Of the Commissioners(Hellebichus Commander of the Troops, and Caesarius Master of the Offices ) sent by the Emperor Theodosius for the inquisition of the offenders, on account of the overturning of the Statues.
1. Most opportunely have we all this day sung together, "Blessed be the Lord God of Israel, who only doeth wondrous things." For marvellous, and beyond all expectation, are the things which have happened? A whole city, and so great a population, when just about to be overwhelmed-to sink under the waves, and to be utterly and instantly destroyed-He hath entirely rescued from shipwreck in a single moment of time! Let us give thanks then, not only that God hath calmed the tempest, but that He suffered it to take place; not only that He rescued us from shipwreck, but that He allowed us to fall into such distress; and such an extreme peril to hang over us. Thus also Paul bids us "in every thing give thanks." But when he says, "In every thing give thanks," he means not only in our deliverance from evils, but also at the time when we suffer those evils. "For all things work together for good to them that love God." Let us be thankful to Him for this deliverance from trials; and let us never forget them. Let us devote ourselves to prayer, to continual supplications, and to much piety.
2. When the sad conflagration of these calamities was first kindled, I said, that it was a season not for doctrine, but for prayer. The very same thing I now repeat, when the fire has been extinguished-that it is now especially, and more than before, a time for prayer; that now is the season especially for tears and compunction, for an anxious soul, for much diligence, and for much caution. For at that time the very nature of our tribulation restrained us, however unwillingly, and disposed us to sobriety; and led us to become more religious; but now when the bridle is removed, and the cloud has passed away, there is fear lest we should fall back again into sloth, or become relaxed by this respite; and lest one should have reason to say of us too, "When He slew them, then they sought Him, and returned, and enquired early after God." Wherefore also Moses admonished the Jews, saying, "When thou shalt have eaten, and drunk, and art full, remember the Lord thy God." The goodness of your disposition will now be rendered manifest, if you continue in the practice of the same piety. For at that time, many imputed your earnestness to fear, and the approach of calamity; but now, it will be purely your own achievement, if you still persevere in maintaining this earnestness. Since with a boy too, as long as he is guided by some tutor whom he fears, if he lives with sobriety and meekness, there is nothing to admire, for all persons ascribe the sobriety of the stripling to his fear of the tutor. But when he remains in the same seemly behaviour, after the restraint from that quarter is done away with, all persons give him credit too for the sobriety that was seen in his earlier age. Thus also let us act; let us continue in the same state of godly fear, in order that for our former diligence too we may gain much praise from God.
3. We had expected innumerable woes; that our property would be plundered, that the houses would have been burnt together with their inmates, that the city would have been plucked up from the midst of the world, that its very fragments would have been utterly destroyed, and that its soil would have been placed under the plough! But, lo! all these things existed only in expectation, and did not come into operation. And this is not the only wonder, that God hath removed so great a danger, but that He hath also greatly blessed us, and adorned our city; and by this trial and calamity hath made us more approved! But how, I will state. When those who were sent by the Emperor erected that fearful tribunal for making inquisition into the events which had taken place, and summoned every one to give account of the deeds which they had perpetrated, and various anticipations of death pervaded the minds of all, then the monks who dwelt on the mountain-tops shewed their own true philosophy. For although they had been shut up so many years in their cells, yet at no one's entreaty, by no one's counsel, when they beheld such a cloud overhanging the city, they left their caves and huts, and flocked together in every direction, as if they had been so many angels arriving from heaven. Then might one see the city likened to heaven, while these saints appeared everywhere; by their mere aspect consoling the mourners, and leading them to an utter disregard of the calamity. For who on beholding these would not deride death, would not despise life. And not only was this wonderful, but that when they drew nigh to the magistrates themselves, they spoke to them with boldness on behalf of the accused, and were all ready to shed their blood, and to lay down their heads, so that they might snatch the captured from the terrible events which they expected. They also declared that they would not depart until the judges should spare the population of the city, or send them themselves together with the accused to the Emperor. "He," said they, "who rules over our portion of the world is a godly man, a believer, one who lives in the practice of piety. We therefore shall assuredly reconcile him. We will not give you leave, nor permit you to embrue the sword, or take off a head. But if ye do not desist, we also are quite resolved to die with them. We confess that the crimes committed are very heinous; but the iniquity of those deeds does not surpass the humanity of the Emperor." One of them is also reported to have uttered another saying, full of wisdom, to this effect: "The Statues which have been thrown down are again set up, and have resumed their proper appearance; and the mischief was speedily rectified; but if ye put to death the image of God, how will ye be again able to revoke the deed! or how to reanimate those who are deprived of life, and to restore their souls to their bodies?" Many things too they said to them of the Judgment.
4. Who could but be astonished? Who could but admire the moral wisdom of these men? When the mother of one of the accused, uncovering her head, and exposing her grey hairs, laid hold of the horse of the judge by the bridle, and running beside him through the forum, thus entered with him the place of justice, we were all struck with astonishment, we all admired that exceeding tenderness and magnanimity. Ought we not, then, to have been much more impressed with wonder at the conduct of these men? For if she had even died for her son, it would have been nothing strange, since great is the tyranny of nature, and irresistible is the obligation arising from the maternal pangs! But these men so loved those whom they had not begotten, whom they had not brought up, yea rather, whom they had never seen, whom they had not heard of, whom they had never met, whom they knew only from their calamity, that if they had possessed a thousand lives, they would have chosen to deliver them all up for their safety. Tell me not that they were not slaughtered, that they did not pour forth their blood, but that they used as much boldness with their judges as it was likely that no other men would do, but such as had already renounced their own lives; and that with this sentiment they ran from the mountains to the tribunal. For, indeed, if they had not before prepared themselves against every sort of slaughter, they would not have been able to speak thus freely to the judges, or to have manifested such magnanimity. For they remained all day long sitting before the doors of the place of justice, being prepared to snatch from the hands of the executioners those who were about to be led off to punishment!
