XXXIV. 4, 5. 504 Evils prevented by the Body's Decay. HOMIL. persuaded evil spirits to speak through them; since at least even now, they that venture on the arts of necromancy attempt many things more out of the way than these. And how many idolatries would not have arisen from hence? when men even after the dust and ashes, are yet eager in those practices. GOD therefore, to take away all our extravagances, and to teach us to stand off from all earthly things, destroys the bodies before our eyes. For even he that is enamoured of bodies, and is greatly affected at the sight of a beautiful damsel, if he will not learn by discourse the deformity of that substance, shall know it by the very sight. Yea, many of the like age with her whom he loves, and oftentimes also fairer, being dead, after the first or second day, have emitted an ill savour, and foul matter, and decay with worms. Imagine then what sort of beauty thou lovest, and what sort of elegance has power so to disturb thee. But if bodies did not decay, this would not be well known: but as evil spirits run unto men's graves, so also many of our lovers, continually sitting by the tombs, would have received evil spirits in their soul, and would quickly have perished in this grievous mad ness. But as it is, together with all other things this also comforts the soul, that the form is not seen: it brings men to forgetfulness of their affliction. Indeed, if this were not so, there would be no tombs at all, but thou wouldest see our cities having corpses instead of statues, each man desiring to look upon his own dead. And much confusion would arise hence, and none of the ordinary sort would attend to his soul, nor would give room to the doctrine of immortality to enter in : and many other things too, more shocking than these, would have resulted, which even to speak of were unseemly. Wherefore it decays presently, that thou mightest see unveiled the beauty of the soul. For if she be the procurer of all that beauty and life, much more excellent must she herself be. And if she preserve that which is so deformed and unsightly, much more herself. [5.] For it is not the body wherein the beauty lies, but the expression, and the bloom which is shed over its substance bdiáλaris, "the moulding of it by the informing soul." 505 X. 33. True Beauty is of the Soul, not of the Body. by the soul. Now then, I bid thee love that which makes MATT. the body also to appear such as it is. And why speak I of death? Nay even in life itself, I would have thee mark how all is hers that is beautiful. For whether she be pleased, she showers roses over the cheeks; or whether she be pained, she takes that beauty, and involves it all in a dark robe. And if she be continually in mirth, the body improves in condition; if in grief, she renders the same thinner and weaker than a spider's web; if in wrath, she hath made it again abominable and foul; if she shew the eye calm, great is the beauty that she bestows; if she express envy, very pale and livid is the hue she sheds over us; if love, abundant the gracefulness she at once confers. Thus in fact many women, not being beautiful in feature, have derived much grace from the soul; others again of brilliant bloom, by having an ungracious soul, have marred their beauty. Consider how a face that is pale grows red, and by the variation of colour produces great delight, when there is need of shame and blushing. As, on the other hand, if it be shameless, it makes the countenance more unpleasing than any monster. Why then For nothing is fairer, nothing sweeter than a beauteous soul. For while as to bodies, the longing is with pain, in the case of souls the pleasure is pure and calm. let go the king, and be wild about the herald? the philosopher, and gape after his interpreter? seen a beautiful eye? acquaint thyself with that which is within; and if that be not beautiful, despise this likewise. For surely, didst thou see an ill-favoured woman wearing a beautiful mask, she would make no impression on thee: just as on the other hand, neither wouldest thou suffer one fair and beautiful to be disguised by the mask, but wouldest take it away, as choosing to see her beauty unveiled. This then I bid thee do in regard of the soul also, and acquaint thyself with it first; for this is clad with the body instead of a mask; wherefore also that abides such as it is; but the other, though it be mishapen, may quickly become beautiful. Though it have an eye that is unsightly, and harsh, and fierce, it may become beautiful, mild, calm, sweettempered, gentle. This beauty therefore let us seek, this countenance let us 506 How God may have pleasure in our beauty. HOMIL. adorn; that God also may have pleasure in our beauty, and XXXIV. 6. impart to us of His everlasting blessings, by the grace and Ps. 45, love towards man of our Lord Jesus Christ, to Whom be LXX, glory and might for ever and ever. Amen. 12. HOMILY XXXV. MATT. X. 34. Think not that I am come to send peace on earth; I am not come to send peace, but a sword. AGAIN, He sets forth the things that are more painful, and that with great aggravation: and the objection they were sure to meet Him with, He prevents them by stating. I mean, lest hearing this, they should say, "For this then art Thou come, to destroy both us, and them that obey us, and to fill the earth with war?" He first saith Himself, I am not come to send peace on earth. 14. How then did He enjoin them to pronounce peace on entering into each house? And again, how did the Angels say, Glory to God in the highest, and on earth peace'? And how1Luke2, came all the Prophets too to publish it for good tidings? Because this more than any thing is peace, when the diseased is cut off, when the mutinous is removed. For thus it is possible for Heaven to be united to earth. Since the physician too in this way preserves the rest of the body, when he amputates the incurable part; and the general, when he has brought to a separation them that were agreed in mischief. Thus it came to pass also in the case of that famous tower; for their evil peace was ended by their good discord, and 2 Gen. peace made thereby. Thus Paul also divided them that 11, 7.8. were conspiring against him3. And in Naboth's case that 23, 6. 7. agreement was at the time more grievous than any war. 1 Kings 4 3 Acts 21. 508 Christ came to send War, and civil War. HOMIL. For concord is not in every case a good thing, since even XXXV. 1.2. robbers agree together. v. 35. The war is not then the effect of His purpose, but of their temper. For His will indeed was that all should agree in the word of godliness; but because they fell to dissension, war arises. Yet He spake not so; but what saith He? I am not come to send peace; comforting them. As if He said, For think not that ye are to blame for these things; it is I who order them so, because men are so disposed. Be not ye therefore confounded, as though the events happened against expectation. To this end am I come, to send war among men; for this is My will. Be not ye therefore troubled, when the earth is at war, as though it were subject to some hostile device. For when the worse part is rent away, after that Heaven is knit unto the better. then And these things He saith, as strengthening them against the evil suspicion of the multitude. And He said not "war," but what was more grievous than it, a sword. And if there be somewhat painful in these expressions, and of an alarming emphasis, marvel not. For, it being His will to train their ears by the severity of His words, lest in their difficult circumstances they should start aside, He fashioned His discourse accordingly; lest any one should say it was by flattery He persuaded them, and by concealing the hardships; therefore even to those things which merited to be otherwise expressed, He gave by His words the more galling and painful turn. For it is better to see persons' gentleness in things, than in words. [2.] Wherefore neither with this was He satisfied, but unfolds also the very nature of the war, signifying it to be far more grievous even than a civil war; and He saith, I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. For not friends only, saith He, nor fellow citizens, but even kinsmen shall stand against one another, and nature shall be divided against herself. For I am come, saith He, to set a man at variance against his father, and the daughter against her mother, and a daughter in law against her mother in law. That is, not merely among those of the same |