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.

1. WE have spent many days addressing words of comfort to your Charity. We would not, however, on that account lay the subject aside; but as long as the sore of despondency remains, we will apply to it the medicine of consolation. For if in the case of 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. Despondency is a sore 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 tumour of the flesh, as words of comfort are powerful to allay the swelling passions of the soul.(1) Here, there is no need of the sponge as with physician, 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 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 the rulers also make you afraid, and render you anxious, the Church, which is the common mother of us all, opening her bosom, and cradling us in her arms, administers daily consolation; telling us that the fear of rulers is profitable, and profitable too the consolation that comes from hence.(2) For the fear of the former does not permit us to be relaxed by listlessness, but the consolation of the latter 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 consolation to those that are in sorrow.

2. And both these things are taught us by the Scripture, and by actual experience of recent events. For if, whilst there are magistrates and soldiers living under arms, the madness of a few individuals, a motley crew of adventurers, hath kindled such a fire among us, in so short a moment(3) 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 part of the magistrates; for "the law is not made for a righteous man,"(4) saith one. But the more numerous being 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."(1) For what the tie-beams(2) 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 see no one intoxicated, and singing lascivious airs? Or is it that there are continual supplications,(3) and prayers, and tears? that unseasonable laughter, 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 put an end to such stupidity!

"Very true," saith some one, "if our danger did not go beyond 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 tempted above that ye are able, but will with the temptation also make the way of escape, that ye may be able to bear it."(4) He indeed Himself hath said. "I will never leave thee, nor forsake thee."(5) For had He resolved to punish us in deed, 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 intending to punish, fear would be superfluous, and threatening superfluous. But now, we have sustained a life more grievous than countless deaths; 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, starting up, through conslant agony of mind. So that if we have kindled God's wrath, we have appeased Him in the endurance of such a punishment. For if we have not paid the satisfaction due to our sins, yet it hath been enough to satisfy the mercy of God.

4. But not this, but many other grounds for confidence ought we to have. For God hath already given us not a few pledges for favourable hopes. And first of all, those who carried the evil tidings departing hence with the speed of wings, supposing they should long ere this have reached the camp,(6) 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 the messengers 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 efforts to mend matters useless, when the royal ears had become inflamed. For that this hindrance on the road, was not without God's interposition is evident from this. Men who had been familiar with such journeys all their lives, and whose constant business it was to ride on horseback, now broke down through the fatigue of this very riding; so that what hath now happened is the reverse of what took place in the case of Jonah. For God hastened him when unwilling, to go on his mission. But these, who were desirous to go, He hindered. O strange and wonderful event! He wished not to preach of an overthrow; and God forced him to go(7) against his will. These 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 detained 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, expected 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!

5. 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 alarmed us all at their sudden departure. But when they were gone, and two or three days had elapsed, and we thought the journey of our Priest would now 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 hath even now more tenderly than 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? For 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 repentance, after so much fear, after tears and prayers. For Jonah was very properly constrained, 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, notwithstanding the many things to hinder it. But if He had not been tender of our safety, He would not have persuaded him to this, but would have hindered him, however disposed he might be to undertake the journey.

6. There is a third reason by which I may possibly persuade you to have confidence; I mean, the present sacred season,(1) which almost all, even unbelievers, respect; but to which this our divinely-favoured Emperor has shewn such reverence and honour, as to surpuss all the Emperors who have reigned with a regard for religion before him. As a proof of this, by sending a letter on these days in honour of the 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 an example for thy philanthropy at home! Thou didst choose to forbear from 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 condemned; and wilt thou, I ask, condemn the innocent, and those who have not committed any violence, and this when the sacred season is present? 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 moral wisdom. Thou hast overcome barbarian war, overcome also Imperial wrath! Let all unbelievers learn that the fear of Christ is able to bridle every kind of authority. Glorify thy 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 lovingkindness!" This, and much more, he will say, and will assuredly rescue us from the Emperor wrath. And not only will this fast be of the greatest assistance to us in influencing the Emperor in our favour, but also towards enduring what befalls us with fortitude; for we reap no small consolation from this season. For our very meeting together daily as we do, and having the benefit of hearing the divine Scriptures; and beholding each other; and weeping with each other; and praying, and receiving Benedictions,(2) and so departing home, takes off the chief part of our distress.

7. Let us, therefore, not despond, nor give ourselves up by reason of our distress; 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 formidable; but because the love of the kingdom hath not kindled us, nor the fear of hell laid hold of us; and because 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,(1) and truer than the rest? We do not live with the austerity that becometh Christians. On the contrary, we love to follow this voluptuous and dissolute and indolent life; therefore also it is but natural that we cleave to present things; since if we spent this life in fastings, vigils, and poverty of diet, cutting off all our extravagant desires; setting a restraint upon our pleasures; undergoing the toils of virtue; keeping the body under(2) like Paul, and bringing it into subjection; not "making provision for the lusts of the flesh;"(3) and pursuing the strait and narrow 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(4) 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 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 migrating to the place where there is no further apprehension of shipwreck. Therefore, also, hath God provided 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 cling 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?

8. Thus also God acted towards the Jews. For wishing to infuse into them a desire of returning (to Canaan), and to persuade them to hate Egypt, He permitted them to be distressed by working in clay, and brick-making, that being oppressed by that weight of toil and affliction, they might cry unto God respecting their return. For if, indeed when they departed after these things had happened, they did again remember Egypt, with their hard slavery, and were urgent to turn back to that former tyranny; what if they had received no such treatment from these barbarians? when would they have ever wished to leave that strange land?(5) To the end, therefore, that we may not be too closely attached 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 this present state? Art thou willing to learn in what respect this life is advantageous? It is so, inasmuch as it is the ground-work and starting point of the life to come; the wrestling-school and the arena for crowns of victory 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 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."(6) 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 call those happy in whatsoever condition they be, who are in a state of righteousness. Thou, forsooth, fearest and lamentest "one" death; but Paul, who was dying daily,(1) was so far from shedding a tear on that account, that he rejoiced and exulted!

9. "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 any thing unjustly:(2) 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 perfect(3) 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 him, "I am instructed by Christ not to 'fear them which kill the body, but are not able to kill the soul.'"(4) Or should he threaten thee with the confiscation of thy goods, say to him, "Naked came I out of my mother's womb, and naked shall I return thither. We brought nothing into this world, and it is certain we can carry nothing out."(5) "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 the end." Therefore we should fear none of these things which are brought on us by the order of nature, but those which are engendered by our own evil will; for these bring forth our penalty. But let us continually consider this, that as regards the events which come upon us unexpectedly we shall not mend them by grieving, and so we shall cease to grieve.

