Ashes and fasting avail not, if the life be not changed. 63 II. 11. weak and pitiful, if at least he is to subdue us with our own 2 COR. weapons. For it were matter for exceeding scorn and. of the last disgrace, that he should invent wounds for us through our own remedies. Therefore he said, for we are not ignorant of his devices, exposing his versatility, his craftiness, his evil devices, his malice, his capacity to injure upon a show of piety. [6.] These things then having in mind, let us too never de- MORAL. spise any one; nor ever, though we fall into sin, despair; on the other hand, again, let us not be easy-minded afterwards, but, when we transgress, afflict our minds, and not merely give vent to words. For I know many who say indeed, that they bewail their sins, but work nothing of account. They fast indeed, and wear rough garments; but after money are more eager than hucksters; are more the prey of anger than wild beasts, and take more pleasure in detraction than others do in commendations. These things are not repentance, these things are the semblance and shadow only of repentance, not repentance itself. Wherefore in the case of these persons too it is well to say, Take heed lest Satan should get an advantage of us, for we are not ignorant of his devices; for some he destroys through sins, others through repentance; but these in yet another way, by suffering them to gain no fruit from repentance. For when he found not how he might destroy them by direct [attack,] he came another road, heightening their toils, whilst robbing them of the fruits, and persuading them, as if they had successfully accomplished all they had to do, therefore to be neglectful of what remains. That we may not then fruitlessly afflict ourselves, let us address a few words to women of this character; for to women this disorder especially belongs. Praiseworthy indeed is even that which now ye do, your fasting, and lying on the ground, and your ashes; but except the rest be added, these are of no avail. God hath shewed how He remitteth sins. Why then forsaking that path, do ye carve another for yourselves. In old time the Ninevites sinned, and they did the things, which ye too now are doing. Let us see however what it was that availed them. For as in the case of the sick, physicians apply many remedies; howbeit the man of understanding regardeth 10. IV. 64 This, not those, the repentance of the Ninevites, and David. HOMIL.. not that the sick person has tried this and that, but what was of service to him; such must be also our inquiry here. What then was it that availed those barbarians? They applied fasting unto the wounds, yea applied extreme fasting, lying on the ground too, putting on of sackcloth, and ashes, and lament(6.) ations; they applied also a change of life. Let us then see which of these things made them whole. And whence, saith one, shall we know? If we come to the Physician, if we ask Him: for He will not hide it from us, but will even eagerly disclose it. Rather that none may be ignorant, nor need to ask, He hath even set down in writing the medicine that Jonah3, restored them. What then is this? God, saith He, saw that they turned every one from his evil way, and He repented of the evil that He had said He would do unto them. He said not, He saw [their] fasting and sackcloth and ashes. And I say not this to overturn fasting, (God forbid!) but to exhort you that with fasting ye do that which is better than fasting, 2 Sam. the abstaining from all evil. David also sinned. Let us see then how he too repented. Three days he sat on ashes. But this he did not for the sin's sake, but for the child's, being as yet stupefied with that affliction. But the sin by other means did he wipe away, by humbleness, contrition of heart, compunction of soul, by falling into the like no more, by remembering it always, by bearing thankfully every thing that befalls him, by sparing those that grieve him, by forbearing to avenge on those who conspire against him; yea, even preventing 2 Sam. those who desire to do this. For instance, when Shimei was 16, 5. 9. bespattering him with reproaches without number, and the captain who was with him was greatly indignant, he said, Let him curse me, for the Lord hath bidden him: for he had a contrite and humbled heart, and it was this especially which wiped away his sins. For this is confession, this is repentance. But if whilst we fast we are proud, we have been not only nothing profited, but even injured. 12, 17. &c. 19. [7.] Humble then thine heart, thou too, that thou mayest Ps. 33, draw God unto thee. For the Lord is nigh unto them that are of a contrite heart. Seest thou not in the gorgeous houses those who are in disgrace; how they answer not again when even the lower servants insult them, but put up with it, because of the disgrace with which their fault hath surrounded them; Lament the sin, not the punishment. Our many medicines. 65 II. 11. 