5. Where now are those who are clad in threadbare cloaks, and display a long beard, and carry staves in the right hand; the philosophers of the world, who are more abject in disposition than the dogs under the table; and do every thing for the sake of the belly? All these men then forsook the city, they all hasted away, and hid themselves in caves! But they only, who truly by works manifest the love of wisdom, appeared as fearlessly in the forum, as if no evil had overtaken the city. And the inhabitants of the city fled away to the mountains and to the deserts, but the citizens of the desert hastened into the city; demonstrating by deeds what, on the preceding days, I have not desisted from saying, that the very furnace will not be able to harm the man who leads a virtuous life. Such a thing is philosophy of soul, rising superior to all things, and to all prosperous or adverse events; for neither is it enfeebled by the former, nor beaten down and debased by the latter, but abides on the same level through the whole course of things, shewing its own native force and power! Who, indeed, was not convicted of weakness by the difficulty of the present crisis? Those who had held the first offices in our city, who were in places of power, who were surrounded with immense wealth, and who were in high favour with the Emperor, leaving their houses utterly deserted, all consulted their own safety, and all friendship and kindred were found worthless, and those whom they formerly knew,at this season of calamity, they desired not to know, and prayed to be unknown of them!But the monks, poor as they were, having nothing more than a mean garment, who had lived in the coarsest manner, who seemed formerly to be nobodies, men habituated to mountains and forests; as if they had been so many lions, with a great and lofty soul, whilst all were fearing and quaking, stood forth and relieved the danger, and that, not in the course of many days, but in a brief moment of time! And as distinguished warriors without coming into close conflict with their adversaries, but merely by making their appearance in the ranks, and shouting, put the foe to rout, so also these in one day descended, and said their say, and removed the calamity, and returned to their own tabernacles. So great is the moral wisdom that was brought among men by Christ.
6. And why do I speak of the rich, and of those in authority? When those very persons who had been invested with power to judge the criminals; who acted with the highest authority, were entreated by these selfsame monks to grant a sentence of pardon, they said, they had no power over the result; for that it was unsafe and dangerous, not only to insult the Emperor, but even to dismiss those who had insulted him, when taken, without punishment. But these men were too powerful for any one to resist; and besieging them by magnanimity and perseverance, they induced these officers by their importunity to exercise a power which they had not received from the Emperor; and even succeeded in persuading the judges, when men had been manifestly convicted of the guilt, not to declare the sentence of condemnation, but to defer the final result to the decision of the Emperor; and they promised certainly to persuade him to grant a pardon to those who had transgressed against him; and they were about to set out on a journey to him. But the judges, reverencing the moral wisdom of these men, and being struck with their loftiness of spirit, did not permit them to undertake this long journey, but promised that if they should only receive their words in writing, they would themselves depart and successfully importune the Emperor to dismiss all anger (which, indeed, we are now expecting that he will). For when sentence should have been given, they, on being admitted into court, uttered words of the highest wisdom, and besought the Emperor by letters to shew mercy; and they reminded him of the Judgment, and said that they would lay down their own heads, if his mercy was not granted. And the judges took down these words in writing, and departed. This, more than the brightest crown, will adorn our city. And what has here taken place, the Emperor will now hear; yea, the great City will hear, and the whole world will hear, that the monks who dwell at the city of Antioch, are men who have displayed an apostolic boldness; and now when their letters are read at court, all men will admire their magnanimity; all men will call our city blessed; and we shall shake off our evil reputation; and it will be known every where, that what has happened was not the work of the inhabitants of the city, but of strangers and corrupt-minded men; and that this testimony of the monks will be a sufficient evidence of the character of the city.
7. Therefore, beloved, let us not be distressed, but let us entertain favourable hopes; for if their boldness toward men has been able to prevent such a danger, then what will not their boldness toward God effect? These things also let us tell the Greeks, when they dare to dispute with us respecting their philosophers! From hence it is manifest that their stories of former days are false, but that the things of old reported among us are true; that is, the things concerning John, and Paul, and Peter, and all the rest. For inasmuch as these monks have succeeded to the piety of those men, they have consequently exhibited their boldness. Inasmuch as they were brought up in the same laws, they have consequently imitated their virtues. So that we stand in no need of writings for the purpose of shewing the apostolical virtues, whilst the very facts cry aloud, and the masters are shewn forth by the scholars. We have no need of disputation to display the trifling of the Greeks, and the little-mindedness of their philosophers, whilst their deeds now loudly proclaim, as they did aforetime, that all with them is a fable, a stage-play, a piece of acting.
8. And the same magnanimity was displayed by the priests too, as well as the monks, and they shared among them the charge of our safety. One of them, indeed, proceeded to court, esteeming all things as secondary to the love of you; and being himself ready, if he could not persuade the Emperor, to lay down his own life. And these, who remained here, have displayed the same virtues as the monks themselves; and holding fast the judges with their own hands, they would not let them enter into the court, before they gave a promise respecting the result of the trial. And when they saw them making signs of refusal, they again exerted themselves with much boldness; and as soon as they saw that they did consent, embracing their feet and knees, and kissing their hands, they gave an exceeding proof of either virtue, of liberty and meekness. For that theirs was not the boldness of presumption, they plainly signified by their kissing the knees, and embracing the feet of the judges. Again, in proof that this was not flattery, nor a kind of fawning servility, nor the fruit of a slavish spirit, their former acts attested their boldness. And these are not the only good results we have reaped from the trial, but also an abundance of sobriety and meekness; and our city has become all at once a monastery. Not thus would any one have adorned it, had he erected golden statues in the forum, as it has now been adorned and distinguished, in producing those beautiful images of virtue, and displaying its true riches!
