that in the continuance of discourse I may discover the
persons who have been reformed, and those who have notk.
And if I find any one still swearing, I shall make him manifest
to all who are amended, that by reproving, rebuking, and
correcting, we may quickly deliver him from this evil habit,
k Sav. adds, ' and those who have not.' See p. 113.

134 Day of Judgment. Intercession of the Saints.
For better it is that he should amend through being re
proached here, than that he should be put to shame, and
punished, in the presence of the whole assembled universe,
on that Day, when our sins shall be revealed to the eyes of
all men ! But God forbid that any in this fair assembly
should appear there suffering such things ! but by the prayers
of the holy fathers1, correcting all our offences ; and having

1 tu%a7s tuv ayia/v vari^otv. See on
Bom. 16, 24. Hom. xxxii. Tr. p. 504.
where the translation perhaps ought to
be, ' These imitators of Paul. Only
let us yield ourselves worthy of such
intercession.' This rendering is con
firmed by its agreement with Hom.
xliv. on Gen. 19, 29. Ben.iv. 448, 449.
But there is a difficulty in it owing to
the reference to St. Paul's departure.
This may be explained as a turn of
rhetoric. The passage on Gen. 19,
does cot define whether Saints on
earth or above are spoken of; but
from otherR it is probable he means
the latter. The close of the Homily on
S. Meletius, Ben. ii. 522. A. speaks of
such intercession, and that of Horn, in
SS. Bernicen and Prosd. Ben. ii. 645. D.
of invoking it. The Homily quoted
above, on the intercession of Abraham,
warns men against trusting to prayers
of Saints so as to neglect their own life.
An expression like that in the text
occurs in a Homily de Sp. Sancto,
attributed to St. Chrys. by Photius.
Ben. iii. 799. C. Origen on Cant. 2, 5.
asserts the intercession of the Saints,
proving it from 2 Mac. 15, 14. and on
Numb, xxxii. Hom. xxvi. 6. he asks,
who doubts it ? Hom. i. 7. on Ezekiel,
he invokes an angel, as holding that
angels are present, though in a rheto
rical way. Lib. 2. in Job, (fin.) some
times cited as his, is spurious, and the
Com. on Lament, doubtful, and the
manner of invocation looks as if of
later date. St. Cyprian, Ep. 57. ad
Cornel, fin. desires that whoever dies
first may pray for the other : and de
Hab. Virg. fin. makes a similar re
quest: and so Theodosia in Euseb. de
Mart. Pal. c. 7.
In the fourth century, the invo
cation of departed Saints, or prayer
to God for their prayers, becomes
common. So Eusebius, on Ps. 78.
(79.) takes v. 11. Preserve Tliou
the sons of the slain, (Heb. of death,)
i. e. of the 'Martyrs. At the close of
his Com. on Isaiah, he prays just as

St. Chrys. in the text. St. Athanas. ad
Marcellm. 31. t. 1. p. 1001. says, we
should sing the Psalms exactly, ' that
the inspired writers may know their
own words, and pray with us, or rather,
that the Holy Spirit who spoke in them,
hearing the words He dictated to
them, may take our part.' {sv-tainXa.
finrxi, Comp. Bom. viii. 26.) A direct
address to the Blessed Virgin 
' Queen, and Mother of God, inter
cede for us!' is quoted as his, (Serm.
in Annunt. t. ii. p. 401,) but is spu
rious, as is there stated.
St. James, of Nisibis, Ser. 4. p. 72.
seems to speak of an angel presenting
our prayers, which his Editor con
nects with Tertullian's ' Angelus Ora-
tionis,' de Or. xii. and Tob. xii. 12.
St. Hilary, on Ps. 124, (125,) 2.
takes the hills (as others constantly
elsewhere) for the saints and angels.
On Matt. xxv. p. 736. he says, ' none
shall be helped by another's works and
merits, because every one must buy
oil for his own lamp.' This seems to
imply the existence of the same ten
dency which S. Chrysostom reproves,
as quoted above on Gen. xix. See
alsop. 17. note w. The Martyr Justina,
early in this century, is said by St. Greg.
Naz. Or. xviii. p. 279. (Ben. Or. xxiv.
11. p. 443. d.) to have implored the aid
of the Virgin Mary.
In the latter part of the century,
instances are more frequent. St. Cyr.
Hier. Cat. Myst. v. (6.) Tr. p. 275.
says, ' Then we commemorate also
those who have fallen asleep before us,
first, Patriarchs, Prophets, Apostles,
Martyrs, that at their prayers and
intervention God would receive our
petition.' St. Basil, Hom. on the forty
Martyrs, c. 8. t. 2. p. 155. speaks
strongly of the value of their inter
cession, and recommends asking it.
' Here is found a pious woman praying
for her children, the return of her
husband, his recovery when sick: let
your prayers be made with the Mar
tyrs!' To Julian the Apostate, Ep.

Gqpd hope of those who correct their faults. 135
shewn forth the abundant fruit of virtue, may we depart
hence with much confidence, through the grace and loving-
kindness of our Lord Jesus Christ, through whom, and with
whom, together with the Father and the Holy Spirit, be
glory now and ever, and world without end. Amen.

360. al. 205. Ben. iii. 462. ' I also
receive the Holy Apostles, Prophets,
and Martyrs, and call on them to sup
plication unto God, that through them,
that is, through their mediation, the
Merciful God may become propitious
to me, and a ransom of my sins may
be made and granted. To St. Ambrose,
Ep. 197. al. 55. Ben. iii. 288. he speaks
of the relics of a Martyr as a pro
tection to those who kept them. St.
Ephraim, in Martyres, t. iii. Gr. Lat.
p. 251. has, ' Victorious Martyrs, will
ing sufferers for the love of your God
and Saviour, ye that have boldness of
speech toward the Lord Himself; in
treat, holy as ye are, for us that are
worthless, and sinners, and full of list-
lessness, that the grace of Christ may
come upon us.' Some Prayers to the
Blessed Virgin, caUing her the only
hope of sinners, and giving her the
titles of our Lord, are ascribed to him.
Such would stand alone in this age,
and long after. But one which has
been long known in Latin, (ed. Voss.'
p. 543.) has been generally thought
spurious. The last Boman Edition
contains more, but even the Mss. from
which they are taken seem to ascribe
them but doubtfully to him, (" Prayers
collected from Holy Scripture, but
most of them from St. Ephraim," &c.)
especially as others precede these. He
however used invocation freely, though
some allowance must be made for his
rich imagination, and his fondness for
apostrophe. Thus he apostrophises
Faith, adv. Scrut. Ser. vi. Gr. Lat iii.
160, 161. ' O Faith! I pray Thee
adapt Thy vastness to our littleness !
for while we may not see and measure
thee, love can neither rest nor be
silent !' ' Come hither, O Faith, Gift
of God to the Holy Church, and rest in
this bosom !' Several spurious passages,
as from the Christus Patiens attributed
to St. Greg. Naz. 1. 2582. (but rejected
and objected to by the Ben. editor,) are
examined by Mr. Palmer, Letter v. to
Dr. "Wiseman. The real practice of
St. Greg. Naz. appears in his fune
ral oration on St. Basil, Or. xx.

fin. p. 373. (Ben. xliii. 82. p. 831.)
' But do thou, O divine and sacred
head, look on us from above, and
either remove by thy intercessions the
thorn in the flesh that chastises us,
or persuade us to bear it with fortitude,
&c.' Or. vi. ad Greg. Nyss. p. 140.
(Ben. xi. 5. p. 245.) he says, that
Martyrs are ' Mediators for attaining
a divine state.' (litntis.) St. Chrysostom
is of the same date. St. Greg. Nyss.
on S. Theodoras, speaks repeatedly of
asking his intercession. ' To touch his
relies, if any chance give one the
opportunity  Then, shedding on
them the tear of piety and affection,
as though to the Martyr, appearing in
full presence, they present their en
treaty for intercession ; beseeching him,
as an attendant* upon God, and in
voking him as one who obtains favours
at will,' t. iii. p. 580. and so in other
parts of the oration ; and in p. 586, he
begs him, if need be, to call his Bro
ther-martyrs to his aid. And in the
close of his life of St. Ephraim, he both
invokes him, ' Bemember us all, asking
remission for our sins ;' and speaks of
a person having invoked his help, in
circumstances of danger, with success.
St. Ambrose, de Vid. c. 9. says, ' The
angels are to be entreated for us, who
are given us for our guard ; the Mar
tyrs are to be entreated, whose patron
age we may in a manner claim by the
pledge of their bodies. They can pray
for our sins, who have washed in their
own blood their own sins, if such they
had.' These are most of the authors al
leged down to the end of the fourth cen
tury, but in most of the later of them
other passages of the same kind appear.
Thus the practice of direct invocation
seems to have come in by degrees, and
that chiefly in the course of this cen
tury. Some passages relating merely
to the intercession of the Saints have
been passed over, as they would rather
confuse the view of the subject of seek
ing it. Bellarmine, De Sanctis, 1. i.
c. 19. and Coccius. Thesaur. 1. v. art.
4. give collections of passages. See on
Fleury, b. 19. c. 31. Tr. p. 202, note k.

' Jaguptjy. A term whieh shews that an allusion to- an earthly court is intended.

HOMILY VII.

Recapitulation of former exhortations. Sin brought death and grief into
the world, and they tend to its cure. Grief serviceable only for the
destruction of sin. Remarks upon the passage, Gen. 1 , 1 . In the begin
ning God created the heaven and the earth. It is argued that God's
forethought for man in the work of creation affords ground of com
fort ; and that mercy is shewn even in chastisement, as in the saying,
Adam, where art thou? Concluding admonition on the avoidance of
oaths.

(1.) 1. Yesterday, I discoursed unto your Charity at great
1 Sav. length, and upon a variety of subjects; and if out of this1
Tourm varjety, it be uot possible for you to retain all, I wish more
particularly to recall to memoiy the observation, that God
hath implanted the affection grief in our natures for no other
reason but because of sin, and He hath made this evident
from actual experience. For whilst we are grieved and dis
tressed through the loss of wealth ; or by reason of sickness,
and death, and the other evils that befall us, we are not only
far from reaping any consolation, but we also increase the
2S.Greg. force of these calamities. But if we are in pain and sorrow2
Nyss.de for our sins, we diminish the weight of sin; we make that
iii. t. i. little which is great ; and very often we blot it all out
entirely. Ye should continually remember this, I repeat,
in order that ye may mourn for sin only, and for nothmg
3 . besides ; and moreover this too, that sin, though it brought
funere death and sadness into our life, is again destroyed3 by both
fiss't'"' these; which I have before sufficiently demonstrated. There-
¦4(io. fore, let us foar nothing so much as to sin and transgress.

All Scripture affords matter of comfort. 137
Let us not fear punishment, and then we shall escape " punish
ment. Even as the Three Children were not afraid of the
furnace, and so escaped from the furnace. Such indeed it
becomes the servants of God to be. For if those who were
brought up under the Old dispensation, when death was not
yet slain b, nor his brazen gates broken down, nor his iron Ps. 107,
bars smitten in. sunder ; so nobly encountered their end c, iSt'45 2.
how destitute of all defence or excuse shall we be, if, after
receiving so great grace, we attain not even to the same
measure of virtue as they did, now when death is only
a name, devoid of reality. For death is nothing more than
a sleep, a journey, a migration, a rest, a tranquil haven; an
escape from trouble, and a freedom from the cares of this
present hfe !
2. But here we dismiss the subject of consolation ; it is
the fifth day we are engaged in speaking words of comfort
to your Charity, and we might now seem to be troublesome.
For even ' what hath been said is sufficient for those who 'SavW
give heed ; but to those who are pusillanimous it will be no
gain, though we say more than we have said in addition.
It is now time to direct our teaching to the exposition of the
Scriptures. For as, if we had said nothing in reference to
the present calamity, one might hold us guilty of cruelty,
and a want of humanity ; so, were we always discoursing of
this, we might justly be condemned for pusillanimity. Com
mending then your hearts to God, who is able to speak2 into s See is.
your minds, and to expel all grief from within, let us now H^b '
take up our accustomed manner of instruction; and thatand
especially since every exposition of Scripture is matter of
comfort and relief. So that, although we may seem to
be desisting from the topic of consolation, we shall again
light upon matter of the same kind by means of Scriptural
exposition. For that all Scripture furnishes consolation to
those who give attention to it, I will make manifest to you from
its own evidence3- For I shall not go about among the Scrip- 3 abrihv
ture narratives to search out certain subjects of a consolatory
kind ; but in order that I may make the proof of the matter
¦ haq>it%ifti0a. Seep. 104, note u. " Or, 'defied death,' xanroXfititat
h Hos. 13, 14. which however is tTis tiXiutHs.
less clear in LXX.

138 For instance, God's love seen in the Creation.
which I have undertaken plainer, we will take in hand
the book which has to-day been read to us; and bringing
forward, if you will, the introduction and commencement of
it, which may especially seem to present no trace of conso
lation, but to be altogether foreign to topics of comfort, I will
make that which I affirm evident.
Gen. 1, 3. What then is this introduction ? In the beginning God
LXX. rnade the heaven and the earth, and the earth was in
visible, and unformed^, and darkness was upon the face
of the abyss. Do these words seem to some of you in
capable of affording consolation under distress ? Is it not
an historical narrative, and an instruction about the crea
tion ?
(2.) Would you then that I shew the consolation that is hidden
in this saying? Arouse yourselves in that case, and attend
with earnestness to the things which are about to be spoken.
For when thou hearest that God made the heaven, the earth,
the sea, the air, the waters, the multitude of stars, the two
great lights, the plants, the quadrupeds, the swimming and the
flying animals, and all things without exception which thou
seest, for thee, and for thy safety and honour ; dost thou not
straightway take comfort and receive this as the strongest
proof of the love of God, when thou thinkest that He pro
duced such a wrorld as this, so fair, so vast and wonderful,
1 hk <ri for thee, dwarf as thou art ' ! When therefore thou hearest
that, In the beginning God made the heaven and the earth,
run not hastily over the declaration ; but traverse in thy
mind the breadth of the earth ; and reflect how He hath
spread out ' so sumptuous and exquisite a table for us, and
provided us with such abundant gladness '. And this is,
indeed, the most marvellous thing, that He gave us not such
a world as this in payment for services done ; or as a recom
pense for good works ; but at the very time He formed us,
& Or, unfurnished, E. V. without a waste, or wilderness. See Dr. Buck-
form, and void. This rendering came land's Bridgwater Treatise, c. 2. and
in with the Genevan Bible. All the notes. Tr.
previous translations, had void, and ° i»w», ' sent up,' i. e. ' caused to
empty. Perhaps by the term void, grow.'
was meant just the same as the l ilup^oo-uint. Comp. Acts xiv. 17.
Septuagint axarao-xiuao-Tos . The word Filling our hearts with food and glad-
Bohu, which occurs Deut. 32, 10. and ness.
Ps. 107, 40. is in both cases rendered

TOV
Peaz<"

Man made in the likeness of God's sovereignty. 139
He honoured our race with this kingdom. For He said, Let Gen. 1,
us make man after our image, and after our likeness.
What is the sense of this, after our image, and after our
likeness? The image of government8 is that which is meant;
and as there is no one in heaven superior to God, so let there
be none upon earth superior to man. This then is one, and
the first respect, in which He did him honour, making him
after His own image ; and secondly, forasmuch as He pro
vided us this principality, not as a payment for services, but
made it entirely the gift of His own love toward man;
and thirdly, in that He conferred it upon us as a thing of
nature. For of governments there are some natural, and
others which are elective ; — natural as of the lion over the
quadrupeds, or as that of the eagle over the birds ; elective,
as that of an Emperor over us ; for he doth not reign over his
fellow-servants by any natural authority. Therefore it is
that he oftentimes loses his sovereignty. For such are
things which do not inhere naturally11; they readily admit
of change and transposition. But not so with the lion ; he
rules by nature over the quadrupeds, as the eagle doth over
birds. The character * of sovereignty is, therefore, constantly i ,rjw
allotted2to his race; andnolionhath ever been seen deprived of2 c-uyxi-
it. Such a kind of sovereignty God bestowed upon us from the *x"{" "
beginning, and set us over all things. And not only in this
respect did He confer honour upon our nature3, but also, by30r,kind
the very eminence of the spot in which we were placed,
fixing upon Paradise as our choice dwelling, and bestowing
the gift of speech, and an immortal soul.
4. But I would not speak of these things : for I say that
such was the abundance of God's care, that we may know
H is goodness, and His love towards man, not only from the way
in which He hath honoured, but also from the way in which
He hath punished us. And this, I especially exhort you to
consider with attention, that God is alike good, not only
whilst He is treating us with honour and beneficence, but
K This of course does not exclude, h So ' nature' was usually under-
but rather implies, an intrinsic resem- stood. Arist. Eth. ii. 1. ' Nothing that
blance. See S. Cyr. Cat. xii. (3.) and is by nature is made otherwise hy habit;
xiv. (5.) Tr. p. 170. and note. S.Aug, e. g. a stone tends downwards by nature,
De C. D. xi. 26. xii. 23. Conf. xiii. 12. and cannot be habituated to tend up-
Tr. p. 283, 4. St. Greg. Nyss. on the wards.'
text, t. ii. p. 22 sqq.

140 God's mercy shewn in threatening for our good.
also whilst He is punishing and chastising. And whether we
should have to carry on our contest and combat against the
heathen, or against the heretics, respecting the philanthropy
and goodness of God, we shall make His goodness evident,
not only in the cases of His bestowing honour, but also in
the cases of His inflicting punishment. For if He is only to
be esteemed good whilst honouring us, and not good whilst
punishing us, He were but half good. But this is not the
case. God forbid ! Among men this may probably happen,
when they inflict punishments in anger and passion; but
God being free from passion, whether He exercise kindness,
or whether He punish, He is alike good. Nor less does the
Gal. 3, threat of hell serve to shew His goodness, than the promise
of the kingdom. But how? I answer. If He had not threatened
hell, if He had not prepared punishment, there are not many
l Tim. who would have attained the kingdom '. For the promise of
!, 9- good things doth not so strongly induce the multitude to
virtue ; as doth the threat of evil things compel by fear,
and arouse them to the care of the soul. So that, although
hell be the opposite of the kingdom of heaven, yet each hath
respect to the same end — the salvation of men; the one
alluring to itself, the other driving them towards its opposite,
and by the operation of fear correcting those who are dis
posed to be too negligent.
(3.) 5. I do not enlarge upon this subject without reason; but
because there are many who often, when famines, and
droughts, and wars take place, or when the wrath of an
Emperor overtakes them, or when any other unexpected
events of this kind happen, deceive the simpler class by
saying, that these things are unworthy of the Providence
of God.
I am therefore compelled to dwell on this part of my
discourse, that we may not be beguiled by words, but that
we may plainly perceive, that whether He brings upon us
a famine, or a war, or any calamity whatsoever, He doth it
out of His exceeding great care and kindness. For even
1 S. Greg. Nyss. on the Beatitudes, mourn for their present exclusion from
Or. 3. t. 1. p. 781. explains ' Blessed the good things they hope for here-
arc they tliat mourn;' first, of those after. See on Bom. 14, 13. Hom. xxv.
whom the fear of hell causes to mourn Mor. Oxf. Tr. p. 430.
for their sins ; secondly, of those who

Parents punish in love even if in anger. 141
those fathers, who especially love their offspring, will forbid
them the table, and inflict stripes, and punish them by
disgrace, and in endless other ways of this kind correct their
children when they are disorderly * ; yet are they nevertheless ' ao-tx-
fathers, not only while doing them honour, but when acting^"""
thus; yea, and then the most like fathers, when they actHeb.12,
thus. But if men, who are frequently carried away beyond '
what is meet by the force of angry feelings, are yet held to
punish those whom they love, not from cruelty and inhu
manity, but from a kind care and regard; much rather is it
proper to think2 this of God; who in the exceeding abun-2ai. to
dance of His goodness, far transcends every degree of paternal spea
fondness. And that you may not suppose that what I say is
a mere conjecture, let us, I pray you, direct our discourse to
the Scripture itself. When man, then, had been deceived
and beguiled by the wicked demon, let us observe how God
treated him, after his committing so great a sin. Did He
then altogether destroy him ? Yet the reason of the thing in
justice demanded this, that one who had displayed nothing
that was good, but, after enjoying so much favour, had
waxed wanton even from the very first, should be made
away with, and utterly destroyed ; yet God acted not so ;
neither did He treat with abomination and aversion him who
had been so ungrateful towards his Benefactor, but He comes
to him as a physician cometh to a sick man.
6. Do not, O beloved, pass over unthinkingly what has
just been said ! but understand what an act it was, not to
send an angel, or archangel, or any other of his fellow-
servants, but that the Lord Himself should have descended
to him who had fallen from the right way s, and should have 3 ,
raised him when thus cast down ; and should have ap
proached him, One to one", as a friend comes to a Ben.
friend when he is unfortunate, and is plunged in great
distress ! For proof that He acted thus from His great
kindness, the very words too which He spake to him
evidently shew His ineffable affection. And why do I say,
all the words? The first utterance signifies at once His
tenderness. For He said not, what it was probable a person
k /ami irjos ftltot. There being no third party present. Tr.

' waoa ¦
. wrru-
XOTU.

142 GocPs kindness in calling Adam by name.
treated so contemptuously would say, " O wretched and most
wicked man ! When thou hadst enjoyed so great favour from
Me, and hadst been honoured with such a kingdom, being
exalted above all the creatures upon the earth for no merit
of thine own; and having received in actual deeds the
pledges of My care, and a true manifestation of My Pro
vidence, didst thou esteem a wicked and pestiferous demon,
the enemy of thy salvation, to be worthy of more credit than
thy Lord and Benefactor ? What proof did he give of regard
for thee, like that which I have done ? Did I not make for
thee the heaven, the earth, the sea, the sun, the moon, and
all the stars ? For truly none of the angels needed this work
of creation ; but for thee, and for thy recreation, I made so great
and excellent a world ; and didst thou esteem mere words alone,
a false engagement, and a promise full of deceit, as more
worthy to be beheved than the kindness and providence that
i Sav. was manifested by deeds ; that thou gavest thyself over * to
'^ 5 him, and didst trample My laws under foot !" These words,
and more of this kind, one who had been treated con
temptuously would probably say. But God acted not so ;
but quite in the contrary manner. For by His first word
He at once raised him up from his dejection, and gave the
2 Sav. fearful and trembling man confidence, by first2 Himself
fir y calling him, or rather, not by merely calling him first, but by
addressing him by his own familiar appellation, and saying,
Adam, where art thou? Thus He shewed His tenderness,
and the great regard He had for him. For ye must all
know, that this is a mark of intimate friendship '. And thus
*maxa- those who call upon the dead are wont to do, continually
xoums j-gpgajjjjg their names. And so, on the other hand, those
who entertain hatred and enmity against any, cannot bear to
mention the very names of those who have aggrieved them.
Saul, for instance, though he had sustained no injury from
David, but had wronged him exceedingly, since he abhorred
and hated him, could not endure to mention his proper
name ; but when all were seated together, not seeing David
to be present, what said he ? He said not, " Where is
' ' Thus Thetis, II. 1. 361. and ever explains the word of merely
throughout Homer Ix t iiifutZ* ex- speaking at length, which seems almost
presses affection; the scholiast how- absurd.

Meaning of the question ". Where art thou ?" 143
David ? but, Where is the son of Jesse ? calling him by his i Kings
father's name. And again, the Jews did the same with ' ''
respect to Christ, for since they abhorred and hated Him,
they did not say, " Where is Christ™?" but, Where is He? John 7,
7. But God, willing to shew even by this that sin had not i^ \
quenched His tenderness, nor disobedience taken away His
favour toward him, and that He still exercised His Providence
and care for the fallen one, said, Adam, where art thou ? not Gen. 3,
9
being ignorant ofthe placewhere he was, but because the mouth £xx.
of those who have sinned is closed up ; sin turning the tongue
backward, and conscience holding it back; so that such
persons remain speechless, held fast in silence as by a kind
of chain. And God wishing therefore to invite him to
freedom of utterance" in speech, and to lead him to make an
apology for his offences, in order that he might obtain some
forgiveness, was Himself the first to call ; cutting off much
of Adam's distress by the familiar appellation, and dispelling
his fear, and opening by this address the mouth that was shut.
Hence also it was that he said, Adam, where art thou ?
" I left thee," saith he, " in one situation, and I find thee in
another. I left thee in confidence and glory; and I now
find thee in disgrace and silence !" And consider the care of
God in this instance. He called not Eve ; — He called not
the serpent0 ; — but him who had sinned in the lightest degree
of all, he brings first to the tribunal, in order that beginning
from him who was able to find some degree of excuse, He
might pass a more merciful sentence, even against her who
had sinned the most. And judges, indeed, do not deign to
make inquiry in their own person of their fellow-servants,
and those who are partakers of a common nature with them,
but putting forward some one of their attendants to intervene,
they order him to convey their own questions to the criminal ;
and through him they say and hear whatever they wish,
™ From this peculiar illustration it the title of Christ among His followers,
would seem, that S. Chrysostom sup- and addressed as such, especially after
posed the term Christ to have been one Peter's confession. Tr. (See John 9, 22.
of the familiar names by which our Matt. 27, 17. contrasted with ver. 63.)
Saviour was known. But the term n Sav." ha rris huXi%ta>s. ' by con-
Jesus of Nazareth seems to have been versing with him.' The ha rris would
His more general and distinctive appel- easily drop out in copying.
lation ; though it by no means follows ° Sav. He called not the serpent 
that He was not as familiarly known by He called not Eve.

144 Correction not vengeance. Bible given late.
when they examine the offenders p. But God had no need
of a middle person towards the man ; but Himself in His own
person at once judges and consoles him. And not only this
is wonderful, but also that he corrects the crimes that had
been committed. For judges in general, when they find
thieves and grave-robbers % do not consider how they may
make them better, but how they may make them pay the
penalty of the offences committed. But God, quite on the
contrary, when He finds a sinner, considers not how He may
make him pay the penalty, but how He may amend him,
and make him better, and invincible' for the future. So
that God is at the same time a Judge, a Physician, and a
Teacher ; for as a Judge He examines, and as a Physician
He amends, and as a Teacher He instructs those who have
1 tpixwo- sinned, directing them unto all wisdom1.
'8. But- if one short and simple speech thus demonstrates
the care of God, what if we should read through this whole
judgment, and unfold its entire records ? Seest thou how all
Scripture is consolation and comfort ? But of these records
we will speak at a befitting season ; before that, however, it
is necessary to state at what time this Book was given ; for
these things were not written in the beginning, nor at once
when Adam was made8, but many generations afterwards;
and it were worth while to enquire for what reason this delay
took place, and why at length they were given to the Jews
only, and not to all men ; and why written in the Hebrew
tongue ; and why in the wilderness of Sinai ? For the
Apostle doth not mention the place merely in a cursory
manner; but shews that in that circumstance too there was
a great subject of contemplation for us, when he saith to
Gal. 4, us : For these are two covenants, the one from Mount, Sinai,
24- which gendereth to bondage.
(5.) 9- Other things too besides these it were to our purpose
P What it was to be brought to the meaning, as Plut. Mor. p. 109. (cit.
bar in those days may be seen in Hom. Steph.) aXX' o'Ui sit hatpooav fivui r, py yi-
xiii. no-Gat « ytvofxtvov ocrey'meSat ; but Luc.
i A common crime then, probably 9, 36. y'mttat seems to mean the com-
from the richness of burials. See on pletion of an event. He is speaking,
Bom. 6, 18. Hom. xi. Mor. Tr. p. 78. however, of the whole Bible, or at
r a%ti(wror, i. e. to the adversary, least the Pentateuch, not merely of
See Hom. i. p. 1. and iij;ii(«nr. Hom. the history of the Fall, as appears
viii. (2.) from the sequel. Hom. viii. 2. and the
s ywoptinv. This seems the usual general argument of those which follow.

If any thing is reverenced, the Name of God should be. 145
to enquire into. But I see that the time doth not permit us
to launch our discourse upon so wide a sea ; wherefore pru
dently reserving1 these to a fit season, we would again ' ™p.'«-
address you on the subject of abstinence from oaths; and we'"1"""
would entreat your Charity to use your utmost endeavour
respecting this matter. For what is it but an absurdity, that
not even a servant dares to call his master by name, nor to
mention him unceremoniously, and just as he lists, but that
he' should every where bandy about the name of the Lord
of Angels familiarly with much irreverence ! And if it be
necessary to take the book of the Gospel, thou receivest it
with hands that have been first washed ; and fearfully and
tremblingly, with much reverence and devotion ; and dost
thou unceremoniously bandy about upon thy tongue the
Lord of the Gospel? Dost thou desire to learn how the
Powers above pronounce that Name; with what awe, with
what amazement2, with what wonder? / saw the Lord ,1 ixwxi-
saith the prophet, sitting upon a throne, high, and lifted^"'
up; around Him stood the Seraphim; and one cried unto
another, and said, Holy, Holy, Holy, Lord God of Sabaolh;
the whole earth is full of Thy glory ! Perceivest thou, with
what dread, with what awe, they pronounce that Name,
whilst glorifying and praising Him ? But thou, in thy
prayers and supplications, callest upon Him with much
listlessness ; when it would become thee to be full of awe,
and to be watchful and sober ! But in oaths, where it is
wholly unsuitable that this wonderful Name should be intro
duced, there thou bringest it forward in various forms of
swearing, reiterated one after another ! What pardon then,
or what excuse shall we have, howsoever we may plead this
custom ? It is said, that a certain heathen orator", by a kind 3 T£„
of foolish habit, was continually moving his right shoulder as '%uf"
he went along4. He conquered this habit, however, by fasten- 4^xs'^„
ing sharp knives on each side over his shoulders. Thus the
member, that would move out of season, was corrected by
* M. has rovii rov for rit ii rm, thus practice. Life of Dem. in Orat. Att.
'\e' would mean the ' human master.' t. iv. and so Plutarch. St. Chrys.
u Demosthenes. Tr. (Libanius says mentions him also on St. Matt. Hom.
that it was in speaking he did this, and xvii. Ben. p. 232. a. /3«$/£a<» may pos-
that he cured himself by hanging a sibly be applied to the course of a
sword before his shoulder in his private speech.)

146 Swearing does not really procure belief.
fear of the wound ! Do thou too, then, act thus with regard
to thy tongue, and instead of the knife, suspend over it the
fear of God's chastisement, and thou wilt assuredly get the
better! For it seems impossible, utterly impossible, that
those should ever be overcome, who are solicitous and
earnest about this, and really make it their business.
10. Ye applaud what is now said, but when ye have
amended, ye will applaud in a greater degree not only us,
but also yourselves; and ye will hear with more pleasure
what is spoken; and ye will call upon God with a pure
conscience, who is so sparing of thee, O man ! that He
Matt. 5, saith, Neither shalt thou swear by " thy head. But thou so
despisest Him as to swear even against His glory. " But
what shall I do," saith one, " with those who impose neces
sity on me ?" What necessity can there be, O man ? Let all
men understand that thou wilt choose to suffer any thing
rather than transgress the law of God ; and they will abstain
from compelling thee. It is not an oath which rendereth a
man worthy of credit, but the testimony of his life, the up
rightness of his conversation, and his good reputation. Many
1 hiffi- have often split their throats1 with swearing, and yet have
been able to convince no one ; and others, only giving a nod,
have been esteemed more deserving of belief than they who
swore never so much. Knowing, therefore, all these things,
and placing before our eyes the punishment that is in store for
those who swear, as well as for those who swear falsely, let
us abstain from this evil custom, that proceeeding from hence
to the correction of what remains, we may enjoy the blessed
ness of the life to come, which God grant that we may all be
found worthy to obtain, by the grace and love toward man of
our Lord Jesus Christ, through Whom and with Whom to
the Father and the Holy Ghost be glory, and power, and
honour, now and ever, and world without end. Amen.
u Kara, ' against,' and so on St. Matt. Hom. xvii. Ben. p. 228. c. but Gries
bach gives no reading except !».

HOMILY VIII.

An exhortation to virtue — and particularly upon the passage, " God was
walking in Paradise in the cool of the day:" — aud again on the subject
of abstaining from oaths.

Ye have lately heard, how all Scripture bringeth con- (1.)
solation and comfort, although it treat of what is historical.
For instance, In the beginning, God created the heaven and^en. 1,
the earth, 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",
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 more gentle creatures; 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 sick-
a r^itrt^at, i. e. of refreshment, as the trees has not occurred in these
' for thee and for thy recreation.' Hom. Homilies.
vii. (3.) What he says presently of '
l2

148 Creation tells of God's Providence and our Fall.
nesses; for the physicians concoct many medicines out of
these b ; and by reminding us of our ancient sin. For when
Gen. 9, I hear it said, Tlie fear of you, and the dread of you, shall
be upon all the wild beasts of the earth : 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" man,
whilst I leam the harm that sin hath occasioned usd- 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 them
selves in many ways, and preparing an endless variety of
remedies, are not able to deliver the man who is bowed
down by an infirmity. But sleep coming upon him of itself,
it hath entirely removed the disease, and freed them" 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 son1;* and comforters without
number have been of no avail to withdraw him from tears
and groans. But on the approach of night, conquered by
1 «»«»- the mighty power1 of sleep, he hath closed his eyelids in
slumber, and received some small relief from the miseries
of the day time.
2. And now, I pray you, let us proceed to the subject
which hath given occasion to these observations. For well
I know, that ye are all eagerly awaiting this matter; and
that each one of you is in pain till he learn on what account
this Book was not given from the beginning. But even now
I do not see that the time is fit for a discourse on this
subject. And why so ? Because the week hath nearly arrived

b viz. the wild animals. Tr. (1. xxviii. ' The traveller now,
of Pliny's Natural History is devoted ' And the tired porter, claimed the boon
to ' medicines from animals.') of sleep,
"- Or, more sober, o-u<P(otirri(os , ' The mother's self, of children late be-
d Sav. produceth in us. reaved,
' The physicians. Tr. ' Sunk in deep slumber lay.'
r Comp. Apoll. Bhod. Arg. iii. 746. And Virgil's imitation, jEn. iv. 522.

Adam mercifully called to collect himself. 149
at its close with us, and I fear to touch upon a subject, the
exposition of which I should presently afterwards be obhged
to cut short. For the ' subject requires of us several days in ' Sav. «
succession, and a continued recollection : wherefore we must
again defer it B. But take it not amiss ! we will assuredly pay
you the debt with interest ; for thus it is expedient both for
youh, and for us who are to discharge it. Meanwhile, how
ever, let us now speak on that subject which we left out
yesterday. And what was it we left out yesterday ? God Gen. 3,
was walking, it says, in Paradise in the cool of the day.
What is here meant, I ask ? God was walking ! God was
not walking ; for how should He do this who is every where
present, and filleth all things ? But He caused a perception
of this sort in Adam, in order that he might collect1 himself;
that he might not be inattentive11; that in flying and in
hiding himself, he might ' present beforehand some portion
of the excuse, even before any words had passed. For even
as those who are about to be led to the tribunal, to sustain
the charges respecting the crimes they have committed,
present themselves before those who are to try them with
a squalid, begrimed, sad, and subdued visage, in order that
from their appearance, they may incline them to philan
thropy, mercy, and forgiveness, so also did it happen in the
case of Adam. For it was necessary that he should be led
to this Tribunal in a subdued state. Therefore God took
him beforehand, and made him collect himself. But that v
some one was walking there, he perceived; but whence
came he to suppose that God was walking there ? Such is
the habitual custom of those who have committed sin. They
are suspicious of all things; they tremble at shadows; they
are in terror at every sound, and they imagine that every one
is approaching them in a hostile manner. Often therefore
the guilty, when they observe people running on another
business, suppose that they are come against them; and
e Tillemont places this Homily on l> Sav. adds ' both for you.'
Friday, but the reference to the last is ' rvrrilXt}. See on Bom. xii. 1, Horn.
' lately,' not ' yesterday,' so that it was xx. Tr. p. 362. where it is used of
probably delivered on Saturday, as reverence.
Montfaucon supposes. The Ben. read- k haxi%ti/tiios, in a relaxed and care-
ing gives, ' For a subject of several less state.
days in succession requires a continued ' So M. the rest have, ' that his flying
recollection,* &c. might.'

150 Cowardice of sinners, Boldness ofthe Righteous.
when others are conversing one with another on quite a
different subject, they that are conscious of sin suppose they
are conversing about them.
(2.) 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 tbe former,
Prov. and this boldness of the latter. The wicked fiee tvhen no
28> 1- man pursueth. 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 every where ; and just
as it would be impossible to flee from himself, so neither
1 Sav. can he escape the persecutor within ; but wherever he goeth l,
Tf,K ' he is scourged, and hath an incurable wound ! But not such
is the righteous man. What then is he? Hear: The
righteous is bold as a lion I Such a man was Elias. He saw,
for instance, the king coming towards him, and when he
l Kings said, Why is it that thou pervertest Israel m ? he answered,
jg' / pervert not Israel, but thou and thy father's house.
Truly, the just man is bold as a hon; 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 mantle ", wliich
was the more venerable garment of the two ; for that purple
brought forth the grievous famine ; but this mantle effected
a liberation from that calamity ! It divided the Jordan ! It
made Elisha a twofold ° Elias ! O how great is the virtue of
the Saints ! Not only their words ; not only their bodies, but
even their veiy garments are alway esteemed venerable by
the whole creation. The mantle 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
2 Ps. 78, Moses divided the Red Sea and cleft2 the rock! The
garments of Paul expelled diseases ! The shadow of Peter
m 'Iva ri hao-rpQus. There is no but the meaning of the Hebrew seems
authority for ' why dost thou,' instead of to be ' troublest,' (i. e. with famine,) as
' art thou he that.' The word pervertest in E. V. comp. Jos. vii. 25, where they
is the LXX rendering of "131?, disturb- render h ' destroy.'
est, and seems to mean ' turnest from " i"")*«"-fc», see note k, p. 52.
right worship,' or ' from allegiance ;' ° See Horn. ii. 25. p. 52.

Arms ofthe Saints spiritual and all-powerful. 151
put death to flight ! The ashes of the holy Martyrs p 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 ' of the king, but he looked ' p».T«-
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* the fetters, employing not his teeth, but i Kari -
words ; on which account it were fitting to call such men 1"*?"
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 divine 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 vilest among mankind, thou shalt
be powerful beyond all others. 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.
P See Hom. i. 5. p, 4. The like is Peril of Idolatry, quoted from Cas-
said of the relics of St. Epiphanius, in siodori Hist. Eccl. Trip. ix. 48. (S02.
the second part of the Homily against vii. 27.)

152 Satan cannot prevail against the Righteous.
But if thou art desirous, I will also endeavour to teach thee
by actual facts q the unconquerableness of the righteous, and
1 to ii- the defenceless state of sinners1. Hear then how the prophet
X"°UT" intimates both these particulars. The ungodly, saith he, are
Ps. 1, 5. not so, but are like the chaff which the wind scattereth away
from the face of ihe earth. 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 case with
the righteous man. But how is it with him ? Hear the same
Ps. 124, prophet, saying, They lhat trust in the Lord are as Mount
Zion. What means then, ' As Mount Zion ?' He shall not
be shaken, saith he, for ever. For whatever machines 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 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 !
(3.) 5. Knowing these things, let us take care of our life2; and
let us not be too 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 wliich is fleeting ; but let us expend all our
anxiety 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
1 He seems to mean 'by experience,' mar, however, read V iri^oit, ' through
i. e. if they would follow his advice, other (examples,)' which removes the
The New Coll. Ms. and from it Har- difficulty.

Cam

Art of healing the soul simple and easy. 153
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 amended. And this hath been the work of God's pro
vidence. For inasmuch as from bodily sickness no great in
jury could arise, (for though we were not diseased, yet death
would in any case come, and destroy and dissolve the body;)
but every thing 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 ex
treme sentence, and punishments, and torments, 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, what
soever he who had promised these things had 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 what I ask 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 grudging ?

154 Oaths fix men in evil. Good effects of discipline.
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.
(4.) 6. Knowing these things then, let us avoid oaths ; and let
our mouth be continually mindful to say, "Believe me1;"
1 iJx«- and this will be to us a foundation for all pious behaviour1 ;
p,uaS £or ^jjg tongue, when it has been disciplined to use this one
expression, is ashamed, and would blush to utter words that
2 Sav. are disgraceful and ugly; and should it at any time2 be
again ,irawn away by habit, it will be brought into subjection3
xto-iTM 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 back 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 ?"
' i. u. instead of any stronger asseverations. Tr.

Men could not swear if they acted upon reason. 155
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 swear8. For behold, the inhabitants of the
city were commanded to bring in a payment of gold ', 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" 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 much proof *.
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 hence7 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 is, assuming men to act as Cat. xix.) See Du Cange, who quotes
reasonably in their relations to God, as Cone. Chalc. act i. and many other

they do in their relations to man.
1 The tax whieh was demanded x xaTao-xivris , as on Bom. 1,5. Hom.
previously to the sedition, and before i. Tr. p. 12.
alluded to, Hom. iii. 18. p. 70. r aittxeiit, as Hom. vi. 15. fin. Tr.
a «mra%eurtai, used as aa-ora%ao-tiai, p. 130. ' depart to the future Judgment.'
(that word having passed rather to the z Sav. and M. ' all of you upon these
sense of renouncing, see S. Cyr. Hier. things.'

156 Mutual admonition recommended.
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 it may be the lot of all here present to
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.

HOMILY IX.

Commendation of those who had laid aside the practice of swearing. It is
shewn that no one need scruple about hearing the divine oracles in the
Church after a meal. Answer to the question, Why it was so long before
the Holy Scriptures were given? Comment on the passage, The heavens
declare ihe glory of God, with a description of the natural world. And
finally, an admonition against swearing.

1. It was but lately that I spoke to you as I do now to (1.)
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 but1 you, i Comp.
and the care of your salvation. As the husbandman hath no;?1"'-1'
other anxiety, but about his seeds and his harvests ; and the Country
pilot about the waves and the harbours ; so the preacher is c a^son'
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 multi
tude 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 next8, 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, awarding penalties to those who

a Alluding to the passage, 2 Cor. us, but ye are straitened in your own
6, 11. 12. Ye are not straitened in bowels. Tr.

158 Pastoral enquiries. Scruple on hearing after a meal.
swear, and enforcing punishment upon those who transgress
this law." A punishment which is indeed well becoming
youb, and which is a sign of the greatest charity. For I am
1 Coun- not ashamed of anxiously scrutinizing into these points, since
son c""1^18 *ove OI" scrutiny is not one of curiosity, but of super-
32- intendence" 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
2 ib. e. remedies with the requisite knowledge. 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 think not of the labours of teaching, esteeming
the burden a light one, whilst the hearer is profited. This
reward is, indeed, sufficient to recruit our strength, to give
us wings, to elevate us, and to persuade us to sustain the
utmost toil on your behalf.
2. Since therefore ye have shewn us much evidence of
grateful acknowledgment d, suffer us to discharge the further
3 (Tjauv debt of which we gave a promise the other day ¦ ; although
indeed I see not all present" 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 par
taken of a bodily meal, it would seem, has thought it an
indignity after receiving this kind of food, to come to the
hearing of the divine oracles. But not rightly do they
entertain this notion. For if this were improper, Christ would
b He seems to mean those who volun- there was the same impediment when
tarily submitted to it. He had recom- the following Homily was delivered.
mended masters to punish themselves, Perhaps the most probable account is,
as well as their dependents. See pp. that some persons began the fast with
90 and 110. a strictness from which they afterwards
c Especially for good, xith/xotias. fell off. The meal spoken of was an
* or ' willingness,' ibyiufxoo-mm . See early dinner. Eumsus takes his &titrot
on Rom. 1, 13. Tr. p. 24. and 9, 13. at daybreak. Od. xvi. 2. But Athe-
p. 294. naeus, 1. i. e. 9 and 10. says that in his
' This Homily is placed by Mont- day such a meal was called axoaTitfut,
faucon on the Monday after the last; and the 2i~sr»a» of the ancients, at mid-
it is difficult to find any especial reason day, a^urrci, (quoted by Perizonius on
for the circumstance here referred to ; ^Elian. V. H. ix. 19.)

Purpose of devotion afterward, a check in eating. 159
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
though one must say something startling on this point, so it
is, that the hearing of the divine oracles at that time is espe
cially profitable. For when thou hast made up thy mind
that after eating and drinking thou must repair also to the
service1, thou wilt assuredly be careful, though perchance f' cma\n,
with reluctance, of the duty of sobriety; and wilt neither be'^j ; '
led away at any time into excess of wine, or gluttony. For <-"'""'
the thought, and the expectation of entering the church,
teaches thee to make such use of food and drink, as accords
with decency; lest, after thou hast come there, and joined
thy brethren, thou shouldest appear ridiculous to all present,
by smelhng of wine, and unmannerly eructation. 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 esteemest it to be a condemnation not
to fast, and then addest another fault, which is far greater and
heavier, in not being a partaker of this sacred foodB; and
having nourished the body, thou consumest the soul with
famine. Yet what 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 2 mix with us ;" " let no one 2 ^wtu-
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
f troXXixis. See p. 25, note n, and He gives thus the 16th canonical
ref. But Sav. and M. toXXris, making answer of Timothy, Bp. of Alexandria
the sense, 'thou wilt assuredly, even A.D. 380. Bev. Pand. ii. 169. d. 'Ifa
if unwilling, observing great sobriety.' man' [when fasting in order to commu-
8 i.e. the oracles of Scripture ex- cate. Gr.]'inwashingorbathingswallow
plained at church. Tr. (See Hom. ii. a drop of water, may he communicate ?
12. p. 39. The Holy Communion was A. Yes.' The answer is really, ' Since
always received fasting. On this point the devil hath found occasion to prevent
it may be worthwhile to correct a mis- his communicating, let him do it oftener.'
take of Johnson, in his Clergyman's This plainly implies he is not to do it
Vade Mecum, part ii. p. 214. ed. 1709. then. Ed.)

160 Who is a fit hearer. Message to the absent.
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,
1 TZ,fl»- very properly prevails with relation to the secular1 tribunals
and councils. Inasmuch as they know not how to exercise
moderation, therefore they eat not to nourishment, but to
2 Gr. for bursting ; and2 they drink often to excess. For this reason,
as they render themselves unfit for the management of their
affairs, they shut up the councils and tribunals in the evening
and at mid-day ". But here there is nothing of this sort, —
God forbid ! But he who has eaten will rival him who fasts,
as far as it 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 ofthe body when
it has become weakened.
(2 ) 3. But enough of this admonition. It is time now to
proceed to the handling our subject; although our thoughts
3 «w- are reluctant3, and tardy, as it respects this instruction, on ac
count 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 ofthe 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' ; for thus the instruction, cha
ritably afforded on your part, will make up to them for their
absence ; and ye will hear me the more attentively, knowing
1> A canon of Isaac Lingonensis, (in drunk even when the forum is fullest,
the eighth century,) Tit. viii. cap. 2. <r«{) TlA»«i iyofar. v. Act. ii. 15.
Labbe viii. 620. forbids any one to take Perizonius on ./Elian, cites Dio Chrys.
an oath except fasting. The Athenian Or. 67. de Glor. 2. who shews it was
courts did not sit after sunset, and the about that time.
great time for forensic business was the ' i. p. the promise of explaining that
forenoon. See Goeller on Thuc. viii. subject which had been proposed in the
92. ^Elian.V. H. xii. 30. says that two. foregoing Homilies. Tr.
the luxurious Tarentines would be

All in season. First instruction Jry facts. 161
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 dehvered afterwards.
But this is a long exploded1 argument; for it is not1 Wo;
quite true that any thing which is profitable ought to have
been delivered from the beginning; nor if any thing was
dehvered from the beginning, is it quite necessary that the
same should continue afterwards k. 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 left the age of childhood. Again, the summer season is
useful ; but it does not shew 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 useful1, for what reason then, say they, were they not
dehvered to us from the beginning ? It was because God
was desirous of instructing the nature 2 of man, not by letters, aor race
but by things m. But what means, by things ? By means of 9«m
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 know
ledge of God from the Scriptures, frames his answer.
Having said that, the wrath of God is revealed from Rom. l
heaven against all ungodliness and unrighteousness of men, 18-
who hold the truth in unrighteousness ; when he saw that
k See Butler's Analogy, p. ii. c. 6. applying it farther to the facts recorded
where the somewhat similar objection, in Holy Scripture. ' The general de-
' that Christianity is not universal,' is sign of Scripture, which contains in it
discussed. • this revelation, thus considered as his-
1 Sav. adds, and &c. torical, may be said to be, to give ua
"' An enlarged view of this principle an account of the world, in this one
is given in Butler's Analogy, p. ii. c. 7. single view, as God's world.'
M

162 Silent speecji of the Heavens. Its universality.
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 prophet?
of what evangelist.? of what teacher? if the holy Scriptures
Eom. l, were not yet given. The invisible things of Him, says he,
from the creation ofthe world are clearly seen, being under
stood by the things that are made, even His eternal Power
and Godhead. But what he means is just this,/He hath
| placed His Creation in the midst, before the eyes of all
ii men ; in order that they may guess at the Creator from His
Wisd.! works; which, indeed, another writer has referred to; For
' ' ' fronitlie greatness and beauty qf the creatures, proportion
ably the Maker of them is seen. 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 !
Ps.19,1. This it was which the prophet signified when he said, The
heavens declare the glory of Goa) 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 so fair and admirable a body ! 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 quarter, unless some
1 Mya- one else had assisted his course ' ; and the wealthy man
y" would have purchased the Bible, but the poor man would
not have been able to obtain it. Again, he who knew the

Not their glory only, but night and day praise God. 163
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 Egyptiau, 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 sighl, 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 this fact the prophet
himself too intending, and making it plain, that the creation
utters this voice so as to be intelligible to barbarians, and to
Greeks, and to all mankind without exception, thus speaks ;
There is no speech, nor language,where their voice is not heard. Ps.19,3.
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 transport1 him to an admiration of the Creator; ' *«««-
but as to the day and night, what can these shew us of the ''""
same kind ? Nothing certainly of the same kind, but other
things which are not inferior to them ; as for example ; their
proportion, and the order which they so accurately observe.
For when thou understandest 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 encroaching on one
another in the smallest degree, even so too the day and
the night distribute the year with such an equality of parts,
M 2

164 Day and night preponderate equally in turn, and why.
with the utmost accuracy ° ; and keep to their own bound
aries, and never at any thing push one another aside. Never
hath the clay been long in winter; and in like manner, the
night hath never been long in summer, whilst so many
generations have passed away; but preserving the same
interval and length, one hath not robbed the other even
of the smallest modicum of time; not of half an hour's
space, no, nor of the twinkling of an eye !
(3.) 6. Therefore also the Psalmist", struck with astonishment
at the equality of this distribution, exclaimed, Night unto
night sheweth knowledge. If thou knowest how to exercise
thy philosophy on these matters, thou wilt admire the Being,
who fixed these immoveable boundaries even from the be
ginning. 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 limits that are not its own 1
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 p 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 idle
ness ; God hath appointed that more 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 any thing.

n The diurnal motion of the earth, eclipses.
or, as they called it, of the heavens, ° -^aX/ia-los : St. Chrys. usually says
was taken by Plato for the very type of ' the Prophet.'
stability. The exactness of its rate is P arri^/iara. He seems to mean the
far greater than the ancients had means young blade. These remarks are adapted
to appreciate, as is proved by constant to a climate in which harvest is over
observations, as well as by the oldest before Midsummer.

Gentle change of seasons. Things above the laws of nature. 16,5
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 transition1 ? Therefore, neither does ' a-tyo$n-
the summer receive us directly after winter ; nor does the ""
winter immediately succeed the summer; but mid-way the
spring is interposed ; that insensibly, and by little and little
entering upon these q, 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 the spring
should receive us after winter, and the summer after the
spring7 ; and after the summer the autumn ; which should so
transport us to winter, as 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 unfortunate, that beholding the heavens ;
and beholding sea, and land ; and beholding this exact tem
perament of the seasons, and the immoveable 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 2 wisdom ! » ^u-ti-
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 great Founder 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 were made*, 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 above the course3 of3i»»;uu.
nature. Perhaps what I have said, is not sufficiently clear. tl"
Therefore it is necessary, that I should again repeat it in a
1 So Ben. 2iafc%ofiivm. al.ha&t%Sf&i- added in the Greek in the new Paris
»v. ' So that it insensibly, and by Edition ; so too the word ' so' soon after.
little and little, making the change, " rh o-uyx^oTovtra ra -raira. al. Up-
brings our bodies.' holder. tuyxpvrmroi.
^ This clause is in the Latin trans- ' Sav. Xy'mro, ' were making;' which
lations and in Savile, and has been is more graphic. See Joh xxxviii. 4.

166 Wonderful position qf the earth on the waters.
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 falls
upon it, it yields, and makes way, and transmits it to the
bottom. When therefore thou beholdest not a small pebble,
but the whole earth bome upon the waters, and not sub
merged, admire the power of Him who wrought these mar
vellous things in a supernatural manner ! And whence does
this appear, that the earth is borne upon the waters ? The
Ps.24,2. prophet declares this when he says, He hath founded it upon
Ps. 136, fjie seaS} and prepared it upon the fioods. And again : To
him who hath founded the earth upon the waters*. 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 nature 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.
" Among the variety of opinions that 24, 2. and 136, 6. Derham's Physico-
anciently prevailed respecting the Theology, p. 41. S, Chrysostom must
earth's form and situation, one of the evidently have adopted the same opinion.
principal was, that the heavens and Tr. (St. Greg. Nyss. in Hexaem. t. I.
earth above this ocean was the whole p. 22. e. speaks of the earth's conical
visible universe ; and that all beneath shadow. See Plin. ii. 11. St. Bas. in
the ocean was Hades, or the invisible Hex. i. u. 9. explains the ' founding on
world. Hence when the sun set, he the waters,' of their being spread all
was said, 'tingere se oceano;' and round; ix. e. 1. he speaks of various
when any went to Hades, they must opinions as to its shape, and some who
first pass the ocean. Of this opinion thought it to be 180,000 stadia round.
were not only the ancient poets, but See S.Greg. Naz. Or. xxviii, al. xxxiv,
some of the Christian Fathers, particu- c. 28. and Philoponus de Mund. Cr. iii.
larly Lactantius, and St. Augustine, 6—13. Galland. xii. p. 525.)
and others, who thought their opinion x xamoorai, becomes less dense and
was favoured by the Psalmist, in Ps. solid.

Fire, in the sun, acts downward beyond its nature. 167
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*!
8. And who is there that must not feel astonished and (4.)
amazed at these things; and without hesitation pronounce
that they are not the works of nature, but of that Providence
which is above nature? Therefore one speaks thus: Who Job %G,
hangeth the earth upon nothing. And another observes, In ^.9^4.
His hands are the corners ofthe earth. And again : He hath~Pi.24.fi.
laid the foundation of it upon the seas. And these declara
tions, 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, exercising itself providentially over all
things, is itself that which holds together8 and supports the
body of the earth ! But if thou behevest not what I now say,
beheve what thou beholdest ! for even in another element it
is possible to find this admirable workmanship. Fire is of
such a nature, that it tends upwards", and is 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
1 This line of argument, from ar- There is constant variation of reading
rangements above the course of nature, wherever these words occur.
is a dangerous one ; and it would be less a See in Bacon's Novum Organum.
difficult than invidious, to search out his ' Vindemiatio prima de forma ealidi.'
instances of fallacy in modern writers. L. II. Aph. 20. Biff. 2. he says, ' the
It always brings men's ignorance into motion of heat is at once expansive, and
play. a tendency upwards.'
1 tvyx^arouo-oi, but Sav. svyxoortvo-tt..

168 Waters above the heavens. The Ocean.
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, almost saying
1 «" to him by the figure1 (of the heavens), " Look downward. —
ex»pX gnine Up0n meiJj for t-|10U wert ma(je for tnem p» J}je ]jgjjt;
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; through the power of Him who hath commanded it.
Wouldest thou have me speak of another thing of the like
, *ra,Sra kind ? Waters embrace the. further side2 of the visible heavenb
h on all parts ; and yet they neither flow down, nor are moved
out of their place, although the nature of water is not thus.
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
3 Sav. not even a small portion5 is capable of standing upon such a
*°it figure4. But,lo! this wonder is found to exist in the heavens ;
4 o-xipa- and the prophet, again, to mtimate this very circumstance,
Ps. 148 observes, Praise the Lord, ye waters that are above the
4- heavens. 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 remain
ing within its limits, it lifts up its voice, and is in tumult, and
b In accordance with the notions of which divided the waters above from
his age, S. Chrysostom supposed that those below it. See Gen. 1, 7- A
the firmament was something solid ; similar idea seems to have prevailed
and it seems to have been entirely a among those who translated the Bible
notion of modern times, that the visible into English, from the use of the word
heavens are formed of a subtle ether, firmament, which was however a mere
Thus Homer terms them xaXxior ob- copying of the Vulgate, and the Greek
{avov, and -^aXxo^aTn hvpara ; and o-Tioiupa. It is remarkable that this
sometimes o-ii-ngiiov ov^avo'v. The notion idea is defended by Drusius in his Loca
of S. Chrysostom seems to have been Difficiliora Pentateuchi, and in Syl-
similar. He supposes a solid spherical vester's translation of Du Bartas's
#rch, which he terms the visible heaven, Weeks and Days. Tr,

Balance of the powers of Nature. 169
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 not of wood or of stone ; neither
hath He encompassed these shores 1 with mountains, lest i al. seas
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 Jer. 5,
have placed the sand for the bound of the sea that it cannot
pass it. 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 the 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. vWith respect to our bodies, how
ever, these things 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 regard to the universe, nothing of this
sort 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 quietness 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 sense
less, 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

170 We should learn from the Heavens to glorify God.
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.
(5.) 10. We might continue to speak not only of these things,
but also of many others, which are even more profound ; and
might discourse even of the Creation itself; but as this must
be deferred to the morrow", let us earnestly endeavour to
retain what has been said, and to convey it to the resf.
I know indeed, that the abstruseness of these speculations
has seemed strange to your ears; but if we be a little
' »*+*'- thoughtful1, 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 ' not only in speaking, but in silence, and in
astonishing all men by our purity of hfe. For He saith,
Mat. 5, Let your light so shine before men, that they may see your
good works, and glorify your Father which is in heaven.
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
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
c Or the next day of preaching. See • See on Kom. xi. 6. Hom. xviii.
note e, p. 158. and note b, p. 173. Mor. Tr. p. 332.
d See his request, p. 160.

Amendment begun a reason for urgency. 171
is it, that when we have one garment better than the rest, we
do not suffer ourselves to be continually wearing it ; and yet
every where we draggle about the name of God without
concern, and just as chance may direct ! Let us not, I
earnestly pray and beseech you, let us not 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. Thus also do those who witness the public
spectacles. They excite those who are near the prize, with
the more vehemence. Let us, theh, 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 is rescinded, 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 be
hold 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 burden ' l fyoirm
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* ; and think that it is flying forth on occasion of the
curse2, and constantly remember it. And if thou observest 2 <*¦) «•;»
agas
' Flying hook, or sickle. See Zech. which St. Chrysostom usually follows,
5, 1 — 3. A flying roll, is the version instead of H/JD, probably read /JO,
given in the present translation of the which signifies a reap-hook, or sickle ;
Bible, which follows the Hebrew as in this, as in some other instances, the
well as the Vulgate, the Targum, and final letter having been dropt through
the Syriac. (See St. Jerome on the the carelessness of transcribers. See
place, who adds Aquila, Theodotion, Homily 15, conclusion. Tr.
and Symmachus.) , The Septuagint,

172 Helping others binds ourselves to diligence.
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 our
selves, but also bring others to the same point, we shall our
selves 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.

HOMILY X.

Commendation of those who came to hear after taking a meal. — Observa
tions on the physiology ofthe natural world; and against those who deify
the creation ; and on the duty of not swearing.

1. I joy, and rejoice with you all, that ye have actually n\
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 * 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 conflux of hearers. Not in vain, it seems, did I
lately b spend so many words on their account, appealing to
your Charity, to draw them to their Mother"; 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 last synaxis,
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 debates which were
no wise profitable; or now, when ye stand with your own
a fyu-Ttixirw*. See p. 158, note e. ix. §. 10. cannot be the morrow, unless
Snidas however places this meal about some accident delayed the delivery of
the third hour. this Homily. It may be the next
b <r;<u*y. Montfaucon assumes that Synaxis.
this word is never applied to the pre- c See Hom. iv. 1, p. 76.
ceding day : if so, Tttf Ivtoutran, Hom.

1 74 Good odour of fasting. Church the best place.
brethren, and hear the prophetic oracles ? It is no disgrace,
beloved, to have eaten, but after eating to remain at home,
and 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 listless-
ness; and laying aside not only listlessness d, but also all
sadness, thou wilt be more at ease, and of better heart* in
all the events that may happen.
2. What need then is there of saying 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 abstinence
from meats, merely, 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, derives no
great benefit from his fast. He who eats, and yet takes
a part in the sacred service 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 con-
veyeth to us benefit and advantage. Where indeed, besides,
wilt thou hear, what in this place thou art instructed in?
Wert thou to go to the bench of justice ? quarrels and con
tentions are there ! or into the council-chamber ? there is
anxious thought about pohtical 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
collected 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
"• There is a play on the words ih/ila to preserve.
and poffuploi which it seems impossible

Recapitulation. The Book of Nature. 175
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 nothmg that is spiritual. But here on the
contrary every thing relates to heaven, and heavenly things ;
to our soul, to our life, the cause for which we were made,
and why we spend an allotted time upon earth, and on what
terms we migrate from hence, and what state will receive us
in future, 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 abroad the seed in (2.)
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 the creature
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 ; and the extent of which far exceeds the multitude of
those instructed by it. We discoursed also at large concern
ing the night, and the day, and the order of these, as well as
of the harmony wliich 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 de-
fraudeth 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 Creator,
but the very manner likewise in which it is compacted
together, and the mode of creation being beyond the power
of any natural consequence. For it would have been a
natural consequence for water to be borne upon the earth;

176 The human body. St. Paul brings in natural science.
but now we see, on the contrary, that the earth is supported
by the waters. It would have been a natural consequence 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 d; and the
sun running below them, yet not quenched by the waters, nor
dispelling that 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 of a nature to consume
each other. Whence it is evident that some invisible power
restrains them, the will of God is a bond to them.
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 proof of it from our own bodies. This body of ours, so
low 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
1 Cor. that which we have in hand. For He that is spiritual
2' 15- judgeth all things ; yet He Himself is judged of no man.
Thus also Paul touched upon topics of agriculture, whilst
l Cor. discoursing to us of the Resurrection ; and said, Thou fool;
15, 38. xj,at wn{cn tnou soioest is not quickened, except it die. But
if that blessed man brought forward points of agriculture,
neither should any one blame us if we handle matters per
taining to medical science. For our discourse is now re
specting the Creation of God ; and it is much to our purpose
to take such points of knowledge for the ground of our
argument. As, therefore, I said before, this body of ours
consists of four elements ; and if either be in a state of entire
disorder, death is the result of this disturbance. 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, paralyses, agues, apoplexies, and an infinite number of
other diseases are generated. And every form of disease is
d obhoXio-Qa'novTa. See p. 168, and note. Tr.

If the body needs care, so must the world. 177
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 injures the just proportion ofthe 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 self-control 1, > 0,x««-
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, consisting of such huge masses, and com
pounded of those same elements, remain during so long a
time without any disturbance, unless it enjoyed the advantage
of a manifold providence ? For neither is it reasonable to
suppose that this body, which has the benefit of superintend
ence 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 suffer nothing of
that sort which our body suffers, during so many years. 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 been
holding them 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
come2 together, and remained together when united, without 5 So Sav.
One to effect this conjunction ? For if we who are evil- *nd M-
affected towards one another not by nature, but by will, 'came'
cannot come spontaneously to an agreement as long as we re
main 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
N

178 The world without Providence a ship without sailors.
were not some ineffable Power which effected this conjunc
tion ; and after this conjunction, always restrained them by
the same bond ?
(3.) 5. Dost thou not perceive how this body wastes away,
withers, and perishes on the flight" of the soul, and each of
the elements thereof returns to its own proper abode'? 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 on in its way
without a pilot, but soon founders, how could the world have
subsisted so long a time with no one to govern 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 riassengers6; 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 seamen h, and thou wilt see it straightway
overwhelmed ! 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 comes to pieces, and quickly falls down de
stroyed ! Could not a hut, forsooth, stand without super
intendence ? 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 digni
fied 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 flowery tribes ; all sorts of herbs,
and their uses1; their odours, forms, disposition, yea, but
their very names; the trees which are fruitful, and the
' So Sav. (text,) M. and Lat. Ben. ship-board ; here clearly distinguished
secession. from the sailors.
f X»Ji». See on Rom. 3, 11. Hom. h Comp. Acts 27, 30. 31.
vii. Tr. p. 106. ' xtl'mt- Dut Sav. mar. Xi'^fi ^-
s InfiaTas. Usually soldiers on xgoms, colours.

Variety of Creation. Excuse for deifying the World. 179
barren ; the nature of metals, — that of animals, — iu the sea,
or on the land ; of those that swim, and those that traverse
the air ; the mountains, the forests, the groves ; the meadow
bolow, 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*. 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
might we continue to pursue things incomprehensible ! It is
fit, indeed, that over every one of these which has been
spoken of, we should say, O Lord, how hast Thou magnified Ps. 104,
Thy works ; in wisdom hast Thou made them all.
6. But what is the sapient answer of the unbelievers, when
we go over all these, particulars with them ; the magnitude,
the beauty of the creation, the richness, the munificence
every where 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 deity1. But such an argument is good for nothino-.
For that neither the magnitude, nor beauty of the world is
the cause of this impiety, but their own absurdity ', is what ' &«*«
we are prepared to shew, proved by the case of ourselves, who
have never been so affected. Why then have we not made
k t»m «-«{fti{iJevT«s o-T^ouioii- ./Elian ' See the argument of Balbus, (the
de Animalibus, iii. 42. mentions a bird Stoic,) Cic. de Nat. Deor. 1. 2. c. 17
called Porphyrio, more esteemed even 34, &c. Seneca, Nat. Qusst. ii.' 45!
than the peacock, so that none ever says, that God may likewise be called
killed it for the table. See also Plin. 'Mundus,'or'Fatum,'or'Providentia '
x. 46. but this expression may apply to or ' Natura.'
.various kinds.
n2

18Q The Saints had infirmities lest they should be
a deity of it ? Do we not see it with the same eyes as them
selves? 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
Eom. i, animals ? Truly, they became vain in their imaginations, and
their foolish, heart was darkened. Professing themselves to
be wise, they became fools.
.7. Nevertheless, we will not frame our answer from these
(4.) things only, but will also say something yet further. For God,
foreseeing these things of old, removed, in His wisdom, the
ground of this plea. On this account He made the world
not only wonderful and vast, but also corruptible and fading;
and placed therein many evidences of its weakness ; and what
1 See He did with respect to the Apostles ', He did with respect to
j:™'^ 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, fo 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,
2 Cor, but that of Paul himself, who says, For though I would desire
12>6' to glory, I shall not be a fool; but now I forbear, lest any
man should think qf me above that which he seeth me to be,
2 Cor. 4 or thai he heareth of me. And again, But we have this
1- treasure in earthen vessels. But what is meant by earthen
vessels ? In this body, he means, which is mortal and
corruptible. 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

deified; so the world has its imperfections. 181
vessel. But for what reason was it thus constituted, and so
great a treasure, and such a plenitude 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 1 Tim.
wine for thy stomach's sake, and thine often infirmities™. '
And again, of another he saith, But Trophimus I have lefts Tim.
at Miletus sick. And. writing to the Philippians, he said, '
Epaphroditus was sick nigh unto death. For if, when this Phil. 2,
was the case, they accounted them to be gods, and prepared
- to do sacrifice unto them, saying, The gods are come down Acts 14,
tons in the likeness of men; 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 cor
ruptible. 8. And both of these points the Scriptures teach, for one
in treating of the beauty of the heavens thus speaks ; The Ps.i9,i.
heavens declare the glory of God. And again, Who hath placed
ihe sky as a vault", and spread it out as a tent over the earth. Is. 40,
And again, Who holdeth the circle of heaven ". But another
writer, shewing that although the world be great and fair, it
is yet corruptible, thus speaks; Thou, Lord, in the beginning Ps. 1Q2,
hast laid the foundation of the earth, and the heavens are25,26"

¦» The subject of the first of these of the bine-ether. The Hebrews say
Homilies. that by this word is signified the finest
™ The Hebrew p"j means something dust. Tr.
small or thin, the Vulgate has, nihilum. ° This seems a slip of memory for-
No ancient version has curtain. Per- 'earth? in the same verse; but see
haps the word is an emphatic allusion Ecclus. xliii. 12.
to the exquisitely minute consistence

182 The sun, how beautiful, yet too weak to be a God.
the works of Thine hands. They shall perish, but Tliou
remainest, and they all shall wax old as doth a garment,
and as a vesture shalt Thou fold them up, and they shall be
Ps.19,6. changed. 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. Seest thou how he places before
thee the beauty of this star, and its greatness ? For even as
1 Tarra-a. bridegroom when he appears from some stately chamber1,
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, bis beauty? Beholdest thou his
greatness ? Look also at the proof of his weakness ! For
Ecclus. a certain wise man, to make this plain, said, What is
-ixxi'ii-u brighter than the sun, yet the light thereof faileth*. 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 is insufficient to do so ; the cloud being too dense, and
not suffering him to penetrate through it. " He nourishes
the seeds, however p," 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
especially proper to God to want nothing ; He 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 not the nature of the elements,
but His command, effects all things; He both brought into
3a-«{ii- bein0-5 these veiy elements which before were not; and
v°uy" without needing any thing, He brought down the manna
Ps. 78, for the Jews. For it is said, He gave them bread from
24' heaven. But why do I say, that in order to the perfection
p See Plin. ii. 6.

The Scriptures speak of God as needing nothing. 183
of fruits, the sun requires the aid of other elements for their
maintenance1; when he himself requires the assistance of ' o-Ura-
many things for his maintenance, and would not himself be "'
sufficient for himself q. 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 shew his light; and, on the
other hand, he requires coolness and moisture, lest his rays
should be intolerable to all, and burn up every thing. When,
therefore, other elements overrule him, and correct his weak
ness, (overruling, as for example, clouds, and walls, and
certain other bodies that intercept his light, and 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 r thus
making Him speak in His own Person, I fill heaven and Jer. 23,
earth, saith the Lord. And again, Am I a God nigh at 2er- 23
hand, and not a God afar off? And again, David says, I23-
have said unto the Lord, Thou art my Lord, for Thou hastPs.16,2.
no need of my good things. 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 administer all things to all ; thus speaks, God Acts 17,
that made the heaven, and the earth, and the sea, Himself^5'
needeth not any thing, giving to all life and all things1.
9. It would indeed be easy for us to take a survey of the (5.)
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
i So Say. and Lat. which the new quoted from memory, and to have men-
Paris Ed. follows. Ben. has only, tioned Isaiah in mistake for Jeremiah,
' But why do I say that in order to where these passages occur, as above,
the perfection of fruits the sun requires Tr.
the aid of other elements, when he * Here also S. Chrysostom quotes
cannot of himself suffice even for his from memory, as the first clause shews,
own maintenance?' Tr.
r S, Chrysostom here seems to have

184 Scriptural view. The Creation subject to Vanity.
the rivers, it quickly perishes by being parched. Ths
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, we have
given a sufficient supply of reasons to those who are willing
to receive them. For if the sun, which is the most surprising
part of the whole creation, hath been proved to be so imbecile
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 such as to consume one another, and
when much cold intervenes, it restrains the force of the sun's
rays ; and on the other hand, the heat prevailing, consumes
the cold ; and since tbe elements effect and suffer 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 corpo
real 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 .soothe your ears. For we will not
discourse to you of the heaven and the earth separately, but
concerning the whole creation, and will produce the Apostle
declaring this very thing to us, 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
Eom. 8, after he had said, The sufferings of this present time are not
21' 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 ofthe 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. But
what he intends is to this effect ; " The creature," he says,
" was made corruptible;" for this is implied in the ex
pression, being made subject to vanity. For it was made
' So Sav. Ben. of others.

This for Man's sake, and to end at his restoration. 185
corruptible by the command of God. But God so com
manded 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 quality ; 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 " also itself
shall be delivered from ihe 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 free from injury. When, there
fore, thou beholdest the sun arising, admire the Creator !
When thou beholdest him hiding himself and disappearing,
learn the imbecility 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 com
manded them, that they are all thy fellow-servants. Therefore
it was, that Joshua, the son of Nave", 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 pro
vided for us on either hand ; leading us by the beauty of the
elements to the knowledge of His divinity; and, by their
imbecility, not permitting us to lapse into the worship of
them. 11. For the sake of all these things then, let us glorify (6.

» xt'io-is, rendered here creature, » Instead of Joshua, the son of Nun,
would be, in modern English, creation, the Greek Fathers following the Septua-
' Creature' is used by Wiclif even for gint read, of Nave ; a mistake which ori-
the act of creating, Rom. i. 20. ' Crea^ inated evidenfl from the fina] n 01. ,
tion' properly means the act, creature of the Hebrew, so closely corresponding
an instance or effect ol it, general or w;j]j ^ne . 01. v. Tr
particular, but of late the latter only.

186 Swearing worse than Tli eft. Contempt of God.
Him, our Guardian; not only by words, but also by deeds;
and let us shew forth a good 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
Prov. 6, said, It is not wonderful if any one be taken stealing; for
LXX. he stealeth that he may satisfy his soul that is hungry; but
the adulterer, by the lack of understanding, destroyeth his
own soul. But what he means is to this effect. The thief is
a grievous offender, but not so grievous a one as the adulterer:
^oXea,fov the former, though it be a poor1 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 their contempt only.
12. I know, indeed, that I may seem to be too tedious
and burdensome ; and that I may be thought to give annoy
ance 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, fearing the troublesomeness
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 earnestly 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 God 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

Men should be mindful themselves, and help others. 187
to God, when He asks it ; and especially when he himself
who grants it, is in future to enjoy the benefit of it? Con
sidering 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, to the Father,
with the Holy Ghost, be glory, for ever and ever. Amen.

HOMILY XI.

Thanksgiving to God for deliverance from the evils expected owing to the
sedition; and recollection ofthe events which took place at the time.
Also against those who find fault with the structure of the human body,
and in general concerning the creation of man ; and, in conclusion, on
accomplishing the avoiding of oaths.

(1.) 1. When I think of the past tempest, and of the present
Amos 5, calm, I cease not saying, Blessed be God, who maketh all
Job 37 things, and changeth them; who hath brought light out of
15. darkness; who leadeth to the gates qf hell, and bringeth
2 ^6. ' back; who chastiseth, but killeth not. And this I desire
2 Cor. vou 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 repay 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 state, indeed, on former days was nothing
better than that of those who are tossed up and clown in the

Silence best suits a time of extreme affiiction. 189
midst of the deep ; and expecting shipwreck every hour. We
were driven about*, all day long by innumerable rumours, ¦ »£»»-
and disturbed aud agitated on every side ; and were every '""'
day busy and curious to know who had come from the court"?
what news he had brought ? and whether what was reported
was true or false ? Out 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 our city was empty, and the generality
had migrated to the deserts, and because those who were left
behind were overshadowed" by the cloud of sadness. For
the soul when once it is filled with sadness, is not in a con
dition to hear any thing 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 accordant 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 at the 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 took0 them apart and discoursed with them, the
disciples at first asked Him more than once, Whither goest
Tliou ? But when He had told them what evils they should
in a little while afterwards encounter, the wars, and the per
secutions, and the universal enmity, the stripes, the prisons,
the tribunals, the executions2; then, their souls oppressed as2iy0!.
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 confusion, reproved it by saying, / go to My

¦ o-T^aro-riioo. See p. 118, note d. to Judas' going out.) John 13,, 31. For
b Sav. \trxoTuo-8ai. Ben. xixaxwo-dut, it is plain they did not go out until the
' were distressed.' end ofthe discourse. John 18, 1.
c Or, ' had,' (Act/3»», which may refer

190 Return to former topics,. Tlie Human Body.
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 composed state ; and that receiving assistance
from the season, 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 distress ; which accordingly we
have done.
(2.) 3. Inasmuch, then, as ye have now shaken off sadness, 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 cor
ruptible ; and moreover that He hath implanted divers proofs
of this ; ordering both these circumstances for our advantage ;
Uayur leading us on l by its beauty to admiration of Him who framed
it ; and by its weakness leading us away from the worship of
the creature. This may be seen to have been the fact with
respect also to our 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 Godd. 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 this Man
we see a criminal, degraded and condemned. But if thou
i Plato, in his Timaeus, 40, d. 42, e. Hom. xiii. Tr. p. 221. of the Mani-
makes the human body the work of chees, see note A, at the end of St.
(good) demons, or created gods, be- Augustine's Confessions, Oxf. Tr. p.
cause it would have been of a more 314. Valentinus, Marcion, Basihdes,
perfect nature if the Supreme God and other early heretics held matter to
had made it. Of Heretics who held be evil, and the world made by evil
such opinions as are here mentioned, beings.
see p. 10. and on Eom. viii. 5 — 7.

