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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9. And I have heard many, after such experience, 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 of 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 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 He says, reproaching them: “They suffered nothing in the affliction of Joseph:” meaning by Joseph the whole people. And again: “The inhabitants of Aenan went not forth to bewail the house next unto them.” For although they are justly 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 punishment; for “I 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 entertains a godly sorrow,he will thence reap a great advantage.

10. 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 outside the Christian pale; 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 “blessed,” it is said, “is the man who hath not walked in the counsel of the ungodly. Blessed is he whom Thou chastenest, and teachest him out of Thy law. Blessed are the undefiled in the way. Blessed are all they who trust in Him. Blessed is the people whose God is the Lord. Blessed is he whom his soul condemneth not. Blessed is the man that feareth the Lord.” And again, Christ speaks thus: “Blessed are they that mourn; blessed are the humble; blessed are the meek; blessed are the peacemakers; blessed are they who are persecuted for righteousness’ sake.” Seest thou how the divine laws everywhere pronounce blessed none of the rich, or of the well-born, or of the possessors of glory, but the man who has gotten hold of virtue. For what is required of us is, 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, produce fruits that shall be pleasurable to thee; but hostilities also, and calumnies, and contempt, and disgrace, and torments, and all things without exception. And just as the roots of trees are bitter in themselves, and yet 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 am always saying, it is not the nature of the things, but our disposition, which is wont to make 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 internal condition, that either injures or assists it, so also it is in the case of 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 innumerable 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 being discontented, that he gloried, and rejoiced, and said, “I now rejoice in my sufferings, and fill up that which is behind of the afflictions of Christ in my flesh.” And again: “And not only so, but we glory in tribulations.” Now, glorying signifies an extension of pleasure.

11. 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 costly lands, nor houses splendid and conspicuous, nor any thing else of that kind; but pursue that spiritual 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 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 our. selves such, following up the grace of God.



12. 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 utterly effaced; and no man among the rich, or eminent, or illustrious, dared to appear in public, but all fled, and hurried 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, that although they were placed far off from the calamity, and had 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 to meet 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 undergoes no change and sustains no adversity, but enjoys a continued tranquillity, and laughs to scorn all things which seem to be sorrowful. At the present time at least, those who were once in power are oppressed by ranch sadness, inhabiting the prison, and loaded with chains, and daily expecting to be put to death. But these men on the contrary enjoy the purest pleasure; and if it be their lot to suffer anything terrible, 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, 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 on behalf of 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.

13. 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 circumstance; 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 prison, many of our fellow inhabitants, through their inordinate desire of bathing, run to the river, there making endless merriment, behaving wantonly, leaping, dancing, and dragging women after them. What pardon can such be worthy of? What kind of excuse can they offer? Or rather, what kind of 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 disposition, sordid and perverted! 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 art as much distressed and discontented, as if thou hadst continued without 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 bring put to death, when thou fleddest to the deserts, and wast hurrying to the mountain tops? If any one had then proposed to thee to 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, therefore, 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, would not the calamity of those who are yet in confinement have been sufficient to persuade those who are not in the same grievous condition to be forgetful of every luxury? Life itself is at stake, 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 entangle thyself in the necessity of a greater punishment, and call back in larger measure the wrath which is removed, and experience the very thing which Christ declared concerning the devils. For He says, that “when the unclean spirit is gone out, and afterwards findeth the house void and swept, he taketh seven other spirits more 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 which are greater! I know that ye yourselves are free from this folly; but ye should restrain, punish, and sober those who walk disorderly, that ye 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 lovingkindness 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.

Homily XIX.



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

1. Ye have revelled during the last few days in the Holy Martyrs! Ye have taken your fill of the spiritual feast! Ye have all exulted with honest exultation! Ye have beheld their ribs laid bare, and their loins lacerated; the blood flowing forth all around; ten thousand forms of torture! Ye have seen human nature exhibiting that which is above nature, and crowns woven with blood! Ye have danced a goodly dance throughout the whole city; this, your noble captain leading you on; but sickness compelled me to remain at home, although against my will. But if I did not take a part in the festival, I partook of the pleasure of it. If I could not have the enjoyment of your public assembly, yet did I share in your gladness. For such is the power of love, that it makes those who are not actually in the enjoyment to rejoice equally with those who are; persuading them to think the good things of their neighbour common to themselves. Therefore even whilst I sat at home, I was rejoicing with you; and now whilst I am not yet entirely freed from my sickness, I have risen up, and run to meet you, that I may see your much desired faces, and take a part in the present festival.

