Idle eye and thought busy on evil. Occupy them.

103

III. 18.

to be enamoured, from not seeing those they were enamoured 2 COR. of. Now this for a little while indeed appears to be a bitter thing, and exceedingly unpleasant; but in time it becometh pleasant, and even were they to wish it, they could not afterwards resume the passion.

[8.] How then, when without habit one is taken captive at first sight? Here also it is indolence of body, or self-indulgence, and not attending to one's duties, nor being occupied in necessary business. For such an one, wandering about like some vagabond, is transfixed by any wickedness; and like a child let loose, any one that liketh maketh such a soul his slave. For since it is its wont to be at work, when thou stoppest its workings in what is good, seeing it cannot be unemployed, it is compelled to engender what is otherwise. For just as the earth, when it is not sown nor planted, sends up simply weed; so also the soul, when it hath nought of necessary things to do, being desirous by all means to be doing, giveth herself unto wicked deeds. And as the eye never ceaseth from seeing, and therefore will see wicked things, when good things are not set before it; so also doth the thought, when it secludes itself from necessary things, busy itself thereafter about such as are unprofitable. For that even the first assault occupation and thought are able to beat off, is evident from many things. When then thou hast looked on a beautiful woman, and wert moved towards her, look no more, and thou art delivered. And how shall I be able to look no more,' saith he,' when drawn by that desire?' Give thyself to other things which may distract the soul, to books, to necessary cares, to protecting others, to assisting the injured, to prayers, to that wisdom which treats of the things to come: with such things as these bind down thy soul. By these means, not only shalt thou cure a recent wound, but shalt wear away a confirmed and inveterate one easily. For if an insult, according to the proverb, prevails with the lover to give over his love, how shall not these spiritual charms' much rather be victorious over the iwdai evil, if only we have a mind to stand aloof. But if we are always conversing and associating with those who shoot such arrows at us, and talking with them, and hearing what they say, we cherish the distemper. How then dost thou expect

104 The fear of God the best cure. Beauty vain. Not the soul's. HOMIL. the fire to be quenched, when day by day thou stirrest up VII. the flame?

And let this that we have said about habit, be our speech unto the young; since to those who are men, and taught in heavenly wisdom, stronger than all is the fear of God, the remembrance of hell, the desire of the kingdom of heaven; for these are able to quench the fire. And along with these take that thought also, that what thou seest is nothing else than rheum, and blood, and juices of decomposed food. Yet a gladsome thing is the bloom of the features,' saith one. But nothing is more gladsome than the blossoms of the earth, and these too rot and wither. Do not then in this either give heed to the bloom, but pass on farther inward in thy thought, and stripping off that beauteous skin in thy thought, scan curiously what lies beneath it. For even the bodies of the dropsical shine brightly, and the surface hath nothing offensive; but still, shocked with the thought of the humour stored within those that are so, we cannot love. But languishing is the eye and glancing, and beautifully arched the brow, and dark the lashes, and soft the eyeball, and serene the look.' But see how even this itself again is nothing else, than nerves, and veins, and membranes, and arteries. Think too, I pray, of this beautiful eye, when diseased and old, wasting with despair, swelling with anger, how hateful to the sight it is, how quickly it perisheth, how, sooner even than pictured ones, it is effaced. From these things make thy mind pass to the true beauty. But,' saith he, 'I do not see beauty of soul.' But if thou wilt choose, thou shalt see it and as the absent beautiful may be with the mind admired, though with one's eyes unseen, so it is possible to see without eyes beauty of soul. Hast thou not often sketched a beauteous form, and felt moved unto the drawing? Image also now beauty of soul, and revel in that loveliness. But,' saith he, I do not see things incorporeal.' And yet we see these, rather than the corporeal, with the mind. Therefore it is, for instance, that although we see them not, we admire angels also and archangels, though we see them not, and habits of character, and virtue of soul. And if thou hast seen a man considerate and moderate, thou wilt more admire him than that beautiful countenance. And if thou hast seen one

The soul's beauty unfading. To be enamoured of it. 105

insulted, yet bearing it; wronged, yet giving way, admire and 2 COR. love too them that are such, even though they be stricken in III. 18. age. For such a thing is the beauty of the soul; even in old age it hath many enamoured of it, and it never fadeth, but bloometh for ever. In order then that we also may gain this beauty, let us go in quest of those that have it, and be enamoured of them. For so shall we too be able, when we have attained this beauty, to obtain the good things eternal, whereof may all we partake, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory and might, for ever and ever. Amen.

106 The Apostles but ministered. The work was of God's mercy.

HOMILY VIII.

1

βολής

τος.

3

2 COR. iv. 1, 2.

Therefore seeing we have this ministry, as we have received mercy we faint not, but have renounced the hidden things of dishonesty.

a

SEEING he had uttered great things, and had set himself g and all the faithful before Moses, aware of the height' and greatness of what he had said, observe how he moderates his tone again. For it was both necessary on account of the false Apostles to exalt his hearers also, and again to calm down that swelling; yet not to do it away, since this would be 2 Tailor- a trifler's part. Wherefore he manages this in another manner, by shewing that not of their own merits was it, but all of the loving-kindness of God. Wherefore also he says, Therefore seeing we have this ministry. For nothing more did we contribute, except that we became ministers, and made ourselves subservient to the things given by God. Wherefore he said not largess,' nor supply,' but ministry.' Nor was he contented with this even, but added, as we have received mercy. For even this itself, he saith, the ministering to these things, is of mercy and loving-kindness. Yet it is mercy's to deliver from evils, not to give so many good things besides but the mercy of God includes this also. We faint not. And this indeed is to be imputed to His loving-kindness. For the words, as we have obtained mercy, take to be said, with reference both to the ministry, and to the words, we faint not. And observe how earnestly he endeavours to lower his own things. 'For,' saith he,' that one, who hath been counted worthy of such and so great things, and this from mercy only and loving-kindness, should shew forth

4

παρο

χήν

χορη γίαν

ig. The Benedictine Latin both on account of the false Apostles translates, "necessary to exalt [himself] and his hearers."

Their life, and preaching open, not as the false Apostles. 107

such labours, and undergo dangers, and endure temptations, 2 Cor. IV.1,2. is no great matter. Therefore we not only do not sink down, but we even rejoice, and speak boldly. For instance, having said, we faint not, he added,

Ver. 2. But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully.

10, 7.

And what is, the hidden things of dishonesty? We do not, he saith, profess and promise great things, and in our actions shew other things, as they do; wherefore also he said, Ye look on things after the outward ap- 2 Cor. pearance; but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, not walking in craftiness. For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, in craftiness? They had the reputation of taking nothing, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, saith he, we have renounced these things: (for these are what he also calls the hidden things of dishonesty ;) being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, nor handling the word of God deceitfully.

But by manifestation of the truth.

Not by the countenance, and the outward show, but by the very proof of our actions.

Commending ourselves to every man's conscience.

For not to believers only, but also to unbelievers, we are manifest; lying open unto all, that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part, and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as 'sc. false they', who, veiling over their things, deceive many. But we stles. both set forth our life before all men; and we lay bare the2 γυμνοῦ. Preaching, so that all comprehend it.

Apo