9. But it may be that the things which the Emperor hath decreed are painful. No! not even these are really burdensome, but have brought much advantage with them. For what is there, I ask, which is oppressive in any of them? that the Emperor hath shut up the Orchestra, that he hath forbidden the Hippodrome, that he hath closed and stopped up these fountains of iniquity. May they never again be opened! From thence did the roots of wickedness shoot forth to the injury of the city! From thence sprung those who blast its character; men who sell their voices to the dancers, and who for the sake of three obols prostitute their salvation to them, turning all things upside down! Art thou distressed, O beloved! for these things? Truly it were fitting that for these thou shouldest be glad, and rejoice, and express thy thanks to the Emperor, since his castigation hath proved a correction, his punishment a discipline, his wrath a means of instruction! But that the Baths are shut up? Neither is this an intolerable hardship, that those who lead a soft, effeminate, and dissolute life, should be brought back, though unwillingly, to the love of true wisdom.
10. But is it complained of, that the Emperor hath taken away the dignity of the city, and hath no more permitted it to be called a metropolis? But what was he to do? Could he praise what had been done, and acknowledge it as a favour? Then who would not have blamed him, for not shewing even the outward form of indignation? Seest thou not that fathers do many things of a similar nature towards their children? They turn away from them, and forbid them the table. This also hath the Emperor done by imposing such punishments as have nothing in them hurtful, but carry with them much correction. Think what we expected, and what has taken place, and then we shall especially discern the favour of God! Dost thou grieve that the dignity of the city is taken away? Learn what the dignity of a city is; and then thou wilt know clearly, that if the inhabitants do not betray it, no one else will be able to take away the dignity of a city! Not the fact that it is a metropolis; nor that it contains large and beautiful buildings; nor that it has many columns, and spacious porticoes and walks, nor that it is named in proclamations before other cities, but the virtue and piety of its inhabitants; this is a city's dignity, and ornament, and defence; since if these things are not found in it, it is the most insignificant in the world, though it may enjoy unlimited honour from Emperors! Dost thou wish to learn the dignity of thy city? Dost thou wish to know its ancestry? I will tell it exactly; not only that thou mayest know, but that thou mayest also emulate. What then is after all the dignity of this city of ours? "It came to pass, that the disciples were first called Christians at Antioch." This dignity, none of the cities throughout the world possesses, not even the city of Romulus herself! For this it can look the whole world in the face; on account of that love toward Christ, that boldness and virtue. Dost thou wish farther to hear of a different dignity and commendation belonging to this city? A grievous famine was once approaching, and the inhabitants of Antioch determined, as far as each person had the means, to send relief to the Saints dwelling at Jerusalem. Behold a second dignity, charity in a time of famine! The season did not make them niggardly, nor the expectation of the calamity backward in helping; but when all are apt to be scraping up what is not their own, then they distributed their own, not merely to those who were near, but also to those who were living afar off! Seest thou here the faith towards God, and the love towards their neighbour? Wouldest thou learn another dignity of this city? Certain men came down from Judaea to Antioch, defiling the doctrine preached, and introducing Jewish observances. The men of Antioch did not bear this novelty in silence. They did not hold their peace, but having come together, and made an assembly, they sent Paul and Barnabas to Jerusalem, and caused the Apostles to provide that pure doctrines, cleared from all Jewish imperfection, might be distributed throughout all parts of the world! This is the dignity of the city! this is its precedence! this makes it a metropolis, not in the earth, but in heaven; forasmuch as that all other honours are corruptible, and fleeting, and perish with the present life, and often come to their end before the close of it, as they have done in the present instance! To me, a city that hath not pious citizens is meaner than any village, and more ignoble than any cave.
11. And why do I speak of a city? For that thou mayest exactly understand that virtue alone is the ornament of the inhabitants, I will not speak to thee of a city, but I will endeavour to demonstrate this by bringing forward what is more venerable than any city-the Temple of God which was in Jerusalem. For this was the Temple in which were sacrifices and prayers and services; where was the Holy of Holies, and the Cherubim, the Covenant, and the golden pot; the great symbols of God's providence towards that people; where oracles from heaven were constantly being received, where prophets became inspired, where the fashioning was not the work of human art, but proceeded from the wisdom of God, where the walls were on every side resplendent with much gold, and where, in surpassing excellence, costliness of material and perfection of art met together, and demonstrated that there was no other temple like this upon earth! Yea rather, not only the perfection of art, but also the wisdom of God assisted in that building. For Solomon had learned all, not intuitively and from himself, but from God; and having received the design of it from the heavens, he then marked it out and erected it. Nevertheless, this Temple, thus beautiful and marvellous and sacred, when those who used it were corrupted, was so dishonoured, despised, and profaned, that even before the captivity it was called "a den of robbers, a cave of hyaenas;" and afterwards it was delivered over to hands that were barbarous, polluted, and profane!