10. And moreover we should think of this again, that if we suffer any evil unjustly, during the present life, we discharge a multitude of sins. Therefore it is a great advantage to have out the chastisement of our sins here, and not there; for the rich man received no evil here, and therefore he was scorched in the flames there; and that this was the reason why he did not enjoy any consolation,(6) hear in proof what Abraham saith, "Son, thou hast received thy good things; therefore thou art tormented." But that to the good things 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, "Thou hast received(7) thy good things," he goes on to say, "and Lazarus evil things, and for this reason he is comforted."(8) For as they who live virtuously, and are afflicted, receive a double reward from God, so he who liveth in wickedness, and fares sumptuously, 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 vexed;"(9) 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 smite 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 of, and violently seized those whom it did not hold, to teach thee, that not the habitation, but the habit of life, bringeth safety or punishment. Those within the furnace escaped, but those without were consumed. To each alike were the same bodies, but not the same dispositions.(10) For this reason neither were 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!

11. 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 immunity from punishment that makes the body free, but perseverance in a life of righteousness. 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. anything fearful. But having heard of the furnace, call thou to mind the "rivers of fire,"(1) 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 increases(2) the fire; but if he has gold and silver, he(3) becomes 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,(4) and will also make us better here; and not only us, but but often those too, who throw us into trouble, if we be vigilant; so abundant is the force of this spiritual wisdom; which was the case then even with the tyrant. For when he knew that they had suffered no harm, hear how he changed his language. "Ye servants of the most high God, come forth, and come hither."(5) Didst not thou say, a little before "Who is that God that shall deliver you out of my hands?"(6) What hath happened? Whence this change? Thou sawest those without destroyed, and dost thou call on those within? Whence hath it come to pass that thou art grown wise in such matters. 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 began to shew moral 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 permitted 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 brilliant and indubitable. So here too He did the very same thing. He willed to overthrow 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 spiritual 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."

12. 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 to be 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 to all men both the constancy of the combatants, and the strength of Him who presided over the contest. And even as the heralds, when they proclaim the names of the victorious combatants in the midst of the theatre, mention also the 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 have overthrown(7) my sovereignty; they have trampled under foot my pride. They have shown 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 honoring the servants of men." Therefore again he saith, "Blessed be the God of Shadrach, Meshach, and Abednego."

13. Contemplate with me also, how first he proclaims the Arbiter of the contest. "Blessed be God, who hath sent His angel and delivered His servants."(1) 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 anything 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 vanquished 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 equivalent to the whole world.(2) For this reason he both applauds those who had despised him, and passing by so many governors, kings, and princes, those who had obeyed him, he stands in admiration of the three captives and slaves, who derided his tyranny! For they did these things, not for the sake of contention, but for the love of wisdom; not of defiance, but of devotion; not as being 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 exclaimed aloud: "Because they trusted in Him!"(3)

14. But I say all this now, and select all the histories 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 repose 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?"(4) But punishments lead us back to God. As one saith, "Give peace; for Thou hast recompensed us for all things."(5) Suppose any one hath a wound; which is the most deserving of fear, gangrene, or the surgeon's knife? the steel, or the devouring progress of the ulcer? Sin is a gangrene, punishment is the surgeon's knife. As then, he who hath a gangrene, although he is not lanced, hath to sustain the malady, and is then in the worse condition, when he is not lanced; so also the sinner, though he be not punished, is the most wretched of men; and is then especially wretched, when he hath no punishment, and is suffering no distress. 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 they do their disease by luxury; but should they rigorously subject themselves to hunger and thirst, according to medical 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 tribunal,(6) with no small relief; and go hence, hawing discharged here the penalty of the greater part of their sins by the ills they have suffered.

15. But enough of consolation. It is time for us now, at last, to proceed to the exhortation on the subject of avoiding oaths, and to remove that seeming palliation on behalf of those who swear, which is but futile,(1) and useless. For 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 a man does not swear: and God will give His judgment concerning thee, from those who do good works; for sinners do not profit sinners by fellowship in transgressions; but they who perform what is right condemn sinners.(2) For they who gave not Christ food, or drink, were many; but they rendered no aid to each other.(3) Similar also was the case of the five virgins, who found no pardon from companionship,(4) but being condemned by a comparison with those who had acted wisely, both these and the former were alike punished.

16. 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 oftens happens when we have purchased a vestment, 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 sweater; but from barely hearing an admonition, I have abstained from the sin.

But "the 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 once s make another custom for yourself of not swearing, you will want no labour afterwards. Which is the more difficult thing; not to swear, or to remain the whole day without food; and to shrivel up(6) on water-drinking, and meagre 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 constrain and compel one to partake of wine, or taste of any other of those things which are forbidden during fasts, yet a man would prefer to suffer anything, rather than touch the prohibited article of food;(7) 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 immovable, holding fast the habit;(8) so also in that case, if any one should urge you ten thousand times, you would not depart from your custom.

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 twisting(9) it about with their fingers; and as some, again, when they quit the gardens to go home, take with them branches of trees, with their fruit upon them; and as others, moreover, from sumptuous feasts, carry away leavings of the entertainment for their dependents; so indeed do thou, departing from hence, take an 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 other matters public or private, to discourse(10) only of the divine laws continually, at the tables 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 nature, nor should we sin unwittingly. Giving our leisure to discourse respecting these things, we should be able to withdraw our soul even from this despondency 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 incensed? What sentence hath he pronounced?(1) Hath any one petitioned him? What? Will 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 succeed, 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 light, so also with respect to right actions; should only ten act rightly, 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 good reputation is a sufficient reward for my labours; and if I see you living in piety, I have all I wish. Do, then, what yesterday 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 success. 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 acting rightly, and those who have not.(2) 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. For better it is that he should amend through being reproached here, than that he should be put to shame, and punished, in the presence of the whole assembled universe, on that Days 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 fathers? correcting all our offences, and having shown forth the abundant fruit of virtue, may we depart hence with much confidence, through the grace and lovingkindness of our Lord Jesus Christ, through whom, and with whom, be glory to the Father together with the Holy Spirit, for ever and ever. Amen.


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 beginning God created the heaven and the earth." It is argued that God's forethought for man in the work of creation affords grounds of comfort; and that mercy is shewn even in chastisement, as in the saying, "Adam, where art thou?" Concluding admonition on the avoidance of oaths.

1. YESTERDAY, I discoursed unto your Charity in many words, and upon many subjects; and if out of this variety, it be not possible for you to retain all, I wish more particularly to recall to memory the observation, that God bath 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 distressed through the loss of wealth; or by reason of sickness, and death, and the other evils that befall us, we not only reap no consolation from our sorrow, but we also increase the force of these calamities. But if we are in pain and sorrow(1) for our sins, we diminish the weight of sin; we make that 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 nothing besides; and the additional fact, that sin, though it brought death and sadness into our life, is again destroyed(2) by both these; which I have recently made evident. Therefore, let us fear nothing so much as sin and transgression. Let us not fear punishment, and then we shall escape(3) punishment. 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,(4) nor his "brazen gates broken down," nor his "iron bars smitten in sunder;"(5) so nobly encountered their end,(6) how destitute of all defence or excuse shall we be, if, after having had the benefit of such 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 life!