2. For I think the present day to be a very great festival indeed on account of our brethren, who by their presence beautify our city, and adorn the Church; a people foreign to us in language, but in harmony with us concerning the faith, a people passing their time in tranquillity, and leading an honest and sober life. For among these men there are no spectacles of iniquity—no horse racings, nor harlots, nor any of that riot which pertains to a city, but every kind of licentiousness is banished, and great sobriety flourishes every where. And the reason is, that their life is a laborious one; and they have, in the culture of the soil, a school of virtue and sobriety, and follow that art which God introduced before all others into our life. For before the sin of Adam, when he enjoyed much freedom, a certain tillage of the ground was enjoined upon him; not indeed a laborious or a troublesome one, but one which afforded him much good discipline, for he was appointed, it is said, “to till the garden, and to keep it.” Each of these men you may see at one time employed in yoking the labouring oxen, and guiding the plough, and cutting the deep furrow; and at another acsending 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 wickedness; and that to those who love it, it has proved a teacher of iniquity from the beginning.

3. These are our philosophers, and theirs the best philosophy, exhibiting their virtue not by their outward appearance, but by their mind. The pagan philosophers are in character no wise better than those who are engaged on the stage, and in the sports of actors; and they have nothing to shew beyond the threadbare cloak, the beard, and the long robe! But these, quite on the contrary, bidding farewell to staff and beard, and the other accoutrements, have their souls adorned with the doctrines of the true philosophy, and not only with the doctrines, but also with the real practice. And were you to question any one of these, who live a rustic life at the spade and plough, as to the dogmas respecting which the pagan philosophers have discoursed an infinite deal, and have expended a multitude of words, without being able to say any thing sound; one of these would give you an accurate reply from his store of wisdom. And not only is this to be wondered at, but that they confirm the credibility of these doctrines by their actions. For of the fact that we have an immortal soul, and that we shall hereafter render an account of what we have done here, and stand before a fearful Tribunal, their minds. are at once thoroughly persuaded, and they have also regulated their whole course of life by such hopes as these; and have become superior to all worldly show, instructed as they have been by the sacred Scriptures, that “all is vanity, yea, vanity of vanities,” and they do not greedily long for any of those things which seem to be so splendid.



4. These too know how to philosophize concerning God, even as God hath determined; and if, taking one of them, you were now to bring forward some pagan philosopher;—or rather, now you could not find one! —But if you were to take one of these, and then open the books of their ancient philosophers, and go through them, and institute an enquiry by way of parallel as to what these now answer, and the others in their day philosophically advanced; you would see how much wisdom belonged to the former, and how much folly to the latter. For whilst some of those would aver, that the things existing were destitute of a providence, and that the creation had not its origin from God; that virtue was not sufficient for itself, but stood in need of wealth, and nobility. and external splendour, and other things still more ridiculous; and whilst these, on the other hand, would discourse wisely respecting Providence, respecting the future Tribunals of judgment, respecting the creative power of God, bringing forth all things out of nothing, as well as respecting all other points, although at the same time they were entirely destitute of worldly schooling; who could but learn from hence the power of Christ, which hath proved these unearned and simple persons to be as much wiser than those, who make so much boast of their wisdom, as men of discretion are seen to be in comparison of little children? For what harm can result to them from their simplicity in regard to learning, when their thoughts are full of much wisdom? And what advantage have those philosophers from this learning, when the understanding is devoid of right thoughts? It were just as if one should have a sword that had its hilt of silver, whilst the blade was weaker than the vilest lead. For truly these philosophers have their tongue decked out with words and names, but their understanding is full of mere weakness and good for nothing. Not so with these philosophers, but quite the reverse. Their understanding is full of spiritual wisdom and their mode of life is a transcript of their doctrines. Amongst these there are no luxurious women; there are no ornaments of dress, nor colours, nor paints; but all such corruption of manners is discountenanced. Hence the population under their charge are the more readily trained to sobriety, and the law which Paul gave, when he directed that food and covering should be had, and nothing more be sought after, they most rigidly observe. Amongst them, there are no perfumed unguents to fascinate the senses; but the earth bringing forth herbs, prepares for them a varied fragrance of flowers, above all the skill of perfumers. For this reason, their bodies as well as souls enjoy a sound state of health, inasmuch as they have banished all luxury of diet, and driven off all the evil floods of drunkenness; and they eat just as much as suffices for subsistence. Let us then not despise them because of their outward appearance, but let us admire their mind. For of what advantage is the external habit, when the soul is more wretchedly clad than any beggar! The man ought to be praised and admired, not for dress, nay more, not for his bodily form, but for his soul. Lay bare the soul of these men, and you will see its beauty and the wealth it possesses, in their words, in their doctrines, and in the whole system of their manners!

