Philip schaff, D. D., LL. D., Professor in the union theological seminary, new york. In connection with a number of patristic scholars of europe and america

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7. 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 and require a more sensitive state of mind on your part, 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intentionally, in order that by the terror of the description your minds might have shaken off all listlessness, and withdrawn themselves from all worldly cares, and might with the more readiness convey the force of the things about to be spoken into the depths of your soul.

Sufficiently indeed, then, our discourse of late evinced to you, that a natural law of good and evil is seated within us. 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 perceives any one of his more respectable servants, turns back, reddening with shame, from this untoward path. 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 those numerous Beatitudes, thus speaks; “All things whatsoever 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? Show 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 judge, thyself the lawgiver of thine own life. And again; “Do not to another what thou hatest.” By the latter precept, he would induce to a departure from iniquity; by the former, to the exercise of virtue. “Do not thou to another,” he saith, “what thou hatest.” Dost thou hate to be insulted? 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 instruction. For the knowledge of virtue He hath implanted in our nature; but the practice of it and the correction He hath entrusted to our moral 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 good work of God; that He hath made our conscience, and our power of choice already, 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 resides within the conscience of all men, and we require no teacher to instruct us in these things; but the regulation of our conduct is left to our choice, and earnestness, and efforts. And why was this? but because if He had made everything to be of nature, we should have departed uncrowned and destitute of reward; and even as the brutes, who receive no reward nor praise for those advantages which they have naturally, so neither should we enjoy any of these things; for natural advantages 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 contributes its own exertions for the accomplishment. 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 does not come to us by nature as the knowledge does, 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 that we become the enemies of those who are insolent, though we ourselves may have suffered no part of the grievance,) and to sympathize in the pleasure of those who enjoy assistance and protection; and we are overcome by the calamities of others, as well as by mutual tenderness. For although calamitous events may seem to induce a certain pusillanimity, we entertain nevertheless a common fondness for each other. And to this effect a certain wise man speaks significantly; “Every animal loveth his like, and man his neighbour.”

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, law-givers and judges for those who are to be governed, and friends for 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, in order that the discovery of what is profitable, and the regulation of our conduct, 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 nought 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 the 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 previously mentioned, have their masters to constrain them to temperance; 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; sicknesses 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 loss has made the audacious man to become gentle. 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, yet beholding others enduring punishment, have been no less sobered by it than they.

12. And with respect to right deeds, any one may see that this happens; for as 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” have accomplished this; this is not what is desired, but that “all” should do so; and until I see this I cannot take breath. That Shepherd had a hundred sheep, and vet when one of them had wandered away, he took no account of the safety of the ninety and nine, until he 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 have failed; but consider this point, that these few being unreformed, will corrupt many others. Although there was but one who had committed fornication among the Corinthians, yet Paul so groaned as if the whole city were lost. And very reasonably, for he knew that if that member were not chastened, the disease progressing onward would at length attack all the rest. I saw, but lately, in the court of justice, those distinguished men bound and conducted through the forum; and while some were wondering at this extraordinary 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 is impiety?

13. Thinking therefore of these things, let us arouse ourselves; for if ye bring not your own endeavours to the task, every thing on our part is to no purpose. And why so? 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 the morrow 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. Therefore we do not find you such as we leave you, but when we have taken you, and with manifold labour moulded, reformed you and increased your ardour on your departing from this place, the urgency of business, besetting you on every side, again perverts 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 works as your substitute, and that you could receive the 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 witnesses his sufferings from choking and inflammation, frequently bewails him, and says to him, “O my son, would that I could sustain thy fever, and draw off its flame upon myself!” so now I say, Oh! that by labouring as your substitute, I could do good works for you all! But no, this is not to be done. But of his own doings must each man give the account, and one cannot see one person suffer punishment in the room of another. For this reason I am pained and mourn, that on That Day, when ye are called to judgment, I shall not be able to assist you, since, to say the truth, no such confidence of speech with God belongs to me. But even if I had much confidence, I am not holier than Moses, or more righteous than Samuel; of whom it is said, that though they had attained to so great virtue, they could not in any way avail to assist the Jews; inasmuch as that people had given themselves over to excessive negligence. Since, then, from our own works we shall be punished or saved; let us endeavour, I beseech you, in conjunction with all the other precepts, to fulfill 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 all distress, and had become assured of safety, certain persons again disturbed the city by fabricating false reports, and were convicted. Wherefore this Homily refers to that subject; and also to the admonition concerning 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.

1. Not a little did the devil yesterday disturb our city; but God also hath not a little comforted us again; so that each one of us may seasonably take up that prophetic saying, “In the multitude of the 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 tender care 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 falling away into listlessness, 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 earnestly. 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 trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even 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 nevertheless, 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 purpose of shewing that his being permitted to fall into this danger also was the result of much tender care for him, he mentions the advantage which resulted from the temptations. which was, that he might continually look to Him, and be neither high-minded, nor confident. Therefore having said this, “We had the sentence of death in ourselves;” he adds also the reason; “That we should not trust in ourselves, but in God which quickeneth 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 a trial at one time extinguished, and at another time kindled again, be not cast down! Do not despond, but retain a favourable 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 intimate 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 dripping 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 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 threatening 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 ofttimes it is utterly impossible 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 frequently 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 unwittingly, 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 at home, 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 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 having done what he hath sworn to do: and also, he hath involved in the crime of perjury the party forbidding and hindering the oath from being kept. For not only they who take a false oath, but they who impose that necessity on others, are liable to the same accusation. And not merely in houses, but also in the forum we may see that this takes place; and especially in fights, when those who box with one another swear things that are contrary. 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 apprentice 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 indifference; or works some other difficulty; so that the task 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 snaps in the middle, they all fall flat upon their backs, and some strike their heads, and some another part of the body; so also they who each engage with 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 themselves, and those by affording the occasion of perjury to. the others.

5. That this also may be rendered evident, not only from what happens every day in private houses, and the places of public concourse, but from the Scriptures themselves, I 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 lather, being desirous to rouse the army more effectually against the remainder; and in order that they might not desist until he had subjugated them all, did that which was altogether opposite to what he desired, by swearing that 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 exhausted, and have sent them forth with renewed vigour against their enemies, he treated them far worse than he had done their enemies, by the constraint of an oath, which delivered 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 on campaign, are very far removed from moral wisdom, and know nothing of ruling the belly; more especially when their fatigue is great. He, however, overlooking all these points, as if he were merely taking an oath about a single servant, whom he was easily able to restrain, counted equally on his whole army. In consequence of this 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 skeins, if they have one to hold the end, work the whole string with nicety, 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 skein 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, constructing and weaving from a single oath a thousand perjuries.

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