God's work should be viewed as when first made. 191
wouldest learn what manner of body God formed us at tho
first, let us go to Paradise, and survey the Man that was
created at the beginning. For that body was not thus cor
ruptible 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 Bene
factor, and thought a deceiving demon more worthy of credit
than God who cared for him, and who had raised him to
honour1; and when he expected to become himself a god, i Sav.
and conceived thoughts above his proper dignity, then, — adjS&
then indeed it was that God, to humble him by decisive acts,
made him mortal, as well as2 corruptible; and fettered himssav.
with such varied necessities ; not from hatred or aversion, a s j
but in care for him, and to repress at the very outset that &c.
evil aud destructive pride ; and instead of permitting it to
proceed any further, He admonished him by actual ex
perience, that he was mortal and corruptible ; thus to convince
him that he must never again think or dream of such things
as be had done. For the devil's suggestion was, Ye shall be Gen. 3,
as gods; 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 wisdom3 of God in this matter. He did3<r<W;«
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 wisdom4 from that spectacle; and learn what had4 ipiXoo-o-
come to pass, and depart hence first duly humbled. ^""
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

192 Death given to humble us. The soul's infirmities.
the sight of all, and to dissolve into dust, so that the Gentile
philosophers made one and the same ' comprehensive defi
nition 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 mortahty, 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
Is. n, king, when seized with this frenzy. / will exalt, saith he,
my throne above the stars qf heaven; and I will be Uke unto
the Most High. Afterwards, deriding him, and speaking of
v. 11. his death, he says, Corruption is under thee, and the worm
is thy covering ; but his meaning is, ' Dost thou dare, 0 man,
whom such an end is awaiting, to entertain such imagina
tions ?' Again, of another, I mean the king of the Tynans,
when he conceived the like aims, and was ambitious to be
Ezek. considered as a God, he says, Thou art not a God, but
28' 9' a man, and they that pierce thee shall say so. Thus God,
in making this body of ours as it is, hath 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
noble nature, 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
« So 3 Mss. ap. Ben. and M. and Sav. Mar.

Poor material shews most skill. The Eye, of clay. 193
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 inferiority of the substance, calls forth
a display of the resource and adaptiveness of His art;
since He hath caused so much harmony of parts, and
those senses, so various and extremely diversified, and
capable of contemplating such objects, to abide in clay and
ashes !
6. In proportion, therefore, as thou findest fault with the (^0
meanness of the material ', 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 specimen of beauty in his plastic workman
ship. 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 this is 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 sensible of no infirmity.
For since this is the most necessary to us of all our
members, He has not suffered it to be oppressed with

194 The Eye protected, as an Ear of corn by its beard.
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 pitch upon the fruits, ahd to break the stalk, which
is too weak for that purpose ; 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 fhe 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

J-

The brain protected. The skull' and its linings. 195
bones. Further; that it might not suffer from friction, by
the hardness of the bones, He interposed a middle mem
brane; and not only a single one, but also a second; the
former being spread out on the under side of the skull ', but ' T}
the latter enveloping the upper substance of the brain, and *
the first being the hardest of the two. And this was done,
both for the cause that has been mentioned, and in order
that the brain might not at first receive the blows inflicted
upon the head ; but that these membranes first encountering
them, might free it from all injury, and preserve it un
wounded. 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 respiration* of the vapours that surround it3£ra!r»i
may easily take place outward through these sutures, so as
to prevent it from being suffocated g; 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 falling even upon one part, the whole
would have suffered ; 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 con
tinuity of the stroke being cut off by the division of the
bones, and being unable to extend itself to those parts which
are situated near it. 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 is the most noble of
all the members in our body, and that the strength3 of our3*z?„
whole life is entrusted to it, and death happens when it
receives but a slight blow ; He hath fortified it on every side
with stiff and hard bones, surrounding it by the protection of
k This is an unfounded notion. What cross cut of the diamond, ro $oiyp,a,
follows is true, since a fracture usually above is strictly the parietal bone. See
stops at a suture (or joining) of the also Horn. v. fin. on Ep. to Heb.
skull, as a crack in glass does at a
o2

196 The Heart fyc. Objection. Man surpassed by brutes.
' taiaxot the breast-bone ' before, and the blade-bones5 behind. And
rxtfriuf wnat Ke did witl1 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, through the leaping and quick pulsation,
to which it is subject in anger and similar affections, He both
interposed many membranes there, and placed the lungs by
it so as to act the part of a soft bed to these pulsations, so
that the heart may spend 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 depart
ment to be investigated with diligence by those who are
desirous ofthe task, I shall turn myself to another objection.
(4.) 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 do many animals surpass
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 mav 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
3 b«o{.i- hundred stadia in a day h; but a man, harnessing3 a number
I" of horses in succession, will be able to accomplish a distance
of two thousand stadia. Thus, the advantage which swift
ness affords to the horse, intelligence and art afford to the
h He must mean for a continuance, the persons mentioned, p. 119, had not
as the stadium was rather less than our the advantage of relays of draught
furlong. The word fa**i seems ito horses. Some read here ' a thousand
imply a vehicle. It is very likely that for ' two thousand ;' see note of Ductus.

Man's body fit to rule the brutes and obey the soul. 1 97
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
no less subservient to him than his own. For not one ofthe
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 surpass 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'! c0i-3 1
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 time1 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
compeUed 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 too accordant
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
1 So again Hom. xv. (3.)

3 Sav.
avrit

198 Mutual dependence of creatures, and of their parts.
a rational soul ; since if it were not such as it is, the opera
tions of the soul would be greatly impeded: and this is
manifest from diseases. For if this1 arrangement ofthe body
be diverted from its proper state in ever so small a degree,
many of the soul's exercises 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 pur-
- see p. pose2, 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
i Cor. cannot say to the feet, I have no need of you. And this may
' ' be seen too with regard to irrational animals ; and the same
in all the relations of hfe. The king, for instance, has need
of his subjects, and the subjects ofthe 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
as it regards medicine, they afford no small supply from their
bodies1. So that if any. one say to thee, " How art thou a
lord of the brutes, whilst afraid of the hon ?" , Answer him,
" Things were not ordered in this manner at the beginning,
when I was in high esteem with God, when I dwelt m
Paradise. But when I had offended my Master, I became
1 See Hom. viii. 1. p. 147, 148, and note b.

Our present imperfect state wisely appointed. 199
obnoxious1 to those who were my servants! Yet not so' »«••#»¦
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. Lord2- Do not then lay blame on 2 ^„^.
God on account of the body's corruptibleness, but for this ™*
the rather do Him homage, and admire His wisdom and His
providence3; His wisdom, that in so corruptible a body He'^ip-
hath displayed such harmony ; His providence, 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 it were to say by this very event, " I called
thee to greater honour, but thou didst constitute thyself
unworthy of the gift, banishing thyself from Paradise ! Never
theless, I will not even now despise thee, but I will correct
thy sin, and bring thee back4 to heaven. Therefore for-iortake
thine own sake, I have permitted thee so long to decay and thee UP
be in corruption, that in the fulness of time the discipline of
thy humility might be established ; and that thou mightest
never more relapse into thy former state of mind.
14. For all these things then let us give thanks to God
who loveth man ; and for his care over us, render Him a
recompense, that will also be profitable to ourselves ; and as
it respects 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

200 Oaths a bar to Communion. Fraternities for correction.
have persuaded you. To the Jews then God said by the
Isa. 58, prophet, If ye fast for strife and debate, to what purpose do
ye fast for me ? 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
2 Cor. 6, the Sacrifice is of the Lord. What communion then hath
light with darkness, and what concord hath Christ with
Belial ?
15. That ye are desirous, indeed, to be rid of this impiety,
I know well ; but since each man by himself may not be able
1 $>{«- easily to rectify this fault, let us enter into fraternities1 and
*»"' o- fellowships2 in this matter ; and as the poor do in their feasts k,
(las 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 fellowships with
each other, and pledge ourselves to contribute counsel, and
admonition, and exhortation, and rebuke, and reminiscence,
and threatening ; in order that from tbe 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, k See on Roin. 13, 14. Hom. xxiv. sostom recommends sober conversation
Mor. Oxf. Tr. p. 412, where St. Chry- at such meetings.

HOMILY XII.

Thanksgiving to God for the pardon granted to the offenders against the
Emperor. Physical discourse on the Creation. Proof that God, in creating
man, implanted in him a natural law. Duty of avoiding oaths with the
utmost care.

1. Yesterday I said, "Blessed be God!" and to-day (l.)
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 ex
perience 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 our
selves by declining into sloth when in prosperity. Former Ecclus.
not, saith one, the time of famine in the day of plenty. '
Therefore let us be mindful of the time of temptation in the
day of relief1 ; and with respect to our sins- let us also act in i-i,jM0,,
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 discipline thy soul, lest2 see on
. , ... Heb. 6,
it grow wanton, and relapse again into the same snares. 4. Hom.
ix. (4.)

202 Mercy shewn to penitents. Sins to be remembered.
1 Tim. 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.
" 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
' Li,ti- the lovingkindness of the Lord1, 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 favour
able 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,
which by removing the cloud that was so threatening, in
consequence of a small change of conduct, has raised up
again all those who were sunk in despair. Such now leam
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. But when
the Devil was hoping to sink the vessel, then Gpd produced
a perfect calm. Let us not then be unmindful of the great
ness of these terrors, but let us 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 leam how the
Devil had endeavoured to destroy the very foundation of
"ifrV^i- the city; and how God was able visibly2 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 dis-

Relief from danger, how to be used with profit. 203
pelled with such speed the peril it had been placed in. For
eyen 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 disci
plined, and have become better; God having softened the
heart of the Elmperor. Let us then always and every day
say, " Blessed be God !" and with our utmost endeavour let
us give heed to our assembling1, and let us run to the church, ' *•{««-
from whence we have reaped this benefit. For ye knowmg*"
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 busying
ourselves, and running about after those who came from the
court8, whilst we were labouring under anxiety in respect to* 0-^*™-
the evils that threatened us ; this let us consume wholly in *8">
' J see p.
hearing the divine laws, instead of unseasonable and senseless 118.
pursuits ; lest- we should again reduce ourselves to the ne
cessity of that sort of occupation".
4. On the three foregoing days, then, we have investigated (2.)
one method of acquiring the knowledge of God, and have
brought it to a conclusion ; explaining how the heavens de- Ps.19,1.
dare the glory of God ; and what the meaning of that is,
which is said by Paul; viz. That the invisible things of Hom. I,
Him from the creation of the world are clearly seen, being 20-
understood by the things that are made. And we shewed
how from the creation of the world, and how by heaven, and
earth, and sea, the Creator is glorified. But to-day, after
briefly philosophising on that same subject, we will proceed
to another topic. For He not only made itb, but provided
a That is, of being busy about the Tr.
news from the court and the Emperor, '' a'vrh, i. e. rw xtio-iv, the Creation.
upon which the fate ofthe city depended.

204 Variety of Creatures, moral lessons from them.
also that when it was made, it should carry on its operations ;
not permitting it to be all immoveable, nor commanding it
to be all in a state of motion. The heaven, for instance,
hath remained immoveable, according as the prophet says,
Is. 40, ffe placec[ the heaven as a vault, and stretched it out as a
tent over the earth. But, on the other hand, the sun with
the rest of the stars, runs on his course through every day".
And again, the earth is fixed, but the waters are continually
in motion ; and not the waters only, but the clouds, and the
frequent and successive showers, which return at their proper
season. The nature of the clouds is one, but the things
which are produced out of them are different. For the rain,
indeed, becomes wine in the grape, but oil in the olive. And
in other plants, is changed into their juices; and the womb
of the earth is one, and yet bears different fruits. The heat,
too, of the sun-beams is one, but it matures all things dif
ferently; bringing some to ripeness more slowly, and others
more quickly. Who then but must feel astonishment and
admiration at these things ?
5. Nay, this is not the only wonder, that He hath formed
it with this great variety and diversity ; but farther, that He
hath spread it before all in common ; the rich and the poor,
sinners as well as the righteous. Even as Christ also
Matt. 5, declared : He maketh His sun to rise upon the evil and
the good, and sendeth His rain upon the just and unjust.
Moreover, when He stocked the world with various animals,
and implanted divers dispositions in the creatures, He com
manded us to imitate some of these, and to avoid others. For
example ; the ant is industrious, and performs a laborious
task. By giving heed then, thou wilt receive the strongest
admonition from this animal, not to indulge in sloth, nor to
shun labour and toil. Therefore also the Scripture has sent
Prov. 6, the sluggard to the ant, saying, Go to the ant, thou sluggard,
i'qt consider* his trays, and be wiser than he. Art thou un-
imitate willing, he means, to learn from the Scriptures that it is good
' Horn. ix. (3.) (4.) and notes. St. but Philoponus (quoted, p. 166, note u,)
Chrys. on Hebr. viii. 1. Hom. xiv. (1.) argues, that a sphere moving round its
denies that the Heaven is either move- axis has no motion of translation, and
able or spherical. Plato, and most may be called fixed. See Montf. pref.
others, thought that the fixed stars to Cosmas .Egyptius, in Coll. Nov.
moved with the whole solid firmament, Patr. t. ii.

lessons from the Ant and the Bee, contrast of the Spider. 205
to labour, and that he who will not work, neither ought he
to eat ? leam it from the irrationals ! This also we do in our
families, when those who are older, and who are considered-
superior, have done amiss, we bid them attend to thoughtful
children. We say, ' Mark such an one, who is less than you,
how careful and watchful he is.' Do thou then likewise
receive from this animal the best exhortation to industry;
and marvel at thy Lord, not only because He hath made
heaven and the sun, but because He hath also made the
ant. For although the animal be small, it affords much
proof of the greatness of God's wisdom. Consider then how
prudent the ant is, and consider how God hath implanted
in so small a body, such an unceasing desire of working !
But whilst from this animal thou learnest industry; take
from the bee at once a lesson of neatness, industry, and
mutual concord ! For it is not more for herself4, than
for us, that the bee labours, and is every day wearied ; which
is indeed a thing especially proper for a Christian; not to
seek his own things, but the things of others. As then she
traverses all the meadows that she may prepare a banquet
for another, so also, O man, do thou likewise; and if thou
hast accumulated wealth, expend it upon others ; if thou
hast the faculty of teaching", do not bury the talent, but
bring it out publicly for the sake of those who need it ! Or if
thou hast any other extraordinary endowment, become useful
to those who require tbe fruit of thy labours ! Seest thou not
that for this reason, especially, the bee is more honoured
than the other animals; not because she labours, but because
she labours for others? For the spider also labours, and
fatigues himself, and spreads out his fine textures over the
walls, surpassing the utmost skill of woman ; but the animal
is without estimation, since his work is in no way profitable
to us; such are they that labour and are weary, but for
themselves ! Imitate too the simplicity of the dove ! Imitate
the ass in his love to his master, and the ox too ! Imitate
the birds in their freedom from anxiety ! For great, great
indeed is the advantage that may be gained from irrational
creatures for the correction of manners.
d See Wordsworth's Vernal Ode, upon the public weal.'
Poems, vol. 3. He however only speaks e Xoyovi hiao-xaXiaf. v. 1 Tim. 5,
of her as ' a statist prudent to confer — 17. Rom. 12, 7.

L---^

206 Brutes excel by nature, men by free will.
6. From these animals Christ also instructs us, when He
Mat. 10, says, Be ye wise as serpents, and harmless as doves. And
Mat. 6 again ; Behold the fowls ofthe air, for they sow not, neither
26- do they reap, nor gather into bams; yet your heavenly
Father feedeth them. The prophet also, to shame the
Is. i, 3. ungrateful Jews, thus speaks; Tlie ox knoweth his owner,
and the ass his master's crib; but Israel doth not know
Jer.s,7.me. And again; The turtle and the swallow and the crane
observe the time of their coming, but my people knoweth not
the judgment of the Lord his God. From ihese animals, and
such as these, learn to exercise virtue aright, and be in
structed to avoid wickedness by the contrary ones. For as
the bee followeth. good, so the asp is destructive. Therefore
Ps. 140, shun wickedness, lest thou hear it said, The poison of asps is
under their lips. Again, the dog is devoid of shame. Hate,
therefore, this kind of wickedness. The fox also is crafty,
¦ tiniut and fraudulent. Imitate not this vice ' ; but as the bee, in
flying over the meadows, does not choose every sort of
2 vfora flower2; but selecting that which is useful, leaves the rest;
so also do thou; and whilst surveying the whole race of
irrational animals, if any thing profitable may be drawn from
these, accept it ; the endowment which they have naturally,
make it thy business to bring into exercise of thine own free
choice. For in this respect also thou hast been honoured of
God ; since He hath permitted that what they have as a
natural endowment, thou shouldest rightly follow of thy own
free choice, in order that thou mayest also receive a reward.
For good works with them spring not from free will, and
reason, but from nature only. In other words, the bee
makes honey, not having learnt this by reason and reflection,
but instructed by nature. Because if the work had not been
natural, and allotted to the race, it would have been assuredly
the case, that some of these should have been unskilled in
their art; whereas from the time that the world was first
made, even to the present day, no one hath observed bees
resting from labour, and not making honey. For such are
3 Punct. natural characteristics s, they are common to the whole race.
But those things which depend on our free choice are not
common ; for labour is necessary that they may be accom
plished.

God to be glorified in things we understand not. 207
7. Take then all the best things, and clothe thyself with
them ; for thou art indeed king of the irrationals ; but kings,
if there be any thing excellent possessed by their subjects,
be it gold, or silver, or precious stones, or sumptuous vest
ments, usually possess the same in greater abundance. From
the creation also, learn to admire thy Lord ! And if any of
the things thou seest exceed thy comprehension, and thou
art not able to find the reason thereof, yet for this glorify the
Creator, that the wisdom of these works surpasses thine
understanding. Say not, wherefore is this? or, to what end?
for every thing is useful, even if we know not the reason of
it. As therefore, if thou goest into a surgeon's office, and
seest manyr instruments lying before thee, thou wonderest at
the variety of the apparatus, though ignorant of its use ; so
also act with respect to the creation. Although thou seest
many of the animals, and of the herbs, and plants, and other
things, of which thou knowest not the use, admire the variety
of these ; and feel astonishment for this reason at the perfect
workmanship of God ; that He hath neither made all things
manifest to thee, nor permitted all things to be unknown.
For He hath not permitted all things to be unknown, lest
thou shouldest say, that the things that exist are not of
providence. He hath not permitted all things to be
known to thee, lest the greatness of thy knowledge should
puff thee up with pride. Thus indeed it was that the
evil demon precipitated' the first man, and by means of
the hope of greater knowledge, deprived him of that he
already possessed. Therefore also, a certain wise man
exhorts, saying, Seek not out the things that are too Aa^Eeolne.
for thee; neither search the things that are too deep ybr3;21-22-
thee. But what is commanded thee, think thereupon with
reverence ; for the greater part qf His works are done in
secret. And again ; More things are shewed unto, thee than
men understand. But this he speaks for the purpose of
' 'i^irqax/iXio-ii, lit. brake the neck not rois hatriois ixr^axuXu-Ms, (St.
of, but the word is generally used of Chrys. on Ps. vii. 1.) be rendered
overthrowing by treachery. St. Chry- ' elevated with what was obvious ?'
flostom also uses it of elevating with neither of the translations, given in
pride, which may he intended here. - Ben. and in Savile's note, is satis-
As Horn. xiii. in Heb. v. fin. May factory.

208 Providence seen in implanting the Law of nature.
consoling the man who is sad and sorrowful, because he
does not know all things ; for even those things, he observes,
which thou art permitted to know, greatly surpass thine
understanding; for thou couldest not have found them by
thyself, but thou hast been taught them of God. Wherefore
be content with the wealth given thee, and do not seek more;
but for what thou hast received give thanks ; and do not be
angry on account of those things which thou hast not
received. And, for what thou knowest, give glory, and be
not stumbled at those things of which thou art ignorant.
For God hath made both alike profitably ; and hath revealed
some things, but hidden others, consulting thy safety.
8. One mode, then, of knowing God, is that by the
creation, wliich I have spoken of, and which might occupy
many days. For in order that we might go over the
formation of man only with exactness, (and I speak of exact
ness such as is possible to us, not of real exactness ; since
many as are the reasons we have already given for the
works of creation, there are many more of these, which God
who made them knoweth, for of course we do not know
them all ;) iu order then, I say, that we might take an exact
survey of the whole modelling of man ; and that we might
discover the skill there is in every member; and examine
the distribution and situation of the sinews, the veins, and
the arteries, and the moulding of every other part; not even a
whole year would suffice for such a disquisition.
9. For this reason, here dismissing this subject; and
having given to the laborious and studious an opportunity,
by what has been said, of going over likewise the other parts
of Creation; we shall now direct our discourse to another
point which is itself also demonstrative of God's providence.
What then is this second point? It is, that when God
formed man, he implanted within him from the beginning
a natural law. And what then was this natural law ? He
gave utterance to conscience within us; and made the
knowledge of good things, and of those which are the
contrary, to be self-taught. For we have no need to leam
that fornication is an evil thing, and that chastity is a good
thing, but we know this from the first. And that you may

Laws known by nature stated without a reason. 209
leam that we know this from the first, the Lawgiver8, when
He afterwards gave laws, and said, Thou shalt not kill, did not Exod.
add, " since murder is an evil thing," but simply said, Thou ' '
shalt not kill; for He merely prohibited the sin, without
teaching. How was it then when He said, Tliou shalt not
kill, that He did not add, " because murder is a wicked
thing." The reason was, that conscience had taught this
beforehand ; and He speaks thus, as to those who know
and understand the point. Wherefore when He speaks to
us of another commandment, not known to us by the dictate
of conscience, He not only prohibits, but adds the reason.
When, for instance, He gave commandment respecting the
Sabbath ; On the seventh day thou shalt do no wcn-k ; He
subjoined also the reason for this cessation. What was this ?
Because on the seventh, day God rested from all His works "Exod,
which He had undertaken to make. And again ; Because p^ut.
thou wert a servant in the land of Egypt. For what purpose21! 18-
then I ask did He add a reason respecting the Sabbath, but
did no such thing in regard to murder ? Because this com
mandment was not one ofthe leading ones'1. It was not one
of those which were accurately defined of our conscience, but
a land of partial and temporary one ; and for this reason it was
abolished afterwards '. But those which are necessary and up
hold our life, are the following; Thou shalt not kill; Thou shalt
not commit adultery; Thou shalt not steal. On this account
then He adds no reason in this case, nor enters into any
instruction on the matter, but is content with the prohibition
alone. 10. And not only from thence, but from another con- (4.)
sideration also, I will endeavour to shew you how man was
e He seems to mean the Divine writes, "of all the Ten Commandments,
Lawgiver. See Hom. de Pcenit. vi. only that ofthe Sabbath is enjoined to be
(4.) where he speaks of the ' One Law- observed figuratively, which figure we
giver of the two Covenants,' and so on have received to be understood, not to
Ps. xlvi. (al. xlvii.) (5.) Ben. t. 5. p. be still celebrated by rest ofthe body."
196. A. in Matt. Hom. xvi. Ben. t. 7. St. Chrya. on Gen. ii. 3. Hom. x. (7.)
p. 213. B. has, ' Now already from the beginning
H tov r^otiyou/iitm Crod offered us instruction typically,
' xanxiln /tira Taara. See on (ahiyfiaruSis ,) teaching us to dedicate
Matt. v. 17. Hom. xvi. (1.) St. Augus- and separate the one day in the circle
tine, contr. Faust, vi. 4. speaks of it of the week wholly to employment in
as allegorical, and now become super- things spiritual ;' thus making the Sab-
fluous in the letter. And Ep. Iv. (al. bath a type of the Lord's Day, and rest
cxix.) (Ad inq. Jan. 1. 2.) c. 22. he from secular, of rest in spiritual work.
P

10. 11.
12

210 Adam, Ere, Cain, and Abel shewed Moral Knowledge.
self-taught, as it regards the knowledge of virtue. Adain
sinned the first sin; and after the sin straightway hid
himself; but if he had not known he had been doing
something wrong, why did he hide himself? For then
there were neither letters, nor law, nor Moses. Whence
then doth he recognise the sin, and hide himself? Yet not
only does he so hide himself, but when called to account, he
endeavours to lay the blame on another, saying, The woman,
whom Thou gavest me, she gave me of the tree, and I did
eat. And that woman again transfers the accusation to
another, viz. the serpent. Observe also the wisdom of God ;
Gen. 3, for when Adam said, / heard Thy voice, and I was afraid,
for I was naked, and I hid myself, God does not at once
convict him of what he had done, nor say, " Why hast thou
eaten of the tree ?" But how ? Who told thee, He asks, that
thou wast naked, unless thou hast eaten of that Tree of
which alone I commanded thee not to eat ? He did not
keep silence, nor did He openly convict him. He did not
keep silence, that He might call him forth to the confession
of his crime. He did not convict him openly, lest the whole
might come from Himself, and the man should so be
1 '»y- deprived of that pardon l which is granted us from con
fession11- Therefore he did not declare openly the cause
from whence this knowledge sprung, but he carried on the
discourse in the form of interrogation, leaving the man him
self to come to the confession.
11. Again, in the case of Cain and Abel, the same proceed
ing is observable. For, in the first place, they set apart the
fruits of their own labours to God. For we would shew
not from his sin only, but also from his virtue, that man was
' iw,. fitted for the knowledge of 2 both these things. Wherefore
pouxos tnat man knew sin to be an evil thing, Adam manifested ;
and that he knew that virtue was a good thing, Abel again
made evident. For without having learnt it from any one,
without having heard any law promulgated respecting the
first fruits, but having been taught from within, and from his
k See Hom. viii. 2. p. 149. He does Heb. vi. 5. and p. 66. note z. and
notmeanthatthisofitselfmeritspardon; Hooker, b. vi. c. iv. 16. where ' Hom.
indeed the word is rather ' allowance ;' de Pcen. et conf.' is an extract from
but that it is a condition of pardon, and one found in the Greek. Ben. t. ii. 663.
a great means of recovery. See on a. Sav. viii. 97. 12.

Conscience shewn in Sacrifice; and in Cain's conduct. "211
conscience, he presented that sacrifice. On this account I do
not carry the argument down to a later period ; but I bring it
to bear upon the time of these earlier men, when there were
as yet no letters, as yet no x law, nor as yet prophets and ' Sav.
judges ; but Adam only existed with his children ; in order ' ^ a3
that thou mayest learn, that the knowledge of good and evil
had been previously implanted in their natures. For from
whence did Abel learn that to offer sacrifice was a good
thing ' ; that it was good to honour God, and in all things
to give thanks ? " Why then ?" replies some one, " did not
Cain bring his offering ?" This man also did offer sacrifice,
but not in like manner. And from thence again the know
ledge of conscience is apparent. For when, envying him
who had been honoured, he deliberated upon murder, he
conceals his crafty determination. And what §ays he ; Come,
let us go forth into the field m. The shew was one thing,
the pretence of love ; the thought another, the purpose of
fratricide. But if he had not known the design to be
a wicked one, why did he conceal it ? And again, after the
murder had been perpetrated, being asked of God, Where is

1 See Davison's ' Inquiry into the fiee of our Lord from the Sacrament of
Origin and Intent of Primitive Sacri- the Altar, tend to obscure men's views
fiee,' reprinted in his Remains, where on this subject. It is however difficult
this view is maintained as at least to conceive how the sacrifice of animals
probable, and freed from some objee- should have occurred to man, without
tions. Archbishop Magee, in his work some Divine indication beyond the per
on the Atonement, vol. 1. no. 41. vol. 2. mission to use them for food. St. Chrys.
no. 54, 58. &c. maintains the original on Gen. iv. Hom. xviii. (5.) speaks of
Divine Institution. It is difficult now nothing more than an offering ' out of
to judge what may have been likely to our possessions' as taught by natural
seem reasonable and natural to our conscience ; and of Abel's offering being
first parents, who had a stronger ap- of the first-born, and of the best, as a
prehension of natural things, as well as proof of his devotion. On this view the
a more sensible communion with God, tyjie would arise from the Divine per-
than we. It may be observed, that mission of animal food.
such a view does not interfere with the m Gen. 4, 9. This clause is added
strictly typical character, of Sacrifice, in the Vulgate as well as the Septua-
because man is made in the Image of gint. The Hebrew seems to present
God, and many things which he does an hiatus after ION'1 (' said' rather
of mere nature, as well as moral actions ti,an < spake.') The Targum of Jeru-
not specially enjoined, are typical, and gaiem anlj tnat called of Jonathan
represented as typical in Holy Scrip- SQppiy it. jr. (The Samaritan and
ture. And again, Sacrifice, if it on- Syriac and Aquila also contain this
ginated in God's gift of Reason, was ciauBe. Origen did not find it in the
certainly sanctioned, and endowed with Hebrew, and Onkelos omits it. Michaelis
an atoning power, by His special laws, quotes John 18, 16. to meet the diffi-
The prevailing neglect of our Eucha- cu]ty_ gome renaer the word ' told,'
ristic oblation as such, and separating an(j refer jt ro wj!at went before.)
in thought our partaking of the Sacri-
p2

212 Law of Nature seen in Human Laws.
Abel thy brother? he answers, / know not; Am I my
brother's keeper ? Wherefore does he deny the crime ? Is it
not evidently because he exceedingly condemns himself. For
as his father had hid himself, so also this man denies his guilt,
v. 13. and after his conviction, again says, My crime is too great to
obtain pardon.
12. But it may be objected, that the Gentile allows nothing
ofthissort. Come then,let us discuss this point; andaswehave
done with respect to the creation, having carried on the war
fare against these objectors not only by the help of the
"See p. Scriptures1, but of reason, so also let us now do with respect
to conscience. For Paul too, when he was engaged in con
troversy with such persons, entered upon this head. What
then is it that they urge ? They say, that there is no self-
evident law placed in our consciences ; and that God hath
not implanted this in our nature. But if so, whence is it, I
ask, that legislators have written those laws wliich are among
them concerning marriages, concerning murders, concerning
wills, concerning trusts, of not encroaching on one another,
of a thousand other things. Did such persons then per
chance learn them from their elders ° ; and they from those
who were before them, and these again from those beyond ?
But from whom did those learn who were the originators and
first enactors of laws among them ? Is it not evident that it
was from conscience ? For they cannot say, that they held
communication with Moses ; or that they heard the prophets.
How could it be so when they were Gentiles? But it is
evident that from the very law which God placed in man
when He formed him from the beginning, laws were laid
down, and arts discovered, and all other things. For the
arts too were thus established, their originators having come
to the knowledge of them in a self-taught manner.
13. So also came there to be courts of justice, and so were
penalties defined, as Paul accordingly observes. For since
many of the Gentiles were ready to controvert this, and to
say, " How will God judge mankind who Hved before
Moses ? He did not send a lawgiver ; He did not introduce
a law; He commissioned no prophet, nor apostle, nor
- vpojrojt, Lat. majorihus natu, which 6 Mss. agree. See Hom. ix. in S. Matt.
suggests ir;a abrSt, or xeitfiurieon, but ed. Field, p. 119. m.

St. Paul proves thus that the Gentiles had it. 213
evangelist ; how then can He call these to account ?" Since
Paul therefore wished to prove that they possessed a self-
taught law ; and that they knew clearly what they ought to
do; hear how he speaks; For when the Gentiles who have Rom. 2,
not the law, do by nature the things contained in the law,
these having not the law, are a law unto themselves ; which
shew the work ofthe law written in their hearts. But how
without letters ? Tlieir conscience also bearing witness, and
their thoughts the meanwhile accusing, or else excusing one
another. In the day when God shall judge the secrets of v. 16.
men by Jesus Christ according to my gospel. And again ;
As many as have sinned without law, shall perish without v. 12.
law ; and as many as have sinned in the law, shall be judged
by the law. What means, They shall perish without law ?
The law not accusing them, but their thoughts, and their
conscience ; for if they had not a law of conscience, it were
not necessary that they should perish through having done
amiss. For how should it be so if they sinned without a law ?
but when he says, " without a law," he does not assert that
they had no law, but that they had no written law, though
they had the law of nature. And again ; But glory, honour, v. 10.
and peace, to every man thai worketh good, lo the Jew first,
and also to the Gentile.
14. But these things he spake in reference to the early (5.)
times, before the coming of Christ; and the Gentile he names
here is not an idolater, but one who worshipped God only;
though unfettered by the necessity of Judaical observances,
(I mean Sabbaths, and circumcision, and divers purifications,)
and one who exhibited wisdom and piety throughout". And i
again, discoursing of such a worshipper, he observes, Tribu- v. 9.
lation and anguish upon every soul of man that doeth evil,
of the Jew first, and also of the Gentile. If, then, he had
not heard the law, nor conversed with the Jews, how could
there be anger, wrath, and tribulation against him for working
° The term "EXXnt, ' Gentile,' or expressions therefore indicate what a
literally ' Greek,' usuaUy at that time man might bj, though a Gentile, not
meant Idolater. Thus we find many what Gentiles usually were. Observe
works of the Fathers ' against the also that this description applies only to '
Greeks.' But on the passage referred those spoken of in v. 10.' But the being
to, Hom. v. on Rom. Tr. p. 61. he ex- out of the Jewish Covenant applies also
pressly includes Melchiaedek and Job to the Gentiles in vv. 8, and 9.
under the name as there used. These

214 Those who punish can claim no excuse.
evil ? The reason is, that he possessed a conscience inwardly
admonishing him, and teaching him, and instructing him in
all things. Whence is this manifest? From the way in
1 al.they which he ' punished others when they did amiss ; from the
way in which he laid down laws ; from the way in which he
set up the tribunals of justice. With the view of making this
more plain, Paul spoke of those who were living in wicked-
Rom. i,ness. Who, knowing the judgment of God, that they which
commit such things are worthy of death, not only do the same,
but have pleasure in them that do them. " But from whence,"
says some one, " did they know, that it is the will of God,
that those who live in iniquity should be punished with
death p ?" From whence ? Why, from the way in which they
judged others who sinned. For if thou deemest not murder
to be a wicked thing, when thou hast gotten a murderer at
thy bar', thou shouldest not punish him. So if thou deemest
it not an evil thing to commit adultery, when the adulterer
has fallen into thy hands, release him from punishment ! But
if thou recordest laws, and prescribest punishments, and art a
severe judge of the sins of others ; what excuse canst thou
have, in matters wherein thou thyself doest amiss, for saying
that thou art ignorant what things ought to be done ? For
suppose that thou and another person have ahke been guilty
of adultery. On what account dost thou punish him, and
deem thyself worthy of forgiveness ? Since if thou didst not
know adultery to be wickedness, it were not right to punish
it in another. But if thou punishest, and thinkest to escape
the punishment thyself, how is it agreeable to reason that the
same offences should not pay the same penalty?
15. This indeed is the very thing which Paul rebukes, when
Rom. 2 he says, And thinkest thou this, O man, that judgest them
3> which do such things, and doest the same, that thou shalt
escape the judgment of God ? It is not, it cannot be possible ;
for from the very sentence, he means, which thou pronouncest
upon another, from this sentence God will then judge thee.
For surely thou art not just, and God unjust ! But if thou
overlookest not another suffering wrong, how shall God over-
P Some copies have not' with death.' ' After thy judgment thou art not to
1 virb tH iri ^>»p». Ben. has the stop punish him.'
before these 'words, making the sense,

Admonition brings Judgment on the listless. 215
look ? And if thou correctest the sins of others, how will not
God correct thee ? And though He may not bring the punish
ment upon thee instantly, be not confident on that account,
but fear the more. So also Paul bade thee, saying, Despisest Rom. 2,
thou the riches of His goodness, and forbearance, and long-
suffering, not knowing that the goodness of God leadeth thee
to repentance ? For therefore, saith he, doth he bear with
thee, not that thou mayest become worse, but that thou mayest
repent. But if thou wilt not, this longsuffering becomes a
cause of thy greater punishment ; continuing, as thou dost,
impenitent. This, however, is the very thing he means, when
he says, But after thy hardness and impenitent heart trea- Rom. 2,
surest up to thyself wrath against the day of wrath, and '
revelation of the righteous judgment of God. Who will
render to every man according to his deeds. Since, there
fore, He rendereth to every man according to his works ; for
this reason He both implanted within us a natural law, and
afterwards gave us a written one, in order that He might de
mand an account of sins, and that He might crown those
who act rightly. Let us then order our conduct with the utmost
care, and as those who have soon to encounter a fearful
tribunal; knowing that we shall enjoy no pardon, if after a
law innate as well as written, and so much teaching and
continual admonition, we neglect our own salvation.
16. I desire then to address you again on the subject of (6.)
oaths; but I feel ashamed. For to me, indeed, it is not
wearisome both by day and by night to repeat the same things
to you. But I am afraid, lest, having followed you up so
many days, I should seem to condemn you of great listless-
ness, that you should require continual admonition respecting
so easy a matter. And I am not only ashamed, but also in
fear for you ! for frequent instruction, to those who give heed,
is salutary and profitable ; but to those who are listless, it is
injurious, and exceedingly perilous ; for the oftener any one
hears, the greater punishment does he draw upon him, by
not doing what is told him. With this accordingly God re
proached the Jews, speaking thus : / have sent my prophets, Jer. 29,
rising up early, and sending them ; but ye would not hear.
We therefore do this of our great care for you. But we fear,
lest, on that tremendous Day, this admonition and counsel

216 Faithful admonition is putting our Talent to usury.
should rise up against you all. For when the point to be
attained is easy, and he whose office it is continually to ad
monish, desists not from his task, what shall we have to offer ?
or what argument will save us from punishment ? Tell me,
if a sum of money chance to be due to you, do you not
always, when you met the debtor, remind him of the loan ?
Do thou toor act thus; and let every one suppose that his
neighbour owes him money, viz. the fulfilling of this precept;
and upon meeting him, let him put him in mind of the pay
ment, knowing that no small danger lies at our door, whilst
we are unmindful of our brethren. For this cause I too
cease not to make mention of these things. For I fear, lest
Matt, by any means I should hear it said on that day, O wicked
27) ' and slothful servant, thou oughtest to have put my money to
the exchangers. Behold, however, I have laid it down8, not
once, or twice, but oftentimes. It is left then for you to
discharge the usury of it. Now the usury of hearing is the
exhibiting of it in works, for the deposit is the Lord's.
Therefore let us not negligently receive that with which we
are entrusted ; but let us keep it with diligence, that we may
return it again with much interest on That Day. For unless
thou bring others to the performance of the same good works,
thou shalt hear that voice, which he who buried tlie talent
heard. But God forbid it should be this ! but may you hear
that different voice which Christ uttered, saying to him who
Matt, had made profit, Well done, good and faithful servant ; thou
25' 21" hast been faithful over a few things, I will make thee ruler
over many things.
17. And this voice we shall hear, if we shew the same
earnestness as he did. And we shall shew this earnestness,
if we do this which I say. When you depart, whilst what you
have heard is yet warm within you, exhort one another ! And
just as ye each salute at parting, so let every one go from hence
with an admonition, and say to his neighbour, " Observe and
remember that thou keep the commandment ;" and thus shall
we assuredly get the mastery. For when friends also dismiss
1 i. e. ' as I am doing, and as thou its good effect might multiply. See his
wouldest in the case just mentioned.' Commentary on the passage, Hom.
s i. e. considering them as the ex- Ixxviii. and another application on
changers, to whom he was bound to Rom. 16, 6. Hom. xxxi. Tr. p. 486.
deliver the truth entrusted to him, that

Some reasons deferred. Prayer for amendment. 217
one with such counsel ; and on one's return home, one's wife
again admonishes one to the same effect ; and our word takes
hold on you when alone ; we shall soon shake off this evil
habit. I know, indeed, that ye marvel why I am so earnest
respecting this precept. But discharge the duty enjoined,
and then I will tell you. Meanwhile, this I say ; that this
precept is a divine law; and it is not safe to transgress it.
But if I shall see it rightly performed, I will speak of another
reason ', which is not less than this, that ye may leam that it
is with justice I make1 so much ado about this law. But it1 Sav.
is now time to conclude this address in a prayer. Where- macje
fore, let us all unitedly say; " O God, Who wiliest not the
death of a sinner, but that he should be converted and live ;
grant that we, having discharged this and every other precept,
may be found worthy so to stand at the tribunal of Thy Christ,
that having enjoyed great boldness, we may attain the king
dom to Thy glory. For to Thee belongeth glory, honour, and
might2, together with Thine only begotten Son, and the Holy a Sav.
Ghost, now and ever, and world without end." Amen. honour and
« See Hom. xiv. (6.) might

HOMILY XIII.

A further thanksgiving to God for the change in the late melancholy
aspect of affairs. Reminiscence of those who were dragged away, and
punished hecause of the sedition. Exposition on the subject of the
creation of man, and of his having received a natural law. Of the full
accomplishment of abstinence from oaths.

(1.) 1. With the same introduction and prelude that I began
yesterday and the day before, I shall begin to-day. Now
again I will say, " Blessed be God !" What a day did we see
last Wednesday3! and what in the present ! At that time how
heavy was its gloom ! How bright the calm of this present
day ! This was the day when that fearful tribunal was set in
the city, and shook the hearts of all, and made the day to
seem no better than night ; not because the beams of the sun
were extinguished, but because that fear and sadness darkened
your eyes. Wherefore, that we may reap the more pleasure,
I wish to relate a few of the circumstances which then
occurred ; for I perceive that a narrative of these things will
be serviceable to you, and to all who shall come afterwards.
Besides, to those who have been delivered from shipwreck, it
is sweet to remember the waves, and the tempest, and the
winds, when they are come into port. And to those who
have fallen into sickness, it is an agreeable thing, when the
sickness is over, to talk over with others the fevers by which
" nT^aia. Feriam (juartam, the of silence mentioned in the beginning
fourth day of the week. The day re- of Hom. xi. where, in p. 189. first line
ferred to was probably one of the days of $. 2. read ' ourselves.'

State of Antioch when the Court was sitting. 219
they were nearly brought to the grave. When terrors have
passed away, there is a pleasure in relating those terrors;
the soul no longer fearing them, but enjoying its cheerfulness
even the more. The remembrance of past evils always makes
the present prosperity to appear more strikingly.
2. When the greater portion of the city had taken refuge
from the fear and danger of that occasion, in secret places, in
deserts, and in hollows b; terror besetting them in all direc
tions ; and the houses were empty of women, and the forum of
men, and scarce two or three appeared walking together across
it, and even these going about as if they had been animated
corpses : at this period, I proceeded to the tribunal of justice,
for the purpose of seeing the end of these transactions ; and
there, beholding the fragments of the city collected together,
I marvelled most of all at this, that although a multitude was
around the doors, there was the profoundest silence, as though
there had been no man there, all looking upon one another ;
not one daring to enquire of his neighbour, nor to hear any
thing from him ; for each regarded his neighbour with sus
picion; since many already, having been dragged away,
beyond all expectation, from the midst of the forum, were
now confined within. Thus we all alike looked up to heaven,
and stretched out our hands in silence, expecting help from
above, and beseeching God to stand by those who were
brought to judgment, to soften the hearts of the judges, and
to make their sentence a merciful one. And just as when
some persons on land, beholding others suffering shipwreck,
cannot indeed go near to them, and reach out the hand, and
relieve their distress, being kept back from them by the waves;
yet away on the shore, with outstretched hands and tears,
they supphcate God that He may help the drowning; so
there in like manner, did all silently and mentally call upon
God, pleading for those at the tribunal, as for men surrounded
by the waves, that He would stretch out His hand, and not
suffer the vessel to be overwhelmed, nor the judgment of
those under trial to end in an utter wreck. Such was the
state of things outside the doors ; but when I entered within
the court, other sights I saw which were still more awful ;
b tpa^xyyas, usually ' ravines.' There were, however, caves near Antioch.

VTaVTMV

220 Misery of Relatives waiting round the Court.
soldiers armed with swords and clubs* and strictly keeping
the peace for the judges within. For since all the relatives
of those under trial, whether wives, or mothers, or daughters,
or fathers, stood before the doors of the seat of justice ; in
order that if it should so happen that any one were to be led
away to execution, yet no one inflamed at the sight of the
calamity might raise any tumult or disturbance ; the soldiers
drove them all afar off; thus preoccupying tbeir mind with
fear.
'So Sav. 3. One sight there was, more pitiable than all'; a mother,
and a sister of a certain person, who was among those under
trial within, sat at the very vestibule of the court of justice,
roiling themselves on the pavement, and becoming a common
spectacle to all the bystanders ; veiling their faces, and shewing
no sense of shame, but that which the urgency of the calamity
permitted. No maid servant, nor neighbour, nor female
friend, nor any other relative accompanied them. But sur
rounded in the midst of so many soldiers, alone, and meanly
clad, and dragging themselves along upon the ground, about
the very doors, they were in more pitiable case than those
who were undergoing judgment within ; and hearing as they
did the voice of the executioners, the strokes of the scourge,
the wailing of those who were scourged, the fearful threats of
the judges, they themselves endured, at every scourging,
sharper- pains than those who were beaten". For since, in
the confessions of others, there was a danger of accusations
being proved, if they heard any one scourged that he might
mention those who were guilty, and uttering cries, they,
looking up to heaven, besought God to give the sufferer some
strength of endurance, lest the safety of their own relations
should be betrayed by the weakness of others, while incapable
of sustaining the sharp anguish of the strokes. And again,
the same thing occurred as in the case of men who are
struggling with a tempest. For just as when they perceive
the violence of a wave lifting up its head from afar, and
gradually increasing, and ready to overwhelm the vessel,
they are almost dead with terror, before it comes near the
ship ; so also was it with these. If at any time they heard
c So Ben. and M. repeating rm raupimt. Sav. ixtltut, with the same sense.

Torture of witnesses. Vanity qf earthly resources. 221
voices, and cries that reached them, they saw a thousand
deaths before their eyes, being in terror, lest those who were
urged to bear witness, giving way to their torments, should
name some one of those who were their own relatives. And
within, one saw tortures ; and without, tortures. Those the
executioners were tormenting; these women, the resistless
force1 of nature, and the sympathy of the bowels. Within ' rapmU
there was lamentation, and without there was lamentation ! of
those who were found guilty within, and of their relatives
on the outside. Yea, rather not these only, but their
very judges inwardly lamented, and endured heavier woes
than all the rest ; being compelled to take part in so bitter a
tragedy. 4. As for me, while I sat and beheld all this, how matrons (2.)
and virgins, accustomed only to retired apartments2, were now2 fax*- J
made a common spectacle to aU; and howthose who were'"""'"1""
accustomed, to lie on the soft couch, had now the pavement A
for their bed; and how they who had enjoyed so constant
an attendance of female servants and eunuchs, and every/
sort of outward distinction, were now bereft of all these things ;
and prostrated themselves at the feet of every one, beseeching
him to lend help by any means in his power to those who
were undergoing examination, and that there might be a kind
of general contribution of mercy from all ; I exclaimed, in
those words of Solomon, Vanity of vanities, all is vanity. Eccl. l,
For I saw both this and another oracle fulfilled in very deed, 2'
which saith, All the glory of man is as the fiower of grass. Isa. 42,
The grass withereth, and the flower falleth away. For then, '
indeed, wealth, and nobility, and notoriety, and the patronage
of friends3, and all worldly things, were found worthless; the 'Sav.
sin, and transgression of the law which had taken place, i an,j
having put all these succours to flight. And just as the mother kindred'
of young birds, that have been carried away, coming and
finding her nest empty, is unable to rescue her captive brood;
but by hovering around the hands of the fowler, in this way
she displays her grief; even so did these women then do,
when their children were snatched away from their dwellings,
and shut up within, as it were in a net, or a trap. They
could not indeed come in and deliver the prisoners, but they
manifested their anguish by rolling themselves about near

222 Tlioughts of Final Judgment. Prayers of the People.
the very doors; by lamentation and groans; and by en
deavouring to approach as near as possible to those who had
captured them. These things then beholding, I cast in my
mind That Dread Tribunal ; and I said within myself, " If
now, when men are the judges, neither mother, nor sister,
nor father, nor any other person, though guiltless of the deeds
which have been perpetrated, can avail to rescue the crimi
nals ; who will stand by us when we are judged at the dread
Tribunal of Christ ? Who will dare to raise his voice ? Who
will be able to rescue those who shall be led away to such
unspeakable punishments ? Notwithstanding they were the
first men of the city who were then brought to trial, and the
very chief of the nobility, yet they would have been glad if
it could be granted them to lose all their possessions, yea, if
need were, their liberty itself, so that they might continue to
enjoy this present life.
5. But to proceed. The day now hastening to its close,
and lated evening arriving, and the final sentence of the
court being expected, all were in still greater agony, and
besought God that He would grant some delay and respite ;
and incline the soul of the judges to refer the facts that had
been investigated to the decision of the Emperor; since
perchance some advantage might arise from this reference c.
Moreover, by the people, general supplications ' were sent up
to the Merciful God; imploring that He would save the
remnants of the city ; and not suffer it entirely to be razed
from its foundations. Nor could one see any one joining in
this cry but with tears. Nevertheless, none of these things
then moved the judges within, although they heard. One
thing only they considered, that there might be a rigid
enquiry into the deeds that had been perpetrated.
6. At last they put them in chains, and bound them with
iron, and sent them away to the prison through the midst of
d fiaiurirnf, which seems to imply ep. 207. (al. 63.) writes to the Neoesesa-
darkness. See Luc. 24, 1. reans in defence of XiTatiiai, to which
• Or ' delay.' btri^ins. But wri{- they objected as newly introduced; and
rUuuuis ' to refer' in Herodotus, as i.8. the prayers here mentioned seem to be
and elsewhere. something distinct from the common
' Xira), see p. 72, and p. 117. The service. See Bingham, b. xiii. u. 1.
term was originally used of any kind of §.10. The passage he quotes from St.
prayer, but about this time was begin- Augustine, Hom. clxxiii. de Temp, is
ning to be applied to a special kind of attributed by the Benedictine Editor to
penitential prayer. St. Basil, A.D. 375. Caesarius, after some Mss.

Great fear reconciles men to troubles and losses. 223
the forum. Men that had kept their studs of horses, who
were the exhibitors of the games g, who could reckon up a
thousand different offices 1 of distinction which they had i x„T(,„e.
held! their goods were confiscated, and seals2 might bevlxs,
seen placed upon all their doors. Their wives also being r(a
ejected from their parents' h home, each had to go through in
very deed the same as Job's wife. For they went wandering ! Job 2, 9.
from house to house and from place to place, seeking a
lodging. And this it was not easy for them to find, every
one fearing and trembling to receive, or to render assistance in
any way to the relatives of those who were under impeachment.
Nevertheless, though such events had happened, the sufferers
were patient under all ; since they were not deprived of the
present life. And neither the loss of wealth, nor dishonour,
nor so much public exposure, nor any other matter of that
nature, caused them vexation3. For the greatness of the 3 ?$*,„,
calamity, and the circumstance of their having expected still seehow-
worse things, when they suffered these, had prepared the Hom.
soul for the exercise of a wise fortitude. And now they 18- (2>)
learnt, how simple a thing is virtue for us, how easy and
expeditious of performance, and that from our neglect only
it seems to be laborious. They who before this time could
not bear the loss of a little money with meekness, now they
were subjected to a greater fear, although they had lost all
their substance, behaved as if they had found a treasure,
because they had not lost their lives. So that if the sense
of a future hell took possession of us, and we thought of
those intolerable punishments, we should not grieve, though
for the law of God we were to give both our substance, and
our bodies and fives too, knowing that we should gain
greater things; deliverance from the terrors that are here
after.

8 aymoS'iras, see p. 128. Those probably to the long line of their hus-
who bore this office were men of dis- bands' ancestors. Tr.) It seems rather
tinction, and of wealth, as they usually to mean that not even their own
furnished the spectacles at their own parents dared shelter them. Ed.
expense. Such were the Asiarchs, ' It is necessary here to remark, that
mentioned Acts 19, 31. and Mart, of Chrysostom here alludes to the history
S. Polycarp, c. 12. See note iu ed. as given in the Septuagint. Job's wife
Jacobson. is there made to address him in a long
h rns aar^as olx'ias. (The ancestral speech, of which the words, ' wandering
home, or paternal home, in reference from house to house, '&e. are a part. Tr,

224 Law of Nature in Shame, Indignation, Reciprocity.
9. Perchance the tragedy of all I have told you, has
greatly softened your hearts. Do not however take it
amiss. For since I am about to venture upon some more
subtle thoughts, I have done this intentionally, in order that
by the terror of the description your minds might have
shaken off all listlessness, and withdrawn themselves from
all worldly cares, and might with the more readiness convey
the force of the things about to be spoken into your inner
most soul.
Sufficiently indeed, then, our discourse of late l evinced to
you, that a natural law of good and evil is seated within us.
(3.) But that our proof of it may be more abundantly evident, we
will again to-day apply ourselves strenuously to the same
subject of discourse. For that God from the beginning, when
He formed man, made him capable of discriminating both
these, all men make evident. Hence when we sin, we are
all ashamed at the presence of our inferiors; and oftentimes
a master, on his way to the house of a harlot, if he then
1 iriuxt- perceives any one of his more respectable * servants, turns
cn(m back, reddening with shame, from this path of vice. Again,
when others reproach us, fixing on us the names of particular
vices, we call it an insult ; and if we are aggrieved, we drag
those who have done the wrong to the public tribunal.
Thus we can understand what vice is, and what virtue is.
Wherefore Christ, for the purpose of declaring this, and
shewing that He was not introducing a strange law, or one
which surpassed our nature, but that which He had of old
deposited beforehand in our conscience, after pronouncing
Matt. 7, those numerous Beatitudes, thus speaks ; All things what-
12' soever ye would that men should do to you, do ye even so to
them. " Many words," saith He, " are not necessary, nor
laws of great length, nor a diversity of instruction. Let
thine own will be the law. Dost thou wish to receive
kindness ? Be kind to another. Dost thou wish to receive
mercy ? Shew mercy to thy neighbour. Dost thou wish to be
applauded? Applaud another. Dost thou wish to be beloved?
Exercise love. Dost thou wish to enjoy the first rank?
First concede that place to another. Become thyself the
k or^um, which seems to refer to the ning, see note b, p. 173. This refer-
last Homily, as also %tis at the begin- ence may however include also Hom. xi.

Duty known by nature, but practised by effort. 225
judge, thyself the lawgiver of thine own life. And again ;
Do not to another what thou hatest. By the latter precept, Tobit 4,
he would induce to a departure from iniquity; by the16-
former, to the exercise of virtue. Do not thou to another,
he saith1, what thou hatest. Dost thou hate to be insulted ? ' so Sav.
Do not insult another. Dost thou hate to be envied ? Envy
not another. Dost thou hate to be deceived ? Do not ;
deceive another. And, in a word, in all things, if we hold
fast these two precepts, we shall not need any other in
struction. For the knowledge of virtue He hath implanted
in our nature ; but the practice and right performance of it,
He hath entrusted to our choice '
8. Perhaps what is thus said, is obscure ; wherefore I will
again endeavour to make it more plain. In order to know
that it is a good thing to exercise temperance, we need no
words, nor instruction ; for we ourselves have the knowledge
of it in our nature, and there is no necessity for labour or
fatigue in going about and enquiring whether temperance is
good and profitable ; but we all acknowledge this with one
consent, and no man is in doubt as to this virtue. So also
we account adultery to be an evil thing, and neither is there
here any need of trouble or learning, that the wickedness of
this sin may be known ; but we are all self-taught in such
judgments ; and we applaud virtue, though we do not follow
it ; as, on the other hand, we hate vice, though we practise it.
And this hath been an exceeding great good work2 of God ; 2 xa„'(.
that He hath made our conscience, and our power of choice *"/**
aheady, and before the action, claim kindred with virtue, and
be at enmity with wickedness.
9. As I said then, the knowledge of each of these things is
placed within the conscience of all men, and we require no
teacher to instruct us in these things ; but our good conduct
is left to our choice, and earnestness, and efforts. And why
was this ? but because if He had made every thing to be of
nature, we should have departed uncrowned and destitute

' " The light of reason does not, any Religion is investigated. See also his
more than that of Revelation, force Sermons, II. and III. on Human Na-
men to submit to its authority." But- ture, for the sense in which the term
ler, Analogy, part ii. c. i. §. 1. where nature is here used.

the relation of Christianity to Natural

226 Some good tendencies natural. Outward helps.
of reward ; and even as the brutes, who receive no reward
nor praise for those endowments which they have naturally,
so neither should we enjoy any of these things ; for natural
endowments are not the praise and commendation of those
who have them, but of the Giver. For this reason, then, He
did not commit all to nature ; and again, He did not suffer
our will to undertake the whole burden, of knowledge, and
of right regulation ; lest it should despair at the labour of
virtue. But conscience suggests to it what ought to be
done ; and it brings in its own labours for the accomplish
ment. That it is a good thing to be temperate, we all
understand without difficulty; for the knowledge is of nature:
but we should not be able without difficulty, without bridling
lust, and employing much exertion, to practise the rule of
temperance ; for this is no longer natural to us as the know
ledge is, but requires also a willing mind and earnestness.
And not only in this respect has He made the burden
lighter for us, but also in another way again, by letting
even some good dispositions exist naturally within us.
For we are all naturally disposed to feel indignation along
with those who are contemptuously treated, (whence it arises
1 «r»eia- that we become the enemies of those who are injurious *,
?""¦" though we ourselves may have suffered no part of the
grievance,) and we sympathize in the pleasure of those
who enjoy assistance and protection ; and we are overcome
- xara- by 2 the calamities of others, as well as by mutual tender-
xxxttou ness m -gov although calamitous events may seem to induce
a sort of contractedness of soul °, we entertain nevertheless a
common fondness for each other. And to this effect a certain
Eccles. wise man speaks significantly ; Every animal loveth his like,
13' 19' and man his neighbour.
(4.) 10. But God hath provided many other instructors for us
besides conscience ; viz. fathers for children, masters for
servants, husbands for wives, teachers for pupils, lawgivers
and judges for those who are to be governed, and friends for
m xa) seems to be out of place. With- " Or pusillanimity, that is, on the
out it the sense is ' are afflicted in the part of those who witness the calamity.
calamities of others through mutual In allusion to the disposition of many
tenderness.' Or the true reading may to forsake their friends in adversity. Tr.
be xa) rh, ' and we have a mutual (Other cases may be included.)
tenderness,' but 6 Mss. agree.

Domestic and civil relations. Affliction. 227
friends. And frequently too we gain no less from enemies
than friends; for when the former reproach us with our
offences, they stir us up, even against our will, to the
amendment of them. So many teachers hath He set over
us, that the discovery of what is profitable, and the right
practice of it, might be easy to us, the multitude of those
things which urge us on toward it, not permitting us to fall
away from what is expedient for us. For although we should
despise parents, yet while we fear magistrates, we shall in
any case be more submissive than otherwise. And though
we may set them at nought1 when we sin, we can never ' *»«¦«-
escape the rebuke of conscience ; and if we dishonour and
repel this, yet whilst fearing the opinion of the many, we
shall be fhe better for it. And though we are destitute of
shame with regard to this, the fear of the laws will press on
us so as to restrain us, however reluctantly.
11. Thus fathers" and teachers take the young in hand,
and bring them into order; and lawgivers and magistrates,
those who are grown up. And servants, as being more
inclined to listlessness, in addition to what has been pre
viously mentioned, have the constraint of their masters to
oblige them to exercise propriety of manners; and wives
have their husbands. And many are the walls which
environ our race on all sides, lest it should too easily slide
away, and fall into wickedness. Beside all these too, sick
nesses and calamities instruct us. For poverty restrains, and
losses sober us, and danger subdues us, and there are many
other things of this sort. Doth neither father, nor teacher, nor
prince, nor lawgiver, nor judge make thee fear ? Doth no
friend move thee to shame, nor enemy sting thee ? Doth
no master chastise ? Doth no husband instruct ? Doth no
conscience correct thee ? Still, when bodily sickness comes,
it often sets all right; and a loss2 has been the occasion2 or
of making the most audacious to become the most gentle, ^"j
And what is more than this, heavy misfortunes, which befal
not only ourselves but others too, are often of great advantage
to us; and we who ourselves suffered nothing, beholding
" Comp. Herbert's Poems, No. xvii. Parents first season us : then school-
' Lord, with what care hast Thou be- masters
girt us round ! Deliver us to laws ; &c.'
Q2

228 Good example. Cure of all to be attempted.
however others enduring punishment, have been no less
sobered by it than they.
12. And with respect to good things, any one may see
that this happens; for since when the bad are punished
others become better, so whenever the good achieve any
thing right, many are urged onward to a similar zeal: a
thing which hath also taken place with respect to the
avoiding of oaths. For many persons, observing that others
had laid aside the evil practice of oaths, took a pattern from
their diligence, and got the better of the sin ; wherefore we
are the more disposed to touch again on the subject of this
admonition. For let no one tell me that many are reformed;
this is not what is desired, but that all should be so ; and until
I see this I cannot take breath °. That Shepherd had a hun
dred sheep, and yet when one of them had wandered away,
Mat. 18, he took no account ofthe safety ofthe ninety and nine, until
he had found the one that was lost, and restored it again to
the flock. Seest thou not that this also happens with respect
to the body ; for if by striking against any obstacle, we have
only turned back a nail, the whole body sympathizes with
the member ! Say not this ; that only a certain few are left
unreformed; but consider this point, that these few being
unreformed, will corrupt many others. Although there was
but one who had committed fornication among the Co
rinthians, yet Paul so groaned as if the whole city were lost.
And very reasonably, for he knew that if that member were
uncorrected, the disease progressing onward would at length
attack all the rest. I saw, but lately, those distinguished
men bound and conducted through the forum to the tribunal
of justice ; and while some were wondering at this extra
ordinary degradation, others said there was nothing to wonder
at; for that, where there is matter of treason », rank must
go for nothing. Is it not then much more true that rank
must be of no avail where there is impiety ?
(5.) 13. Thinking therefore of these things, let us arouse our
selves ; for if ye bring not your own endeavours to the task,
every thing on our part is to no purpose. And why so ?
• i.e. "to stop this exhortation;" ' xuho-luris , so called as being against
an allusion to the exercise of running, the sacred person of the Emperor. See
Tr. Ducange.

The Teacher cannot save but by persuading. 229
Because it is not with the office of teaching, as it is with
other arts. For the silversmith, when he has fabricated a
vessel of any kind, and laid it aside, will find it on his return
just as he left it. And the worker in brass, and the stone
cutter, and every other artificer, will each again take his own
work in hand, whatever it is, just in the state he quitted it.
But it is not so with us, but altogether the reverse ; for we
have not lifeless vessels to forge, but reasonable souls. There
fore we do not find you such as we leave you, but when we
have taken you, and with manifold labour moulded, reformed,
and warned you, on your departing from this place, the
urgency of business, besetting you on every side, again per
verts you, and causes us increased difficulty. Therefore, I
supplicate and beseech you to put your own hand to the
work ; and when ye depart hence, to shew the same earnest
regard for your own safety, that I have here shewn for your
amendment. 14. Oh! that it were possible that I could perform good
works1 as yom- substitute, and that you could receive the ' x««e-
rewards of those works ! Then I would not give you so much ""
trouble. But how can I do this ? The thing is impossible ;
for to every man will He render according to his own works.
Wherefore as a mother, when she beholds her son in a
fever, while she stands by the sufferer in his agonies2 and2 or,
burnings, frequently bewails him, and says to him, " O my son, tli™ J
would that I could sustain thy fever, and draw off its flame "vxw*-
upon myself!" so now I say, Oh ! that by labouring as your"*1
substitute, I could make it right3 for you all ! But no, this is 3 or, do
not to be done. But of his own doings must each man give ^jL
the account, and none may see one person to suffer punish
ment in the room of another. For this reason I am pained
and mourn, that on That Day, when ye are called to judg
ment, I shall be unable to assist you, since, to say the truth,
no such boldness with God belongs to me. But even if I
had much boldness, I am not holier than Moses, or more just
than Samuel ; of whom it is said, that though they had at
tained to so great virtue, they could not in any way avail to
assist the Jews ; inasmuch as that people had given them- Jer 15
selves over to excessive negligence. Since, then, from our *¦
own works we shall be punished or saved ; let us endeavour,

230 Hopes of the obedient. Doxology.
I beseech you, in conjunction with all the other precepts, to
fulfil this one ; that, finally departing this life with a favourable
hope, we may obtain those good things which are promised,
through the grace and lovingkindness of our Lord Jesus
Christ, through Whom and with Whom, to the Father, with
the Holy Ghost, be glory both now and ever, world without
end. Amen.

HOMILY XIV.

After the whole people had been freed from al] distress, and had become
assured of safety, certain persons again disturbed the city by fabri
cating false reports, and were found out. Wherefore this Homily
refers to that subject; and also to that of abstinence from oaths; for
which reason also, the history of Jonathan, and Saul, and that of
Jephthah, is brought forward; and it is shewn how many perjuries
result from one oath.

Not a little did the devil yesterday disturb our city; but (1.)
God also hath not a little comforted us again ; so that each
one of us may seasonably take up that prophetic saying, In Ps. 94,
the multitude of ihe sorrows that I had in my heart, Thy
comforts have refreshed my soul. And not only in consoling,
but even in permitting us to be troubled, God hath manifested
His providence towards us. For to-day I shall repeat what
I have never ceased to say, that not only our deliverance
from evils, but also the permission of them arises from the
benevolence of God. For when He sees us inclining to
sloth, and starting off from communion with Him, and making
no account of spiritual things, He leaves us for a while ; that
thus brought to soberness, we may return to Him the more
speedily. And what marvel is it, if He does this towards us,
listless as we are ; since even Paul declares that with regard
to himself and his disciples, this was the cause of their trials ?
For inditing his second Epistle to the Corinthians, he speaks
thus: We would not, brethren, have you ignorant of our 2 Cor.
trouble which came to us in Asia, that we were pressed out x> 8> 9-

even

232 Use of troubles. St. John Baptist's head a
of measure, above strength, insomuch that we despaired
of life ; but we had the sentence of death in ourselves. As
though he would say, " Dangers so great hung over us, that
we gave up ourselves for lost ; and no longer hoped that any
favourable change would take place, but were altogether in
expectation of death." For such is the sense of that clause,
We had the sentence of death in ourselves. But neverthe
less, after such a state of desperation, God dispelled the
tempest, and removed the cloud, and snatched us from the
very gates of death. And afterwards, for the puipose of
shewing that his being permitted to fall into this danger also
was the result of great care for him, he makes mention ofthe
advantage of temptations, which was, that he might con
tinually look to Him, and be neither high-minded, nor
2Cor.i, confident. Therefore having said this, We had the sentence
of death in ourselves; he adds also the reason; Tliat we
should not trust in ourselves, but in God which raiseth the
dead. For it is in the nature of trials to arouse us when we
are dozing, or falling down, and to stir us up, and make us
more religious. When, therefore, O beloved ! thou seest
trials at one time extinguished, and at another time kindled
again, be not cast down ! Do not despond, but retain a favour
able hope, reasoning thus with thyself, that God does not
deliver us into the hands of our enemies either because He
hates or abandons us, but because He is desirous to make us
more in earnest, and more conversant with Himself.
2. Let us not then be desponding ; nor let us despair of a
change for the better; but let us hope that speedily there
will be a calm ; and, in short, casting the issue of all the
tumults which beset us upon God, let us again handle the
customary points ; and again bring forward our usual topic
of instruction. For I am desirous to discourse to you further
concerning the same subject, to the end that we may radically
extirpate from your souls the wicked practice of oaths.
Wherefore it is necessary for me again to have recourse to
the same entreaty that I made before. For lately I besought
you, that each one taking the head of John, just cut off, and the
warm blood yet dropping from it, you would thus go home,
and think that you saw it before your eyes, while it emitted
a voice, and said, " Abhor my murderer, the oath !" What

warning to swearers. Involuntary perjuries. 233
a rebuke did not effect, this an oath effected ; what a tyrant's
wrath was insufficient for, this the necessity of keeping an
oath" brought about! And when the tyrant was publicly
rebuked in the hearing of all, he bore the censure nobly; but
when he had thrown himself into the fatal necessity caused
by oaths, then he cut off that blessed head. This same
thing, therefore, I entreat; and cease not entreating, that
wherever we go, we go bearing this head ; and that we shew
it to all, crying aloud, as it does, and denouncing oaths. For
although we were never so listless and remiss, yet beholding
the eyes of that head fearfully glaring upon us, and threaten
ing us if we swear, we should be more powerfully kept in
check by this terror, than by any curb ; and be easily able to
restrain and avert the tongue from its inclination toward oaths.
3. There is not only this great evil in an oath, that it
punishes those who are guilty of it, both when violated, and
when kept; a thing we do not see take place with any
other sin ; but there is another equally great evil attending it.
And what is that ? Why that oftentimes it is utterly impos
sible even for those who are desirous, and even make a point
of it, to keep their oath. For, in the first place, he who
is continually swearing, whether willingly or unwillingly;
knowingly or unknowingly; in jest or in earnest; being fre
quently carried away by anger and by many other things,
will most surely become perjured. And no one can gainsay
this ; so evident and generally allowed is the fact, that the
man who swears frequently, must also be a perjurer. Secondly,
I affirm, that although he were not carried away by passion,
and did not become the victim of perjury" unwillingly and
unknowingly, yet by the very nature of the case he will
assuredly be necessitated both consciously and voluntarily to
perjure himself. Thus, oftentimes when we are dining in
the house, and one of the servants happens to do amiss, the
wife swears that he shall be flogged, and then the husband
swears the contrary, resisting, and not permitting it. In this
case, whatever they may do, perjury must in any case be the
result" ; for however much they may wish and endeavour to
keep their oaths, it is no longer possible; but whatever
* So Sav. ibogxiat. Ben. of (avoid- * rnhrtroili/. al. roi SS, become guilty of.
ing) perjury. ' mayxti -ravroit iorio^xlat dvtrmtu.

234 Common cases of contradictory oaths.
happens, one or other of these will be ensnared in perjury;
or rather both in any case.
4. And how, I will explain ; for this is the paradox. He
who hath sworn that he would flog the man-servant or maid
servant, yet hath afterwards been prohibited from this, hath
perjured himself, not doing what he hath sworn to do : and
again, he hath transferred the crime of the perjury to the
party forbidding and hindering the oath from being kept.
Jor not only they who take a false oath, but they who impose
that necessity on others d, are jointly accountable for the
guilt. And not merely in houses, but also in the fomm we
may see that this takes place ; and especially in fights, when
those who box with one another swear things that are con
trary. One swears that 'he will beat, the other that he will
not be beaten. One swears that he will carry off the cloak,
the other that he will not suffer this. One that he will exact
the money, the other that he will not pay it. And many other
such contradictory things, those who are contentious take an
oath to do. So also in shops, and in schools, it may generally
be observed that the same thing occurs. Thus the workman
-hath often sworn that he will not suffer his apprentice1 to
eat or drink, before he has finished all his assigned task.
And so also the pedagogue has often acted towards a youth ;
and a mistress towards her maid-servant; and when the
evening hath overtaken them, and the work hath remained
unfinished, it is necessary either that those who have not
executed their task should perish with hunger, or that those
who have sworn should altogether forswear themselves. For
that malignant demon, who is always lying in wait against our
blessings, being present and hearing the obligation of the
oaths, impels those who are answerable to sloth ; or works
some other difficulty; so that the works being unperformed,
blows, insults, and perjuries, and a thousand other evils, may
take place. And just as when children drag with all their
might a long and rotten cord in directions opposite to each
other ; if the cord breaks, they all fall with much violence
flat upon the ground, and some strike their heads, and some
another part of the body; so also they who each engage with
4 M. adds, ' and put them on oath.'

Guilt shared in causing it. SauVs oath. 235
an oath to perform things that are contrary, when the oath
is broken by the necessity of the case, both parties fall into
the same gulf of perjury; these by actually perjuring them
selves, and those by giving a cause of perjury in the case of
others. 5. That this also may be rendered evident, not only from (2.)
what happens every day in private houses, and the places of
public concourse, but from the Scriptures themselves, 1 will
relate to you a piece of ancient history, which bears upon
what has been said. Once, when the Jews had been invaded
by their enemies, and Jonathan (now he was the son of Saul)
had slaughtered some, and put the rest to flight; Saul, his
father, being desirous to rouse the army more effectually
against the remainder; and in order that they might not
desist until they1 had subjugated them all, did that which i so Sav.
was altogether opposite to what he desired, by swearing that BeD- he
no one should eat any food until evening, and until vengeance
was taken of his enemies. What, I ask, could have been
more senseless than this ? For when it was needful that he
should have refreshed those who were fatigued and ex
hausted6, and have sent them forth with renewed vigour
against their enemies, he treated them far worse than he had
done their enemies, by binding them with an oath, which
dehvered them over to excessive hunger. Dangerous, indeed,
it is for any one to swear in a matter pertaining to himself ;
for we are forcibly impelled to do many things by the urgency
of circumstances. But much more dangerous is it by the
obligation of one's own oath, to bind the determination of
others ; and especially where any one swears, not concerning
one, or two, or three, but an unlimited multitude, which Saul
then inconsiderately did, without thinking that it was probable
that, in so vast a number, one at least might transgress the
oath ; or that soldiers, and soldiers too in battle, are very far
removed from sound discretion, and know nothing of ruling
the belly; more especially when their fatigue is great. He,
however, overlooking all these points, as if he were taking an
oath about a single servant, whom he was easily able to
restrain, counted equally on his whole army. Hence, by
e For ' exhausted,' Sav. reads, ' had endured much labour.'

236 Satan anxious to falsify oaths.
this oath, he opened such a door for the devil, that in a short
time he framed, not two, three, or four, but many more
perjuries out of this oath. For as when we do not swear at
all, we close the whole entrance against him, so if we utter
but a single oath, we afford him great liberty for constructing
endless perjuries. And just as those who twist cords, if
they have one to hold the end, work the whole string with
regularity; but if there is no one to do this, cannot even
undertake the commencement of it ; in the same manner too
the devil, when about to twist the cord of our sins, if he
could not get the beginning from our tongues, would not be
able to undertake the work ; but should we only make a
commencement, while we hold the oath on our tongue, as it
were a hand, then with full liberty he manifests his malignant
art in the rest of the work, combining and twisting from one
oath a thousand perjuries.
6. Such was now his conduct with regard to Saul. Ob-
1 or, for serve, however, what a snare is immediately framed by' this
l Sam. oath : The army passed through a wood, that contained a
\\ ^"' nest of bees, and the nest was in front of the people1, and
the people came upon the nest, and went along talking.
Seest thou what a gulf was here ? A table ready spread, that
the easiness of access, the sweetness of the food, and the hope
of concealment, might entice them to a transgression of the
oath. For hunger at once; and fatigue, and the hour, (for all
the land, it is said, was dining*,) then urged them to the
transgression. Moreover, the sight of the combs invited
them from without to relax their firmness of purpose. For
the sweetness, as well as the present readiness of the table,
and the difficulty of detecting the stealth, were sufficient to
ensnare their utmost wisdom. If it had been flesh, which
needed boiling or roasting, their minds would not have been
so much enticed; since while they were delaying in the
cookery of these, and engaged in preparing them for food,
' Sav. and M. read of the ground, as land came to a wood." It seems most
LXX. likely that the word 1N3 was thus
S So LXX, 1 Kings 14, 24. (i. e. taken, all the land went, i. e. ' to din-
1 Samuel.) The clause in the Hebrew, , M &e word -,y% stands in LXX
corresponding to the Greek words xa, {m'&e name rf &e wood- See als0
vara h yn hiitra, is 1N3 fHNfwD) ^e readings in Holmes's edition.
"ty*3, E. V. " And all they of the

His hope was to make Saul do as Jephthah. 237
they might expect to be discovered. But now there was
nothing of the sort ; there was honey only, for which no such
labour was required, and for which the dipping of the tip of
the finger sufficed to partake of the table, and that with secresy.
Nevertheless, these persons restrained their appetite, and did
not say within themselves, " What does it concern us ? Hath
any one of us sworn this ? He may pay the penalty of his
inconsiderate oath, for why did he swear ?" Nothing of this
sort did they think ; but religiously passed on ; and though
there were so many enticements, they exercised self-control.
The people went on talking^. What is the meaning of this
word talking ? Why, that for the purpose of soothing their
pain with words, they held discourse with one another.
7. What then, did nothing more come of it, when all the (3.)
people had acted so wisely? Was the oath, forsooth, ob
served ? Not even so was it observed. On the contrary, it
was violated ! How, and in what way ? Ye shall hear forth
with, in order that ye may also thoroughly discern the whole
art of the devil. For Jonathan, not having heard his father
take the oath, put forth the end of the rod that was in his v. 27.
hand, and dipped it in the honeycomb, and his eyes saw
clearly. Observe whom he impelled to break the oath ; not
one of the soldiers, but the very son of him who had sworn
it. For he did not only desire to effect perjury, but was
also plotting the slaughter of a son, and making provision for
it beforehand ; and was in haste to spht nature against her
own self, and what he had done aforetime in the case of
Jephthah, that he hoped now again to accomplish. For he
likewise, when he had promised that the first thing that met
him, after a victorious battle, he would sacrifice *, fell into the" jud.
snare of child-murder; for his daughter first meeting him, n> 31-
he sacrificed her, and God did not forbid it. And I know,
indeed, that many of the unbelievers impugn us of cruelty
and inhumanity on account of this sacrifice; but I should

" So LXX. Heb. V2~l T^H ium. "On instead of EOT Tr. (This seems
E. V. And behold the honey dropped, a probable conjecture : often, however,
This difference has arisen in all pro- the variations of the LXX can be
bability from their Mss. having read accounted for as being paraphrastic.)