12. Wouldest thou learn the same truth respecting cities? What could be more illustrious than the cities of Sodom? For the houses and the buildings were splendid, and so were their walls; and the country was fat and fertile, and" like the Paradise of God." But the tent of Abraham was mean and small, and had no fortification. Yet when a foreign war took place, the strangers broke down and took the walled cities, and departed, carrying away their inhabitants captives. Abraham, however, the citizen of the desert, they could not resist when he attacked them! And so it was likely to be. For he had true piety: a power much greater than numbers and the defence of walls. If thou art a Christian, no earthly city is thine. Of our City "the Builder and Maker is God." Though we may gain possession of the whole world, we are withal but strangers and sojourners in it all! We are enrolled in heaven: our citizenship is there! Let us not, after the manner of little children, despise things that are great, and admire those which are little! Not our city's greatness, but virtue of soul is our ornament and defence. If you suppose dignity to belong to a city, think how many persons must partake in this dignity, who are whoremongers, effeminate, depraved and full of ten thousand evil things, and at last despise such honour! But that City above is not of this kind; for it is impossible that he can be a partaker of it, who has not exhibited every virtue.
13. Let us not therefore be senseless; but then let us grieve when any one deprives us of our dignity of soul, when we commit sin, when we have offended the common Lord of all; since as regards the things that have now befallen us, so far are they from injuring the city, that if we are watchful, they will greatly benefit us. For even already our city seems to be like a decorous, noble, sober-minded matron. Fear hath made her gentler and more dignified, and hath delivered her from those miscreants who were concerned in the late audacious deeds. Let us therefore not give way to womanish lamentations. For I have heard many about the forum saying, "Alas! for thee, Antioch! What hath befallen thee! How art thou dishonoured!" Truly when I heard, I smiled at the puerile mind which could give vent to these words! Such words were not becoming now; but when thou seest men dancing, drunken, singing, blaspheming, swearing, perjuring themselves, and lying, then apply such a saying as this: "Alas! for thee, O city, what hath befallen thee!" But if thou seest the forum containing a few meek, modest, and temperate persons, then pronounce the city, "Blessed!" For the fewness will never be able to injure it in any respect, if there be virtue withal; as on the other hand, numbers will never profit it at all, whilst iniquity is there. "If," saith the prophet, "the number of the sons of Israel be as the sand of the sea, the remnant shall be saved;" that is to say, "Multitude will never prevail with Me." So also Christ spoke. He called cities wretched; not because of their littleness, nor because they were not of metropolitan rank. And Jerusalem itself again, He calls wretched for the very same reason, speaking thus; "O Jerusalem, Jerusalem; thou that killest the prophets, and stonest them which are sent unto thee!" For what advantage, I ask, does a multitude bring, if their system of living be vicious? Nay, on the contrary, even injury results from it. What else, indeed, hath wrought the evils which have lately sprung up? Was it not the sloth, the recklessness, and the depravity of the inhabitants? Did the dignity of the city, did the magnificence of its architecture, or the circumstance that it was a metropolis, do it any service? If with the king who is on earth, nothing could protect it when it had done thus amiss, but all these privileges are taken away; much more with the Lord of angels will its dignity fail to protect it? For at that Day, it will nought avail us, that we have dwelt in a metropolis, that has many spacious porticoes, and other dignities of this kind! And why do I say, at That Day? For as regards the present life, what can it benefit thee that this thy city is a metropolis? Pray, has any one restored a distressed family by means of this? or received any revenue from this dignity? or dispelled sadness? or got rid of any bodily infirmity? or put away a vice of the soul? Beloved! let us not trifle, nor regard the opinions of the multitude, but understand what is indeed the dignity of a city; what it is that makes a city truly a metropolis?
14. I say all this, though I expect that the city will again regain even this outward distinction, and appear in its own proper place of precedence. For the Emperor is both philanthropic and godly. But I am desirous that if it should be restored, ye may not think too much of this; nor be boastful of it; nor place the honour of our city to that account. When you wish to pronounce an encomium on the city, tell me not of the suburb of Daphne, nor of the height and multitude of its cypresses, nor of its fountains of waters, nor of the great population who inhabit the city, nor of the great freedom with which its market-place is frequented even to midnight, nor of the abundance of its wares! All these are things of the outward sense, and remain only as long as the present life. But if you are able to mention virtue, meekness, alms-giving, nocturnal vigils, prayers, sobriety, true wisdom of soul; commend the city for these things! To those who inhabit the desert, the presence of these things makes it more illustrious than any city; and again the vilest of all places, should these things not be found with its citizens. Let us make this estimate not in the case of cities only, but also of men. And if you see a big man, who has been brought into good condition, tall, and surpassing others in length of limb, do not admire him, until you have ascertained what the man's soul is. Not from the outward comeliness, but from the beauty that. appertains to the soul, should we pronounce any persons blessed! David was little, and short of stature; nevertheless, one so short and little, and bare of all arms, brought down at one blow so large an army, and that tower of flesh; and this without hurling spear, or letting fly arrow, or unsheathing sword, but doing all with a small pebble! For this reason a certain one exhorts, saying, "Commend not a man for his beauty, neither abhor a man for his outward appearance. The bee is little among such as fly, but her fruit is the chief of sweet things."
15. Thus also let us speak both of a city, and of men, and utter such wisdom one to an other, and be continually thankful to God, as well for present as for past mercies; and call upon Him in common with all our might, that those who now dwell in prison may be discharged, and that those who are about to be sent into exile may return back again. They too are our members. With us they have buffetted the waves, with us they have withstood the storm! Let us, then, beseech the merciful God, that with us they may enjoy the calm! Let no one say, "What farther concerns me? I am freed from danger; such an one may perish; such another may be destroyed!" Let us not provoke God by this indifference; but lament, as if we ourselves were in the same peril. So let us supplicate God with intense earnestness, fulfilling that saying of Paul, "Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. Weeping also with them that weep; condescending to men of low estate." This will also be of the greatest advantage to ourselves; for nothing useth so much to delight God, as that we should be very ready to mourn for our own members. Him therefore let us supplicate in common, both for things present, and for things to come; in order that He may deliver us from punishment hereafter. For the things present, whatever they are, are endurable, and have an end; but the torments there are immortal, and interminable! And while we are consoled, let us also ourselves endeavour to fall no more into such sins, knowing that hereafter we shall enjoy no pardon! Let us, then, all in common prostrate ourselves before God; and both while we are here, and when we are at home, let us say, "Thou, O Lord, art righteous in all things which Thou hast done towards us; for Thou hast brought upon us by a just judgment whatever Thou hast brought." If "our sins rise up against us, undertake for us, for thy Name's sake;" and do not permit us any more to experience such grievous troubles. "Lead us not into temptation, but deliver us from evil, for Thine is the kingdom, the Power, and the Glory, for ever and ever. Amen.