13. So do thou too: and if any one revile thee, wax not fierce, 2 COR. but groan, not for the insult, but for that sin which cast thee into disgrace. Groan when thou hast sinned, not because thou art to be punished, (for this is nothing,) but because thou hast offended thy Master, one so gentle, one so kind, one that so loveth thee and hangeth upon the hope of thy salvation, as to have given even His Son for thee. For this groan, and do this continually: for this is confession. Be not to-day of a cheerful, to-morrow of a sad, countenance, then again of a cheerful; but continue ever in mourning and self contrition. For, Blessed, saith he, are they that mourn, that is, they that do this perpetually. Continue then to do this perpetually, and to take heed to thyself, and to afflict thine. heart; as one who had lost a beloved son might mourn. Rend, saith he, your hearts, and not your garments. That Joel 2, which is rent, will not lift itself on high; that which hath been broken, cannot rise up again. Hence one saith, Rend, and another, a broken and an humbled heart God Ps. 51, will not despise. Yea, though thou be wise, or wealthy, or a ruler, rend thine heart. Suffer it not to have high thoughts, nor to be inflated. For that which is rent is not inflated, and even if there be ought to make it rise, from being rent it cannot retain the inflation. So also do thou be humbleminded. Consider that the publican was justified by one word, although that was not humbleness, but a true confession. Now if this hath power so great, how much more humbleness. Remit offences to those who have transgressed against thee, for this too remitteth sins. And concerning the former He saith, I saw that he went sorrowful, and I healed his ways; and Is. 57, in Ahab's case, this appeased the wrath of God: concerning the latter, Remit, and it shall be remitted unto you. There 1 Kings 21, 29. is also again another way which bringeth us this medicine; condemning what we have done amiss; for, Declare thou Is. 43, first thy transgressions, that thou mayest be justified. And for one in afflictions to give thanks, looseth his sins; and almsgiving, which is greater than all. 17. 17. 18. LXX. 26.LXX. Reckon up therefore the medicines which heal thy wounds, and apply all unremittingly', humbleness, confession, for-ongetting wrongs, giving thanks in afflictions, shewing mercy both in alms and actions, persevering in prayer. So did the F χώς. IV. 18. 66 Inexcusable, having them, if we do not amend. HOMIL. Widow propitiate the cruel and unyielding judge. And if she the unjust, much more thou the gentle. There is yet another way along with these, defending the oppressed; Is. 1,17.for, He saith, judge the fatherless, and plead for the widow; and come, and let us reason together, and though your sins be as scarlet, I will make them white as snow. What excuse then can we deserve to have made for us, if with so many ways leading us up to heaven, and so many medicines to heal our wounds, even after the Laver we continue where we were. Let us then not only continue so, but let those indeed who have never yet fallen abide in their proper loveliness; yea, rather let them cultivate it more and more, (for these good works, where they find not sins, make the beauty greater:) and let us, who in many things have done amiss, in order to the correction of our sins use the means mentioned: that we may stand at the tribunal of Christ with much boldness, whereunto may all we attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, and power, and honour, now and ever, world without end. Amen. St. Paul's words here, first, how connected with the context. 67 Furthermore, when I came to Troas to preach Christ's THESE words seem on the one hand to be unworthy of Paul, if because of a brother's absence, he threw away so great an opportunity of saving; and on the other, to hang apart from the context. What then? Will ye that we should first prove that they hang upon the context, or, that he hath said nothing unworthy of himself? As I think, the second, for so the other point also will be easier and clearer. 8. How then do these [words] hang upon those before them? Let us recall to mind what those were, and so we shall perceive this. What then were those before? What he said at the beginning. I would not have you, saith he, ignorant of our 2 Cor. 1, trouble which came to us in Asia, that we were pressed out of measure above strength. Now having shewn the manner of his deliverance, and inserted the intermediate matter, he is of necessity led to teach them again, that, in yet another way he had been troubled. How, and in what way? In not finding Titus. Fearful indeed, and enough to prostrate the soul, is it, even to endure trials; but when there is none to comfort, and that can help to bear the burden, the tempest becometh greater. Now Titus, is he, whom further 7, 6. * So Chrysostom, referring apparently to the first sentence in the Homily. It is manifest at least, that the pre ceding sentence required "the former" 8, 6. 16. 22. 23. 12, 18. |