2. But here let us 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 what hath been already said is sufficient for those who give heed; but to those who are pusillanimous it will be no gain, even though we were to add to what we have said. 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 have condemned us for cruelty, and a want of humanity; so, were we always discoursing of this, we might justly be condemned for pusillanimity. Commending then your hearts to God, who is able to speak(1) into your minds, and to expel all grief from within, let us now take up our accustomed manner of instruction; and that 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 the same subject 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 evidence.(2) For I shall not go about among the Scripture narratives to search out certain arguments consolatory; but in order that I may make the proof of the matter 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 consolation, but to be altogether foreign to topics of comfort, I will make that which I affirm evident.

3. What then is this introduction? "In the beginning God made the heaven and the earth, and the earth was invisible, and unformed? and darkness was upon the face of the abyss."(4) Do these words seem to some of you incapable of affording consolation under distress? Is it not an historical narrative, and an instruction about the creation?

Would you then that I show the consolation that is hidden in this saying? Arouse yourselves then, 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 straight-way take comfort and receive this as the strongest proof of the love of God, when thou thinkest that He produced such a world as this, so fair, so vast and wonderful, for such a puny being as thyself! 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 outs so sumptuous and exquisite a table for us, and provided us with such abundant gladness.(6) 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 recompense for good works; but at the very time He formed us, He honoured our race with this kingdom. For He said, "Let us make man after our image, and after our likeness."(7) What is the sense of this, "after our image, and after our likeness?" The image of government(8) 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; by making him after His own image; and secondly, by providing us with this principality, not as a payment for services, but making 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 are not naturally inherent;(9) 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 allotted to his race; and no lion hath ever been seen deprived of it. Such a kind of sovereignty God bestowed upon us from the beginning, and set us over all things. And not only in this respect did He confer honour upon our nature,(10) but also, by the very eminence of the spot in which we were placed, fixing upon Paradise as our choice dwelling, and bestowing the gift of reason, 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 His 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 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 lovingkindness and goodness of God, we shall make His goodness evident, not only from the cases in which He bestows honour, but also from the cases in which He inflicts punishment. For if He is good only 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 threat of hell serve to show His goodness, than the promise of the kingdom.(1) But how? I answer. If He had not threatened hell, if He had not prepared punishment, there are not many who would have attained the kingdom.(2) For the promise of good things doth not so strongly induce the multitude to virtue; as cloth 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 carelessly disposed.

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 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 fathers, not only while doing them honour, but when acting thus; yea, they are pre-eminently fathers when they act thus.(3) 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 inhumanity, but from a kind care and regard; much rather is it proper to be thus minded concerning God; who in the exceeding abundance of His goodness, far transcends every degree of paternal 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 regard with disgust 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 consider 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, and should have raised him when thus cast down; and should have approached him, One to one,(4) as a friend comes to a friend when he is unfortunate, and is plunged in great distress! For that He acted thus out of His great kindness, the very words too which He spake to him evidently show 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 probble a person treated so contemptuously would say, "O wicked, yea most wicked man! When thou hadst enjoyed so great favour from Me, and hadst been honoured with such a sovereignty, 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 Providence, 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 believed than the kindness and providence that was manifested by deeds; that thou gavest thyself over to him, and didst trample My laws under foot!" These words, and more of this kind, one who had been treated contemptuously 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 fearful and trembling man confidence, by being the first Himself to call 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.(1) And thus those who call upon the dead are wont to do, continually repeating 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 David? but, 'Where is the son of Jesse?'"(2) calling him by his 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?"(3) but, "Where is that man?"(4)

7. But God, willing to show even by this that sin had not quenched His tenderness, nor disobedience taken away His favor toward him, and that He still exercised His Providence and care for the fallen one, said, "Adam, where art thou?"(5) not being ignorant of the place where he was, but because the mouth of those who have sinned is closed up; sin turning the tongue backward, and conscience taking hold of it; 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, and to give him confidence, 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 observe the care of God in this instance. He called not Eve;--He called not the serpent,--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 instruct him to convey their own questions to the criminal; and through him they say and hear whatever they wish, when they examine the offenders.(6) But God had no need of a go-between in dealing with 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,(7) 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(8) 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 sinned, directing them unto all spiritual wisdom.

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 made,(1) 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 us: "For these are two covenants, the one from Mount Sinai, which gendereth to bondage."(2)

9. Other things too besides these it were to our purpose to enquire into. But I see that the time doth not permit us to launch our discourse upon so wide a sea; wherefore prudently reserving these to a fit season, we would again address you on the subject of abstinence from oaths; and we would entreat your Charity to use much diligence 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 casually, but that he should everywhere 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 terror, with what wonder? "I saw the Lord," saith the prophet, "sitting upon a throne, high, and lifted up; around Him stood the Seraphim; and ones cried unto another, and said, Holy, Holy, Holy, Lord God of Sabaoth; the whole earth is full of His glory!"(3) 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 introduced, there thou makest a long string of divers forms of imprecation! 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 of foolish habit, was continually moving his right shoulder as he went along.(4) He conquered this habit, however, by fastening sharp knives on each side over his shoulders, so that the fear of being cut controlled the member in its unseasonable movement by 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 saith, "Neither shall thou swear by s thy head."(6) But thou so despisest Him as to swear even by His glory. "But what shall I do," saith one, "with those who impose necessity on me?" What kind of necessity can there be, O man? Let all men understand that thou wilt choose to suffer anything rather than transgress the law of God; and they will abstain from compelling thee. For as a proof that it is not an oath which rendereth a man worthy of credit, but the testimony of his life, the uprightness of his conversation, and his good reputation, many have often split their throats with swearing, and yet have been able to convince no one; whereas others by a mere expression of assent, 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 advancing from hence to the correction of what remains, we may enjoy the blessedness 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 with the Holy Ghost be glory, and power, and honour, now and ever, and world without end. Amen.