238 Jephthah's Sacrifice not stayed, to prevent the like.
say, that the permission' in the case of this sacrifice was
a striking example of providence and clemency ; and that it
was in care for our race that He did not forbid that k sacri
fice. For if after that vow and promise He had forbidden
the sacrifice, many also who were subsequent to Jephthah,
hoping that God might not receive their vows, would have
increased the number of such vows, and would have fallen
in course of time into child-murder. But now, by suffering
1 Jud. this vow to be actually fulfilled1, He put a stop to all such
cases in future. And to shew that this is true, after Jephthah's
daughter had been slain, in order that the calamity might be
always remembered, and that her fate might not be con
signed over to oblivion, it became a law among the Jews,
that the virgins assembling at the same season should bewail
during forty ' days the sacrifice which had taken place ; in
order that renewing the memory of it by lamentation, they
should make all men wiser for the future; and that they
might learn that it was not after the mind of God that this
should be done, for in that case He would not have per
mitted the virgins to bewail and lament her. And that what
i I have said is not conjectural, the event demonstrated ; for
after this sacrifice, no one vowed such a vow unto God.
Therefore also He did not indeed forbid this ; but what He
had expressly enjoined in the case of Isaac, that He
2 Gen. directly prohibited2; plainly shewing through both cases,
22> 12- that He doth not delight in such sacrifices.
8. But the malignant demon was labouring hard now
again to produce such a tragedy. Therefore he impelled
Jonathan to the trespass. For if any one of the soldiers had
transgressed the law, it seemed to him no great evil that
would have been done ; but now being insatiate of human
ills, and never able to get his fill of our calamities, he
=> nanxl, thought he should do nothing brave3 if he effected only
a simple murder. And if he could not also pollute the
king's right hand with the murder of his child, he considered
that he had achieved no great matter. And why do I speak
i He means the absence of inter- (but afterwards).'
ference, for it was against the law of ' M. and Q. four, as the Text. Jua.
Moses. Deut. 12, 31. 11, 40.
k Sav. ' at once forbid the sacrifice,

Jonathan eats in ignorance. Saul enquires of God. 239
of child- murder ? For he, the wicked one, thought that by
this means he should compass a slaughter even more
accursed than that. For if knowingly he had sinned, and
been sacrificed, this would only have been child- murder ;
but now sinning ignorantly, (for he had not heard of the
oath,) if he had been slain, he would have made the anguish
of his father double ; for he would have had both to sacrifice a
son, and a son who had done no wrong. But now to proceed
with the rest of the history ; " When he had eaten," it is said,
His eyes were enlightened. And here it condemns the kingi Sam.
of great folly ; shewing that hunger had almost blinded the '
whole army, and diffused much darkness over their eyes.
Afterwards some one of the soldiers, perceiving the action,
saith, Thy father sware an oath upon all the people, Who
soever shall eat any food to-day. And the people were faint.
And Jonathan said, My father hath made away m with the
land ". What does he mean by the word, made away with ?
Why, that he had ruined, or caused them all to perish.
Hence, when the oath was transgressed, all kept silence, and
no one dared to bring forth the criminal; and this was
additionally no small matter of blame, for not only are those
who break an oath, but those also who are privy to it and
conceal it, partakers of the crime.
9. But let us see what follows ; And Saul said, Let us go (4.)
down after the strangers", and spoil them. And the priest \fa^
said, Let us draw near hither unto God. For in old times
God led forth the people to battle ; and without His consent
no one dared to engage in the fight, and war was with them
a matter of religion. For not from weakness of body, but
from their sins they were conquered, whenever they were
conquered; and not by might and courage, but by favour
from above they prevailed, whenever they did prevail. Victory
and defeat were also to them a way of exercise, and a school
of virtue. And not to them only, but to their adversaries ;
for this was made evident to them too, that the fate of battle
with the Jews was decided not by the nature of their arms,
but by the life and good works of the warriors. Hence the
m LXX. arvXXaxtt. Heb. "OV- " aXXofiXuy, usually put in LXX
E. V. troubled. for the Philistines.
" Used in this passage for the people.

240 Sin disarms God's people. Treachery of harlots.
Midianites perceiving this, and knowing that people to be
invincible, and that to have attacked them with amis and
warlike engines would have been fruitless, and that it was
only possible to conquer them by sin, having decked out
handsome virgins, and set them in the array p, excited the
soldiers to lasciviousness, endeavouring by means of forni
cation to deprive them of God's assistance; which accordingly
happened. For when they had fallen into sin, they became
a prey to all ; and those whom weapons, and horses, and
soldiers, and so many engines availed not to capture', sin
by its nature delivered over bound to their enemies. Shields,
and spears, and darts were all alike found useless; and
beauty of visage and wantonness of soul captivated those
who were otherwise so brave.
Eccles. 10. Therefore one gives this admonition; Observe not the
beauty qf a strange woman, and meet not a woman addicted
Prov. 6, to fornication. For honey distils from the lips of an harlot,
which at the time may seem smooth to thy throat, but after
ward thou wilt find it more bitter than, gall, and sharper
than a two-edged sword. For the harlot knows not how to
love, but only to ensnare; her kiss hath poison, and her
mouth a pernicious drug. And if this does not immediately
appear, it is the more necessaiy to avoid her on that account,
because she veils that destruction, and keeps that death
concealed, and suffers it not to become manifest at the
first. So that if any one pursues pleasure, and a life of
gladness, let him avoid the society of fornicating women,
for they fill the minds of their lovers with a thousand
conflicts and tumults, stirring up within them continual
strifes and contentions, by means of their words, and all
their actions. And just as it is with those who are the most
virulent enemies, so the object of their actions and schemes
is to plunge their lovers into shame and poverty, and the
worst extremities. And in the same manner as hunters,
when they have spread out their nets, endeavour to drive
thither the wild animals, in order that they may put them

P lr) rris trataroQxus. An expression 1 This may perhaps be said with a
so proper to battle, that it must be tacit reference to Samson, as the
metaphorical, meaning ' they adopted Midianites did not gain any victory.
this method of warfare.' See Num. 31, 16. Jud, 3, 6.

Tlieir victims deserve no pity. Use of digressions. 241
to death, so also is it with these women. When they have
spread out on every side the wings r of impurity by means
of the eyes, and dress, and language, they afterwards drive
in their lovers, and bind them ; nor do they give over until
they have drunk up their blood, insulting them at last, and
upbraiding their folly, and casting on them a flood of
ridicule. And indeed such a man is no longer worthy of
compassion, but deserves to be derided, and made a mockery,
since he is found more irrational than a woman, and a harlot
besides. Therefore the Wise Man gives this word of exhorta
tion again, Drink waters from thine own cistern, and from Prov. 5,
the fountain of thine own wells. And again; Let the hind o/Ibjd 19
thy friendship, and the foal of thy favours, consort with thee'- LXX.
These things he speaks of a wife associated with her husband
by the law of marriage. Why leavest thou her who is a help
mate, to run to one who is a plotter against thee ? Why dost
thou turn away from her who is the partner of thy living", '/3<»«
and do service to her who would subvert thy life 2 ? The one2 {«*»
is thy member and body, the other is a sharp sword. There
fore, beloved, flee fornication ; both for its present evils, and
for its future punishment.
11. Perchance we may seem to have fallen aside from the
subject; but to say thus much, is no departure from it. For
it is not merely for the thing itself that we wish to read you
histories, but that you may correct each of the passions
which trouble you : therefore also we make these frequent
appeals', adapting the discourse to you in all varieties of
manner ; since it is probable that in so large an assembly 3, 3 Jn>^
there is a great variety of distempers ; and our task is to cure
not one only, but many different wounds ; and therefore it is
necessary that the medicine of instruction should be various.
Let us however return thither from whence we made this
digression : And the Priest said, IM us draw near unto God. v. 36. 37.
And Saul asked counsel of God. Shall I go down after the
strangers ? Wilt Thou deliver them into my hands ? But on
that day the Lord answered him not. Observe the benignity
r A word often used metaphorically, difference between it and the Sep-
here probably of wide nets, spread out tuagint. Tr.
like wings. _ « Or, ' reproofs,' \traomki, Lat. Par,
5 There is an ellipsis in the Hebrew andBas.IncutimusconfusionesjhutSav
text here which may account for the and Oxf. Mss. IxT^owas, ' digression's.''

242 Mercy of God. Malice of Satan. Saul's rashness.
and mildness of God who loveth man. For He did not
launch a thunderbolt, nor shake the earth ; but what friends
do to friends, when treated contemptuously, this the Lord
did towards the servant. He only received him silently,
speaking by His silence, and by it giving utterance to all
His wrath. This Saul understood, and said, as it is recorded,
v. 38. Bring near hither all the tribes ofthe people, and know and
see in whom this sin hath been this day. For as the Lord
liveth, Who hath saved Israel, though the answer be against
Jonathan my son, he shall surely die. Seest thou his rash
ness ? Perceiving that his first oath had been transgressed, he
does not then learn wisdom, but adds again a second. Consider
also the malignity of the devil". For since he was aware
1 «xx«-that perchance1 the son when discovered, and publicly
arraigned, might be able by the very sight at once to make
the father relent, and to soften the king's wrath, he prejudged
his sentence afresh, by the obligation of a second oath;
holding him by a kind of double bond, and not permitting
him to be the master of his own determination, but com
pelling him on all hands to that iniquitous murder. And
even whilst the offender was not yet produced, he hath
passed judgment, and whilst ignorant of the criminal, he gave
sentence. The father became the executioner; and before
the enquiry, pubhshed his condemnatory decision! What
could be more irrational than this proceeding ?
(5.) 12. Saul then having made this declaration, the people
were more afraid than before, and all were in a state of great
trembling and terror. But the devil rejoiced, at having
rendered them all thus anxious. There was no one, we are
told, of all the people, who answered. And Saul said, Ye
novxtia, will be in bondage*, and I, and Jonathan my son, will be in
LXX. bondage *. But what he means is to this effect y ; " You are
aiming at nothing else, than to deliver yourselves to your

" The Ben. Editor observes, that stood ~\3$b for n3]/^, Be ye on one
this sentence seems imperfect, although side, and I and Jonathan my son will
all the copies read it thus. Tr. (This be on the other side. v. 40.
doubt about the text arises from his not / This seems a mistake, as the
being aware of the use of nXXdxis LXX can hardly have so far missed
noticed on Horn. i. 2. 6. p. 25. note n. the sense. They must have under-
Ed.) . ¦ - stood not bondage but a family, though
1 So LXX, as though there had even this is rather harsh.

Jonathan taken . The people's oath against SauVs. 243
enemies, and to become slaves instead of free men ; whilst
you provoke' God against you, in not delivering up the
guilty person." Observe also another contradiction produced
by the oath. It had been fitting, if he wished to find the
author of this guilt, to have made no such threat, nor to have
obliged himself to vengeance by an oath ; that becoming less
afraid, they might more readily bring the offender to light 1. ' •«
But under the influence of anger, and great madness, and
his former absurdity, he again does that which is directly
contrary to what he desires. What need is there to enlarge ?
He commits the matter to a decision by lot; and the lot
falleth upon Saul, and Jonathan ; And Saul said, Cast ye the ] Sam-
lot between me and Jonathan ; and they cast the lot, and 43.'
Jonathan was taken. And Saul said to Jonathan, Tell me,
what hast thou done ? And Jonathan told him, saying, I
only tasted a little honey on the top of the rod which is in
my hand, and, lo I I must die. Who is there that these
words would not have moved and swerved to pity ? Consider
what a tempest Saul then sustained, his bowels being torn with
anguish, and a tremendous precipice appearing on either
hand ! But nevertheless he was not schooled to a sound
mind, for what does he say ? God do so to me, and more v. 44.
also ; for thou shalt surely die this day. Behold again the
third oath, and not simply the third, but one with a very
narrow limit as to time ; for he does not merely say, " Thou
shalt die ;" but, this day *. For the devil hurried, he hurried him
on, constraining him and driving him to this impious murder.
Wherefore he did not suffer him to assign any future day for
the sentence, lest there should be any correction of the evil
by delay. And the people said to Saul, God do so to us, and v. 45.
more also, if he shall be put to death, who hath wrought this
great salvation in Israel. As the Lord liveth, there shall
not an hair of his head fall to the ground ; because he hath
wrought a merciful thing from God to-day. Behold how, in
the second place, the people also swore, and swore contrary
to the king.
13. Now recollect, I pray, the cord pulled by the children,
and breaking, and throwing down headlong those who pull
'¦ So M. Ben. in having provoked. in the Septuagint. Tr.
" The words this day are only found
e2

1 rugetv
w'5«

244 Evils that would follow from keeping rash oaths.
it. Saul swore not once or twice, but several times. The
people swore what was contrary, and strained in the opposite
direction. Of necessity then it followed, that the oath must
in any wise be broken through. For it were impossible that
all these should keep their oaths. And now tell me not of the
event of this transaction ; but consider how many evils were
springing from it ; and how the devil from thence was pre
paring the tragedy and usurpation x of Absalom. For if the
king had chosen to resist, and to proceed to the execution of
his oath, the people would have been in array against him ;
and a grievous rebellion* would have been set on foot.
And again, if the son consulting his own safety had chosen
to throw himself into the hands of the army, he would
straightway have become a parricide. Seest thou not, that
rebellion, as well as child-murder, and parricide, and battle,
and civil war, and slaughter, and blood, and dead bodies
without number, are the consequences of one oath. For
if war had perchance broken out, Saul might have been
slain, and Jonathan perchance too, and many of the soldiers
would have been cut to pieces ; and after all the keeping of
the oath would not have been forwarded b. So that it is not
for thee to consider that these events did not occur, but to
mark this point, that it was the nature of the case to
necessitate the occurrence of such things. However, the
people prevailed. Come then, let us reckon up the perjuries
that were the consequence. The oath of Saul was first
broken by his son ; and again a second and a third, con
cerning the slaying of his son, by Saul himself. And the
people seemed to have kept their oath. Yet if any one
closely examines the matter, they too all became liable to
the charge of perjury. For they compelled the father of
Jonathan c to perjure himself, by not surrendering the son to
the father. Seest thou how many persons one oath made
obnoxious to perjury d, willingly and unwillingly ; how many
evils it wrought, how many deaths it framed ?
i Tu^atvis, here used for ' rebellion' or <• It seems that all actually remained
' usurpation,' as just above. under this guilt. The only remedy
6 So Sav. olii' av oStoi. Ben. ' and to would have been in Jonathan's con-
none of them would the matter of keep- fessing as soon as he knew his trespass,
ing the oath have proceeded.' and an offering being made for him,
c So M. and Q. omitting abrov. Ben. according to Lev. 5, 4 — 6. see also
Sav. and Lat. ' Jonathan's own father.' Lev. 5, 1. 4, 22. and 37, 2.

Stronger case deferred. Baths closed by the Emperor. 245
14. Now in the commencement of this discourse I pro- (6.)
mised to shew that perjury would in any case result from
opposite oaths; but truly the course of the history has
proved more than I was establishing. It has exhibited not
one, two, or three individuals, but a whole people, and not
one, two, or three oaths, but many more transgressed. I
might also make mention of another instance, and shew from
that, how one oath caused a still greater and more grievous
calamity. For one oath ' entailed upon all the Jews the ' See
capture of tlieir cities, as well as of their wives and children ; xix- '
the ravages of fire, the invasion of barbarians, the pollution
of sacred things, and ten thousand other evils yet more
distressing. But I perceive that the discourse is running to
a great length. Therefore, dismissing here the narration of
this history, I beseech you, together with the beheading of
John, to tell one another also ofthe murder of Jonathan, and
the general destruction of a whole people ; (which did not
indeed lake place, but which was involved in the obligation
of the oaths;) and both at home, and in public, and with
your wives, and friends, and with neighbours, and with all
men in general, to make an earnest business of this matter,
and not to think it a sufficient apology that we can plead
custom. 15. For that this excuse is a mere pretext, and that the
fault is one not of custom but of listlessness, I will en
deavour to convince you from what has already occurred.
The Emperor has shut up the baths of the city, and has
given orders that no one shall bathe ; and no one has dared
to transgress the law, nor to find fault with what has taken
place, nor to allege custom. But even though in weak
health perchance, men and women, and children and old
men ; and many women but recently come to rest from the
pangs of child-birth ; though all requiring this as a necessary
medicine; bear with the injunction, willingly or unwillingly;
and neither plead infirmity of body, nor the tyranny of custom,
nor that they are punished, whereas others were the offenders,
nor any other thing of this kind, but take up gladly with this
punishment, because they were in expectation of greater
evils ; and pray daily that the wrath of the Emperor may
stay at this. Seest thou that where there is fear, the bond

246 Not to bathe harder than not to swear.
of custom is easily relaxed, although it be of exceedingly
long standing, and great need ? To be denied the use of the
bath is certainly a grievous matter. For although we be
never soe philosophic, the nature of the body proves incapable
of gaining any relief, toward its own health, from the phi
losophy of the soul. But as to abstinence from swearing,
this is exceedingly easy, and brings no injury at all ; none to
the body, none to the mind ; but, on the contrary, great gain,
much safety, and abundant wealth. How then is it any thing
but absurd, to submit to the greatest hardships, when an
Emperor enjoins it; but when God commands nothing grievous
nor difficult, but what is very tolerable and easy, to despise
or to deride it, and to advance custom as an excuse ? Let us
not, I entreat, so far despise our own safety, but let us fear
God as we fear man. I know that ye shudder at hearing
this, but it is worthy of horror that ye do not pay even so
much respect to God ; and that whilst ye diligently observe
the Emperor's decrees, ye trample under foot those which
are divine, and which have come down from heaven ; and
consider attention to these a secondary object. For what
apology will there be left for us, and what pardon, if after so
much admonition we persist in the same practices. For I
began this admonition at the very commencement of the
calamity which has taken hold of the city, and that is now
near on being put an end to; but we have not as yet
thoroughly amended ourselves even as to one precept. How
then can we ask a removal of the evils which still beset us,
when we have not been able to perform a single precept ?
How can we expect a change for the better ? How shall we
pray ? With what tongue shall we call upon God ? For if
we perform the law, we shall enjoy much pleasure, when the
Emperor is reconciled to the city. But if we remain in the
transgression, shame and reproach will be ours on every hand,
inasmuch as when God hath freed us from the danger, we
have continued in the same listlessness.
16. Oh! that it were possible for me to undress the souls
of those who swear frequently, and to expose to view the
wounds and the bruises which they receive daily from oaths !
e Sav. fttipaxis . Ben. ¦roXXaxis , 'perchance.'

Good example the glory of a mother city. 247
We should then need neither admonition nor counsel; for
the sight of these wounds would avail more powerfully than
all that could be said, to withdraw from their wickedness
even those who are most addicted to this wicked practice.
Nevertheless, if it be not possible to spread before the eyes
the shameful state of their soul, it may be possible to expose
it to the thoughts, and to display it in its rottenness and cor
ruption. For as it saith, As a servant that is continually Ecclus.
beaten will not be clear of a bruise, so he that sweareth and23' 10"
nameth God continually will not be purified of his sin. It
is impossible, utterly impossible, that the mouth which is
practised in swearing, should not frequently commit perjury.
Therefore, I beseech you all, by laying aside this dreadful
and wicked habit, to win another crown. And since it is
every where sung of our city, that first of all the cities of the
world, she bound on her browf the name of Christians, so let
all have to say, that Antioch alone, of all the cities throughout
the world, hath expelled all oaths from her own borders. Yea,
rather, should this be done, she will not be herself crowned
alone, but will also carry others along with her to the same
pitch of zeal. And as the name of Christians having had
its origin here, hath as it were from a kind of fountain over
flown all the world, even so this good work, having taken its
root and starting-point from hence, will make all men that
inhabit the earth your disciples ; so that a double and treble
reward may arise to you, at once from your own good works,
and from the instruction afforded to others. This will be to
you the brightest of diadems ! This will make your city a
mother city1, not on earth, but in the heavens! This will > f^r^.
stand by us at That Day, and bring us the crown of righteous- "*"
ness ; which God grant that we may all obtain, through the
grace and lovingkindness of our Lord Jesus Christ, with
Whom to the Father, together with the Holy Spirit, be the
glory, now and ever, and world without end. Amen.
f So Sav. and Oxf. Mss. nn&iraro, favours the latter, but Ducffius prefers
which is more spirited than Ben. imSi/- the former, and quotes four Mss. for
ran, ' put on.' Lat. ' induit' rather it.

HOMILY XV.

Again on the calamity of the city of Antioch. That fear is on every
account profitable. That sorrow is more useful than laughter. And
Ecclus. upon the saying, Remember that thou goest in the midst of snares. And
y> *3- that it is worse to exact an oath, than to commit murder.

(1.) 1. To-day, and on the former Sabbath", it had behoved us
to enter on the subject of fasting; nor let any one suppose
that what I say would have been unseasonable11- For on
the days of the fast, counsel and admonition on that subject
are indeed not at all necessary ; the very presence of these
days exciting even those who are the most remiss to the
effort of fasting. But since many men, both when about to
enter upon the fast, as if the belly were on the point of being
delivered over to a sort of lengthened siege, lay in beforehand
a stock of gluttony and drunkenness ; and again, on being
set at liberty, going forth as from a long famine and a grievous
prison, run to the table with unseemly greediness, just as if
they were striving to undo again the advantage gained through
the fast, by an excess of gluttony; it might have been needful,
that then, as well as now, we should agitate the subject of
temperance. Nevertheless, we have neither lately said any
thing of that kind, neither shall we now speak upon it. For
* i. e. Saturday. Sav. Mar. reads text.
iu-i! .... Xx'witra, ' Inasmuch as I b As being at the close of tbe week,
entered upon.' But this does not suit when the fast was just going to be in-
the context: it appears in P. (which is termitted, or at least relaxed. See
not an accurate Ms. and has xa) puis);,) p. 65, note x ; p. 90, note b.
the other five at Oxford arc as the

Use qf troubles. Public spectacles suppressed. 249
the fear of the impending calamity suffices, instead of the
strongest admonition and counsel, to impose sobriety on the
soul of every one. For who is there so miserable and un
fortunate, as to be drunken in such a tempest ? Who is there
so insensible, when the city is thus agitated, and such a
shipwreck is threatened, that he does not become abstemious
and watchful, and more thoroughly reformed by this alarm
than by any other sort of admonition and counsel ? For
discourse will not be able to effect as much as fear does.
And this very thing it is now possible to shew from the
events which have taken place. How many words then did '
we spend before this in exhorting many that were listless,
and counselling them to abstain from the theatres, and the
impurities of these places ! And still they did not abstain ;
but always on this day they flocked together to the unlawful
spectacles of the dancers; and they held their diabolical
assembly in opposition" to the fulness of God's Church ; so
that then vehement shouts, bome in the air from that place,
resounded against the psalms which we were singing here.
But behold, now whilst we were keeping silence, and saying
nothing on the subject, they of themselves have shut up their
orchestra ; and the Hippodrome has been left deserted ! Be
fore this, many of our own people hastened to them ; but now
they are all fled hither from thence to the church, and all alike
join in praising our God !
2. Seest thou what advantage is come of fear? If fear
were not a good thing, fathers would not have set school
masters d over their children; nor lawgivers magistrates for
cities. What can be more grievous than hell ? Yet nothing
is more profitable than the fear of it; for the fear of
hell will bring us the crown of the kingdom. Where
fear is, there is no envy ; where fear is, the love of money
does not disturb; where fear is, anger is quenched, evil
concupiscence is repressed, and every unreasonable passion
is exterminated. And even as in a house, where there is
•
c Or, ' right opposite.' atnxalio-Ta- considered httle short of idolatry, with
cat. The word may be taken to imply which it was connected, was denounced
that those spectacles were held in the in several Councils. See Bingham,
immediate neighbourhood ofthe church, b. xvi. c. 4. §. 10. Tr.
Stage plays, and players, and all who <* raiiayuyous, perhaps 'tutors.' See
took part in the public games, were Hom. vi. 1. p. 114. where the ' teach-
excluded from communion. The act, ers' are probably different from these.

250 Benefits of Fear. Antioch much amended.
always a soldier under arms, no robber, nor housebreaker,
nor any such evil doer will dare to make his appearance ; so
also while fear holds possession of our minds, none of the
unruly passions will readily attack us, but all fly off and aie
banished, being driven away in every direction by the power
of fear. And not only this advantage do we gain from fear,
but also another which is far greater. For not only, indeed,
does it expel our evil passions, but it also introduces every
kind of virtue with great facility. Where fear exists, there
is zeal in alms-giving, and intensity of prayer, and tears
warm and frequent, and groans fraught with compunction.
For nothing so swallows up sin, and makes virtue to increase
and flourish, as the nature of a perpetual dread. Therefore
it is impossible for him who does not live in fear to act
aright ; as, on the other hand, it is impossible that the man
who lives in fear can go wrong.
3. Let us not then grieve, beloved, let us not despond
on account of the present tribulation, but let us admire
the well-devised plan of God's wisdom. For by these
very means through which the devil hoped to overturn
our city, hath God restored and corrected it. The devil
animated certain lawless men to treat the very statues
of the Emperor contemptuously, in order that the very
foundations of the city might be razed. But God employed
this same circumstance for our greater correction ; driving
out all sloth by the dread of the expected wrath : and the
thing has turned out directly opposite to what the devil
wished, by the means which he had himself prepared. For
our city every day becomes more purified; and the lanes,
1 iiaxi- and crossings, and places of public concourse, are freed from
***'/"- leW(J and effeminate1 songs ; and turn where we will, there
c: are supplications, and thanksgivings', and tears, instead of
[l rude laughter ; there are words of sound wisdom instead of
obscene language, and our whole city has become a Church,
the workshops being closed, and all being engaged through
out the day in these general prayers ; and calling upon God
in one united voice with much earnestness. What preaching,
what admonition, what counsel, what length of time had ever
availed to accomplish these things ?
c ihQtiftiou. See Goar. Euchol. p. 663. in Off. S. Unguent.

The House of Mourning and of Feasting compared. 25 1
4. For this then let us be thankful, and let us neither bear (2.)
our lot complainingly f, nor unsubmissively ' ; for that fear is ' *?"*''
a good thing, what we have said hath made manifest. But
hear Solomon thus uttering a lesson of wisdom concerning
it; Solomon, who was nourished in every luxury, and
enjoyed much security. What then does he say? It is Eccles.
better to go to the house of mourning than to the house qf
laughter g. What sayest thou, I ask ? Is it better to go where
there is weeping, lamentation, and groans, and anguish, and so
much sadness, than where there is the dance, the cymbals, and
laughter, and luxury, and full eating and drinking2? Yes,"^,,
verily, he replies. And tell me why is it so, and for what
reason ? Because, at the former place, insolence is bred, at
the latter, sobriety. And when a person goes to the banquet
of one more opulent, he will no longer behold his own house
with the same pleasure, but he comes back to his wife in a
discontented mood ; and in discontent he partakes of his own
table ; and is hardly to be pleased with his own servants, and
his own children, and every thing in his house ; perceiving
his own poverty the more forcibly by the wealth of others.
And this is "not the only evil; but that he also often envies
him who hath invited him to the feast, and returns home
having received no benefit at all. But with regard to the
house of mourning, nothing of this sort can be said. On
the contrary, much sound wisdom is there, as well as
sobriety. For when once a person hath passed the threshold
of a house which contains a corpse, and hath seen the
departed one lying speechless, and the wife tearing her hair,
mangling her cheeks, and wounding her arms, he is subdued;
his aspect becomes sad ; and every one of those who sit down
together can say to his neighbour but this, " We are nothing,
and our wickedness 3 is inexpressible11!" What can be more3***/*
full of wisdom than these words, when we both acknowledge
the meanness of our nature, and accuse our own wickedness,
and account present things as nothing? Giving utterance,
1 avriSuo-mrSftsii, he seems to mean LXX, 'house of drinking;' but his
a verbal expression of discontent. See remarks are equally suitable to the
Hom. II. in S. Matt. Ben. p. 29. C. E. V. 'feasting.' Laughter is men-
Sav. p. 12. 41. tioned in v. 4.
£ This may be a proverbial misquo- h This seems to be a proverbial say-
tation ; St. Chrysostom after adopts the ing, from the next sentence.

252 The House of Mourning teaches Charity and Wisdom.
though in different words, to that very sentiment of Solomon —
that sentiment which is so marvellous and pregnant with
Eccles. Divine wisdom — Vanity of vanities, all is vanity. He who
enters the house of mourning, weeps forthwith for the
departed, even though he be an enemy. Seest thou how
much better that house is than the other ? for there, though
he be a friend, he envies ; but here, though he be an enemy,
he weeps. This is a thing which God requires of us above
all, that we should not insult over those who have occasioned
us grief. And not only may we gather these advantages, but
others also which are not less than these. For each one is
also put in mind of his own sins, and of the fearful Tribunal ;
of that Account, and of the Judgment ; and although he may
have been suffering a thousand evils from others, and have
a cause for sadness at home, he will receive and take back
with him the medicine for all these things. For reflecting
that he himself, and all those who swell with pride, will
come to the same lot very shortly; and that all present
things, whether pleasant or painful, are transitory ; he thus
returns to his house, disburdened of all sadness and envy,
and having lightened his heart, and gained wings; and
hence he will hereafter be more meek, and gentle, and
benignant to all ; as well as more wise ; the fear of things
to come having made its way into his soul, and consumed all
the thorns.
Eccles. 6- All this he perceived when he said, It is better to go
1-> 3- to the house of mourning than to the house of drinking.
From the one grows listlessness, from the other an earnest
anxiety. From the one, contempt; from the other, fear;
i Sav. a fear l ^at schools us to the practice of every virtue. If
and M. fear were not a good thing, Christ would not have expended
such long and frequent discourses on the subject of punishment,
and vengeance to come. Fear is nothing less than a wall, and
a defence, and an invincible tower. For indeed we stand in
need of much defence, for that there are many ambushments
on every side. Even as this same Solomon again says ad-
Ecclus. monishingly, Remember that thou goest in the midst of
9> 13- snares, and that thou walkest on the battlements of cities* .
city. ' Oh with how many good things is this saying pregnant ! Yea,
not less than the former ! Let us each, therefore, write it

Our path lies in the midst of hidden snares. 253
upon our minds, and carry it about ever in our memories,
and we shall not easily commit sin. Let us write it
there, having first learnt it with the utmost exactness.
For he does not say, Observe1 that thou goest in the
midst of snares ; but, Remember I And for what reason did
he say, Remember*? He tells us that the snare is concealed;
for this is indeed a snare, when the destruction does not appear
openly, aud the injury is not manifest, which lies hidden on all
sides. Therefore he says, Remember ! Thou needest much
reflection and dihgent scrutiny. For even as boys conceal
traps with earth, so the devil covers up our sins with the
pleasures of this hfe.
7. But remember ; scrutinizing diligently ; and if any
kind of gain falls in thy way, look not only at the gain, but
inspect it carefully, lest somewhere death and sin lurk
within the gain; and shouldest thou perceive this, fly from \
it. Again, when some delight or pleasure may chance to
present itself, look not only at the pleasure ; but lest some
where in the depth of the pleasure some iniquity should
lie enveloped, search closely, and if thou discoverest it,
hasten away ! And should any one counsel, or flatter, or
cajole, or promise honours, or any other such thing what*
ever, let us make the closest investigation ; and look at the
matter on all sides, lest something pernicious, something
perilous, should perchance befall us through this advice,
or honour, or attention, and we run upon it hastily and
unwittingly. For if there were only one or two snares, the
precaution would be easy. But now, hear how Solomon
speaks when he wishes to set forth the multitude of these ;
Remember that thou goest in the midst qf snares ; he does
not say, that thou goest by snares, but in the midst of
snares. On either side are the pit-falls; on either side
the deceits. One goes into the forum ; one sees an enemy ;
one is inflamed by the bare sight of him ! one sees a friend
honoured; one is envious! One sees a poor man; one
despises and takes no notice of him ! One sees a rich man ;
one envies him ! One sees some one injuriously treated ; one
exclaims in impatience1! One sees some one acting in- > iriSer-
virritn*
' jSXits, ' look and see.' knowledge.'
k \mym6i, ' acknowledge,' or ' take

254 Snares best avoided by flying above them.
1 sSiw^S-juriously; one is discontented1! One sees a handsome
e"n" woman, and is caught! Seest thou, beloved, how many
snares there are ? Therefore it is said, Remember that thou
goest in the midst of snares. There are snares in the house,
snares at the table, and snares in social intercourse. Very
often a person unwittingly, in the confidence of friendship,
gives utterance to some particular of those matters which
ought not to be repeated again, and so great a peril is
brought about, that a whole family is thereby ruined !
(3.) 8. On every side then let us search closely into these
matters. Often has a wife, often have children, often have
friends, often have neighbours, proved a snare to the unheed
ing! And why, it is asked, are there so many snares? That we
may not fly low, but seek the things that are above. For just
as birds, as long as they cleave the upper air, are not easily
caught; so also thou, as long as thou lookest to things
above, wilt not be easily captured, whether by a snare, or
by any other device. The devil is a fowler. Soar, then, too
high for his arrows '. The man who hath mounted aloft will
no longer admire any thing in the affairs of this life. But as
when we have ascended to the top of the mountains, the
town, with its walls, seems to us to be but small, and the
men appear to us to be going along upon the earth like
ants ; so when thou hast ascended to the lofty contemplation
of philosophy, nothing upon the earth will be able to fasci
nate thee ; but every thing, yea even riches, and glory, and
honour, and whatever else there be of that kind, will appear
insignificant •when thou regardest heavenly things. Accord
ingly, to Paul all the glittering things of the present life
appeared trifling, and more worthless than dead things.
Gal. 6, Hence his exclamation, The world is crucified unto me.
*4" „ Hence also his admonition, Set your affections on things
2. above. Above? What callest thou things above, I ask?
Where the sun is? where the moon is? Nay, saith he.
But where then ? Where angels are ? where archangels ?
where the cherubim ? where the seraphim are ? Nay, saith
he. But where then? Where Christ sitteth at the right
hand of God.
9. Let us obey then, and let us think of this continually,
1 See on Rom. 3, 31. Hom. viii. Tr. p. 128. and Errata of that volume.

Men fall shamefully into the same again and again. 255
that even as to the bird caught in the snare, wings are of no
service, but he beats them about vainly, and to no purpose ;
so also to thee there is no utility in thy reasonings ', when i xoyur-
once thou art powerfully captivated by wicked lust; but'"'
struggle as much as thou mayest, thou art captured ! For
this reason wings are given to birds ; that they may avoid snares.
For this reason men have the power of thinking ; that they may
avoid sin. What pardon then, or what excuse will be ours, when
we become more senseless than the brutes ? For the bird once
captured by the snare, yet afterwards escaping, and the deer
that falls into the net, but breaks through it, are hard to be
captured again with the like; since experience becomes a
teacher of caution to eveiy one. But we, though often
snared in the same nets, fall into the same again ; and
though honoured with reason, we do not imitate the fore
thought and care of the irrational animals ! Hence how often
do we, from beholding a woman, suffer a thousand evils;
returning home, and entertaining an inordinate desire, and
experiencing anguish for many days ; yet, nevertheless, we
are not made discreet ; but when we have scarcely cured one
wound, we again fall into the same mischiefs, and are caught by
the same means ; and for the sake of the brief pleasure of a
glance, we sustain a kind of lengthened and continual
torment. But if we learn constantly to repeat to ourselves
this saying 2, we shall be kept from all these grievous evils. 2 i. e.
10. The beauty of woman is the greatest snare. Or rather, jCe'm
not the beauty of woman, but unchastened gazing ! For we
should not accuse the objects, but ourselves, and our own
negligence. Nor should we say, Let there be no women,
but Let there be no adulteries. We should not say, Let there
be no beauty, but Let there be no fornication. We should
not say, Let there be no belly, but let there be no gluttony ;
for the belly makes not the gluttony, but our negligence.
We should not say, that it is because of eating and drink
ing that all these evils exist ; for it is not because of this,
but because of our sloth and insatiableness. Thus the devil
neither ate nor drank, and yet he fell ! Paul ate and drank,
and ascended up to heaven ! How many do I hear say, Let
there be no poverty ! Therefore let us stop the mouths of
those who murmur at such things. For it is blasphemy to

256 Good men good in all estates. Best to keep far from sin.
utter such language. To such then, let us say, Let there be
no meanness of spirit. For poverty brings innumerable good
things into our state of life, and without poverty riches
would be worthless. Hence we should accuse neither the
one nor the other of these ; for poverty and riches are both
alike weapons which will tend to virtue, if we are wilhng.
As then the courageous soldier, whichever weapon he takes,
displays his own virtue, so the unmanly and timid one finds
an obstacle in either. And that thou mayest learn that this
is true, remember, I pray, the case of Job ; who became both
rich, and hkewise poor, and handled both these weapons
alike, and conquered in both. When he was rich, he said,
Job 31, My door was open to every corner. But when he had become
Job l P00r> ^e Lord gave, and the Lord hath taken away. As it
21. seemed good unto the Lord, so hath it come to pass m When
he was rich, he shewed much hospitality ; when he was poor,
much patience. And thou, then, — art thou rich? Display
much bountifulness ! Hast thou become poor ? Shew much
endurance and patience ! For neither is wealth an evil, nor
poverty, simply; but these things, either of them, become so
according to the free choice of those who make use of them.
(4.) Let us school ourselves then to entertain no such opinions
on these subjects; nor let us accuse the works of God, but
the wicked determination of men. Riches are not able to
profit the little-minded; nor is poverty able ever to injure
__ the magnanimous.
11. Let us then discern the snares, and walk far off from
them ! Let us discern the precipices, and not even approach
them ! This will be the foundation of our greatest safety ;
not only to avoid things sinful, but those things which being
accounted indifferent, are yet apt to make us stumble against
sin. For example; to laugh, to speak jocosely, does not
seem an acknowledged sin, but it leads to acknowledged
sin. Thus laughter often gives birth to foul discourse, and
foul discourse to actions still more foul. Often from words
and laughter proceeds railing and insult; and from railing
and insult, blows and wounds ; and from blows and wounds,
slaughter and murder. If, then, thou wouldest take good
m This last clause is added in LXX and Vulg.

All practices that lead to sin to be shunned. 257
counsel for thyself, avoid not merely foul words, and foul
deeds, or blows, and wounds, and murders, but unseasonable
laughter itself, and the very language of raillery ; since these
things have proved the root of subsequent evils. There
fore Paul saith, Let no foolish talking nor jesting proceed
out of thy mouth". For although this seems to be a small
thing in itself, it becomes, however, the cause of much mis
chief to us. Again, to live in luxury does not seem to be a
manifest and admitted crime ; but then it brings forth in us
great evils, — drunkenness, insolence1, avarice, and rapine.1 al.
For the prodigal and sumptuous liver, bestowing extravagant
service upon the belly, is often compelled lo steal, and to
ravage the things of others, and to use extortion and violence.
If, then, thou avoidest luxurious living, thou removest the
foundation of extortion, and rapine, and drunkenness, and a
thousand other evils ; cutting away the root of iniquity from
its extremity. Hence Paul saith, that she2 who liveth in i Tim-
pleasure is dead while she liveth. Again, to go to thessoSav.
theatres, or to survey the horse-race, or to play at dice, does B?°- the
. J '. T widow
not seem, to most men, to be an admitted crime ; but it intro
duces into our life an infinite host of miseries. For spending
time in the theatres produces fornication, intemperance, and
every kind of impurity. The spectacle of the horse-race also
brings about fightings, railings, blows, insults, and lasting
enmities. And a passion for dice-playing hath often caused
blasphemies, injuries, anger, reproaches, and a thousand
other things more fearful still. -^
12. Therefore, let us not only avoid sins, but those things
too which seem to be indifferent, yet by degrees lead us
into these misdeeds. He, indeed, who walks near a precipice,
even though he may not fall over, trembles ; and very often
he is overset by this same trembling, and falls to the bottom.
So also he who does not so flee from sins as to keep far off,
but walks near tbem, will live in fear, and will often fall into
them. Besides, he who eagerly looks at strange beauties,
although he may not commit adultery, hath in so doing
entertained lust; and hath become already an adulterer
according to the declaration of Christ; and often by this Matt.
5, 28.
n A quotation made up of two pas- 5, 4. Tr.
sages, in Ephes. 4, 29. and Ephes. S

258 Government of the tongue. Repeated admonitions.
very lust he is carried on to the actual sin. Let us then
withdraw ourselves far from sins. Dost thou wish to hve
soberly? Avoid not only adultery, but also the licentious
glance ! Dost thou wish to be far removed from foul deeds ?
Avoid not only foul words, but also inordinate laughter, and
all desire. Dost thou wish to be far from committing murders ?
Avoid railing too. Dost thou wish to be separated from
drunkenness? Avoid luxury and sumptuous tables, and
pluck up the vice by the roots.
13. The licentiousness of the tongue is a great snare, and
Prov. 6, needs a strong bridle. Therefore also some one saith, His
own lips are a powerful snare to a man^ and he is snared by
the words of his own mouth. Above all the other members,
then, let us control this ; let us bridle it ; and let us expel
from the mouth railings, and contumelies, and foul and
slanderous language, and the evil habit of oaths. For again
our discourse hath brought us to the same exhortation. But
I had taken leave of your charity yesterday, that I should
say no more concerning this precept, forasmuch as enough
has been said upon it on all the foregqing days. But what
is to become of me ? I cannot bear to desist from this
counsel, until I see that ye are amended ; since Paul also,
Gal. 6, when he saith to the Galatians, Henceforth let no man
trouble me, appears again to have met and addressed them".
Such are the paternal bowels ; although they say they will
depart, yet they depart not, until they see that their sons are
amended. Have ye heard to-day what the prophet speaks
to us concerning oaths ? / lifted up mine eyes, and I saw,
saith he, and, behold, a flying sickle, the length thereof twenty
cubits, and the breadth thereof ten cubits ; and he said to
me, What seest thou ? and I said, I see a flying sickle,
twenty cubits in length, and ten cubits in breadth. It shall
also enter into the house, saith he, of every one that sweareth
in my name, and shall remain* in, the midst, and shall over
throw the stones and the wood'1. What, forsooth, is this which
0 He may mean Acts 18, 23. but have taken it in the transitive sense,
this seems to have been earlier. Or ' shall destroy.'
perhaps that he spoke afterwards to 1 Zech. 5, 1. 4, St. Chrysostom, it
those who held the like error. See on should be observed, here only quotes a
Acts, Hom. xxxix. (2.) portion of these verses. See Hom. ix.
P xaraXim in LXX means this, Jin. Tr.
though it is possible St. Chrys. may

The Gospels and Altar not to be abused for swearing. 259
is here spoken ? and for what reason is it in the form of a
sickle, and that a flying sickle, that vengeance is seen to
pursue the swearers ? In order that thou mayest see that the
judgment is inevitable, and the punishment not to be eluded.
For from a flying sword some one might perchance be able
to escape, but from a sickle, falling upon the neck, and acting
in the place of a cordr, no one can escape. And when wings
too are added, what further hope is there of safety ? But on
what account doth it overthrow1 the stones and the wood of1 «*ra-
the swearer's house ? In order that the ruin may be a cor- ,""
rection to all. For since it is necessary that the earth must
hide the swearer when dead ; his house being overturned,
and becoming a heap, will be an admonition to all, who pass
by and observe it, not to venture on the like, lest they suffer
the like ; and it will be a lasting witness against the sin of
the departed. The sword2 is not so piercing as the nature 2 jfy«
of an oath ! The sabre3 is not so destructive as the stroke of3 ^«.
an oath ! The swearer, although he seems to live, is already e"
dead, and hath received the fatal blow. And as the man
who hath received the halter4, before he hath gone out of«<r<r«s-
the city and come to the pit8, and seen the executioner""
standing over him, is dead from the time he passed the doors
ofthe hall of justice: so also the swearer.
14. All this let us consider, and let us not put our brethren
on oath. What dost thou, O man ? At the sacred table thou
exactest an oath, and where Christ lies slain, there thou
slayest thine own brother. Robbers, indeed, murder on the
highways; but thou slayest the son in the presence of the
mother : committing a murder more accursed than Cain him
self; for he slew his brother in solitude ; but thou slayest thy
brother in the midst of the church, and that with the death
less death that is to come ! For think you that the church
was made for this purpose, that we might swear ? Yea, for
this it was made, that we might pray ! Is the Table placed
there, that we may make adjurations ? It is placed there to
this end, that we may loose sins5, not that we may bind them. 5„eenote
But thou, if thou heedest nothing else, reverence at least thatz>P-262-
r From its hooked shape : f/Qit is Tr.
rather the pointed weapon for stabbing; • $&oatfn. Into which his body
fi&Xatia the edged weapon for cutting, would be thrown. See p. 70, note g.
S 2

260 Best assurance in not demanding oaths.
book, which thou reachest forth in putting the oath; and
open the Gospel, which thou takest in hand when thou biddest
swear; and when thou hearest what Christ there declares
concerning oaths, shudder and desist ! What then does He
Matt. 5, there say concerning oaths ? But I say unto you, Swear not
at all. And dost thou convert the Law1 which forbids swear-
1 Sav. ing into an oath. Oh, what contempt! Oh, what insult1!
m y For thou doest just the same thing as if any one should bid
the lawgiver, who prohibits murder, become himself a party
to the murder. Not so much do I lament and weep, when
I hear that some persons are slain" upon the highway, as I
groan, and shed tears, and am horrified, when I see any one
coming near this Table, placing his hands upon it, and
touching the Gospels, and swearing ! Art thou in doubt, I
ask, concerning money, and wouldest thou slay a soul ? What
gainest thou to match the injury thou doest to thine own
soul, and to thy neighbour? If thou behevest that the man
is true, do not impose the obligation of the oath ; but if thou
knowest him to be a liar, do not force him to commit perjury.
" But that I may have a full assurance :" saith one. Verily,
when thou hast not sworn him, then thou wilt receive a good
and full assurance1
15. For now, when thou hast returned home, thou wilt be
continually the prey of conscience, whilst reasoning thus with
thyself; " Was it to no purpose, then, that I put him upon
his oath? Was he not really perjured ? Have I not become
the cause ofthe sin ?" But if thou dost not put him upon his
oath, thou wilt receive much consolation on returning home,
rendering thanks to God, and saying, " Blessed be God, that
I restrained myself, and did not compel him to swear vainly,
*eli*oi. and to no purpose. Away with2 gold! Perish the money!"
S'TO So that it is this above all that gives us assurance, that we
did not transgress the law, nor compel another to do it.
Think of Him, for Whose sake thou didst not put any one
on his oath ; and this will suffice thee for refreshment and
' Upon oaths, see Bingham, b. xvi. Libanius, Or. de Sedit. ad fin.
c. vii. §. 4, seqq. who however does not x vX*go<po£ia. This word occurs
mention this use of the Altar. Tr. Heb. 6, 1 1 ; 1 0, 22 ; and 1 Thess. 1,5;
u c/pa^ofxhous . The present participle and Coloss. 2, 2. The elliptical sense
is accounted for by the fact that robbers of the word will be understood by a
took advantage of those troubles. See reference to these passages. Tr.

God honoured in forbearing. A Christian's gain. 261
consolation. Often, indeed, when a fight takes place, we
bear an insult with fortitude, and we say to the insulter,
"What shall I do with thee? Such an one hinders' me,
who is thy patron ; he keeps back my hands." And this is
sufficient to console us. So when thou art about to put any
one on his oath, restrain thyself; and stop ; and say to him
who is about to swear, " What shall I do with thee ? God
hath forbidden me to adjure any one. He now holds me
back." This suffices both for the honour of the Lawgiver, and
for thy safety, and for keeping him in fear who is ready to
swear. For when he seeth that we are thus afraid to put
others on oath, much more will he himself be afraid to swear
rashly. Wouldest thou say thus, thy return to thine own
home would be with much fulness of assurance. Hear God,
therefore, in His Commandments, that He may Himself hear
thee in thy prayers ! This word shall be written in heaven,
and shall stand by thee on the Day of Judgment, and shall
discharge many sins.
16. This also let us consider not only with respect to an
oath, but to every thing. And when we are about to do any
good action for God's sake, and it is found to bring loss with
it, let us look not merely at the loss connected with the
matter, but at the gain which we shall reap by doing it for
God. That is to say, Hath any one insulted thee ? Bear it
nobly! And thou wilt do so, if thou thinkest not of the insult
merely, but of the dignity of Him who commands thee to
bear it, and bearest it meekly. Hast thou given an alms ?
Think not of the expense, but of the produce which arises
from the expense. Hast thou been mulcted of money ? Give
thanks, and regard not only the pain which is the result of
the loss, but the gain which comes of thanksgiving. If we
thus order ourselves, none of those heavy events which may
befal us will give us uneasiness ; but from those things which
may seem to be grievous, we shall be even gainers, and loss
will be sweeter and more desired than wealth, pain than
pleasure, and mirth and insult than honour. Thus all things
adverse will turn to our gain. And here we shall enjoy much
tranquillity, and there we shall attain the kingdom of heaven;
1 So Sav. Ben. ' reviled me ; it is thy patron that.'

262

Doxology.

which God grant that we may all be found worthy of, thiough
the grace and lovingkindness of our Lord Jesus Christ,
through Whpm and with Whom, to the Father with the
Holy Spirit, be glory, dominion, and honour, now and ever,
and world without end. Amen.

¦ Of Remission of sins in the Holy
Eucharist, see Theodorus in Cat. on
1 Cor. 11, 31. ' He that practiseth the
greatest and strongly forbidden sins,
ought to abstain from the Mysteries;
for to such an one it is not good to
partake of them, until he first abstain
from his sins, through fear of the laws
laid down. But of other things, such
as must befal men  if we fall into
such, it is not well to deprive ourselves
of the Mysteries, but to come in the
greater fear  inasmuch as remis
sion also comes to us from thence, when
we abstain from what is in our power,
and are found not neglectful of the rest ;
beside spiritual aid for the easier
amendment of life. For all things that
are added to us by the death of Christ,
the same it is just should be accom
plished by the symbols of His death.'
Ed. Cramer, p. 222. This is implied in
our own Service, in the prayer after
Communicating, and in the final answers
of the Catechism. So too in the Boman
Canon of the Mass, " Deliver roe, by

this Thy Holy Body and Blood, from
all my iniquities, and all evils." Lit. of
St. Basil, after the Gospel,  'We
pray and beseech Thy goodness, 0 Thou
Lover of men, that this Mystery which
Thou didst institute for our salvation,
be not unto judgment to us, nor to Thy
people, but to the wiping away of our
sins, and the remission of our negli
gences.' Kenaudot. t. i. pp. 9, 58. Lit.
of St. Cyril, in Orat. Pacis  'that
we may offer Thee this holy, reason
able, spiritual, unbloody Sacrifice for
the remission of our sins, and the
pardon of the ignorances of Thy peo
ple.' Ib. p. 39. and Goar. p. 164. So
Lit. S. Greg, after the Invocation of
the Holy Ghost, Ben. p. 106. Lit.
S. Marc. pp. 143, 158. Canon Univ.
Ethiop. p. 502. Lit. of St. Chrys.
Prayer of Oblation. Goar. p. 74. See
also the note on Tertullian referred to,
p. 266, note z. and St. Irenseus, Fragm.
ed. Pfaff. p. 27- ' That they who par
take of these pledges (aiTirirm) may
obtain remission of sins and eternal life.'

HOMILY XVI.

This Homily was delivered on the occasion of the Prefect * entering the
Church, for the purpose of pacifying the minds of the people, in conse
quence of a rumour of an intended sack * having been announced to him,
when all were meditating flight. It treats also on the subject of avoiding
oaths, and on the words ofthe Apostle, Paul, a prisoner of Jesus Christ. Philem. 1,1.

1. I commend the Prefect's consideration, that seeing the (1.)
city agitated, and every one purposing a flight, he hath come
here and afforded you consolation, and hath led you to
entertain favourable hopes. But for you I blushed, and was
ashamed, that after these long and frequent discourses ye
should have needed consolation from without. I longed that
the earth would open and swallow me up, when I heard him
discoursing with you, alternately administering comfort, or
blaming such ill-timed c and senseless fear. For it was not
becoming, that you should have been instructed by him; but
you ought to have been teachers to all the unbelievers4. Paul
did not permit even going to law before the unbelievers ; but l Cor.
6,1.
• £;£»»;, some read to/uins, which and before any news from him. The
seems to imply that this officer was the Prefect may he Hellebichus, who was
Prffitorian Prefect of the East. See left at Antioch : but see Pref.
note of Ducaeus. Tillemont, art. xxxiv. c lixai^ov. This word favours the
calls him ' le Gouverneur.' supposition, that all real ground of fear
l> <r^a!ias, from the Latin Prasda. was at an end.
Ducaeus takes it with <rgos rov a^oira, <l It appears from this, and from what
making it only a confiscation, but see follows, that the Prefect was a Pagan.
p. 203. Montfaucon does not agree with The Pagan religion was not formally
Tillemont in dating the Homily, but it suppressed by Theodosius till A. D.
must have been delivered after the 390. Tr.
return of Cssarius to the Emperor,

264 The people shamed for shewing fear to the Heathen.
¦see|.3.thou, after so much admonition of our Fathers1, hast needed
teachers from without; and certain vagabonds and mis
creants" have again unsettled this great city, and set it upon
flight. With what eyes shall we hereafter look upon the
unbelievers, we who were so timid and cowardly? With what
tongue shall we speak to them, and persuade them to exercise
courage as to approaching evils, when we became through
this alarm more fearful than any hare ? " But what could we
do,"-says some one, " we are but men !" On this very account,
then, we ought not to be terrified, because we are men, and
not brutes. For these are frightened by all manner of
2 xoyio-- sounds and noises ; because they have not thought2, which
'"* is adequate to dispel fear. But thou who hast been honoured
with the gift of speech and thought, how is it that thou sinkest
to their ignoble condition ? Hath some one entered the city,
and announced the march of soldiers against it ? Be not
terrified, but leaving him, bend the knee : call upon thy
Lord: groan bitterly, arid He will keep off the dreaded
event. 2. Thou hadst heard indeed a false report of the march ;
and wert in danger of being severed from the present life'.
But that blessed Job, when the messengers came one after
another, and he heard them announcing their dreadful news,
and adding thereto the insupportable destruction of his
children, neither cried nor groaned, but turned to prayer, and
gave thanks to the Lord, Him do thou too imitate; and
when any comer announces that soldiers have encircled the
city, and are about to plunder its wealth, flee to thy Lord and
say, The Lord gave, the Lord hath taken, away; as it seemeth
good to the Lord, so is it done. Blessed be the name of the
Lord for ever. The experience of the actual events did not
terrify him ; but only the hearing of it frightens thee. And
how are we to be accounted of, who when we are commanded8
boldly to encounter death itself, are thus affrighted by a
false report ! The man who is apt to be disturbed realises the
fear which is unreal ; and brings on himh the trouble which
does not shew itself; but he who abides in steadiness and
'¦ i.ixr'tTai xa) ftxtmylat, i.e. run- harsh: the text may be in fault.
away" slaves. * He means that Job had no such
f He seems to mean, ' wert almost command.
dead with fear,' as p. 220. But this is h So Sav. Ben. om. ' brings on him.'

Example qf steersmen. St. Chrysostom's indignation. 265
tranquillity of soul, breaks the force of what is real. Seest
thou not steersmen ; when the sea is raging, and the clouds
are rushing together, and tlie thunders are bursting forth,
and all on board are in confusion, they seat themselves at
the helm without tumult or disturbance ; giving earnest heed
to their own art, and considering how they may ward off the
effects of the approaching storm. Be these thy example ;
and laying hold of the sacred anchor, the hope that is in
God, remain unshaken and immoveable. Whosoever heareth Matt. 7,
26. 27.
these sayings of mine, and doeth them not, shall be likened
unto a foolish man, which built his house upon the sand;
and the rain descended, and the fioods came, and the winds
blew, and beat upon that house ; and it fell, and great was
ihe fall of it. Seest thou that it is the character of folly to
fall down headlong, and to be overthrown ? Or rather, we
were not only reduced to the condition of that foolish man,
but our fall was still more wretched. For the house of that
man fell down after the rivers and rains had descended, and
the winds had beaten upon it ; but we, when there were no
winds striking, nor floods invading, nor blasts assaulting,
before the experience of disaster, were overturned by a mere
rumour, and dropped at once all the philosophy we were
meditating. 3. What think ye are now my thoughts ? How should 1
conceal, — yea, bury myself? How must I blush with shame ?
If I had not been forcibly urged by our Fathers, I would not
have arisen, I would not have spoken, whilst my mind was
darkened with sadness because of your pusillanimity. But
neither now have I been able to recover myself; since anger
and sorrow have laid such siege to my soul. For who would
not feel provoked and indignant, that after so much teaching
ye should need the instructions of Gentiles, that ye might
be comforted and persuaded to bear in a manly way the
present alarm. Pray ye therefore that free utterance may be
given us in opening our mouth ; and that we may be able to
shake off this sadness, and to hold up again a little ; foras
much as this shame on account of your littleness of mind
hath greatly depressed our spirits.
4. Lately, I addressed to your Charity many things in (2.)
relation to the snares lying on all sides of us ; and concerning

Q6& His wish to extend his instructions hindered.
fear and sadness, sorrow and pleasure ; and also concerning
the sickle that flieth down upon the house of the swearers.
Now, out of all these many matters, I would have you espe
cially to remember what I said respecting the winged sickle,
and its settling in the swearer's house ; and overturning the
stones and the wood, and consuming the whole mass. And
withal, take heed to this ; that it is the extreme of folly to
swear by taking the Gospels, and to turn the very Law which
forbids swearing into an oath ; and that it is better to suffer
loss of property than to impose an oath on our neighbours ;
since this is a great honour to be done to God. For when
thou sayest to God, " For thy sake I have not put such a one,
who hath robbed and cheated me, on his oath," God will pay
thee back a great recompense on account of this honour,
'Sav. in both here1 and hereafter. Say these things to others, and
present observe them also yourselves. I know that in this place we
world, become more reverent, and lay aside every evil habit.
'omitted But what is to be desired is, not8 that we be disciplined here
in Ben. ou\y} but that we depart, taking this reverence out with us,
dentally where we especially need it. For those who carry water do
not merely have then vessels full when near the fountain,
and empty them when they reach home, but there they set
them down with especial caution, that they may not be over
turned, and their labour rendered useless. Let us all imitate
these persons; and when we come home, let us strictly
retain what has been spoken ; since if ye here have gotten
full, but return home empty, having the vessels of your
understandings destitute of what ye have heard, there will be
no advantage from your replenishment here. Shew me not
a *«>.*i- the wrestler in the place of exercise3, but within the lists4 ;
"tt and religion not at the season of hearing, but at the season
/tan of practice.
5. Thou applaudest what is said now. When thou art
required to swear, then remember all these things. If ye
quickly accomplish this law, we will advance our teaching
to other and greater things. Lo ! this is the second year
that I am discoursing to your Charity; and I have not yet
been able to explain a hundred lines5 ofthe Scriptures. And
1 ht'i^oi. Lines, or sentences. The which they called rrl%oi, and the other
ancients had two kind of verses, one of fiftctrx. The stichoi were lines that

KUTa-
o-xtvri

Plain duties should be done without admonition. 267
the reason is, that ye need to learn of us what ye might
reduce to practice at home, and of yourselves ; and thus the
greater part of our exhortation is consumed on subjects per
taining to morals. But this ought not to have been so ; the
regulation of manners you ought to have learnt at home, and
of yourselves ; but the sense of the Scriptures, and the con
templations they suggest, you might have referred to us. If,
however, it were necessary that you should hear such things
of us, there was no need of more than one day : for what
there is to be said is of no diversified or difficult character,
or such as requires any elaborate proof1. For when God ' *«
gives His sentence, skilful disputations are unseasonable.
God hath said, Tliou shalt not swear. Do not then demand
of me the reasons of this. It is a royal law. He who esta
blished it, knew the reason of the law. If it had not been
profitable, He would not have forbidden itk. Kings bring in
laws, and not all perchance profitable; for they are men,
and cannot be competent to discover what is useful, like
God. Nevertheless, we obey them '. Whether we marry,
or make wills, or are about to purchase servants, or houses,
or fields, or to do any other act, we do these things not ac
cording to our own choice, but according to the laws which
they ordain ; and we are not entirely at liberty to dispose of
the things which concern ourselves according to our own
minds ; but in many cases we are subject to their will ; and
should we do any thing that is contrary to their judgment, it
becomes invalid and useless. So then tell me, are we to pay
so much respect to the laws of men, and trample under foot
the law of God ? What defence, or what pardon can such
conduct be worthy of? He hath said, Thou shalt not swear.
In order that thou mayest do and speak all things with
safety, do not in practice lay down a law contrary to His.
6. But enough of these matters. Let us now proceed to (3.) yC
lay before you one sentence of those which have been read
to-day, and thus end this discourse. Paul, a prisoner <yPhilem.
Jesus Christ, saith he, and Timothy the brother. Great is
contained a certain number of letters, divided into parts, shorter than verses.)
and were not limited by the sense as k Sav. adds, ' He would not have
our modern verses. Tr. (See Chris- denounced it.'
tian Remembrancer, No. 16. p. 455. ' Sav. adds, #ifr», which would mean,
The Codex Bezae and Alex, are so ' such as they are.'

268 Chains worn for Christ, how rich an ornament.
the designation of Paul: not a name of principality and
power, but of bonds and chains ! Truly great indeed ! Although
many other things made him illustrious ; his being caught up
into the third heaven, his being transported to Paradise, his
hearing unutterable words; yet he sets down none of these,
but mentions the chain instead of all, for this made hira
more conspicuous and illustrious than these. And why so ?
Because the one were the free gifts of the Lord's loving
kindness; and the other the marks of the constancy and
patience of the servant. But it is customary with those who
love, to glory more in the things whieh they suffer for those
who are beloved, than in the benefits they receive from
them. A king is not so pleased with his diadem, as Paul
gloried in his chains. And very justly. For a diadem
affords but an ornament to the crowned head; but the
chain is a much greater ornament as well as a security. The
kingly crown often betrays the head it encircles, and allures
innumerable traitors, and invites them to the lust of empire.
And in battles this ornament is so dangerous, that it must be
hidden and laid aside. Hence kings in battle, changing the
outward dress, come thus into the midst of the combatants ;
so much betrayal does there result from the crown ; but the
chain will bring nothing of the sort upon those who have it,
but altogether the contrary ; since if there be a war, and an
engagement with demons, and the hostile powers ; the man
who is thus encompassed, by holding forth his chain, repels
their incursions. And many of the secular magistrates' not
only bear the name of office while they are in authority, but
when they have given up their authority. Such a one is
i il b<ra- called an ex-consul 1, such a one an ex-praetor z. But he,
™y, .instead of all such titles, says, Paul the prisoner"'. And
x°» very rightly. For these magisterial offices are no complete
evidences of virtue in respect to the soul ; for they are to be
purchased by money, and obtained by the solicitations of
friends; but this distinction that is obtained by bonds is
a proof of the soul's love of wisdom, and the strongest sign
of a longing for Christ. And the former are soon gone, but
this distinction has none to succeed to it. Wherefore,
111 Sav. adds, '' of Jesus Christ."

The Cross honoured in the end. St. Paul before Festus. 269
behold from that time to the present day how long a time
has passed, and yet the name of this Prisoner has become
increasingly illustrious. As to all the consuls, whoever they
were, of former times, they are passed into silence ; and not
even their names are known to many. But the name of this
Prisoner, the blessed Paul, is still great here, great in the
land of the barbai-ians, great also among the Scythians and
Indians ; and were you to go even to the very bounds of the
habitable world, you would hear of this appellation, and
whithersoever any one could come, he would perceive that
the name of Paul was borne in the mouths of all men. And
what marvel is it, if it be so by land and sea, when even in
the heavens the name of Paul is great ; with angels and arch
angels and the powers above, and with the King of these,
even God ! " But what were the chains," says some one, " that
brought glory to him who was thus fettered ? Were they not
formed of iron ?" Of iron, indeed, they were formed ; but they
contained the grace of the Spirit, shining " forth most richly ;
since he wore them for Christ's sake. Oh, wonder ! the
servants were bound, the Master was crucified, and yet the
preaching of the Gospel every day increases ! And through
the means by whieh it was supposed that it would be
extinguished, by these very means it was kindled; and
the Cross and bonds, which were thought to be an abomi
nation, these are now become the symbols of salvation ; and
that iron was to us more precious than all gold, not by its
intrinsic nature, but for this cause and ground !
8. But here I see an enquiry arising out of this point;
and if you give me your attention, I will both state the
question exactly, and also the answer. What then is the
subject of enquiry? This same Paul once having come
before Festus, whilst discoursing to him, and defending
himself concerning the charges which the Jews had alleged
against him, and telling how he had seen Jesus, how he had
heard that blessed voice ; how he had been struck with blindr
ness and recovered sight, and had fallen down and risen up
again ; how he had come a captive intp Damascus, bound
without chains ; after speaking likewise of the Law and of
" Iravtouo-xv, ' flowering on them.' i. e. as if it were set in them for jewels.

270 St. Paul's bonds usually his boast.
the Prophets, and shewing that they had foretold all these
things, he captured the judge, and almost persuaded him
(4.) to come over to himself. For such are the souls of holy men :
when they have fallen into dangers, they do not consider
how they may be delivered from dangers, but strive every
way how they may benefit their persecutors. Just so did it
then happen. He came in to defend himself, and he departed
taking the judge with him ° ! And to this the judge bore wit-
Acts 26, ness, saying, Almost thou persuadest me to be a Christian.
And this ought to have happened to-day ; and this Prefect,
on coming among you", ought to have admired your mag
nanimity, your fortitude, your perfect tranquillity; and to
1 xara- have gone away, taking with him a lesson from yom- order',
tranm arjmjrjng y0ur assembly, praising your congress, and learn
ing from the actual fact, how great a difference there is
between Gentiles and Christians !
9. But as I was saying: — When Paul had caught him, and
he said, Almost thou persuadest me to be a Christian, Paul
Acts26, answered thus, I would to God that not only thou, but also
all that hear me this day, were both almost and altogether
such as T am, except these bonds. What sayest thou, O
Paul ? When thou writest to the Ephesians, thou sayest,
Ephes. / therefore, the prisoner of the Lord, beseech you, that ye
' ' walk worthy of the vocation wherewith ye are called. And
2 Tim. when thou speakest to Timothy, Wherein I suffer trouble as
2' an evil-doer, even unto bonds. And again, when to Philemon,
Phil, l, thus; Paul, a prisoner of Jesus Christ. And again, when
Acts 28 debating with the Jews, thou sayest, For the hope of Israel
20. I am bound with this chain. And writing to the Philippians,
Philip, thou sayest q, Many of the brethren in the Lord, waxing
*> 14' confident by my bonds, are much more bold to speak the
word without fear. Every where thou bearest about the
chain, every where thou puttest forward thy bonds, and
boastest in the thing. But when thou comest to the tri
bunal, thou betrayest thy philosophy, where it were right

0 i.e. in conviction, tnough not in Agrippa is named presently, p. 275, but
act. S. Chrysostom used the word some there read Festus.
almost a few lines back. The word P unXlitra -root bfias. Sav. and M.
' went,' &Tfu, may be taken as an i So Sav. Ben. saidst.
imperfect, see MatthiaB, art. 214.

Why not to Festus? Condescension. 271
to have spoken the most boldly, and sayest to the judge,
" I would to God that thou mightest become a Christian
without these bonds !" If then the bonds were good, and so
good, that they could be the means of making others to grow
bold in the cause of true religion ; (for this very thing thou
didst declare before, when thou saidst, Many of the brethren,
waxing confident by my bonds, did speak the word without
fear ;) for what reason dost thou not glory in this thing in
the presence of the judge, but doest even the reverse ?
10. Does not what I say appear a question ? The solution i >
of it, however, I will bring forward at once. For Paul acted
thus, not from distress or fear, but from an abundance of
wisdom and spiritual understanding. And how this was,
I proceed to explain. He was addressing a Gentile, aud an
unbeliever, who knew nothing of our matters. Hence he was
unwilling to introduce1 him by way of disagreeable things,1 Uoiyuv
but as he said, T became to them that are without law, as 1 Cor.9,
without law ; so he acted in the present instance. His '
meaning is, " If the Gentile hear of bonds and tribulations,
he will straightway be taking flight; since he knows not the
power of bonds. First, let faith be wrought ; let him taste of
the word preached, and then he will even of himself run
towards these bonds. I have heard the Lord saying, No Mat. 9,
man putteth a piece of new cloth into an old garment, for^1?'
that which is put in to fill it up taketh from the garment, 21.
and the rent is made worse. Neither do men put new wine 36_ '
into old bottles; else the bottles break. The soul of this
man is an old garment : an old wine-skin. It is not renewed
by the faith, nor renovated by the grace of the Spirit. It is
yet weak and earthly. It affects the things of this life. It
is agitated by worldly vanity. It loves a glory that is present.
Should he hear at once, even from the first, that if he becomes
a Christian he will become immediately a prisoner, and will
be encompassed with the chain ; feeling ashamed and indig
nant, he will revolt from the word preached. Therefore,
saith he, Except these bonds. Not because he would him- Acts 26,
self shun these bonds, God forbid! But condescending to28,
the other's infirmity; for he himself loved and welcomed
r So Sav. Ben. ' the bonds themselves.'

272 St. Paul, among Christians, ever gloried in suffering.
his bonds, even as a woman fond of ornament doth her
Coloss. jewels of gold. Whence is this apparent ? / rejoice, saith
' ' he, in my sufferings for you, and fill up that which is
behind ofthe afflictions of Christ in my fiesh. And again;
Phihp. Unto you it is given ' in the behalf of Christ, not only to
i • '/_ believe on Him, but to suffer for His sake. And again:
rf" * And not only so, but we also glory in tribulations. Where-
3. ' 'fore, if he rejoices and glories in this, and calls it a favour5,
2 x»t"- it is manifest that when he was addressing the judge 3, he
3 Sav. spoke to him as he did, for the reason assigned. Moreover,
estU3 also in a different passage, when he happened to find a
necessity for glorying, he shews the very same by saying,
2 Cor. Most gladly, therefore, ivill I glory in my infirmities 
' 'in reproaches, in necessities, in persecutions, in distresses, that
2 Cor. the power of Christ may rest upon me. And again ; //
' I must needs glory, I will glory of the things which concern
mine infirmities. And elsewhere, comparing himself with
others, and exhibiting to us his superiority in the com-
v. 23. parison, he thus speaks; Are they ministers of Christ?
{I speak as a fool,) I am more. And wishing to shew this
superiority, he did not say that he had raised the dead, nor
that he had expelled demons, nor that he had cleansed
lepers, nor that he had done any other thing of the sort,
but that he had suffered those innumerable hardships.
v. 23.25. Hence when he said, I more, he presently cites the
multitude of his trials ; In stripes above measure, in deaths
oft, in prisons more frequent  of the Jews five times
received I forty stripes save one, once was I stoned, thrice
I suffered shipwreck, a night and a day I have been in the
deep ; and all the rest. Thus Paul every where glories in
tribulations; and prides himself upon this circumstance
I exceedingly. And very justly. For this it is which espe
cially shews the power of Christ, viz. that the Apostles
conquered by such means; by bonds, by tribulations, by
1 scourgings, and the worst of ills.
, 12. For these two things Christ had announced, tribu
lation and remission, labours and crowns, toils and rewards,
things pleasant and sad. Nevertheless, to the present life he
assigns the sorrowful things ; but to the life to come, he has
apportioned those which are pleasant ; at once shewing that

God gives us trouble first to prepare for joy. 273
He did not mean to deceive men, and wishing by this
arrangement to diminish the burden of human woes. For
the impostor first holds out the things which are pleasant,
and afterwards brings forward those which are disagreeable.
Thus for example : — Kidnappers, when they intend to steal
and carry off little children, do not promise them blows and
stripes, or any other thing of that kind, but offer them cakes,
and sweetmeats, and such like, by which the age of child
hood is usually gratified; in order that, enticed by these
things, they may sell their liberty, and may fall into the
utmost peril. Moreover, .bird-catchers, and fishermen, thus
entice the prey which they pursue, offering first their usual
food, and such as is agreeable to them, and by this means
concealing the snare. So that this is especially the work of
impostors, first to hold out things which are agreeable,
but afterwards to introduce the things which are disagree
able. But the case is altogether the reverse with those
who are really careful and provident for others. Hence
those who are fathers act quite in a contrary manner to
kidnappers. When they send their children to school, they
set masters over them, threaten them with stripes, and en
compass them with fear on all sides. But when they have
thus spent the first portion of their lives, and their habits
are formed, they then put them in possession of honour,
and power, and luxury, and all the wealth that is theirs.
13. And thus God has acted. After the manner of provi- (5.)
dent fathers, and not after that of kidnappers, He has first
presented us with things that are grievous ; handing us also
over to present tribulation, as it were to schoolmasters and
teachers ; in order that being chastened and sobered by these
things, after shewing forth all patience, and learning all right
disciphne, we may afterwards, when formed into due habits,
inherit the kingdom of heaven. He first prepares and fits us
for the management of the wealth He is to give, and then
puts us into the actual possession of riches. For if He had
not acted thus, the giving of riches would have been no gift,
but. a punishment and a vengeance. For even as a son that
is thoughtless and prodigal, when be has succeeded to a
paternal inheritance, is precipitated headlong by this very
thing, having none of the prudence requisite for the economy of
T

274 It is best to have the worse lot first.
wealth; but if he be intelligent, and gentle, and sober, and
moderate, managing his paternal estate as is befitting, he
becomes by this means more illustrious and distinguished:
so must it also necessarily happen in our case. When we
have acquired spiritual understanding, when we have all
attained to perfect manhood, and the measure of full stature;
then He puts us in possession of all that He has promised: but
now as little children He chastens us, together with consola
tion and soothing. And this is not the only advantage of
receiving the tribulation previously, but there is also another,
not less than this. For the man who first enjoys himself,
and then has to expect punishment after his enjoyment, has
not even a sense of his present enjoyment, merely by reason of
the expectation of approaching woes ; but he who is first in a
sorrowful state, if he is anticipating the enjoyment of good
things afterwards, overlooks present difficulties, in the hope
of the good things which are to come. Not only, then, on
account of our security, but also for our pleasure and con
solation hath He ordained that the things which are grievous
should be first ; in order that being lightened with the hope
of futurity, we should be rendered insensible to what is
present. And this Paul would shew and make plain, when
2 Cor. 4 he said, Our light affliction, which is but for a moment,
17. 18. worketh for us a far more exceeding and eternal weight of
glory. While we look hot at the things which are seen, but
at the things which are not seen. He calls tribulation light,
not because of the actual nature of things that are grievous,
but because of the expectation of good things to come. For
even as the merchant is indifferent to the labour that
attends navigation, being buoyed up with the hope of gain ;
and as the boxer bravely sustains the blows on his head,
looking to the crown beyond ; so also indeed do we, earnestly
gazing towards heaven, and the good things that are in the
heavens, whatever evils come on us, sustain them all with
fortitude, being nerved with the good hope of the things to
come. 15. Therefore let us go home, taking with us this saying';
for though it be simple ahd short, it nevertheless contains
¦ i. e. Paul, a prisoner of Jesus Christ. Tr.

