Argument from the Christian Prophecies.

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5.

δυνάσθαι

28. 20.

or as false? For if you say, they stuck to it, as being false; 1COR.2. their joining it at all was out of all likelihood: but if as being truth, there was no need of inventions, such as you speak of. And besides, the prophecies are of such a kind, as that even until now time has been unable to force aside the predicted course of things1: for the destruction indeed of Jerusalem un took place many years ago; but there are also other pre-Baiolas dictions which extend along from that time until His grà coming; which examine as you please: for instance, this, I inv am with you always, even unto the end of the world2: and, 2S.Mat. Upon this Rock I will build my Church, and the gates of hell shall not prevail against it: and, This Gospel shall be S. Mat. preached unto all nations*: and that which the woman, 4 S.Mat. which was an harlot, did: and many others more than 24. 14. these. Whence then the truth of this prediction? at least, if it were a forgery. How did the gates of hell not prevail against the Church? How is Christ with us? For had He not been with us, the Church would not have been victorious. How was the Gospel spread abroad in every part of the world? They also who have spoken against us are enough to testify the antiquity of the books; I mean such as Celsusd and he of Batanea, who came after him. For they, I suppose, were not speaking against books composed after their time.

[7.] And besides, there is the whole world, which with one consent hath received the Gospel. Now there could not have been so great agreement from one end of the earth to the other, unless it had been the Grace of the Spirit; but the authors of the forgery would have been quickly found out. Neither could so great excellencies have originated from

c Vid. S. Matt. 26. 13. and comp. S. Luke 7. 37. which two texts St. Chrys. apparently considers as relating to the same person: but in his commentary on St. Matthew 26. 6. he distinctly says they were not the same. The Fathers are divided on this point. Tertullian (de Pudic. c. 11.) and St. Augustine (de Consensu Evangelist. ii. 79.) consider them as the same, St. Augustine adding, that she was led to repeat the action with circumstances that shewed her increased perfection: Ambrosiaster (in loc.) leaves the matter

16. 18.

VI.

φιλοσο

φίαν.

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Why all do not believe. Our Lives compared

HOMIL. inventions and falsehood. Dost thou not see the whole world coming in; error extinguished; the austere wisdom1 of the monks shining brighter than the sun; the choirs of the virgins; the piety among Barbarians; all men serving under one yoke? For neither by us alone were these things foretold, but also from the beginning, by the Prophets. For you will not, I trow, cavil at their predictions also: for the books are with their enemies; yea with the Greeks; through the zeal of certain men they have been transferred into the Greek tongue. Many things then do these also foretel concerning these matters, shewing that He was God who should come among

(4.)

5. 16.

us.

[8.] Why then do not all believe now? Because things have degenerated: and for this we are to blame. (For from hence the discourse is addressed unto us also.) For surely not even then did they trust to signs alone, but by the mode of life also many of the converts were attracted. For, Let your light so shine before men, saith He, that they may see your 2S.Mat.good works, and glorify your Father which is in heaven2. And, They were all of one heart and one soul, neither said any man that aught of the things which he possessed was his own, but they had all things common; and distribution was made 3 Acts 4. unto every man, according as he had need3; and they lived 32, 35. an angelic life. And if the same were done now, we should convert the whole world, even without miracles. But in the mean while, let those who will be saved attend to the Scriptures; for they shall find there both these noble doings, and those which are greater than these. For it may be added, that the Teachers themselves surpassed the deeds of the others; living in hunger, in thirst, and nakedness. But we are desirous of enjoying great luxury, and rest, and ease; not so they: they cried aloud, Even unto the present hour we both hunger, and thirst, and are naked, and are buffeted, and 41 Cor. have no certain dwelling place1. And one ran from Jeru3 Rom. salem unto Illyricum5, and another unto the country of the 15. 19. Indians, and another unto that of the Moors, and this to one

4. 11.

part of the world, that to another. Whereas we have not the courage to depart even out of our own country; but seek for luxurious living and splendid houses, and all other superfluities. For which of us ever was famished for the word of

with those of the first Christians.

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5.