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

YE have lately heard, how all Scripture bringeth consolation and comfort, although it be an historical narrative. For instance, "In the beginning, God created the heaven and the earth,"(1) 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,(2) by spreading out the sea and the land at the same time; by kindling above the twofold lights, the sun and moon; by determining the twofold seasons of their course, the day and night, the one for labour, and the other for rest. For the night ministers to us no less benefit than the day. But as I said with reference to trees, those which are barren, rival in their utility those which bear fruit; since we are thus not necessitated to touch those trees which are pleasant for food, for the purposes of building. The wild and untamed animals are also subservient to our need, in no less a degree than the tame animals; by driving us together, through the fear of them, into cities; making us more cautious, and binding us to one another; and by exercising the strength of some, and freeing others from their sicknesses; for the physicians concoct many medicines out of these;(3) and by reminding us of our ancient sin. For when I hear it said, "The fear of you, and the dread of you, shall be upon all the wild beasts of the earth:"(4) 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(5) man, whilst I learn the harm that sin hath occasioned us. As then, what I said was, that the things alluded to, and others of a similar kind, which God, who is the Maker, knoweth of, contribute not a little to our present life; so now also I say, that the night no less than the day brings along with it its advantage, being a rest from labours, and a medicine for disease. Often, indeed, physicians, though exerting themselves in many ways, and preparing an endless variety of remedies, are not able to deliver the man who is labouring under infirmity. But sleep coming upon him of its own accord hath entirely removed the disease, and freed them(6) from an infinite deal of trouble. Night, again, is not only a medicine for bodily labours, but also for mental diseases, in giving rest to anguished souls. Ofttimes it happeneth that some one hath lost a son;(7) and comforters without number have been of no avail to withdraw him from tears and groans. But on the approach of night, conquered by the despotic powers 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 rise 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 at its close with us, and I fear to touch upon a subject, the exposition of which I should presently afterwards be obliged to cut short. For the subject requires of us several days in succession, and a continuous effort of memory: wherefore we must again defer it.(1) But take it not amiss! we will assuredly pay you the debt with interest; for thus it is expedient both for you, and for us who are to discharge it. Meanwhile, however, let us now speak on that subject which we left out yesterday. And what was it we left out yesterday? "God was walking," it says, "in Paradise in the cool of the day."(2) What is here meant, I ask? "God was walking!" God was not walking; for how should He do this who is everywhere present and filleth all things? But He caused a perception of this sort in Adam, in order thai he might collect(3) himself; that he might not be careless; 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 loving-kindness, 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 humbled him. But that 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 when others are conversing one with another on quite a different subject, they that are conscious of sin suppose they are conversing about them.

3. For such is the nature of sin, that it betrays whilst no one finds fault; it condemns whilst no one accuses; it makes the sinner a timid being; one that trembles at a sound; even as righteousness has the contrary effect. Hear, at least, how the Scripture describes this cowardice of the former, and this boldness of the latter. "The wicked flee when no man pursueth."(4) How doth he flee when no man pursueth? He hath that within which drives him on--an accuser in his conscience; and this he carries about everywhere; and just as it would be impossible to flee from himself, so neither can he escape the persecutor within; but wherever he goeth,(5) he is scourged, and hath an incurable wound! But not such is the righteous man. Of what nature then is he? Hear: "The righteous is bold as a lion!" Such a man was Elias. He saw, for instance, the king coming towards him, and when he said, "Why is it that thou pervertest Israel?"(6) he answered, "I pervert not Israel, but thou and thy father's house."(7) Truly, the just man is bold as a lion; for he stood up against the king just as a lion doth against some vile cur. Although the one had the purple, the other had the sheepskin, which was the more venerable garment of the two; for that purple brought forth the grievous famine; but this sheepskin effected a liberation from that calamity! It divided the Jordan! It made Elisha a twofold(8) Elias! O how great is the virtue of the Saints! Not only their words; not only their bodies, but even their very garments are always esteemed venerable by the whole creation. The sheepskin of this man divided the Jordan! the sandals of the Three Children trampled down the fire! The word of Elisha changed the waters, so that it made them to bear the iron on their surface! The rod of Moses divided the Red Sea and cleft(9) the rock! The garments of Paul expelled diseases! The shadow of Peter put death to flight! The ashes of the holy Martyrs(10) 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(11) of the king, but he looked on the soul clad in rags, squalid, begrimed, and in a more wretched condition than that of any criminal; and seeing him the captive and slave of his passions, he despised his power. For he seemed to see a king but in a scene, and not a real one. For what was the advantage of outward abundance, when the poverty within was so great? And what harm could outward poverty do, when there was such a treasure of wealth within? Such a lion also was the blessed Paul; for when he had entered into the prison, and only raised his voice, he shook all the foundations; he gnawed in pieces(1) the fetters, employing not his teeth, but words; on which account it were fitting to call such men not merely lions, but something more than lions; for a lion oft-times, after he hath fallen into a net, is taken; but the Saints when they are bound, become still more powerful; just as this blessed man did then in the prison, having loosed the prisoners, shaken the walls, and bound the keeper, and overcome him by the word of godliness. The lion uttereth his voice, and putteth all the wild beasts to flight. The Saint uttereth his voice, and driveth away the demons on every side! The weapons of the lion are a hairy mane, pointed claws, and sharp teeth. The weapons of the righteous man are spiritual wisdom, temperance, patience, contempt of all present things. Whoever hath these weapons shall not only be able to deride wicked men, but even the adverse powers themselves.

4. Study then, O man, the life according to God, and no one shall conquer thee at any time; and although thou mayest be accounted the most insignificant of men, thou shall be more powerful than all. On the other hand, if thou art indifferent about virtue of soul, though thou wert the most powerful of men, thou wilt easily be worsted by all that assail thee. And the examples already quoted proved this. But if thou art desirous, I will also endearour to teach thee by actual facts(2) the unconquerableness of the righteous, and the vulnerable condition of sinners. Hear then how the prophet intimates both these particulars. "The ungodly," saith he, "are not so, but are like the chaff which the wind scattereth away from the face of the earth."(3) For even as chaff lies exposed to the gusts of wind, and is easily caught up and swept along, so is also the sinner driven about by every temptation; for whilst he is at war with himself, and bears the warfare about with him, what hope of safety does he possess; betrayed as he is at home, and carrying with him that conscience, which is a constant enemy? Such, however, is not the nature of the righteous man. But what manner of man is he? Hear the same prophet, saying, "They that trust in the Lord are as Mount Zion."(4) What means then, "As Mount Zion?" "He shall not be shaken," saith he, "for ever." For whatever engines thou bringest up, whatever darts thou hurlest, desiring to overturn a mountain, thou wilt never be able to prevail; for how canst thou? thou wilt break in pieces all thine engines, and exhaust thine own strength. Such also is the righteous man. Whatever blows he may receive, he suffereth no evil therefrom; but destroyeth the power of those who take counsel against him, and not of men only, but of demons. Thou hast heard often what engines the Devil brought up against Job; but not only did he fail to overthrow that mountain, but drew back exhausted, his darts broken to pieces, and his engines rendered useless, by that assault!