Bonds qfthe Preacher make the Word run freely. 275
much of the doctrine of sound wisdom. He who is in a state
of grief and tribulation, hath a sufficient consolation ; he who
lives in enjoyment and abundance, hath that which may
greatly sober him. For when as thou sittest at the table
thou art reminded of this saying, thou wilt speedily abandon
drunkenness and gluttony; learning through this sentence,
how needful it is for us to be anxious ; and thou wilt say
with thyself, " Paul lived in bonds and in dungeons, but 1 in
drunkenness and at a luxurious table ! What pardon then
shall I obtain ?" This also is a fit saying for women ; since
those who are fond of ornament, and expensive dresses, and
bind themselves about with gold on every side, when they
remember this chain, will hate, I feel assured, and abominate
that adorning of themselves ; and will run to such bonds as
these. For those ornaments have often been the cause of
manifold evils, and introduced a thousand quarrels into a
family, and have brought forth envy, and jealousy, and hatred.
But these loosed the sins of the wide world, affrighted demons,
and drove away the devil. With these, while tarrying in
prison, he persuaded the jailor; with these he persuaded
Agrippa' himself; with these he procured many disciples.
Therefore he said, Wherein I suffer trouble as an evil-doer 2 Tirm
unto bonds, but the word of God is not. bound. For just as '
it is not possible to bind a sunbeam, or to shut it up within
the house, so neither the preaching of the word ; and what
was much more, the teacher was bound, and yet the word
flew abroad ; he inhabited the prison, and yet his doctrine en"
dued with wings ran forth every where throughout the world !
Knowing these things then, let us not be depressed* when (6.)
adverse affairs meet us, but then let us be more strong,
then more powerful; for tribulation worketh patience. Let Bom. 5,
us not grieve for the calamities which befall us, but let us in 3"
all things give thanks unto God !
16. We have completed the second week of the fast, but this
we should not consider; for this is not to go through the
fast, if we merely go through the time, but if we go through
« So NP. and 2 of Due. hut Mor. it was ' Caesar's judgment-seat,' i. e.
and 3 of Due. Festus. A transcriber that of his representative, at which
may have been misled by the mention St. Paul stood.
of Festus above, which is correct, as
T 2

276 How to improve a fast. What is lasting joy.
it with amendment of manners. Let us consider this ; whether
we have become more diligent ; whether we have corrected
any of our defects ; whether we have washed away our sins ?
It is common for every one to ask in Lent, how many weeks
each has fasted; and some may be heard saying that they
have fasted two, others three, and others that they have
fasted the whole of the weeks. But what advantage is it, if
we have gone through the fast devoid of good works? If
another says, " I have fasted the whole of Lent," do thou say,
" I had an enemy, but I was reconciled ; I had a custom of
evil-speaking, but I put a stop to it; I had a custom of
swearing, but I have broken through this evil practice." It
is of no advantage to merchants, if they have gone over a
great extent of ocean, but if they have sailed with a freight
and much merchandise. The fast will profit us nothmg, if
we pass through it as a mere matter of course, without any
result. If we practise a mere abstinence from meats, when the
forty days are past, the fast is over too. But if we abstain
from sins, this still remains, even when the fast has gone by,
and will be from this time a continual advantage to us ; and
will here render us no small recompense, before we attain
unto the kingdom of heaven. For as he who is living in
iniquity, even before hell, hath punishment, being stung by
his conscience ; so the man who is rich in good works, even
before the kingdom, attains exceeding joy, in that he is
nourished with blessed hopes.
John 16, 17. Therefore Christ says, 1 will see you again, and your
22- heart shall rejoice, and your joy no man taketh from you.
A brief saying, but one that hath in it much consolation.
What then is this, your joy no man taketh ? If thou hast
money, many are able to take away the joy that comes of thy
wealth ; as, for instance, a thief digging through the wall ; a
servant carrying off what was entrusted to him ; an emperor
confiscating; and the envious man calumniating. Should
you possess power, there are many who are able to deprive
you of the joy of it. For when the estate of power is at an
end, the estate of pleasure will also be ended. And in the
exercise of power itself too, there are many accidents oc
curring, which by bringing difficulty and care, strike at, the
root of thy satisfaction, If thou hast bodily strength, disease,

Gains of godliness safe. Reward of aiding others. 277
when it invades, will put a stop to joy from that source. If
thou hast beauty and bloom, the approach of old age will
wither it, and take away that joy. Or if thou enjoy est a
sumptuous table, when evening comes on, the joy of the
banquet is at an end; for every thing belonging to this life
is exposed to interruption, and is unable to afford us a lasting
pleasure ; but piety and the virtue of the soul is altogether
the reverse of this. If thou hast done an alms, no one is
able to take away this good work. Though an army, or
kings, or myriads of calumniators and conspirators, were to
beset thee on all sides, they were unable to take away the
possession, once deposited in heaven. The joy of it is lasting,
and still remains ; for It says, He hath dispersed, he hath Ps. 112,
given to the poo?-, his righteousness endureth for ever. And '
very justly; for in the storehouses of heaven it is laid up,
where no thief breaks through, nor robber seizes, nor moth Mat. 6,
devours. If thou pourest out continued and fervent prayers, i9\
no man will be able to spoil thee of the fruit of them ; for 12, 33.
this fruit too is rooted in the heavens; it is out ofthe way of
all injury, and remains beyond mortal reach. If when evil-
treated thou hast done a kind action ; if thou hast borne with
patience to hear thyself evil spoken of; if thou hast returned
blessing for reproaches ; these are good works that abide
continually, and the joy of them no man taketh away; but as
often as thou rememberest these, thou art glad and rejoicest,
and reapest large fruits of pleasure. So also, indeed, if we
duly accomplish the avoiding of oaths; and persuade Our
tongue to abstain from this pernicious practice, the good
work will be finished in a short time, but the delight arising
from it will be continued and unceasing.
18. And now, it is time that you should be teachers and
guides of others; that friends should undertake to instruct
and lead along their neighbours ; servants their fellow-
servants ; and youths those of their own age. What if any
one had promised thee a single piece of gold for every man
who was reformed, wouldest thou not then have used every
exertion, and been all day long sitting by them, persuading
and beseeching. Yet now God promises thee not one piece
of gold, nor ten, or twenty, or a hundred, or a thousand ; no,
nor the whole earth, for thy labours, but He gives thee that

278 A Promise. Partnership in spiritual gains.
which is greater than all the world, the kingdom of heaven ;
and not only this, but also another thing besides it. And
Jer. 15, what is that? He who taketh forth the precious from the vile",
saith He, shall be as my mouth. What can be equal to this
in point of honour or security ? What excuse or pardon can
be left to those, who after so great a promise neglect their
neighbour's safety? Now if you see a blind man falling into
a pit, you stretch forth a hand, and think it a disgraceful
thing to overlook one who is about to perish ? But daily
beholding all thy brethren precipitated into the wicked
custom of oaths, dost thou dare not to utter a word ? Thou
hast spoken once, perhaps, and he hath not heard. Speak
therefore twice, and thrice, and as often as it may be, till
thou hast persuaded him. Every day God is addressing us,
and we do not hear ; and yet He does not leave off speaking,
Do thou, therefore, imitate this mindfulness towards thy
neighbour. For this reason it is that we are placed with one
another ; that we inhabit cities, and that we meet together in
churches, in order that we may bear one another's burdens,
that we may correct one another's sins. And in the same
manner as persons inhabiting the same shop1, carry on a
separate traffic, yet put all afterwards into the common fund,
so also let us act. Whatever advantages each man is able to
confer upon his neighbour, let him not grudge, nor shrink
from doing it, but let there be some such kind of spiritual
commerce, and general contribution; in order that having
deposited every thing in the common store, and obtained
great riches, and procured a large treasure, we may be all
together partakers of the kingdom of heaven ; through the grace
and lovingkindness of our Lord Jesus Christ, by Whom
and with Whom, to the Father, with the Holy Ghost, be
glory, both now and ever, and world without end. Amen.
0 i.e. the soul of n man from the I \ey*an(io*%* olxoutrif, Ben.isbetter
vile state of sin. than Sav. Immcmwm .

HOMILY XVII.

Of the Commissioners (Hellebichus Commander of the Troops0, and
Caesarius Master of the Offices b) sent by the Emperor Theodosius for
the trial of the offenders, for the overturning of the Statues.
/ , .±^A l,n ~ ,.,, ,,!„.¦ ,-'
A/* ,f\'\. (. j ¦ M- ^^ j K '-' r'' ¦-- , ,

1. Most opportunely have we all this day sung together, (1.)
Blessed be the Lord God of Israel, who only doeth wondrous Ps. 72,
things. For marvellous, and beyond all expectation, are the
things which have happened ! A whole city, and so great a
population, when just about to-be overwhelmed — to sink
under the waves, and to be utterly and instantly destroyed —
He hath entirely rescued from shipwreck in a single mo
ment of time ! Let us give thanks then, not only that God
hath calmed the tempest, but that He suffered it to take
place ; not only that He rescued us from shipwreck, but that
He allowed us to fall into such distress ; and such an extreme
peril to hang over us. Thus also Paul bids us in every thing 1 Thess.
give thanks. But when he says, In every thing give thanks, '
he means not only on our deliverance from evils, but also at
the time when we suffer those evils. For all things work Eom. 8,
together for good to them that love God. Let us be thankful '
to Him for this deliverance from trials ; and let us never forget
- o-T^arnXartis. See Dufresne. This in question the judgment of Tillemont's
title was given to one who had the note (29.) on these Homilies, placing
general command of the troops in a this before the 11th. It does not appear
province, or division of the empire. that this was delivered immediately on
" May/s-rjw. See Dufresne. Also the arrival of the Commissioners, but on
Tillemont. Hist, des Emp. Theod. occasion of some fresh news from tho
art, 33. Montfaucon has already called Emperor after the trials.

2&0 Effect of affliction tried by prosperity.
these trials. Let us devote ourselves to prayer, to continued
supplications, and to much piety.
2. When the sad conflagration of these calamities was first
kindled, I said, that it was not a time for doctrine, but for
| Hom. prayer1. The very same thing I now repeat, when the fire has
been extinguished — that it is now especially, and more than
before, a time for prayer ; that now is the season especially for
tears and compunction, for an anxious soul, for much diligence,
and for much caution. For at that time the very nature of our
'ri»8- tribulation restrained2 us, however unwillingly, and providedfor
see p. ' our sobriety; and led us to become more religious; but now
^j*1 . when the bridle is removed, and the cloud has passed away,
there is fear lest we should fall back again into sloth, or
become relaxed by this respite ; and lest one should have
al"' '8' reason to say of us too, When He slew them, then they sought
Deut. 6, Him, and returned, and enquired early after God. Where-
11. 12. fore ajso jyjoses admonished the Jews, saying, When thou
shalt have eaten, and drunk, and art. full, remember the
Lord thy God. The goodness of your disposition will now
be rendered manifest, if you continue in the practice of the
same piety. For at that time, many imputed your earnest-
» or, in- ness to fear, and the approach3 of calamity; but now, it will
ment, be your clear achievement, if you still persevere in maintaining
'"^"Wthis earnestness. Since with a boy too, as long as he is
guided by some tutor whom he fears, if he lives with sobriety
and meekness, there is nothing to admire, for all persons
ascribe the sobriety of the stripling to his fear of the tutor.
But when he remains in the same seemly behaviour, after
the restraint from that quarter is done away with, all persons
give him credit too for the sobriety that was seen in his
earlier age. Thus also let us act; let us continue in the
same state of godly fear, in order that for our former diligence
too we may gain the fruit of much praise from God.
3. We had expected innumerable woes ; that our property
would be plundered, that the houses would have been burnt
together with their inmates, that fhe city would have been
plucked up from the midst of the world, that its very
fragments would have been utterly destroyed, and that its
soil would have been placed under the plough ! But, lo !
all these things stood only in expectance, and did not come

Bold intercession ofthe Monks an honour to Antioch. 281
into operation. And this is not the only wonder, that God
hath removed so great a danger, but that He hath also
greatly blessed us, and adorned our city ; and by this trial
and calamity hath made us more approved ! But how, I will
state. When those who were sent by the Emperor erected
that fearful tribunal for making inquisition into the events
which had taken place, and summoned every one to give
account of the deeds which they had perpetrated, and
various anticipations of death pervaded the minds of all;
then the monks who dwelt on the mountain-tops shewed
their own true philosophy. For although they had been
shut up so many years in their cells, at no one's entreaty,
by no one's counsel, yet when they beheld such a cloud
overhanging the city, they left their caves and huts, and
flocked together in every direction, as if they had been so
many angels arriving from heaven. Then might one see
the city likened to heaven, while these saints appeared
every where; by their mere aspect consoling the mourners,
and leading them to an utter disregard of the calamity. For
who on beholding these would not deride death, would not
despise life? And not only was this wonderful, but that
when they drew nigh to the magistrates themselves, they
spoke to them with boldness on behalf of the accused, and
were all ready to shed their blood, and to lay down their heads,
so that they might snatch the captured from the terrible
events which they expected. They also declared that they
would not depart until the judges should spare the popu
lation of the city, or send them themselves together with
the accused to the Emperor. " He," said they, " who rules
over our portion of the world is a godly man, a believer, one
who lives in the practice of piety. We therefore shall
assuredly reconcile him. We will not give you leave, nor
permit you to embrue the sword, or take off a head. But
if ye do not desist, we also are quite resolved to die with
them. We confess that the crimes committed are very
heinous ; but the iniquity of those deeds does not surpass
the humanity of the Emperor.'' One of them is also
reported to have uttered another saying, full of wisdom,
to this effect ° : " The Statues which have been thrown down
• The name of this Monk was Belig. No. xiii. where it is added that
Macedonius, (see Theodoret. Hist, he spoke through an interpreter.) Tr.

282 Conduct of the Monks and of the Cynics contrasted.
are again set up, and have resumed their proper appearance;
and the mischief was speedily rectified ; but if ye put to
death the image of God, how will ye be again able to revoke
the deed ! or how to reanimate those who are deprived of life,
and to restore their souls to their bodies ?" Many things too
they said to. them of the Judgment.
(2.) 4- Who could but be astonished? Who could but admire
See Lib. the fortitude of these men ? When the mother of one of the
*eb e " accused, uncovering her head, and exposing her grey hairs,
laid hold of the horse of the judge by the bridle, and running
beside him through the forum, thus entered with him the
place of justice, we were all struck with astonishment, we
all admired that exceeding tenderness and magnanimity.
Ought we not, then, to have been much more impressed
with wonder at the conduct of these men ? For if she had
even died for her son, it would have been nothing strange,
since great is the tyranny of nature, and irresistible is the
obligation arising from the maternal Jiangs ! But these men
so loved those whom they had not begotten, whom they had
not brought up, yea rather, whom they had never seen,
whom they had not heard of, whom they had never met,
whom they knew only from their calamity, that if they had
possessed a thousand lives, they would have chosen to deliver
them all up for their safety. Tell me not that they were not
slaughtered, that they did not pour forth their blood, but
that they used as much boldness with their judges as it was
likely that no other men would do, but such as had already
renounced their own lives ; and that with this sentiment they
ran from the mountains to the tribunal. For, indeed, if they
had not before prepared themselves against every sort of
slaughter, they would not have been able thus to have so
freely addressed the judges, or to have manifested such
magnanimity. For they remained all day long sitting before
the doors of the place of justice, being prepared to pluck
away from the hands of the executioners those who were
about to be led off to punishment !
> r $»- &¦ Where now are those who are clad in tattered robes',
«" and display a long beard, and cany staves in the right hand;
the philosophers of the world, those cynical wretches, who
make themselves more vile than the dogs under the table ;
yet do every thing for the sake of the belly ? All these men

Christian fortitude alone stands the test: 283
then forsook the city, they all hasted away, and hid them
selves in caves ! But they only, who truly by works manifest
the love of wisdom, appeared as fearlessly in the forum, as if
no evil had overtaken the city. And the inhabitants of the
city fled away to the mountains and to the deserts, but the
citizens of the desert hastened into the city ; demonstrating
by deeds what, on the preceding days, I have not desisted
from saying, that the very furnace will not be able to harm
the man who leads a virtuous life. Such a thing is philo
sophy of soul, rising superior to all things, and to all
prosperous or adverse events; for neither is it enfeebled
by the former, nor beaten down and debased by the latter,
but remains equal through the whole course of things,
shewing its own native force and power ! Whom, indeed, did
not the difficulty of the present season master ? Those who
had held the first offices in our city, who were in places of
power, who were surrounded with immense wealth, and who
were in high favour with the Emperor, leaving their houses
utterly deserted, all consulted their own safety, and all friend
ship and kindred were found worthless, and those whom they
formerly knew, at this season of calamity, they wished to be
ignorant of, and desired to be unknown of them ! But the
monks, poor as they were, having nothing more than a mean
garment, who had lived in the coarsest manner, who seemed
before to be of no estimation, men that were familiar with
mountains and forests ; as if they had been so many lions,
vvith a great and lofty soul, whilst all were fearing and
quaking, stood forth and reheved the danger, and that, not
in the course of many days, but almost instantaneously! And
as distinguished warriors without coming into close conflict
with their adversaries, but merely by making their appear
ance in the ranks, and shouting, put the foe to rout, so also
these in one day descended, and said their say, and removed
the calamity, and returned to their own tabernacles. Such
is the fortitude that was brought among men by Christ.
6. And why do I speak of the rich, and of those in au
thority? When those very persons who had been invested
with power to judge the criminals; who acted with the
* rSt H-titi*. " Of those without;" to denote those without the pale of the
a common phrase with S. Chrysostom, Church. Tr. .

284 The Monks obtain a respite. Their Letter.
highest authority, were entreated by these self-same monks
to grant a sentence of pardon, they said, they had no power
over the result; for that it was unsafe and dangerous, not
only insult to the Emperor, but even to dismiss those who had
insulted him, when taken, without punishment. But these
men were too powerful for any one to resist; and besieging
them by magnanimity and perseverance, they prevailed with
these officers to exercise a power which they had not received
from the Emperor; and even succeeded in persuading the
judges, when men had been manifestly convicted of the
guilt, not to declare the sentence of condemnation, but to
submit the final result to the decision of the Emperor; and
they promised certainly to persuade him to grant a pardon
to those who had transgressed against him ; and they were
about to set out on a journey to him. But the judges,
reverencing the fortitude of these men, and being struck with
their loftiness of soul, did not permit them to undertake this
long journey, but promised that if they should only receive
their words in writing, they would themselves depart and
beseech* the Emperor to dismiss all anger; (which, indeed,
we are now expecting that he will.) For when sentence
should have been given, they, on being admitted into court,
uttered words of the highest wisdom, and besought the Em
peror by letter to shew mercy; and they reminded him ofthe
Judgment, and said that they would lay down their own
heads, if his mercy was not granted. And the judges took
down these words in writing, and departed. This, more than
the brightest crown, will adorn your city. And what has
here taken place, the Emperor will now hear ; yea, the great
City will hear, and the whole world will hear, that the monks
who dwell at the city of Antioch, are men who have displayed
an apostolic boldness ; and now when their letters are read
at court, all men will admire their magnanimity; all men will
call our city blessed ; and we shall be cleared of our evil
reputation ; and it will be known every where, that what has
happened was not the work of the inhabitants of the city, but
of strangers and vagabonds ; so that this testimony of the
monks will be a sufficient evidence of the manners of the
city. ' tuirwTKnn, as above, which implies a successful suit.

Scriptures verified in Life. Conduct of the Priests. 285
7. Therefore, beloved, let us not be distressed, but let us
entertain favourable hopes ; for if their boldness toward men
bas been able to prevent such a danger, then what will not
their boldness toward God effect ? These things also let us tell
the Greeks, when they dare to dispute with us respecting
their philosophers ! From hence it is manifest that their stories
of former days are false, but that the things of old reported
among us are true; that is, of John, and Paul, and Peter,
and all the rest. Fcr inasmuch as these monks have suc
ceeded to the piety of such men, they have therefore been
successors to the same boldness. Inasmuch as they were
brought up in the same- laws, they have consequently imitated
their1 virtues. So that we stand in no need of writings for ' M. the
the purpose of shewing the apostolical virtues, whilst the very same
facts cry aloud, and the masters are shewn forth by the
scholars. We have no need of disputation to display the
trifling of the Greeks, and the littlemindedness of their phi
losophers, whilst their deeds now loudly proclaim, as they
did aforetime, that all with them is a fable, a scene, a play.
8. And the same magnanimity was displayed by the priests
too, as well as the monks, and they shared among them the
charge of our safety. Onefof them, indeed, proceeded tocourt,
esteeming all things as secondary to the love of you3; andaor, to
being himself ready, if he could not persuade the Emperor, IS"' .
to lay down his own life. And these, who remained here,
have displayed the same virtues as the monks themselves;
and holding fast the judges with their own hands, they
would not let them enter into the court, before they gave a
promise respecting the result of the trial. And when they
saw them refusing, they again exerted themselves with much
boldness; and as soon as they saw that they did consent,
embracing their feet and knees, and kissing their hands, they
gave an exceeding proof of either virtue, of liberty and meek
ness. For that theirs was not the boldness of presumption,
they plainly signified by their kissing the knees, and em
bracing the feet of the judges. Again, in proof that this was
not flattery, nor a sort of fawning servility, nor the fruit of a
slavish spirit, their former acts attested their boldness. And
' The Bishop, spoken of in the opening of Hom. iii. and in Hom. xxi. Tr.

286 The Emperor's corrective measures beneficial.
these are not the only good effects we have reaped from the
trial, but also an abundance of sobriety and meekness; so
that our city has become all at once a monastery1. Not thus
would any one have adorned it, had he erected golden statues
in the forum, as it has now been adorned and distinguished,
in producing those beautiful images of virtue, and displaying
its own proper wealth !
9. But it may be the things which the Emperor hath decreed
are painful. Yet neither on the other hand are they burden
some, but have brought much advantage with them. For
what is there, I ask, which is oppressive in any of them?
that the Emperor hath shut up the Orchestra, that he hath
forbidden the Hippodrome, that he has closed and stopped
up these fountains of iniquity. May they never again be
opened ! From thence did the roots of wickedness shoot
out into the city s ! From thence sprung those who have
brought a stain upon its manners; men who sell their voices'
to the dancers, and who for the sake of three oboli put their
salvation into jeopardy for them, turning all things upside
down ! Dost thou grow sad, O beloved ! for these things ?
Truly it were fitting that for these thou shouldest be gladj
and rejoice, and express thy thanks to the Emperor, since
his castigation hath proved a correction, his punishment a
discipline, his wrath a means of instruction ! But that the
Baths are shut up ? Neither is this an intolerable hardship,
that those who lead a soft, effeminate, and dissolute life,
should be brought back, though unwillingly, to the practice
of much self-denial.
10. But is it complained of, that the Emperor hath taken
away the dignity of the city, and hath no more permitted
it to be called a metropolis ' ? But what was he to do ?
Could he praise what had been done, and acknowledge it as
a favour ? Then who would not have blamed him, for not
shewino- even the form of indignation ? Seest thou not that

f The state of Monasteries at that t Such was the case too with the
time may be gathered from Theodoret's tumults at Alexandria. See Libamus,
Historia Beligiosa ; the Collations of Or. de Sed.
Cassian : the ascetic works, and parts b i. e. their applause.
of the correspondence of St. Basil; the ' It appears that the metropolitan
Historia Lausiaoa of Palladius j and dignity of Antioch was transferred to
many parts of St. Macarius. Labdicea. Tr.

Rank of a city. What the true claims of Antioch. 287
fathers do many things of a similar nature towards their
children ? They turn away from them, and forbid them the
table. This also hath the Emperor done by imposing such
punishments as have nothing in them hurtful, but carry with
them much correction. Think what we expected, and what
has taken place, and then we shall especially discern the
favour of God ! Dost thou grieve that the dignity of the city
is taken away? Learn what the dignity of ak city is; and
then thou wilt know clearly, that if the inhabitants do not
betray it, no one else will be able to take away the dignity
of a city ! Not, then, that this is a metropolis ; nor that
it contains large and beautiful edifices'; not, the having
many columns, and spacious porticoes and walks, nor its
being named in proclamations before other cities, but the
virtue and piety of its inhabitants; this is a city's dignity,
and ornament, and defence ; since if these things are not
found in it, it is sunk to the lowest degree of baseness,
though it may enjoy unlimited honour from Emperors!
Dost thou wish to learn the dignity of thy city ? Dost
thou wish to know its ancestry ? I will tell it exactly ; not
only that thou mayest know, but that thou mayest also
emulate. What then is after all the dignity of this city
of ours ? It came to pass, that the disciples were first called Acts il,
Christians at Antioch. This dignity, none of the cities26-
throughout the world possesses, not even the city of Romulus
herself! For this it can look in the face of all tbe world ; for
that love toward Christ, for that boldness and virtue. Dost
thou wish farther to hear of a different dignity and com
mendation belonging to this city ? A grievous famine was
once approaching, and the inhabitants of Antioch determined,
as far as each person had the means, to send relief to the v.28.29.
Saints dwelling at Jerusalem. Behold a second dignity,
charity in a time of famine ! The season did not make them
close, nor the expectation of the calamity fearful ; but when
all are apt to be scraping up what is not their own, then they
distributed their own, not merely to those who were near, but
to those who were living afar off ! Seest thou here the faith
towards God, and the love towards their neighbour? Wouldest
k So Sav. Ben. ' the.' Antiochicus of Libanius, who however
' For such topics of praise, see the also extols the virtue of the citizens. '

288 The Temple of Solomon forsaken for the People's sin.
thou leam another dignity of this city ? Certain men came
down from Judaea to Antioch, disturbing™ the preaching
1 See of the word, and introducing Jewish observances1. Those
i_c 'of Antioch did not bear this novelty in silence. They
did not take it quietly, but having come together, and made
an assembly, they sent Paul and Barnabas to Jerusalem, and
occasioned the Apostles to provide that pure doctrines,
cleared from all Jewish weakness, might be distributed
throughout all parts of the world ! This is the dignity of tbe
city ! this is its precedence ! this makes it a metropolis, not
in the earth, but in heaven; forasmuch as that all other
honours are corruptible, and fleeting, and terminate with the
present life, and often come to a close before the end of it, as
they have done in the present instance ! To me, a city that
hath not pious citizens is meaner than any village, and more
ignoble than any cave.
11. And why do I speak of a city ? For that thou mayest
perfectly learn that virtue alone is the ornament of the
inhabitants, I will not speak to thee of a city, but I will
endeavour to demonstrate this by bringing forward what is
more venerable than any city — the Temple of God which was
in Jerusalem. For this was the Temple in which were sacri
fices and prayers and services; where was the Holy of
a i.e. the Holies, and the Cherubim, the Covenant2, and the golden
Tables, p0tn ; the great symbols of God's providence towards that
28." ' people ; where the oracles from above were constantly re
ceived, where prophets became inspired, where the fashion
ing was not the work of human art, but proceeded from the
wisdom of God, where the walls were on every side re
splendent with much gold, and where, in surpassing ex
cellence, richness of material at once and perfection of
art met together, and demonstrated that this was then the
only such temple upon earth! Yea rather, not only the
perfection of art, but also the wisdom of God assisted in that
i Kings building. For Solomon had learned all, not intuitively and
2Chron from himself, but from G°d' B"11^ d°Wn the descriPu011
3, 3. ' of it from the heavens, thus did he design and erect it. Never
theless, this Temple, thus beautiful and marvellous and
°> Makine turbid, i. e. by additions, ¦ That contained the Manna. Ex,
l«A»rfm,. 16,33. Heb. 9, 4. Tr.

Abraham's lent better than the cities ofthe Plain. 289
sacred, when those who used it were corrupted, was so
dishonoured, despised, and profaned, that even before the
captivity it was called a den of robbers, a cave of hyeenas ; Jer. 7,
and afterwards it was delivered over to hands that were
barbarous, polluted, and profane !
12. Wouldest thou leam the same truth respecting cities ?
What could be more illustrious than the cities of Sodom ?
For the houses and the buildings were splendid, and so were
their walls ; and the country was fat and fertile, and like the
Paradise of God. But the tent of Abraham was mean and
small, and had no fortification. Yet when a foreign war
took place, the strangers broke down and took the walled
cities, and departed, carrying away their inhabitants captives.
Abraham, however, the citizen of the desert, they could not
resist when he attacked them ! And so it was likely to be.
For he had true piety : a power much greater than numbers
and the defence of walls. If thou art a Christian, no earthly
city is thine. Of our City the Builder and Maker is God. Heb.ii,
Though we may gain possession of the whole world, we are
withal but strangers and sojourners in it all! We are enrolled
in heaven : our citizenship is there ! Let us not, after the
manner of little children, despise things that are great, and
admire those which are little ! Not our city's greatness,
but virtue of soul is our ornament and defence ! If you
suppose dignity" to be in a city, think how many persons
must partake in this dignity, who are brothel-keepers, effemi
nate, and full of ten thousand evil things, and at last despise
such honour ! But that City above is not of this kind ; for it
is impossible that he can be a partaker of it, who has not
exhibited every virtue.
13. Let us not therefore be senseless; but then let us
grieve when any one deprives us of our dignity of soul,
when we commit sin, when we have offended the common
Lord of all ; since as it respects the things that have now
befallen us, so far are they from injuring the city, that if we
are watchful, they will greatly benefit us. For even already
our city seems to be like a seemly, noble, sober matron.
Fear hath made her more meek and grave, and hath
° The Latin has, possibly from Mss. to be its dignity,' which might give a
if you suppose the greatness of a city turn to the preceding clause.
U

290 Title of Metropolis how little worth.
delivered her from those miscreants who were concerned in
the late daring transactions. Let us therefore not give way
to womanish lamentations. For I have heard many about
the forum saying, " Alas ! for thee, Antioch ! What hath
befallen thee ! How art thou dishonoured !" Truly when I
heard, I smiled at the puerile mind which could give vent
to these words ! Such words were not becoming now ; hut
when thou seest men dancing, drunken, singing, blaspheming,
swearing, perjuring themselves, and lying, then apply such a
saying as this : " Alas ! for thee, O city, what hath befallen
thee !" But if thou seest the fomm containing a few meek,
modest, and temperate persons, then pronounce the city,
" Blessed !" For the fewness will never be able to injure it
in any respect, if there be virtue withal; as on the other
hand, numbers will never profit it at all, whilst iniquity is
Is. 10, there. If, saith the prophet, the number of the sons of
9 27. Israel be as the sand of the sea, the remnant shall be saved;
that is to say, " Multitude will never prevail with Me." So
also Christ spoke. He called cities wretched ; not because of
their littleness, nor because they were not of metropolitan
rankp. And Jerusalem itself again, He calls wretched for
Mat. 23 the very same reason, speaking thus; O Jerusalem, Jerusalem,
37- thou that killest the prophets, and stonest them which are
sent unto thee ! For what advantage, I ask, doth a multitude
confer, if the manners of the city are vicious ? Nay, on the
contrary, even injury results from it. What else, indeed,
hath wrought the evils which have lately sprung up ? Was it
not the sloth, the recklessness, and the vice of the inha
bitants ? Did the dignity of the city, did the magnificence of
its architecture, or the circumstance that it was a metropolis,
i Sav. do it any service ? If with the king who is on1 earth, nothing
kinS of could protect it when it had done thus amiss, but all these
privileges are taken away; much more with the Lord of
angels will its dignity be no defence to it? For at that
Day, it will nought avail us, that we have dwelt in a
metropolis, that has many spacious porticoes, and other
dignities of that sort ! And why do I say, at That Day ?
For as it respects the present hfe, what can it benefit thee
P It is possible that a clause may next sentence refers back beyond
have been omitted here. If not, the this.

Virtue and piety make the desert illustrious. 291
that this thy city is a metropolis ? Hath any one, forsooth,
restored a distressed family by means of this ? or received
any revenue from this dignity ? or dispelled sadness ? or
escaped from bodily infirmity ? or put away a vice of the
soul ? Beloved ! let us not trifle, nor regard the opinions of
the multitude, but leam what is indeed the dignity of a city ;
what it is that makes a city truly a metropolis ?
14. I say all this, though I expect that the city will again
regain even this honour, and appear in its own proper rank.
For the Emperor is both philanthropic and godly. But I am
desirous that if it should be restored, ye may not think too
much of this ; nor be boastful of it ; nor place the honour of
our city to that account. When you wish to pronounce an
encomium on the city, tell me not of the suburb of Daphne ',
nor of the height and multitude of its cypresses, nor of its
fountains of water, nor of the great population who inhabit
the city, nor that even to midnight its market places are
resorted to with much safety1, nor ofthe abundance of its ' or free-
wares ! All these are things of the outward sense, and a,ia,
remain only as long as the present life. But if you are able
to mention virtue, meekness, almsgiving, nocturnal vigils,
prayers, sobriety, true wisdom of soul ; commend the city for
these things ! To those who inhabit the desert, the presence
of these things makes it more illustrious than any city ; and
again the vilest of all places', should these things not be
found with its citizens. Let us make this estimate not in
the case of cities only, but also of men. And if you see
a man muscular, and grown to high condition, tall, and
surpassing others in length of limb, do not admire him, until
you have ascertained what the man's soul is. Not from the
outward comeliness, but ' from the beauty that appertains to
the soul, should we pronounce any persons blessed ! David

1 See Hom. i. contr. Jud. (6.) The p Ben. xa) vraXiv •jrairutibriXio-Tifia*.
same is to be said of the Synagogue. Sav. troXii, ' and a city the vilest.' The
For though there be no idol there, yet former seems favoured by Uu'yW follow-
devils inhabit the place. Which I say ing, and would be the more forcible,
not only of the Synagogue that is here, supposing the audience duly affected.
but also of that in Daphne, where is The imperfect copstruction of the ori-
that more abominable pit which they ginal is kept.
call Matrona's, &c. See also Mace. iv. « Sav. and M. omit xa), which seems
33. and Libanius Antioch. Eeiske, t. i. best. Ben. ' but also from.'
pp. 302, 352.
U2

292 All exhorted to pray for those in prison and exile.
was little, and short of stature ; nevertheless, one so short
and little, and stript of all arms, brought down at one blow
so large an army, and that tower of flesh; and this without
hurling spear, or letting fly arrow, or unsheathing sword, but
doing all with a little clod ' ! For this reason a certain one
n,°2U 3. exhbrts' sayinS> Commend not a man for his beauty, neither
' abhor a man for his outward appearance. The bee is little
among such as fly, but her fruit is the chief of sweet things.
15. Thus also let us speak both of a city, and of men,
and utter such wisdom one to another, and be continually
thankful to God, as well for present as for past mercies; and
call upon Him unitedly with all our might, that those who
now dwell in prison » may be discharged, and that those who
are about to be sent into exile may return back again.
They too are our members. With us they have buffetted
the waves, with us they have withstood the storm ! Let us,
then, beseech the merciful God, that with us they may
enjoy the calm ! Let no one say, " What farther concerns
me? I am freed from danger; such an one may perish;
such another may be destroyed !" Let us not provoke God
by this indifference ; but lament, as if we ourselves were in
the same peril. So let us supplicate God with intense
Heh:i3, earnestness, fulfilling that saying of Paul, Remember them
that are in bonds, as bound with them; and them which
Rom.12, suffer adversity, as being yourselves also in the body. Weep
ing also with them that weep ; condescending to men of low
estate. This will also be of the greatest advantage to
ourselves ; for nothing useth so to delight God, as that we
should be very ready to mourn for our own members. Him
therefore let us supplicate in common, both for things
present, and for things to come; in order that He may
deliver us from punishment hereafter. For the things
present, whatever they are, are endurable, and have an end ;
but the torments there are immortal, and interminable ! And
while we are consoled, let us also ourselves endeavour to fall
no more into such sins, knowing that hereafter" we shall

' fiaXai, al. fioXoi, which should be should be known. See Libanius' Or. to
rendered ' pebble.' Hellebichus, whom he praises for pro-
u The whole Senate of Antioch were viding them tolerable lodging.
imprisoned till the Emperor's pleasure * i. e. if not thus amended.

The Prophets an example of Prayer. 293
enjoy no pardon ! Let us, then, prostrate ourselves before
God; and both while we are here, and when we return
home, let us say, Thou, O Lord, art righteous in all things Neh. 9,
which Thou hast done towards us ; for Tliou hast brought
upon us by a just judgment whatever Thou hast brought.
If our sins rise up against us, under take for us, for thy Name's Jer. 14,
sake; and do not permit us any more to experience such
grievous troubles. Lead us not into temptation, but deliver
us from evil, for Thine is the kingdom, the Power, and the
Glory, now and ever, and world without end. Amen.

HOMILY XVIII.

The former subject of the Sedition continued; also of fasting; and upon
f hl1' 4> the Apostolic saying, Rejoice in the Lord always.

(1-) LI HAVE observed many persons rejoicing, and saying one
to another, "We have conquered; we have prevailed; the
half of the fast is gone." But I exhort such persons not to
rejoice on this account, that the half of the fast is gone, but
to consider whether the half of their sins be gone ; and if so,
then to exult. For this is a fit subject of gratification.
This is what is to be sought after, and for which all
things are done, that we may correct our defects ; and that
we may not quit the fast the same persons as we entered
upon it, but in a cleansed state; and that having laid
aside all that belongs to evil habits, we may thus keep the
sacred feast, since if the case be otherwise, we shall be
so far from obtaining any advantage, that the completion
of the fast will be the greatest injury to us. Let us, there
fore, not rejoice that we have gone through the length
of the fast, for this is nothing great ; but let us rejoice, if we
have got through it with fresh attainments, so that when this
is over, the fruit of it may shine forth. For when winter is
over, the gain of winter remains, and is then especially
shewn when the season is gone by. Then, the flourishing
Sav. corn, and the trees springing1 with leaves and fruit, pro
claim, by the aspect they put on, the benefit that has accrued
to them from the winter ! Let the same thing also take place
with us. For during the winter, we have enjoyed divers and

loaded.

Men shrink from fasting. Few have constant pleasure. 295
frequent showers, having been during the fast partakers of a
continued course of instruction, and have received spiritual
seeds, and cut away the thorns of luxury.
2. Wherefore let us persevere, retaining with all diligence
what we have heard ; that when the fast is over, the fruit of the
fast may abound, and that by the good things we gathered from
the fast, we may remember the fast itself1 If thus we fashion > see end
ourselves, we shall, when the fast returns, welcome it. again °j
with pleasure. For I see many who are so weak spirited 2, * /u»e,.
that at the present season they are anxious about thej^*"^
following Lent ; and I have heard many saying, that after
their liberation from the fast, they are insensible to any
pleasure from this remission, on account of then anxiety
about the coming year. What can be weaker than this?
I ask ; and what is the cause of this ? It is, that when the
fast is arrived, we do not consider how the concerns of the
soul may be well ordered, but we limit the fast solely to an
abstinence from food. Since, were v/e to reap the full benefit
of it in a reformation of conduct, we should wish the fast to
eome round every day, receiving in very deed an experience
of its good effects ; and we should never cast away the desire
of it, or be dejected and anxious whilst expecting it.
3. For there is nothing whatever that will be able to afflict
one who is well ordered in mind, and careful about his own
soul ; but he will enjoy a pure and continued pleasure. And that
this is true ye have to-day heard from Paul, who exhorts us,
saying, Rejoice in the Lord always, and again I say, rejoice. Phil. 4,
We know that to many this saying seems impossible. For 4'
how is it possible, " says some one," " that he who is but a man,
can continually rejoice ? To rejoice is no hard matter, but
to rejoice continually, this seems to me to be impossible.''
For many are the causes of sadness, which surround us on
all sides. A man has lost either a son, or a wife, or a beloved
friend, more necessary to him than all kindred ; or he has to
sustain the loss of wealth; or he has fallen into sickness;
or he has to bear some other change of fortune ; or to grieve
for contemptuous treatment which he did not deserve ; or
famine, or pestilence, or some intolerable exaction, or cir
cumstances in his family trouble him ; — nay, there is no
saying how many circumstances of a public or private nature

296 All seek joy, but it is not found on earth.
are accustomed to occasion us grief. How then, he may
say, is it possible to rejoice always ? Yea, O man ! it is
possible ; and if it were not so, Paul would not have given
the exhortation ; nor would a man endowed with spiritual
wisdom have offered such counsel ; and for this reason I
have constantly said to you, and will not cease to say, that
what ye could no where have learnt from any other, that
wisdom ye may here meditate. For mankind are universally
^iions desirous of pleasure", and of rejoicing4; and for this, they
xa^u, do all, say all, and undertake all things. Therefore it is,
that the merchant goes on a voyage, in order that he may
amass wealth ; and he amasses wealth, to the end that he
may rejoice over what he has treasured up. The soldier also
for this reason exercises his warfare, and the husbandman his
husbandry; for this each man plies his art. Those also
who love dominion, love it for this end, that they may obtain
glory; and they desire to obtain glory, that they may
rejoice ; and any one may perceive that each of our under
takings is directedb to this point, and that every man looking to
this makes haste to go towards it through a variety of means.
3tb/t>p!as 4. For as Isaid, all love gladness3, but all are not able to attain
it, since they know not the way which leads to it; but many
suppose that the source of it is in being rich. But if this
were its source, no one possessed of wealth would ever be
sad. But in fact many of the rich think life not worth living,
and would infinitely prefer death when they experience any
hardship; and of all men these are most exposed to excessive
sadness. For you should not look to their tables, or their
flatterers, and parasites, but to the trouble that comes of such
things, the insults, the calumnies, the dangers, and the
alarms, and what is far worse, that they meet these reverses
unpractised, and know not how to take them philosophically,
or to bear with fortitude what befalls them; whence it
happens that calamities do not appear to them such as they are
» See Arist. Eth. 1. and Plat. Phileb. called, is found in God. And this is a
uhere the general aim of human action better beginning, for practicalpurposes,
is discussed. Speaking popularly, St. than a philosophical definition But
Chrysostom does not enquire by what see Hooker, b. i. c. vn. and Butler,
name it is most correct to call the real ser. xi. xn. xiii.
object of our desires. He is satisfied * From the marginal reading lm-
ivith shewing that the highest pleasure, yofti vn.
satisfaction, joy, or whatever it may be

Riches, Health, Power, all insufficient. 297
in their own nature, but even things which are really light come
to seem intolerable; whereas, with regard to the poor, the
contrary takes place ; things that are irremediable seem easy
to be borne, since they are familiar with many such. For
it is not so much the nature of the events as the disposition
of the sufferers, that makes the evils which come upon us
to seem great or 4ittle. And that I may not go a long way off
for examples of both these facts, I will speak to you of what
has lately befallen ourselves. Behold then how all the poor
escaped, and the populace are ' delivered from the danger, ' Sav.
and enjoyed2 an entire freedom! but those who managed 7^*,
the affairs of the city, the men who kept their studs ofandwe
horses3, and celebrators of the games, and such as have 3, v^'.
bome other public charges"; they are now the inmates of**'*'"-
the prison, and fear the worst; and they alone pay the
penalty of the deeds that have been perpetrated by all, and
are in a state of constant terror ; and they are now the most
wretched of men, not because of the greatness of the danger,
but on account of the luxury in which hitherto they have
lived ! Hence many, when exhorted by us, and coun- (2.)
selled to sustain these adverse affairs with fortitude, said
this, " We never practised any thing of the sort, and do not
know how to exercise such philosophy ; this is why we
need so much consolation."
5. Others again suppose, that to enjoy good health is the
source of pleasure. But it is not so. For many of those
who enjoy good health have a thousand times wished them
selves dead, not being able to bear the injuries that have
befallen them. Others again affirm, that to enjoy glory, and
to have attained to power, and to administer the highest
offices, and to be flattered by multitudes, is productive of
unceasing gladness. But neither is this the case. And why
do I speak of other offices of power? For although we were
to mount up in thought to royalty itself, and to him who
lives in that station, we should find it encompassed with
a diversity of troubles, and having so many necessary causes
the more of sadness, in proportion as it is surrounded with
a greater weight 4 of affairs. And what need is there to speak 4 or
of wars, and battles, and the insurrections of barbarians ? 'grandeur,
' Xurou^yius- A proof of wealth, see p. 223. oyxoy.

2{)8 All fails but Rejoicing in the Lord.
Oftentimes he has reason to fear those who are conversant
with him at home. For many of those monarchs who have
escaped from the hands of their enemies, have not escaped
the conspiracies of those who had to guard their person.
And kings have of necessity as many causes of sadness as there
are waves on the ocean. But if monarchy is unable to
render life devoid of grief, then what else can possibly
achieve this ? Nothing, indeed, of this life ; but this saying
of Paul alone, brief and simple as it is, will open to us this
very treasure1.
6. For many words are not needed, nor a long round of
argument, but if we only consider his expression, we shall
find the way that leads to itd. He does not simply say,
Rejoice always; but he adds the cause of the continual
pleasure, saying, Rejoice in the Lord always. He who
rejoices in the Lord, can not be deprived of the pleasure
by any thing that may happen. For all other things in
which we rejoice are mutable, liable to become fugitive, and
subject to variation. And not only does this grievous cir
cumstance attend them, but moreover while they remain
they do not afford us a pleasure sufficient to repel and
conceal the sadness that comes upon us from other quarters.
But the fear of God contains both these requisites. It is
firm and immoveable, and sheds so much gladness that we
can admit no sense of other evils. For the man who fears
God as he ought, and trusts in Him, gathers from the very
root of pleasure, and has possession of the whole fountain of
joy. And as a spark falling upon a wide ocean quickly
disappears, so whatever events happen to the man who fears
God, these, falling as it were upon an immense ocean of joy,
are quenched and destroyed! This indeed is most to be
wondered at, that whilst things which minister sadness are
present, the man should remain joyful. For if there was
nothing to produce grief, it would be no great matter to him
that he was able continually to rejoice. But that at a time
when he is urged to sadness by the pressure of many things, he
is superior to all these, this is truly a matter for astonishment !
And as no one would have wondered that the three Children
<* Sav. Mar. abri, ' this will itself open to us the treasure.'

God's power shewn in sustaining the afflicted. 299
were not burnt, if they had remained far off from the furnace
of Babylon ! (for the circumstance that astonished all was,
that having been so long in such close contact with the fire,
they left it more free from hurt than those who had not been
in contact with it;) so also we are able to say of the saints,
that if no temptation had fastened itself upon them, we should
not have wondered at their continual rejoicing. But the
point worthy of admiration, and that which surpasses human
nature, is this, that being encircled on all sides with innume
rable waves, they are placed in a far better condition than
those who enjoy an entire calm !
7. From what has been said, it is evident that there is no
possibility of finding any situation in life, encircled with
continual gladness from the things without. But I will
endeavour also to prove this point ; that the believer is one
who cannot possibly be deprived of the enjoyment of a con
tinued pleasure ; to the end that ye may not only leam, but
aspire after, this condition of life, which is devoid of grief.
For suppose a man having nothing for which to condemn
himself, but cherishing a good conscience, and panting after
the future state, and the fulfilment of those good hopes ;
what, I ask, will be able to throw such a person into sad
ness? Does not death seem the most insupportable of all
things ? Yet the expectation of this is so far from grieving
him, that it makes him the more joyful; for he knows that
the arrival of death is a release from labour, and a speeding
toward the crowns and rewards laid up for those who have
contended in the race of piety and virtue. But is it the
untimely end of his children ? Nay, he will also bear this
nobly, and will take up the words of Job, The Lord gave, the Job l ,
Lord hath taken away; as it seemed good unto the Lord,121'
so is it come to pass. Blessed be the name of the Lord for
ever. But if death and loss of children cannot grieve, much
less can the loss of money, or dishonour, or reproaches, or
false accusations, at any time affect a soul so great and noble ;
no, nor anguish of body, since the Apostles were scourged,
yet they were not made sad. This, indeed, was a great thing ;
but what is much more, instead of being made sad, they con
sidered their very scourgings as a subject of additional pleasure.
8. And in proof of this, hear the author of the Book of .,«

300 Example of Apostles, Christ's Precepts, Godly sorrow.
the Acts declaring it, where he says% And they departed
from the council, rejoicing that they were counted worthy
to suffer shame for the name of Christ. Did any person
insult and revile such a one? Well, he was taught by
Matt. 5, Christ to rejoice in these revilings. Rejoice1, saith He,
and be exceeding glad, when they shall say all manner
of evil against you falsely for my sake -, for great is yom
reward in heaven. But suppose a man hath fallen into
disease ? He hath, however, heard another admonishing, and
Ecclus. saying, In disease and poverty trust thou in Him; for as
gold is tried in the fire, so are acceptable men in the furnace
of humiliation. Since, therefore, neither death, nor loss of
money, nor bodily disease, nor dishonour, nor reproach, nor
any other thing of that nature, will be able to grieve him, but
makes him even the more joyful, what foundation for sadness
will he have at any time ?
9. " What then," says some one, " used not the Saints to be
Eom. 9, in sadness ? Do you not hear Paul saying, / have great
heaviness, and continual sorrow in my heart ? This, indeed,
is the thing to wonder at, that sorrow brought a gain, and a
' Sav. pleasure that resulted from the gain ' ; for as the scourge did
*0jrow not minister to them anguish, but gladness; so also again
the sorrow ministered to them those great crowns. And this
is the paradox ; that not only the sadness of the world, but
also its joy, contains extreme loss ; but with regard to spiritual
things, it is entirely the opposite ; and not the joy only, but
the sadness too contains a rich treasure of good things ! But
how, I proceed to explain. In the world, a person often
rejoices, on beholding an enemy in trouble ; and by this joy
he draws on himself a great punishment. Again, another
person mourns, on seeing a brother fall ; and because of this
sadness he will procure for himself much favour with God.
Seest thou how grief, that is after God, is better and more
profitable than the joy of the world ? Thus also Paul sorrowed
for sinners, and for those who disbelieved in God ; and this
sorrow was the means of laying up a great reward for him.
But that I may make what I say more clear, and that ye
may know that although what I assert is very strange, it is
e Sav. adds, ' and in proof," &c. which, ' Sav. Blessed are ye, tye. as in text.
however, may be a gloss.

Sorrow a relief. Grief for others pleasing to God. 301
nevertheless true, viz. that grief is often capable of refreshing-
distressed souls, and of rendering a burdened conscience
light : consider how often women, when they have lost their
most beloved children, break their hearts1, and perish, if they ' *«#*-
j. -, j yiviTai
are forbidden to mourn, and to shed tears. But if they do
all which is usual with those who are sad, they are relieved,
and receive consolation. And what wonder that this should
be the case with women, when you may even see a prophet
affected in a similar manner ? Therefore he says, with repe
tition, Suffer me — I will weep bitterly — labour not to comfort Is. 22,4.
me, because of the spoiling of the daughter qf my people.
So that, oftentimes, sadness is the bearer of consolation ; and
if it is so with regard to this world, much more with regard
to spiritual things. Therefore he says, Godly sorrow worketh 2 Cor.7,
repentance unto salvation, not to be repented^ of. This
indeed seems to be obscure ; but what he says is to this
effect : " If thou grievest over wealth, thou art nothing pro
fited. If for sickness, thou hast gained nothing, but hast
made the trial more painful."
10. And I have heard many, after such experience, (3.)
blame themselves, and say, What advantage is it that I have
grieved ? I have not recovered my money, and I have injured
myself. But if thou hast grieved on account of sin, thou
hast blotted it out, and hast reaped the greatest pleasure.
If thou hast grieved for thy brethren who have fallen, thou
hast both encouraged and comforted thyself, and hast also
restored them ; and even if thou wert not to profit them, thou
hast an abundant recompense. And that thou mayest learn
that this grieving for those who have fallen, though we should
not at all benefit them, still brings us a large reward, hear
what Ezekiel says; or rather, what God Himself speaks
through him. For when He had sent certain messengers to
overturn the city, and to consume all the dwellings with
sword and fire, along with their inhabitants, He thus charges
one of them : Set a mark upon the forehead qf the men that
groan, and are in anguish. And after charging the others,
and saying, Begin ye from mine holy ones, He goes on to
add, But upon whomsoever the sign is, touch them not. For Ezek.
9,4.
% Ben. afitTdfiXnrov, Sav. a.fiira,fti\nrov.

302 Sympathy never lost. Whom Scripture calls blessed.
what reason, tell me ? Because although they avail nothing,
they nevertheless lament the things which are done, and
deplore them. And again, He accuses others, saying, That
in their luxury, and gluttony, and enjoyment of great security,
when they beheld the Jews carried away into captivity, they
did not grieve, nor partake of their sadness. And hear what
'Sav. He says', reproaching them: They suffered nothing in the
hear' affliction of Joseph : calling the whole people Joseph. And
&c again: The inhabitants of JEnan went not forth to bewail
6. ' the house next unto them. For although they are justly
^,ch-1» punished, God willeth that we should condole with them,
and not rejoice or insult. " For if I that punish," saith He,
"do not this rejoicingly; nor take pleasure in their punish-
Ez. 18, ment; for / do not at all will the death of the sinner; it is
right that thou shouldest imitate thy Lord; and shouldest
mourn for this very thing, that the sinner hath provided matter
and occasion for a just punishment." So that if any one enter
tains a godly sorrow, he will thence reap a great advantage.
11. Since therefore those who are scourged are more
blessed than the scourgers, and those in tribulation among us
than those who are free from it without ; and those who are
sad are more blessed than those in pleasure; what further
source of tribulation shall we have? On this account we
should call no man happy, save him only who lives according
to God. These only the Scripture terms blessed. For
Ps. l, i. blessed, it is said, is the man who hath not walked in the
Ps. 94, counsel of the ungodly. Blessed is he whom Thou ckastenest,
p2' 119 anc^ teachest hi>n oui °f Thy law. Blessed are the undefiled
l. 'in the way. Blessed are all they who trust in Him. Blessed
Ps. 33 '*'* the Pe°ple whose hGod is the Lord. Blessed is he whom
12, his soul condemneth not. Blessed is the man that feareth
14 2. the Lord. And again, Christ speaks thus : Blessed are they
Ps. 112, j faf mourn; blessed are the humble; blessed are the meek;
Matt. 5, blessed are the peacemakers; blessed are they who are per-
~ ' secuted for righteousness sake. Seest thou how the divine
laws every where pronounce blessed none of the rich, or of
the well-born, or of the possessors of glory, but those who
have gotten hold of virtue. For what is required of us is,
•> Sav. whose Helper is the Lord God.

Good and evil chiefly from within. True Joy. 303
that in every thing we do or suffer, the fear of God should
be the foundation ; and if you implant this as the root, not
merely will ease, and honour, and glory, and attention, germi
nate fruits that shall be pleasurable to thee ; but hostilities
also, and calumnies, and contempt, and disgrace, and tor
ments, and all things without exception. And just as the
roots of trees are bitter, and yet they produce our sweetest
fruits, so, verily, godly sorrow will bring us an abundant
pleasure. They know, who have often prayed with anguish,
and shed tears, what gladness they have- reaped ; how they
purged the conscience; how they rose up with favourable
hopes ! For as I always say, it is not the nature of the things,
but our disposition, which usually makes us sad or joyful.
If then we can render the latter such as it ought to be, we
shall have a pledge for all gladness. And just as, with the
body, it is not so much the nature of the air, or the things it
meets from without, as its own state of preparation, that
either injures or assists it, thus also it is with regard to the
soul ; and much more so ; for in the one case, there is the
necessity of nature ; in the other, the whole is seated in the
power of choice. Therefore Paul, when he had endured in
numerable evils — shipwrecks, wars, persecutions, plots, the
assaults of robbers, and things too numerous to be recounted,
dying also daily deaths — was so far from grieving or bearing
his lot indignantly, that he gloried, and rejoiced, and said,
I now rejoice in my sufferings, and fill up that which is Coloss.
behind of the afflictions of Christ in my flesh. And again : J> 24-
And not only so, but we glory in tribulations. Now, glorying Eom. 6,
is the highest expression of pleasure.
12. If then thou desirest joy, seek not after riches, nor bodily
health, nor glory, nor power, nor luxury, nor sumptuous
tables, nor vestures of silk, nor choice lands, nor houses
splendid and conspicuous, nor any other thing of that sort;
but pursue that wisdom which is according to God, and take
hold of virtue ; and then nought of the things which are
present, or which are expected, will be able to sadden thee.
Why do I say to sadden ? Verily, the things that make others
sad, will prove to thee an accession of pleasure. For scourges,
and death, and losses, and slanders, and the being evil
entreated, and all such things, when they are brought upon

304 The monks happier than the rich men of Antioch.
us for God's sake, and spring from this root, will bring into
our souls much pleasure. For no one will be able to make
us miserable, if we do not make ourselves such ; nor, on the
other hand, blessed, if we do not make ourselves such, fol-
V"-«T&„i0Wmg Upi tke grace 0f God.
13. And that ye may learn that he only is blessed, who
feareth the Lord, I will now demonstrate this to you, not by
what has happened in past times, but by what has befallen
ourselves. Our city was in danger of being entirely swept
away ; and no man among the rich, or eminent, or illustrious,
dared to appear in public, but all fled, and got out of the
way. But they who feared God, the men who passed their
time in monasteries, hastened down with much boldness, and
set all free from this terror ; and the terrible events that had
taken place, and the threats which had been expected to be
put into execution, were so far from causing them to fear, or
from throwing them into anxiety, thath when they were
placed far off from the calamity, and bad no share in it,
they cast themselves willingly into the midst of the fire, and
rescued all ; and as for death, which seems universally
terrible and awful, they awaited it with the utmost readiness,
and ran towards it with more pleasure than others do towards
principalities and honours. And why, but because they
knew, that this is the greatest principality and honour ? And
they shewed in very deed that he only is blessed who lays
hold of the wisdom which is from above, that he under
goes no change and sustains no adversity, but enjoys a con
tinued tranquillity, and laughs at all things which seem to
be sorrowful. Even now, indeed, those who were once in
power are subjected to much sadness, inhabiting the prison,
and clad in chains, and daily expecting to be put to death.
But these men on the contraiy enjoy the purest pleasure;
and if it be their lot to suffer, this, and the very things which
seem formidable to others, are welcome to them, for they
know well towards what point they are running, and what
lot will await them when they depart hence. But whilst
they live with so much exactness, and smile at death, they
nevertheless grieve for others, and reap therefrom, in turn,
11 ori. This passage establishes the use ofthe word in p. 6, where see note m.

Chastisement removed by degrees. Impatience. 305
the greatest advantage. Let us then be in earnest to take
care of our souls, and nothing which may come unlooked for
can make us sad. And as to those who are in prison, let us
beseech God that He will deliver them from their present
calamity. For it was in God's power at once to release
us from this dire evil, and not to suffer even the smallest part
of it to remain ; but in order that we may not again go back
to our former negligence, He hath provided that the torrent
of these evils should subside gently and by little and little,
holding us fast to the same pious resolutions.
14. And that this is true, and that many would have gone
back to their former supineness, if we had been released from
the whole difficulty at once, is manifest from this circum
stance ; that whilst yet the remnants of the calamity are left,
whilst the sentence of the Emperor is yet doubtful, and those
who conducted the affairs of the city are all in prison1, many
of our fellow inhabitants, through their inordinate desire of
bathing, run to the river, there making endless merriment,
acting wantonly, sporting, dancing, and dragging women
after them. What pardon can such be worthy of? What
excuse can they offer? Or rather, what punishment and
vengeance do they not deserve ? The head of the city is in
the public prison ; our members are in exile ; the sentence
concerning them is doubtful; and dost thou, I ask, dance,
sport, and laugh ? " Why, we could not endure," says some
one, " to remain without the bath ?" O shameless dispo
sition, alike mean, and lost to virtue ! How many months,
I ask, how many years, have past ? Thou hast not been as
yet shut out from the bath for twenty days ; and thou
lamentest and complainest, as if thou hadst continued with
out washing for a whole year ! Tell me, was this thy state,
when thou wert expecting an attack from the military, when
thou wert daily anticipating being put to death, when thou
fleddest to the deserts, and wert running to 1 the summits of i sav.
the mountains ? If any one had then proposed to thee to i"Te'-
remain a year without the bath, so that thou mightest be
rescued from the impending distress, wouldest thou not readily
have accepted the proposal, and submitted to it? When, there-
1 See p. 292. note u ; and Libanius ad Helleb,
X

306 Danger of relapse. Offenders to be restrained.
fore, it were becoming that thou shouldest give thanks to
God, Who hath freed thee from all these things without any
loss, dost thou again grow wanton and contemptuous ; and
when the fear has passed away, turn back afresh to a worse
state of negligence ? Have these dire events really touched
thee, and yet art thou so desirous of the baths ? Why, if the
bath had been permitted, the calamity of those who are yet
in confinement ought to have been sufficient to persuade
those who are not in the same grievous condition to be
forgetful of every luxury. Life itself is endangered, and dost
thou remember the baths, and desire to be luxurious ? Dost
thou despise the danger because thou hast now escaped it?
Take heed lest thou encompass thyself with the necessity of
a greater punishment, and call back in larger measure the
wrath which is removed, and suffer the very thing which
1 Sav. Christ spoke of concerning the devils '. For He says, that
niacs! when the unclean spirit is gone out, and afterwards findeth
Luke the house void and swept, he taketh seven other spirits more
26. " wicked than himself, and entereth into the soul, and the last
state of that man is worse than the first. Therefore let
us also fear, lest now we are liberated from our former evils, we
afterwards by our listlessness draw upon us those wliich are
greater ! I know that ye k are free from this folly ; but ye should
restrain, punish, and correct those who walk disorderly, that
5 Sav. ye 2 may always rejoice even as Paul commanded, that both
for -our own good works, and for our forethought for others,
we may enjoy both here and in the life to come an abundant
recompense ; through the grace and love toward man of our
Lord Jesus Christ, by Whom, and with Whom, to the
Father, with the Holy Ghost, be glory, honour, and adoration,
now and ever, and world without end. Amen.
k That is, those present. Tr.

we

HOMILY XIX.

On the Sunday called Episozomenes*, to those who had come to Antioch
from the country — also on the suhject of avoiding oaths.

1. Ye have delighted yourselves1, these last days, in the (1.)
Holy Martyrs ! Ye have taken your fill of the spiritual T*Ji™~
feast ! Ye have all exulted with honest exultation ! Ye have "a™
beheld the disclosed ribs, and the lacerated bowels; the
blood flowing forth all around ; ten thousand forms of
torture ! Ye have seen human nature exhibiting that which
is above nature, and crowns woven with blood ! Ye have
danced a noble dance throughout the whole city ; this, your
worthy captain b2 leading you on ; but sickness compelled me * o-r^a-
to remain at home, although against my will. But if I did'7"3'"''
not take a part in the festival, I partook of the pleasure of it.
If I could not have the enjoyment of your public assembly,
yet was I sharer in your gladness. For such is the power of
love, that it makes those who are not actually in the enjoy
ment to rejoice equally with those who are ; persuading
them to think the good things of their neighbour common
to themselves. Therefore also whilst I sat at home, I
rejoiced with you; and now whilst I am not yet entirely

-i

a Tij; 'Emo-uti/tinK. The Sunday Pref. p. 21. and note i. Note g, p.
before Ascenwon Day, which, accord- 309, is doubtful. The philosophers
ing to Allatius, was called Episozomene may not have returned, or he may
by the Cappadocians. The Homily is refer to the superiority of the ancients.
placed here on aecountof the argument b Flavian, who had returned before
continued in it, p. 313. See Montf. Easter.
x2

388 Country Pastors ; their simple habits.
freed from my sickness, I have risen up, and run to meet you,
that I may see your much desired faces, and take a part in
the present festival.
2. For I think the present day to be a great festival
indeed, on account of our brethren, who by their presence
beautify our city, and adorn the Church ; a people foreign to
us in language", but of one voice with us as to the faith,
a people living in tranquillity, and having an honest and
sober occupation. For among these men there are no
spectacles of iniquity — no horse racings, nor women who are
harlots, nor any of that riot d which pertains to a city, but
every kind of licentiousness is banished, and great sobriety
flourishes every where. And the reason is, that their hfe is
a laborious one ; and they have, in the culture of the soil, a
school of virtue and sobriety, and follow that art which God
introduced before all others into our life. For before the sin
of Adam, when he enjoyed much freedoin, a certain course of
agriculture was enjoined upon him; not indeed a laborious
or a troublesome one, but one which afforded him much good
discipline, for he was appointed, it is said, to till the garden,
and to keep it. Each of these men you may see at one time
employed in yoking the labouring oxen, and guiding the
plough, and cutting the deep furrow; and at another ascend
ing the sacred pulpit', and cultivating the souls of those
under their authority; at one time cutting away the thorns
from the soil with a bill-hook, at another purging out the
sins of the soul by the Word. For they are not ashamed of
work like the inhabitants of our city, but they are ashamed of
idleness, knowing that this has taught every kind of wicked
ness f ; and that to those who love it, it has proved a teacher
of iniquity from the beginning.
3. These are our philosophers, and theirs the best philo
sophy, exhibiting their virtue not by their dress, but by their
yvipm mind l. The pagan philosophers seem occupied in nothing
better than a scene, and in the sports of stage players ; and
c It seems that they spoke not the raised part of the Church, entered by
Greek, but the Syriac language. Tr. none but the clergy, was so called. On
(see note c, p. 2S1.) the cases in which secular occupations
d Ben. ra;axri : Sav. fiXax-.la, dis- were allowed to the clergy, see Bing-
solutene^p. ham, b. vi. u. iv. §. 13.
e t» /i;w (iipa The whole of the r So Ben. xaxiay : Sav. /iXaxilav.

Their Philosophy compared with the Heathen. 309
they have nothing to shew beyond the threadbare vest, the
beard, and the long robe ! But these, quite on the contrary,
bidding farewell to staff and beard, and the other accoutre-
ments,have their souls adorned with the doctrines of a true phi
losophy, and not only with the doctrines, but also with the real
practice. And were you to question any one of these, who
live a rustic life at the spade and plough, as to the dogmas
respecting which the pagan philosophers have discoursed
an infinite deal, and have expended a multitude of words,
without being able to say any thing sound; one of these
would give you an accurate reply from his store of wisdom.
And not only is this to be wondered at, but that they confirm
the credibility of these doctrines by their actions. For ofthe
fact that we have an immortal soul, and that we shall here
after render an account of what we have done here, and
stand before a fearful Tribunal, their minds are at once
thoroughly persuaded, and they have also regulated their
whole course of life by such hopes as these; and have
become superior to all worldly show ', instructed as they i $„.
have been by the sacred Scriptures, that all is vanity, yea, TS'lxt
vanity of vanities, and they do not stand agape at any of 2.
those things which seem to be so splendid.
4. These too know how to philosophize concerning God,
even as God hath determined; aud if, taking one of them, you
were nowto bring forward some pagan philosopher; — or rather,
now you could not find one s ! — But if you were to take one of
these, and then open the books of their ancient philosophers,
and go through them, and institute an enquiry by way of
parallel as to what these now answer, and the others in
their day philosophically advanced; you would see how
much wisdom belonged to the former, and how much folly
to the latter. For whilst some of those would aver, that the
things existing were destitute of a providence, and that the
creation had not its origin from God; that virtue was not
sufficient for itself, but stood in need of wealth, and nobility,
and external splendour, and other things still more ridi
culous ; and whilst these, on the other hand, would discourse
8 S. Chrysostom here satirically al- ceeding the sedition. See Homily xvii.
ludes to the flight of the philosophers 5. p. 282. Tr.
from the city during the panic sue-

310 True doctrine, small learning, and simple habits.
wisely respecting Providence, respecting the future Tribunals
of judgment, respecting the creative power of God, bringing
forth all things out of nothing, as well as respecting all other
points, although at the same time they were entirely destitute
of worldly schooling ; who could but learn from hence the
power of Christ, which hath produced these unlearned and
simple persons as much wiser than those, who make so much
boast of their wisdom, as men of discretion are seen to be in
comparison of little children ? For what harm can result to
them from their simplicity in regard to learning, when their
understanding is fraught with much wisdom? And what
advantage have those philosophers from this learning, when
the mental faculty is devoid of right thoughts h ? It were just
as if one should have a sword that had its hilt of silver,
whilst the blade was weaker than the vilest lead. For truly
these philosophers have their tongue decked out with words
and names, but their understanding is full of mere weakness,
and good for nothing. Not so with these philosophers, but
quite the reverse. Their understanding is full of spiritual
wisdom1, and their mode of life is a transcript of their
doctrines. Amongst these there are no luxurious women;
there are no ornaments of dress, nor colours, nor paints ; but
all such corruption of manners is discountenanced. Hence
the population under their charge are the more readily
trained to sobriety, and the law which Paul gave, when
he directed that food and raiment should be had, and
1 Tim. nothing more be sought after, they most rigidly observe.
6' 8- Amongst them, there are no perfumed unguents to fascinate
' Comp. the senses ' ; but the earth bringing forth herbs, prepares for
6e?J!l* them a varied nosegay of flowers, above all the skill of
2, 40b. ° ^
perfumers. For this reason, their bodies as well as souls
enjoy a sound state of health, inasmuch as they have
banished all luxury of diet, and driven off all the evil
» Comp. floods of drunkenness2; and they eat just as much as
p' ' ' suffices for subsistence. Let us then not despise them
because of their outward appearance, but let us admire
their mind. For of what advantage is the external habit,
when the soul is more wretchedly clad than any beggar!
h vonfxaraiv, (true) notions.
' Prom the marg. reading, al. ' philosophy.'

These converted the world. A parting word on oaths. 311
The man ought to be praised and admired, not for dress, nay
more, not even for his bodily form, but for his soul. Unclothe
the soul of these men, and you will see its beauty, and the
wealth it possesses, in their words, in their doctrines, and in
the whole system of their manners !
5. Let-the Gentiles then be ashamed, let them hide their (2.)
heads, and slink away for their philosophers, and for their
wisdom, wretched as it is beyond all folly ! For the philo
sophers that have been amongst them in their lifetime have
hardly been able to teach their doctrines to a very few, who
can easily be numbered; and when any trifling peril overtook
them, they lost even these. But the disciples of Christ, the
fishermen, the publicans, and the tent-makers, in a few years
brought over the whole world to the truth ; and when from
that time, ten thousand perils have been constantly arising,
the preaching of the Gospel was so far from being put down,
that it still flourishes and increases ; and they taught simple
people, tillers of the ground, and conversant with cattle,
to philosophize. Such are the persons, who beside all the
rest having deeply rooted in them that love which is the Eph. 3,
source of all good things, have hastened to us, undertaking1'-
such a journey, that they might come and embrace their
fellow-members. 6. Come then, and in return for these favours, (I speak of
their love and kind feeling,) let us give them a provision, and
so send them home ; and to this end we would again turn
our discourse to the subject of oaths; that from the minds of
all we may pluck up by the roots this evil custom. But first,
I desire to put you a little in mind to-day of the things we
spoke of lately ".
When the Jews, having been released from Persia, and set
free from that tyranny, were returned back to their own
country, / saw, saith one, a fiying sickle, twenty cubits in Zech. 5,
length, and ten cubits broad. They heard also the Prophet 1- 2"
giving them this instruction, This is the curse, that goeth
forth over the face of the whole land, and entereth into the

k Bingham asserts, that this Homily the Homily disproves this. Tr. (Bing-
and the I5th appear to have been ham's mistake is easily accounted for,
preached on the same day, Antiquities, by the wording of this passage in the
b. 14. c. 4. §. 8. vol. 4. The opening of Greek.)

312 The swearer's house made a memorial of wrath.
house of him that sweareth falsely ; and it shall rest in the
midst thereof, and throw down the timber and all the
stones. When we had read this passage, we also enquired
then why it was, that it should destroy not the swearer
only, but also his house, and we stated this to be the reason ;
that God will have the punishments of the most grievous sins
to remain continually visible ; that all may afterwards learn
prudence. Inasmuch then as it was necessary that the
perjurer when dead should be buried, and committed to the
bosom of the earth ; in order that his wickedness might not
be buried along with him, his house was made a heap, so
that all who passed by, beholding it, and learning the reason
of the overthrow, might avoid imitating the sin.
7. This also happened at Sodom. For when they burned
in their lust one towards another, then too the nature of the
earth was burned up, being kindled by the fire from above.
For He designed, that the vengeance of this sin should
permanently remain.
And observe the mercy of God ! Those who had sinned,
He caused not to continue burning to the present day ; but
when they had been for once in flames, He buried them ; and
burning up the face of the ground, He placed it visibly before
all who after should desire to look at these things ; and now
the sight of the land, through all the generations since, hath
given an admonition beyond all powers of speech, crying out,
as it were, and saying, " Dare not the deeds of Sodom, lest
thou suffer the lot of Sodom !" For precept commonly makes
not so deep an impression upon the mind as a fearful spectacle
does, which bears upon it the vestiges of calamity through
all time. And persons that have visited these places bear
witness, who often, when they hear the Scripture discoursing
of these things, are not much terrified ; but when they have
gone and stood over the spot, and observed the spectacle of
its universal desolation, and have seen its scorched state,
with soil no where visible, but every thing dust and ashes,
they come away astonished with the sight, and taking with
them a strong lesson of chastity. For truly, the very nature
of the punishment was a pattern of the nature of the sin !
Even as they devised a barren intercourse, not having for its
end the procreation of children, so did God bring on them

Jerusalem, how dear to God, yet ruined by oaths. 313
such a punishment, as made the womb of the land ever barren,
and destitute of all fruits ! For this reason also He threatened
to destroy the dwellings of the swearers, in order that by
their punishments, they may make others to be more
prudent. 8. But I am ready to shew to-day, not the destruction of (3.)
one, two, or three houses in consequence of oaths, but that
of a city and of a people beloved of God ; of a nation that
had always enjoyed much of the divine care ; and of a race
that had escaped many dangers'. For Jerusalem herself,
the city of God, which had the holy ark, and all that divine
service ; — where there were once prophets, and the grace of
the Spirit, and the ark ; and the tables of the covenant, and
the golden pot ; — where angels were frequent visitors ; — this
city, I say, when a multitude of wars took place, and many
foreign nations made attacks upon it, as if surrounded by a
wall of adamant, ever laughed at them all, and whilst the land
was utterly destroyed, sustained no injury ! And not only is
this to be wondered at, but that frequently in shaking off its
enemies, it inflicted upon them a heavy blow, and enjoyed so
much ofthe providential care of God, that God Himself said,
/ found Israel as a bunch of grapes in the desert ; and /Hosea
beheld your fathers as the earliest fruit1 on the fig tree.^'J0'
And again, of the city itself: As olive berries on the extremity »«;«<«,
of the highest bough, and they shall say, Do them no harm, ^"j,
Nevertheless, the city beloved of God; that had escaped so!s-6s,8.
many perils; that had been favoured with pardon, amidst the actly as
multitude of its sins ; that alone had been able to avoid Lxx-
captivity, whilst all the rest were earned away, not once ot
twice, but very often; was2 ruined solely by an oath. But2 or, was
how, I proceed to state. °ot
' * once . . .
9. One of their kings was Zedekiah. This Zedekiah took but very
an oath to Nebuchadnezzar, king of the barbarians, that he ,-uined
would remain in alliance with him. Afterwards he revolted,
and went over to the king of Egypt, disdaining the obligation
of his oath, and suffered the things of which ye shall hear
presently. But first, it is necessary to mention the parable
1 S. Chrysostom here carries on the Homily, after ending the history of
argument against the use of oaths, Saul and Jonathan. Tr.
which he had broken oif in the 14th

314 Zedekiah" s false oath to Nebuchadnezzar.
of the prophet, in which he enigmatically represented all
Ezek. these matters : The word of the Lord, saith he, came to me,
17 2 3. saying, Son of man, put forth a riddle, and speak a parable,
and say, Thus saith the Lord God: A great eagle, with
great wings, and long-winged, full qf claws. Here he calls
the king of the Babylonians an eagle, and speaks of him as
being great, and long-winged; and calls him full of claws,
on account of the multitude of his army, and the greatness
of his force, and the swiftness of his invasion. For just as
the wings and claws of the eagle are his armour, so are
horses and soldiers to kings. This eagle, he goes on to say,
hath the leading™ to enter into Lebanon. What is meant by
the leading ? Counsel — design. And Judaea is called Le
banon, because of its situation near that mountain. After-
». 5. 6. wards, intending to speak of the oaths and treaties, He took,
saith he, qf the seed qf the land, and planted it in a fruitful
field, that it might take root by great waters. He placed it
to be looked upon; and it grew, and became a weak vine,
and of small stature, and it stretched out its branches towards
him, and its roots were under him. Here he calls the city
of Jerusalem" a vine; but in saying that it stretched out its
branches towards the eagle, and that its roots were under
him, he refers to the treaties and alliances made with him ;
and that it cast itself upon him. Next, purposing to declare
v. 1. 8. the iniquity of this, he saith, And there was another eagle,
(speaking of the Egyptian king,) with great wings, and long
wings, and having many claws'; and the vine did bend
itself toward him, and its tendril toward him, and shot out
its branches, that it might be watered. Therefore say thou,
Thus saith the Lord God : Shall it prosper ? That is to say,
" after having broken the oath, and the treaties, shall it be
able to remain, or to be safe, or to avoid faihng ?" Presently,
for the purpose of shewing that this is not to happen, but
that it is certainly to be destroyed on account of the oath,
he discourses concerning its punishment, and alleges the
v. 9. cause. For its tender roots and Us fruits shall become
>" ro Sytfta, literally the generalship, by Nebuchadnezzar. 2 Kings 24, 17.
as that of an army. Tr. ° In this expression of many claws,
n Rather the king, who was of the and in some others, the LXX differs
seed (royal) of the land, but made king from the Hebrew. Tr.