Homily XVIII.
The former subject of the Sedition continued; also of fasting; and upon the Apostolic saying, "Rejoice in the Lord always."
1. I Have observed many persons rejoicing, and saying one to another, "We have conquered; we have prevailed; the half of the fast is spent." But I exhort such persons not to rejoice on this account, that the half of the fast is gone, but to consider whether the half of their sins be gone; and if so, then to exult. For this is a fit subject of gratification. This is what is to be sought after, and for which all things are done, that we may correct our defects; and that we may not quit the fast the same persons as we entered upon it, but in a cleansed state; and that having laid aside all that belongs to evil habits, we may thus keep the sacred feast, since if the case be otherwise, we shall be so far from obtaining any advantage, that the completion of the fast will be the greatest injury to us. Let us, therefore, not rejoice that we have gone through the length of the fast, for this is nothing great; but let us rejoice, if we have got through it with fresh attainments, so that when this is over, the fruit of it may shine forth. For the gain of winter is more especially manifested after the season is gone by. Then, the flourishing corn, and the trees teeming with leaves and fruit, proclaim, by their appearance, the benefit that has accrued to them from the winter Let the same thing also take place with us. For during the winter, we have enjoyed divers and frequent showers, having been during the fast partakers of a continued course of instruction, and have received spiritual seeds, and cut away the thorns of luxury.
2. Wherefore let us persevere, retaining with all diligence what we have heard; that when the fast is over, the fruit of the fast may abound, and that by the good things we gathered from the fast, we may remember the fast itself. If thus we fashion ourselves, we shall, when the fast returns, welcome it again with pleasure. For I see many who are so feeble-minded, that at the present season they are anxious about the following Lent; and I have heard many saying, that after their liberation from the fast, they are insensible to any pleasure from this remission, on account of their anxiety about the coming year. What can be more feeble-minded than this? I ask; and what is the cause of this? It is, that when the fast is arrived, we do not take pains that the concerns of the soul may be well ordered, but we limit the fast solely to an abstinence from food. Since, were we to reap the full benefit of it in a reformation of conduct, we should wish the fast to come round every day, receiving in very deed an experience of its good effects; and we should never cast away the desire of it, or be dejected and anxious whilst expecting it.
3. For there is nothing whatever that will be able to afflict one who is well ordered in mind, and careful about his own soul; but he will enjoy a pure and continued pleasure. And that this is true ye have to-day heard from Paul, who exhorts us, saying, "Rejoice in the Lord always, and again I say, rejoice." I know indeed that to many this saying seems impossible. "For how is it possible," says some one, "that he who is but a man, can continually rejoice? To rejoice is no hard matter, but to rejoice continually, this seems to me to be impossible." For many are the causes of sadness, which surround us on all sides. A man has lost either a son, or a wife, or a beloved friend, more necessary to him than all kindred; or he has to sustain the loss of wealth; or he has fallen into sickness; or he has to bear some other change of fortune; or to grieve for contemptuous treatment which he did not deserve; or famine, or pestilence, or some intolerable exaction, or circumstances in his family trouble him;-nay, there is no saying how many circumstances of a public or private nature are accustomed to occasion us grief. How then, he may say, is it possible to "rejoice always?" Yea, Oman! it is possible; and if it were not so, Paul would not have given the exhortation; nor would a man endowed with spiritual wisdom have offered such counsel; and for this reason I have constantly said to you, and will not cease to say, that what ye could no where have learnt from any other, that wisdom ye may here meditate. For mankind are universally desirous of pleasure, and of rejoicing; and for this, they do all, say all, and undertake all things. Therefore it is, that the merchant goes on a voyage, in order that he may amass wealth; and he amasses wealth, to the end that he may rejoice over what he has treasured up. The soldier also for this reason exercises his warfare, and the husbandman his husbandry; for this each man plies his art. Those also who love dominion, love it for this end, that they may obtain glory; and they desire to obtain glory, that they may rejoice; and any one may perceive that each of our undertakings is directed to this point, and that every man looking to this makes haste to go towards it through a variety of means.
4. For as I said, all love gladness, but all are not able to attain it, since they know not the way which leads to it; but many suppose that the source of it is in being rich. But if this were its source, no one possessed of wealth would ever be sad. But in fact many of the rich think life not worth living, and would infinitely prefer death when they experience any hardship; and of all men these are the most liable to excessive sadness. For you should not look to their tables, or their flatterers, and parasites, but to the trouble that comes of such things, the insults, the calumnies, the dangers, and the distresses, and what is far worse, that they meet these reverses unpractised, and know not how to take them philosophically, or to bear with fortitude what befalls them; whence it happens that calamities do not appear to them such as they are in their own nature, but even things which are really light come to seem intolerable; whereas, with regard to the poor, the contrary takes place; things that are irremediable seem easy to be borne, since they are familiar with many such. For it is not so much the nature of the events as the disposition of the sufferers, that makes the evils which come upon us seem great or small. And that I may not go a long way off for examples of both these facts, I will speak to you of what has lately befallen ourselves. Behold then how all the poor escaped, and the populace are delivered from the danger, and enjoy an entire freedom! but those who manage the affairs of the city, the men who keep their studs of horses, and preside over the public games, and such as have borne other public charges, they are now the inmates of the prison, and fear the worst; and they alone pay the penalty of the deeds that have been perpetrated by all, and are in a state of constant terror; and they are now the most wretched of men, not because of the greatness of the danger, but on account of the luxury in which hitherto they have lived! Many, at least when exhorted by us, and counselled to sustain these adverse affairs with fortitude, said this, "We never practised any thing of the kind, and do not know how to exercise such philosophy; this is why we need so much consolation."