5. Knowing these things, let us take heed to our life; and let us not be earnest as to the goods that perish; neither as to the glory that goeth out; nor as to that body which groweth old; nor as to that beauty which is fading; nor as to that pleasure which is fleeting; but let us expend all our care about the soul; and let us provide for the welfare of this in every way. For to cure the body, when diseased, is not an easy matter to every one; but to cure a sick soul is easy to all; and the sickness of the body requires medicines, as well as money, for its healing; but the healing of the soul is a thing that is easy to procure, and devoid of expense. And the nature of the flesh is with much labour delivered from those wounds which are troublesome; for very often the knife must be applied, and medicines that are bitter; but with respect to the soul there is nothing of this kind. It suffices only to exercise the will, and the desire, and all things are accomplished. And this hath been the work of God's providence. For inasmuch as from bodily sickness no great injury could arise, (for though we were not diseased, yet death would in any case come, and destroy and dissolve the body); but everything depends upon the health of our souls; this being by far the more precious and necessary, He hath made the medicining of it easy, and void of expense or pain. What excuse therefore, or what pardon shall we obtain, if when the body is sick, and money must be expended on its behalf, and physicians called in, and much anguish endured, we make this so much a matter of our care (though what might result from that sickness could be no great injury to us), and yet treat the soul with neglect? And this, when we are neither called upon to pay down money; nor to give others any trouble; nor to sustain any sufferings; but without any of all these things, by only choosing and willing, have it in our power to accomplish the entire amendment of it; and knowing assuredly that if we fail to do this, we shall sustain the extreme sentence, and punishments, and penalties, which are inexorable! For tell me, if any one promised to teach thee the healing art in a short space of time, without money or labour, wouldest thou not think him a benefactor? Wouldest thou not submit both to do and to suffer all things, whatsoever he who promised these things commanded? Behold, now, it is permitted thee without labour to find a medicine for wounds, not of the body, but of the soul and to restore it to a state of health, without any suffering! Let us not be indifferent to the matter l For pray what is the pain of laying aside anger against one who hath aggrieved thee? It is a pain, indeed, to remember injuries, and not to be reconciled! What labour is it to pray, and to ask for a thousand good things from God, who is ready to give? What labour is it, not to speak evil of any one? What difficulty is there in being delivered from envy and ill-will? What trouble is it to love one's neighbour? What suffering is it not to utter shameful words, nor to revile, nor to insult another? What fatigue is it not to swear? for again I return to this same admonition. The labour of swearing is indeed exceedingly great. Oftentimes, whilst under the influence of anger or wrath, we have sworn, perhaps, that we would never be reconciled to those who have injured us. Yet afterwards, when our wrath was quenched, and our anger allayed, desiring to be reconciled, and restrained by the obligation of these oaths, we have suffered the same anguish, as if we were in a snare, and held fast by indissoluble bonds. Of which fact the Devil being aware, and understanding clearly that anger is a fire; that it is easily extinguished, and that when it is extinguished, then reconciliation and love follows; wishing this fire to remain unquenched, he often binds us by an oath; so that although the anger should cease, the obligation of the oath remaining may keep up the fire within us; and that one of these two things may take place, either that being reconciled we are forsworn, or that not being reconciled we subject ourselves to the penalties of cherishing malice.

6. Knowing these things then, let us avoid oaths; and let our mouth continually practise the saying, "Believe me;"(1) and this will be to us a foundation for all pious behaviour;(2) for the tongue, when it has been disciplined to use this one expression, is ashamed, and would blush to utter words that are disgraceful and ugly; and should it at any time be drawn away by habit, it will be checked again, by having many accusers. For when any one observes him who is not a swearer giving utterance to foul words, he will take his advantage over him, and ridicule, and exclaim tauntingly, "Thou who sayest in all affairs, 'Believe me,' and venturest not to utter an oath, dost thou disgrace thy tongue with these shameful expressions?" So that being forcibly urged by those who are with us, even if unwilling, we shall return again to a pious behaviour. "But what," says one, "if it be necessary to take an oath?" Where there is a transgression of the law, there is no such thing as necessity. "Is it possible then," it is replied, "not to swear at all?" What sayest thou? Hath God commanded, and darest thou to ask if it be possible for His law to be kept? Why, truly it is a thing impossible that His law should not be kept; and I am desirous to persuade you from present circumstances of this; that so far from its being impossible not to swear, it is impossible to swear? For behold, the inhabitants of the city were commanded to bring in a payment of gold,(4) 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(5) of you, meaning to abstain from the subject, that ye may be on your guard. There will no longer be any excuse or allowance for you; for of right, indeed, if nothing had been said on this matter, it ought to have been amended of yourselves, for it is not a thing of an intricate nature, or that requires great preparation, But since ye have enjoyed the advantage of so much admonition and counsel, what excuse will ye have to offer, when ye stand accused before that dread tribunal, and are required to give account of this transgression. It is impossible to invent any excuse; but of necessity you must either go hence amended, or, if you have not amended, be punished, and abide the extremest penalty! Thinking, therefore, upon all these things, and departing hence with much anxiety about them, exhort ye one another, that the things spoken of during so many days may be kept with all watchfulness in your minds, so that whilst we are silent, ye instructing, edifying, exhorting one another, may exhibit great improvement; and having fulfilled all the other precepts, may enjoy eternal crowns; which God grant we may all obtain, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom be glory, to the Father, together with the Holy Ghost, for ever and ever. Amen.


Commendation of those who had laid aside the practice of swearing. It is shown 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.

1. IT was but lately that I spoke to you as I do now to you again! And O that I could be always with you,--yea, rather am I always with you, though not by bodily presence, yet by the power of love! For I have no other life but(1) you, and the care of your salvation. As the husbandman hath no other anxiety, but about his seeds and his harvests; and the pilot about the waves and the harbours; so the preacher is anxious with respect to his auditors and their progress, even as I am at the present time! Wherefore I bear you all upon my mind, not only here, but also at home. For if the multitude be great, and the measure of my heart be narrow, yet love is wide; and "ye are not straitened in us." I will not add what follows next,(2) for neither are we straitened with you. Whence is this apparent? Because I have met with many who have said, "We have performed the precept, by making rules for each other, defining penalties for those who swear, and enforcing punishment upon those who transgress this law." A punishment which is indeed well becoming you,(3) and which is a sign of the greatest charity. For I am not ashamed of making myself busy in these matters, since this love of interference does not proceed from idle curiosity but from tender care.(4) For if it be no reproach to the physician to make enquiry concerning the patient, neither is it any fault in us to be ever asking about your salvation; since thus being informed what has been accomplished, and what has been left undone, we shall be able to apply the further remedies with the requisite knowledge.(5) These things we have ascertained by enquiry; and we give thanks to God that we have not sown our seed upon rocks, nor dropped it amidst thorns; and that we have neither needed much time, nor long delay, in order that we might reap the harvest. On this account I have you continually upon my heart. On this account I do not feel the labours of teaching, being eased of the burden by the profit of the hearer. This reward is, indeed, sufficient to recruit our strength, to give us wings, to elevate us, and to persuade us to undergo the utmost toil on your behalf.