Vengeance threatened. The city besieged and taken. 315
corrupt, and all its leaves shall be withered. And for the
purpose of shewing that it will not be destroyed by human
strength, but because it hath made God its enemy by means
of these oaths, he subjoins, Not by a mighty arm, nor by
much people, to pluck it up by its roots. Such indeed is the
parable, but the prophet again explains it, when he says,
Behold, the king of Babylon cometh against Jerusalem, v. 12.
And then, after saying some other things between, he mentions
the oaths and the treaties. For, saith he, he shall make a v. 14.
covenant with him; and presently, speaking of the departure
from it, he goes on to say, And he will depart from him, by
sending messengers into Egypt, that they might give him
horses and much people. And then he proceeds to shew
that it is for the oath that all this destruction is to take place.
Surely in the place where the king dweiieth that made A*»»v.i6-20.
king, he who hath despised My curse, and hath transgressed
My covenant, in the midst of Babylon he shall die ; and not
by great power nor by multitude, because he despised the
oath in transgressing this My covenant ; I will surely re'
compense upon his own head this My oath which he hath
dishonoured, and My covenant which he hath broken ; and
I will spread My net upon him. Seest thou, that not once,
or twice, but repeatedly, it is said that because of the oath
he was to suffer all these things. For God is implacable,
when oaths are treated contemptuously. Nor merely from
the punishment which was brought upon the city by the
oath, but also from the delay, and the putting off, may it be
seen how much God is concerned for the inviolability of
oaths. For it came to pass, we are told, in the ninth year of 2 Kings
the reign of Zedekiah, on the tenth day of the month, that 26' '
Nebuchadnezzar the king of Babylon came, and all his host,
against Jerusalem, and pitched against it, and built a wall
against it round about, and the city was besieged until the
eleventh year of king Zedekiah, and the ninth day of the11 the
month, and there was no bread for the people to eat, and the^*'^
city was broken up. He might, indeed, at once from the21; 52,
first day, have delivered them up, and have given them into
the hands of their enemies; but He permitted that they
should first be wasted for the space of three years, and ex
perience a most distressing siege ; to the end that during

316 Delay allowed for repentance, but in vain.
this interval, being humbled by the terror of the forces
without, or the famine that oppressed the city within, they
might compel the king, however unwillingly, to submit to the
"*«"• barbarian; and some alleviation1 might be obtained for the
sin committed. And to prove that this is true, and no con
jecture of my own, hear what He saith to him by the prophet:
Jer. 38, If thou shalt go forth to the king qf Babylon's princes, then
7—23. fay soui shall live, and this city shall not be burned ivith
fire ; and thou shalt live, and thine house. But if thou wilt
not go forth to the king of Babylon's princes, then shall this
city be given into the hand of the Chaldeans ; and they shall
burn it with fire, and thou shalt not escape out of their hand.
And the king said, I am afraid of the Jews that are fallen
to the Chaldeans, lest they deliver me into their hands, and
they mock me. But Jeremiah said, They shall not deliver
thee. Obey, I beseech thee, the word of the Lord, which I
speak unto thee ; so shall it be better for thee, and thy soul
shall live. But if thou refuse to go forth, this is the word
that the Lord hath shewed me. All the women that are left
in the king of Judah' s house, shall be brought forth to the king
of Babylon's princes ; and those shall say, Thy friends have
deceived thee, and have prevailed over thee ; they shall prevail
in the slippings of thy feet, and they are turned away from
thee. So they shall bring out all thy wives, and thy children
to the Chaldeans, and thou shalt not escape out of their
hand, for thou shalt be taken by the hand of the king of
Babylon, and this city shall be burned with fire.
11. But when He did not prevail with him by this address,
but he remained in his sin and transgression, after three
years, God delivered up the city, displaying at once His
own clemency and the ingratitude of that king. And entering
2 Kings in with the utmost ease, they burnt the house of the Lord,
Jei-939 an^ ^te king's house, and the houses of Jerusalem, and every
8- great house, the captain of the guard p burnt, and overthrew
the wall of Jerusalem ; and every where there was the fire
of the barbarian, the oath being the conductor of the con
flagration, and carrying about the flame in all directions.
Jer. 39, And the captain of the guard carried away ihe rest ofthe
11. P LXX. Agxif*ayiie,e( } chief of the slaughterers.
cooks, the Hebrew is literally of the

Tlie City overthrown. Zedekiah taken prisoner. 317
people that were left in the city, and the fugitives that fell
away to the king of Babylon. And, the pillars qf brass that 2 Kings
were in the house of the Lord the Chaldeans brake up, andw\ ~
the bases, and the brasen sea that was in the house of the
Lord, did the Chaldees break in pieces. And the pots, and
the flesh-hooks, and the bowls, and the censers, and all the
vessels of brass wherewith they ministered, took they away.
And the firepans, and all the golden and silver bowls they
took away. Moreover, Nebuzaradan, the captain of the
guard, took away the two pillars, and the bases, and the sea
which Solomon had made in the house of the Lord. And
they took away Seraiah the chief priest, and Zephaniah the
second priest, and the three keepers ofthe door ; and out of
the city one eunuch that was set over the men of war ; and
five men that were in. the king's presence ; and Shaphan the
chief captain, and the principal scribe, and threescore men.
And he took these, and brought them to the king of Babylon,
and the king smote them, and slew- them.
12. Be mindful therefore, I pray, now of the flying sickle,
that resteth in the swearer's house ; and destroy eth the walls
and the timber and the stones. Be mindful, I pray, how
this oath entered into the city, and overturned houses, and
temple, and walls, and splendid edifices, and made the city
an heap ; and that neither the Holy of Holies, nor the sacred
vessels, nor any thing else could ward off that punishment
and vengeance, for that the oath had been transgressed !
The city, indeed, was thus miserably destroyed. But the
king endured what was still more wretched and deplorable. 2 Kings
And as the flying sickle overthrew the buildings, so did 25> 4_^
it also cut him down in his flight. For the king, it says,
went forth by night, by way of the gate, and the Chal
deans encompassed the city, and the army of the Chaldeans
pursued after fhe king and overtook him, and they took
the king, and brought him to the king of Babylon, and
the king of Babylon gave judgment 1 upon. Zedekiah,
and slew his sons before his face, and put out the eyes
qf Zedekiah, and bound him with fetters, and carried him
to Babylon. What is meant by the expression, he spake
1 lit. spake judgment with him, as E. V. mar.

318 Prophecies reconciled. More required of Christians.
judgment with him ? He demanded of him the reasons of his
conduct, he pleaded against him ; and first he slew his two
sons, that he might be a spectator of the calamity of his
house, and might behold r that deplorable tragedy ; and then
he put out his own eyes. For what reason, I ask again, did
this occur ? In order that he might go as a teacher to the
barbarians, and to the Jews who dwelt among them; and
that they who had eyes might discern by him who was
bereft of sight, how great an evil is an oath! Nor only
these; but all who dwelt by the way, beholding the man
fettered and blinded, might learn by his calamity the great-
Ezek. ness of his sin. Therefore one of the prophets declares, He
Jer.1^ shall not see Babylon. And another, He shall be carried
5- away to Babylon. And the prophecy seems, indeed, to be
contradictory. But it is not so ; for both of these are true.
For he saw not Babylon, though he was carried away to
Babylon. How then did he not see Babylon ? Because it
was in Judaea he had his eyes put out ; for where the oath
was treated with contempt, there was it avenged, and he
himself subjected to punishment. And how was he carried
away to Babylon? In a state of captivity. For since the
punishment was twofold, deprivation of sight and captivity,
the prophets took them severally. The one saith, He shall
not see Babylon, speaking of the loss of his eyes ; the other
saith, He shall be carried away to Babylon, signifying his
captivity.
(4.) 15. Knowing these things, then, brethren, and taking
a view of the whole of what has been now advanced, as
well as what has been said before ; let us at last leave off
this evil custom, yea, I pray and beseech you all ! For if
in the old dispensation, when the Jews had not the strictest
' ,By««. discipline required of them, but much indulgence1 was
ri^atit granted, such wrath was the effect of one oath ; such capture
and captivity ; what punishment is it likely that those who
swear should now be subjected to, after an express law
forbidding the practice, and so large an addition of precepts.
Is it, indeed, all that is required, that we come to the

' The last Par. Ed. adopts ft? from Ben. fit. N. E,. and Lat. iTJi,
Savile, and so M. and 3 Mss. at Venice.

Custom may be overcome. What mountebanks do. 319
assembly ', and hear what is spoken ? Why truly it is ' »&•&»
a reason for greater condemnation, and for more inevitable
punishment, that we are continually hearing, and yet do not
what is bidden ! What excuse shall we have, or what pardon,
if assembling here from earliest youth to latest old age, and
enjoying the advantage of so much instruction, we remain
but like them, and do not endeavour to correct a single
defect. Let no one henceforth allege custom. For this
is the very thing at which I am indignant and provoked, that
we are not able to get the better of custom. And, pray, if
we do not get the better of custom, how can we get the better
of concupiscence, which hath its root even in the principles
of our nature ; for it is natural to feel desire ; but to desire
wickedly, comes after of choice. But this practice of swear
ing takes not even its first principle from nature ", but from
mere negligence.
14. And that thou mayest leam that not from the difficulty /,
of the thing, but through our inattention, this sin has advanced
to such a pitch, let us call to mind how many far more diffi
cult things than these, men perform ; and that too without
expecting any recompense therefrom. Let us think what
services the Devil imposes ; how laborious, how troublesome
they are ; and yet, the difficulty has not become an obstacle
to these services. For what can be more difficult, I ask,
than when any young person delivering himself up to those,
who undertake to make his limbs supple and pliant, uses his
most strenuous exertion to bend his whole body into the
exact shape of a wheel, and to tum over upon the pavement ;
his powers being tasked at the same time through the eyes,
and through the movement of the hands, as well as other
convolutions for the purpose of passing as it were into the
female form'. Yet neither the difficulty of these feats, nor

3 So Sav. MROQ. and 2 at Venice, potter's wheel,' &c. (on which Socrates
but Ben. NP. and 1 Ven. ' from choice,' takes occasion to say how much women
which might mean, from choice as de- might learn.) Wilkinson observes, that
liberately aiming at something supposed this bears some resemblance to a feat
to be good. indicated in Egyptian paintings, not
' Xenophon, in his Symposium, less than 1300 years before the age of
describes a dancing girl as performing Socrates, See Manners and Customs
tricks of this kind, ' turning over back- of the Ancient Egyptians, vol. ii. p. 415.
wards, bent into the form of a wheel, 'and Of the degradation attached to such
' reading and writing while whirled on a feats, see Herodotus, h. vi. c. 1 29. Tr.

320 Common feats of dexterity put the indolent to shame.
the degradation arising from them, are thought of. And
again, with respect to those who are drawn along over the
stage, and use the members of the body as though they were
wings, who that beholds can help being struck with wonder?
So too they who toss knives aloft in the air one after another,
and catch them all by the handle, whom might they not put to
shame of those who are willing to undergo no labour for the
sake of virtue ? And what can any one say of those men,
who balancing a pole on the forehead, keep it just as steady
as a tree rooted in the ground ? And this is not the only
marvellous part of the affair ; but that they set little children
to wrestle with one another on the top of the tree; and
neither the hands, nor any other part of the body assisting,
the forehead alone sustains the pole unshaken, and with
more steadiness than any kind of fastening. Again: another
walks on a slender rope, with the same fearlessness as men
do when they run over level plains. Nev erthe' ess these
things, which even in thought seem impracticable, have
become possible by art. ' What like this have we, I ask, to
allege concerning oaths? What is the difficulty? what the
toil ? what the art ? what the danger ? There is only needed
on our part a little endeavour, and the whole of our task
will be quickly performed.
15. And do not tell me, " I have reformed the practice
for the most part ;" but if thou hast not entirely reformed it,
consider that thou hast not as yet done any thing; for this
little, if neglected, is destruction to all the rest. Often in
deed when men have built a house, and put on the roof, they
have destroyed the whole fabric, by not making any concern
of a single tile that has been shaken off from it. And one
may see the same thing occur with respect to garments ; for
there too, a small break being made, and not repaired, a
large rent is the consequence. And this also is frequently
the case in regard to floods; for these, if they find but a
small entrance, make way for the whole torrent. Thou also,
then, even if thou hast fortified thyself all around, and but a
small part be left still unfortified, yet block up this also
against the devil, that thou mayest be firm on all sides!
Thou hast seen the sickle ! Thou hast seen the head of John !
Thou hast heard the history pertaining to Saul ! Thou hast

The Gospel truly a defence, if worn within. 321
heard the manner of the Jewish captivity ! And beside all
these, thou hast heard the sentence of Christ declaring, that
not only to commit perjury, but to swear in any way, is a
diabolical thing, and the whole a device of the evil one".
Thou hast heard that every where perjuries follow oaths.
Putting all these things then together, write them upon thy
soul. Dost thou not see how women and little children
suspend Gospels* from their necks as a powerful amulet,
and carry them about in all places wherever they go. Thus
do thou write the commands of the Gospel and its laws upon
thy mind. Here there is no need of gold or property, or of
buying a book ; but of the will only, and the affections of the
soul awakened, and the Gospel will be thy surer guardian,
carrying it as thou wilt then do, not without, but treasured
up within ; yea, in the soul's secret chambers. When thou
risest up then from thy bed, and when thou goest out of thine
house, repeat this law : I say unto you, Swear not at all. Matt. 5,
And the saying will be to thee a discipline ; for there is no '
need of much labour, but only of a moderate degree of
attention. And that this is true, may thus be proved. Call
thy son, and frighten him, and threaten him that thou wilt
inflict a few stripes upon him, if he does not duly observe
this law; and thou wilt straightway see, that he will abstain
from this custom. Is it not therefore truly absurd, that little
children, out of the fear we inspire, should perform this
commandment, and that we should not fear God as our sons
fear us ?
16. What then I said before this, I now again repeat.
Let us lay down a law- for ourselves in this matter; not to
u So cometh of evil may be under- v Texts or extracts from the Gospels.
stood. St. Chrysostom scarcely allows On 1 Cor. 16,9. Hom. xliii. Tr. p 613.
an oath in any case, unless perhaps a« he notices a like practice. Bingham
quoted on Eph. 1, 14. Tr. p, 119. note says, b. xvi. c. v. §. 6. that he, and St.
g His words are sometimes marked Basil, and St. Epiphanius, complain of
as ' caute legenda,' Other Fathers, it, but the passages he quotes do not do
and the usual practice, allowed them so. St. Chrys. tolerates this, seemingly,
on just occasions. See Bingham, xvi. but expressly denies its efficacy as a
o. vii. §. 4. Where however St. Atha- mere charm. On all such he is severe,
nasius uses a qualified form of putting though used by Christians, and con-
an oath. See also his Comment on Ps. taining nothing of decidedly heathen
63, 11. he speaks almost as strongly as import. He considers making the sign
St Chrysostom, as does also St. Basil, of the cross as opposed to these, and an
still using himself an affirmation before act of faith. See on Ep. to Col. Horn.
God, and discussing questions of obliga- viii. Mor. Suicer in Z&ovyyiXw, and
tion bv oath. St. Chrys. in Matt. Hom. Ixxii.

322 How to make Antioch known as free from swearing.
meddle either with public or private affairs until we have
fulfilled this law ; and then surely under the pressure of this
obligation we shall easily conquer, and we shall at once
adorn ourselves, and decorate our city. For consider what
a thing it would be to have it said every where throughout
the world, " A practice becoming Christians is established
at Antioch, and you will hear no one giving utterance to an
oath, though pressed to it with the greatest urgency !" This
is what the neighbouring cities will certainly hear ; nay, not
the neighbouring cities only, but even to the ends of the
earth will the report be conveyed. For it is indeed probable
that both the merchants who mix with you, and others who
arrive from this place, will report all these matters. When,
therefore, many persons in the way of encomium mention the
harbours of other cities, or the markets, or the abundance of
wares, give those who come from hence the power to say,
that there is that at Antioch, which is to be seen in no other
city ; for that the men who dwell there would sooner have
their tongues cut out, than suffer an oath to proceed from
their mouths ! This will be your ornament and defence, and
not only so, but it will bring an abundant reward. For others
also will certainly be provoked to emulation, and will imitate
Jas. 5, you. But if, when a person has gained but one or two, he
shall receive so great a reward from God ; what recompense
shall ye not receive when ye are the instructors of the whole
world. It is your duty then to bestir yourselves, to be
watchful, and to be sober ; knowing that not only from our
own personal good works, but from those we have also
wrought in others, shall we receive the best recompense, and
enjoy much favour with God, which may He grant us all
continually to enjoy, and hereafter to obtain the kingdom of
heaven, in Christ Jesus our Lord ; to Whom with the Father,
and the Holy Ghost, be glory and power both now and ever,
and world without end. Amen.

20

HOMILY XX.4

That the fast of Lent is not sufl&cient-to make us competent to partake of
the Communion, hut that holiness is the first thing required. How it is
possible not to entertain resentment, and that God takes much account
of this law; and that the entertaining of resentment punishes those who
are guilty pf it even before they reach the place of torment. — Also con
cerning abstinence from oaths, and those who have not reformed the
practice of swearing.

1. At length the season is verging towards the end of the (1.)
Fast, and therefore we ought the more earnestly to devote
ourselves to holiness. For as in the case of those who run
a race, all their circuits will be of no avail if they fall short of
the prize ; so neither will any advantage result from these J?&^.-
manifold labours and toils 1 with regard to the fast, if we are ' Sgvmi,
not able to enjoy the sacred Table with a good conscience.
For this end are fasting and Lent appointed, and so
many days of solemn assemblies, auditories, prayers, and
teachings, in order that by this earnestness b being cleansed
in every possible way from the sins which we had contracted
during the whole year, we may with spiritual boldness

» Savile places this Homily after one of them. It is not in any of the
those on the Statues, putting here the Bodleian Mss. but in that at Sion
first Catechesis, as do most Mss. In the College it is placed as in Savile. Mont"
New Coll. Ms. this is the 19th; its title faucon placed it here as considering
has been cut out of the list of those on the Catechesis evidently out of place.
the Statues, and reinserted by another •• Ben, adds ' for the commands of
hand. A New College Ms. consisting God,' but it seems to he a gloss; 2 Mss.
of select passages, quotes from it as at Venice omit it.
y2

324 Not fasting more excusable than bearing malice.
religiously partake of that unbloody Sacrifice"; so that
should this not be the result, we shall have sustained so
much labour entirely in vain, and without any profit. Let
every one, therefore, consider with himself what defect he
hath corrected, what good work he hath attained to ; what
sin he hath cast off, what stain d he hath purged away;.
wherein he hath become better. And should he discover
that in this good traffic he has made any gain by the fast,
and be conscious in himself of much care taken of his
wounds, let him draw near! But if he hath remained in
neglect, having nothing to shew but mere fasting, and hath
done nothing which is right besides, let him remain without';
and then let him enter, when he hath purged out all these
offences. Let no one rest on the fast merely; whilst
remaining unreformed from evil practices'. For it is pro
bable, that he who omits fasting may obtain pardon, having
infirmity of body to plead ; but it is impossible that he can
have an excuse who hath not amended his faults. Thou
hast not fasted, it may be, on account of bodily weakness.
Tell me for what reason thou art not reconciled to thine
enemies? Hast thou, indeed, here to allege bodily infirmity?
Again ; if thou retainest envy and hatred, what apology hast
thou then I ask ? For no one in offences of this kind is able
to take refuge in the plea of bodily infirmity. And this was
' Sav. a work of Christ's ' love toward man, viz. that the chief of
God's fl,e precepts, and those which maintain our life, should not
be susceptible of any kind of interference through the weak
ness of the body.
2. But since we need to practise all the divine laws alike,
and more especially that which bids us consider no man as
an enemy, nor retain resentment long, but forthwith to be
reconciled ; suffer us to-day to discourse to you concerning
this commandment. For as it is not to be imagined that the
fornicator and the blasphemer can partake of the sacred
Table, so it is impossible that he who hath an enemy, and
c Sav. ' of that Sacrifice,' 2 Ven. confined penitents of the lowest order
' with boldness partake of that spiritual to the church porch. Consult Bingham
Sacrifice.' in Antiq. viii. c. 3. and xviii. c. 1. Tr.
i Sav. adds, he hath cast, Sec. f Sav. in text, omits ' Let no one,
e This alludes to the Penitential dis- &c.' and so 2 Ven.
cipline of the primitive Church, which

Malice a perpetual sin. We all offend. 325
bears malice, can enjoy the holy Communion. Ahd this
with good reason. For a man when he has committed
fornication, or adultery, at the same time that he hath
accomplished his lust, hath also completed the sin ; and
should he be willing by watchful living to recover from that
fall, he may afterwards, by manifesting great penitence,
obtain some1 relief2. But he who is resentful worketh the1 Sav.
same iniquity every day, and never brings it to an end. In 3 „, ,.
the former case the deed is over, and the sin completed; but*"'*''"
here the sin is perpetrated every day. What excuse can we
then have, I ask, for delivering ourselves willingly to such an
evil monster ? How canst thou ask thy Lord to be mild and
merciful to thee, when thou art so hard and unforgiving to
thy fellow-servant ?
3. But thy fellow-servant hath treated thee with contempt
perhaps ? Yes ! and thou hast treated God with contempt
oftentimes. And what comparison is there between a fellow-
servant and the Lord ? As to the former, when he was per
chance in some way injured, he insulted thee, and thou wert
exasperated. But thou insultest the Lord, when thou art
neither treated with injustice nor ill-will by Him, but
receiving blessings of Him each day. Consider, then, that
if God chose to search out rigorously what is done against
Him, we should not live a single day. For the prophet
saith, If Thou wilt be extreme to mark iniquity, O Lord, Ps. 130,
0 Lord, who shall stand ? And, to pass by all those other "
things, of which the conscience of every sinner is aware, and
which have no human witness, but God only ; were we to be
called to account for those which are open and admitted,
what allowance could we expect for such sins? What if
a close examination were made into our listlessness and
negligence in our prayers ; how that, whilst standing before
God and supplicating Him, we do not exhibit even so much
fear and reverence for Him as servants do toward their
masters, as soldiers do toward their officers, as friends do
toward friends g ? When thou discoursest with a friend, thou
givest heed to what thou art doing, but when waiting on God
on account of thy sins, and asking pardon for so many offences,
and thinking that thou shalt obtain forgiveness, thou art
8 Herbert, No. lxviii. ' I would not use a friend as I use Thee.'

326 Wandering eyes, rash words, careless devotions.
offen listless ; and whilst thy knees are lying on the ground,
thou sufferest thy mind to wander every where, in the
market, or in the house, babbling the while with thy mouth
vainly and to no purpose ! And this we allow to be so, not
once or twice, but frequently ! Did God then choose rigo
rously to search into this alone, do you think that we could
obtain pardon, or be able to advance any excuse ? Truly, I
think not !
(2.) 4. But what if the evil-speakings which we unkindly utter
every day one against another, were brought forward against
us ; as well as the rash judgments with which we condemn
our neighbour ; and that for no reason, but because we are
fond of blaming, and given to find fault ; what, I say, should
we be able to allege in defence ? Again, should He rigorously
examine those roving glances of ours, and those evil desires
which we carry in the mind, so frequently admitting dis
graceful and impure thoughts from the unhcensed wandering
of the eyes, what punishment must we not sustain? And
1 Sav. should He demand a reason for our revilings, (for He saith1,
ges' Whosoever shall say to his brother, Thou fool, shall be in
saith. danger of hell fire ,) how could we, forsooth, open our mouths,
22. ' or move our lips at all, or say any thing great or small in
reply? Moreover, as to the vainglorious feelings we allow in
our prayers, our fastings, our almsgivings, were we to search
rigorously into them, — I do not say, were God, but were we
ourselves, who aTe the sinners, to do this, — should we be able
to lift up our eyes toward heaven ? Then, as to the deceits
wliich we devise one agamst another, — praising a brother
now, whilst he is present, and discoursing as with a friend ;
and when he is absent, reviling him; can we endure the
punishments of all these ? Then what of the oaths ? or what
of the lying ? what of the perjuries ? what of the unjust anger,
and of the envy with which we too often regard men when
honoured, who are not enemies1", but friends ? Furthermore,
what of the fact, that we are pleased when others suffer evil,
and accoimt the misfortunes of others a consolation for our
own distress ?
5. But suppose the penalty were exacted for our listlessness
h Sav. ( not only those who are enemies.'

Slights put on God such as men would not endure. 327
in our solemn assemblies' ? For this ye cannot but know,
that often whilst God Himself is addressing us all by His
prophet, we are holding frequent and" long conversations with
those near us, about matters which in no way concern us.
Passing by, then, all the rest, should He choose to exact of
us the penalty due for this sin only, what hope of salvation
could we have ? For do not suppose that this offence is a
small one, but if thou wouldest be aware of its magnitude,
examine how this very thing is regarded among men, and
then thou wilt perceive the enormity of the sin. Just venture,
when some magistrate is talking to thee, or rather some friend
who is of somewhat superior dignity, to turn from him, and
enter into conversation with thy servant ; and thou wilt then
perceive, what thou venturest on in dealing thus with God !
For if he be any one of the more distinguished classes, he will
even demand1 reparation of thee for such an insult. Yet
God, whilst He is treated with as great, and still greater
contempt than this, every day ; and that not by one, or two,
or three persons, but by almost all of us ; is still forbearing
and longsuffering, not in regard to this alone, but to other
things which are far more grievous. For these things are
what must be admitted, and what are obvious to all, and by
almost all men they are daringly practised. But there are
y«t others, which the conscience of those who commit them
is privy to. Surely, if we were to think of all this ; if we
were to reason with ourselves, supposing even that we were
insensible and obdurate in the worst degree, yet upon taking
a survey of the multitude of our sins, we should for very fear
and agony be unable to remember the injury done by others
towards ourselves. Bear in mind the river of fire ; the en
venomed worm ; the fearful Judgment, where all things shall
be naked and open ! Reflect, that what are now hidden things,
are then to be brought to light ! But shouldest thou pardon
thy neighbours, all these sins which till then await their
disclosure are done away with here; and thou wilt depart
this life, dragging after thee none of that chain of transgres-

' Sav. adds, ' what would become of ' So Sav. axxirfau, 2 Ven. ' he may,'
us p' ^Xfl avairno-ai. Ben. avrairrto-y ' For
k Sav. xa), Ben. ii, which seems a though he be, &c. and demand,' which
misprint. hardly suits the context.

328 God pardons the forgiving. Misery of malice.
sions ; so that thou receivest greater things than thou givest!
For many such transgressions, indeed, we have often com
mitted, which no other person knoweth ; and when we think,
that on That Day these our sins shall lie exposed to the eyes
of all, upon the public theatre of the universe, we are in pain
beyond any punishment, whilst choked and strangled by our
conscience. Yet this shame, great as it is ; these sins, these
punishments, great as they are; there is a possibility of purging
away through forgiveness exercised toward our neighbour.
6. For indeed there is nothing equal to this virtue1".
Jer. 15, Wouldest thou learn the power of this virtue ? Though Moses
and Samuel stood before Me, saith God, my soul would not
regard them. Nevertheless, those whom Moses and Samuel
were not able to snatch away from God's wrath, this precept
when observed was able to snatch away. Hence it is, that
He continually exhorts those to whom He had spoken these
Zech. 8, things, saying, Let none qf you revengefully imagine1 evil
' Ze h °.aa^nst his brother in your heart, and let none of you think
7, 10. of his neighbour's malice. It is not said merely, forego
/,„„.' wrath; but retain it not in thy mind; think not of it;
uaxt'iToo part with all thy resentment. Do away the sore. For thou
supposest that thou art paying him back the injury; but thou
art first tormenting thyself, and setting up thy rage as an
executioner within thee in every part, and tearing up thine
own bowels. For what can be more wretched than a man
continually provoked? And just as maniacs, who never
enjoy tranquillity, so also he who is resentful, and retains
an enemy, will never have the enjoyment of any peace;
incessantly foaming, as he does, and daily increasing the
tempest of his thoughts and detesting the very name of
him who has aggrieved him. Do you but mention his enemy ?
he becomes furious at once, and sustains much inward anguish ;
and should he chance to get only a bare sight of him, he
fears and trembles, as if encountering the worst evils. Yea,
if he perceives any of his relations, if but his garment, or his
' o-thh- dwelling, or street2, he is tormented by the sight of them.
*Uey ^"or as 'n *ne case °f those who are beloved, their faces, their
3 *rteoZ garments, their sandals, their houses, or streets, elevate3 us,
m S. Chrys. seems to mean, that there promises of remission of sin, as Matt.
is none so remarkably connected with 5,7; 6,14; Luke 6, 37; but see p. 25.

Tltought of Hell enough to expel resentment. 329
the instant we behold them; so also should we observe a
servant, or friend, or house, or street, or any thing else be
longing to those we hate and hold our enemies, we are stung
by all these things; and the strokes we endure from the
sight of each one of them are frequent and continual.
7. What is the need then of sustaining such a siege, such (3.)
torment and such punishment ? For if hell did not threaten
the resentful ; yet for the very torment resulting from the
thing itself we ought to forgive the offences of those who
have aggrieved us. But when deathless punishments remain
behind, what can be more senseless than the man, who both
here and there brings punishment upon himself, while he
thinks to be revenged upon his enemy ! For suppose that
we see him still prosperous, then we are ready to die of
chagrin ; but if in an adverse condition, we are in fear, lest
some contrary turn of affairs should take place. But for both
of these there is stored up for us an inevitable punishment.
For, Rejoice not, he saith, when thine enemy stumbleth. And pr0v.
tell me not ofthe greatness of the injuries received ; for it is24' 1^-
not this which maketh thy wrath to be retained ; but this,
that thou art unmindful of thine own offences; that thou
hast not before thine eyes either hell or the fear of God ! To
convince thee that this is true, I will endeavour to make it mani
fest from the events which have happened in this city. For
when the persons impeached of those flagrant crimes were
dragged to the tribunal of justice ; — when the fire was kindled
within, and the executioners stood around, and were lace
rating their ribs", if any one standing beside them had pro
claimed, " if ye have any enemies, dismiss your resentment,
and we shall be able to set you free from this punishment;" —
would they not have kissed their very feet" ? And why do I
¦ say their feet ? If one1 had bidden them take them for their > Sav.
masters, they would not then have refused. But if punish- lf he
ment that is human, and hath its bounds, would have triumphed
over all anger, how much more would the punishment to
come, if it had continual possession of our thoughts, expel
n From Hom. xiii. 3. p. 220. we The allusion favours the insertion of the
' know that the torture was chiefly by Homily in this place. A passage to-
scourging, but fire (if literally used, as wards the end of the Homily (7.) places
it had often been in torturing Chris- it unquestionably in this Lent.
tians) might be applied in various ways. " ° i. e. the feet of their enemies.

330 Gain of making the first overtures toward peace.
from the soul not only resentment, but every evil imagination ?
For what is easier, I ask, than to get rid of resentment against
the injurer? Is there any long journey to be undertaken?
Is there any expenditure of money ? Ts there any entreating
of others ? It suffices only to resolve, and the good deed at
once reaches the goal. Of what punishment, then, must we
not be worthy, if on account of worldly affairs we stoop to
slavish occupations; and shew a servility unworthy of our
selves; and expend money; and enter into conversation with
porters, that we may flatter p impious men ; and do and say all
manner of things, so that we may perfectly attain the end we
have in view; and yet cannot endure, for the sake of God's
laws, to entreat a brother who hath injured us, but consider
it a disgrace to be the first to make advances. Art thou
ashamed, tell me, when thou wilt be the first to make gain ?
Rather, on the contrary, you ought to be ashamed of persisting
in this passion ; and waiting until the person who has com
mitted the injury comes to you to be reconciled ; for this is
a disgrace, and a reproach, and the greatest loss.
8. For he who comes the first it is, who reaps all the
fruit; and when at the entreaty of another thou layest aside
thine anger, the good work is to be accounted his ; for thou
hast discharged the law as doing a favour to him, not as
obeying God. But if, when no one entreats, when not even
the man who has done the injury approaches, or solicits thee,
thou thyself casting away from thy soul all shame, and all
delay, runnest forward freely to the injurer, and dismissest
anger entirely, the good deed becomes wholly thine own, and
'Sav. thou shalt1 receive all the reward. If I say, "Practise fast-
thyself hig," thy plea, perchance, is bodily weakness. If I say, " Give
to the poor," it is poverty, and bringing up children. If I say,
» trm&lus " Be at leisure for the assemblies of the Church2," it is worldly
cares. If I say, " Give heed to what is spoken, and think of
the force of what is taught," it is want of learning. If I say,
" Correct another," you say, " When counsel is given him, he
takes no heed, for I have often spoken, and been scorned."
Frigid as such pretences are, yet you have some pretences
to allege. But suppose I say, " Dismiss thine anger," which '
i* xoXaxtvo-wfti*. The aorist implies audience. For a striking picture of
that the object intended is to get ah such servility, see Tac. Ann. iv. 77.

Vengeance God's right, and by Him best executed. 331
of these wilt thou then allege1 ?" For neither infirmity of' Sav.
body, nor poverty, nor unlettered ignorance, nor want of^jj^
leisure, nor any other thing of that kind hast thou to advance ; &c.
but this sin is above all other the most inexcusable. How
wilt thou be able to stretch thine hands toward heaven, or
how to move thy tongue, or to ask pardon ? For although
God be desirous to pardon thy sins, thou thyself dost not
suffer Him, while thou retainest that of thy fellow-servant !
But suppose that he isq cruel, fierce, and savage, and greedy
of revenge and retaliation ? Why for this reason thou oughtest
especially to grant forgiveness'. Hast thou been wronged
much, and robbed, and slandered, and injured in matters of
the first importance ; and dost thou wish to see thine enemy
punished ? Y'et even for this, it will be of use to thee to
pardon him. For suppose that thou thyself takest vengeance,
and prosecutest it, either by words, by deeds, or imprecation
against the adversary; then God will not afterwards prose
cute it too, inasmuch as thou hast taken thy revenge ; and not
only will He not prosecute the matter for thee, but will also
demand a penalty of thee as a despiser of Himself. For if
this same thing takes place amongst mankind, viz. that if we
beat the servant of another, the master is indignant, and
accounts the action a contempt of himself; (for although we
be treated injuriously, whether by slaves8, or by freemen, it
is fitting that we should await the legal decisions of magis
trates or masters ;) if then even amongst men, to avenge our
selves would not be safe, how much more so when God is
the avenger !
9. Hath thy neighbour wronged and aggrieved thee, and
involved thee in a thousand ills ? Be it so, yet do not prose
cute vengeance on thine own part, lest thou be treating thy
Lord with contempt ! Yield the matter to God, and He will
dispose of it much better than thou canst desire. To thee
He has given charge simply to pray for the injurer ; but how
to deal with him, He hath ordered thee to leave to Himself.
Never canst thou so avenge thyself, as He is prepared to
avenge thee, if thou givest place to Him alone. Neither
i Sav. mar. and 1 Ven. ' art thou,' Hom. xxii. Tr. p. 388, and note c.
which makes the irony more spirited. " Ben. *a!im, which bears thissense.
r See p. 333. and on Rom. 12, 21. Sav. iovXm.

332 God answers for results. Moses and Miriam.
pray thou against him who has aggrieved thee ; but leave
Him sole arbiter of the sentence. For although we may
pardon those who have aggrieved us ; although we may be
reconciled; although we may pray for them; yet God does
not pardon, unless they themselves are converted, and become
better. And He withholds pardon, with a view to their own
advantage. For He praises thee, and accepts thy forbear-
1 ifiXoro- ance1 ; but visits him, in order that he may not grow worse
by thy forbearance. So that the common saying on this
''miirris subject is not to the point2 For many there are, who when
they are exhorted by us to be reconciled to their enemies,
and will not be persuaded to it, think fit to proffer this
apology, which is nothing less than a cloak for their ini
quity. " I am unwilling," say they, " to be reconciled, lest
I should make the man worse, more ill-tempered, and more
disposed to treat me contemptuously hereafter." Besides
this, they also make this plea : " Many people," say they,
" think it is weakness in me to come first to a reconciliation,
and to entreat my enemy." All these things are foolish ; for
the Eye that slumbers not sees thy good intention ; where
fore, it behoveth thee to make no account of the opinion of
thy fellow-servants, when thou hast gained the opinion of the
Judge, Who is about to try thy cause.
10. But if thy concern be, lest thine enemy should become
worse by thy meekness, learn this, — that it is not thus he is
made worse; but far rather if thou art unreconciled. For
although he were the vilest of men ; although he might
3 So Sav. neither confess nor publish it openly; yet he will3 silently
?er?" approve thy forbearance, and his own conscience will venerate
thy gentleness. Should he, however, persist in the same
iniquity, whilst thou art endeavouring to soften and conciliate,
he will have to abide the heaviest punishment from God.
And that ye may know, that although we should pray for our
enemies, and for those who have injured us, God does not
pardon, in case they would become worse by our forbearance,
I will mention to you an ancient piece of history. Miriam
once spake against Moses. What then did God do ? He
sent a leprosy upon her, and made her unclean ; notwith
standing that in other respects she had been meek and
modest. Afterwards, when Moses himself, the party injured,

Real good will to enemies required. False shame. 333
besought that the wrath might be removed, God consented
not : but what did Pie say ? //' her father had but spit in Numb.
her face, should she not be ashamed? Let her remain, saith 12' 14'
He, without the camp seven days. But what He means is
to this effect. " If," saith He, " she had a father, and he had
put her away from his presence, would she not have under
gone the rebuke ? Thy fraternal piety, indeed, I accept, and
thy meekness and gentleness ; but I know when is the due
time to remit her punishment." Do thou then shew all
humanity towards thy brother; and do not pardon his offences
in the desire of a greater punishment for him, but of thy
tenderness and good will ; yet understand this veiy plainly,
that the more he shall slight thee, whilst thou art labouring
to conciliate, so much the greater punishment will he draw
down upon himself.
11. What sayest thou? tell me, Is he the worse for thy
attentions ? This is blame to him, but thy praise. Thy
praise', that, whilst seeing him shew himself thus, thou
didst not desist from doing God's will in conciliating him u.
But to him it is blame, because he has not become better by
thy meekness. But" "it is far more desirable that others
should be blamed because of us, than we because of them."
Make me not this frigid reply, of saying, " I am afraid of its
being thought that I made an overture to him out of fear ;
and that he will therefore despise me the more." Such
a reply is the result of a childish and foolish mind, agitated
about human approbation. Let him suppose, that it was out
of fear you made the first advance to him ; your reward will
be so much the greater; since, being aware of this before
hand, you still consented to endure all for the fear of God.
For he who is in chase of human approbation, and seeks
reconciliation for that end, curtails the recompense of reward;
but he who is quite sure of the fact, that many will vilify and
ridicule him, yet by no means desists from the attempt at
reconciliation, will have a twofold, yea, a threefold crown.
And this is indeed the man who does it for the sake of God. e
' Sav. rep. Thy praise. in Sav. nor in the Latin, and is omitted
" Sav. conciliating him because of in a Venice Ms. and some at Paris ; it
God's will. is accounted for by voXo, but Ducaeus
* Ben. ' Paul saith,' but this is not suggests 1 Peter 3, 17.

334 None to communicate in malice.
Nor tell me, that the man has wronged thee in this, or in
that particular; for if he hath displayed, in his conduct
towards thee, every kind of iniquity that is in man, yet even
so God hath enjoined thee to forgive him all !
(5.) 12. Lo ! I forewarn, and . testify, and proclaim this with
a voice that all may hear! Let no one who hath an
enemy approach the sacred table, or receive the
Lord's Body ! Let no one approaching have an enemy !
Hast thou an enemy ? Approach not ! Wilt thou ap
proach? Be reconciled, and then approach, and touch
1 Sav. THE jjoly Thing * ! Nor, indeed, is this my declaration.
mar. . . J .
Body. Rather it is that of the Lord Himself, Who was crucified for us.
That He might reconcile thee to the Father, He refused not
to be slaughtered, and to shed His blood ! And art thou
unwilling to utter a word, or to make the first advance, that
thou mayest be reconciled to thy fellow-servant ? Hear what
the Lord saith, concerning those who are in this disposition ;
If thou bring thy gift to the altar, and there rememberest
that thy brother hath aught against thee — He does not say,
" wait for him to come to thee," nor " speak with another as
mediator," nor " entreat some other," but " do thou thyself make
Mat. 5, t|je advance towards him." For the exhortation is, Go, first
2 iors j- be reconciled to thy brother. O what difference s ! Does He
fioxns Himself account it no dishonour, that the gift should be left
unoffered, and dost thou think it a mark of disgrace to go
first and be reconciled ? And how can such a case, I ask, be
deemed worthy of pardon ? Were you to see a member of
your's cut off, would you not use every exertion so that it
might be reunited to the body ? This do with regard to thy
brethren ; when thou seest them cut off from thy friendship,
make all haste to recover them ! Do not wait for them to
make the first advance, but press onward, that thou mayest
be foremost to receive the prize.
13. We are commanded to have only one enemy, the
devil. With him be thou never reconciled ! But with a
brother, never have a heart at enmity ! And if there should
be any narrowness of soul, let it be only an ephemeral thing,
Ephes. and never last beyond a day's space. For let not the sun, he
4> 26- saith, go down upon your wrath. For if, before evening, you
are reconciled, you will obtain some pardon from God. But

Duty of going first, to seek peace. 330
if you remain longer at enmity, that enmity is no longer the
result of your being suddenly carried away by anger and
resentment, but of wickedness, and of a foul spirit, and one
that practiseth malice ! And this is not the only terrible part
of the affair, that you deprive yourself of pardon, but that the
right course becomes still more difficult. For when one day
is past, the shame becomes greater ; and when the second
has arrived, it is still further increased ; and if it reach
a third, and a fourth day, it will add a fifth. Thus the
five become ten ; the ten, twenty ; the twenty an hundred ;
and thenceforth the wound will become incurable ; for as
time goes on, the breach becomes wider. But do thou,
0 man, give way to none of these irrational passions ; nor
be ashamed, nor blush, nor say within yourself, " A short time
ago we called each other such names, and said a vast number
of things fit or not fit to be spoken ; and should I now run
at once to a reconciliation ? Who then would not blame my
excessive easiness ?" I answer, no one that had a right mind
would blame thy easiness ; but when thou remainest impla
cable, then, all persons will deride thee. Then thou wilt
give to the devil the advantage of this wide breach. For the
enmity becomes then more difficult to be got rid of, not by
mere lapse of time, but from the circumstances too that take
place in the meanwhile. For as charity covereth a multitude* Pet. 4,
of sins, so enmity gives a being to sins that do not exist.
Hence all persons are deemed worthy of credit who turn
accusers; who rejoice in the ills of others, and blaze abroad
what is disgraceful in their conduct.
14. Knowing all these things then, make the first advance
to a brother ; lay hold of him before he has entirely shrunk
away from thee; and should it be necessary to' run through
all the city on the same day ; should it be necessary to go
beyond the walls, or to take a long journey; still leaving all
other things that may be in hand, attend only to this one
work of reconciling thy brother. For if the work be
troublesome, reflect that it is for God's sake thou undergoest
all this, and thou shalt receive sufficient' consolation. Stir
up thy soul also when she is shrinking, and unwilling, and
1 Sav. adds sufficient.

336 // is of free mercy that forgiving gains us pardon.
bashful, and ashamed, by ringing these changes * perpetually
to her. Why art thou delaying? Why art thou shrinking?
Why art thou lingering ? our concern is not for money, nor
for any other of these fleeting things, but for our salvation.
God bids us do all these things, and all things should be
secondary to His commands. This matter is a sort of
spiritual merchandise. Let us not neglect it, let us not
be slothful. Let our enemy too understand that we made
much haste, in order to do what is well-pleasing unto God,
And though he may again insult, or strike us, or do any
"other such thing of a still more grievous kind, let us sustain
all things courageously, since we are not so much benefitting
him thereby, as ourselves. Of all good works, this shall
most especially a befriend us on That Day. We have sinned
and offended in many and great matters, and have provoked
our Lord. Through His lovingkindness He hath given us
this way of reconciliation. Let us, then, not fail of this good
treasure. For had He not power to charge us simply to
make reconciliation, and not have any reward assigned to it?
for whom hath He to gainsay or rectify His appointment ?
Nevertheless, through His great lovingkindness, He hath
promised us a large and unspeakable reward, and one which
we must be especially desirous to obtain, the pardon of our
sins ; thus b also making our obedience more easy of per
formance. 15. What allowance then can be made for us, if even
when we might receive so great a reward we still do not
obey the Lawgiver, but persist in our contempt; for that
this is a contempt is plain from hence. If the Emperor
had laid down a law, that all those who were enemies should
be reconciled to one another, or have their heads cut off,
should we not every one make haste to a reconciliation with
his neighbour ? Yes ! truly, I think so ! What excuse then
have we, in not ascribing the same honour to the Lord, that
Mat. 6, we should do to those who are our fellow-servants ? For this
reason we are commanded to say, Forgive us our debts, as we
z ixo/im ras Wo/ias' singing these b Ben. ' also making our obedience in
charms. this respect;' but a Venice Ms. confirms
¦ Sav. ' surely more than (any) good Savile's conjecture of rairti for ravrnt.
works.'

12

No injury so great but wc should pardon it. 337
forgive our debtors. What can be more mild, what more
merciful, than this precept ! Fie hath made thee a judge of
the -pardon of thine own offences ! If thou forgivest few
things, He forgives thee a few! If thou forgivest many things,
He forgives thee many ! If thou pardonest from the heart,
and sincerely, God in like manner also pardons thee ! If
after1 pardoning him thou accountest him a friend, God will ' Sav.
also thus deal with thee ; so that the more he has sinned, so besldes
much the more is it necessary that we should hasten to a
reconciliation ; since it becomes a cause of greater offences
being forgiven usc. Art thou willing to learn2 that there is2 or,
no pardon for us, if we are mindful of injuries, and that there esutim
is no one who can deliver us ? I will make what I assert have
plain by an example. Suppose that a neighbour has done
you a certain injury, that he has seized your goods; has
confiscated or embezzled them; and not to confine myself
to such a case, let me add to it more things and worse beside,
and whatever you will ; as, has he longed to destroy you ;
has he exposed you to a thousand perils ; has he manifested
every sort of malice towards you ; and left nothing that human
wickedness could add3? For not to go over every thing3sav.
separately, suppose that he has injured you to such an extent !e " no
as no one ever injured any before; — why, even in this case, help.
if you are resentful, you will not be worthy of pardon. And
I will explain how it is so.
16. If one of your servants owed you an hundred pieces of
gold; and some one again was indebted to him in a few
pieces of silver ; and if the servant's debtor were to come,
and intreat and supplicate you that he might obtain in
dulgence, and you were to call in your own servant, and
charge him, saying, " Forgive this man the debt, and from
the sum thou owest me I will count off this debt;" should
that servant afterwards be wicked and shameless enough to
seize on his debtor, could any one then rescue him out of
your hands ? Would you not most assuredly inflict a thou
sand stripes upon him, as having been insulted to the last
0 This, and similar language of the refer to. A general acknowledgment
Fathers, is startling to many, but is and explanation of them occurs in the
hardly more than a transcript of the ' Homily of Alms-deeds,' Tr.
the passages of Holy Scripture they

338 Tlie ungrateful servant. The Lord's Prayer.
extremity? And very justly too. This also God will do:
for He will say to thee on That Day, " O wicked and villainous
servant, yea, was it of thine own thou forgavest him ? Out of
what thou wert indebted to Me, thou wert ordered to account
to him. For " Remit," He saith, " and I will remit unto thee !
although, to speak truly d, if I had not added this condition,
it would have been even then thy duty to have remitted at
the instance of thy Lord. But in this case, I did not com
mand thee as a master, but I asked it as a favour from a friend;
and I asked it out of My own property; and I promised to
give greater things in return; and yet with all this, thou
wert not made a better man." Moreover men, when they
act in this manner, put down as much to their own servants'
accounts, as the measure of the debt is. Thus, for example,
suppose the servant owes his master a hundred pieces of
gold ; and the debtor of the servant owes ten pieces, should
the latter remit his debt, the Master does not remit him his
hundred pieces, but these ten only; and all the rest he still
1 Sav. demands. But it is not so with God; if you remit a1 few
those things to your fellow- servant, He remits all your debt.
17. Whence does this appear? From the very Prayer"
Matt. 6, itself. For if, saith He, ye forgive men their debts, your
heavenly Father will forgive your debts. And as much as
Matt, the difference is between a hundred pence and ten thousand
28' ' talents, so great is it between the debts on the one side, and
those on the other !
What punishment then must he not deserve, who when he
would receive ten thousand talents, in the room of a hundred
s denarii pence2, yet will not even so remit this small sum, but offers
up the Prayer against himself. For when thou sayest, Forgive
us, as we forgive, and afterwards dost not forgive, thou art
supplicating of God nothing else than that He would entirely
deprive thee of all excuse or indulgence. " But I do not
presume to say," replies some one, " Forgive me as I for
give," but only, " Forgive me." But what matters this ? For
if thou say it not thyself, yet God so doeth, and as thou for
givest, He forgives. And this He hath made quite evident
A 1 Ven. adds, the things remitted Prayer,' as constantly in the titles of
are not equal. Comments on it. Tertullian ' De Ora-
e Often called emphatically, ' The tione,' and the like.

God's rule bends not to evasions. Perseverance. 339
from what follows; for there it is said, If ye forgive not men,
neither doth your heavenly Father forgive you. Think not,
therefore, that it is a pious caution, not to repeat the whole
sentence ; nor offer up the Prayer by halves; but as He bade
thee so pray thou, in order that the very bond of that ex
pression, putting thee daily in fear, may compel thee to the
exercise of forgiveness towards thy neighbours.
18. Do not tell me, " I have besought him many times, I
have intreated, I have supplicated, but I have not effected a
reconciliation." Never desist till you have reconciled him.
For He said not, Leave thy gift, and go thy way. Entreat
thy brother. But, Go thy way. Be reconciled. So that, Matt. 5
although you may have made many entreaties, yet you must24-
not desist until you have persuaded. God entreats us every
day, and we do not hear; and yet He does not cease en
treating. And dost thou then disdain to entreat thy fellow-
servant? How is it then possible for thee ever to be saved?
Suppose that thou hast often pleaded and been repulsed ;
for this, however, thou wilt obtain a larger reward. For in
proportion as he is contentious, and thou perseverest in en
treating, so much the more is thy recompense increased. In
proportion as the good work is accomplished with greater
difficulty, and the reconciliation is one of much labour, so
much the greater will be .at once the judgment on him, and
the crowns of forbearance for thee brighter. Let us not
merely applaud all this, but exemplify it too in our deeds ;
and never recede from the work, until we are restored to our
former state of friendship. For it is not enough merely to
avoid grieving an enemy, or doing him an injury, or being in
our minds unkindly disposed towards him ; but it is necessary
that we should use our endeavours that he too may be kindly
affected towards ourselves. For I hear many saying, " I (5.)
have no hostility; I am not annoyed; neither have I any
thing to do with him f." But this is not what God commands,
that thou shouldest have nothing to do with him ; but that
thou shouldest have much to do with him. For this reason
he is thy brother"- For this reason He said not, "Forgive
' Literally any thing common with end of Hom. i. Tr.
him, oii% %x" "' "'"" "&< *5t" : see S '" e- is cal S° m Pasi"age-
z 2

340 Gain of reconciliation . Easier not kept without it.
thy brother what thou hast against him. But what then?
" Go thy way. First be reconciled to him ; and should he
have any thing against thee, yet desist not, before thou hast
reunited the member in friendly concord." But thou, who
in order that thou inayest obtain a useful servant, tellest out
the gold, and discoursest with many merchants, and often
undertakest long journeys; tell me, art thou not up and
doing to fhe utmost, in order that thou mayest convert an
enemy into a friend ? And how then wilt thou be able to call
upon God, whilst thou art thus neglecting His laws ? As
suredly, the possession of a servant will be of no great profit
to us ; but the making an enemy a friend, will render God
propitious and favourable toward us ; and will easily set us
free from our sins ; and gain us praise with men, as well as
great security in our life ; for nothing can be more unsafe
than he who has even only a single enemy. For our earthly
reputation is injured, whilst such a man is saying a thou
sand evil things of us to every body. Our minds are
also in a state of fermentation, and our conscience dis
turbed; and we are exposed to a continual tempest of
anxious thoughts.
19. Now since we are conscious of the truth of all this,
let us set ourselves free from chastisement and vengeance ;
and let us shew our reverence for the present feast, by doing
all that has been said; and those same favours which we
think to obtain from the Emperor on account of the feast,
let us ourselves grant to others the enjoyment of. For I
hear, indeed, many saying, that the Emperor, out of his
1 Sav. reverence for the Holy Passover, will1 be reconciled to the
wlU1oer" city, and will pardon all its offences. How absurd then is
it, that when we have to depend for our safety upon others,
we bring forward the feast, and its claims ; but that when we
are commanded to be reconciled one with another, we treat
this same feast with disdain, and think nothing of it. No
one, truly, so pollutes this holy feast, as he does, who,
whilst he is keeping it, cherishes malignity. Or rather, I
might say, that such a person cannot possibly keep it, though
he should remain without food ten days successively.
For where there is enmity and strife, there can be neither
fast nor festival. Thou wouldest not dare to touch the holy

If the hands must be clean, much more the soul. 341
Sacrifice with unwashed hands'1, however pressing the neces
sity might be. Approach not then with an unwashed soul !
For this is far worse than the other, and brings a heavier
punishment. For1 nothing so fills the mind with impurity,
as anger remaining constantly within it. The spirit of meek
ness hovers not where wrath or passion exists ; and when a
man is destitute of the Holy Spirit, what hope of salvation
shall he have, and how shall he walk aright ? Do not then,
0 beloved, whilst thou art desirous to be revenged of thine
enemy, cast thyself down headlong ; nor cause thyself to be
left alone without the guardianship of God ! For, in truth, if
the duty were a difficult one, yet the greatness of the punish
ment, wliich results from this act of disobedience, were suf-
ficieut to arouse the most slothful and supine, and to persuade
them to undergo every degree of labour. But now our argu
ment has shewn that the duty is most easy, if we are willing.
20. Let us not then be negligent of what is our life, but
let us be in earnest; and do every thing, in order that we
may be without an enemy, to present ourselves at the sacred
Table. For nothing, — nothing, I repeat, of what God com
mands will be difficult, if we give heed : and this is evident
from the case of those who are already reformed. How
many used to be cheated by the habit of using oaths, and
to fancy this practice extremely difficult of reformation.
Nevertheless, through the grace of God, when ye put
forth but a little effort, ye washed away the greater part of
that depravity. For this reason I beseech you to lay aside
also what remains, and to become teachers of others. And
to those who have not yet achieved it, but allege to us
the length of time during which they were before swearers,
and say that it is impossible for them to pluck up in a short
time that which has been rooted for many years ; 1 would
make this answer, that where any precept among those com
manded by God requires to be put in due practice, there is
h See a similar observance noticed parallel to those censured by our Lord,
in p. 145. If such rules are found which did not relate to the treatment of
fault with because they do not neces- . holy things, and here they are treated
sarily involve holy living, it should be quite as subservient to duties of a higher
rememberedthatwherestrictlykept,they order. . The word here rendered ' ne-
are grounds for such an appeal as this ; cessity' may be ' compulsion.'
and why not, in better men, for holy ¦ i. e. ' and if thou hearest malice,
recollections P They are not truly thy soul is unwashed ; for, &c.'

342 Speedy Reformation. Example of Nineveh.
no need of length of time, nor of a multitude of days, nor an
interval of years ; but of fear only, and reverence of soul ;
and then we shall be sure to accomplish it, and that in a
short time. But lest you should suppose that 1 speak these
things at random, take a man whom you think much addicted
to swearing; one that swears more times than he speaks1;
hand this man over to me for only ten days, and if I do not
rid him of all his habit in these few days, pass the severest
sentence on me.
21. And that these words are not a vain boast, shall be made
manifest to you from things that have already happened.
What could be more stupid than the Ninevites ? What more
devoid of understanding ? Yet, nevertheless, these barbarian,
foolish people, who had never yet heard any one teaching
them wisdom, who had never received such precepts from
Jonah 2, others; when they heard the prophet saying, Yet three days,
and Nineveh shall be overthrown, laid aside, within three
days, the whole of their evil customs. The fornicator became
chaste; the bold man meek; the grasping extortioner mode
rate and kind ; the slothful industrious. They did not,
indeed, reform one, or two, or three, or four vices by way of
remedy, but the whole of their iniquhy. But whence does
this appear, says some one ? From the words of the prophet ;
for the same who had been their accuser, and who had said,
Jonah 1, that the cry of their wickedness hath ascended up even to
heaven : himself again bears testimony of an opposite kind,
Jonah 3, by saying, God saw that every one departed from their own
evil ways1. He does not say, from fornication, or adultery,
or theft, but from their own evil ways. And how did they
depart? As God knew, not as man judged of the matter.
After this are we not ashamed, must we not blush, if it turns
out that in three days only the barbarians laid aside all their
wickedness, but that we, who have been urged and taught
during so many days ", have not got the better of one bad
k i. e. more words than he can arti- ' S. Chrysostom here of course sup-
culate. S. Chrysostom supposes here poses Jonah to be the author of the
a man who in his wrath loses the book which bears his name. Of the
power of distinct utterance. Tr. (Such LXX reading three days, see p. 104.
may be the meaning, or, that he never Tr.
speaks without several oaths, or oftener m He refers to his own instructions
speaks with an oath than without one, during Lent : see the close of this
vXuoia Iftruovra paXXov n ipityyofxiioi). Homily.

Thorough Repentance in the furnace offear. 343
habit? These men had, moreover, gone to the extreme of
wickedness before; for when you hear it said, The cry of
their wickedness is come up before me ; you can understand
nothing else than the excess of their wickedness. Never
theless, within three days they were capable of being trans
formed to a state of complete " virtue. For where the fear
of God is, there is no need of days, or of an interval of time ;
as likewise, on the contrary, days are of no service where
there is a want of this fear. For just as in the case of
rusted0 implements, he that rubs them only with water,
though he spend a long time on them, will not rid them
of all that foulness ; but he that puts them in a furnace, will
make them presently brighter than even those newly fabri
cated : so too a soul, stained with the foulness of sin, if it
cleanse itself slightly, and in a negligent way, and be every
day repenting, will gain no further advantage. But if it cast
itself into the furnace, as it were, ofthe fear of God, it will in
a very short time purge all away.
22. Let us not then be procrastinating till to-morrow.
For we know not what the next day may bring forth ; Prov.
nor let us say, " we shall conquer this habit by little '
and little ;" since this little and little will never come to an
end. Wherefore, dismissing that excuse, we should say,
" If we do not reform the practice of swearing to-day, we
will not leave off till we dop, though ten thousand things
were to press us ; though it were necessary to die, or to be
punished, or to lose all we have ; we will not give the devil
the advantage of slackness, nor the pretext of an adjourn
ment." Should God perceive thy soul inflamed, and thy
dUigence quickened, then He also Himself will lend His
assistance to thy reformation ! Yea, I pray and beseech you,
let us be in earnest, lest we also hear it said of us, The wewLukeii,
of Nineveh shall rise up, and shall condemn this generation;
for these, when they had once heard, reformed themselves ;
but we are not converted after frequent hearing H- These
¦ iXoxXnen, wanting no constituent P oiix aroo-rwiixita *{»'»!{«». i. e. will
part, not leave off the plan proposed above,
" Or vessels, ra iWiiri rut o-xuiSt. of attending to nothing else till this
'Ai also means ' venom,' and stains are was accomplished ; see p. 321 .
taken out of rough earthenware in the 1 Sav. ' but we (heard) frequently.
same manner. Tr.

344 Correct ion of others. Decisive measures,
were proficients in every part of virtue, but we in no part.
Hearing that their city would be overthrown, these were
affrighted ; but we, though we have heard of Hell, are not
affrighted : these, men who did not partake of the instructions
of the prophets; we, enjoying the advantage of perpetual
teaching, and of much grace.
23. These things I now speak to you, not as if reproving
you for your own sins, but for the sake of others ; for I know
full well that by you, (as I have already observed,) this law
concerning swearing has been accomplished. But this does
not suffice for our safety, unless by teaching we amend
others, since he who produced the one talent, restoring as
he did the whole portion committed to him, was punished,'
because he had not enriched that with which he was
entrusted. Wherefore, let us not regard this point, that we
ourselves have been set free from this sin ; but until we have
delivered others from it, let us not desist ; and let every one
offer to God ten friends whom he has corrected; and
1 p*t«- whether thou have servants, or apprentices 1, (but if you
p. 234. have neither servants, nor apprentices, you have however
friends,) these do thou reform. Further, do not make me
this reply ; " We have banished oaths for the most part, and
we are rarely caught in that snare;" but let even this rarity
of offending be got rid of. If you had lost one piece of
gold, would you not go about to all persons, searching and
making enquiry, in order to find it? This do also with
regard to oaths. If you perceive that you have been cheated
out of one oath, weep, lament, as though your whole sub
stance were lost. Again I say what I did before. Shut up
thyself at home ; make it a subject of practice and exercise
along with thy wife, thy children, and domestics. Say to
thyself in the first instance, " I must not put a finger to
private or public matters until I have rectified this soul of
mine." If you will thus school your own sons, they too will
instruct their children in turn, and thus this discipline,
reaching even to the consummation and appearing of Christ,
will bring all that great reward to those who were engaged at
the root of the business. If your son has learnt to say,
" Believe me';" he will not be able to go up to the theatre,
' srlmimv, see p. 154, and note r.

Fear of ridicule. Threats of Discipline. 345
or to enter a tavern, or to spend his time at dice ; for that
word, lying upon his mouth instead of a bridle, will provide,
however contrary to his inclination, that he must be put to
the shame and blush. But if at any time he should appear
in these places, it will quickly compel him to retreat8.
Suppose some persons laugh. Do thou on the other hand
weep for their transgression! Many also once laughed at
Noah whilst he was preparing the ark ; but when the flood
came, he laughed at them ; or rather, the just man never
laughed at them at all, but wept and bewailed ! When
therefore thou seest persons laughing, reflect that those teeth,
that grin now, will one day have to sustain that most
dreadful wailing and gnashing, and that they will remember
this same laugh on That Day whilst they are grinding and
clenching ! Then thou too shalt remember this laugh ! How
did the rich man laugh at Lazarus ! But afterwards, when he
beheld him in Abraham's bosom, he had nothing left to do
but to bewail himself!
24. Being mindful then of all these things, be urgent
with all, for the speedy fulfilment of this precept. And tell
me not, that you will do this by little and little ; nor put it
off till the morrow, for this to-morrow never finds an end.
Forty days' have already passed away. Should the Holy
Easter pass away, 1 will thenceforward pardon no one,
nor employ further admonition, but a commanding authority,
and severity not to be despised. For this apology drawn
from custom is of no force. Why may not the thief as well
plead custom, and get free from punishment ? Why may not
the murderer and adulterer ? Therefore I protest, and give
warning to all, that if, when I have met you in private, and
put the matter to the proof, (and I will certainly put it to the
proof,) I detect any who have not corrected this vice, I will
inflict punishment upon them, by ordering them to be
excluded from the Holy Mysteries"; not that they may remain
' As one who could not talk like munion to Valens, who had joined the
others. Tr. Arians, but did not attempt to prevent
' Forty days from Quinquagesima, his entering the church. See St. Greg.
leaving ten till Easter ; see Pref. Naz. Or. 20. (Ben. 43.) He even
u See p. 324, note e. St. Ambrose allowed him to present an offering;
(Life by Paulinus, §. 34.) forbade Theo- but this was an indulgence. Offenders
dosius to enter the church at all, after would be liable of course to Ecelesiasti-
the massacre of Thessalonica. See p. cal censure, if they took a nearer place
120, and note i. St. Basil reiused Com- than was allowed them.

346 Restoration of Penitents. Intercession.
always shut out, but that having reformed themselves, they
may thus enter in, and with a pure conscience enjoy the Holy
Table ; for this is to be a partaker of the Communion ! God
grant that through the prayers of those who preside over us",
as well as of all the saints, having corrected these and all
other deficiencies, we may obtain the kingdom of heaven
through the grace and lovingkindness of our Lord Jesus
Christ, with Whom to the Father, together with the Holy
Spirit, be glory, honour, and adoration, now and ever, world
without end. Amen.

* rut voftioui, a title of Bishops, especially one of dignity. Some other
See Bingham, b. 2. c. 2. §. 5. Tr. persons are called vrariiis in Hom. xvi.
Flavian was probably not yet re- see pp. 264, 265. and in Hom. vi. pro-
turned, but would be always supposed bahly departed Saints ; where see of the
to pray for the people. The plural is intercession of Saints in general, p.
sometimes used of a single person, 134, note 1.

HOMILY XXI.

On the return of Flavian the Bishop, and the reconciliation of the Emperor
with the city, and with " those who had offended in overthrowing the
Statues.

1. To-day, I shall begin with that very same saying with (1.)
which I have ever been used to open my address to you in a
season of danger, and shall say along with you, " Blessed
be God," Who hath granted us this day to celebrate this holy
Feast with much joy and gladness ; and hath restored the
head to the body, the shepherd to the sheep, the master to
the disciples, the general to the soldiers, the High Priest to
the Priests ! Blessed be God, Who doeth abundantly above Eph. 3,
what we ask or think I For to us it would have seemed "
sufficient, had we been but delivered from the hitherto
impending evil ; and for this we made all our supplication.
But the God who loveth man, and ever in His giving
surpasseth our prayers by an excess of bounty, hath brought
back our Father too, sooner than we could at all have
expected. Who would, indeed, have thought that in so few
days, he would have gone, and have had audience with the
Emperor, and set us free from the calamity, and again come
back to us so quickly, as to have it in his power to be in
time for the Holy Passover, and to celebrate it with our
selves ? Behold, however, this event, which was go contrary
a Ben. *(it, Sav. tlsr which rather ' against' the offenders. It does con-
implies a full stop after 'city,' and tain a very strong one obliquely.
that the Homily contained an invective

348 Piety of Antioch shewn by its trust in God.
to expectation, hath been realized ! We have received back
our Father; and we enjoy so much the greater pleasure,
inasmuch as we have received him back now beyond our
hopes. For all these things, let us give thanks to the
merciful God, and be amazed at the power, the loving
kindness, the wisdom, and the providence which has been
exerted for the city. For the devil had attempted its entire
subversion through the daring crimes committed ; but God,
by means of this same calamity, hath conferred honour upon
the city, the Priest, and the Emperor ; and hath made them
all more illustrious.
2. The city hath become glorious, because when such
a danger had overtaken her, passing by at once all those
who were in power, those who were surrounded with much
wealth, those who possessed great influence with the
Emperor, it fled for refuge to the Church, and to the
Priest of God, and with much faith, committed itself entirely
to ¦ the hope which is from above ! Many indeed, after the
departure of the common Father, were ready to terrify those
who lay in prison, by saying, " The Emperor does not lay
i Sav. aside 1 his wrath, but is still more provoked, and is thinking
of the utter ruin of the city." But whilst they were whisper
ing all this, and much more, they who were then in bonds
were not the least intimidated ; but upon our saying, " These
things are false, and they are a device of the devil, who
desires to fill you with consternation;" they replied to us,
" We need no consolation to be addressed to us ; for we
know where we have taken refuge from the first ; and upon
what hope we have suspended ourselves. We have fixed
our safety upon the sacred anchor ! We have not entrusted
this to man, but to the Almighty God; therefore we are
most assuredly confident, that the result will be favourable ;
for it is impossible, truly impossible, that this hope can
ever be confounded!" To how many crowns, how many
encomiums, is this equivalent for our city ? How much of
God's favour will it draw down upon us too in our other
affairs ! For it is not, indeed it is not a thing belonging to
a soul of mean order to be watchful against the attack of
temptations, and to look to God ; and scorning all that is
human, to gaze after that Divine aid.

Courage and devotedness of Flavian displayed. 349
3. The city then hath thus obtained honour; and the
Priest again not less than the city, for he. exposed his life
for all ; and while there were many things to hinder him,
as the winter, his age, the feast, and not less than these, his
sister, then at her last breath, he raised himself above all
these obstacles, and did not say to himself, " What a thing-
is this ? Our only remaining sister, she who hath drawn the
yoke of Christ along with me, and who hath been my
domestic companion so long, is now at her last breath ; and
shall we desert her, and go hence, and not behold her
expiring, and uttering her parting words ? But she indeed
was praying daily, that we might close her eyes b, and shut
and compose her mouth, and manage all other things per
taining to the funeral ; but now in this case, as one deserted,
and deprived of a protector, she will obtain none of these
offices from her brother ; of him from whom she especially
desired to obtain them ; but when she gives up the ghost,
she will not see him whom she loved more to have with her
than all others ? And will not this be heavier to her than
dying many times over ? Yes, although I were far away,
would it not be right to come with speed, and do, and suffer
any thing, for the purpose of shewing her this kindness ?
And now when I am near, shall I leave her, and taking my
departure abandon her ? And how then will she sustain the
remainder of her days ?"
4. Yet, so far was he from saying any of these things, that
he did not even think of them; but esteeming the fear of
God above all the ties of kindred, he knew this well ; that as
tempests display the pilot, and dangers the general, so also
a time of trial makes the Priest to become manifest. " All
men," saith he, " are gazing on us ; the Jews as well as the
Greeks; let us not confound the expectations which these
have of us ; let us not overlook so great a shipwreck ; but
having turned over to God all things that pertain to our
selves, let us venture our life itself too!" Consider, moreover,
the magnanimity of the Priest, and the lovingkindness of
God ! All those things which he disregarded, all those he
b Ducseus quotes II. xi. 453. Mn. ix. Varro apud Nonium ; Sigil. as illustrat-
486. Stat. Theb. 1. 2. ' Alterna clause- ing the custom of doing these offices
runt lumina dextra.' Plin. 22. 37. for the dead among heathens.

Xttrou

350 Tlie Emperor's clemency, the Bishop's modesty.
enjoyed; in order that he might both receive the reward of
his readiness, and that he might obtain a greater pleasure by
>«ni- enjoying them contrary to expectation ! He chose to spend1
the festival in a foreign place, and far from his own people,
for the sake of the city's safety. But God restored him to
us before the Paschal feast, so as to take a common part with
in the conduct * of the festival ; in order that he might
have the reward of his undertaking, and enjoy the greater
gladness ! He feared not the season of the year ; and there
was a very summer during the whole period he was travelling.
He took not his age into account; and he dispatched this
long journey with just as much ease as if he had been young
and sprightly ! He thought not of his sister's decease, he did
not yield to tender emotions, and when he returned he found
her still alive, and all things which were disregarded by him,
were all obtained !
(2.) 5. Thus, the priest hath indeed acquitted himself honour
ably before God and man ! This transaction hath also adorned
the Emperor with a splendour beyond the diadem ! First, in
that it was then" made apparent that he would grant that to
the priests which he would not to any other ; secondly, that
he granted the favour without delay, and broke off his re
sentment. But that you may more clearly learn the magna
nimity of the Emperor, and the wisdom of the priest, .and
more than both these, the lovingkindness of God ; allow me to
32»^ii- relate to you a few particulars of the conference8 which took
yooias p]ace_ gut what I am now about to relate I learnt from one
of those who were within the palace ; for the Father has
told us neither much nor little on the affair ; but ever imi
tating the magnanimity of Paul, he hides his own good
deeds; and to those who on all sides were asking him
questions as to what he said to the Emperor ; and how he
prevailed upon him; and how he turned away his wrath
entirely, he replied, " We contributed nothing to the matter,
but the Emperor himself, (God having softened his heart,)
even before we had spoken, dismissed his anger, and broke
off his resentment; and discoursing of the events that had

• ' With you,' in the Paris reprint, d Sav. M. and 2 Ven. add, ' in that,'
seems a misprint. and Sav. and M, ' then.'

Flavian's appearance before Theodosius. 351
taken place as if some other person had been insulted, he
thus went over all the events that had happened without
anger." But those things which he concealed from humility,
God hath brought to light.
6. And what were these ? I will proceed to relate them
to you by going a little farther back in the story. When he
went forth from the city, leaving all in so much sadness, he
endured what was far more grievous than we ourselves suf
fered, who were in the midst of these calamities. For, in the
first place, meeting in the midst of his journey with those
who had been sent by the Emperor to make inquisition upon
the events which had happened ; and learning from them, on
what terms they were sent ; and reflecting upon the dreadful
events that were in store for the city, the tumults, the con
fusion, the terror, the agony, the perils, he wept a flood of
tears, and his bowels were rent with compassion; for with
fathers, it is usual to grieve much more, when they are not
able to be present with their suffering children ; the which
now this most tender hearted man endured ; not only lamenting
the calamities which were in reserve for us, but that he was
far away from us, whilst we were enduring them. But this
was, however, for our safety. For as soon as he had learned
these things from them ; more warmly did the fountain of his
tears then gush forth, and he betook himself to God with
more fervent supplication ; and spent his nights without
sleep, beseeching Him that He would succour the city,
while enduring these things, and make the mind of the
Emperor more placable. And as soon as he came to that
great city, and had entered the royal palace, he stood before
the Emperor at a distance, — speechless, — weeping, — with
downcast eyes, — covering his face as if he himself had been
the doer of all the mischief; and this he did, wishing first
to incline him to mercy by his posture, and aspect, and
tears; and then to begin an apology on our behalf; since
there is but one hope of pardon for those who have offended,
which is to be silent, and to utter nothing in defence of what
has been done. For he was desirous that one feeling should
be got rid of, and that another should take its place ; that
anger should be expelled, and sadness introduced % in order d
' utuftiai here opposed to to/not, and represses violent emotion.
meaning especially such sadness as

352 Flavian's silence. Expostulation ofthe Emperor.
that he might thus prepare the way for the words of his
apology; which was indeed what really took place. And
just as Moses going up to the mount, when the people had
offended, stood speechless himself, until God called him,
Exod. saying, Let me alone, and I will blot out this people ; so
' ' also did he now act. The Emperor therefore, when he saw
him shedding tears, and bending toward the ground, himself
drew near ; and what he really felt on seeing the tears of the
priest, he made evident by the words he addressed to him;
for they were not those of a person provoked or inflamed,
but of one in sorrow; not of one enraged, but rather dejected,
and under constraint of extreme pain.
7. And that this is true, ye will understand when ye hear
what were his words. For he did not say, "What does this
mean ? Hast thou come heading an embassy on behalf of
impious and abominable men, such as ought not even to
live; on behalf of rebels', of revolutionists, who deserve the
utmost punishment ?" But dismissing all words of that sort,
he substituted instead, a defence of himself full of expostu
lation and severity8; and he enumerated those benefactions
of his, which during the whole time of his reign he had
conferred upon the city; and at each of these he said, " Was
it thus I should have been treated for this ? What injuries
had I done, that they should take such revenge ? What
complaint had they, great or small, that they must not insult
me only, but the deceased tooh? Was it not sufficient to
wreak their resentment against the living ? Yet they thought it
nothing brave, unless they insulted those now in their graves.
Granting that I had injured them, as they suppose ; surely
it would have been becoming to spare the dead, who had
done them no wrong; for they could not have the same
complaint against them. Did 1 not ever esteem this city
above every thing, and account it as dearer than my native
place ? And was it not a matter of my continual prayers to
visit this city; and did I not make this my oath' to all men ?
f ruoanm. See p. 244, and note a. pulling down the statues of bis wife
s i»Tjo*»t xa) /Sa^mros. Ben. ' re- and mother, which, together with his
spectfulness and gravity,' which is true, own and those of his two sons, were
but ' apology' on his part requires the dragged about tbe streets of Antioch
other meaning to qualify it. Compare during the riot. Tr.
1 Cor. 6, 5; 15, 34; where the same ' He seems to mean some such ex-
word is used. pression as ' so may I live to see An-
h S. Chrysostom here alludes to the tioch.'