God's sake? Which ever abode in a wilderness? Which ever 1COR.2. set out on a distant peregrination? Which of our teachers. hath lived by the labour of his hands, to assist others? Which hath endured death daily? Hence it is that they also who are with us have become slothful. For suppose that one saw soldiers and generals struggling with hunger, and thirst, and death, and with all dreadful things, and bearing cold and dangers and all like lions, and so prospering; then afterwards, relaxing that strictness, and becoming enervated, and fond of wealth, and addicted to business and bargains, and then overcome by their enemies; it were extreme folly to seek for the cause of all this. Now let us reason thus in our own case and that of our ancestors; for we too have become weaker than all, and are nailed down unto this present life.

And if one be found having a vestige of the ancient wisdom, leaving the cities and the market-places, and the society of the world, and the ordering of others, he betakes himself to the mountains: and if one ask the reason of that retirement, he invents a plea which cannot meet with allowance. For, saith he, "lest I perish too, and the edge of my goodness be taken off, I start aside." Now how much better were it for thee to become less keen, and to gain others, than abiding on high to neglect thy perishing brethren?

When however the one sort are careless about virtue, and those, who do regard it, withdraw themselves far from our ranks, how are we to subdue our enemies? For even if miracles were wrought now, who would be persuaded? Or who of those without would give heed unto us, our iniquity being so on the surface? For so it is, that our upright living seems unto the many the more trustworthy argument of the two: miracles admitting of a bad construction on the part of obstinate and bad men: whereas a pure life will have power to stop the mouth of the devil himself, yea, and much more than so.

[9.] These things I say, both to governors and governed; and, before all others, unto myself; to the end that the way of life shewn forth in us may be truly admirable, that taking our stations, we may look down on all things present; may despise wealth, and not despise hell; overlook glory, and not overlook salvation; endure toil and labour here, lest we fall into punishment there. Thus let us wage war with the

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Obvious Truths to be continually repeated.

HOMIL. Greeks; thus let us take them captive, with a captivity better than liberty.

VI.

But while we say these things without intermission, over and over, they are realized very seldom. Howbeit, be they realized or not, it is right to employ such topics by way of continual admonition. For if some are engaged in deceiving by their fair speech, so much the more is it the duty of those who allure back unto the truth, not to grow weary of speaking what is profitable. Again: if the deceivers make use of so many contrivances-spending as they do money, and applying arguments, and undergoing dangers, and making a parade of their patronage—much more should we, who are winning men from deceit, endure both dangers, and deaths, and all things; that we may gain both ourselves and others, and become to our enemies irresistible, and so obtain the promised blessings, through the grace and loving-kindness, &c.

HOMILY VII.

1 COR. ii. 6, 7.

Howbeit, we speak wisdom among them that are perfect, yet not the wisdom of this world, nor of the princes of this world, that come to nought; but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory.

DARKNESS seems to be more suitable than light to those that are diseased in their eyesight: wherefore they betake themselves by preference to some room that is thoroughly shaded over. This also is the case with the wisdom which is spiritual. As the wisdom which is of God, seemed to be foolishness unto those without: so their own wisdom, being foolishness indeed, was accounted by them wisdom. The result has been, just as if a man having skill in navigation, were to promise that without a ship or sails he would pass over a boundless tract of the sea, and then endeavour by reasonings to prove that the thing is possible; but some other person, ignorant of it all, committing himself to a ship and a steersman, and to sailors, were thus to sail in safety. For the seeming ignorance of this man is wiser than the wisdom of the other. For excellent is the art of managing a ship; but when it makes too great professions, it is a kind of folly. And so is every art which is not contented with its own proper limits. Just so the wisdom which is without, [were wisdom indeed",] if it had had the benefit of the Spirit. But since it trusted all to itself, and supposed that it wanted none of that help, it became foolishness, although it seemed to be wisdom. Wherefore having first exposed it by the facts, then and not till then he calls it foolishness; and having first called the wisdom of God folly, according to their reckoning, then and not till then he shews it to be wisdom. (For after our proofs, not before, we are best able to abash the gainsayers.)

His words then are, Howbeit, we speak wisdom among them

a There seems to be a word or two been supplied by conjecture in the wanting in the text here, which has translation.