2. Since therefore ye have manifested much generosity of feeling, suffer us to discharge the further debt of which we gave a promise the other day; although indeed I see not all present(6) who were here when I made the promise. What, I would ask, can be the cause of this? What hath repelled them from our table? He that hath partaken of a bodily meal, it would seem, has thought it an indignity after receiving material food, to come to the hearing of the divine oracles. But not rightly do they think thus. For if this were improper, Christ would not have gone through His large and long discourses after that mystic supper; and if this had been unsuitable, He would not, when He had fed the multitude in the desert, have communicated His discourses to them after that meal. For (if one must say something startling on this point), the hearing of the divine oracles at that time is especially profitable. For when thou hast made up thy mind that after eating and drinking thou must repair also to the assembly, thou wilt assuredly be careful, though perchance with reluctance, of the duty of sobriety; and wilt neither be led away at any time into excess of wine, or gluttony. For the thought, and the expectation of entering the church, schools thee to partake of food and drink with becoming decency; lest, after thou hast entered there, and joined thy brethren, thou shouldest appear ridiculous to all present, by smelling of wine, and unmannerly eructation.(1) These things I now speak not to you who are now present, but to the absent; that they may learn them through your means. For it is not having eaten that hinders one's hearing, but listlessness. But thou whilst deeming it to be a condemnation not to fast, then addest another fault, which is far greater and heavier, in not being a partaker of this sacred food;(2) and having nourished the body, thou consumest the soul with famine. Yet what kind of apology hast thou for doing this? For in the matter of fasting thou hast, perhaps, bodily weakness to plead, but what hast thou to say with respect to hearing? For surely weakness of body is no impediment to thy partaking of the divine oracles! If I had said, "Let no one who has breakfasted(3) mix with us;" "let no one who has eaten be a hearer," thou wouldest have had some kind of excuse; but now, when we would fain drag, entice, and beseech you to come, what apology can ye have for turning away from us? The unfit hearer is not he that hath eaten and drunk; but he who gives no heed to what is said, who yawns, and is slack in attention, having his body here, but his mind wandering elsewhere, and such a one, though he may be fasting, is an unprofitable hearer. On the other hand, the man who is in earnest, who is watchful and keeps his mind in a state of attention, though he may have eaten and drunk, will be our most suitable hearer of all. For this rule, indeed, very properly prevails with relation to the secular tribunals and councils. Inasmuch as they know not how to be spiritually wise, therefore they eat not to nourishment, but to bursting; and they drink often to excess. For Ibis reason, as they render themselves unfit for the management of their affairs, they shut up the court-houses and council-chambers in the evening and at midday.(4) But here there is nothing of this sort,--God forbid! But he who has eaten will rival him who fasts, as far as regards sobriety of soul; for he eats and drinks, not so as to distend the stomach, or to darken the reason, but in such a way as to recruit the strength of the body when it has become weakened.

3. But enough of this admonition. It is time now to deal with our subject; although our mind holds back and shrinks from giving this instruction, on account of those who are not come. And just as an affectionate mother when she is about to spread out her table, grieves and laments when all her children are not there, thus also do I now suffer; and when I think of the absence of our brethren, I am reluctant to discharge my debt. But ye have it in your power to rid me of this tardiness. For if ye promise me that ye will convey to them an exact report of all I say, we shall readily pay you down the whole;(5) for thus the instructions, charitably afforded on your part, will make up to them for their absence; and ye will hear me the more attentively, knowing that you must necessarily give an account of these things to others. In order then that our subject may be made the clearer, let us take it up and repeat it from the beginning. We were enquiring, then, the other day, "On what account the Scriptures were delivered after so many years. For this Book was delivered neither in the time of Adam, nor of Noah, nor of Abraham, but in that of Moses. And I hear many who say, that if the Book was profitable, it ought to have been delivered from the very beginning; but if it was useless, it ought not to have been delivered afterwards. But this is an obsolete argument; for it is not quite true that anything which is profitable ought to have been delivered from the beginning, nor if anything was delivered from the beginning, is it quite necessary that the same should continue afterwards.(1) For example; Milk is useful, yet it is not always given; but it is given to us only when we are children; and solid food is useful; but no one ever gives it us in the beginning of our life, but when we have passed out of the age of childhood. Again, the summer season is useful; but it does not show itself constantly; and the winter season is advantageous; yet this too makes room for others. What then? Do they say that the Scriptures are not useful? I reply; they are most useful and most necessary. And if so useful, for what reason then, say they, were they not delivered to us from the beginning? It was because God was desirous of instructing the nature of man, not by letters, but by things.(2) But what does the expression "by things" signify? By means of the Creation itself.

4. Observe then, how the Apostle, alighting upon this same topic, and directing himself to those very Greeks who said, that they had not from the beginning learnt the knowledge of God from the Scriptures, frames his answer. Having said that, "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;"(3) when he saw that he was met by an objection; and that many would still enquire, from whence the Gentiles knew the truth of God, he goes on to add, "Because that which may be known of God is manifest in them." But how is it manifest in them? How were they able to know God, and who hath shewed? Declare this. "God," saith he, "hath shewed it unto them." In what manner? By the sending of what kind of prophet? what evangelist? what kind of teacher? if the holy Scriptures were not yet given. "The invisible things of Him," says he, "from the creation of the world are clearly seen, being understood by the things that are made, even His eternal Power and Godhead."(4) But what he means is just this, He hath placed His Creation in the midst, before the eyes of all men; in order that they may guess at the Creator from His works; which, indeed, another writer has referred to; "For from the greatness and beauty of the creatures, proportionably the Maker of them is seen."(5) Seest thou the greatness? Marvel at the power of Him that made it! Seest thou the beauty? be astonished at the wisdom which adorned it! This it was which the prophet signified when he said, "The heavens declare the glory of God."(6) How then, tell me, do they declare it? Voice they have none; mouth they possess not; no tongue is theirs! how then do they declare? By means of the spectacle itself. For when thou seest the beauty, the breadth, the height, the position, the form, the stability thereof during so long a period; hearing as it were a voice, and being instructed by the spectacle, thou adorest Him who created a body so fair and strange! The heavens may be silent, but the sight of them emits a voice, that is louder than a trumpet's sound; instructing us not by the ear, but through the medium of the eyes; for the latter is a sense which is more sure and more distinct than the former.

5. For if God had given instruction by means of books, and of letters, he who knew letters would have learnt what was written; but the illiterate man would have gone away without receiving any benefit from this source, unless some one else had introduced him to it; and the wealthy man would have purchased the Bible, but the poor man would not have been able to obtain it. Again, he who knew the language that was expressed by the letters, might have known what was therein contained; but the Scythian, and the Barbarian, and the Indian, and the Egyptian, and all those who were excluded from that language, would have gone away without receiving any instruction. This however cannot be said with respect to the heavens; but the Scythian, and Barbarian, and Indian, and Egyptian, and every man that walks upon the earth, shall hear this voice; for not by means of the ears, but through the sight, it reaches our understanding. And of the things that are seen, there is one uniform perception; and there is no difference, as is the case with respect to languages. Upon this volume the unlearned, as well as the wise man, shall be alike able to look; the poor man as well as the rich man; and wherever any one may chance to come, there looking upwards towards the heavens, he will receive a sufficient lesson from the view of them: and the prophet himself intimated and indicated this fact, that the creation utters this voice so as to be intelligible to barbarians, and to Greeks, and to all mankind without exception, when he spoke on this wise; "There is no speech, nor language, where there voice is not heard."(1) What he means is to this effect, that there is no nation or tongue which is unable to understand this language; but that such is their utterance, that it may be heard of all mankind. And that not merely of the heavens, but of the day and night. But how of the day and night? The heavens, indeed, by their beauty and magnitude, and by all the rest, astonish the beholder, and transport him to an admiration of the Creator; but as to the day and night, what can these show us of the same kind? Nothing certainly of the same kind, but other things which are not inferior to them; as for example; the harmony, and the order which they so accurately observe. For when thou considerest how they distribute between them the whole year, and mutually divide the length of the whole space, even as if it were by a beam and scales, thou wilt be astonished at Him who hath ordered them! For just as certain sisters dividing their father's inheritance among themselves with much affection, and not insulting one another in the smallest degree, even so too the day and the night distribute the year with such an equality of parts, with the utmost accuracy;(2) and keep to their own boundaries, and never push one, another aside. Never hath the day been long in winter; and in like manner never hath the night been long in summer, whilst so many generations have passed away; but during so great an interval and length of time one hath not defrauded the other even in the smallest degree; not of half an hour's space, no, nor of the twinkling of an eye!