Flavian bemoans the Misery of Antioch. 353
8. Upon this, the priest sobbing bitterly k, and shedding (3.)
warmer tears, was no longer silent: for he saw that the
apology of the Emperor was raising our crime to a still
higher amount; but heaving from the bottom of his heart' a'**™*
deep and bitter sigh, he said, " We must confess, O Emperor,
this love which you have shewn towards our country ! We
cannot deny it ! On this account, especially, we mourn, that
thus beloved as she was, the demons should have envied
her; and that we should have appeared ungrateful towards
her benefactor, and have provoked her ardent lover. And
although you were to overthrow; although you were to burn ;
although you were to put to death; or whatever else you
might do, you would never yet have taken on us the revenge
we deserve. We ourselves have, by anticipation, inflicted
on ourselves what is worse than a thousand deaths! For
what can be more bitter, than when we are found to have
unjustly provoked our benefactor, and one who loved us so
much, and the whole world knows it, and sets us down for
the most monstrous ingratitude ! If Barbarians had come
down on our city1, and overturned its walls, and burnt its
houses, and had taken and carried usm away captive, the
-evil had been less. And why so ? but because, whilst you
live, and continue such a generous kindness towards us, there
might be a hope that all these evils would be got rid of; and
that we might again be brought back to our former condition,
and regain a more illustrious liberty. But now, having been
deprived of your favour, and quenched your love, which was
a greater security to us than any wall, whom have we left to
fly to ? Where else shall we have to look, when we have
provoked so benign a lord, so indulgent a father ? So that
while they seem to have committed offences of the most in
tolerable kind, they have on the other hand suffered the most
terrible evils ; not daring to look any man in the face ; nor
being able to look upon the sun with free eyes ; shame every
where weighing on their eyelids, and compelling them to
hide their heads ! Deprived of their confidence, they now
k This seems better than /ux(h, 'for "' It might be rendered, ' taken cap-
a while.' tives and gone away,' but the word
1 A kind of event then becoming ' liberty,' presently shews that ' us' is
familiar to the Roman world. to be understood in ' our.'
A a

354 Mercy imitates God, and disappoints Satan.
live in a worse condition than the most wretched captives,
and sustain the utmost dishonour ; and whilst thinking of the
magnitude of their evils, and into what a depth of infamy
they have thrown themselves, they can scarce draw breath;
inasmuch as they have pulled on their own heads severer
reproaches from all the inhabitants of the world, than even
from him who is seen to have been insulted.
9. But yet, O Emperor, if you are willing, theie is a
remedy for the wound, and a medicine for these evils, mighty
as they are ! Often, indeed, has it occurred amongst private
individuals, that great and insufferable offences have become
a foundation for great affection. Thus also did it happen in
¦ firwi the case of our kind1. For when God made man, and placed
him in Paradise, and held him in much honour ; the devil
could not bear this his great prosperity, and envied him, and
cast him out from that dignity which had been granted. But
God was so far from forsaking him, that He even opened
Heaven to us instead of Paradise; and in so doing, both
shewed His own lovingkindness, and punished the devil the
more severely. So do thou too now! The demons have
lately used all their efforts, that they may effectually rend
from your favour that city which was dearest of all to you.
Knowing this then, demand what penalty you will, but let
us not become outcasts from your former love ! Nay, though
it is a strange thing, I must say, display towards us now still
greater kindness than ever ; and again write this city's name
among the foremost in your love ; — if you are indeed desirous
of being revenged upon the demons who were the instigators
of these crimes ! For if you pull down, and overturn, and
rase the city, you will be doing those very things which they
have long been desiring. But if you dismiss your anger, and
again avow that you love it even as you did before, you have
given them a deadly blow. You have taken the most perfect
revenge upon them by shewing, not only that nothing what
ever has come for them of their evil design ; but that all hath
proved the very opposite of what they wished. And you
would be just in acting thus, and in shewing mercy to a city,
which the demons envied on account of your affection ; for
if you had not so exceedingly loved her, they would not have
envied her to such a degree ! So that even if what I have

Turns insult to glory, raises a living Monument. 355
asserted is extraordinary, it is nevertheless true, that what
the city hath suffered, hath been for you, and for your love !
What burning, what devastation, so bitter as those words,
which you pronounced as excusing yourself?
10. You say now, that you have been insulted, and sus
tained wrongs such as no Emperor ever yet did. But if you
will, 0 most gracious, most wise, and most religious Sovereign,
this contempt will procure you a crown, more honourable and
splendid than the diadem you wear ! For this diadem is a
display of your princely virtue, but it is also a token of the
munificence of him who gave it ; but the crown woven from
this your humanity will be entirely your own good work, and
that of your own love of wisdom ; and all men will admire
you less for the sake of these precious stones", than they will
applaud you for your superiority over this wrath. Were your
Statues thrown down ? You have it in your power again to
set up others yet more splendid. For if you remit the
offences of those who have done you injury, and take no
revenge upon" them, they will erect a statue to you, not one 'Sav.let
in the forum of brass, nor of gold, nor inlaid with gems ; but *u^r no
one arrayed in that robe which is more precious0 than any
material, that of humanity and tender mercy ! Every man
will thus exalt you upon his own soul ; and you will have as
many statues, as there are men who now inhabit, or shall
hereafter inhabit, the whole world ! For not only we, but all
those who come after us, and their successors, will hear of
these things, and will admire and love you, just as if they
themselves had experienced this kindness !
11. And to shew that I do not speak this in a way of
flattery, but that it will certainly be so, I will relate to you
an ancient piece of history, from whence you may leam, that
no armies, nor warlike weapons, nor money, nor multitude
of subjects, nor any other such things make sovereigns
so illustrious, as fortitude and gentleness of soul. It is re
lated of the blessed Constantine, that on one occasion, when
" It is here evidently supposed that sinuate. See c. xxxii. where he quotes
the Emperor appeared with the crown the Homily on Perfect Charity, (6.)
actually upon his head. The magnifi- Also on Eph. 4, 1. Hom. 9. Tr. p. 203.
cence of the Emperor's appearance is (and in this vol. p. 59. and notes h and
dwelt upon at length by Chrysostom in i.) Tr.
other Homilies, though with different ° Ben. prefers erriXm. ' But a monu-
feeling from what Gibbon would in- ment more noble,' as in some MSS.
a a 2

356 Mercy of Constantine, and of Theodosius himself.
a statue of himself had been pelted with stones, and many
were instigating him to proceed to take vengeance against
the perpetrators of the outrage ; on its being said, that they
had disfigured his whole face by battering it with stones, he
stroked his face with his hand, and smiling gently, said, " I
am quite unable to perceive any wound inflicted upon
my face. The head appears sound, and the face also quite
sound." Thus these persons, overwhelmed with shame, de
sisted from their unrighteous counsel.
This saying, even to the present day, all repeat; and
length of time hath neither weakened nor extinguished the
memory of such exalted wisdom. How much more illus
trious is such an action, than any number of warlike trophies!
1 Sav. Many1 cities did he build2, and many barbarous tribes did he
great conquer; not one of which we now remember; but this

or re- saying is repeated over and over again, to the present day;
and those who follow us, as well as those who come after
them, will all hear of it. Nor indeed is this the only admir
able thing ; that they will hear of it ; but that when men
speak of it, they do so with approbation and applause ; and
those who hear of it, receive it with the like ; and there is
no one who, when he has heard it, is able to remain silent,
but each at once cries out, and applauds the man who uttered
it, and prays that innumerable blessings may be his lot even
now deceased. But if amongst men, this saying has gained
him so much honour, how many crowns will he obtain
through the lovingkindness of God !
12. And why need I speak of Constantine, and other men's
examples, when it were fitting that I should exhort you by
considerations nearer home, and drawn from your own praise
worthy actions. You remember how but lately, when this
feast was near at hand, you sent an epistle to every part of
the world ; giving orders that the inmates of the prisons should
be set free, and their crimes be pardoned. And as if this
were not sufficient to give proof of your generosity, you said
in your letters, " O that it were possible for me to recal and
to restore those who are dead, and to bring them back to
their former state of life again !" Remember now these words.
Behold the season of recalling and restoring the deceased,
and bringing them back to former life ! For these are indeed

The honour of his Christian Profession at stake. 357
already dead, even before the sentence hath been pronounced;
and the city hath now taken up its tabernacle at the very
gates of Hades ! Therefore raise it up again, which you can
do without money, without expense, without loss of time or
labour ! It is sufficient merely for you to open yom- lips, and
you will restore to life the city which at present lieth in dark'
ness". Grant now, that henceforth it may bear an appella
tion derived from your philanthropy; for it will not be so
much indebted to the kindness of him who first founded it,
as it will be to your sentence. And this is exceedingly
reasonable; for he but gave it its beginning, and departed;
but you, when it had grown up and become great ; and when
it was fallen, after all that great prosperity; will have been its
restorer. There would have been nothing so wonderful in
your having delivered it from danger, when enemies had
captured, and barbarians overrun it, as in your now sparing
it. That, many of the Emperors have frequently done ; but
should you alone accomplish this, you will be first in doing
it, and that beyond all expectation. And the former of these
good deeds, the protecting your subjects, is not at all wonderful
or extraordinary; but is one of those events which are of
continual occurrence ; but the latter, the endurance of such
provocations, and then putting away wrath, is something
which surpasses human nature.
13. Reflect, that the matter now for your consideration is
not respecting this city only, but is one that concerns your
own glory; or rather, one that affects the cause of Christi
anity in general. Even now the Gentiles, and Jews, and the
whole empire p as well as the barbarians, (for these last have
also heard of these events,) are gazing on you, and waiting
to see what sentence you will pronounce with regard to these
transactions. And should you decree a humane and merciful
one ; all will applaud the decision, and glorify God, and say
one to another, " Oh ! how passing wonderful is the power
of Christianity, that it restrains and bridles a man who has
no equal upon earth ; a sovereign, powerful enough to
destroy and devastate all things ; and teaches him to prac-
0 b o-x'oTti, al. It' o^/to-i, ' on its face.' P olxoo/tin , 'world.1 Sav. places it
See p. 202, where this should stand last.
instead of 'visibly.'

358 Antioch severely punished by terror.
tice such philosophy as one in a private station had not been
likely to display ! Great indeed must be the God of the
Christians, who makes angels out of men, and renders them
superior to all the constraining urgency of our nature !
14. Nor ought you, assuredly, to entertain that idle fear;
nor to bear with those who say that other cities will become
worse, and grow more contemptuous of authority, if this city
goes unpunished. For if you were unable to take vengeance;
and they, after doing these things, had forcibly defied you ;
and the power on each side was equally matched; then
reasonably enough might such suspicions be entertained.
But if, terrified and half dead with fear, they run to cast
themselves at your feet, through me; and expect daily
nothing else but the pit of slaughter, and are engaged in
1 Sav. common x supplications ; looking up to heaven and calling
requen Up0n q.q(j j0 come ^Q their aid, and to favour this our
embassy; and have each given charge about his private
affairs, as if they were at their last gasp; how can such
a fear be otherwise than superfluous ? If they had been
ordered to be put to death, they would not have suffered
as much as they do now, living as they have done so many
days in fear and trembling; and when the evening ap
proaches, not expecting to behold the morning ; nor when
the day arrives, hoping to reach the evening! Many too
have fallen in with wild beasts, while pursuing their way
through desert places, and removing to untrodden spots;
and not men only, but also little children and women ; free
born, and of good condition ; hiding themselves many days
and nights in caves, and ravines, and holes of the desert !
A new mode of captivity hath indeed befallen the city.
Whilst the buildings and walls are standing, they suffer
heavier calamities than when cities have been set on fire !
Whilst no barbarian foe is present, whilst no enemy appears,
they are more wretchedly situated than if actually taken;
and the rustling only of a leaf puts them all to rout every
day ! And these are matters which are universally known ; so
that if all men had seen the city rased to the ground, they would
not have been taught such a lesson of sobriety, as by hearing
of the calamities which have now befallen it. Suppose not,
therefore, that other cities will be made worse in future !

Affections of mankind to be won by Mercy. 359
Not even if you had overturned other ' cities, would you ' Sav.
have so effectually corrected them, as now, by this darkle,.
suspense as to what may be their fate, having chastised'
them more severely than by any punishment !
15. Do not, then, carry this calamity any farther; but
allow them henceforth to take breath again. For to punish
the guilty, and to exact the penalty for these deeds, were
easy and open to any one ; but the sparing of those who have
insulted you, and the granting a pardon to those who have
committed offences undeserving of pardon, is an act of
which but some one or two are capable ; and especially so,
where the person treated with indignity is the Emperor. It
is an easy matter to place the city under the subjection of
fear; but to dispose all to be loving subjects; and to
persuade them to hold themselves well affected towards your
government; and to offer not only their common, but
individual prayers for your empire ; is a work of difficulty.
A monarch might expend his treasures, or put innumerable
troops in motion, or do what else he pleased, but still he
would not be able to draw the affections of so many men
towards himself as may now very easily be done. For they
who have been kindly dealt with, and those who hear of it
too, will be well affected towards you, even as the receivers
of the benefit. How much money, how many labours would
you not have expended to win over to yourself the
whole world in a short space of time ; and to be able to
persuade all those men who are now in existence, as well as
all future generations, to invoke upon your head the same
blessings which they pray for on behalf of their own
children ! And if you will receive such a reward from men,
how much greater will you have from God ! Ahd this, not
merely from the events which are now taking place, but from
those good deeds which shall be performed by others in time
to come. For if ever it should be that an event similar to
what has now occurred should take place, (which God forbid !)
and any of those who have been treated with indignity,
should then be consulting about prosecuting measures
against the rioters ; your gentleness and fortitude will serve
"1 airoiis, ' the Antiochenes.' Edd. make so good sense.
aiias, ' the cities,' which does not

360 Opportunity for a new Example, and that for God's sake.
them instead of all other teaching and admonition ; and they
will be ashamed and confounded, having such an example of
high virtue, to appear inferior. So that in this way you will
be an instructor to all posterity; and you will obtain the
palm amongst them, even although they should attain to the
highest point of philosophic forbearance ! For it is not an
equal case, for a person to give the first specimen of such
meekness himself, or by looking at others, to imitate the
good actions they have performed. On this account, what-,
ever philanthropy, or meekness, those who come after you
may display, you will enjoy the reward along with them; foi
he who provides the root, must be considered the source of the
fruits. For this reason, no one can possibly now share with
you the reward that will follow your generosity, since the
good deed hath been entirely your own. But you will share
the reward of all those who shall come after, if any such persons
should make their appearance ; and it will be in your power
to have an equal share in the merit of the good work along
with them, and to carry off a portion as great as teachers
have with scholars T- And supposing that no such a person
should exist, the tribute of commendation and applause will
be accumulating to you throughout every age.
16. For consider, what it is for all posterity to hear it
reported, that when so great a city had become obnoxious to
punishment and vengeance, that when all were terrified,
when its generals, its magistrates and judges, were all in
horror and alarm, and did not dare to utter a word on
behalf of the wretched people; a single old man, in
vested with the priesthood of God, came and impressed
'Wr^ithe Monarch with reverence1 by his mere aspect and
presentation ; and that the favour which he bestowed upon
no other of his subjects, he granted to this one old man,
being actuated by a reverence for God's laws ! For in this
very thing, O Emperor, that / have been sent hither on this
embassy, the city hath done you no small honour ; for they
have thus pronounced the best and the most honourable
judgment on you, which is, that you respect more than any
other of those placed under your authority, the priests of
God, however mean they may be !
r 2 Ven. and P. omit xx), which seems better.

Christ's Messenger offers mercy to the merciful. 361
17. But not only on the present occasion have I come
from these, but I am sent from One who is higher than these;
from One who is the common Lord of angels and men *, to l Sav.
address these words to your most merciful and most gentle *nds
soul, If ye forgive men their debts, your heavenly Father men.
will forgive you your trespasses. Remember then that Day 12. ' '
when we shall all give an account of our actions ! Consider
that if you have sinned in any respect, you will be able to
wipe away all offences by this sentence ', and by this deter
mination, and that without difficulty and without toil. Some
when they go on an embassy, bring gold, and silver, and
other gifts of that kind. But I am come into your royal
presence with the sacred laws ; and instead of all other gifts,
I present these ; and I exhort you to imitate your Lord, who
whilst He is daily insulted by us, unceasingly ministers His
blessings to all ! And do not confound our hopes, nor make
our promises of none effect '. For I wish you withal to
understand, that if it be your resolution to be reconciled, and
to restore your former kindness to the city, and to remit this
just displeasure, I shall go back with the fullest satisfaction.
But if you determine to cast off the city, I shall not only
never return to it, nor see its soil again, but I shall in future
utterly disown it, and enrol myself a member of some other
city; for God forbid that I should ever belong to that
country, which you, the most mild and merciful of all men,
refuse to admit to peace and reconciliation !
18. Having said this, and much more to the same effect, (4.)
be so overcame the Emperor, that the same thing occurred
which once happened to Joseph. For just as he, when he
beheld his brethren, longed to shed tears, but restrained his
feeling, in order that he might not destroy appearances; even
so did the Emperor mentally weep, but did not let it be
seen, for* the sake of those who were present. He was not,
however, able to suppress the feeling at the close of the
conference ; but betrayed himself, though against his will.
" No one who knows St. Chrysostom 210. note k. and p. 220.
will suppose that he means by this to l Perhaps referring to promises the
exclude the other conditions of a sincere Bishop had made to his flock, of what
repentance, as of course our Lord did they might expect from his interces-
not, in the saying just before quoted, sion. Tr.
which is equally unqualified ; see p.

362 The city pardoned. Pious saying of the Emperor.
For after this speech was finished, no further words were
necessary, but he gave utterance to one only sentiment, which
did him much more honour than the diadem. And what
was that ? " How," said he, " can it be any thing wonderful
or great, that we should remit our anger against those who
have treated us with indignity; we, who ourselves are but
men ; when the Lord of the universe, coming as He did on
earth, and being made a servant for us, and crucified by
those who had experienced His kindness, besought the Father
^"k| on behalf of His crucifiers, saying, Forgive them, for they
know not what they do ? What marvel, then, if we also should
forgive our fellow-servants ! And that these words were not
a pretence, all that followed gave proof. And not the least,
that particular circumstance which I am now about to men
tion ; for this our priest, when he would have remained there,
and celebrated the feast together with himself, he urged,
though contrary to what he would have wished, — to use all
speed, and diligence, to present himself to his fellow-citizens.
" I know," said he, " that their souls are still agitated ; and
that there are many relics of the calamity left. Go, give
them consolation ! If they see the helmsman, they will no
longer remember the storm that has passed away; but all
recollection of these sorrowful events will be effaced !" And
when the Priest was urgent, entreating him to send his own
son, he, wishing to give the most satisfactory proof of his
having entirely blotted out from his soul every wrathful
feeling, answered ; " Pray that these hindrances may be
taken out of the way; that these wars may be put an end to ;
and then I will certainly come myself."
19. What could be gentler than such a soul ? Let the
Gentiles henceforward be ashamed; or rather, instead of
being ashamed, let them be instmcted; and leaving their
native error, let them come back" to the strength of Christi
anity. Let them learn what our philosophy is, from the
example of the Emperor and of the Priest ! For our most
pious Emperor stayed not at this point ; but when the Bishop
had left the city, and come over the sea, he dispatched
thither too certain persons, for the purpose of strictly in-
u As being God's creatures, and having departed from Him.

Flavian's disinterestedness. Public rejoicings. 363
quiring, and strenuously exerting themselves about his pro
gress, lest he should in any way waste the interval of time
that was left ; and the city should be thus deprived of half
its pleasure, whilst he was celebrating the feast beyond its
walls. Where is the gracious father that would have so
busied himself on behalf of those who had treated him
contemptuously? But I must mention another circum
stance that redounds to the praise of the just man1. Fori the
when he had accomplished this, he did not make it his^isnoP'
endeavour, as any one else might have done, who was
fond of glory, to deliver those letters himself, which were to
set us free from the state of dejection in which we were ; but
since he was journeying at too slow a rate for this, he thought
proper to send forward another person in his stead ; one
among those who were skilled in horsemanship, to be the
bearer of the good news to the city*; lest its sadness should
be deepened by the tardiness of his arrival. For the only
thing he earnestly coveted was this ; not that he might come
himself, bringing these favourable tidings, so full of all that
is delightful, but that our country might as soon as possible
breathe freely again.
20. What therefore ye then did, in crowning the forum with
garlands; in lighting lamps, in spreading couches7 of green
leaves before the shops, and keeping high festival, as if the
city had been just now born, this do ye, although in another
manner, throughout all time ; — being crowned, not with
flowers, but with virtue ; — lighting up throughout your whole
souls the lustre that is from good works; rejoicing with a
spiritual gladness. And let us never fail to give God thanks
continually for all these things, not only that he hath freed
us from these calamities, but that he also permitted them to
happen; and let us acknowledge his abundant goodness!
J Comp. what is said of Cffisarius, among the Romans meant a coufih of
Lib. Beiske, 1. 1. p. 691. This may particular construction, which allowed
relate to a different occasion, as it seems seven or eight to recline upon it at
likely that there were two rescripts, supper. These were probably tempo-
the second of which conveyed the full rary couches, made_ofj_or,strewed with,. . v: -
pardon. green"~Te'aves, for" apublic feast. Tr.
y trilHiai. Cave, in his life of S. (nBamuTmehtJons this feasting, and
Chrysostom, has rendered it, ' the doors praises the sympathy and good nature
and shop windows sel off with flowers of Hellebichus on the occasion. His
and green branches ;' but this seems mention of a fish may be connected
purely fanciful; the word stibadium with the fast. Or. ad Helleb. fin.)

364 God's merciful purpose in permitting all.
Joel 1, According to the prophetic saying, Tell ye your children of
it; and let your children tell their children; and their
children again another generation. So that all who shall
be hereafter, even to the consummation, learning this act of
God's lovingkindness towards the city, may call us blessed,
in having enjoyed such a favour; — may marvel at our Sove
reign, who raised up the city when it was so grievously
falling ; — and may themselves be profited, by being stimulated
to piety through all such events ! For the history of what
has lately happened to us, will have power to profit not only
ourselves, if we constantly remember it, but also those who
shall come after us. All of these things then being con
sidered, not merely for our deliverance from these fearful
evils, but for their being permitted to overtake us, let us
always give thanks to God who loveth man ; — learning this
from the divine Scriptures, as well as from the late events
that have befallen us ; that He overrules all things for that
which is needful for us, ever with His own lovingkindness ; —
which God grant, that we continually enjoying, may obtain
moreover the kingdom of heaven, in Christ Jesus our Lord ;
to whom be glory and dominion for ever and ever. Amen.

INDEX.

Abel, beloved of God, yet slain, 26.
more blessed in his death than Cain,
99. died the first to instruct Adam,
191. good in his sacrifice, 211.
Abraham rich but not covetous, 42.
entertained angels, ibid, tent of
stronger than Sodom, 289.
Absolution, 59. at the altar, 269.
Accusations easily admitted against an
enemy, 335.
Accused at Antioch tortured, 329.
-Anions, few for their own sake, 111. end
of,296, note a. the proof of philosophy,
309.
Adam fell when without labour, 50, 87.
his fall, sin of, 142. what he merited,
141. his motives for obedience, 142.
fitted, by being humiliated, to appear
before God, 149. his consciousness
ofthe presence of God in the garden,
whence, 149. pride of cast down, 191.
his hiding himself was from con
sciousness of guilt, 210. his being
made to confess his sin was a mercy,
210.
Admonition, repeated, a shame to the
admonished, 110. obligation and ad
vantage of, 216, 245. to be repeated,
278. not like seeing, 312. of others a
duty, 344.
Adultery, self-condemned, 225. in de
sire, 257.
Advantages of nature and art not the
dignity of a city, 291 .
Affliction, see Tribulation.
Aim of human actions, 296, note a.
Alarm, removes indolence, 224.
Allatius, 307, note a.
Alms, given at martyrs' shrines, 22. of
less worth than thankfulness, 23, 24.
recompensed at the judgment, 46.
riches given for, 47. means of pardon,
47.
Altars, raised by the heathen to men,
16. bv Christians only to God, though

in memory of men, 17, note w. Chris
tian, for remission of sin, 259.
Ambrose, St. obliged Theodosius to do
penance, 120, note i. 395, note u. on
Invocation of Saints and Angels,
135, note n.
Amendment, must be lasting, 72. begun
leads to more, 72.
Ananias, death of available to the re
mission of his sins, 103, note s. how
occasioned, 103, note s.
Angels, applauded Job's victory, 18,
19. visited Abraham, 42. Invocation
of, 134, note b. visited Jerusalem,
313.
Anger, it costs nothing to conquer, 153.
not to be harboured, 334. becomes
malice, 335.
Animals, wild, uses of, 147, 198. their
fear of man taken away at the fall,
148. the vilest worshipped, 180. man
in fear of, 199. each its use, 198.
their excellences not of free will,
but of nature, and therefore invari
able, 206. sacrifice of whether of the
natural law or of Divine institution,
211, note 1. refugees of Antioch, de
stroyed by, 358.
Ant, a pattern of industry, 204.
Antioch, old Church of, 1, note a.
blasphemy prevailing in, 28. hopes
of reforming, 29. state of after se
dition, 31, 218, &c. 281. compared
to Job, 31. disgraced and deserted,
32, 76, 219, 283, 304. a mother of
cities, 33, 55. shaken as with an
earthquake, 33. fears of the inhabit
ants, 34, 188, 189, 202, 203, 280.
character of, 37, 57. schism at, 64,
note a. Christians first so called there,
33, note d. 56, 247. distance of from
Constantinople, 70, note d. amended
by danger, 117, 120, 202, 250, 286.
dealt with tenderly, 120, 202. de
liverance from danger, 188. spared
on repentance, 202. state before and
after deliverance, 218. multitude

366

INDEX.

silent from suspicion of each other,
219. those under trial prayed for by
the multitude, ib. inhabitants had re
course to God, 222, 249, 250, 348.
confiscation at, 223. wives of the
condemned, ib. again disturbed, 231.
turned into a church, 250. submission
of the people to the Emperor, 245.
pusillanimity of, 263, 264. agitated
by rumours, 264. instantaneous de
liverance of, 279. distinguished in
virtue, 287. kept in amendment by
punishment, 305. accused tortured,
329. prisoners at, their trust in God,
348. people of insulted the dead in
the sedition, 352. distinguished hy
Theodosius, 352. reproached by all
the world for the sedition, 353. it had
better have been taken by enemies
than have lost the Emperor's favour,
153. pardoned would be like the dead
restored to life, 357. wretched state
from terror, 358. public rejoicings at,
363.
Apostles, powerful both living and dead,
5. example of, 25, 27. dwelt in An
tioch, 57. church founded hy at An
tioch, 1, note a. words of like music,
1. would have been too much magni
fied by men, but for sufferings and
infirmities, 16. persecutions of, why
permitted, 180. stupor of from grief,
189. victorious by suffering, 272. few
natural advantages of, 311.
Applause in church, 38, 85, 111, 146.
Armour, spiritual of the Bishop, 59,
note k. of all Christians, 60.
Arms of righteous, 151. of brutes and
men compared, 197.
Army, of Saul, resisted the temptation
of the honey, wisely and religiously,
237. excessive hunger of, 239.
Art, great in the temple at Jerusalem,
288.
Artificer, finds his work as he left it, 229.
Ascension-Day, Sunday before, how
styled, 307.
Ash- Wednesday, Epistle for, 63, note t.
Asiarchs, 223, note q.
Ass, the, attachment of to his owner,
205.
Assurance, greater from not exacting
oaths, 260.
Athanasius, St. strong against oaths,
321, note u.
Athenian courts, 160.
Atonement, granted to sacrifice, 211,
note b.
Audience, of the great, artifices to ob
tain, 330.
Augustine, St. on the Sabbath. 209,
note i.
Austerity, see Mortification.

Avenger of himself not avenged by
God, 335.

B.
Balancing by a conjuror, 320.
Baptism, called initiation, 27, 52, 56.
Lord's Prayer taught in, 56.
Barathrum, 70, note g.
Barbarians' invasion of Boman em
pire in St. Chrysostom's time, 163.
Basil, St. strong terms on the invocation
of Saints, 134, note 1. invoked by St.
Gregory, 135, note 1. strong against
oaths, 321, note u. kept Valens
fronj communion, 345, note u.
Basilides, 190, note d.
Baths, closed at Antioch, 286. un
willingness to dispense with, 305.
Battle, kings lay aside their crowns in,
268.
Beatitudes, 140, note i. 224.
Beauty of person not to be cared for,
152, 310. of woman a snare, 255. no
criterion of merit, 291.
Bee, labouring for others an example,
205.
Beginning, a small, great results from,
320.
* Believe me,' a phrase instead of
swearing, 154, note r. 344. a bridle,
345.
Bema, occupied by clergy alone, 308,
note e.
' Benedicite,' see 'Three Children.'
' Benedictio,' use of word, 121 , note b.
Benefits of God at the creation twofold,
147. rendering of to others a duty,
278. never to be desisted from, 278.
Birds, 179. finding their nest robbed,
221. flying high not snared, 254.
caught, have no use of their wings,
255. once escaped cautious, ib.
Bishop, styled a Father, a Teacher, a
Shepherd, 54, 120. duty of as such,
55. a Priest, 57. a High Priest, 347.
a Prince, 59. above the Emperor,
59. armour of, 59. title of, 396, note
x.
Blasphemy, evil of, 25, 69. adds to
trouble, 28. to be corrected in others,
28, 37, 39. a public wrong, 28. Job's
wife tempts him to, 80.
Blessed, bread given to those who did
not communicate, 121, note 1. the
righteous alone to be held, 124. who
called, in Scripture, 302.
Btessedness, real, what, 21, note f.
Blessings, the chief, common, 46.
Blind, fallen into a pit, 278.
Body, human, more subject to disorder
than inanimate things, 169. ele-

INDEX.

367

mentary parts of, 176. hy spiritual
fire becomes an earthen vessel, 180.
hy whom framed, 190, note d. cor
ruptibility and infirmities of a dif
ficulty with many , 190. accounted for,
191. as it was framed at first, 191,
198. might have been made of better
materials, 193. surpasses the body of
brutes, ib. excellent as joined with
the soul, 1 98. will he improved here
after, ib. sustains injury in spite of
prudence, 246. effects upon, of ex
ternal things, 303.
Boldness of monks, 287.
Bonds, see Chains.
Bones of the skull a defence, 195. why
divided, ib. a roof, ib. round the
heart, 196.
Boys, see Children.
Brain, construction of, 195.
Bread, consecrated, reservation of for
sick, 121, note 1.
Brutes, (see Animals,) fasted with the
Ninevites, 62.
Burdens, duty of bearing one another's,
278.
Burial, pomp of, 62.
Business, worldly, allowed the clergy,
308, note e.
Butler, Bp. on ' Law of Nature,' 225.

Cain, punishment of, 33. Conscious
ness of his sin shewn by his hiding it,
211. and denying it, 212.
Camp, palace so called, 118, note d.
Careless, Christian ready to fast, 249.
Carnival, 63, note t. (printed s.)
Catechism, Church of England on Heal
Presence, 53, note m. on remission
of sin in Eucharist, 261, note z.
Chains, how got rid of, 167. of St.
Paul, 268. a defence, 268. efficacy
of St. Paul's, 275.
Charms, texts of Scripture used as, 321.
those used by Christians condemned,
321, note y.
Chastity learnt from Sodom, 312.
Children, Three, see Three Children.
Children, unreasonable in their fears,
100. little ones frightened hy their
nurses, quieted by their mothers, 116.
to be taught public deliverances, 202,
364. under the instructions of fathers
and teachers, 227. pulling at a rot
ten cord, 234. murder of, prevented
by the sacrifice of Jephthah's daugh
ter, 238. fond of sweet things, 273.
severe training of, 273. virtue of
proved when restraint is removed,
280. wrestling at the top of a pole,

320. fear their fathers more than
we fear God, 321.
Christ, teaching of, 41. scorned in the
poor, 43. keeps for us what we give
them, 44. left us His Flesh and Blood,
52, 53. familiar name of, 134, note
m. instructed after He had fed His
hearers, 159. instructs from irrational
animals, 206. taught the law of con
science, 224. instructs us to fear,
252. forbids oaths, 260. set against
Himself by swearing on the Gospel ,
260, 266. gave warning of sorrow
before reward, 272. judgment of, on
cities, 290. teaches reconciliation
with enemies by His Death, 334.
and by words, ih.
Christianity not universal, 161, note k.
a stricter law than the Mosaic, 318.
Christians should associate for good
undertakings, 24. should bear trials
cheerfully, 36. at once soldiers and
wrestlers, &c. 60. their husbandry,
ib. navigation, ib. all reproached for
the sins of any, 65. obligation of, to
admonish one another, 216. name
spread over the world, 247. In
structors and comforters of unbe
lievers, 263. under training like
heirs, 274. with heaven in view like
the merchant, 275. are citizens of
heaven, 289.
Chrysostom, St. calls on the people to
check blasphemy, 28. silent for seven
days, 31. like Job's friends, 32. be
wails Antioch, 32. hopes to cheer
the people, 36. long discourse of, 37.
and request, ib. gave warning of
mischief, 38. applauded, 38, 111.
made bishop of Constantinople, 64,
note a. proposes three precepts to be
learnt, 74. blesses God for comforting
the people, 76. anxiety of, for his
people, 113. rewarded by their obe
dience, 113, 133, 158. confidence of,
in Antioch's heing delivered, 118.
interpretation of 1 Cor. iii. 15. 130,
note c. intercourse of with every one
of his people, 133, 345. mode of
- dealing with the unreformed, 133.
takes separate periods for inculcating
single precepts, see Swearing, suc
cess of this, 246. repetition of the
same thing, see Three Children, and
Job. testimony of, to the virtue of
relics, 151. love of, for his people,
167, 268. like a mother for a sick
child, 229. his watchfulness over
them, 158. regrets the absence of
some, 160. does not mind repeating
admonitions, 215, 258. opinion con
cerning the earth, 166, and note u.
of shape and motion of the heavens,

368

INDEX.

104, note c. on the Sabbath and the
Lord's Day, 209, note i. notions of,
upon sacrifice, 211, note 1. admo
nitions about theatres ineffectual,
249. on remission in Eucharist, 259,
261, note z. indignation at the want
of confidence in God shewn by the
people of Antioch, 263, 265. teach
ing of, practical not doctrinal, 267.
welcome to the country clergy, 321.
forbids all oaths, 321, note u. under
takes to cure the swearer, 342.
threatens, 345. gives thanks for
Flavian's return, 347. his praise of
City, Bishop, Emperor, 347, &c.
Church (building), ' Old' at Antioch, 1.
other title of, 1 , note a. founded by
the Apostles, ib. not a place of
amusement, 38. full in time of dis
tress, 76. then resorted to by the
wicked, 82. going to, of no use by
itself, 116. to be absent from without
reason a sin, 159. and a disgrace,
174. no other place so good, 174.
the fittest place for thanksgiving
after deliverance, 203. a place for
prayer, 259. feelings at no test of
religious attainments, 266. a part of,
reserved for the clergy, 308, note e.
common talk in, 327. exclusion from,
345, note u.
CAwreA(Community), prayers of, 58. in
jured by evil speaking, 65. Greek,
its observance of Lent, 65, note x.»
Mother of the afflicted, 76, 116. of
England on remission of sin in
Eucharist, 261, note z. transmits
the instructions of parents, 344. cen
sure of, for approaching nearer than
was allowed in church, 345, note u.
Citizens of heaven, none without virtue,
289.
City, strength of, in virtue, 289, 290.
by virtue a pattern to the world,
322. one led to rebel by the example
of another, 358.
Clouds, cause different productions,
204.
Commander of troops, 279, note a.
Commandments, see Precepts.
Common cause most injured by fall of
the most holy, 8.
Communication with others in the course
of self-discipline, 112, 344. to the
absent, of religious instructions, 160.
of the Pastor with all the mem
bers of his flock, 133. object.of, 163.
Communion with the wicked in guilt, 2.
in sufferings marks an identity of
nature, 21. in many things with all
men, 28. of good with the disorderly,
306.

Holy Communion. See Eucharist.
Completeness, of cure of evil habits,
131, 171.
Condemnation, without hope of rescue,
222.
Confession, private to a Priest, 66, and
note z. of sins overcome to our pre
sent honour, 202. an encouragement
to those in the same sins to repent,
202. a condition of pardon, 210, and
note k.
Confusion, prevented by fear of rulers,
116.
Congregation, number of S. Chrysos
tom's, 113, note n. 173. eagerness of
for religious instruction, 148. obe
dience of to his instructions, 157,
171, 173, 228. one bad member cor
rupts all, 228.
Conjurors' tricks shame our endeavours
in virtue, 320.
Conscience roused by fear, 73. a bad,
makes us suspicious, 149, 150. a
scourge, 150. a good, gives boldness,
150. a natural law, 208. shewn from
the case of Adam, 210. adds obliga
tions to those who have received a
revelation, 215. proved from sense of
shame, 224. and from sense of re
proach, 224. facilitates virtue, 226.
disturbed by having enemies, 340.
Consolation in adversity from the ex
ample of the Saints, 13. effects
of, 36. is for the sad, 115. de
rived from religious communion with
others, 121. derived from every
part of Holy Scripture, 137. from
God's chastising in mercy, 233.
mode of when a greater restrains
us, 261. in temporal distress to
be sought from God's ministers,
263.
Constantine, instance of mildness in,
356.
Constantinople, distance of from An
tioch, 70, note d.
Contemplation of heavenly things like
a view from an height, 254.
Conversation, on religious subjects how
good, 132. cheeringeffectsof,133.had
recourse to by Saul's army to beguile
hunger, 237. common in divine ser
vice, sin of, 327.
Cord, a rotten, 234. twisting, 236.
Corn, ears of, 194.
Correction of others a means of self-
correction, 172.
Corruptibility of creation, 180, 185.
Couch, see Stibadium.
Covetousness, 41. is poverty, 41. cured
by considering the equality of day
and night, 164.

INDEX.

369

Councils, secular, custom of breaking
up early, 160.
Country, one's, how to be made famous,
322.
Courage, from » good conscience,
150.
Cowards realize groundless fear, 264.
Cowardice unbecoming men, 265.
Creation not to be disparaged, 10. a
proof of God's love for us, 138.
fitted to console, ib. excellence of,
not a reward for services, ib. Scrip
ture accounts of, when written, 144.
testifies to God, 162, 177. mode of
above the power of Nature, 165.
consists of contraries harmonized,
169. Decay of, without Providence,
as tbe body bereft of tbe soul, 178.
as a ship without a pilot, ib. as a
hut, ib. Deified, 179. why subject to
decay, ISO, 185. like the Apostles
under persecution, 180, 181. mutual
dependence of parts, 184. shewn to
be corruptible, ib. will become incor
ruptible, 185. neither all at rest nor
all in motion, 204. variety in, ib.
common to all, ib. the parts of not
understood ought to excite wonder,
207. ' the act of creating,' 185, note
u.
Creature, use of word, 185, note u.
Criminals, wretched appearance of at
the bar, 149.
Cros*, the, a symbol of salvation, 269.
making the sign of is an act of faith,
not a charm, 321 , note y.
Crown, given for overcoming sin, 247.
inferior to chains, 268. of humanity
gained by Theodosius, 355.
Custom, no match for fear, 247. easier
overcome than concupiscence, 319.
Cyprian, St. on Intercession of Saints,
134, note 1.

D.

Dancing, feats in, 319, and note t.
Danger of arguing about nature, 167,
note y. unconcern of Saints for, 270.
of relapsing, in prosperity, 280.
Daphne, a suburb of Antioch, 291 , and
note q.
Darkness, sorrow compared to, 34.
David, though little, a match for Go
liath, 292.
Davison, vindicates the notion of sacri
fice as a dictate of conscience, 211,
note 1.
Day, unvarying and equal interchange
with night, 164. two reasons for
shortness of, in winter, ib,

Dead raised to life by the Apostles,
167.
Death, proves vanity of riches, 48. no
subject of alarm, 95. eagerness of
St. Paul for, 96. a base death to die
in sin, not to die by violence, 97. an
evil to sinners only, 98. mode of
signifies nothing, ib. of the rich man
and Lazarus, ib. an unjust brings
into special communion with the
Saints, 98, 99. unjust permitted by
God, 99. what Death is, 100, 137.
to have it always before our eyes,
enjoined by Christ, 104. not to be
feared by the soldier, 105. dreaded
from want of self-mortification, 122.
desired as the end of toils, ib. full
of joy to the godly, 299. courted by
the Monks of Antioch, 204. only a
name, 137.
Debtors, treatment of, 71.
Debts, God's remission of to men, and
a master's to his servant compared,
337, &c.
Deer, escaped from a snare, 255.
Defeat, see War.
Delay of God in the case of Zedekiah,
316.
Demosthenes, bad custom of, 145. how-
cured, 145, note u.
Desertion of the Philosophers in dis
tress, 283.
Devil, see Satan.
Dice-playing to be shunned, 257.
Differences, seeming, reconciled, 167,
318.
Difficulties for God's sake, 335. none
can stand against the fear of God,
343.
Dignity of a city is its virtue, 287. of
no avail at the Judgment, 290. in
creases the difficulty of forgiveness,
369.
Discipline, course of, usual, 7, note o.
needful in youth, 9. under the Chris
tian religion a preparation for all
trials, 81. moral from war, 239.
Discontent, from going to feasts,
261.
Discourse, subjects of, at secular as
semblies, 174.
Diseases, whence they originate, 176.
Disposition, makes sad or joyful, 297,
303.
Dog, shameless, 206.
Doubt, Ninevites acted in doubt of
the issue of their repentance,
107.
Dove, an example of simplicity, 205.
Dress, finery in, how cured, 275. evils
of, ib. not to be despised or ad
mired, 310.
Drunkenness, 11.

Bb

370

INDEX.

Eagle, under man's dominion, 197. how
a king is styled, 314.
Ear, fasting of the, 65. to be closed
against slander, 66.
Earth, diurnal motion of a type, 164,
note n. ancients in error as to rate,
ib. supported in water, 166. form
and situation of, opinions about,
ib. shape and size, ib. note u. pro
ductiveness of, 179.
Earthquake, alluded to, 33, note c. 72.
Easter, mercy suited to, 56. act of
human mercy at, 120, note n.
Eating a meal no reason for staying
away from church, 158, 173. going
ensures moderation, 159. proved by
Christ's example, ib.
Edification, mutual of members of a
household in religious practice, 112,
344.
Education, by life being laborious, see
Labour.
Elements, harmony and opposition of,
169. weakness of, 183. dependence
on each other, 184.
Elijah, of like passions with us, 21.
his poverty, 52. twofold, 52, 160.
boldness of, ib.
Elisha, his inheritance, 52. changed
the water, 150, 185.
Emotions, high term for, used hy
S. Chrys. 126, note a.
Emperor, see Theodosius. vengeance
expected from, 33. has no equal on
earth, 35. his anger compared to
God's, 43, 69. inferior to a Bishop,
59. their armature compared, ib.
shoes of, ib. note i. a fellow-servant,
69. his dependence on the army, 118,
note d.
Emulation, in religious practice, 90,
112. in reformation of the commu
nity great effects of, 133. spirit of,
promotes virtue, 227.
Enemies, none to be held, 74, 90. not
reconciled without a third person,
177. of Jews knew God was their
Leader, 234. misfortunes of, rejoiced
in, 300. the sight of things belong
ing to, disturbs, 328. good and bad
fortune alike causes of annoyance,
329. the worse, the more reason for
forgiving them, 331. implacable
how dealt with hy God, 332. the
worst softened by meekness, ib. like
a limb cut off, 334. Satan the only
enemy, ib. duty of making/ji'e»<fo of,
339. are brothers, ib. are alone
enough to cause insecurity, 340.
Ephraim, St. his Homilies invocatory
from rich imagination, 135, note 1.

Episozomenes, title of a Sunday, 307.
Equality of day and night a lesson to the
covetous, 164.
Equanimity from true wisdom, 283.
Esther, prayer of, saved the Jews, 69.
Ether, see Heavens, consistence of,
how designated, 181, note n.
Eucharist, a greater gift than Elisha's,
52. doctrine of, 53, and note m. re
ceived fasting, 159. as an oblation
distinct from the Sacrament, 211,
note 1. efficacy for remitting sin, 261,
note z. the prize of fasting during
Lent, 323. not to be approached in
sin, 324. prohibited the resentful,
325. and the swearer, 345. hands
washed before receiving, 341. object
of exclusion from, 345.
Evils, temporal, of little moment, 95.
the worse make the less unfelt, 100,
223. warded off by repentance, 104.
cannot touch the righteous, 125.
from God, 143. as a chastisement, in
mercy, ib. past, remembrance of, is
pleasant, 219. present prosperity en
hanced by, ib. a source of gain, 261 ,
289. God to be had recourse to
under, 269. an occasion of thanks
giving, 279. felt according to the
disposition, 296. joy from, 303.
Evil speaking, mischief of, 65, 90. not
excused by truth, 66. shared by
hearing, ib. pleasure of, 67. self-
condemned, ib. causes quarrels, 68.
and negligence, ib. hinders our par
don, ib. spoils fasting, 69. proposed
to be given up, 74.
Examination of every matter of prac
tice is necessary, 253.
Example, must be in our own nature,
21. of Elijah, ib. of Job, 23, 80,
264. of Lazarus, 25. Three Chil
dren, 86, 298. of the Apostles, 26,
27. of St. Paul, 27. of St. John
Baptist, 28. of Abraham, 42. of
Elijah, 52. of Jacob, 55. of Saul,
235, &c. of Jephthah, 237. of Christ,
55,56,334. of Esther, 59. of Nine
vites, 62, 342. the irrational animals
are, 204, 205. the old referred to the
young for, 205. effects of, 170, 227.
of pilots in a storm, 265. of one city
upon the whole world, 247. the giver
of, comes before the follower, 360.
and shares in his good deeds, ib.
Excellences, natural, liable to fail, 270.
Excuses for not seeking reconciliation,
330, 332, 333, 339. concerning oaths,
the length of the habit, 341.
Experience, a teacher to irrational
animals. See Deer.
Eye, government of the, 64. a surer
organ than the ear, 162. beauty and

INDEX.

371

power of, 193. eyelashes, 194. eye
brows like eaves, ib. of God, 332.
Ezekiel, parable of, explained, 314.

Faith shewn by good works, 97. like
an eagle's wings, 197.
Fall, sin of, 142. the human body
changed after, 191, 198, 199. of an
other bewailed is pleasing to God,
300.
Fallacy, liability to, in arguing about
nature, 167, note y.
Fame, injured by enemies, 340.
Famine, relieved by the people of An
tioch, 287.
Fasting of Timothy, 6. apt to be dropped
too soon, 7. approved, 10. a help to
prayer, 60. season of the Christian
summer, ib. bodily not enough, 61,
91, 174, 295. of Ninevites accepted,
62. a medicine, ib. manner of, ib.
due honour of, 64. of the eye, ear,
and tongue, 65, 174. general practice,
90, 276. together with danger, fa
cilitates repentance, 110. made easy
by custom, 132. general strictness
in observing, 132, note h. from sin,
174, 324. indulgence before and after
customary, but wrong, 248. the days
of, a witness to the practice, ib.
season of a time for amendment, 276,
334. liberty in, ih. as a form useless,
ib. without spiritual progress leaves
us worse, 294. turned to good account
becomes welcome, 296. omission of
may he excused, 324.
Fathers, the, opinions of about the
earth, 166. upon baths, 321, note a.
strong statements of, after the manner
of Scripture, 337, note c.
Fathers, most, such in punishing their
children, 141. not thought to chastise
for their own pleasure, ib. first severe
then indulgent, 273. grieve more
when absent, 351.
Favour, the overcoming had habits ac
counted by God, 186. Divine favours
bestowed on Jerusalem, 313. the
forgiving others a favour asked by
God, 338.
Fear, needful to holy men, 8. a chas
tisement for carelessness, 38. of God
true riches, 47. a punishment, 66.
awakens conscience, 73. of harm
from man never to daunt, 81. does
not a good man, 87. not having the
fear of hell causes the fear of death,
99. inadequate to cause, 10O. prevents
magnanimity, 104. of rulers tends to
virtue, 116. effects of on public
Bb

morals, 117, 249. the most powerful
motive with the many, 140, 244. of
God's wrath a oure of bad habits,
146. of wild beasts, 199. conquers
custom, 246. of man greater than of
God, ib. of hell profitable, 249. pre
vents bad passions, like a soldier on
guard, 249, 260. breeds virtue, 250.
object of Christ's teaching, 252. a
defence, ib. groundless made real,
264. real turned to nought, 265. of
God learnt in church to be cherished,
267. an ocean of joy, 298. of God,
overcomes all difficulties, 342. puri
fies like a furnace, 343.
Feasts, evil of frequenting, 251. beget
envy, 252.
Fellowship, see Communion.
Festival, of Easter an argument for
mercy, 66. in celebration of martyrs,
307.
Festus, almost converted, 270. how
dealt with by St. Paul, 271.
Fiction, heathen, shadows of truth in,
126, note q.
Fingers, of unequal length, 196.
Fire worshipped by the Persians, 84.
in St. Chrysostom's time still wor
shipped in Persia, 84. why used in
the deliverance of the Three Chil
dren, ib. rivers of, 128. consumes
hay, stubble, &c. ib. purgatorial, 130,
note c. pains of, lessened by repent
ance, ib. in a forest, 133. its property
of ascending, 167. used in torture,
329.
Firmament, use of word in the account
ofthe creation, 168, note b.
Fish, 178. caught with baits, 273.
Flavian, Bishop of Antioch, 54, note a.
mission of to the Emperor, 54. leaves
his sister dying, 55, 349. his bold
ness, 56. arguments he might use,
55. prayers of for his people, 346.
return from Constantinople, 347. ob
stacles to his journey, 349. magna
nimity of, 349, 350. like a father,
more grieved for Antioch when ab
sent, 351. silent before the Emperor,
ib. like Moses in this, 352. declares
he will quit Antioch, if not pardoned,
361. presents himself to the Emperor
as from God, ib. proofs of forethought
for the people, 363.
Flattery ofthe great,, 330.
Flesh, an unruly steed, 9.
Floods, 320.
Flowers, 178. yield a sweeter than
artificial smells, 310.
Flying sickle, or roll, 1 71 , note f. 320.
destroyed Zedekiah, 317.
Folly of taking pains for worldly things,
and not to be reconciled, 340.

372

INDEX.

Food taken home by the guests at an
entertainment, 132.
Forbidden practices now, before al
lowed, 91.
Forgiveness of sin by forgiving others,
327. of injuries was the means of
deliverance from God's extreme
wrath, 328.
Fountains, 179.
Fowler, 254. enticements of, 273.
Fox, cunning of, 206.
Frailty of the body a remedy for pride,
191.
Fraternities for mutual religious help,
158, 200.
Freedom, in righteousness, not in im
munity from punishment, 126.
Friend, a, shews dissatisfaction by
silence, 242. gives heed to his friend
speaking, 317.
Fruits of fasting remain, 295. from
bitter roots, 303.
Fund, common, 218. G.
Gain, whatever promises, to be sus
pected, 253. from evils, 261.
Games alluded to, 17, 171. presidents
of, who, 223, note g. those concerned
in excluded from Holy Communion,
244.
Garment, oiled of wrestlers, 17, and note
a. asmall rentin, soon becomes large,
320. miraculous virtue of, 150. a rich,
how used, 171.
Gazing at the beauty of a woman a
snare, 255.
Gentiles, see Heathen, term signified a
worshipper of God, 213. hut not al
ways, ib.
Gladness, see Joy.
Gifts, divine, bestowed on the temple
at Jerusalem, 288.
Glory of suffering for Christ, 268. not
happiness, 297. in shewing mercy,
355, 356.
Gluttony, 61 . inexcusable before prayer,
&c. 159. incapacitates, 160. cured by
considering St. Paul, 275.
God, His work good, 10. power of
shewn in weakness, 15, 181. chal
lenged Satan to try Job, 18, 19. love
of Him, its own reward, 18. cares
more than we for the poor, 23. not to
be called in question, 23, 72. afflicts
those He loves, 26. His honour to be
vindicated, 28, 37. cares for us more
than ourselves, 36. never weary of
our prayers, 68. blasphemed for our
sins, 65. bears with us, 69, 71. sees
our contempt of His Image, 71.
tempers prosperity and adversity for

our good, 82. desires our deliverance
more than we, 82. overrules the
worst efforts of Satan to his greatest
loss, 84. if our friend, nothing matters,
87. cares not for His own credit,
compared with our salvation, 108.
does not punish when the threat has
the effect, 118. overrules the designs
of men, 119, 269. judges sinners by
the standard of the good, 131. His
love shewn in our punishment, 139,
191, 231. otherwise only half good,
140. not moved by passion, ib. as a
Father, punishes us, 141. dealt with
man after the Fall as a physician, ib.
love of in sending His Son to save
man, ib. tenderness of in addressing
Adam after his sin, 142, 143. His
walking in the garden was in Adam's
perception, 149. the reason of, ib.
His providence shewn in making the
cure of the soul easy, 152. instructs
by the creation, 163, &c. His or
dering of the seasons, and of day and
night, 165. uses weak instruments in
order to shew His power, 169. glori
fied man in the works of creation,
170. needs nothing, 182. can do all
things, 182, 183. source of all good,
ib. skill of in human frame, 193.
known by His works, 208. mercy and
wisdom of in bringing Adam to con
fession, 210. why He delays punish
ment, 215. His goodness shewn in
men's natural love of virtue, 225.
the leader of the Jews in war, 239,
240. silence of to Saul from gentle
ness, 242. turns causes of evil to
good, 269. our only good, 298. mode
of training us severe, like a father's,
273. ordains suffering first for our
greater enjoyment afterwards, 274.
never ceases to provide for our spi
ritual good, 278. fear of the sole
good foundation of actions and suffer
ings, 303. insulted worse than man
ever is, 327. our Avenger, is insulted
by our avenging ourselves, 331. re
proaches for insensibility to the ills
of others, 302 . the sole Avenger, 332.
mode of dealing with an implacable
enemy, ib. knows the heart, ib. takes
occasion of offences to shew love, 364.
overrules all for good, 364. like a
friend in requiring forgiveness of
others, 338. remits more largely than
a master, ib. never ceases to entreat
us, 339. assists earnest endeavours,
343. exceeds hopes, 347.
Gods, heathen, who, 16. the vilest ani
mals made, 180. the Apostles held to
he, 181. ambition of some men to be
held, 191.

INDEX.

373

Gold, spiritual, alone proof against the
fire at the judgment, 126.
Good, what is at one time is not
always, 161. temporal yields pleasure
based. on the fear of God, 303. tem
poral is mutable and insufficient,
298.
Gospel, the book of the, oaths taken on ,
260. preaching of promoted by being
withstood, 269. like a sunbeam, not
bonnd, 275. portions of worn by
women and children, 321.
Government, two sorts of, natural and
elective, 139. natural the most con
stant, ib.
Grave robbing, 144. how it became
common, 144, note q.
Greek Church, usage of in fasting, 90.
note 1. Fathers, opinions of on Pur
gatory hy Fire, 130, note c. held no
determinate doctrine on this point,
ib.
Gregory, St. Naz. on Invocation of
Saints, 135, note u. on Beatitudes,
140, note i.
Grief, a medicine only profitable when
felt for sin, 101, 102, 136. this the
end of it, 102, 136. for temporal ills
answers no end, 102, 103. produced
by sin, 203. a wound, how to be
treated, 115. for infants as reasonable
as for the dead, 124. makes men
inattentive to instruction, 189.
spreads darkness over every thing,
219. for the ills of others pleasing to
God, 292. a refreshment, 301. for
others' sins a benefit to them, ib.
fruits of sweet, 303.
Guilt shared by those who give power
to the sinner, 2.

H.
Habits, good to be formed, 74. difficult
to be overcome, 131. easy, the subject
being hard, 132. mastered in a given
time, 91. almost mastered require
less pains, 171. in man acquired by
free will, 206. easily conquered by
fear, 246. under severe training, 273.
easier to be overcome than nature,
319.
Hades, where, according to the notion
ofthe heathens, 166, note a.
Hair of eyebrows, why it does not
grow, 194. of head, 195.
Halter, one having on is already dead,
259.
Hands, (vide Members,) of God, His
power, 167.
Happiness in God alone, 298.
Harlot, bad influences of, 240. aim of,

ib. like hunters driving game, 241.
the first to deride, ib. the man se
duced by, a fool, ib.
Harm, none can happen to one under
God's care, 108. limited to thesutures
of the bones, 195.
Hares, timidity of, 264.
Hatred, to be given up, 74. mark of to
avoid naming the person, 142. dis
quiets, 328. is unbecoming brothers,
334. to cease from is not all enough,
339. cherished makes it impossible
to keep fast or feast, 340. pollutes the
mind, 341. increased in different ways
by time, 335.
Health, won by labour, 50. bad to be
borne with patience by considering
St. Timothy, 4. St. Timothy no hin
drance to his labours, 9. not happi
ness, 297. by sobriety, 310. ill, an
excuse for not fasting, 324, 330.
Hearer, unfit of Divine truth the in
attentive, 160.
Hearing without doing of no avail, 111.
Heart, the chief member, 195, well de
fended, ib.
Heat, properties of, 167, note g.
Heathenism, designation of in Scripture,
84, note u.
Heathen, the alleged reason of for
deifying the universe, 179. the true
is their own folly, 180. philosophers
were actors, 308. instructed by the
example of Theodosius, 362. the
laws of, from the law of conscience,
212. not responsible without a natural
law, 213. laws of, witness against
them, ib. religion of not made illegal
by Theodosius, 262, note d. not fit
instructors for Christians, 263.
Heaven, hope of, 44. not won without
labour, 273.
Heavens, sight of proclaims God, 162.
excellences of, ib. effects of on be
holder, 163. matter and form of, 168,
note b. notions about, ib. beauty of,
179. fixed, 204, note c.
HeU, fear of, makes the worst evils
bearable,320,noteo.isprofitable,249.
Heralds, in the games, 128.
Heretics, found fault with creation, 10.
opinion of about the human body,
190, note d.
Hippodrome, 249.
History, design of Holy Scripture
viewed as, 161, note m.
Honey, water so called, 49. as a feast
to Saul's army, a great snare, re
sisted, 236.
Honour, bestowed on man at the crea
tion in three ways, 139. in a fourth
way, ib. done to God is rewarded,
266. worldly has no real dignity, 288.

374

INDEX.

Hope, in God an anchor, 265. makes
present ill light, 274.
Horse, inferior to man in motion, 197.
Hospitality of Abraham. 42. of Job,
266.
House, not to be extravagantly adorned,
92. built on a rock, 80. guarded is
not robbed, 249. of mourning and
feasting, 251. of the sinner over
thrown a witness to all, 259, 312.
brought to ruin hy neglect of small
repairs, 320.
Humility, produced by adversity, 14.
scope for in the human frame, 199.
Hunger, gives relish to food, 48. of
Saul's army, 239.
Hunters, 240.
Husbandry, spiritual, 60, 78. the first
art, 308. a school of virtue, ib.
Hut, in the vineyards, 178.

I.

Idolatry, origin of, 16.
Ignorance of men brought out in ar
guing about nature, 167, note y. 207.
Ignorant, the, taught by the creation,
163.
Illuminations, public, at Antioch, 363.
a figure of inward illumination, ib.
Image of God, 71. consists in sove
reignty, 139. also in intrinsic like
ness, 139, note g. of the Emperor,
see Theodosius.
Implacability, in an enemy, punished by
God, 332.
Impostors, mode of proceeding of, 273.
Inattention at prayers, 145. leaves us
without excuse, 326. to Divine in
structions worse than to a great man,
ib.
Incarnation, the, alluded to in Job,
17, note n.
Indifferent, things, to be avoided, 256.
Indignation at the wrongs of others of
nature, 226.
Individual member, grief of for the
community, 31, 32.
Inferiority of material calls for greater
skill, 193.
Inferiors, men are ashamed to sin be
fore, 224.
Inheritance needs previous training,
273. earthly, good habits alone qualify
for, 274.
Injury, see Harm.
Insensibility to the sins of others, 302.
Instincts, 206.
Instruction, spiritual, stored in the
mind like picking a flower, &c. 132.
increases obligations, 155, 215. con
veyed by things before the Scrip

tures were given, 161. this proved
from Scripture, ib. given in church,
175. to he obeyed on trust, 217. in
virtue by temporal ills, 227. useless
unless acted upon at once, 229. like
water from the well, for use after
wards, 266. in morals comes before
instruction in revealed truth, 267.
inattention to excused by want of
learning, 330.
Instruments, weakness of shews God's
power, 181.
Insult, effect of our own fault, 51. re
coils when slighted, 52. towards ag
gressors an offence to God, 252. from
one under high patronage, 261.
Intemperance, before and after fasting,
248.
Intentions, good, prevented by God
receive a reward, 23. known to God,
332.
Intercession to be made for Antioch,
33. arguments used in, 121. of the
poor, 46, note d. bold of Monks, 281,
283. of saints departed, 134, note I.
guarded against abuse, ib.
Interest, real, shewn in severity, 273.
Invocation of Saints and Angels, 134,
note 1. latter kept separate from the
subject of the intercession of, 135,
note 1. instance of success of, ib.
Iron softened by water, 166.
Isaiah commands the sun, 185.
Israelites, see Jews.

J.
Jacob, his care of Laban's sheep, 55.
Jailor at Philippi, 275.
Jephthah's vow allowed by God, 237.
why, ib.
Jerusalem, temple at, 289. wretchedness
of, 290. favours of God bestowed on,
313. ruined by oaths, ib. a vine, 314.
Jesus of Nazareth the common name of
our Lord, 143, note m.
Jews in distress could not listen, 36.
reproved for not looking to God, 58.
saved by Esther's prayer, 59. op
pressed in Egypt to increase their
desire of Canaan, 123. would not
name our Lord from hatred, 143.
gave no heed to Moses, 189. their
training in religion by words, 239.
Jewels the pride of women, 272.
Job, his character shewn by affliction,
17, 24. his wrestling with Satan, 18.
tried as gold, 19. Antioch compared
to him, 31. safest when poor, 51.
his trust in God, 80. loved before
grace, or even the old covenant, 81.
rewarded for retaining godliness, 88.

INDEX.

375

dunghill of in Arabia, 92. sufferings
of, consolation to be derived from, 93.
his body, preciousness of, 93, 95. in
prosperity easily assailed by Satan,
not in adversity, 93. wounds of like
dyeing wool, 95. an instance of the
merit of suffering, 124. silence of his
friends, 189. a Gentile, 213, note o.
in prosperity and adversity alike ex
celled in virtue, 256. losses of led
him to God, 264, 300.
John, St. Baptist, to be followed in re
proving sin, 28. his martyrdom a
warning against oaths, 233, 320.
Johnson, author of Vade Mecum, cor
rected, 159, note g.
Jonah's flight of no avail, 108. pur
sued by God, ib. after repentance
proof against harm, ib. bow taught
mercy, 109. withstood by God, 119.
author of the book of, 342, note 1.
Jonathan's eating the honey, 237. his
being put to death for it would have
been a double misery to his father,
239.
Joseph, sold, 73. wept, 361.
Joshua bids the sun stand still, 185.
Joy from temporal good soon ends, 277.
continual under misfortune possible,
295. aim of all, 296. in God, 298. of
the world brings loss, 300.
Judge, unjust, parable of, 186. man
made of his own pardon, 337. does
not deign to question the culprit
himself, 144. nor correct him, ib.
God at once a Judge, Physician,
Teacher, and Comforter, ib. sym
pathy of the judges with the accused
at Antioch, 221. rigour of notwith
standing, 222. shewed mercy upon
the intercession of the Monks, 289.
Judgment, the last, proved hy the af
flictions of saints, 20. riches of no
avail in, 43. alms help us in, 46. and
mercy, 56. without benefit of others'
intercession, 222. rulers threatened
with, 282. harsh on others visited on
ourselves, 68. rash on others without
excuse, 326. temporal more effectual
than eternal, 344.
Justice, courts of, originated in the
natural moral law, 312.

Kidnappers entice by pleasant things,
273.
Kings excel their subjects in worldly
possessions, 207. make unreasonable
laws, 267. lay aside their crowns in
battle, 268. have more cause for sad
ness than any, 297. armour of, 314.

made glorious by mercy, 355. may
easily conquer, but not win, 359.
Knives, feats performed with, 320.
Knowledge of the creation from God,
208. withheld to remove occasion of
pride, 207. of God by His works, 208.
of good and evil by nature, 222. not
for its own sake, 241.

Labour brings sleep, 49. our safest
state, 50. spiritual reward of, 61.
of life ordained by whom, 123.
Laughter often leads to sin, 256. there
fore to be avoided, 257. how to be
met, 345.
Law, of Nature, (see Conscience,) the
ground of Christ's teaching, 224.
against criminal suits in Lent, 120,
note i. for deferring the execution of
criminals, ib. of God takes pre
cedence of all human laws, 155.
civil, of the heathen, from con
science, 212. of kings not to be
questioned, 267. of God not to be
questioned, ib. civil, sometimes un
reasonable, of God never, ib.
Lazarus gained reward by his troubles,
22. 125. example of, 25, 98. truly
rich, 40.
Learning, how long Pambos was learn
ing one verse, 3, note e. without
wisdom avails nothing, 310.
Lebanon for Juda?a, 313.
Legerdemain, feats of, 320.
Lent, Christian's working time, 60.
commencement of, 63, note t. (printed
s.) 90, note n. precepts to learn in,
74. celebrated with daily sermons,
110, note g. for purification from
sins of the past year, 323.
Leprosy of Miriam, 333.
Lessons, Scripture, in divine worship,
order of, 37, note q. to be derived
from the circumstances of Jonah's
history, 108. from the irrational
animals, 204, 205.
Letter of the Monks at Antioch to
Theodosius, 284.
Libanius of Demosthenes, 145, note u.
Life, a, burden, 96. this like a poor
cottage, the future like a palace, ib.
why made laborious, 123. only ad
vantageous for the next, ib. without
religion dull and wearisome, 124. a
good, glorifies God, 171. bordering
on sin like walking along a precipice,
257. ills of, without effect, ib. in
the country favourable to virtue,
308.
Light, see Sun.

376

INDEX.

Litanies, 72. on remission of sin in
Eucharist, 262, note z.
Long suffering of God towards sinners,
215. increases their punishment,
ib.
Loss, by doing one's duty to he matched
with the gain, £61. of children no
grief to the good, 299.
Love, its own reward, 18, and note z.
shewn in patient endurance, 23, 26.
in perseverance, 27. takes interest
in every thing, 58. absence of the
love of God causes fear of death, 99.
glories in suffering, 269. maternal,
281. of Monks at Antioeb, ib. de
lights in all that belong to the object
of it, 329. exercised in great offences,
354. delights in the good of others,
307.
Lucifer, consecrates Paulinus, Bishop
of Antioch, 54, note a.
Lungs, position of, 196.
Lust, by looking, 257.
Luxury, tendencies of, 257. therefore
to be avoided, ib. unfits for trials,
296. no time for in public troubles,
306. M.
Madmen never at rest, 328.
Magee, Archbishop, on Sacrifice, 211,
note 1.
Magistrates, see Rulers, out of office
bear the same titles, 269.
Magnanimity of Monks at Antioch,
282.
Manichees, alluded to, 10.
Manna, at God's command, 182.
Manners, purity of, 310.
Mantle of Elijah, 52, 150.
Marcion, 190, note d.
Martyrs, shrines of, places of alms
giving, 22. become Mediators, 135,
note 1.
Martyrdom, of Abel, 26. of St. John
Baptist, 29. crown of, how to win,
29, 37. has efficacy of Baptism, 103,
note r.
Masters, see Servants, approved bytheir
Scholars, 285. insulted by injuries
done to their servants, 331.
Materials, rude, try skill, 193.
Matter, heretical opinions about, 190,
note d.
Meal, 158, note e. principal among the
Romans was the supper, 110, note h.
See also Eating.
Means directed to opposite ends, 269.
all to be adopted to win an enemy,
336.
Mediator, the Bishop employed as, with
the Emperor, 54.

Medicine requires skill in applying it,
62. spiritual, ib. the end of, 102.
natural, 148. from animals, 148, and
note h.
Meekness of the Monks, 285. does not
increase the hatred of an enemy,
332.
Melchizedek, a Gentile, 213.
Members, the instruments of good and
evil according to our own choice, 89.
each its excellence, 198. one cut off
to be reunited, 334.
Membranes, covering the brain, 195.
Memorial, perpetual of sin, 312.
Men, all have much in common, 29.
a spiritual flock, 55. soon tired of
other's affairs, 58. images of God,
71. the race of after the fall de
served to be destroyed, 141. how
treated, ib. command over the cre
ation, 185. inferior to brutes, 197.
arms of external, why, ib. to be
measured by virtue, not natural gifts,
291. self-taught in good and evil,
209, 210, 225. and in the Arts and
Sciences, 212. naturally at enmity
with vice, 225. rewarded for taking
pains in virtue, ib. disinterested in
love and hatred, 226. of well regu
lated minds undisturbed by events of
life, 295. pleasure the aim of all, 297.
Merchandise, spiritual, in doing God's
bidding, 336.
Merchants, labour willingly in hope,
274. their cargo their care, 276.
labour for enjoyment afterwards,
296.
Mercy, of God, see God. shewn to
others procures mercy for ourselves,
56. of Judges at Antioch, 284.
makes Kings glorious, 355.
Merit, not proved by titles of honour,
268.
Milk, for children a simily, 161.
Minister, his glory that the people act
upon his instructions, 38.
Miracles by relics, 4, 5, 83. power of,
limited, 5. does not dispense with
fasting, 7. tempt the ignorant to
worship men, 17. an extraordinary,
in the deliverance of Three Children,
83, 84. of Apostles, not by their own
power, 181.
Miriam's punishment not remitted,
333.
Misfortunes of others open men's hearts,
226, note n. close them, ib. turned
to our own account in viitue, 227.
light felt by the rich, 297. without
excuse before God, 325. of enemies
removal of feared, 329.
Modern writers wrong on nature, 167,
note g.

INDEX.

377

Monasteries, 286, and note f.
Monks, services of, boldness of, 281. at
Antioch ready to die for the people,
282. effects of their iutercession,
283. contrasted with the philoso
phers, ib. account of one, 285. un
dismayed, 304.
Moral and Positive Laws, difference
between, 209. Moral teaching as
distinct from Scriptural, 267.
Mortality, human, end of to overthrow
pride, 191.
Mortification, spiritual acts of, 110.
incumbent on all, 122.
Moses, suffered for doing good, 26. not
attended by the people in extreme
distress, 37. in what sense he brought
honey from the Bock, 49. his inter
cession, 55. rod of, 150. command of
over created things, 185. could not
avail the Jews by his righteousness,
229. prayed for Miriam without
avail, 333.
Mothers, miss their children at the
table, 160. case of a mother at
Antioch, 282. grief of for the loss
of a child is a relief, 301 .
Motive, to overcome sin, the fear of
God's judgments, 171.
Mourning, see Grief, sight of sobers,
251. calls forth sympathy even in
enemies, 252. reminds of the Judg
ment, ib. makes us reflect, ib.
Mourner, to others like a cloud parted
by the sun's rays, 36.
Multitude, the, influenced by fear and
threats, 140. of inhabitants avails
nothing, 290.
Murder, the reason of its being forbid
den, why not subjoined, 209. by
exacting oaths, 259.
Mutability of earthly good, 298.

N.
Nails, construction of, 196.
Name, calling by a mark of affection,
142, and note 1. common of our Lord,
143, note m. of God how pronounced
in heaven, 145.
Nation, see City.
National calamities, ought to direct us
to God, 35. work national amend
ment, 81,82.
Nature, overruled by the piety of the
Saints, 83. what exists by is unut
terable, 139, and note n. gifts of are
no glory to the possessor but to the
Giver, 226. course of not to be
maligned, 256. ties of are a great
obligation, 282.

Nebuchadnezzar, change wrought in
him, 126, 127. herald of his own
defeat, 128. acted as heralds in par
ticulars, ib.
Neighbours, spiritual good of to be
furthered, 278. afflictions of to be
sympathized in, 292. good of shared
by love, 307.
Nig/U, as good as day, 147. succeeds
day without change, 164. equal pro
portion with day, ib. longer in
winter, ib.
Nineveh, destroyed, rebuilt, 105, note
y. how saved, 106.
Ninevites, their fasting accepted, 62.
and why, 64. case of, an encourage
ment to sinners, 104. and call to
repentance, 105. forsook their sins
not their city, 106. their disadvan
tages in comparison of Jews or
Christians, 107, 342, 344. complete
repentance of, from fear, 342.
Noah, laughed at, 345.
Noise, from ' spectacles,' interrupted
divine Service, 249.
Number, the, of fellows in sin no
security against punishment, 131.

O.

Oaths, see also Swearing. Testimony of
the life received instead, 146. public
not to be consented to, 146. though
concerning wrong acts, binding, 154.
only to be taken fasting, 160. have
caused the worst evils, 233. of fre
quent swearer sometimes impossible
to be kept, ib. i. e. contrary by the
same person or by different, ib. those
which binds others more dangerous,
235. at the Altar, 259. exaction of,
is murder, ib. either superfluous, or
perjury, 260. give no assurance, ib.
caused the ruin of Jerusalem many
times, 313. signified in Ezekiel's
Parable, 314. occasions of admitted
by the Fathers, 321, note u. general
practice about, ib.
Obligations, greater under the Chris
tian religion, 318.
Observances, formal, in religion use of,
to good and bad Christians, 341,
note h.
Occasions, passing, made use of in in
struction, 99, 116, 155, 222, 245, 297,
304, 329.
Occurrences, incidental, to be accepted
as ordered by God, 118.
Ocean, earth upon, 166, note u.
Offences, of every man against God
greater than towards one another,

378

INDEX.

325. great an occasion of shewing
mercy, 354.
Omission of our duty in the Lord's
prayer makes no difference, 339.
Openness of Christ's declaration to his
followers, 273.
Order, of day and night, proclaims
God, 163. like sisters sharing an
inheritance with unanimity, ib.
Orders Holy, sin of giving to the
unworthy, 2.
Origen, on Intercession of Saints, 134.
Ornaments, see Dress.
Ownership, unreal, 45. real, 46.

Pambos, how he learned Scripture, 3,
note e.
Paradise, St. Paul transported to, 268.
Pardon, of others gains our own, 56,
337, 361.
Partners, in a shop, 278.
Passion, God free from, 140.
Passover, a time of mercy, 56. re
verenced by pardon of offences, 340.
see Easter.
Pastor, bound to suffer for his people,
55. efficacy, which his intercessions
ought to have, 59. how to be re
garded by his people, 113. inter
course of with each severally, 133.
like an husbandman and a pilot, 157.
invigorated hy success, 158. good of
his people, his good, 186. to be
followed in trust, 217- concern offor
all, 228. living by husbandry, 308.
the rural true philosophers, 309.
Patience, 23. of Lazarus, 25. praised
by S. Chrysostom, 25, note o.
punishes insolence, 52.
Paul, St. teacher of the Gentiles, 4,
note f. care of for Timothy, 6. dis
trusted himself, 8. his advice, 9.
kept humble by affliction, 14. strong
though in bonds, 15. his example,
27. hindered by Satan, ib. taught
and baptized in prison, ib. adapts
himself to hearers, 41, and note y.
his labours and reward, 50. reproved
sin, 66. eagerness to die, 96, 124.
advantages of Christians in general
over St. Paul in aiming at perfection,
96. more than a lion, 151. his gar
ments, virtue of, 150. his illustra
tions from natural science, 176. re
collection of his sins, 202. proves
a natural law, 213. concern about
one incestuous person, 228. dangers
of, the result of God's care of him,
and to guard against pride, 233.

counted all things loss, 254. returns
to subject after despatching it, 258.
glories in his sufferings for Christ,
303. more than in. God's favours,
268. attempts of, to convert his
judges, 270. from condescension to
Festus' weakness he excepts his
bonds, 271. loved his bonds as a
woman her jewels, 272. recommends
continual joy, 296. greatness of in
hiding good deeds, 350.
Paulinus, Bishop of Antioch, 54, note
a.
Peacock, 179.
Penalty for swearing, 133. self-imposed,
158.
Penitential acts of use, 110. those who
impose on others ought on themselves
too, ib.
Penitents, discipline of, 324, note e.
Pentateuch, 144, note s.
Perfection, precepts of, 41, and note y,
42. how attained, 91. the height of
attained by St. Paul, within the
reach of every one, 96. by mastering
completely one virtue after another,
ib. of art in the temple at Jerusa
lem, 288.
Perfume, spiritual, 174. of flowers
better than artificial, 310.
Perjury, from the habit of swearing, in
two ways, 233, 247. of both persons
swearing the contrary, 234. he who
forces another to, guilty of himself,
234, 249. the object of Satan, 236.
guilt of, shared by those privy to
it, 239. manifold from one oath,
243.
Persecutors, benefitted by the virtue of
their victims, 126.
Perseverance in prosperity a test of
virtue, 280.
Peter, St. the first to preach Christ,
57.
Pharisee, fasted in vain, 61. his evil
speaking, 66.
Philoponus, on the heavens, 204, note
c.
Philosophers, cowardice ofthe heathen,
282. the simple made, 311. disci
ples of the heathen fled in danger,
311.
Philosophy, of the world shrinks from
danger, 282. true shewn by deeds,283.
worldly falsified by deeds, 286. Pagan
is but in the garb, 309. like a sword
with a silver hilt and leaden blade,
310. heathen taught to a few only,
311.
Physician, spiritual, 66, 144. cures by
contraries, 109.
Piety, the chief good as procuring all
others, 88. abides, 277.