5. Others again suppose, that to enjoy good health is the source of pleasure. But it is not so. For many of those who enjoy good health have a thousand times wished themselves dead, not being able to bear the insults inflicted on them. Others again affirm, that to enjoy glory, and to have attained to power, and to administer the highest offices, and to be flattered by multitudes, is productive of continual gladness. But neither is this the case. And why do I speak of other offices of power? For although we were to mount up in thought to royalty itself, and to him who lives in that station, we should find it encompassed with a diversity of troubles, and having so many necessary causes the more of sadness, in proportion as it is surrounded with a greater weight of affairs. And what need is there to speak of wars, and battles, and the insurrections of barbarians? Oftentimes he has reason to fear those by whom he is surrounded at home. For many of those monarchs who have escaped from the hands of their enemies, have not escaped the conspiracies of their own body-guards. And kings have of necessity as many causes of sadness as there are waves on the ocean. But if monarchy is unable to render life devoid of grief, then what else can possibly achieve this? Nothing, indeed, of this life; but this saying of Paul alone, brief and simple as it is, will of itself open to us this treasure.
6. For many words are not needed, nor a long round of argument, but if we only consider his expression, we shall find the way that leads to it. He does not simply say, "Rejoice always;" but he adds the cause of the continual pleasure, saying, "Rejoice in the Lord always." He who rejoices "in the Lord," can not be deprived of the pleasure by any thing that may happen. For all other things in which we rejoice are mutable and changeable, and subject to variation. And not only does this grievous circumstance attend them, but moreover while they remain they do not afford us a pleasure sufficient to repel and veil the sadness that comes upon us from other quarters. But the fear of God contains both these requisites. It is steadfast and immoveable, and sheds so much gladness that we can admit no sense of other evils. For the man who fears God as he ought, and trusts in Him, gathers from the very root of pleasure, and has possession of the whole fountain of cheerfulness. And as a spark falling upon a wide ocean quickly disappears, so whatever events happen to the man who fears God, these, falling as it were upon an immense ocean of joy, are quenched and destroyed! This indeed is most to be wondered at, that whilst things which minister sadness are present, the man should remain joyful. For if there was nothing to produce grief, it would be no great matter to him that he was able continually to rejoice. But that at a time when he is urged to sadness by the pressure of many things, he is superior to all these, and is blithe in the midst of sorrow. this is truly a matter for astonishment! And as no one would have wondered that the three Children were not burnt, if they had remained far off from the furnace of Babylon! (for the circumstance that astonished all was, that having been so long in such close contact with the fire, they left it more free from hurt than those who had not been in contact with it); so also we are able to say of the saints, that if no temptation had fastened itself upon them, we should not have wondered at their continual rejoicing. But the point worthy of admiration, and that which surpasses human nature, is this, that being encircled on all sides with innumerable waves, their condition is easier than that of those who enjoy an entire calm!
7. From what has been said, it is evident that amongst those who are outside the church it is impossible to find any situation in life, encircled with continual gladness from the things without. But that the believer cannot possibly be deprived of the enjoyment of a continued pleasure is what I will now proceed to prove, to the end that ye may not only learn, but also emulate this painless condition of life. For suppose a man having nothing for which to condemn himself, but cherishing a good conscience, and yearning after the future state, and the fulfilment of those good hopes; what, I ask, will be able to throw such a person into sadness? Does not death seem the most insupportable of all things? Yet the expectation of this is so far from grieving him, that it makes him the more joyful; for he knows that the arrival of death is a release from labour, and a speeding toward the crowns and rewards laid up for those who have contended in the race of piety and virtue. But is it the untimely end of his children? Nay, he will also bear this nobly, and will take up the words of Job, "The Lord gave, the Lord hath taken away; as it seemed good unto the Lord, so is it come to pass. Blessed be the name of the Lord for ever." But if death and loss of children cannot grieve, much less can the loss of money, or dishonour, or reproaches, or false accusations, at any time affect a soul so great and noble; no, nor anguish of body, since the Apostles were scourged, yet they were not made sad. This, indeed, was a great thing; but what is much more, instead of being made sad, they considered their very scourgings, as a ground of additional pleasure. "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ." Did any person insult and revile such a one? Well, he was taught by Christ to rejoice in these revilings. "Rejoice," saith He, "and be exceeding glad, when they shall say all manner of evil against you falsely for my sake; for great is your reward in heaven." But suppose a man hath fallen into disease? Well, he hath heard another admonishing, and saying, "In disease and poverty trust thou in Him; for as gold is tried in the fire, so are acceptable men in the furnace of humiliation." Since, therefore, neither death, nor loss of money,nor bodily disease, nor dishonour, nor reproach, nor any other thing of that nature, will be able to grieve him, but makes him even the more joyful, what foundation for sadness will he have at any time?