6. Therefore also the Psalmist,(3) struck with astonishment at the equality of this distribution, exclaimed. "Night unto night sheweth knowledge." If thou knowest how to meditate wisely on these matters, thou wilt admire the Being who fixed these immoveable boundaries even from the beginning. Let the avaricious hear these things; and those who are coveting the wealth of others; and let them imitate the equality of the day and night. Let those who are puffed up and high-minded also hear; and those who are unwilling to concede the first places to others! The day gives place to the night, and does not invade the territory of others! But thou, whilst always enjoying honour, canst thou not bear to share it with thy brethren? Consider also with me the wisdom of the Lawgiver. In winter He hath ordered that the night should be long; when the germs(4) are tender, and require more coolness; and are unable to sustain the hotter rays of the sun; but when they are somewhat grown, the day again increases with them, and becomes then the longest, when the fruit has now attained ripeness. And this is a beneficial arrangement not only for seeds, but for our bodies. For since during winter, the sailor, and the pilot, and the traveller, and the soldier, and the farmer, sit down for the most part at home, fettered by the frost; and the season is one of idleness; God hath appointed that the greater part of this time should be consumed in night, in order that the length of the day might not be superfluous, when men were unable to do anything. Who can describe the perfect order of the seasons; and how these, like some virgins dancing in a circle, succeed one another with the happiest harmony; and how those who are in the middle cease not to pass over to the opposite ones with a gradual and noiseless transition? Therefore, neither are we overtaken by the summer immediately after winter; nor by the winter immediately after the summer; but mid-way the spring is interposed; that while we gently and gradually take up one season after the other, we may have our bodies hardened to encounter the summer heat without uneasiness. For since sudden changes to opposite extremes are productive of the worst injury and disease, God hath contrived that after winter we should take up the spring, and after the spring the summer; and after the summer the autumn; and thus transport us to winter, so that these changes from seasons which are opposite, should come upon us harmlessly and by degrees, through the aid of intermediate ones. Who then is so wretched and pitiable, that beholding the heavens; and beholding sea, and land; and beholding this exact adjustment of the seasons, and the unfailing order of day and night, he can think that these things happen of their own accord, instead of adoring Him who hath arranged them all with a corresponding wisdom!

7. But I have yet somewhat more to say on this head. For not only, indeed, does the magnitude and beauty of the creation, but also the very manner of it, display a God who is the artificer of the universe. For since we were not present at the beginning, whilst he was engaged in the work of forming and creating all things; nor had we been present, could we have known how they came into being,(1) the power that disposed them being invisible; He hath made the mode of this creation to become our best teacher, by compounding all things in a manner which transcends the course of nature. Perhaps what I have said, is not sufficiently clear. Therefore it is necessary that I should again repeat it in a clearer manner. All men, then, must admit that it is the coarse of nature for water to be supported on the earth, and not the earth on the waters. For the earth being a certain dense, hard, unyielding, and solid substance, is easily able to support the nature of water; but the water, which is fluid, and rare, and soft, and diffusive, and giving way to all it meets with, must be unable to support any solid body, though it were of the lightest kind. Often indeed when a small pebble fails upon it, it yields, and makes way, and sends it down to the bottom. When therefore thou beholdest not a small pebble, but the whole earth borne upon the waters, and not submerged, admire the power of Him who wrought these marvellous things in a supernatural manner! And whence does this appear, that the earth is borne upon the waters? The prophet declares this when he says, "He hath rounded it upon the seas, and prepared it upon the floods."(2) And again: "To him who hath founded the earth upon the waters."(3) What sayest thou? The water is not able to support a small pebble on its surface, and yet bears up the earth, great as it is; and mountains, and hills, and cities, and plants, and men, and brutes; and it is not submerged! What do I say? Is not submerged? How comes it to pass, that since the water has been in close contact with it below, during so long a period, it has not been dissolved, and the whole of it become mud? For the substance of wood, when soaked in water but a little time, is rotted and dissolved; and why do I say of wood? What can be firmer than iron? yet often this is softened, when it remains a long time in water; and well it may. For it derives its substance from the earth. Therefore many run-away servants, when they make their escape, dragging their shackles and chains along with them, go to brooks of water, and thrust their shackled feet therein, and after making the iron softer by this means, they easily break it by striking it with a stone. Iron, forsooth, is softened, and wood is rotted, and stones are worn away by the nature of water; yet so great a mass as the earth hath remained such a length of time lying upon the waters, without being either submerged, or dissolved, and destroyed!(4)

8. And who is there that must not feel astonished and amazed at these things; and confidently pronounce that they are not the works of nature, but of that Providence which is above nature? Therefore one speaks thus: "Who hangeth the earth upon nothing."(5) And another observes, "In His hands are the corners of the earth."(6) And again: "He hath laid the foundation of it upon the seas."(7) And these declarations, though they seem contrary to one another, have yet an entire agreement. For he that said, "He hath laid the foundation of it upon the seas," meant the same thing as he did who declared, "He hath hung it upon nothing." For its standing upon the waters is just the same thing as hanging upon nothing. Where then is it suspended and placed? Hear the same one saying, "In His hands are the corners of the earth." Not that God hath hands, but that thou mayest know that His power it is, providing for all things which holds together(8) and supports the body of the earth! But if thou believest not what I now say, believe what thou beholdest! for even in another element it is possible to find this admirable workmanship. For it is the nature of fire to tend upwards,(9) and to be always mounting aloft; and although you force and constrain it never so much, it cannot submit to have its course directed downwards. For often, when we are carrying a lighted torch, although we incline its head downwards, we cannot compel the force of the flame to direct itself to the ground; but still it turns upward, and passes from below toward that which is above. But with respect to the sun, God hath made it quite the contrary. For He hath turned his beams toward the earth, and made his light to direct itself downward, all but saying to him by the very shape (of the heavens), "Look downward.--Shine upon men, for thou wert made for them!" The light, indeed, of a candle cannot be made to submit to this; but this star, great and marvellous as it is, bends downward, and looks toward the earth, which is contrary to the nature of fire; owing to the power of Him who hath commanded it. Wouldest thou have me speak of another thing of the like kind?Waters embrace the back of the visible heaven(1) on all parts; and yet they neither flow down, nor are moved out of their place, although the nature of water is not of this kind. For it easily runs together into what is concave; but when the body is of a convex form, it glides away on all sides; and not even a small portion(2) is capable of standing upon such a figure.(3) But, lo! this wonder is found to exist in the heavens; and the prophet, again, to intimate this very circumstance, observes, "Praise the Lord, ye waters that are above the heavens."(4) Besides, the water hath not quenched the sun; nor hath the sun, which hath gone on his way beneath for so long a time, dried up the water that lies above.