INDEX.

379

Pilgrimages, 22. to the dunghill of
Job, 92. use of, 312.
Pilot, 178. his chief concern, 167. ship
without, 178. in storms, 265, 349.
Pit, see Barathrum.
Place, chosen for the delivery of the
law, importance of, 144.
Plato, 164. on the human body, 190,
note d. on the motions of the
heavens, and fixed stars, 204, note c.
Players, deprived of Holy Communion,
249.
Pleasure, depends on relish, 48. present
diminished, pain in view, 274.
Plural number, use of, 346, note x.
Pole, balancing, 320.
Poor, God cares for, 23. represent
Christ to us, 43. ready for all events,
ib. trust in God, 46. relish food, 48.
and sleep, 49.
Porch, of Church for penitents, 324,
note 1.
Porphyrio, a bird more esteemed than
peacock, 1 79, note k.
Portus, cajoled to obtain audience of
the great, 330.
Pot, the golden of the temple, 313.
Poverty, a benefit and protection, 51,
94. of Elijah, 52. of Job, 256. no
hinflrance to virtue, ib. alleged to
excuse almsgiving, 330.
Power, of injuring God's people, why
granted, 127. taken away easily,
276. exercise of, not always a satis
faction, ib. of Judges, 284.
Practice, laxity of causes death to be
feared, 101. a matter of choice and
endeavours, 225. right, impossible
without fear of God, 250. the season
of is the test of religion, 266. with
out questioning, 267. of Saints proves
Scripture to be true, 285.
Praise, of one another beside the pur
pose, 114. to be suspected, 253. of
men from reconciliation, 340.
Prayer, the only resource in trouble,
35. power of, 47. recommended, 53,
58. united powerful, 58. of women,
59. to be persevered in, 72. inat
tention at, 145, 325. natural as
a way of assisting the distressed,
219. Penitential a special kind, how
styled, 222, note f. fruit of never
lost, 277. most needful after deliver
ance, 280. for fellows in affliction,
292. The Lord's, taught in Baptism,
56. teaches forgiveness, ib. how en
titled, 338, note e. as used by the
implacable, an imprecation upon
themselves, ib. not to be used by
halves, 339.
Preaching, suite not extreme distress,

35. yet may cheer the afflicted, 36.
to be heard for improvement, 38. of
the Gospel not bound as the Preacher,
275.
Precepts, see Perfection. Three pro
posed to be learnt, 74 . Moral without
the reason, unlike the Positive, 209.
of the Gospel carried in the heart
better than on paper, 321 .
Precipice, one walking along falls from
fear, 257.
Preservation of the world by God, 167.
Pride, 41. how to check in tbe rich,
42. evil of, 45. Spiritual on the
score of good works, 14. remedied
by considering the weakness of the
body, 191, 199. prevented by igno
rance, 208.
Priest, to be told of sin in others, 66.
confession to, 66, note z. his business
is to console the afflicted proved in
adversity, 349.
Prison, inmates of, 33. emptied at
Easter, 120, 356. Senate of Antioch
confined in, 292.
Prisoner, vide Prison.
' Prisoner,' more glorious than any title
to St. Paul, 269.
Prodigal, the, not fit to manage an
inheritance, 273.
Promises of God infinitely excellent,
278.
Prophecy, not false because not accom
plished, 105.
Prosperity no grounds of security, 87,
275. present, heightened by contrast
with past evils, 217. transient, 221,
223.
Proverbial sayings against Providence,
24, note m. of contempt for others,
29.
Providence, denied by some, 24, and
note m. of God shewn in circum
stances appearing accidental, 118,
119. in the deliverance of His
children, 127. in the use of weak
means, 169. proved from the human
body, 177- from opposition of ele
ments, ib. in Flavian's journey, 350.
Publican, accepted without fasting,
61.
Punishment, a medicine, 102. of pros
perous twofold, 129. inflicted by
parents, 141. severest for sins easily
avoided, 186. delayed for repentance,
215. inflicted on Antioch beneficial,
287. of an inexorable enemy, 332.
Purgatory, doctrine of, approach to in
Greek Fathers, 130, note c.
People, imperial, 200.
Pusillanimity, to be always dwelling
on miseries, 137. to look to man for
comfort, 263.

380

INDEX.

Questions, raised to win attention, 6.
on the permission of affliction, 12,
22. on brute animals fasting, 62.
Quinquagesima, Homily delivered on,
63, note t. (printed s.)

R.
Racing, ill effects of, 267.
Rank not to be regarded in rebuking
vice, 228.
Reason, appropriates the superior
powers of brutes, 196. does not force
to what she teaches, 225, note 1.
given against sin, 255.
Reasons of God's works, a few of only
discoverable, 208. of God's laws not
to be required, 267. good for all God's
laws, ib.
Recklessness, 41, note x.
Recollection of past evils useful, 201.
Reconciliation, the one seeking has the
whole merit, 330. endeavours after,
though unsuccessful, accepted of
God, 332. pleas for avoiding, ib. im
puted to wrong motives, 333. of us
to God by Christ, 334. commanded
by Christ, ib. like reuniting a severed
limb, ib. every day makes it more
difficult, 335. to effect it no pains are
to be spared, ib. only to please God,
336. stands in good stead at the
judgment, ib. a means of atoning for
sin, ib. a cause of forgiveness, 337.
not to be given over for repulse, 339.
very easy, 341.
Reflection on words of Scripture, 138.
from the sight of grief, 252. on being
laughed at for doing right, 345.
Reformation, spiritual of the commu
nity, rapid when well begun, 133. at
Antioch, 286. see also Repentance.
Relapse into sin, danger of, 280.
Relics of Timothy expelled demons, 4.
of the Apostles, 5. of Job in great
repute, 92. virtue of, 135, note n. of
martyrs expelled demons, 151.
Relief from grieving, 301.
Religion, right, how designated in
Scripture, 84, note u. training in
from infancy leaves us without ex
cuse, 97. not to be left to ' the re
ligious,' 123, note p.
Reminding one another of duties, &c.
benefit from, 156.
Remission, (see Sin,) from God, ac
cording to the measure of remission
to others, 337. full, by full, 338.
Repairs, small, neglected, bring ruin,
320.

Repentance, pardon offered to, 71. time
given for, 73. procures the removal
of evils, 105. speedy from fear of God ,
343. duty of bringing others to, 344.
Reproach felt as a wrong, 224. a spur
to amendment, 227.
Reproof to be administered of love, 24,
66. calls forth love, 30. an improve
ment of our Talent, 39.
Repulse, no excuse for not being recon
ciled, 339. procures agreatreward,ib.
Resentment is sin perpetuated, 325.
excludes from Holy Communion,
324, 334. precluded by considering
our own sins against God, 325, 327-
continually forbidden, 328. is self
punishment, ib. and madness, ib.
punished here and hereafter, 329.
easily overcome under a sense of evil
consequences, ib. merits the worst
punishment, 330. the most inexcus
able of all sins, 331. gives advantage
to Satan, 335. increases with time,
ib. is contempt of God, 336. even
towards the worst enemy not par
doned, 327.
Reserve, practised by St. Paul, 41,
note y. and by our Lord, 41.
Respiration of vapours, through sutures
ofthe skull, 195, and note g.
Responsibility, from religious instruc
tion, 155, 215.
Rest, preceded tribulation, must be pre
ceded by it, 82.
Restraint upon vice provided by God,
227. human on our freedom submitted
to, 267. tribulation is, 280.
Resurrection, proved by affiiction of
Saints, 20. hope of removes the fear
of death, 97.
Revelation by letters would have availed
the learned and the rich only, 163.
and those acquainted with the lan
guage, ib. by things is understood by
all, ib.
Reward bestowed for pains, not natural
gifts, 226. temporal a stronger motive
than spiritual, 277. excellence of
God's, 278. of grieving over the sins
of others, 301.
Rich, the, more miserable than the/' ' '
poor, 297. /
Riches, the true, 40, 42, 47, 52. eaftfily,
vanity of, 40. not forbidden, 41. ill-.
gotten leave sin with us, ib. an en
cumbrance, 43. where to deposit, 44,
46. not our own, 45. why not given
equally, 47. drive men to mean arts,
51. a means of virtue, 256. avail not
the low-minded, ib. liability to loss
of, 276. not happiness, 297.
Ridicule, for doing right how to be met,
345.

INDEX.

381

Rig/Ueous, arms of, 151. unconquerable,
ib. overthrows demons, 162. never
sad, 299. only happy, 302.
Robes, rich, look best on ourselves, 114.
Roman Catholic Church on Eucharist,
261, note z.
Roots, bitter, sweet fruits from, 303.
Hope-dancing, 320.
Ruin of Jerusalem by breaking oaths,
316.
Rule self-imposed for the cure of faults,
321.
Rulers, fear of proper, 116. power of
from God, 116. necessity of, ib. hke
the supports of a building, 117.

Sabbath, reason of observing why added
in Decalogue, 209. abolished, ib. a
type of the Lord's Day, ib. note i.
Sacrament, more than Elisha had, 52.
Sacrifice, a dictate of the natural law,
211, and note 1. notwithstanding this,
typical, ib. difficulty of determining
the opinions of the early Fathers on,
ib. its atoning power, ib. unbloody,
324.
Sadness of the rich, 296. see also Grief.
Saints, especially assailed, 8, 25. eight
reasons why afflicted, 12. their power
from God, 16. motives of for serving
Him, 17, 18. not to be worshipped,
17, note w. ninth reason why afflicted,
21 . a tenth, 22. their aspect, 55. their
sympathy, ib. a few save their country,
57. miraculous effects of their sanctity
on nature, 83. daunted by nothing,
87. proof against all natural ill3, 101.
the more tried the more glorious,
126. meekness of, when magnified
by men, 127. departed, intercession
of, 134, and note 1. unconcern for their
own safety, 270. desire to benefit
others, ib. the living, proclaim the
virtue of their teachers, 285. joy of
in tribulation wonderful, 299.
Salvation, obtained by few without
threats, 140. the end of God's pro
mises and threats alike, ib. precepts
of not hindered by the body, 324.
Sand, the boundary of the sea, 169.
house built on, 265.
Satan aims most at the advanced, 8, 25.
messengers of, 40. would have men
taken for gods, 16. called to account
by God, 17, note y. accuses Job, 18.
permitted to assail him, 18, 19. foiled
by Job's patience, 24. alone has no
claim on our love, 29. his rage
against Antioch, 31. how to be re
sisted, 61. his spite at Job, 81.
greatest efforts of turned to his loss,

84, 127. most defeated by the righ
teous in adversity, 94. arts of to keep
alive anger, 164. attempts of thwarted
by God, 202, 250. takes special ad
vantages of oaths, 236. like one
twisting a cord, requires a hold of us,
ib. agency of in the matter of Saul
and the honey, 237, 238, 242, 243.
reason of his urging Jonathan to
eat, 238. a fowler, 254. service of
often hard, 318. author of swearing,
321. oursole enemy ,334. disappointed
by the Emperor's shewing mercy to
Antioch, 354.
Saul, would not name David from
hatred, 142. his prohibition to eat
defeated its own end, 235, 243. rash
ness in binding the whole army, 235.
and in swearing a second time, 242.
grief of on Jonathan's confession,
243. his third oath by Satan's agency,
ib. likely consequences of his oath,
244. the right course after his oath,
ib. note d.
Scene the, of remarkable events affects
the mind, 313.
School, severity of, 115, 273.
Sciences, application of to spiritual sub
jects, 176.
Scripture Holy, as a lyre and a trum
pet, 1. flowery meadow, 2. full of
fruit, ib. even in simple parts, 2, 3.
a mine of gold, 3. to be alleged in
teaching, 13, 14. allegorical sense
of, 17, note y. course of reading, 37,
and note q. 39, note t. 63, note t. food
from, 39. consolation from every part
of, 137, 144. instance of this, 138.
not needed in the first ages, 161. this
exemplified, ib. only in appearance
at variance with itself, 167. slowness
in explaining, 266. not always to be
the matter of pastoral instruction,
267. accounts of saints in verified in
living saints, 285.
Sea, see Water.
Seal, set on confiscated houses, 223.
Seasons, order and harmony of, 165.
like virgins dancing, ib. gradual
change of, salutary to our bodies, ib.
Secresy, a sign of guilt, 67.
Sedition, state of Antioch after, 31, sqq.
raised by a few strangers, 38, 56,
116, 284. offenders in punished, 70.
messengers of, what befel, 118; how
punished, 286. turned to the honour
of the city, Bishop, and Emperor,
348.
Self-possession the best defence against
dangers, 265.
Sentence of God made null by being
proclaimed, of men thereby ratified,
105.

382

INDEX.

Septuagint, followed by St. Chrysostom,
21, note f.
Sermons, daily during Lent at Antioch,
110, and note g.
Servants, sitting with, 34. consulting
with, 74. dare not name their masters,
145. runaway, their mode of getting
free of chains, 167. their spiritual
good to be attended to, 172. have
masters as teachers to overcome sloth,
227. flogged, 233. not remitting debts
at their master's bidding, 338.
Servility to the great, 330, note p.
Severity before indulgence, 273.
Shame, of sinning before inferiors, 224.
of not serving God better after great
mercies, 246. for Christians to shew
fear before unbelievers, ib. to wait
for advances to reconciliation, 330.
Sheep, parable of, 228.
Ship without pilot, 178.
Shipwreck in retrospect, 218. spectators
of help by their prayers, 219. of the
state, 279.
Sick, the, glutton a pitiable object, 129.
how cured, 130.
Sickle flying, seen by the Prophet,
meaning of, 259.
Sickness to be borne cheerfully, 4. no
bar to zeal, 9. proves wealth vain,
48. no great evil, 153. pastis pleasant
to remember, 218. an instructor, 227.
of St. Chrysostom, 307.
Silence, of the multitude from suspect
ing each other, 219.
Significant, 242. the only hope of of
fenders, 351.
Simplicity of the country clergy, 308.
ofthe Apostles, 311.
Sin, most hurtful in good men, 8. comes
not of God's work, 10. pardou of
through affliction, 22, 129, 130.
shared by indifference, 39. does not
leave us with ill-gotten wealth, 41.
pardon of through alms, 47. through
forgiving others, 56. by priests, 59.
on repentance, 71. to be reproved, 66.
our own to be looked to, 67. sure to
find us out, 73, 108, 109. removed
through sorrow, 79, 125. alone to be
dreaded, 95, 100, 129. blotted out by
grief, 103, 301. by death, 103, 136.
punished here better than hereafter,
125. is misery punishment aside, 129.
a festering sore, and so dealt with,
ib. strikes dumb, 143. consciousness
of makes cowards, 149, 150. leaves a
man defenceless, 152. to abstain from
no labour, 153. those easily avoided
most punished, 186. all sins not
equally punished, ib. overcoming a
sin is a favour asked by God, ib. for
given not to be forgotten by us, 201.

increased by frequent instruction,
246. remitted in Eucharist, 261, note
z. is dishonour, 288. great witness
against perpetuated, 312. excludes
from Holy Communion, 324. all, ex
posed at the judgment, 228.
Sinai, mount, 144.
Sinner, the, like chaff, 152.
Sisters dividing an inheritance in peace,
163.
Sky, see Heavens.
Slander (see Evil-speaking) to be buried,
67. a snare of Satan, 68.
Sleep, sweet to the weary, 49. broken
by want or excess, ib. a medicine,
148. a relief, ib.
Sloth, requires chastisement, 231. ba
nished by fear, 250. danger of when •
prosperity is restored, 280, 305.
Snares, beset us on all sides, 252, &c.
concealed, 253. wife, children, &c.
may become, 254. avoided by seeking
things above, ib. catch men again
and again, 255.
Sobriety, needful before going to church,.
159. of country people, 310.
Socrates, on the faculty of women for
learning, 319. opinions on punish
ment, 100, note o.
Sodom, its greatness no defence, 289.
a perpetual witness, 312.
Soldiers, Christians are, 61. Christian
should not fear death or danger, 104.
employed at the trials at Antioch,
220. intemperate, particularly in
battle, 235. on guard prevent robbers,
249. courageous make good use of
every weapon, 296. reverence their
officers, 325.
Solomon, made trial of luxury, 49. his
thoughts on mirth, 251 . instructed in
Art and Science by God, 289.
Sores, treatment of, 129.
Sorrow, see Grief, an occasion of joy to
Saints, 300.
Soul, the, to be adorned for Christ's
dwelling, 45. medicine for, 62. the
only proper object of concern, 152.
the cure of when diseased is easy,
ib. made subject to infirmity to pre
vent pride, 192. said by some heretics
to be of the Divine Essence, ib.
wounded by swearing, 247. stedfast,
is proof against danger, 265. of un
converted, an old wine skin, 271.
philosophy of the even, in all events,
283. dignity of in virtue, 289. like
the body as affected from without,
303. the seat of philosophy, 309.
beauty of to be admired, 211. under
the fear of God like a rusty tool in
the furnace, 343. sign of greatness
of to look to God, 348.

INDEX.

383

Spark falling on the ocean, 298.
Spectacles, see Tlieatres.
Speculations, on the Universe above us,
184, folly of, 207. improper on Divine
commands, 267.
Speech, exactness of how acquired, 3,
note e. restraint in how ensured,
154.
Sphere, local of labours, St. Paul ex
ceeds, 5, note k. see Heaven, Philo-
pontts, IfC.
Spider, not esteemed because he toils
for himself, 205.
Spirit Holy, gives matter for discourse,
2, 37. all His gifts precious, 3. His
gold needs His flame, ib. enters not
where wrath is, 341. no salvation
without, ib.
Stability, type of, 164.
Stadium, 196, note h.
Stars, hke flowers, 179.
State, without Kulers like a ship with
out a Pilot, and an army without a
General, 116. dependence of mem
bers on each other, 198. not saved
by multitude, 290.
Statuary's skill on rude materials, 193.
Statues, of the Emperor thrown down,
31. a device of Satan, 250. of Theo
dosius' mother and wife dishonoured,
352. of humanity to be raised to the
Emperor, 355. of Constantine dis
honoured, 356.
Slibadium, a couch, 363, note x-
Storm, 265.
Striving, lawful, what, 61, note q.
Substance, 71.
Succour, of Monks at their own risk,
283.
Suffering, for Christ our glory, 269.
Sun, transcends nature, 168. not ex
tinguished by the waters above, ib.
a Bridegroom, 182. needs many
things, ib. therefore not a God, 182,
183. in constant motion, 204.
Superfluous, what seems may be full of
divine wisdom, 4.
Superiors, exact attention, 327.
Supper, see Meal.
Surfeit, breaks sleep, 49.
Suspiciousness, from guilt, 149, 150.
Swearer, ought to reflect on St. John
B. martyrdom, 232. the frequent,
often perjures himself consciously
and unconsciously, 233. house of
cast down, 259. like one with the
halter already about his neck, ib.
Swearing, 74, 90, 110, 145, 200, 215,
259. easily overcome, 90, 110, 131,
154, 324. methods of overcoming,
90, 110. the excuse of its being
imposed by another answered, 112,
155. no excuse that others swear,

131. penalty lor, 133. insult to God
shewn by, i45. substitute for, 154,
344. mode adopted to overcome, 157.
the easier the worse, 186. abstaining
from a divine commandment, 217.
of contraries common in an house
hold, in the forum, schools, &c. 234.
Satan takes occasion of, 234, 236.
of contraries like pulling different
ways at a rotten cord, 234, 244.
this exemplified in Saul, 244. to
abstain from easier than to obey the
Emperor, 246. forbidden by Christ,
260. worse in Christians than in
Jews, 318. comes of negligence, 319.
all, from Satan, 321. difficulty of
curing imaginary, 341. not excused
by long habit, ib. not to be cured by
halves, 343.
Sympathy, in the joy of others, 226.
Synagogue at Daphne, 291, note q.
T.
Table of spiritual food from Holy Writ,
39. of the rich not relished, 48.
Talents, parable of, 39. ten thousand,
parable of, 56, 337.
Talk, see Conversation.
Tarentines, drunkenness and luxury of,
160, note h.
Taxes, 74, 155. indignation caused by,
99.
Teacher, the, a title of St. Paul, 4. to
take fitting seasons, 190. number of
natural, 227. how enemies become,
ib. differs from the Artificer in not
finding his work as he left it, 229.
shares in the> merit of his scholars,
360.
Temperance, naturally approves itself,
225. practice of hard, 226.
Temple, the, honoured by God, dis
honoured by sin, 289.
Thankfulness, in trouble rewarded, 23.
Thanksgiving, contrasted with blas
phemy, 25, 28. sanctifies suffering,
124. for favours procures others,
188. repeated, 188, 218. in distress,
279. for evils, 363.
Theatres, forbidden, 64. one opposite
the church, 249. deserted from fear,
ib. cause many evils, 257, 286.
Theodosius, statues of thrown down,
31,71. embassy to, 54. hopes from
his piety and clemency, 55, 57, 59,
280, 291. baptized, 56. compared to
Ahasuerus, 59. at Constantinople,
70, note d. tax imposed by, 70, note
f. not present when insulted, 71- his
religious character, 120, 360. his
merciful laws, 120, note i. massacre

384

INDEX.

ordered by, ib. closing of the baths,
245. did not prohibit pagan religion,
263, note d. stopped public amuse
ments as a punishment, 286. like a
father in depriving Antioch of dignity,
287. reverence of for priests, 350.
reception of Flavian, 352. his up
braiding, remedy felt, 355. instances
of mercy in, 356, note q, r. greater
in pardoning than in succouring An
tioch, 357. by granting pardon shews
the power of Christian religion, 358.
reasons for his hoping for a reward
from God of his mercy, 359. an ex
ample to posterity by pardoning, 360.
shares in the merit of those following
his example, ib. respect of forreligion,
ib. honoured in the mission of the
Bishop, ib. bidden to consider the
judgment, 361. remission of his sins
to he procured by sparing Antioch,
ib. overcome by Flavian's address,
ib. his pardon of Antioch in imitation
of our Lord, 362. proofs of his entire
forgiveness, 362, 363. truly Christian,
362.
Thessalonica, massacre at, 120, note i.
Thirst gives relish to drink, 48.
Thoughts, bad how dispelled, 1. govern
ment of, 61.
Three Children, delivered by prayer,
82. fearlessness of, ib. song of in use
every where and always, 83, note a.
deliverance of a surpassing miracle,
83, 84. variously tried, 85. virtue of
shewn hy contrast with the worship
pers, 86. excuses which they might
have made, ib. boldness of, ib. ex
ample of, 104, 125. they and their
executioners like gold and hay, 126.
freedom, 126, 127. wisdom, 127.
magnanimity of, ib. motives of in
disobeying the king, 129.
Times, stated, proper for contending
with particular bad habits, 91, 131.
different things for different times,
161.
Timothy, St. power of with God, 4. his
sickness, ib. his labours, 5, 9. his
value to the Church, ib. not cured by
miracle, ib. his abstinence, 6. St.
Paul's spiritual son and yokefellow,
7. his humility, ib. his perseverance,
ib. resolution in self-discipline, 9.
Title, the most illustrious of St. Paul's,
268. every where known, 269. of
honour no test of merit, 269. of me
tropolis taken from Antioch, 381.
Tongue, see Evil-speaking, a snare,
258.
Torture by scourging, 220,329, note n.
Translation of Scriptures, source of
error in, 171, note f.

Transubstantiation, 53, note m.
Treason, a subject of fear to kings,
298.
Trees, each kind of has its excellence,
192. roots of bitter, 303.
Trials at Antioch, terrors of, 219, 281.
case of a mother and sister of one
under trial, 220.
Tribulation of Saints, why permitted,
see Saints, a means of pardon, 22.
increases reward, 22, 26. a sign of
God's love, 25, 26. temptation by,
26. permitted for good, 31, 80. a seed
time, 77. a rain, 79- means of amend
ment, ib. strengthens Saints, 81. not
removed till it has produced amend
ment, 82. like the refining of gold in
the furnace, ib. precedes rest, ib.
exalts men, 87. how it becomes as
meritorious as suffering for God, 124.
comes before joy, 272. present not
felt in prospect of future good, 275.
how called light, ib. to the godly like
a spark falling on the ocean, 298.
Tribunals, secular, closed at midday, 1.
evening, why, 160. at Antioch, 218,
&c. 281.
Truth, shadows of attained hy the
heathen, 126, note y. to be applied
variously, 241.
Tutors compel to good conduct, 280.

Valens, excommunicated, 345.
Valentinus on matter, 190, note d.
Vanity, being subject to, 184.
Vengeance on our enemies defeats its
own end, 331. the right of God alone,
332.
Venture, success of heathens acting on
in religion, 107. its lessons, 161.
Verses, division of in Holy Scripture
among the ancients, 266, note i.
Vessels, earthen, 180.
Vice, hatred of, while continued in,
225.
View, from the top of mountains, 254.
Vine, Jerusalem so called, 314.
Virgin, B. Mary, invocation of, 134,
note 1.
Virgins, the ten, parable of, 131. danc
ing, 165. God's permitting them to
commemorate Jephthah's daughter
shewed his disapproval of the sacri
fice, 238.
Virtue, like a fine dress, looks best in
our own person, 114. applauded hy
its enemies, 128, a blessing reward
aside, 129. some, natural, 226. at
tainment of made easier by con-

INDEX.

385

science, ib. and by good natural
dispositions, ib. and by number of
teachers, 227. bred by fear, 249. no
danger of losing, 277. test by perse
verance in prosperity, 280. of Antioch,
287. the defence of a people, 289.
more easy in a country life, 308.
Void, meaning in Gen. i. 138, note d.
Voyage, length of, no profit to the
merchant, 276.
Vow, of Jephthah, the exacting of, pre
vented the like, 238.

U.
Unbelievers, how affected by the ex
ample of Christians, 170, 357.
Union of men for various purposes,
general end of, 278.
Universe, see Creation.

W.
War, a. matter of religion with the
Jews, 239. an occasion of moral
discipline, ib. defeat in caused by
sin, 240.
Warriors, great, hy shewing themselves
secure victory, 283.
Washing of hands before taking the
Bible, 145. before taking the sacred
elements, 341. ofthe soul, ib.
Watchfulness over those in our charge,
55. Jacob's over Laban's flocks, ib.
needed especially after deliverances,
280.
Water, honey to the thirsty, 49. fixed
in the heavens contrary to nature,
168. not dried up by the sun, ib. con
fined hy sand a marvel, ib. why agi
tated, ib. bearing the earth a marvel
abovenature, 166. in constant motion,
204. drawing of, 266.
Wave, a, in a storm threatening de
struction, 220.
Weapons, see Arms.
Wicked, often prosper here, 20.
Wilkinson on the dancing represented
in hieroglyphics, 319, note t.
Will, rests with to cure the soul, 153.
in man effects what nature does in
irrational creatures, 206.
Wings of zeal, 9. of birds, use of, 255.
of no use to a bird caught, ib. of the
Flying Sickle, 259.
Wine, use of lawful, 6, 41. to be used
for health, 10. evils of excess in, 10,
11. perfumed, 49.
Wine skin, 271.
Winter, good of felt afterwards, 294.

Wisdom, force ofmpon the wicked, 126.
to be alone sought, 303. in simple
minds, 309. of country clergy com
pared with the heathen philosophers,
309.
Wives have husbands as instructors,
227. keeping to, 241.
Women, their prayers heard, 59. at
Antioch, wretched state of at the
trials, 221. case of two, 220. like
birds finding their nests robbed, 221.
glory in their jewels, 272. cured of
finery by the thought of St. Paul,
275. dancing, 319.
Wood, rots by long immersion, 166.
Word of God never fails, 105. sufficient
to effect every thing, 182.
Words, exact use of, 3, note e. not
necessary for instruction, 161.
Wordsworth's Vernal Ode, 205, note d.
Works, good, may breed presumption,
14. to he persevered in, 27. needful
with fasting, 64. of God, see Crea
tion. Each man's are the measure of
his reward or punishment, 229. good,
bring joy, 276. laid up in heaven,
277.
Workshops closed in public distress,
250. see Swearing and Partners.
World, its wisdom vain, 3. Christians in
it are strangers, 289. converted by
simple men, 311.
Worm, undying, 327.
Wounds of the soul, 247. see Sores.
Wrath of God pacified by the forgive
ness of injuries, 328.
Wrestlers stripped for the contest, 17,
60. give advantage to shew their
skill, 18, and note b. rules for, 61,
and note q. must strive, 77, and note
b. tried in the lists, 266.

Xenophon on dancing women, 31
note z.

Youth requires discipline, 9. see Chil
dren.

Zeal overcomes infirmity, 9. and diffi
culties, 27. of one reforms many, 29.
of inhabitants of Antioch for the
Faith, 288.
Zedekiah's oath brought ruin, 314. a
witness against breaking oathB, 318.
prophecies fulfilled in hia blindness, ib.

INDEX OF TEXTS.

GENESIS.

i. 1.
7. 12.
28.
ii. 17.
iii. 8.
5.
9. LXX.
10—12.16.
iv. 9. 13.
ix. 2.
xix. 29.
xxii. 12.
xiii. 21.

p. 147
168 138
71, 139
103149 191
143
210 88, n.
211212 148
134, n.
238 73

EXODUS.

xx. 10.

209

13.

ib.

xxiii. 1.

65

xxvii. 15.

59,

xxviii. 40.

ib.

xxix. 6.

ib.

xxxii. 10.

352

31, 32.

55

xxxiv. 28. .

288

LEVITICUS.

v. 4—6.

244

1, 4, 22.

ib.

xxxvii. 2.

ib.

NUMBERS.

xi. 5.

123

xii. 14.

333

xiv. 4, &c.

123

xxiii. 19.
xxvi. 34.

104, n.
129, n,

DEUTERONOMY.
vi. 7. 132
11, 12. 280
xii. 31. 238
xxi. 18. 209

JOSHUA.

i. 5.

118

JUDGES.

iii. 6.

240

xi. 39.

238

40.

ib. n

1 SAMUEL.

ii. 6.
188
xiv. 26. LXX.
236
28.
ib.
36.
ib.
37.
241
38.
242
40.
ib.
42, 43.
243
44.
ib.
45.
ib.
1 KINGS.
iv. 29.
288
xiv. 24. LXX.
236
27. LXX.
237
xviii. 17, 18.
150
xx. 27.
143
C c 2
388

INDEX OF TEXTS.

2 KINGS.
i. 2. 52, u.
8. ib.
xxv. 1 — 4. 315
4—7. 317
13—20. ib.

2 CHRONICLES.

iii. 3.
xxxvi. 21.

288 129, n.

NEHEMIAH.
ix. 33. 293

ESTHER.

19.

59

JOB.

i. 7, 8.
9, 10.
21.
ii. 3. LXX.
5,6. 8, 12.
9.
xxvi. 7.
xxxi. 32.
xxxvii. 15.
xxxviii. 4.

17, n.
18
18, 81, 124,
256, 299 18
ib.
30
80, 223 167188 188
165

PSALMS.

i. 1.

ii. 13.
v.9. LXX.
xiv. 6.
xvi. 2.
xix. 1.
3. 6.
xxiv. 2.
xxvi. 10.
xxxiii. 12.
xxxiv. 21.
xxxix. 6.
xiv. 1.
xlix. 3. 4. 6.
Ivii. 4.
lviii. 4.
Ixxii. 18.
Ixxviii. 15.

302 152
302 89
ib.
183
162, 181,203 163182
166, 167 89
302 89
40 89
ib.ib. 4089ib.
279 150

Ixxviii. lxxx.
lxxxi. xc.
xciv. xcv. ci.
cii.
ciii.
civ. cvi.
cvii. cxii.
cxix.
cxxiv. cxxv. cxxx.
cxxxvi. cxxxix, cxl.
cxli,
cxliv.
cxlviii.

24. 34. 16. 16. 12.
19. 4.
5. 25, 26.
15.
24. 2. 16. 1.
9. 1.
71. 1.
5. 3. 6. 7.
3. 2.
11-
4.

15.

PROVERBS.

i. 2.
v. 3, 4.
15. 19.
vi. 2. 6.30, 32.
xix. 12.
xxiv. 17.
xxvii. 1.
7.
xxviii. 1.

182
280 49
ib.
302
231 167 66
181 10
179 71
137302277 302 14
152 77
325 166107206 89
21
168

88, n.
240
241 ib.
258204 186 57
329343 48
150

ECCLESIASTES.

i. 2.
9.
ii. 1.
v. 12.
vii. 3.
ix. 8.
xiii. 9.

221, 252,309 124 2649
251, 252 3
226

CANTICLES.
ii. 5. 134, n.
ISAIAH.
i. 3. 20i3

INDEX OF TEXTS.

381)

i. 5.

40, n.

ii. 54.

8, n.

vi. 3.

145

x. 22.

290

xi. 5.

59, u.

xiv. 11.

192

13, 14.

ib.

xxii. 4.

301

xxvi. 12.

129, u

xl. 2.

137

22.

181

42.

204

xiii. 6, 7.

221

xiv. 2.

137

Hi. 7.

69, n

lviii. 3, 7.

59

4,5.

200

lix. 2.

129

7.

59, n

Ixiv. 4.

95

lxv. 8.

313

JEREMIAH.

iv. 3.

78

v. 22.

169

vii. 11.

289

viii. 7.

206

ix. 17, 18.

35

xi. 6, 7.

57

xiv. 5.

63

7.

293

xv. 1. 229, 328

19.

278

xviii. 7, 8.

105

xxix. 9.

215

xxx. 1.

58

xxxii. 5.

318

xxviii. 17, 23.

315

xxxix. 8.

316

11.

ib.

21.

315

Iii. 6.

ib.

EZEKIEL.

ix. 4.

301

xii. 13.

318

xvii. 2, 3.

314

5, 6.

ib.

7,8.

ih.

9.

ib.

12.

315

14.

ib.

16—20.

ib.

xviii. 32.

302 192

xxviii. 9.

DANIEL.

iii. 4, 6.
12.15.17, 18.
25. 26. 28.10.
ix. 12, 16.

viii. 4.
ix. 10.
xiii. 14.

HOSEA.

JOEL.

8586
126 26 83
126
128, 129
126 129, n.

58
313 137

i. 3.17, 18, 20.
ii. 13.
16.

AMOS.

363 59 7859

vi. 6.
vii. 14.
viii. 9.

302 104 34

JONAH.
i. 5.
ii. 4.
iii. 4.7.
9.
342 ib.
104 62
107
10.
62, 64, 342
MICAH.
i. 4.
302
iii. 2.
84
HABAKKUK.
ii. 4. 41, u.
ZECHARIAH.
v. 1,2. 311
1_4. 258, n.
vii. 10. LXX. 328
viii. 17. >b.
TOBIT.
iv. 16. 225
390

INDEX OF TEXTS.

ESTHER.

xviii. 32, 33.

56

xix. 16.

41
xiv. 13.
59
21.
xxiii. 37.
xxv. 1, sqq.
42
290
134, n
WISDC
10.
131
14, sqq
39
xiii. 5.
162
21.26, 27.
35.
216 ib.
131
ECCLESIASTICUS-
xxvii. 17, 63.
143, n
ii. 3.
22
4,5.
300
ST.
MARK.
iii. 21—23.
207
iv. 3.
125
ii. 21.
271
ix. 3, 8.
240
vi. 18.
28
13.
249, 252
20.
255
xi. 2, 3.
292
ST.
LUKE.
xiii. 16.
226
xvii. 31.
182
ii. 35.
130, n
xviii. 25.
201
v. 36.
271
xix. 10.
67
vi. 23.
19, n.
xxiii. 10.
247
37.
238
xhii. 12.
181, ii.
xi. 24, 26.
306
xliv. 17.
128
32.
xii. 33.
xiv. 17.
343 277 138
2 MACCA
xvi. 8, 9.
88
25.
22
, 125
xv. 14.
134, n.
xviii. 12.
xix. 23.
xxiii. 34.
6139
362
ST. MATTHEW.
xxiv. 1.
222
v. 3—10.
302
4.
140, n.
ST.
JOHN.
7.
328
11,12.
19, n. 300
vii. 11.
143
16.
170
ix. 22.
ib.
17.
209
x. 11.
54
23, 24.
334, 338
xi. 5.
97
28.
257
xiii. 31.
189
34.
260, 321
xvi. 22.
276
36.
146
xviii. 1.
189
45.
204
vi. 12.
56, 336, 361
14.
328, 338
ACT
19.
277
26.
206
ii. 15.
160, u.
vii. 1.
69
iii. 12.
16
12.
224
v. 15.
83
14.
122
xi. 26.
287
24—27.
264
28, 29.
ib.
ix. 16, 17.
271
xiv. 11.
181
x. 16.
88, 206
17.
138, ij.
28.
124
XV. 1.
288
38.
103
xvi. 24.
15
xii. 41.
131, n.
xvii. 25.
181
xv. 17, 18.
69
xviii. 23.
258
xviii. 12, 13.
228
xix. 12.
83
24, 28.
338
31.
223, u.
INDEX OF TEXTS.

391

xxvi. 28.

270

271

29.

270
xxvii. 30,
31.
178
xxviii. 20.
270
ROMANS
i. 18.
161
20.
162,
185
203
21,
22.
ISO
32.
214
ii. 3.
ib.
4.
215
5,6
ib.
9.
213
10.
ib.
12.
ib.
1*,
15.
ib
16.
313
v. 3, 4
81
3—5.
22
3.
272,
275, 303
viii. 18.
22
21.
184
22,
23.
96
26.
134, n.
28.
279
ix. 2.
300
xii. 7-
205
14.
122
15,
16.
117
xiii. 1.
292
1 CORINTHIANS
ii. 9.
40,95
15.
176
iii. 6.
61
15.
131, n.
iv. 1.
52, n.
11.
21
17.
6
vi. 5.
352, n
ix. 21.
271
26.
62
27.
8
122
x. 13.
117
16.
121, n
xi. 6.
97
7.
71
31,
32.
103, and n
.262
xiv. 20.
100
xv. 31.
124
32.
20
34.
352, u
38.
176
xvi. 10.
7
19
20
2 CORINTHIANS.
i. 1.
5, ii.
i. 8, 9.
iv. 7. 17, 18.
vi. 11, 12.
14, 15.
19.
vii. 10.
xii. 2, 4.
6. 7.
8,9.9, 10.
11, 30.
21.23, 25.
231, 232 180
274 157
280 188
102, 301 14
16, 180 16 15
272 ib.
272
GALATIANS.
iii. 24.
iv. 24.
29.
v. 4. 15.
vi. 14. 17.
140144257 ib. 65
8, 254258
EPHESIANS.
iii. 17.20.
iv. 1.
26.
vi. 12.
14. 15.
17.
311 347
270334 60
59,ib.ib.
PHILIPPIANS.
i. 1.
270
14.
ib.
24.
157
24.
272
ii. 19, 22.
5, n. 7
25.
181
iv. 4.
294, 295
COLOSSIANS.
i. 1.
5, n
24.
¦272, 303
ii. 2.
260
iii. 1.
197
2.
254
1 THESSALONIANS.
i. 5.
260
392

INDEX OF TEXTS.

ii. 9.

50

14

19

18

27

iii. 1.

96
v. 11.
38
18.
279
1 TIMOTHY.
i. 6—
8
310
9.
117, 140
12,
13.
202
13.
96
ii. 7.
4, u
iii. 13.
ib.
iv. 8.
18,u
v. 6.
97, 257
17.
205, n
22.
2
23.
180
vi. 7.
124
17.
139, 46
2 TIMOTHY.
ii. 5, 6.
61
9.
270, 275
26.
5
iv. 20.
TITUS.
189
i. 1.
84, ii.
PHILEMON.
JAMES.
266
HEBREWS.
iv. 12.
59, n
vi. 11
260, n
ix. 4.
288, n.
x. 22.
260
xi. 10.
289
.. 34>
35.
20
xn. 6.
21
xiii. 9.
292
5.
118
ii. 18.
v. 17.
20.
97
21
322
1 PETER.
ii. 19, 20.
iv. 8.
124
335
REVELATIONS.
i. 13.
59, n
INDEX OF GREEK WORDS.

k 99. n.
riyayilf 350.
ayiuv, rtm 134, H.
ayooav 160, n.
ay%of&i9w 229.
uyaitaffircts 223, n.
ayamfarou 128.
£&fa 291.
aSiX<pt«ct 65.
aSwJU/j, tw> 107.
a§Xl»t 97.
afipaov 50.
aPvula 174.
uPvuixv 350
a$ unlets 10.
«7 117, n.
aiviyfietTOJOaJS 209, u.
al^fjt.xXoitriot 33.
a*aiga» 263, u.
axa<ra<rx,lt/a,e,Ta$ 133, u*
a.xt>y.oudtav 165.
itxatrtg 153.
uxgdrttrftcc 158, a.
ax(n$u%s , (/.tr 6.
kkn8t<ri%(>a,v \22, u.
aJU'2. 144.
«XA.*^w^uv 239, n.
a^a^Tii^taTWF 79, n. 101, n. 125.
a^r^aTa 125.
ottuagTia; 79, TI.
«/*£Taj3X«Tow 301 . ii.
«/Anp£Z([1aA)jrev 301, u.
*r 51, 111,244, a.
awey**; 233, n.
avadvi-rxi 160.
aveHTtot 73.
av««<aa.atfv<re$ 142.
ivctfAVfiffPriffOf/A^x 73
ava<TTo;X^'nra.i 154.
£va*T(*a.0v 109, u.
avefrvoh 195.
a«3«<7-«T<9 247, n.
anxTari^etv 20.
/ivi/J/taTj^TOV 103, ii,

aviiria/s 201.
uvitrrtitrtv 119, 120, u.
a^rgi^if 305.
aVEW 118.
ave&y&t 85.
av9}xt9 138, n.
avtiotrftfott 49.
a.voi<z$ 179.
awT?g£v 94, n.
avTi*atfii7''7,«o,flsii 249, n.
avriTyrwy 262.
a^isaffiivai 1 14.
asrayolyaf 189.
a-raiTijtrai 327, a.
airaiTntrtt ib.
a^HTiw-?) ib.
UWl&ufyv 15.
a-rsStfirsrSf »f«ii 253.
d-rihro 23.
d-rix^uvTiv 34, u.
«teA«/3£p 22, n.
dvtXa&ef 125, n.
aye^s/V 155, n,
a7rtrnyavi£&ro 125.
aTMi 270.
afr«XXa^£n 239, n.
*t»^i! 34.
aiTHj 150.
a.<Tkws 11, 34.
acra 24, n.
cLr>royU-.<rCa,i 144, n.
'1-rohuTTl'rcufJ.lv, 251.
aTaxgiov tJJj 63, n.
dirox^ovtrcufAi&et 109.
diroXafiuf 125.
dfovoisct 4 I , n.
drccrTtitroftifa 343, n.
f^.roip^vyi'Teci 106.
acgSf 171.
a^iffrot 105, n. 158. n.
ti^^t/j.ayit^of 316, n.
«£;£«vT0f 363, n.
nicrifiliccf , T«f 84, u,
««/3»if 87.
dfftfinirxi 10-, n.
dfiXyatnvrat 141.

394

INDEX OF GREEK WORDS.

affTgev. tou 34.
d'r*,(>tx.d.TtG,TOV 108.
drocrav 1.
esv-u$ 259, n.
O.VTYI -il .
aVT7iV} TJJV 12.
auro 298.
avrohv 137.
abro* 298, 339, n.
abrov 244, u.
etbrovs 359.
aoTal 94, n.
a.v%trcrt, B. au^fjTXi, S. 15.
aipavts 24, n.
a(pd(>virov 81.
d%&t£&T0'<> 144, n,
diJ/0(p9}Tl 165.

J9a2i£vii 145, and n.
fsafvTdrns 223, u.
@X7r<rit%afiLl)/OV 92, Q.
Qdgafysv 32, 70, 259.
(ZagVTtjros 352.
fixo'&vao 111.
(hatnXivaj 58, n.
0£/mb 308, ii-
|3i0v 105.
(ZUo241.fiXaxiia. 308, D.
0Xa,xsiav ib.
/SAs^s 253, u.
/SoXw 292, n.
fiovXiTia 94, n.
(Zodfcuv 138.
/3f£y/ia, to 195, and n.
^X« 292, n.
po>uct 17, n.

-;.¦«£ 24, n.
yiyov&v 57, n.
ytvitrGai 144, n.
yivetT 111.
ysvoftzvov 144, n.
yev^£V0& ib.
yEPfljUEVft/y 123, 11.
¦y*S 236, il.
yiir^ttfiVMii 1 13.
yXUTTO^ih^ 35.
yva/zvis 308.
ypdipa/v 5, n.
¦jy^vw^.cr^i 112.

^aff&v&fAimv 63.

Se 327, n.
dtixivs 15, D.
oeiya/g, Toly 17, H.
Js/wij 17, n.
0£>Vv3v 158, n.
Stfa^gnjjv 92, n.
S^/s 117, n.
oi>rTorii» 45, n.
hrvJrou 199,202.
^npwyogttis 28, 350.
S«^tw 241.
V 152, u.
U 15, n.64, n. 138, 143, n.
%tet$e%ofiti»o» 165, D.
otaoe%of£ivaiV ib.
^icixzzXairf&tva/v 250.
S/axs^y^ivoj 149, n.
ciaX'haj;, r%$ 143, n.
osuXvefttv 125.
otavoiecv 3.
S/asTTUff-aijCCEV 227.
oiuffiyvvvTUt 301.
^ie&ffrgitpEif 150, ii.
'htatptvtyfttfa 104, n. 137, n.
eja^agav 1 44, D.
hlSuirxct\ia$ 205, n.
^isppdytjirav 146.
haivix£$ 1 19, n.
^ixctjos, o 24, a.
oixaiwv 50.
5/*« 98.
%ioZ.ta6ectvov<r& 176, n.
$iog0afftv 118, n.
Soxsr94, n.
J^i/ps^a* 135, n.
%avX&tv 331.
^et^irat 264, n.
ov<rct(>iffrov$ 66.
"%v<ra.(rto-Ta)s ib.
^vtrptafae 24, n.
^u-erxigaivajjAtv 251.
l)vffamrt<niv 284, u.
oatfictTa 168.

£.
EaAOJX iTfiJV 33.
ificcx^iuciv 31 .
ifiouXofttiv 34.
ty'tviTo 165.
c'Saxvs 223.
eSwr^^afev 254.
i^XaJfl-ajMei' 122.
eTSs 318, n.
jJ'Sti 51 , n.
aTSos 139.
i7x«ii> 126, n.
Jva/ 144, n.
ti^fixoTOf 15, n.
«iV 21, 24, n. 31, 101, n. 243, 347, n.
U21.

INDEX OF GREEK WORDS.

395

ixiUvs 291 , n.
txilvatv 220, n.
txwhro ISO.
lXiVr)7a, 248, 11.
txxatof&svti 9.
txXii-s-u 182.
ixxXffifiOJS 145.
EKTfa^ijX/^Eiff 207, n.
Ixrgoirag 241, n.
JfAos-rr*)? 122.
iXavvuv 119, U.
sA*S<r«j 126, ii.
tkzajv-Tat 18.
tfExxi»» 213.
"EXX9)9X$ 14.
IfATCc't^'.l 48.
E^tarsa'Tiyxaj'iW 72, D.
^wTSC-syc 73>
\, 278, n. 357, u.
ivdystv 271 .
hayav 190.
ivdvnoi 207.
tvsSt/fard 247, n.
Wnritrov 72, n.
Uyyetyw 162.
h*)%uv 113.
ItatxevvTis 273, n-
ivrgafyiis 97.
svTWTaj 241, n.
hr^ovns 352.
E^Xsar^a^g^a^ 118.
i* 357, 107, 202.
Sirayftij^ 280.
iTrabsM 336, D.
Wavdoveav 269, u.
Ire) 248, u.
Wsiyot&tvov 296, n.
*T»|»«^jtfrt 226.
2*2 17, n. 171, 240, n.
toifidrus 178, n.
Wfiktifav 74.
£Tiyv&/^j 253, n.
WtUXStTTEOOfJI 224.
IrtSoXovvTts 288. n.
itrixof&i£o9Tett 132.
WtXaftfiavofiivt} 9.
Wugzlav 233, n.
WtsvfM 173, n.
B«TWTJ)^CflW*Sff 250.
\viffw^ofj.'t97is 306, n.
i-rtrEX'sffat 350.
ivtrffefett 62.
iTt<ru%Etv 114, u.
jcrwiiizj 336.
igyuiric&v 50.
tgyae rqptav 278, u.
loy.a.TK, 1 08, n.
k(>uari%6J9 ib*
Ega-Ei 24, n,
igtoftivov 18, u •
Sg 268.
HjffiaiKXS 142*

lZ£rge&%f,%.if&» 207, n.
iVsyy.<r£v 18,94, 145,160, 283. a77,n.
Kraip-jj^o-ev 15, n.
lo'KflTwffiS'a!/ 189, n.
Wsga-v at. tricots 19.
STEooev, t^ 21, 203, n,
f« 46.
Uroajtras 65, n.
ETgWtrEV 99.
tb&yyiXtov 321, n.
su^vAi^offvv^v 13, 158, n.
lUlX.T0VV7i$ 18,
tv^iccv 19, 95, n.
ibdufAia; 296.
tbXafiiiu. 82.
ibXafiiiaiv 47, n.
ib\a.fisi&; 154.
ibXoyicts 121, n.
tbogxia; 233, I*.
tb-T0ffiX9 3, n*
ebtfgitriixv 3.
ibtrifiiia. 84, n*
iba t^iiats , ftsr 120.
SUTEXS«TTEg«V 241, 11.
%v^inu,ia.i 250, n.
tbpgoffWTiv 138, n.
tb%a7s 134, n.
tb%£igairav 144, n. to 152.
sbipv%ii& Isrl t»j 17, u.
ipiio-TO 120.
terras 295, 66.
%%owr$$ 66.
%%&> 339, n.
S%6> flZV 60.
e^iwb 97.
l-^J/Vl^iffCtTO 133.
SWADJ 161.

Zx-Xvw 355.
£&&r 241 .
^wjjs 152.
|*i.«* 97, 116.

£24, u. 144, n. 149, 342,
£ 24, u. 236, n.
i?9'w/E6a 314,
niovm 296.
h@iXno~a> 94, n.
5fo 36.
5jJtcfiX«j«Ei'&;w 28, n.
%fAt£o,i 104, n.
%fi&i»ov 58.
w^a/y 114, n.
£y 24, n.

396

INDEX OF GREEK WORDS.

jlftiffra 236, n.
fi^tffTiixais 159-
Vt^lffTtiXOTOtV 173, ,
nvboxifAViaKv 87.

$uXa.fAiU0[/,l90Lt 221.
0itt<r(ia, 64.
hod 118.
fa£* 24, n.
6v(jm>9 351.
8utrta,o*rrii>m 17, n.
Hwgaxof 196.

iarQO/9 109.
"Je 318, n.
i'J)) ib.
i2teuT9}s 96.
fyarav 171, 322.
ifjccivrajfia. 1 1 T, n.
iftavr&fftis ib.
7v« 150, n.
7« 343 , n.
lie*or£f><p6t 297.
"ff!T*Uf 1 19, u.
m6't9rot 343.

K.
xtthffiattns 228, n.
*ai 3, n. 9, n. 10, 15, n. 57, n. 137,
236, n. 248, n. 264, 291, u. 352, 327.
xeii t»v 226, n.
xaxnyo^ia* 91 , D.
xctxta 251.
xaxiav 308, u.
xctxor 24, n.
xkxZs 92, 97.
*«g(ray 313.
XO.TO. 146, II.
xctrap'r/.XX-Kf 7 I , n,
xecTecSv9reo9, S. xtfTaSwvra'v, B. 35, u.
xarax.Xa.o'OcLi 226.
xuraXvu 259.
xaraXvcrii 258, u.
xaraffxtuh 267, u.
xarturxitms 155, n.
XHTafTKiTifiif 270.
%A<raT£i v^evff 110.
xa.ra.<pvyu9 5, n.
XUTlXuffCtV 128.
xartXvh 209, n.
xesT£T.XA6Wff'«v 137.
X«7,IT£W0>JffittTI 306.
xar't(payi9 151.

xctrnyogiav 41, n.
xarooSouy 229.
xaTogfaufittut 114.
xoiT600aificoi 225.
xctro^^fitaTtc 8.
xee<rocti&>fitccrav 1 13.
xoirzufav 353.
xtxaxaj<r0at 189, u.
xriotuov'tcc; 158, II. 1!
xwxTSx.? 79, n.
xw^w-^a, to 13.
xXtj/iaritiav to/9 84.
A-XySaJwoy 108.
xaivdy 339, n.
KdXa,xivircii(/,&9 330.
xdfAtiros 263, u,
X03TIT09 35.
«OTTOj«£»Oi 50.
%£Eft 65.
xrtifia 50.
xrsja'is lb.
KTlfftV 203, U.
xriffig 185 1 u.
xogiaxh 63, ii.
je£>£0? 195.

x«/3«y 189, a.
XctfAirgd'rtgos 24.
Xwro^yia$ 223, 297,
A*igiv 178, n.
Xirai 117, 222, n.
Xi<retvi7ou 222, a.
X/Taveu(r«i 72, n„
Xoyitjfj.cn 255.
Xaj'/fl'^y 264.
Xayifffiov 9.
Xoyot/f 205, n,

f&dyio'rgos 279, n.
/wa^WTOf 349.
fitaPy>Tfj 234.
fiidXtffTa. 112.
itcaXXou 342, n.
fxafltu^iot 22.
ftaffriyiect 264, n.
/u,iz%ougit 259.
(ttt^w 251.
fiiifav 60.
jUE/twa-ayafyttjUiytf 52.
(jtXsm 37.
(tiffov 243.
/cira 19, 209, n.304.
p.ira$oiX*fJ.ijouf 105.
fj.iTava.o-TCLo'ts 33.
^.« 144, n.
j(**j5iJj 248, u.

INDEX OF GREEK WORDS.

397

(wYiwon 64, n.
fitiXatrn 52, n.
fAfiXaiTti* 150, n.
(AnT(>QiroXi9 247.
fjuxpa 4, n.
f&ixpo* 353.
fuxgotpvxa/f 295.
ftvytrtKaxiirat 328.
^uovsy 57, n. 86, n.
piova/9 86, n.
fito-gos 7.
y.v(>Mixn 246, n.
^itWTay&'yayyTa: 27, n.
flVOT-fl^iOV 52.

viawxoy 238.
VtVOf&tff fit Vfjf 33.
»j-(TTliay 64, n,
t^aifiiv 170.
titya&as 90.
901)ft,dT&/9 310.
,Un/j.a. 206.
vwt« 168.

|/^af 259, and n.
?uXwv 117, n.

o 6, n. 77, n.
flyxoy 297.
?Sat/ 37, n.
el? 24, u.
B?ii 144, n.
elxtctif 117, n.
oixta-s 223, Q.
o'lKohv 16.
alxov[&l9-4 357, ft.
olxou9Tis 278, ii.
olfLU^iroj 260.
«i 8-fgi 16, n.
oXo**x«£flv 124, u. 343, n.
op-iViSVTU 342, U.
' fMotowafnf 21 .
Ivtihi'^iToj 112.
ovo(j.a.<li 142.
SWiff 97, n.
OVTOJV 101.
opyiXos o, 81.
agiu 19.
« 119, n.
AT«y 171, n-
•Vi 6, n. 304, n.
oi 96, n. 176, n.
ob f&h 07, iii

obi' 244, n.
*ftft 334, n.
ot'Ss/f 24, n.
avSeva 37, n.
obx 118, 122, n.
fly^Avdv 168, n.
nutrias 71, 193.
„£"*-« 244, n. 267,
tyi« 202, 357.

vctyx^DiTtd^uv 26, n.
irethtv 37.
m£4p 233, n.
vrdtitav 21.
¦TaiSa^wyayf 249, u.
•ruths 109.
cra*d&iK 33 1 , n.
WUiOftiiytdV 220, II,
¦7/uXaio'Tga. 266.
iraXiy 291, u.
«•«»«•« 24, n. 165, u. 206.
•rdvTtvy 220, 291, n.
¦,t«vtw; 233, n.
wagaSo^aw 106.
gra^a,fAV0icc 49.
na.Qtt.fAvSiav 47, 131, 316, 325.
vaf>otjzv0tct$ 125, n.
vragoLf&vlJioy 47, n.
7ta^c6Ti/j,9r(t 163.
ffa£fl!WE'TT«#oV« 141.
Tra^ard^tas 240, u.
a-a^Hya^-* 24, n.
-ra^wyaj/gv 182.
TCisovtrav 120.
ieot££r,tria. 60.
w^jriMv 4, n. 47, u.
•jrao «v 92.
irotff'TaSfls 182.
varies 346, n.
waTE^ae* 134, ii.
craT^aj 223, II.
liecuXos 15, a.
w-E£i 160, n.
ffl(>itXO'4'l9 9.
wi^xs/^evay 114, n.
a-EgicrgEipflvrjs 132, II,
ftptWrOS 332.
grtpttpipovris 132, n.
wiVrst/iray 344, n.
frifl-TOf 57, n.
rrXccxou9recs 48.
TXiidvcc 342, n.
•rXtgas 65.
TXxfauo-av 160, u.
vXn^apia, 260.
<rviu/*« 49.
5r«w 233, n.

398

INDEX OF GREEK WORDS.

•xotnttTis 131, d,
toXiv 291, n.
*dxxxxi$ 25, u. 159, ii. 197, 242, n
247, n.
sraXXsj; 159, n.
toXXoj 33.
¦ffoxb 333.
wawgav 65, n.
iropfpupt^wraf 179, n.
tot^oiov 121, ?.
wgdypac-ra 65.
T(>a.'thp.$ 263, n.
#(>te$ivrip6ii9 212, II.
irpifffavapiQa, 58.
5^0 212, n.
T(>o{Z<x.ro9 58.
9ipohiopiff(i.ou 10.
ffpo'Cbpfd)) 346, ?.
•r^dsxaXitrtTo 42.
¦z-pottrSou 113.
vrgoyyouftzvatv 209, n.
irpohfff/,toi9 73.
vrgdinrfai 11.
*™fc 141, n. 260, n. 270, n. 339, n.
347, u.
cr^ocrotapiff/itov 10.
Tgaff'.'xaXlo'aTtf 42.
w^eo-i^ufAtv 203.
Tgotfjjxflyfl-^ff 165.
vrgoffUirfai 1 1 .
•jr^offraffiocs 46, n.
wgoc-rdrc&i 46, n.
<T^t>0~§&arAvTCOV 57.
•ffpongov 15, n. 343, n.
vr^criptov 24, n. 122, n.
cr^y 158, 173,224, n.
o^a/ray 57, ft.
tf^COTCOV 212, II.
srTsgayViv 328.
TT£Pt&JO'eUft£9 37.
vrr&f&ara, 86.
sryxTai 94.
vrvxTivw 26.
cry^S; 32, ii.
T(w; 15.

pah ico$ 9, n.
pcfJu/j.'icc 179, u.

rjJvfJ.01 10.
pvftara 266, u.
pasnj 116.

o-aipag 15, n.
« 138.
ffEfAVOriQKV 90.
-/« 214, n.
fTH^avrgos 223.
ethwpiiov 168, n.

c-xafj.fj.ara 77, ft. 85, 92, ii.
<Txdfj.fjua.Tt 266.
ffxivm 343, u.
<rx/a} 83.
rxXn^atyai^'iaf 122.
ITX0X09 313.
q-xgto) 357, n.
GK6/J{J,fJ,X<Tl 1 1 2.
ffofiotlf&lHH 189.
ffiragriov 259.
(TflffjtiarflS 164, D.
ffrahioy 85.
(TTSyai 96, ii.
ffrtXtt 101, n.
o-TEvwray 328.
fT'ggl&fjU'lE 168.
ffT£<patVIT9]V, TOV 19.
cT/j3«S*.f 363, n.
ffri^oi 266, D.
fl'TgaTJjyai; 307.
ff'TgaTJjXarj;? 279, n.
o*Tj«Toir£Sflv, «ra 118, n. 203.
©"c^arawEcW 189, ii.
ffT(>et,(pu$ 97.
ffTfiovdovs 179, n.
«ry 144, D.
ff-yyyV^*.*; 210.
truyxecrdfiao'ts 318.
cu-j/xExXs^wraM 139.
o-wyas^arauyras 165, n.
o-tfyxgarat'o'oj 167, D.
a"i/yji-£0<r*JvW« 165, n.
ffwyx^arawVos 167, n.
o-yXXeyai 8.
try,K/3»j 1 11, d.
ffVfJtfiwtroit ib.
<TUfj.uo£ta$ 200.
trvvavTiXdfii)Tat 134, ii.
o-yy«|£/ 203.
ffvvd\us 330.
crvvu%stv$ 111, n.
fl-i?»«|™159, 319.
cruvafys HI, n.
a"fy£;Xjj^aT£f 8.
ffvvitriv 191.
ffvvio'TtXXs 280.
cuys^ovTOj 46.
GW.ru^atrQai 155, n.
ffuffratris 182.
ffvffTiix-n 149, n.
fl*y(TT«yai 233, n.
ff<paelofitiyous 260, u.
tr%ri{£aro$ 168.
trufAU 49.
treof&wri 114, rj.
ffto<pp09lttTlf>QS 148,
ffM<ppo9ic\%n 29.

tA 2, n. 92, 165, u. 343, n.
t«*V 117, n.

INDEX OF GREEK WORDS.

399

ra.fxuttu 6.
ruiutvri/tiia, 145,
ru^xxh 308, n.
Ttl{lj;iBi»fa 131, u.
Ta.s, 336.
rxuree 209, u,
<raurri 336, u.
rayr^v ib.
TB£!<US 9, U.
TS 1.
TiXir 101.
TsXsoTnj. t^j 137.
ritrira^xKoffTTiii 74, u,
rSTgaSa 218, n.
tj 17, n. 214, n.
tm 21, 64, n. 65, n. 143, n. 171, n. 203.
¦nt 3, 33, 37, n. 63, n. 84, u. 121, u.
171, 223, 240, n. 307, n.
r/ 37, 150, n. 339, n.
Tifnehiu 3.
to 2, 15, n. 24, n. 57, u. 121, n. 152,
195, 308, n. 314, n.
T0I0UT&V 101.
rdtg 17, n.
rSy 15, n. 138, 145, n. 165.
TOV 609 106.
tots 52.
«5 34, 168,296.
raws 9, n. 15, n. 21, 57, n. 233, n.
T0VT0V 21.
TayVswy 15, n. 136.
Tpa.yofh't&s 76.
Tpdvic\u,9 147, n.
rpus 104, n.
rplfiavag 282.
TpOWf 106.
rygayyi^as 244.
TUpa,99l$l 148.
Tyg«yy/V221, 244.
ry^avcwy 86, 352, n. ,
rupotydyov 63, u.
ry'^»j 24, n.
™ 114, n.234.
™» 17, u. 18, 24, n. 84, 94, 117, n.
122, n. 134, n. 209, n. 220, u. 283,
i.. 343, ii.346,ii.

vfytv 102.
vypov 122.
bfjcas 270, n.
VTdg%a>9 268.
ycrac&iy ib.
WT^flflXwtf 13.
utipfioXm 334.
vrtiMuiof 199.

vvroc)gaiu,6tJo'cc 35.
ufog&v%us 196.
uwahcrts 61, 76.
yTaX-"\//iv 65, n.
yVtJTiS^a/v 122.
bitoGTpi^avra, 37, n.
yVtofl"ia£&»y 122, n.

<pa.9Tcto'ia. 151.
(payTotvias 309.
ipa^ayyosf 219.
<pdgftxxa 62, n.
^^syyo^Evay 342, u.
<pt\o9itxitrca 1 12.
^iXaa-a<pE"y51, n. 97, 126, ft.
<piXoffo<ptx 9.
<PtX00,0<ptX9 8.
$iXoiro$Us 3, 177, 191, 332.
$iXo<7o'l:a>jU.iv 13, 112.
<ppa,Tpta.g 200.
(pcixoihtoTTdrns 111, n.
(pgovr,/j.ccra 126.
<pvff£a>$ 354.
0yV<y 161.

fca'tpzw 296.
%dXxeov, 168, n.
^ojXxa/3ar« 168, n.
%dgtcrfU& 272.
%CCV90V 122.
%a.vvovrut 166, h.
^E^ais 94, n.
a/« 224, n.
xpucts 178, n.
^ntr-ros 57, n.
%pqu5 178, n.
%poid$ ib.

¦¦\"j.Xfj.ojcSb$ 164, ii.
\^»0a 214.
^pttxgav 131, n. 186.

ufAOvXdruts 196.
eop^riCfaTO 31.
&-* 34, n. 119, ii.
*y<rn 6, n.

5ra 214, ii.

ERRATA.

Page 9. 1. 5. for kindled; read kindled ' ;
24. note, col. 2. 1. 3. for rv%i read tu%*i
46. 1. 11. for doth read doth not
— note d. col. 2. 1. 2. for ir^wiriti read -x^cctitxi
48. 1. l.for mine read mire
63. head of note, for ' read '
64. transpose the notes, and mark the first x
83. 1. 24./w 17 read 7
88. 1. 8. for men, read men.
104. mar. after Jonah 3, add 4.
108, 1. 10. from end, for him read been
118. note d. 1. 4. and 155. notes, col. 2. I. l.for Du Cange read Du Fresne
189. 1. 9. for yourselves read ourselves
226. mar. for Eccles. 13, 19. read Ecclus. 13, 16.
240. mar. for Eccles. 9, 8. 3. read Ecclus. 9, 3. 8.
365. ind. col. 2. St. Ambrose, for 395. read 345.

ADDENDA ET CORRIGENDA.
Page 6. to note m. add, see p. 304. note h.
20. mar. after ix.-jrvxruxoaw, add Sav. Xfxv.
33. 1. 8. from end, add reference to Hom. vi. (3.) p. 121.
39. 1. 17. add reference to Luke 19, 23.
49. 1. 6. from end, for indigence read want
77. note b. 1. 2. from end, dele, this may explain tXxvrTtci, p. 18.
79. note d, add, and on Rom. viii. 13. Horn. xii. fin. Tr. p. 206.
110. 1. 5. at it, add marginal note, i. e. the soul.
121. note 1. add reference to note of Duczeus, p. 22. Col. 2. B.
132. note 1. add, so too Nelson, Pract of Devotion, Monday, pt. 2.
142. note 1. add ref. to St. Chrys. on Ps. vii. 1.
158. note e. add reference to Preface, p. xiii. note y.
173. note b. add reference to p. 224, note r, and Preface, p. xiii.
202. 1. 3. from end, dele visibly2 and for prostrate read prostrate'2, see p.
357, note o.
329. note n. add, some were burned to death on this occasion, see p. 70. and
Libanius, ad Th. de Sed. Reisle, t. i. p. 642.

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A
LIBRARY OF FATHERS
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TRANSLATED BY MEMBERS OP THE ENGLISH CHURCH,
WITH NOTICES OF THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE EDITORS,
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EDITED BY
The Rev. E. B. PUSEY, D.D.
liegius Professor of Hebrew, Canon of Christ Church, late Fellow of Oriel College.
The Rev..JOHN KEBLE, M.A.
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Fellow of Oriel College.
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A Publication, answering to the above title, appeared to the Editors
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Our occupations do not leave time for mature thought.
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possessed as Commentators on the New Testament, from speaking its lan
guage. 8. The value of having an ocular testimony of the existence of Catholic
verity, and Catholic agreement; that truth is not merely what a man
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preciated through the broken sentences of the Fathers, which men pick up
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Works already published.
}>-Rev. J. H.
'J

ATHANASIUS, S  Select Treatises, Part 1. .
On the Nicene Definition, r „ n r- „ *.,,.,
Conncils of Ariminom and >Ree. J. H. Newman, B.D. Fellow af Oriel.
Seleucia, and the First Ora- f
tion against tbe Arians
AUGUSTINE, S  Confessions, with the LatinJ QU TransiatittnandTei:t,reviseibyE.B.Pusey,D.D>
CYRlL,S.OFJERUSALEM Catechetical Discourses  Bev. R. W. Church, B.A. Fellow qf Oriel ¦
CTPRIAN. S.  Treatises,  late Bev. C. Thornton, M.A. Christ Church.
„„»„ . „ i Rev. J. B. Morris, M.A. Fellow of J^reter.
CHRYSOSTOM, S  On the Epistle to the Romans,/^ j Medley, M.A. Wadham.
Corinthians, Galatians, and ^^ H R Cornish, M.A. late Fellow of Exeter.
Ephesians, ) Rev w j Copeland, M.A. Fellou of Trinity.
Homilies on the Statnes  JUv E. Budge.
TERTULLIAN  Apologetic and Practical J ^ Q Dodgson, M.A. late Student of Ch. Ch.
Treatises J
In the Press.
ATHANASIUS, S  1^7hM,' *"<! fourth I Rev. J. II. Newman, B.D. Fellow of Oriel.
Orations against the Arians 3
CflBvsnsTnM c Homilies on St. Matthew  Bev. .Sir G. Prevost, M.A. Oriel.
CHRYSOSTOM, S  On"J,e Epistle to the Philippians*™. W. C. Cotton, M.A. Student ofCh. Ch.
GREGORY, S. TIIEOLO- ) s 8  Eev. B. F. Wilson, M.A. Oriel.
GUS, OF N AZIANZUM f

Preparing for Publication.

AMBROSE, S  Doctrinal Treatises 
Epistles.
ATHANASIUS, S  Tracts onto Incarnation and | Rg>_ & ^^ ^ mUm ^^
Historical Documents  Rev. M. Atkinson, M.A • Fellow qf Lincoln.
AUGUSTINE, S  Anti-Pelagian Tracts  Bev. F- Oakeley, M.A. Fellow qf Balliol.
Anti-Donatist Tracts  Reu. F. W. Faber, M.A. Fellow of Vniverity.
., ¦,• o. T„v„'.rnCnoi 5 Bev. C. A. Heurtley, M.A. Fellow ofC. C. C.
Horail.esonSt.John sGospel ^Jolm Q sheppard>JBi/l_ Schoiar of Wadham.
  : — First?
Epistle . . 5"
- the Psalms

Practical Treatises  Bev. C. L. Cornish, M.A. Fellow qf Exeter.
Homilies on the New ) Rev R G _ Macmul(en M-Ai paiowofC. CO.
Testament  5
Epistles  Bev. B. W. Wilberforce, M.A. Oriel.
City of God  Old Translation revised.
BASIL, S. THE GREAT ... Letters^ Treatises, and ^Rev. Js. Waiiams, M.A. Fellow of TrinUy.
CHRYSOSTOM, S  Homilies on St. John  Bev. J. Nelson, M.A. SI. John's.
fBev. T. Keble, M.A. late Fellow of CO. C.
 St. Paul  > Bev. C. Miller, M.A. late Demy of Magdalen.
i Rev. X A. Ashworth, M.A. Fellow of Brasen-nose.
Select Homilies  Reo. C. B. Pearson, M.A. Oriel.
On the Priesthood  The late Bp. Jebb, finished. by Rev. J- Jebb, M.A.
Epistles  Bev. E. Churton, M.A. Christ Church.
CYPRIAN, S  Epistles  Bev. B. Carey, M.A. Worcester College.
C DRIA S' °F ALEXAN" } Against Nestorius  Bev. J. H. Newman, B.D.
EPHRAEM SYRUS, S. Homilies  Kev. J. B. Morris, MA. Fellow Qf Exeter.
EUSEBIUS  Ecclesiastical History. Ref. <?. H. S. Johnson, M.A. Queen's.
GREGORY, S. OF NYSSA . . Sermons and Commentaries. .Bev. C. Seager, M.A. late Scholar of Worcester.
GREGORY, S. THE OREATJ^^-,; <•
HILARY, S  On the Trinity  Bev. A. Slwrt, M.A. late Student of Christ Church.
IRENjEUS, S  Against Heresy  Bev. J. Keble, M.A.
JEROME, S  Epistles  Rev. J. Molley, M.A. Fellow of Magdalen-
JUSTIN,M  Works  Bev. H. E Manning, M.A. late Fellow of Merton.
LEO, S. THE GREAT  Sermons and Epistles  Bev. J. H. Newman, B.D.
MArATtiri's <5 m^i. S Old Translation revised by Rev. C. Marriott, M.A.
MACA1UUS.S  Works  J Fellowof Oriel
OPTATUS, S  On the Donatist Schism  Rev. F. W. Faber, M.A. Fellow qf University.
ORIGEN  Against Celsus  Bev. T. Molley, M A. late Fetlmo qf Oriel.
TERTULLIAN  Works  Bev. C. Dodgson, M.A. late Student of Ch. Ch-
THEODORET, &c  Ecclesiastical History  Bev. C. Marriott, M.A. Fellow qf Oriel.
Compendium of Heresies \ ^ R ^t, M.A. Fellow qf Balliol.
ana Dialogues  j
MISCELLANIES .,.  St. Clement of Alex. " Qnis
dives salvetur?" Ep. ad
Diognetym; Tracts of Hip-
polytns.
*„* This list was never meant to be final, and it has been, from time to time, enlarged. It mighl
then save waste of labour, if persons contemplating the translation of works, not set down, would
enquire of the Editors, whether they are included in the plan.

SUBSCRIBERS.

Those marked with an * are subscribers to both the Texts and the Translations.
Those marked t to the Texts only.
Those not marked, to the Translations only.

*His Grace The Lord Archbishop of Canterbury.
His Grace The Lord Archbishop of York.
Right Hon. and Right Rev. The Lord Bishop of London.
Right Rev. The Lord Bishop of Lincoln.
Right Rev. The Lord Bishop of Bangor.
Hon. and Right Rev. The Lord Bishop of Oxford.
*Right Rev. The Lord Bishop of Rochester.
Right Rev. The Lord Bishop of Gloucester and Bristol.
Right Rev. The Lord Bishop of Exeter.
Right Rev. The Lord Bishop of Worcester, dec.
*Right Rev. The Lord Bishop of Chichester, dec.
Right Rev. The Lord Bishop of Worcester.
*Right Rev. The Lord Bishop of Sodor and Man.
Right Rev. The Lord Bishop of Ripon.
Right Rev. The Lord Bishop of Barbados'.
*Right Rev. The Lord Bishop of Aberdeen.
Right Rev. The Lord Bishop of Ross and Argyll.
Right Rev. The Lord Bishop of North Carolina, 2 copies.
*Right Rev. The Lord Bishop of New Jersey.
Right Rev. The Lord Bishop of Ohio.
Right Rev. Bishop Luscombe, Paris.
Abbiss, Rev. J. *Acland,T.D. Esq. M.P.
•Aberdeen Diocesan Library Acland, Henry, Esq. All Souls Coll.
A. B. for the Theological College, Acland, P. Leopold, Esq. Ch. Ch.
Illinois N. A. Acland, Arth.H. Dyke, Esq. Dorchester
Abraham,' Rev. C. J. Eton Coll. Adams, Rev. H. G.
tAckland.T.S.Esq. St.John'sColl.Camb. Adams, Rev. D. one of tlie Vicars of
Acklom, J. Esq. Downing Coll. Camb. Bampton
Acland, Sir Thomas Dyke, Bart. M.P. *Adams, John, jun. Esq.