8. "What then," says some one, "used not the Saint to be in sadness? Do you not hear Paul saying, "I have great heaviness, and continual sorrow in my heart?" This, indeed, is the thing to wonder at, that sorrow brought a gain, and a pleasure that resulted from the gain; for as the scourge did not procure them anguish, but gladness; so also again the sorrow procured them those great crowns. And this is the paradox; that not only the sadness of the world, but also its joy, contains extreme loss; but in the case of spiritual things, it is exactly the reverse; and not the joy only, but the sadness too contains a rich treasure of good things! But how, I proceed to explain. In the world, a person often rejoices, on beholding an enemy in trouble; and by this joy he draws on himself a great punishment. Again, another person mourns, on seeing a brother fall; and because of this sadness he will procure for himself much favour with God. Seest thou how godly sorrow is better and more profitable than the joy of the world? Thus also Paul sorrowed for sinners, and for those who disbelieved in God; and this sorrow was the means of laying up a great reward for him. But that I may make what I say more clear, and that ye may know that although what I assert is very strange, it is nevertheless true, viz. that grief is often capable of refreshing distressed souls, and of rendering a burdened conscience light: consider how often women, when they have lost their most beloved children, break their hearts, and perish, if they are forbidden to mourn, and to shed tears. But if they do all which those who are sad, are wont to do, they are relieved, and receive consolation. And what wonder that this should be the case with women, when you may even see a prophet affected in a similar manner? Therefore he was continually saying, "Suffer me-I will weep bitterly-labour not to comfort me, because of the spoiling of the daughter of my people." So that, oftentimes, sadness is the bearer of consolation; and if it is so with regard to this world. much more with regard to spiritual things. Therefore he says, "Godly sorrow worketh repentance unto salvation, not to be repented of." This indeed seems to be obscure; but what he says is to this effect: "If thou grievest over wealth, thou art nothing profited. If for sickness, thou hast gained nothing, but hast increased thy affliction."
9. And I have heard many, after such experience, blame themselves, and say, What advantage is it that I have grieved? I have not recovered my money, and I have injured myself. But if thou hast grieved on account of sin, thou hast blotted it out, and hast reaped the greatest pleasure. If thou hast grieved for thy brethren who have fallen, thou hast both encouraged and comforted thyself, and hast also restored them; and even if thou wert not to profit them, thou hast an abundant recompense. And that thou mayest learn that this grieving for those who have fallen, though we should not at all benefit them, still brings us a large reward, hear what Ezekiel says; or rather, what God Himself speaks through him. For when He had sent certain messengers to overturn the city, and to consume all the dwellings with sword and fire, along with their inhabitants, He thus charges one of them: "Set a mark upon the forehead of the men that groan, and are in anguish." And after charging the others, and saying, "Begin ye from mine holy ones," He goes on to add, "But upon whomsoever the sign is, touch them not." For what reason, tell me? Because although they avail nothing, they nevertheless lament the things which are done, and deplore them. And again, He accuses others, saying, That in their luxury, and gluttony, and enjoyment of great security, when they beheld the Jews carried away into captivity, they did not grieve, nor partake of their sadness. And hear what He says, reproaching them: "They suffered nothing in the affliction of Joseph:" meaning by Joseph the whole people. And again: "The inhabitants of Aenan went not forth to bewail the house next unto them." For although they are justly punished, God willeth that we should condole with them, and not rejoice or insult. "For if I that punish," saith He, "do not this rejoicingly; nor take pleasure in their punishment; for "I do not at all will the death of the sinner;" it is right that thou shouldest imitate thy Lord; and shouldest mourn for this very thing, that the sinner hath provided matter and occasion for a just punishment." So that if any one entertains a godly sorrow,he will thence reap a great advantage.
10. Since therefore those who are scourged are more blessed than the scourgers, and those in tribulation among us than those who are free from it outside the Christian pale; and those who are sad are more blessed than those in pleasure; what further source of tribulation shall we have? On this account we should call no man happy, save him only who lives according to God. These only the Scripture terms blessed. For "blessed," it is said, "is the man who hath not walked in the counsel of the ungodly. Blessed is he whom Thou chastenest, and teachest him out of Thy law. Blessed are the undefiled in the way. Blessed are all they who trust in Him. Blessed is the people whose God is the Lord. Blessed is he whom his soul condemneth not. Blessed is the man that feareth the Lord." And again, Christ speaks thus: "Blessed are they that mourn; blessed are the humble; blessed are the meek; blessed are the peacemakers; blessed are they who are persecuted for righteousness' sake." Seest thou how the divine laws everywhere pronounce blessed none of the rich, or of the well-born, or of the possessors of glory, but the man who has gotten hold of virtue. For what is required of us is, that in every thing we do or suffer, the fear of God should be the foundation; and if you implant this as the root, not merely will ease, and honour, and glory, and attention, produce fruits that shall be pleasurable to thee; but hostilities also, and calumnies, and contempt, and disgrace, and torments, and all things without exception. And just as the roots of trees are bitter in themselves, and yet produce our sweetest fruits, so, verily, godly sorrow will bring us an abundant pleasure. They know, who have often prayed with anguish, and shed tears, what gladness they have reaped; how they purged the conscience; how they rose up with favourable hopes! For as I am always saying, it is not the nature of the things, but our disposition, which is wont to make us sad or joyful. If then we can render the latter such as it ought to be, we shall have a pledge for all gladness. And just as, with the body, it is not so much the nature of the air, or the things it meets from without, as its own internal condition, that either injures or assists it, so also it is in the case of the soul; and much more so; for in the one case, there is the necessity of nature; in the other, the whole is seated in the power of choice. Therefore Paul, when he had endured innumerable evils-shipwrecks, wars, persecutions, plots, the assaults of robbers, and things too numerous to be recounted, dying also daily deaths-was so far from grieving or being discontented, that he gloried, and rejoiced, and said, "I now rejoice in my sufferings, and fill up that which is behind of the afflictions of Christ in my flesh." And again: "And not only so, but we glory in tribulations." Now, glorying signifies an extension of pleasure.