9. Dost thou desire that we should lead thee down again to the earth, and point out the marvel? Seest thou not this sea abounding with waves, and fierce winds; yet this sea, spacious, and large, and furious as it is, is walled in with a feeble sand! Mark also the wisdom of God, He permitted it not to be at rest, nor tranquil, lest thou shouldest suppose its good order to be of mere natural regulation; but remaining within its limits, it lifts up its voice, and is in tumult, and roars aloud, and raises its waves to a prodigious height. But when it comes to the shores, and beholds the sand, it breaks up, and returns back again within itself; teaching thee, by both these things, that it is not the work of nature that it remains within its boundaries, but the work of Him whose power restrains it! For this cause accordingly He hath made the wall feeble; and hath not encompassed these shores with wood, or stone, or mountains, lest thou shouldest impute the regulation of the elements to such things. And, therefore, God Himself, upbraiding the Jews with this very circumstance, said, "Fear ye not Me, which have placed the sand for the bound of the sea that it cannot pass it."(5) But the marvellous thing is not this only, that He hath made a great and admirable world; and that He hath compacted it in a way above the usual course of nature; but that He hath also constituted it out of opposite things; such as hot and cold, dry and moist, fire and water, earth and air, and that these contrary elements, of which this whole universe consists, though continually at strife one with another, are not consumed of one another. The fire hath not overrun and burnt up all things; the water hath not overflowed and drowned the whole earth. With respect to our bodies, however, these effects really take place; and upon the increase of the bile, fever is generated; and the whole animal frame sustains an injury; and when there is a superabundance of phlegm, many diseases are produced which destroy the animal. But in the case of the universe, nothing of this kind happens; but each thing remains held as it were by a kind of bridle and band; preserving, by the will of the Creator, its own boundaries; and their strife becomes a source of peace to the whole. Are not these things evident even to a blind man? and are not even the simple easily able to comprehend, that they were made, and are upheld, by some Providence? For who is so silly and senseless, that beholding such a mass of substances, such beauty, such combination, the continual strife of such vast elements, their opposition, and yet durability, would not reason with himself and say, "If there were not some Providence to uphold the mass of these bodies, not permitting the universe to fall to pieces, it could not remain; it could not have been lasting. So perfect is the order of the seasons, such the harmony of the day and night, so many the kinds of brute animals, and plants, and seeds, and herbs, that preserve their course, and yet, to the present day, none has ever fallen into decay or sudden dissolution.

10. We might continue to speak not only of these things, but also of many others, which are even more profound; and might moralise even upon the Creation itself; but reserving these subjects for the morrow,(1) let us earnestly endeavour to retain what has been said, and to convey it to the rest.(2) I know indeed, that the abstruseness of these speculations has seemed strange to your ears; but if we be a little vigilant, and accustom ourselves to them, we shall easily be able to teach others. Meanwhile, it is necessary farther to say this to your Charity. Even as God hath given us glory by means of this great creation, so let us also glorify Him by, a pure conversation! "The heavens declare the glory of God," though only seen; and we therefore should declare God's glory(3) not only in speaking, but in silence, and in astonishing all men by the brightness of our life. For He saith, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."(4) For when an unbeliever beholds thee, who art a believer, subdued, modest, and orderly in manners, he will wonder and say, "Truly great is the God of the Christians! What manner of men hath He formed? What, and from what hath He made them? Hath He turned them from men into angels? If any one treats them contemptuously, they revile not! If any one beats them, they are not enraged! If any one does them an injury, they pray for him who has put them in pain! They have no enemy! They know nothing of cherishing malice! They are guiltless of vain babbling! They have not learnt to utter a falsehood! They cannot endure a false oath, or rather, they swear not at all, but would prefer to have their tongue cut out, rather than to let an oath proceed out of their mouth!" Such are the things which we should give them cause to say of us; and we should exterminate our evil habit of oaths, and pay at least as much honour to God, as we do to our more valuable garments. For how truly absurd is it, that when we have one garment better than the rest, we do not suffer ourselves to be continually wearing it; and yet everywhere we draggle about the name of God without concern, or ceremony! Let us not, I earnestly pray and beseech you, let us not thus despise our own salvation; but the care which we have used respecting this precept from the beginning, let us carry on even to the end. For I thus continually exhort you on the subject of oaths, not as though condemning you of listlessness, but inasmuch as I have seen that ye are for the most part reformed, I press you, and am urgent, that the whole work should be finished off, and come to its perfection. Even so act the spectators of public games. They excite those who are near the prize, with the more vehemence. Let us, then, by no means become weary; for we have nearly reached the completion of this amendment; and the difficulty was at the beginning. But nosy that the greater part of the evil habit has been cut away, and less remains to correct, no labour is necessary, but we only need a moderate degree of watchfulness, and diligence for some short time, in order that we ourselves being amended, may also become instructors to others; and that we may behold the Holy Passover with much confidence, and that with much pleasure we may reap a double or treble measure of the customary gladness of the festival. For not so much does it delight us to be delivered from the toil and fatigue of fasting, as to meet that holy season with an illustrious and well-earned crown; a crown indeed that is never to fade!

11. But in order that the amendment may take place the more quickly, do this which I tell thee. Inscribe upon the wall of thy house, and upon the wall of thy heart, that "flying sickle;"(5) and think that it is flying forth on occasion of the curse, and constantly remember it. And if thou observest another person swearing, restrain, forbid, and be careful for him, and be careful for thine own domestics. For if we would look to this, that we might not merely correct ourselves, but also bring others to the same point, we shall ourselves quickly arrive at the goal; since while we undertake to instruct others, we shall be ashamed and blush, should we in our own case seem to leave those things unperformed, which we enjoin upon them. There is no need to say more; for much has been already spoken on these matters; and these things are now said only by way of remembrance. But may God, who is more sparing of our souls than we are, make us perfect in this, and every good work; that so having completed the whole fruit of righteousness, we may be found worthy of the kingdom of heaven, through the grace and lovingkindness of our Lord Jesus Christ, through Whom, and with Whom, to the Father, with the Holy Ghost, be glory, for ever and ever. Amen.

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