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Adams, W. Esq. Merton Coll.
Adcock, Rev. Halford H. Humberstone,
Leicester
Addison, Rev. B. Curate of St. Mark's,
Regent's Square, London
Addison, W. F. Esq. Wadham
Agnew, Mrs. Western Pavilion, Brighton
Aitken, Rev. R. Walcot Terrace,
Kensington Road
•Ainger, W. D.D. St. Bees, near
Whitehaven ,
Aitchison, Rev. D. Glasgow
Alexander, John, Esq. Edinburgh
Alger, Owen T. Esq.
Allen, A. Esq. Clifton
Allen, Rev. Jas. Castle Martin, Pem
brokeshire
Allen, Rev. John, King's Coll. London
Allen, Rev. P. Westbourn, Sussex
Allen, R. B. Esq. Walthamstow
•Allies, Rev. T. W. Wadham Coll.
*A11 Soul's College Library, Oxford
Ambrey, Mr. C. Bookseller, Manchester
Amphlett, Rev. M.
Anderson, G. W. Esq. Bombay
•Anderdon, John L. Esq.
*Anderdon, W. H. Esq. University Coll.
Anderson, Rev. D. Liverpool
Anderson, George, Esq. Inverness
Anderson, Rev. John, Merton Coll.
Anderson, Rev. Philip, Gateshead
Anderson, Rev. Robert, Brighton
Anderson, Rev. Sir C, Bart. Lea
Andrew, Rev. John, St. John's Coll.
Andrewes, Rev.W. Sudbury
Andrews, Mr. Geo. Bookseller, Durham
Andrews, Mr. W. Bookseller, Bristol
Anstey, Rev. George, Acomb Hall
*Anstice, Mrs. Joseph
Anthon, Rev. Henry, D.D. New York
Antrobus, Rev. John
•Appleton and Co. New York
Archer, C. Esq. Ball. Coll.
Armstrong, Rev. C. E. Hemsworth,
Yorkshire
Armstrong, Rev. J. Dinder, Somerset
Armstrong, Rev. J. WalKend
•Arnold, Rev.T. K. Lyndon, Rutland
Ashby-de-la-Zouch Theological Library
Ashington, Miss, Little Saxham

Ashworth, F. H. Esq.
Ashworth, Rev. J. H. East Woodhay,
Hants
*Ashworth, Rev. J. A. Bras. Coll.
tAtkinson, Rev. M. Lincoln Coll.
Attwood, Rev. E. W. Jesus Coll.
Aubin, Rev. Philip, Jersey
*Audland, Rev. W. F. Queen's Coll.
Austen, Ven. Archdeacon, Demerara
Austin, Rev. J. T. Aldworth, Berks
*Awdry, Rev. C. New Sampford,
Braintree, Essex

•Bacon, R. W. Esq. King's Coll. Camb.
Badeley, E. Esq. Temple
•Bagge, Rev. James, Lincoln
Bagot, G. T. Esq. Exeter Coll.
Baillie, Rev. Evan, Leigh on Mendip,
Frome
Bailey, Rev. Wm.
Baker, C. F. Esq. Exeter Coll
Baldwin, Rev. C. F. St. John's Coll.
Ball, Mr. Bookseller, Wells
Ballas, Rev. J.
Bampton, A. H. Esq. Plymouth
tBandinel.Rev.Bulkeley, D.D. Bodleian
Librarian
Bange, Mr. Chas.
Barber, Rev. W. Wigston
fBaring, Rev. C. Kingsworthy, Hants
Barker, Rev. J. C. Grenada
Barker, Rev. H. Raymond, Mert. Coll.
Barker, Rev. C. Raymond, Oakridge
•Barker, Rev. F. Raymond, Oriel Coll.
Barlow, Rev. T.
Barnes, Rev. J. W. Trinity Coll. Camb.
Barnes, Venerable Archdeacon, Sowton,
Exeter
Barnstaple Clerical Book Club
Barrett, Rev. W. Stratford-on.Avon.
•Barrow, Rev. John, Queen's Coll.
Barter, Rev. W. B. Burghclere, Hants
Bartholomew, Alfred, Esq.
Bartholomew, Rev. Canon, Exeter
Bartholomew, Rev. C. C. Lympstone,
Devon
Barton, Rev.J.H. Wicken, Northampton
Batcheller, Mr. Bookseller, Dover

SUBSCRIBERS.

3

Bath Clerical Society
Baxter, Rev. Arthur, Croydon
Bayford, John, Esq.
Bayldon, Rev. J.
Bayley, W. R. Esq. Bath
Bayliff, Rev.T. L.King's Walden, Herts.
•Bayly, Rev. W. H. R. Stapleton, near
Bristol
Bayne, Rev. Thos. Vere, Warrington
Baynes, Mr. A. C. Bookseller, Liverpool
•Beadon, Rev. H. W. Latton, near
Cricklade
Beadon, Rev. Rich, a Court, Cheddar,
Somerset
•Beaufort, Rev. D. A.
Beaven, James J. Esq.
Bedford, Rev. H. Dinton Bassett
Beckwith, Rev. S. B. Tilehurst, Sussex
Begbie, — • Esq. Pemb. Coll. Camb.
Beitch, Rev. W. D.
Bell, Rev. Henry, Ruddington
Bell, Rev. John, Oulton
Bell, VV. W. Esq. Civil Service, Bombay
Bellairs, Rev. W. Bedworth
Bellairs, Rev. H. W. Buckley, Flintshire
•Bellamy, Rev. J.W. Merchant Taylors'
School
Bellasis, Edward, Esq.
Belli, Rev. C. A. Southweald, Essex
•Bellingbam, Rev. J. G. Farmington,
Gloucestershire
Bennett, Rev. E.Leigh, Lechlade, Glou
cestershire
Bennett, Rev. W. B. Sandnell
Bentley, Rev. T. M.A. Manchester
Berkeley ,Rev.G .C. South Minster.Essex
Bernard, T. D. Esq. Exeter College
Berry, Rev. P. Cork
Bethune, Rev. G.
Bevan, R. Esq. Rougham
Bickersteth, Rev. E. Watton, Herts
Biggor, D. Esq.
Birch, Rev. E. Weston
Bird, Rev. Godfrey, Great Wigborough,
Essex
Biron, Rev. Edwin, Hythe, Kent
•Bishops' College, Calcutta
Blackburn, Rev. P. Poulshot, Deviaes
Blackburn, Rev. J. Royston
Blackwell, Rev. Wm. Morden, Surrey

Blackwood and Sons, Edinburgh
Blakiston, Rev. R. Chichester
Blandy, Rev. Francis J. Netheravon,
Amesbury, Wilts
•Blew, Rev. W. J. Nuthurst, Sussex
•Bliss, Rev. James, Bradford
Bliss, Rev. W. Bath
Blower, — Esq. Wolverhampton
Bloxam, Rev. J. R. Magd. Coll.
Blunt, Rev. W.
Boissier, Rev. P. E. Malvern Wells
Boissier, Rev. G. R. Penshurst
Bolster, Mr. L. H. Bookseller, Cork
Bolton, Lord
Bond, Rev. N. Holme House, Dorset
•Bonney, Rev. Thos. Rugeley
Bonney, Ven. Archdeacon, King's Cliff,
Oundle
Boodle, Rev. R. G. Compton Dando,
near Bath
tBorrodaile, Rev. A. Ch. Ch.
Bosanquet, Rev. E. (Chrysostom)
•Bosanquet, Rev. R. W.
Bosanquet, James, Esq.
Bosanquet, S. Esq. East Woodhay,
Newbury
Bosanquet, W. H. Esq.
Bosanquet, S. Esq. Montagu Place
Bourke, Rev. S. G.
Bourne, Geo. Esq. Bath
•Bowden, J. W. Esq.
Bowdler, Rev. T. Sydenham
Bowles, H. A. Esq. St. John's Coll.
Bowles, Rev. F. A. Graffham, Sussex
tBowstead, Rev. J. Greetham near
Horncastle
*Bowyer, Rev. W. A.
Boyle, Rev. John, Brighouse, Yorkshire
Bradford, Rev. C. Vicar of Arlington,
Sussex
Bradshaw, J. Esq. Nottingham
Bray, late Rev. Dr. Associates of, 5 copies
Bray, Rev. E. A.
Brereton, Chas. Esq. New Coll.
Brereton, Rev. John, New Coll.
Brett, Mr. Stoke Newington
•Brewer, Rev. J. S. Queen's Coll.
Brewster, Rev. W. Hawarden, near
Chester
Brickwood, W. Esq. St. Mary Hall

4

SUBSCRIBERS.

'Bridges, B. C. Esq. Oriel Coll.
Bridges, Rev. Brook Edw. Mert. Coll.
tBridges, Rev.A. H. Beddington House,
near Croydon
Bridges, Rev. C. Old Newton, Stow-
market
Brightwell, Mr. Barnstaple
•Brine, James G. Esq. St. John's Coll.
Bristol Literary Society
Broadbent, Rev. C. F. Woifield, Shrop
shire
Brockman, Rev. J. St. Clement's,
Sandwich, Kent
Brogden, Rev. James
Brook, Rev. W. Bentley Rectory,
Ipswich, Suffolk
•Brooke, Rev. T. R. Avening,
Minchinhampton
Brooke, Rev. W.
Brooksbank, Rev. C. Ch. Ch.
Broughton, H. V. Esq. St. Peter's Coll.
Cambridge
Broughton, Rev. B. S. Washington,
Durham
tBrowell, Rev. W. R. Pembroke Coll.
Brown, Messrs. Booksellers, Leicester
Brown, Rev. E. Leeds
tBrown, Rev. Henry, Chichester
Brown, Rev. Henry
•Browne, Rev. R. W. King's Coll.
London
Brown, Rev. W. L. Ch. Ch.
Browne, Rev. T. C. Magdalen Hall
Browne, Rev. W. R. Harlington,
Hounslow
Browne, Rev. E. H. Emmanuel Coll.
Camb.
Bruce, Lewis, Esq. Balliol Coll.
Bruce, Rev. W. Duffryn, near Cardiff
Bryant, Mr. L. Bookseller, Gloucester
Brymer, Ven. Archdeacon, Pulteney
Street, Bath
•Buchanan, Mrs. Dursley, Gloucester
shire
Buck, — Esq. Jersey
Buckerfield, Rev. F. H. Little Bedwin
Buckle, W. H. Esq. Britlgewater
Buckley, Mr.
•Buckley, Rev. Joseph, Hillsley
Buckley, W. E. Esq. Brasenose Coll.

Buckley, W. H. G. Esq. Bradford,
Yorkshire
Bukett, T. Esq. Malton
Bull, Rev. John, D.D. Canon of
Ch. Ch.
•Buller, Rev. A. Mary Tavy, Tavistock
Buller, John Edw. Esq.
Bulley, Rev. F. Magdalen Coll.
Bullock, W. Esq. Kilburn
Bunting, Rev. E. S.
Bunyon, Robert J. Esq.
Burlton, Rev. J. F.
Burnaby, Rev. Robt. Leicester
Burney, Rev. C. Magdalen
Burns, Mr. I.
•Burrows, Rev. H. N. Hull College
•Burrows, H. W. Esq. St. John's Coll.
Burton, T. Esq. St. Peter's Coll.
Cambridge
•Bute, The Marquis of
Butler, Rev. D. Clergy Orphan School,
St. John's Wood
Butler, Rev. I. Inkpen, Newbury
Butler, Rev. Jas. York
Butler, Rev. T. Midhurst
Buttemer, Rev. Mr. Aldham
Butler, W. J. Esq. B.A. Dogmersfield,
Hants
*Butterfield,Rev. John, Bradford, York
shire
Butterworth, Rev. J. H. Exeter Coll.

Caistor, Wm. Y. Esq.
•Caldwell, Captain
Caldwell, Rev. R Madras
Cambridge Union Society
Campbell, Rev. H.
Campbell, Rev. S. C. St. Nicholl's, near
Cardiff
t Campion, H. Esq. Brighton
•Campion, Rev. Heathcote, Danny
Canham, A. J. Esq. Tenterden
Canterbury Clerical Book Society
Capes, Rev. J. M. Shipton-le-Moine,
Tetbury
Capper.Rev.D. Huntley.Gloucestershire
Capper, Rev. George, Wherstead

SUBSCRIBERS.

•Capper, S. J. Esq. Leyton
Carey, E. L. Esq. Philadelphia
Carey, Rev. C.
•Carey, Rev. H. Oriel Coll.
Carlyon, Rev. E.
Carlyon, Rev. J. St. Merin, Cornwall
Carlyon, Rev. Philip, Colchester
Carrighan, Rev. G.
Carter, Rev. W. Eton College
Carter, Rev. John, St. John's Coll.
Carter, Rev. Mr. Bristol
•Carter, Rev. T. T. Piddlehinton,
Dorset
Carthew, Rev. J. Treneglos, Launceston
Cartwright, Rev. J. B.
Carwardine, Rev. C. W. Tolleshunt
Knights, Essex
tCary, Isaac Preston, Esq.
Case, Rev. James, Liverpool
Cator, Mr. Launceston
Cator, Rev. John, Wakefield
Caulfield, Rev. W. Pallas, Kerry
Cavendish, Hon. and Rev. A.
'Cavendish, Hon. Richard
•Chaffers, Rev. T. Brasen-nose Coll.
Chambers, J. D. Esq.
Chambers, 0. L. Esq. Univ. Coll.
Champernowne, H. Esq. Ch. Ch.
Champernowne, R. Esq. Ch. Ch.
Chandler, Rev. J. Witley
Chanter, Rev. Mr. Ilfracombe
Chapman, C. Esq. Trinity Coll.
Chapman, Rev. J. M. Balliol Coll.
Charlton, T. Esq. Chilwell, Nottingham
•Chase, D. P. Esq. Oriel Coll.
*Chase, T. H. Esq. Queen's Coll.
Cheetham Library, Manchester
•Chepmell, Rev. H. L. M. Pemb. Coll.
•Chessyre, Rev. W. J. Worcester
Chester, Rev. Anthony, Chichley Hall,
Newport
Cheyne, Rev. P. Aberdeen
Chichester, Dean and Chapter of
Chichester, Very Rev. the Dean of
Childers, Mrs. Walbroke
Christie, A. J. Esq. Fellow of Oriel Coll.
Christie, Rev. F. Badgeworth, near
Cheltenham
•Church, Rev. R. W. Oriel Coll.
Church, W. Esq. Univ. Coll. Durham

•Churton, Rev. Edw. Crayke, near
Easingwold
Cirdeaux, Rev. J. Whiston
Clarke, S. Esq. Turnham Green
Clarke.Rev.E.W.GreatYeldham, Essex
Clarke, Rev.H. Danvers, Exeter Coll.
Clarke, Rev. Henry, Incumbent of
Gisborough, Yorkshire
Clarke, Rev. S. Beddington, near Croy
don, Surrey
Clarke, S. Esq. St. John's Coll.
Clark, B. S. Esq.
Clark, Fred. Esq.
Clark, G. N. Esq. Newcastle-on-Tyne
Clark, Mr. Wm. Manchester
Clark, Rev. J. W.
Clark, Rev. John, Leeds
Clark, Rev. J.Dixon, Belford,Newcastle
Clayton, Rev. J. H. Bath
Clayton, — Esq. Twickenham
Clayton, Mr. Chas. Manchester
Claxson, Rev. B. S. D.D. Gloucester
•Cleaver.Rev.J. F.GreatCoxwellBerks
Clement, Rev.B.P. Canon of Winchester
•Clements, Jacob, Esq. Oriel Coll.
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Clerk, W. Esq. Trinity Coll.
Clerke, Ven. C. C. Archdeacon of
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Clifton, Mrs. Kensington
•Clissold, Rev. A. Stoke Newington
•Clutterbuck, Rev. H. Exeter Coll.
Cockin,M.Esq.Rangeworthy,IronActonCocks, Hon. and Rev. J. S. Worcester
tCocks, Rev. Charles
tCodd, Rev. E. T. Minchin-Hampton,
Stroud
Codd, Rev. E. T. St. John's Coll.
Cambridge
•Codrington College Library, Barbados
Coffin, R. A. Esq. Ch. Ch.
Coit, Rev. T. D. President of the
Transylvanian University, U. S.
Cole, Geo. Edw. Esq.
Cole, Rev. C. Peterhead
•Coleridge, Hon. Mr. Justice
Coleridge, Rev. E. Eton Coll.
Coleridge, F. G. Esq. Ottery St. Mary
•Coleridge, II. N. Esq.

SUBSCRIBERS.

tColeridge, Rev. Derwent, Chelsea
•Coles, Rev. G. Croydon
t College of Doctors of Law, Doctors'
Commons
Collett, W. L. Esq. Queen's Coll.
Colley, Rev. James, Shrewsbury
Collings, Mr. E. Bookseller, Bath
tCollins, C. M. Esq. Exeter Coll.
*Collis, Rev. J. D. Worcester Coll.
Collison, Rev. F. W. St. John's, Camb.
Collyns, Chas. Henry, Esq. Ch. Ch.
Coltman, Rev. George, Stickney,
Lincolnshire
tColson, C. Esq. Cambridge
Colvile, Rev. Frederick L. Leamington
Colville, James W. Esq.
Combe and Crossley, Leicester
Combs, John, Esq.
Compigne, D. Esq. Gosport
Compton, Rev. B. Unsworth near Bury,
Lancashire
Connell, Rev. A. O. Dublin
Constable.Esq. Jesus College.Cambridge
Cooper, Rev. E. P. Vicarage, Burford,
Oxon. (Tr. of S. Chrys.)
Cooper, Rev. G. M. Wilmington, Lewes
Cooper, Rev. R. Howe, Norfolk
Copeland, Rev. W. J. Trinity Coll.
Coplestone, Rev. R. E. Barnes, Surrey
tCopleston, Rev. W. J. Oriel College,
(Chrysostom)
Corbett, Ven. S. Archdeacon of York,
Wortley, Sheffield
*Cornish,Rev.Dr.King's School, Ottery
St. Mary
Cornish, Rev. Hubert K. Bakewell,
Derbyshire
Cornish, Rev. C. L. Exeter Coll.
•Cornthwaite, Rev. T. Hornsey
Cory, Isaac Preston, Esq.
Cosens, Rev. Robert, Dorchester
Cosserat.Rev. G.P.Graham, ExeterColl.
Cotes, Rev. Peter, Litchfield, Hants
Cotton, Rev. Richard Lynch, D.D.
Provost of Worcester Coll.
•Cotton, Rev. W. C. Ch. Ch.
Cotton, William, Esq. Bank of England
Courtenay, Lord, Powderham Castle
^Courtenay, Rev. Francis, Exeter Coll.
Courtney, W. P. Esq. Exeler Coll.

Cowie, Mr. St. John's Coll. Cambridge
•Cox, Rev. W. H. St. Mary Hall
•Cox, Rev. J. Walgrave
Coxson, Rev. Mr. Davenham, Cheshire
Coxwell, G. S. Esq. Newcastle-on-Tyne
Cragg, Rev. Richard, Wymondham
•Crawford, J. R. Esq. Lincoln Coll.
Crawley, C.Esq. Fitzroy Farm,Highgate
Crewe, Lord, Trustees of,
•Crichlow, Rev. H. M. Poundstock,
Cornwall
Crichton, Rev. M.
Cripps, J. M. jun. Esq. Novington, near
Lewes
Croft, Archdeacon, Saltwood, Hythe
Crofton, Morgan, jun. Esq. Boyle,
Ireland
Crompton, Rev. J. L. Trin. Coll. Camb.
Cross, Mr. John, Bookseller, Leeds
Crosse, T. F. Esq. Exeter Coll.
tCureton, Rev. W. British Museum
Currer, Miss, Eshton Hall, Yorkshire
•Currey, Mr. St.John's Coll. Cambridge
Currie, Rev. Horace G. Milford
•Currie, Rev. James, 14, Great Cumber
land Place
Curties, Rev.T.C. Frenchay.near Bristol
Curry, Mr. W. Bookseller, Dublin

Dalgairns, J. D Esq. Exeter Coll.
•Dalton, Rev. W. Lloyd House, Wolver
hampton
Dalton, Rev. W. Inworth
•Dalton, Rev. C. B. Wadham Coll.
Dalton, Mr.
Daly, Rev. William
•Daman, Rev. Charles, Oriel Coll.
Danby, T. B. Esq. Kendal
•Dansey, Rev. Wm. Donhead St. An
drew, Wilts
•Darby, Rev. Christopher, Knocktopher
Darnell, Rev. W. Stanhope, Durham
•Darling, Mr. James, 22, Little Queen
Street, London
Darling, Rev. Thomas St. John's Coll.
Cambridge
Darwall, Rev. L. Criggion, near Shrews
bury
"Dasent, G. W. Esq. Magdalen Hall

SUBSCRIBERS.

Davies,Mr.John,Bookseller,Shrewsbury Davies, Rev. E. Leominster
Davies, Rev. J. Abbenhall, Gloucester
shire
Davies, Rev. W. L. Elizabeth College,
Guernsey
Davison, Mrs. College Green, Worcester
•Dawson, C. Esq. Baymont Lodge, Tor
quay, Devon
Dawson, Rev. G. Exeter Coll.
•Dawson, J. Esq. Exeter Coll.
Dawson, Rev. I. Massey, Abinger
Rectory, near Doiking
Dawson, Rev. W. A. Christ's Coll.
Cambridge
Day, Rev. John D. Stone, Dartford
Dayman, Rev. E. A. Exeter Coll.
tDayman, A. J. Esq. Exeter Coll.
•Deacon, Rev. G.E. C.C.C.
Dealtry, Rev. Dr. Clapham
•Dean, Rev. W. S. Abdon
Dean, Rev. Mr. Exeter
Deane.Rev. H. Gillingham, nr. Shaftes
bury
Debrisay, Rev. J.T.
Deedes, Rev. Gordon
Delafosse, Mrs. Addiscombe
Demain, Rev. Henry, Hertford
•Demainbray, Rev. F. Bilton, near
Rugby
•Demainbray, Rev Mr.Shipton-on-Stour
Demerara Clerical Library
Denny, Rev. A. Mauritius
Denton, Rev. Henry, Dunton Bassett,
Leicester
De Tessier, A. P. Esq. C. C. C.
•De Tessier, G. Esq. C.C.C.
Dew, Lieutenant
Dewhirst, Mr. Bookseller, Huddersfield
Dewhurst, Rev. John
•Dickinson, F. H. Esq.
Dickinson, Harvey, Esq.Nutficld, Surrey
•Dickinson, T. H. Esq.
•Dimsdale, Charles, Esq.Essendon Place,
Herts.
Dingwall, Charles, Esq.
Dixon, Rev. I. I. Abram, Manchester
Dixon, Rev. James, Sheffield
Dixon, Rev. Robert, King Wm. Coll.
Isle of Man

•Dobson, — Esq. Liverpool
Dodd, Rev. W. Newcastle-on-Tyne
•Dodgson, Rev. C. Daresbury,
Warrington
Dodson, Rev. Jas. Lichfield
•Dodsworth, Rev. William
tDonkin, W. F. Esq. Univ. Coll.
Donne, Rev. Jas. Bedford
Dornford, Rev. J. Plymtree, Devon
Douglas, Edward, Esq. Ch. Ch.
Douglas, Rev. H. Whickham, Durham
•Dowding, Rev. B. C. Devizes
Downes, Rev. J.
Drummond, Henry, Esq. Albury Park,
Guildford
Drummond, Rev. Arthur, Charlton
Drummond, Rev. Spencer R. Brighton
Drummond, Rev. R. Feering
Drummond, Colonel, Bath
Drury, Rev. H. J. Worcester Coll.
Dry, Rev. Thos. Forest, Walthamstead
Duffield, Rev. R. Frating, near
Colchester
•Dugard, Rev. Geo. Manchester
fDukes, R. M. Esq. Lincoln Coll.
Dundas, Wm. Pitt, Esq. Edinburgh
tDunn, John, Esq. Advocate, Aberdeen
Dunn, Rev. John
Dunnington, Rev. Joseph, Thicket Hall
Dunraven, Earl of,
•Dunster, Rev. Mr. Tottenham
Durnford, Rev. Francis, Eton College
Dyer, Rev. J. H. Waltham, Essex
•Dyke, Rev. Henry, Cottisford, Oxon.
•Dyke, Rev. W. Fellow of Jesus Coll.
Cradley, Herefordshire
Dymock, Rev. J. Rector of Roughton
•Dymock, Rev. W. G. Hatch Beau
champ, Ilminstei'
Dyne, Rev. J. B. Highgate
•Dyson, Rev. C. Dogmersfield
Dyson, Rev. F. Tidworth

East, E. Esq. Magdalen Hall
Eaton and Sons, Booksellers, Worcester
Eaton, W. Esq. Weston, Whitwell, York

8

SUBSCRIBERS.

Eden, Rev. R. Rochford, Leigh, Essex
Edge, Rev. W.J. Waldringfield, Wood-
bridge
Edgell, Rev. E. East Hill, Frome
Edinburgh, University of
Edmonstone, Sir Archibald, Bart.
Edmonstone, Rev. C. St. Mary's Marl
borough, Wilts
•Edwards, Rev. A. Magd. Coll.
•Edwards, Rev. J. Newington
Eedle, Rev. Edward Brested, Bognor
Eland, Rev. H. G. Bedminster, Bristol
Elder, Rev. Edward, Balliol Coll.
Eley, Rev. H. Aldham, Essex
Elleiton, Rev. E. D.D. Magdalen Coll.
tElliott, C. J. Esq. St. John's Coll.
Ellis, Mr. Kitsou
Ellison.Rev.N.T.Huntspill, Bridgewater
Ellon Episcopal Chapel Library
•Ellon, Rev. Mr. G. N. B.
Elmhirst, Rev. Edw. Shawell Rectory
Elwes, C. C. Esq. Bath
Elwes, J. M. Esq.
•Elmhirst, Rev. Geo. Leeds
Elphin, Ven. Archdeacon of, Ardcarnes
Boyle, Ireland
•Elrington, Rev. Dr. Regius Professor
of Divinity, Dublin
Emmanuel College Library, Cambridge
•Erskine, Hon. and Rev. H. D. Swilh-
land, Leicestershire
Estcourt, T. G. Bucknall, Esq. M.P.
Estcourt, Gloucestershire
Estcourt, Rev. E. W. Long Newuton,
Wilts
tEstcourt, Rev. E. E. Badgeworth,
Cheltenham
Etough, Rev. Dr. Claydon, Ipswich
•Evans, Herbert N. M.D. Hampstead
Evans, Rev. E. C. Sugham
Evans, Rev. Thomas, Gloucester
Evans, Rev. W. Burlton Court
•Evans, Rev. T. S. Brompton
•Evans, Rev. A. B. D.D. Market Bos-
worth, Leicestershire
Exeter, Very Rev. The Dean of
Ewing, Rev. W. Lincoln Coll.
Eyre, Rev. H. S. Bryanstone Square
•Faber, Rev. F. W. University Coll.

Falcon, Rev. Wm. Buxted, Sussex
Fallow, Rev. T. M.
•Farebrother, Rev. Thomas, Brampton,
Market Harborough
Farley, Rev. T. Ducklington, Oxon
Farnworth, Mr.
•Farrer, James William, Esq.
Faulkner, Mr. Bookseller, Doncaster
Fawcett, Rev. Jas. Leeds
Fawkes, Mrs. the Terrace, Putney
Fearon, Rev. D. R.
Fenwick, Rev. M. J. Donegal
Felix, Rev. Peter
Fellowes, Rev. C. Shottesham, Norfolk
Fellows, Mrs. Money Hill House,
Rickmansworth, Hertfordshire
•Fessey, Rev. G. F. Tardebigg, Worces
tershire
Few, Robert, Esq.
Fielding, Rev. H. Manchester
Finch, Miss C.
Fisher, Rev. A. Bridport
Fisher, Rev. W. A. Hilmore, Cork
Fitzgerald, Rev. A. Carlow
Fitzgerald, C. R. Esq.
Fitzherbert, Rev. Alleyne, Ashbournj
Derbyshire
Fitzroy, Rev.August. Fakenham, Suffolk
Fleming, J. Esq. St. John's Coll. Camb.
Fletcher, Rev. C. Southwell
Fletcher, Sir Henry, Bart. Ashley Park,
Walton on Thames
Floyer, Rev. T. B. Oldershaw, Lichfield
Ford, Rev. J. Exeter
Ford, Wm. Esq.
•Ford, Mr. Bookseller, Islington
Forester, Hon. and Rev. Orlando,
Brazeley, Shiffnoll
•Formby, Rev. R. Brasenose Coll.
Forster, Rev. H. B. Stratton, Cirencester
•Forsyth, Dr. Aberdeen
Fortescue, Rev. R. H . Revelstock.Devon
Foskett, Rev. T. M. Enfield, Middlesex
Foulkes, Rev. H. P. Balliol Coll.
Fowler, Rev. H. Liskeard, Cornwall
Fox, Rev. Charles, Bridport
Fox, Mr.
Fraser, Rev. Robert, Lyminge, Hythe
Freeman, Rev. H. Peterboro'
Freith, F. H. Esq. Univ. Coll. Durham

SUBSCRIBERS.

!)

Fioude, Ven.R.H. Archdeacon of Totness
•Froude, Wm. Esq. Bristol
Fryer, William, jun. Esq.
Fulford, Rev. F. Croydon, Arrington,
Camb.
•Furlong, Rev. C. J. Warfield, Berks
Fursdon.Mrs. FursdonHouse.near Exeter

•Gace, Rev.FrederickAubert,Magdalen
Hall
•Garden, Rev. Francis
Gardner, Rev. W. Rochford, Essex
Garratt, John, Esq. jun. Farringdon
House, near Exeter
Gathercole, Rev. M. A. North Brixton
•Gaunt, Rev. C. Isfield, near Uckfield
Gaye, Rev. C. H.
•Gayfere, Rev. Thomas, Bradford
•G awthern, Rev. Francis Seeker, Exeter
Coll.
George, Henry, Bookseller, Westerham,
Kent
•Gepp, Rev. Geo. Edw. Ashbourn
Gennon, Rev. Nicholas, St. Peter's,
Manchester
Gibbings, Rev. Rich. Trin. Coll. Dublin
Gibson, Mr. I. S. Manchester
•Gibson, J. Esq. Jesus Coll. Camb.
•Gibson, Rev. W. Fawley
Gillet, Rev. G. E.
Gladstone, Rev. John, Liverpool
Gladstone, John, Esq. Fasque, Fetter-
cairne, Kincardineshire
Gladstone, William Ewart, Esq. M.P.
Ch. Ch. 2 copies
Gladwin, Rev. C. Liverpool
Glanville, Rev. Edward F. Wheatfield
Rectory, Tetsworth
•Glencross, Rev. J. Balliol College
•Glenie, Rev. J. M. St. Mary Hall
Glossop, Rev. Hen. Vicar of Isleworth
Glover, Rev. F. A. Dover
Glover, Rev. R. A'. Dover
Glynne, Rev. H. Hawarden Rectory,
Flintshire
Godfrey, Rev.W. Tibberton, Worcester
Goldsmid, Nathaniel, Esq. M.A. Exeter
Coll.
Goldsmith, H. Esq.St.Peter's Coll. Camb

Gooch, Rev. J. H. Head Master of
Heath School, Halifax
Goodford, C. O. Esq. Eton Coll.
•Goodlake, Rev.T. W. Pembroke Coll.
Goodwin, H. Esq. Caius Coll. Cambridge
Gordon, Osborne, Esq. Ch. Ch.
Gordon, C. S. Esq. Exeter
Gordon, H. Esq. Kendal
Gordon, W. Esq. St. Leonard's
Gother, Rev. A. Chale Rectory, Isle of
Wight
Gough, Rev. H. Penzance
t Goulburn, H. Esq.
Gould, Rev. R. J. Farnham Royal
Gower, Rev. John, Ashperton
Graham, Rev. W. II.
Grantham Clerical Library
Grant and Bolton, Messrs. Booksellers,
Dublin
Grant and Son, Messrs. Booksellers,
Edinburgh
Graham, Mr. Bookseller, Oxford
•Grant, Rev. A. Chelmsford
Grant, Rev. James B. Dublin
•Granville, Rev. Court, Mayfield, near
Ashbourn
Grapel, Mr. W. Liverpool
Graves, Rev. John, Ashperton
Green, Mr. Bookseller, Leeds
Green, Rev. H. Cople, Bedfordshire
Green, Rev. M. J. Lincoln Coll.
Greene, R. Esq. Lichfield
Greenwell, W. Esq. Univ. Coll. Durham
•Greenwood, Ralph, Esq. Palace House,
near Burnley
•Gregory, Rev. G. Sandford, Devon
Gresley, Rev. Sir Nigel, Bart.
Gresley, Rev. W.Lichfield
•Gresley, Rev. J. M. Exeter Coll.
Greswell, Rev. R. Worcester Coll.
Gretton, Rev. R. H. Nantwich, Cheshire
Grey, Rev. H. Exeter
•Grey, Hon. and Rev. Francis, Alnwick,
Northumberland
Grey, Hon. and Rev. John, Wooler,
Northumberland
Grierson, J. Esq.
•Grieve, Rev. Mr. Ellon, Aberdeen
Grimstead, Rev. G.
Groves, Chas. Esq. Liverpool

10

SUBSCRIBERS.

tGrub,George,Esq. Advocate, Aberdeen
Grueber, Rev. C. S. Magd. Hall
•Guillemard, Rev. J. St. John's Coll.
•Guillemard, Rev. H. P. Trinity Coll.
Gunner, Rev. W. Winchester
•Gutch, Rev.R. Segrave, Leicestershire

Haffenden, Miss, Langford Hall, Newark
Haight, Rev. B. I. New York, U. S.
•Haines, W. C. Esq. Hampstead
Haines, Mr. Bookseller, Oxford
Halcombe, John, Esq.
Hale, Rev. G. C. Hillingdon
•Hale, Ven. Archdeacon, Charter House
•Hale, Rev. Matthew B. Alderley,
Gloucestershire
Hall, Mr. Bookseller, Cambridge
Hall, Rev. Adam, Drumbair, Ayrshire
•Hall, Rev. J. C. Isle of Man
Hall, Rev. S. C.
•Hall, Rev. W. Manchester
•Hallen, Rev. G. Rushock Medonte,
Upper Canada
Halliburton, Mr. Bookseller, Coldstream
Halson, Mr.
•Hamilton, Rev. Jas. Beddington
•Hamilton, Rev. Walter Kerr, Merton
Coll. Chaplain to the Bp. of Salisbury
Hamilton, Mr. John, Southampton
tHannah, Rev. J. Lincoln Coll.
Hannaford, Mr. Bookseller, Exeter
Harcourt, Rev. Vernon, West Dean
House, Midhurst
•Harding, Rev. I. St.Ann's, Blackfriars
Hardwick, Rev. Charles, Gloucester
Harington, Rev. E. C. Exeter
Harington, Rev. Rich. Principal of
Brasenose Coll.
•Harness, Rev. Wm.
Harper, Thos. Esq. Queen's Coll.
Harper, T. V. Esq. Queen's Coll.
Harrington, Rev. E. Exeter
Harris,Hon. andRev.C.A.Wilton.Wilts
Harris, Hon. and Rev.W. L. T. All Souls
Harris, Rev. Thomas
Harrison, Benj . Esq. Clapham Common
•Harrison, Rev. B. Ch. Ch. Domestic
Chaplain to the Abp. of Canterbury
Harrison, Rev. H. Goudhurst, Kent

Harrison, Rev. J. W. Fillingham Castle,
Lincolnshire
Harrison, W. Esq.
Harter, Rev. G. Manchester
Hartley, L. L. Esq. Middleton Lodge,
near Richmond, Yorkshire
Harvey, Rev. Mr. Bath
Hasting, Rev. J. Arclay Kings, Worces
tershire
•Hatherell, Rev. J. W. D.D. Charmouth
Rectory, Dorset
Hawker, Rev. R. S. Moorwinston, Corn
wall
•Hawker, J. Esq. Balliol Coll.
Hawks, Rev. F.S.D.D.New York.U.S.
•Hawkins,Rev.Edward,PembrokeColl.
•Hawkins, Rev. E. Coleford, Gloucester
Hawkins, Rev. Ernest, Exeter Coll.
•Hawkins, Rev. H. C. H. Lyduey,
Gloucester
Hawks, Rev. W. Gateshead, Durham
Hayden, Mrs. Thomas, Guildford
•Hayward, W. W. Esq.
Hazlehurst, R. K. Esq. Trinity Coll.
Cambridge
Head, — Esq. Exeter
Heath, Christopher, Esq.
Heathcote, Sir Wm. Bart. Hursley Park,
near Winchester
•Heathcote, Rev. C. J. Clapton
Heathcote, Rev. G. North Tamerton
tHeathcote, Rev. George, Connington
Rectory, Stilton, Hunts
•Heathcote, Rev. W. B. New Coll.
Hedley, Rev. T. A. Gloucester
Hemsley.Mr. W. Key worth, Nottingham
Henderson, Rev. T. Messing, Kelvedon
•Henderson, W. G. Esq. Magd. Coll.
Henn, Rev. W. Garvagh, Londonderry
Henry, C. S. Professor, New York
University, U. S.
Hervey, Hon. and Rev. Lord Arthur.
Ickworth
•Hessey, Rev. J. A. St. John's Coll.
Hewett, Rev. P.Binstead, Isle of Wight
Hewitt, Hon. John J. Balliol Coll.
Hewitt, T. S. Esq. Worcester Coll.
Heycock, Rev. Owston, Leicestershire
Heydon, Mr. J. Bookseller, Devonport
•Hibbert, Miss E. S.

SUBSCRIBERS.

11

Higgs, Rev. R. W. Swansea
Hildyard, Rev. James, Christ's Coll.
Cambridge
Hill, John, Esq. Glasgow
•Hill, Rev. E. Ch. Ch.
Hill, Rev. R. Balliol Coll.
Hindle, Rev. Joseph, Higham
Hinde, Rev. Thos. Liverpool
Hingeston, James Ansley, Esq.
Hippisley, J. H. Esq.
Hippisley, R. W. Esq. Exeter Coll.
Hoare, W. H. Esq. Ashurst Park, Tun
bridge Wells
Hobhouse, Rev. E. Fellow of Mert. Coll.
Hocking, Richard, Esq. Penzance
Hodgson, Rev. Chas. Bodmin
Hodgson, Rev.J.Geo. St.Peter's, Thanet
Hodgson, Rev. John, St. Peter's, Thanet
•Hodgson, Rev. J. F. Horsham
•Hodgson, Rev. H.
Hodgson, W. Esq. Wanstead
Hodson, Rev. Mr. Salisbury
Hodson, Rev. J. S. Merton Coll.
Hogan, Rev. J. Tetbury, Gloucestershire
Hogben, Mr. Geo. Sheerness
Hogg, Rev. J. R. Brixham
Holden, Rev. Geo. Liverpool
•Holden, Rev. W. R. Worcester
Holder, the Misses, Torquay
Holdsworth, Miss M. Dartmouth
•Hole, Rev. George, Chumleigh, near
Exeter
Hollis, Rev. G. P. Duddington, Somerset
Holmes, Hon. Mrs. A'Court
Holmes, Rev. Peter, Plymouth
Holthouse, Rev. C. S.
•Hope, A. B. Esq. Trin. Coll. Camb.
Hook, Rev. Dr. W. F. Leeds
Hope, James R. Esq. Merton Coll.
Hopkins, Rev. A. Clent. Worcestershire
•Hopkins, Rev. Thomas, Honington
•Horncastle Clerical Society
Hornby, Rev. James, Winwick, War
rington
Hornby, Rev. Wm. St. Michael's Gar-
stang, Lancashire
Hornby, R. W. B. Esq. University Coll.
Durham
Horner, Chas. Esq. Mill Park, Somerset
Horner, Rev. John, Mells, Somerset

•Horsfall, Rev. A. Grange.Derby
Horsfall, J. Esq. Standard Hill, Notts
•Horsley, Rev. J. W. Ville of Dunkirk,
Faversham, Kent
•Hoskins, Rev. W. E. Canterbury
Hotham, Rev. C. Patrington, Hull
Hotham, Rev. J. G. Sutton-at-home,
Dartford
Hotham, W. F. Esq. Ch. Ch.
Houghton, Rev. J. Matching
Houghton, Rev. W. Miln Bridge, near
Huddersfield
Howard, Rev. W. Great Witchingham,
Norfolk
Howard, Hon. C.
•Howard, Hon. and Rev. Wm. Whiston,
Rotherham, Yorkshire
Howell, Rev. Alexander, Southampton
Howell, Rev. H. Merton Coll.
Howell, Rev. A. Sedgley
•Hubbard, Rev. Thos. Leytonstone
Huddleston, Rev. G. J.
Hudson and Co. Booksellers, Kendal
•Hue, Dr.
•Hughes, Rev. H.
Hulton, Rev. Campbell Grey, Man
chester
Hulton, Rev. W.
Humphrys, — Esq. Univ. Coll. Durham
Hunt, R. S. Esq. Exeter Coll.
Hunter, Rev. W.St. John's Coll.
Hutchins, Rev. W. Bath
Hutchinson,Rev.Cyril,Hawkhurst,Kent Hutchinson, Rev. C. Firle
Hutchinson, Rev. James, Chelmsford
Hutton, Rev. H. Filleigh, Devon
Hutton, Rev. W. Helsington, Kendal
Jackson, Rev. F. G. Brighstone, Isle of
Wight
tJackson, Rev. J. Islington
Jackson, Rev. Dr. Lowther, nr. Penrith
tJacobson, Rev. W. Magd. Hall
Jaffray, Mr. Jas. Bookseller, Berwick
James,Rev.J.Rawmarsh,nearRotheram "James, Rev. Henry
James, Rev. E. Prebendary of Win
chester
Janvrin, James H. Esq. Oriel
Jeanes, Mr. Bookseller, Exeter

12

SUBSCRIBERS.

•Jeffray, Rev. L. W. Preston
Jeffreys, Rev. Henry Anthony, Ch. Ch.
•Jelf.Rev.RichardWilliam.D.D. Canon
of Ch. Ch.
Jelf, Rev. W. E. Ch. Ch.
Jennett, Mr.
Jennings, Rev. M. J.
Jennings, Rev. J. Preb. of Westminster
Jeremie, Rev. F. J. Guernsey
Jeremie, Rev. T. T. Trinity College,
Cambridge
Illingworth, Rev. E. A.
Ince, Rev. Edward, Wigtopft
Inge, Rev. T. R. Southsea
Inglis, Sir R. H.Bart. M.P.
Ingram, Rev. Geo. Chedburgh, Suffolk
•Ingram, Rev. R.
Inman, Rev. W. J.
Johnson, C. W. Esq. Balliol Coll.
Johnson, Miss
Johnson, Rev. E. M. Brooklands, Long
Island, U. S.
Johnson, Rev. S. Hinton Blewet
Johnson, Manuel John,Esq. Magd.Hall,
Radcliffe Observer
Johnson, Mr. Bookseller, Cambridge
Johnson, W. F. Esq.
•Jones, Ven. H. C. Archdeacon of Essex
Jones, Rev. D. Stamford
Jones, Rev. E. Wigan
Jones, Rev. Edward, Fatherwell, near
West Mailing, Kent
Jones, Rev. J. Hereford
Jones, Rev. H. J. Edinburgh
Jones, Rev. H. Llanfaes, Beaumaris
•Jones, Rev. R. J. Newcastle-on-Tyne
•Jones, William, Esq. M.A. Ball. Coll.
Jones, Mr. James, Manchester
Jones, W. B. Esq. Magdalen Hall
Jones, Rev. R. Branxton, Coldstream,
N.B.
Irby, Hon. and Rev. F. Hythe
•Irons, Rev. W. J. Brompton
•Irvine, Rev. A. Leicester
Irvine, Rev. J. Knowle, near Bristol
Irving, Geo. Esq. Newton, Edinburgh
Irving, Rev. J. Kendal
Isaacson, Rev. John Fred. Freshwater,
Isle of Wight
Isham, Rev. A. All Souls Coll.

Karslake, Rev. W. Colebrook, Devon
Karslake, Rev. W, H. Meshaw, South
Molton, Devon
Keith, John, Bookseller, Glasgow
Keble, Miss
Keble, Rev. T. Bisley, Gloucestershire
Keigwin, Rev. James P. Wadham Coll.
Kekewich, S. T. Esq.
Kenney, Rev. F. Ch. Ch.
Kenrick, Rev. J. Horsham
•Kent, Rev. G. D. Sudbrooke, near
Lincoln
Kenyon, Lord
Kerr, Hon. and Rev. Lord, Dittisham
Kerr, Lord Henry, Dittisham
Kerrier Clerical Club, Cornwall
Kershaw, Rev. G. W. Worcester
Keymer, Rev. N. Hertford
•Kidd, Dr. Oxford
Kindersley, R. T. Esq.
King, Ven. Archdeacon
King, R. J. Esq. Exeter Coll.
King, R. P. Esq. Bristol
King's College Library, London
•Kitson, E. P. Esq. Balliol Coll.
Kitson, John F. Esq. Exeter Coll.
Knatchbull,Rev.H.E, Elmham, Norfolk
Knight, Rev. T. Ford, Northumberland
Knight, W. Esq. Worcester Coll.
Knollys, Rev. Erskine
•Knowles, E. H. Esq. Queen's Coll.
Knowles, J. L. Esq. Pembroke Coll.
Knox, Rev. H. B. Monk's Eleigh,
Hadleigh
Kyle, Rev. T. Cork

Lace, F. John Esq. Ingthorpe Grange,
Yorkshire
Lade, John Wm. Esq.
•Laing, Rev. David
Lake, W. C. Esq. Balliol Coll.
•Lampen, Rev. R. Probus, Cornwall
•Landor, Rev. R. E. Birlingham
Lance, Rev. Edw. Buckland St. Mary,
Somerset
Lance, Rev. E. llminster
•Landon, Rev. C. W. Over-Whitacre,
Warwickshire

SUBSCRIBERS.

13

Lane, Mrs. F.
Lane, Rev. C. Deal
Lane, Rev. E. Gloucester
Lane, Rev. C. Kennington
Lane, Rev. Samuel, Frome
Langbridge, Mr. Birmingham
Langdon, Rev. G. H. Oving
•Langdon, Augustus, Esq.
Langmore, W. Esq. M.D.
•Laprimaudaye, Rev. C. J. Leyton
Latham, Rev. Henry, Selmeston, Sus
sex
Latimer, Rev. W. B. Tynemouth
Law, Rev. S. T. Chancellor of the
Diocese of Litchfield
Law, Rev. W. T. Whitchurch, Char-
mouth, Devon
Lawrence, Rev. Alfred, Sandhurst, Kent
Lawrie, A. J. C. Esq.
Lawson, Rev. C. Richmond
Lawson, Rev. Robt.
Lawson, Rev. W. Delancey, Oakham
Layton, Rev. F. W. H. Islington
Leak, J. Bookseller, Alford, Lincolnshire
Lechmere, Rev. A. B.
Lee, Mr. Sidmouth
tLeefe, Rev. Audley End, Essex
Lefroy. Rev. A. C.
'Legge, Rev. Henry, East Lavant, near
Chichester
Legge, Rev. W. Ashtead
Leigh, Stratford, Esq.
Leigh, Wm. Esq. Little Aston Hall,
Lichfield
•Leighton, Rev. F. K. All Souls Coll.
Le Mesurier, John, Esq. Ch. Ch.
•Leslie, Rev. Charles
Leslie, Mr. Bookseller, London
Lewis, Rev. David, Jesus Coll.
Lewis, Rev. G. Dundee
Lewis, Rev. R. Farway, near Honiton
•Lewis, Rev T. T. Aymestry, near
Leominster
Ley, Rev. Jacob S. Ashprington, Devon
Ley, W. H. Esq. Trinity Coll.
Library of Congress, Washington
•Library of Domus Scholarum, Wotton-
under-Edge
•Liddell, Rev. Henry G. Ch. Ch.
Liddell, Rev. Thos. Edinburgh

Lifford, Right Hon. Lord Viscount,
Astley Castle, near Coventry
Light and Ridler, Bristol
Lindsell, J. Esq. St. Peter's Coll. Camb.
•Lingard, Rev. Joshua, Curate of the
Chapelry of Hulme, near Manchester
Linzee, Rev. E. H.
Litler,Rev. R. Poynton,nearMacclesfield
•Liveing, Rev. Henry Thomas, Stoke by
Nayland, Suffolk
Liverpool Library
Lloyd, Rev. John F. Ballylany, Rich-
hill, Ireland
Lockwood, Rev. John, Rector of King-
ham, Oxon
Lockwood, Rev. Mr. Coventry
•Lodge, Rev. B. Chigwell, Essex
Lomax, T. G. Esq. Lichfield
London Institution, The
Long, W. Esq. Bath
•Lonsdale, Rev. John, King's College,
London
Lord, Arthur Owen, Esq. Trinity Coll.
Losh, Miss, Woodside, Carlisle
Lott, Mr.
•Lowe, John Wm. Esq.
Lowe, Rev. T. Oriel Coll.
Lowe, Rev. R. Misterton, Somerset
Lowe, Rev. T. H. Dean of Exeter
Lowe, Rev. R. F. Madeira
Lowe, Mr. Bookseller, Wimborne
Luke, Rev. W. Bradford, Wilts
Lumsden, Rev. H. St. Peter's, Ipswich
Lund, Mr. St. John's Coll. Cambridge
Lundie, Rev. W. Compton, Berwick-on-
Tweed
Luscombe, Rev. E. K. Plymouth
•Lush, Mr. Vicesimus, Corpus Christi
College, Cambridge
Lusk, John, Esq. Glasgow
Lutener, Rev. T. B. Shrewsbury
Luxmore, Rev. J. II. M.
Lyall, Rev. Alfred
Lyall, Ven. W. R. Archdeacon of
Colchester
Lyne, Rev. C. P. West Thorney, Sussex
Lysons, Rev. Samuel, Hempstead, Glou
cestershire
Maberly, Rev. T. A.

14

SUBSCRIBERS.

•M'Call, Rev. E. Winchester
Macauley, Rev. S. Herrick
Maclean, Rev. H. Coventry
Maclean, Rev. J. Sheffield
•Macfarlane, Rev. J. D.Frant.Tunbridge
Wells
Maclachan, A. N. C. Esq. Exeter Coll.
Machlachlan,Stewart,andCo.Edinburgh
Mackinson, Rev.T.C. Colonial Chaplain,
New South Wales
•Macmullen, R. G. Esq. C.C.C.
Macpherson, Rev. A. Rothwell, near
Kettering
Maddy, Rev. B. Shrewsbury
Madox, Wm. Esq.
Magdalene College Library
M'Arthy, Rev. F. Loders, Dorset
M'Clintoch, G. F. Esq. Bengal Civil
. Service
•Major, Rev. Dr. King's Coll. London
M'lver, Rev. Wm. West Derby
Maitland, Rev. S. R.
Maitland.Rev.P. Blackburn,Lancashire
•M'Laren, Major, Portobello, Greenock
Malcolm, Rev. Hen. Eckington, Ches
terfield
•Mallock, Rev. Wm. Torquay
Mallory, Rev. G.
Manley, N. M. Esq. St. Jo.'s Coll. Camb.
Mann; Rev. W. Moxon, Thornthwaite,
Cumberland
Manning, Ven. Hen. Archdeacon of
Chichester, Lavington, Sussex
Manning, Mrs. Tillington, Sussex
Manning, Rev. G. W.
Margetts, Rev. H. Huntingdon
Markland, J. H. Esq. Bath
Markland, Thomas Esq. Manchester
•Marriott, Rev. J. Bradfield, Reading
•Marriott, Rev. C. Oriel Coll. 2 copies
Marriott, Rev. F. A. Bilton, Rugby
Marsden, Rev. A. Gargrave
Marsden, Mr. Wm. Manchester
Marshall, Rev. Edward, C.C.C.
Marshall, Rev. Edward Ruskington,
Sleaford, Lincoln
Marshall, Rev. T. W. Charlton, near
Shaftesbury
Marsham, Rev. G. F. J. Allington,
Maidstone

Martin, Rev. Richard, Menheniot
Martyn, Rev. J. Exeter
•Mason, Rev. W. Noimanton
Massingberd, Rev.F.C. Ormsby, Spilsby
Masters, Rev. J. S. Greenwich
Matheson, G. F. Esq.
Maxwell, Henry C. Esq. York
May, Rev. George, Heme, Kent
Mayow, Rev. M. W. Market Lavington,
Devizes
Mayow, W. R. Esq. Magdalen Hall
•Meade, Rev. E. Stratford on Avon
Medley, Rev. J. Exeter
•Medwyn, Hon. Lord, Edinburgh
•Mence, Rev. J. W. Ilkley, Otley,
Yorkshire
Mendham, Rev. J. Clophill, Beds.
Menzies, Rev. F. Brasenose Coll.
Mercwether, Rev. Francis, Whitwick,
Leicestershire
Mesham, Rev. A. B. Wotton, Kent
•Metcalfe, Rev. W. Harleston, Norfolk
M'Ewen, Rev. A. Semington, Wilts
M'Glashen, Mr. James, Dublin
Milliken, Rev. Rich. Compton, Sussex
•Mill, Rev. Dr.
Miller, Rev. C. Magdalen Coll.
Miller, Rev. John, Worcester Coll.
Benefield, Northamptonshire
Milles, Rev. T. Tenterden, Kent
Millner, Rev. W. Bristol
Mills, I. J. Esq. Lexden Park
Milward, Henry Esq. B.A. Clifton
Minster, Rev. T. Hunsingore, near
Witherby
•Moberly, Rev. Dr. Winchester
Money, Kyrie E. A. Esq. C.C.C. Camb.
Monro, Rev. Edward, Oriel Coll.
Monsell, Wm. Esq. Tervoe, Limerick
•Moody, Rev. Henry R. Chartham, near
Canterbury
Moore, Rev. Arthur, Stratton, Glou
cestershire
Moorsom, Captain, Lowndes Square
Mordaunt, Dowager Lady, Avenhurst,
Stratford on Avon
Mordaunt, Sir John, Bart.
More, Rev, R. H. G. Larden Hall,
Shropshire
Morgan, Rev. J. P. C. Llangwyryfor

SUBSCRIBERS.

15

Morgan, Rev. J.
Morrice, J. Esq. Sidcliff, near Sidmouth
Morrell, Baker, Esq. St. Giles, Oxford
Morrell, F. Esq. St. Giles, Oxford
•Morrell, Rev. G. K. St. John's
Morrison, Mr. Liverpool
•Morris, Rev. T. E. Ch. Ch.
Morton, M. C. Esq.' Exeter Coll.
Mosse, Rev. Sam. T. Ashbourn, Derby
shire
•Mozley, Rev. Thomas, Cholderton
Mozley, H. Esq. Derby
Mules, Rev. P. Exeter Coll.
Munby, Joseph, Esq. York
Murray, C. R. Scott, Esq. 1 1 , Cavendish
Square, London
Murray, F. H. Esq. Ch. Ch.
Murray, G. E. Esq. Ch. Ch.
Mushet, Robert, Esq.
Muskett, Mr. C. Bookseller, Norwich
Alusket, Robert, Esq.

Neave, Rev. H. L. Epping
•Needham, Hon. Mr. Trinity Coll.
Cambridge
Neeve, Rev. F. K. Poole, Cakneys
•Nevile, Charles, Esq. Trinity Coll.
•New, Rev. F. T. Christ Church, St.
Pancras
•New York Society Library
New York Theological Seminary
Newall, Rev. S. Dedsbury
Newcastle-on-Tyne Clerical Society
•Newman,Rev.W.J.OrielColl.2copies
Newton, Mi. Croydon
Nichol, J. Esq. Islington
Nicholl, Rev. J. R. GreenhiJl, near
Barnett
Nicholls, Rev. W. L. Bath
•Nicholson, Rev. P. C. Leeds
•Nicholson, Rev. Wm.
Nicholson, Miss F. Rochester
'Nind, Rev. W. Fellow of St. Peter's,
Cambridge
Nixon, Rev. Dr. Ash Vicarage, Wing-
ham, Kent
Norman, M. O. Esq. C. C. C. Camb.
Northcote, G. B. Esq. Exeter Coll. 11 2

•Northcote, J. S. Esq. C.C.C.
Nunns, Rev. Thomas, Birmingham
Nult, Rev. Charles, Tiverton, near Bath

Oakeley,Rev.SirHerbert,Bart.Bocking
•Oakeley, Rev. Frederick, Balliol Coll.
O'Brien, S.August. Esq. Blatherwycke
Park, Wansford
•O'Bryen, Rev. Hewitt, Heywood, Lan
cashire
Oldham, Rev. J. R. Incumbent of St.
Paul's, Huddersfield
•Oldknow, Rev. J. Uppingham
Ogilvie, Rev. C. A. D.D. Regius Pro
fessor of Pastoral Theology, Oxford
Ogle, J. A. M.D. Clinical Professor
of Medicine, Oxford
Ogle, Maurice, Esq. Glasgow
Ogle, Mr. Robt. Bookseller, Edinburgh
fOldham, Joseph, Esq. Hatherleigh,
Devon
Ormandey and Son, Liverpool
tOrmerod, Geo. Esq. Sedbury Park,
Chepstow
tOrmerod, Rev. Thomas J. Bras. Coll.
Osborne, J. Esq.
Oswald, Alexander, Esq.
Oswell, Rev. Lloyd
Ouvry, Rev. P. T.
Overton, Rev. J. G. Corpus C. Coll. .
Owen, Rev. E. Wendover
Oxenham, Rev. Nutcombe, Medbury,
Devon

Packe, Mrs. J. Richmond Terrace,
Reading
Page, Rev. Dr. Gillingham, Kent
Page, Rev. Cyril
Page, Rev. F. L. Woolfit
Paget, Rev. E. F. Elford, Lichfield,
Chaplain to the Bishop of Oxford
Palk, Rev. Wm. Ashcombe, Devon
Palmer, Rev. J.
Palmer, Rev. W. Worcester Coll.
'Palmer, Rev. W. Magd. Coll.

16

SUBSCRIBERS.

Palmer, R. Esq.
Palmer, G. H. Esq. Lincoln's Inn
Panting, Rev. R. Calcutta
•Papillon, Rev. John, Lexden .Colchester
Pardoe, Rev. J.
Parker, Rev. Charles
Parker, C. Esq. 41, Upper Bedford Place
tParker, Rev. W. Appleton-le-Street
tParkes, Rev. W.
Parkinson, Rev. R. Manchester
Parlby, Rev. Hall
•Parsons, Rev. G. L. Benson
•Patteson, Hon. Mr. Justice
•Pattison, Rev. Mark, Lincoln Coll.
Paul, Rev. Charles, Bath
Payne, R. jun. Esq. Lavender Hill,
Wandsworth
Peake, Rev. G. E. Taunton
tPearse, T. Esq. Magdalen Coll.
Pearson, the Very Rev. Hugh N. D.D.
Dean of Salisbury
Pearson, Rev. Charles, Knebworth,
Stevenage, Herts
Pearson, Rev. H. W. Guildford
Peck, J. Esq. Temple Combe
Peel, Rev. J. Prebendary of Canter
bury
•Pelly, Rev. Theophilus, C.C.C.
Pennant, Lady Emma
•Penny, Rev. Edw. St. John's Coll.
•Perceval, Hon. and Rev. A. P.
•Perkins.Rev.B. R. Wotton-under-Edge
•Perry, Mr.
Peters, Rev. Henry, St. Johnlee,
Northumberland
Petley, Rev. Henry, Glynde Lewes,
Sussex
Phelps, Rev. H. D. Tarrington, Led
bury, Herefordshire
Phillipps, S. M. Esq.
Phillips.Rev.G. Queen's Coll.Cambridge
Phillips, Rev. E. Clapham
Phillott, Johnson, Esq. Bath
•Phillpotts, Rev. W. J. Hallow, Wor-
cester
Phippen, Robt. Esq. Badgworth Court,
Somerset
Phipps, Rev. E. J. Devizes
Piccope, Rev. I. Manchester
'Pickwood, Rev. J. Stepney

•Pigott, Rev. G. Bombay
Pigott, Rev. J. R. Hughenden
Pi nckard.Wm. Esq. Handley, Towcester
Pinder, Rev. J. H. Diocesan Coll. Wells
Pirie, A. jun. Esq. Aberdeen
Pitts, Rev. J. Street, near Glastonbury
Piatt, Rev. George
"Piatt, T. P. Esq. Liphook, Hants
Plumer, Rev. J. J. Swallowfield, Berks
Plummer, Rev. Mat. Heworth, Durham
Pocock, Mr. Bookseller, Bath
•Pocock, Rev. C. Rouselench, near
Evesham
•Pocock, Rev. N. M.A. Queen's Coll.
•Pocock, Rev. C. S. Inkberrow, Wor
cestershire
Pole, Rev. R. Chandos, Radbourne,
Derby
•Pole, E. S. Chandos, Esq. Radbourne
Hall, Derby
Pollock, John, Esq. Edinburgh
•Ponsonby, Hon. Walter
*Poole,Rev.J.Enmore,nearBridgewatertPooley, Rev. M. Scotter
Pope, T. A. Esq. Jesus Coll. Cambridge
Popham.Rev. John, Chitton, Hungerford
Popham, Wm. Esq.
Porcher, Charles, Esq.
Portal, Melville, Esq. Ch. Ch.
Porter, Rev. Chas. Stamford
Porter, Henry, Esq. Winslade, Exeter
Portman, Hon. and Rev. F. B. Staple
Ftizpaine, Somerset
Portman, Rev. F. B. All Souls
Pountney, Rev. H. Wolverhampton
Povah, Rev. J. V.
Powell, Arthur, Esq.
•Powell, Chas. Esq. Speldhurst
Powell, Rev. H. T. Coventry
•Powell, Rev. Edw. Arnett, Ampthill
•Powell, Rev. J. C.
Powell, John, Esq.
Powell, Rob. Esq. Worcester Coll.
•Powles, R. Cowley, Esq. Exeter Coll.
Pownall, Rev. C. C. B. Milton Ernest
Pratt, Rev. J. B. Cruden, Aberdeenshire
•Prescott, Rev. T. P. Portsmouth
Pressley, Rev. Mr. Fraserburgh, Aber
deenshire
Prevost, Rev.Sir George,Bart.Oriel Coll.

SUBSCRIBERS.

17

Price, Rev. Wm. Colne St. Denis
Rectory, near Northleach
•Pilchard, Rev. J. C. Mitcham
Prickett, Rev.M.TrinityColl. Cambridge
Pridden, Rev. W. Broxted, Essex
Prideaux,  Esq.
Puckle, Rev. John, Dover
Pym, Rev. F. Plymstock, Devon

Radcliffe, Rev. J. F. Hugglescote
Raikes, R. Esq. Exeter Coll.
Ramsay, Rev. E. B. St. John's Chapel,
Edinburgh
Randall, Rev. H. G. Queen's Coll.
•Randolph, E. Esq. Jesus Coll. Camb.
•Randolph, Francis, Esq. St. John's Coll.
Cambridge
Randolph, Rev. G. Coulsdon, Croydon
•Randolph, Rev. Herbert
Randolph, Rev. S. Hadham
Randolph, Rev. Thomas
•Randolph, Rev. Wm. Newington Hythe
Ranken, Rev. Mr. Old Deer
Rashdall, Rev. John, Exeter
•Raven, V. Esq. Magd. Coll. Camb.
•Rawle, Mr. Trinity Coll. Cambridge
Rawlins, Rev. C. Allerthorpe, Pock
lington
Rayer, Rev. Wm. Tiverton
Rayleigh, Right Hon. Lord, Terling
Place, Essex
Read, Wm. Esq. Manchester
Reece, Rev. James, Tinsley
Reed, Rev. Christ. Tynemouth
Reeves, Rev. F. J. H.
Reid, Rev. C. B. Teynham, near Sit-
tingbourne
•Relton, Rev. J. R. Tewkesbury
Rennett, Rev. Mr.
Rew, Rev. Chas. Maidstone
•Rice, H. Esq. Highfield, near
Southampton
•Richards, Rev. J. L. D.D. Rector of
Exeter College
Richards, Rev. E. T. Farlington
Richards, Rev. George, Warrington
Richards, Rev. Henry, Horfield, near
Bristol
Richards, Rev. Upton

Richards, Rev. T. Watkyn, Puttenham,
Guildford, Surrey
Richmond, Rev. C. G. Six Hills, Lin
colnshire
Rickards, Rev. J. Stowlingtoft
Ricketts, Rev. F.
Riddell, Rev. J. C. B. All Souls
Ridings, Mr. George, Bookseller, Cork
Ridley, Rev. W. H. Ch. Ch.
Ripon, Very Rev. the Dean of, Dawlish
Risdale, Rev. E. Troubridge
Riviere, Mr. Bookseller, Bath
Roberts, Mr. Liverpool
Robertson, J. Esq. D.C.L. Doctors'
Commons
Robertson, John, Esq.
Robertson, Rev. J. C. Trinity Coll.
Cambridge, Boxley, Maidstone
Robertson, Rev. J. C. University Coll.
•Robson, J. U. Esq. Magdalen Hall
•Robinson, Rev. C. Kirknewton, near
Wooler, Northumberland
Robinson, Rev. C. W. Hoton, Leices
tershire
Robinson, Rev. T. Milford
Robins, Rev. S. Shaftesbury
Robin, Rev. Philip R. Bolton, Lanca-
shire
Rochester, Very Rev. the Dean of
•Rodmell, Rev. John, Burford, Salop
Rodd, Rev. C. North Hill
Rodwell, Rev. Mr. Tenbury
Rodwell, Mr. Bookseller, Bond Street
Roe, Mr. W. Bookseller, Newbury
Rogers, Edw. Esq. Blackheath
Rogers, W. Esq. Balliol Coll.
Rogers, Rev. John, Canon of Exeter
Rogers, Rev. J. Foston, Leicestershire
Rogers, Mrs. St. John's Villa, Fulham
Rohde, Mrs. Eleanor, Croydon
Rooke, C. H. Esq. Magdalen Coll.
Cambridge
Rooper, Rev. Wm. Abbots' Ripton
•Rose, Rev. H. H. Birmingham
Ross, Rev. J. L. Oriel Coll.
Rothfield, Rev. John M.
Round, Rev. James F. Colchester
Routh, Rev.Martin Joseph, D.D. Presi
dent of Magdalen Coll.
Rowe, W. Esq. Rockwell, Tipperary

18

SUBSCRIBERS.

•Rowley, Rev. T. Ch. Ch.
Rump, James, Esq. Swanton Morley,
Norfolk
Rusher and Johnson , Messrs. Booksellers,
Reading
Russell, J. Watts, Esq. Ham Hall
Russell, Rev. M. Watts, Biggin Hall,
Oundle
Russell, Mrs. Aden, Aberdeenshire
tRussell, Mr. Bookseller, Aberdeen
Russell, Rev. J. F. Enfield
Russell, Rev. Samuel Henry
Ryder, Rev. G. D. Easton, Hants
•Ryder, T. D. Esq. Oriel Coll.

Salter, Rev. John, Iron Acton, Bristol
Sanders, Rev. John, Liverpool
Sanders, Rev. Lloyd, Exeter
•Sandford, Rev. G. B. Prestwich,
Manchester
Sandham, J. M. Esq. St. John's Coll.
Sandilands, Rev. R. S. B.
Sankey, P. Esq. St. John's College
Saunders, Rev. A. P. Charterhouse
Savage, Mrs. Henleaze, near Bristol
Schneider, Rev. H.
Schofield, H. L. Esq. Brighton
Scobell, Rev. John, Southover, Lewes
Scott, H. B. Esq. Honiton
Scott, Rev. John
•Scott, Rev. R. Balliol Coll.
Scott, Rev. W.
tScudamore, Rev. W. E. Ditchingham,
Bungay
Selwyn, Rev. Wm. Ely
•Sewell, Rev. J. E. New Coll.
Seymour, Rev. Sir J. H. Bart. North-
church, Herts
Seymour, Rev. Richard, Kinwarton,
Alcester
Shadwell, Rev. J. E. Southampton
Sharp, Rev. John, Horbury
Sharp, Rev. W. Addington, Cumberland
Sharpies, Rev. T. Blackburn
Shaw, Rev. E. B. Narborough, Leices
tershire
Shearly, W. J. Esq. St. Petei's Coll.
Cambridge
Shedden, S. Esq. Pembroke College

Shepherd, Rev. Samuel
Sheppard, J. H. Esq. Queen's Coll.
tSheppard, W. Esq. Oriel Coll.
•Sherlock.Rev.H.H.Ashton.inWinwick Sherwood, Rev. Mr.
Shields, Rev. W. T. Durham
Shilleto, W. Esq. Univ. Coll.
•Shillibeer, Mr. John, Oundle
tShort, Rev. Augustus, Ravensthorpe,
Northamptonshire
Short, Rev. T. Trinity Coll.
Sidebottom, Rev. W. Buckden
Sidgwick, C. Esq. Skipton Castle, York
shire
Simms and Dinham, Manchester
Simms and Son, Messrs. Bath
•Simms, Rev. E. Great Malvern
•Simpson, Rev. Joseph, Shrewsbury
Simpson, Rev. J. Pemberton, Wakefield
Simpson, Rev. T. W. Thurnscowe Hall
Sinclair, Rev. John, Chaplain to the
Bishop of London
Sittingbourne Reading Society
Skeffington, Hon. T. C. F.
Skelton, Henry, jun. Esq.
Skene, W. F. Esq. Edinburgh
Skinner, F. Esq.
Skipsey, Rev. Mr.
Skrine, Harcourt, Esq. Wadham Coll.
Sladen, Rev. E. H. M. Bockleton,
Worcestershire
Slatter, Rev. Jas. Lindale
Small, Rev. N. P. Market Bosworth
Smart, Thomas, Esq.
Smirke, Sir Robert
Smith, Andrew, M.D. Fort Pitt,Chatham
tSmith, Rev. Dr. Leamington
Smith, Rev. Jeremiah, Long Buckby,
Northampton
Smith, Rev. E. H. Jersey
Smith, Rev. Edward O. Hulcote, near
Woburn
Smith, Rev. H.R.Somers.LittleBentley,
Essex
•Smith, Rev. John, Bradford
•Smith, Rev. Bernard, Magdalen Coll.
Smith, Rev. Edward, Bocking
Smith, R. P. Esq. Pembroke College
Smith, Rev. Mr. Greenock
•Smith, Rev. S. St. Mary's, Ely

SUBSCRIBERS.

19

Smith, S. Esq, Univ. Coll. Durham
Smith, Henry, Esq.
Smith, Rev. Joseph, Trinity Coll.
Smythe, Rev. P. M. Tamworth, War
wickshire
Smyth, Rev. Mr. Fifield, near Andover
Soltau, Mr.
Somers, Right Hon. Countess
Southby, Rev. Dr. Bulford, Amesbury
•Sotheby, Rev. T. H.
Southouse, Rev. George, Oriel Coll.
•Southwell, Rev. Geo. Bristol
Sparkes, Rev. Chas. Barrow, Bury St.
Edmund's, Suffolk
Sparke, Rev. J. Clare Hall, Cambridge
•Spencer, Rev. W. J. Starsten, Norfolk
Spreat, Mr. Bookseller, Exeter
•Spranger, Rev. R. J. Exeter Coll.
Spry, Rev. John Hume, D-D. Oriel
Coll. Rector of St. Mary-le-bone
•Stackhouse's Library, the Trustees of
Stacy, Rev. Thomas, Cardiff
•Stafford, Rev. J. C. Magdalen Coll.
St. Andrew's University
Stanfield, Mr. J. Bookseller, Wakefield
Stanley, Rev. E. Rugby
Staveley, J. Bookseller, Nottingham
Stead, Rev. A. Metfield, Suffolk
Stebbing, Rev. Dr.
Stephens, Ferdinand, Esq. Exeter Coll.
Stephens, Rev. C. L. Kencott
Stephenson, G. H. Esq.
•Stevens, Rev. Henry, Bradfield, Berks
Stevens, Rev. M. F. T. Thornbury
Stevens, Rev. R. Culver
Stevens, Rev. R. Exeter
•Stevenson, Mr. T. Bookseller, Camb.
Stewart, Mrs. Col. Bath
Stewart, Mr. Pembroke Coll. Cambridge
Stewart, S. B. Esq. Brase-nose Coll.
•St. John, Ainbrose.Esq. Ch. Ch. Combe
St. Nicholas, Chard, Somersetshire
St. John, Rev. A. Walmer, Kent
•Stonard, Rev. Dr. Ulverstone
Stonhouse, Rev. W. B. Fery
•Storer, Rev. John, Hawksworth, Notts
Story, A. B. Esq. St. Alban's
Storks, T. F. Esq. Jesus College, Camb.
Straker, Mr. Bookseller, West Strand,
London

Strean, Rev. Henry, Killaken, Ireland
•Street, Joseph, Esq. South Sea House
Street, Rev. A. W. Bishop's College,
Calcutta
Strong, Mr. W. Bookseller, Bristol
•Sturrock, Rev. W. Calcutta
Sunter, Mr. Bookseller, York
Sutherland, Dr. A. J. Ch. Ch.
•Swainson, Rev. C. L.Crick, Northamp
tonshire
Swainson, Rev. John.Northenden, Man
chester
•Swainson, C. A. Esq. Fellow of Christ's
Coll. Cambridge
•Swete, Rev. B. Cork
Swete, Rev. Wm. Downgate, Sandhurst
tSymons, Rev. B. P. D.D. Warden of
Wadham Coll.
•Syms, Rev. Wm. Wadham Coll.

•Tait, Rev. A. C. Balliol Coll.
Talbot, Hon. and Rev. W.C. Ingestrie,
Lichfield
Talbot, Rev. G.Bristol
Tarbutt.Rev.Arthur.St.Mary's.Reading Tarlton, J. W. Esq. Birmingham
+Tate, Frank, Esq. University Coll.
Tatham, Rev. Arthur
Taylor, Miss, London Road, Brighton,
(Chrysostom)
Taylor, Rev. Henry, Mile End, New
Town
Taylor, Rev. M. J. Harold, Bedfordshire
Taylor, Rev. Joseph, Dukinfield, near
Manchester
Taylor, Rev. Robert, Leeds
•Tennant, Rev. Wm.
•Terry, Michael, Esq. Queen's Coll.
Thomas, Rev. C. A. Nevill, Exeter
Coll.
Thomas, Rev. C. N. St. Columb's
•Thomas, Rev. R. Bancroft's Hospital,
Mile End
Thompson, Rev. E. H. St. Mary le
Bone, London
•Thompson, Rev. Sir H. Bart. Fareham
•Thompson, Rev. W. H. Trinity Coll.
Cambridge

-20

SUBSCRIBERS.

Thompson, Captain, R. N. Hayes' Com
mon, Kent
Thompson, Mr. G. Bookseller, Bury St.
Edmunds
Thomson, Rev. George, Abbot's Anne,
Andover
•Thornton, H. S. Esq. Battersea Rise
Thornton, Rev. Wm. Dodford.Weedon,
Northampton
Thornton, Rev. W. J. Llanwarne,
Hereford
Thornton, Rev. Spencer
Thorold, Mr. W. Barnstaple
•Thorp, Rev. Henry, Topsham
•Thurlow, Rev. John, Durham
Thwaytes, Rev. J. Carlisle
•Tibbs, Rev. Henry W. Carham,
Northumberland
t-Tickell, G. Esq. University Coll.
Tidswell, Rich. Esq. Upper Clapton
Timins, Rev. Henry
Tindale, J. Esq. Huddersfield
•Todd, Rev. J. H. D.D. Trinity College,
Dublin
Tomkyns, Rev. John, Greenford
Tomlinson's Library, Newcastle-on-Tyne
Topbam, Rev. I. Curate of St. Paul's,
Huddersfield
•Tottenham, Rev. E. Bath
Townsend, Rev. George, Prebendary of
Durham
•Townsend, Rev. G. F. Sydenham
Travers, Rev. W. J. Trinity Coll. Camb.
•Tripp, Rev. Dr. Sampford Brett,
Somerset
•Tritton, Henry, Esq. 54, Lombard
Street, London
Trollope, Rev. Arthur
•Trowers, Rev. Walter
•Truro Clerical Society
Tucker, Rev. M. jun.
Tuckwell, Mr. Bath
Tufnell, Rev. G. Wormingford, near
Colchester
•Turbitt, Rev. W. Halford
Turner, John, Esq. Balliol Coll.
Turner, Rev. Chas. Kidderminster
Turner, Rev. J. Stourbridge
Turner, Rev. J. F. Exeter
Turner, Sharon, Esq.

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