11. If then thou desirest joy, seek not after riches, nor bodily health, nor glory, nor power, nor luxury, nor sumptuous tables, nor vestures of silk, nor costly lands, nor houses splendid and conspicuous, nor any thing else of that kind; but pursue that spiritual wisdom which is according to God, and take hold of virtue; and then nought of the things which are present, or which are expected, will be able to sadden thee. Why do I say to sadden? Verily, the things that make others sad, will prove to thee an accession of pleasure. For scourges, and death, and losses, and slanders, and the being evil entreated, and all such things, when they are brought upon us for God's sake, and spring from this root, will bring into our souls much pleasure. For no one will be able to make us miserable, if we do not make ourselves such; nor, on the other hand, blessed, if we do not make our. selves such, following up the grace of God.
12. And that ye may learn that he only is blessed, who feareth the Lord, I will now demonstrate this to you, not by what has happened in past times, but by what has befallen ourselves. Our city was in danger of being utterly effaced; and no man among the rich, or eminent, or illustrious, dared to appear in public, but all fled, and hurried out of the way. But they who feared God, the men who passed their time in monasteries, hastened down with much boldness, and set all free from this terror; and the terrible events that had taken place, and the threats which had been expected to be put into execution, were so far from causing them to fear, or from throwing them into anxiety, that although they were placed far off from the calamity, and had no share in it, they cast themselves willingly into the midst of the fire, and rescued all; and as for death, which seems universally terrible and awful, they awaited it with the utmost readiness, and ran to meet it with more pleasure than others do towards principalities and honours. And why, but because they knew, that this is the greatest principality and honour? And they shewed in very deed that he only is blessed who lays hold of the wisdom which is from above, that he undergoes no change and sustains no adversity, but enjoys a continued tranquillity, and laughs to scorn all things which seem to be sorrowful. At the present time at least, those who were once in power are oppressed by ranch sadness, inhabiting the prison, and loaded with chains, and daily expecting to be put to death. But these men on the contrary enjoy the purest pleasure; and if it be their lot to suffer anything terrible, this, and the very things which seem formidable to others, are welcome to them, for they know well towards what point they are running, and what lot will await them when they depart hence. But whilst they live with so much exactness, and smile at death, they nevertheless grieve for others, and reap therefrom, in turn, the greatest advantage. Let us then be in earnest to take care of our souls, and nothing which may come unlooked for can make us sad. And on behalf of those Who are in prison, let us beseech God that He will deliver them from their present calamity. For it was in God's power at once to release us from this dire evil, and not to suffer even the smallest part of it to remain; but in order that we may not again go back to our former negligence, He hath provided that the torrent of these evils should subside gently and by little and little, holding us fast to the same pious resolutions.
13. And that this is true, and that many would have gone back to their former supineness, if we had been released from the whole difficulty at once, is manifest from this circumstance; that whilst yet the remnants of the calamity are left, whilst the sentence of the Emperor is yet doubtful, and those who conducted the affairs of the city are all in prison, many of our fellow inhabitants, through their inordinate desire of bathing, run to the river, there making endless merriment, behaving wantonly, leaping, dancing, and dragging women after them. What pardon can such be worthy of? What kind of excuse can they offer? Or rather, what kind of punishment and vengeance do they not deserve? The head of the city is in the public prison; our members are in exile; the sentence concerning them is doubtful; and dost thou, I ask, dance, sport, and laugh? "Why, we could not endure," says some one, "to remain without the bath?" O shameless disposition, sordid and perverted! How many months, I ask, how many years, have past? Thou hast not been as yet shut out from the bath for twenty days; and thou art as much distressed and discontented, as if thou hadst continued without washing for a whole year! Tell me, was this thy state, when thou wert expecting an attack from the military, when thou wert daily anticipating bring put to death, when thou fleddest to the deserts, and wast hurrying to the mountain tops? If any one had then proposed to thee to remain"a year" without the bath, so that thou mightest be rescued from the impending distress, wouldest thou not readily have accepted the proposal, and submitted to it? When, therefore, it were becoming that thou shouldest give thanks to God, Who hath freed thee from all these things without any loss, dost thou again grow wanton and contemptuous; and when the fear has passed away, turn back afresh to a worse state of negligence? Have these dire events really touched thee, and yet art thou so desirous of the baths? Why, if the bath had been permitted, would not the calamity of those who are yet in confinement have been sufficient to persuade those who are not in the same grievous condition to be forgetful of every luxury? Life itself is at stake, and dost thou remember the baths, and desire to be luxurious? Dost thou despise the danger because thou hast now escaped it? Take heed lest thou entangle thyself in the necessity of a greater punishment, and call back in larger measure the wrath which is removed, and experience the very thing which Christ declared concerning the devils. For He says, that "when the unclean spirit is gone out, and afterwards findeth the house void and swept, he taketh seven other spirits more wicked than himself, and entereth into the soul, and the last state of that man is worse than the first." Therefore let us also fear, lest now we are liberated from our former evils, we afterwards by our listlessness draw upon us those which are greater! I know that ye yourselves are free from this folly; but ye should restrain, punish, and sober those who walk disorderly, that ye may always rejoice even as Paul commanded, that both for our own good works, and for our forethought for others, we may enjoy both here and in the life to come an abundant recompense; through the grace and lovingkindness of our Lord Jesus Christ, by Whom, and with Whom, to the Father, with the Holy Ghost, be glory, honour, and adoration, now and ever, and world without end. Amen.
