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, [1723] 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, [1724] 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." [1725]
15. Thus also let us speak both of a city, and of men, and utter such wisdom one to another, 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 [1726] 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. [1727] Weeping also with them that weep; condescending to men of low estate." [1728] 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 [1729] 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." [1730] If "our sins rise up against us, undertake for us, for thy Name's sake;" [1731] 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.
[1691] stratel?tes. See Dufresne. This title was given to one who had the general command of the troops in a province, or division of the empire.
[1692] M?gistros. See Dufresne. Also Tillemont, Hist. des Emp. Theod. art. 33. Montfaucon has already called in question the judgment of Tillemont's note on these Homilies, placing this before XI. It does not appear that this was delivered immediately on the arrival of the Commissioners, but on occasion of some fresh news from the Emperor after the trials.
[1693] Ps. lxxii. 18.
[1694] 1 Thess. v. 18.
[1695] Rom. viii. 28.
[1696] Hom. II. 1.
[1697] Ps. lxxviii. 34.
[1698] Deut. vi. 11, 12.
[1699] The name of this monk was Macedonius (see Theodoret Hist. Relig. No. xiii. where it is added that he spoke through an interpreter).
[1700] See Lib. ad Helleb.
[1701] ton ?xothen. "Of those without;" a common phrase with St. Chrysostom to denote those without the pale of the Church.
[1702] dusopesein: same word as is rendered above "induced by importunity." Literally, "to put out of countenance;" to make another ashamed not to grant a request.
[1703] The bishop, spoken of in the opening of Hom. III. and in Hom. XXI.
[1704] The state of monasteries at that time may be gathered from Theodoret's Historia Religiosa; the Collations of Cassian; the ascetic works, and parts of the correspondence of St. Basil; the Historia Lausiaca of Palladius, and many parts of St. Macarius.
[1705] Such was the case, too, with the tumults at Alexandria. See Libanius, Or. de Sed.
[1706] i.e., their applause.
[1707] It appears that the metropolitan dignity of Antioch was transferred to Laodicea.
[1708] For such topics of praise, see the Antiochicus of Libanius, who however also extols the virtue of the citizens.
[1709] Acts xi. 26.
[1710] These expressions imply that the name Christian was fastened on the disciples of Jesus by way of derision and reproach.
[1711] Acts xi. 28, 29.
[1712] Making turbid, i.e., by additions, epitholountes.
[1713] See Acts xv. 1.
[1714] i.e., the Tables, Ex. xxxiv. 28.
[1715] That contained the manna. Ex. xvi. 33; Heb. ix. 4.
[1716] 1 Kings iv. 29; 2 Chron. iii. 3.
[1717] Jer. vii. 11.
[1718] Gen. xiii. 10.
[1719] Heb. xi. 10.
[1720] Isa. x. 22; Rom. ix. 27.
[1721] It is possible that a clause may have been omitted here. If not, the next sentence refers back beyond this.
[1722] Matt. xxiii. 37.
[1723] See Hom. I. contr. Jud. (6). The same is to be said of the Synagogue. For though there be no idol there, yet devils inhabit the place. Which I say not only of the Synagogue that is here, but also of that in Daphne, where is that more abominable pit which they call Matrona's, &c. See also Macc. iv. 33, and Libanius Antioch. Reiske. t. i. pp. 302, 352. For some account of Daphne, see Introduction to the Homily on St. Babylas in this volume.
[1724] Ben. kai p?lin p?nton eutel?steran. Sav. polin, "and a city the vilest." The former seems favoured by ekeines following, and would be the more forcible, supposing the audience duly affected. The imperfect construction of the original is kept.
[1725] Ecclus. xi. 2, 3.
[1726] The whole Senate of Antioch were imprisoned till the Emperor's pleasure should be known. See Libanius' Or. to Hellebichus, whom he praises for providing them tolerable lodging.
[1727] Heb. xiii. 3.
[1728] Rom. xii. 15, 16.
[1729] i.e., if not thus amended.
[1730] Neh. ix. 33.
[1731] Jer. xiv. 7.