5. Let the Gentiles then be ashamed, let them hide their heads, and slink away on account of their philosophers, and their wisdom, wretched as it is beyond all folly! For the philosophers that have been amongst them in their lifetime have hardly been able to teach their doctrines to a very few, who can easily be numbered; and when any trifling peril overtook them, they lost even these. But the disciples of Christ, the fishermen, the publicans, and the tent-makers, in a few years brought over the whole world to the truth; and when from that time, ten thousand perils have been constantly arising, the preaching of the Gospel was so far from being put down, that it still flourishes and increases; and they taught simple people, tillers of the ground, and occupied with cattle, to be lovers of wisdom. Such are the persons, who beside all the rest having deeply rooted in them that love which is the source of all good things have hastened to us, undertaking so long a journey, that they might come and embrace their fellow-members.

6. Come then, and in return for these favours,(I speak of their love and kind feeling), let us give them a provision, and so send them home; and let us again raise the question concerning oaths; that from the minds of all we may pluck up by the roots this evil custom. But first, I desire to put you a little in mind to-day of the things we spoke of lately.

When the Jews, having been released from Persia, and set free from that tyranny, were returned back to their own county, “I saw,” saith one, “a flying sickle, twenty cubits in length, and ten cubits broad.” They heard also the Prophet giving them this instruction, “This is the curse, that goeth forth over the face of the whole land, and entereth into the house of him that sweareth falsely; and it shall rest in the midst thereof, and throw down the timber and all the stones.” When we had read this passage, we also enquired then why it was, that it should destroy not the swearer only, but also his house, and we stated this to be the reason; that God will have the punishments of the most grievous sins to remain continually visisble; 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 os heap, so that all who passed by, beholding it, and learning the reason of the overthrow, might avoid imitating the sin.

7. This also happened at Sodom. For when they burned in their lust one towards another, then too the very earth itself was burned up, being kindled by the fire from above. For He designed, that the vengeance of this sin should permanently remain.

And observe the mercy of God! Those who had sinned, He caused not to continue burning to the present day, but when they had been for once in flames, He buried them; and burning up the face of the ground, He placed it visibly before all who after should desire to look at these things; and now the sight of the land, through all the generations since, hath given an admonition beyond all powers of speech, crying out as it were, and saying, “Dare not to do the deeds of Sodom, lest ye suffer the lot of Sodom!” For precept commonly makes not so deep an impression upon the mind as a fearful spectacle does, which bears upon it the vestiges of calamity though all time. And persons that have visited these places bear witness, who often, when they hear the Scripture discoursing of these things, are not much terrified; but when they have gone and stood upon the site, and see the whole surface of it disfigured, and have witnessed the effects of the fire, with soil no where visible, but every thing dust and ashes, they come away astonished with the sight, and taking with them a strong lesson of chastity. For truly, the very nature of the punishment was a pattern of the nature of the sin! Even as they devised a barren intercourse, not having for its end the procreation of children, so did God bring on them such a punishment, as made the womb of the land ever barren, and destitute of all fruits! For this reason also He threatened to destroy the dwellings of the swearers, in order that by their punishments, they may make others to be more self-controlled.



8. But I am ready to shew to-day, not the destruction of one, two, or three houses in consequence of oaths, but that of a whole city and of a people beloved of God; of a nation that had always enjoyed much of the divine care; and of a race that had escaped many dangers. For Jerusalem herself, the city of God, which had the holy ark, and all that divine service;—where there were once prophets, and the grace of the Spirit, and the ark; and the tables of the covenant, and the golden pot;—where angels were frequent visitors;—this city, I say, when a multitude of wars took place, and many foreign nations made attacks upon it, as if girt by a wall of adamant, ever laughed them all to scorn, and whilst the land was utterly destroyed, sustained no injury! And not only is this to be wondered at, but that frequently in driving out its enemies, it inflicted upon them a heavy blow, and enjoyed so much of the providential care of God, that God Himself said, “I found Israel as a bunch of grapes in the desert; and I beheld your fathers as the earliest fruit on the fig tree.” And again, of the city itself: “As olive berries on the extremity of the highest bough, and they shall say, Do them no harm.” Nevertheless, the city beloved of God; that had escaped so many perils; that had been favoured with pardon, amidst the multitude of its sins; that alone had been able to avoid captivity, whilst all the rest were carried away, not once or twice, but very often; was ruined solely by an oath. But how, I proceed to state.
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