Homily XVIII.
The former subject of the Sedition continued; also of fasting; and upon the Apostolic saying, "Rejoice in the Lord always." [1732]
1. I have observed many persons rejoicing, and saying one to another, "We have conquered; we have prevailed; the half of the fast is spent." But I exhort such persons not to rejoice on this account, that the half of the fast is gone, but to consider whether the half of their sins be gone; and if so, then to exult. For this is a fit subject of gratification. This is what is to be sought after, and for which all things are done, that we may correct our defects; and that we may not quit the fast the same persons as we entered upon it, but in a cleansed state; and that having laid aside all that belongs to evil habits, we may thus keep the sacred feast, since if the case be otherwise, we shall be so far from obtaining any advantage, that the completion of the fast will be the greatest injury to us. Let us, therefore, not rejoice that we have gone through the length of the fast, for this is nothing great; but let us rejoice, if we have got through it with fresh attainments, so that when this is over, the fruit of it may shine forth. For the gain of winter is more especially manifested after the season is gone by. Then, the flourishing corn, and the trees teeming with leaves and fruit, proclaim, by their appearance, the benefit that has accrued to them from the winter! Let the same thing also take place with us. For during the winter, we have enjoyed divers and frequent showers, having been during the fast partakers of a continued course of instruction, and have received spiritual seeds, and cut away the thorns of luxury.
2. Wherefore let us persevere, retaining with all diligence what we have heard; that when the fast is over, the fruit of the fast may abound, and that by the good things we gathered from the fast, we may remember the fast itself. [1733] If thus we fashion ourselves, we shall, when the fast returns, welcome it again with pleasure. For I see many who are so feeble-minded, that at the present season they are anxious about the following Lent; and I have heard many saying, that after their liberation from the fast, they are insensible to any pleasure from this remission, on account of their anxiety about the coming year. What can be more feeble-minded than this? I ask; and what is the cause of this? It is, that when the fast is arrived, we do not take pains that the concerns of the soul may be well ordered, but we limit the fast solely to an abstinence from food. Since, were we to reap the full benefit of it in a reformation of conduct, we should wish the fast to come round every day, receiving in very deed an experience of its good effects; and we should never cast away the desire of it, or be dejected and anxious whilst expecting it.
3. For there is nothing whatever that will be able to afflict one who is well ordered in mind, and careful about his own soul; but he will enjoy a pure and continued pleasure. And that this is true ye have to-day heard from Paul, who exhorts us, saying, "Rejoice in the Lord always, and again I say, rejoice." [1734] I know indeed that to many this saying seems impossible. "For how is it possible," says some one, "that he who is but a man, can continually rejoice? To rejoice is no hard matter, but to rejoice continually, this seems to me to be impossible." For many are the causes of sadness, which surround us on all sides. A man has lost either a son, or a wife, or a beloved friend, more necessary to him than all kindred; or he has to sustain the loss of wealth; or he has fallen into sickness; or he has to bear some other change of fortune; or to grieve for contemptuous treatment which he did not deserve; or famine, or pestilence, or some intolerable exaction, or circumstances in his family trouble him;--nay, there is no saying how many circumstances of a public or private nature are accustomed to occasion us grief. How then, he may say, is it possible to "rejoice always?" Yea, O man! it is possible; and if it were not so, Paul would not have given the exhortation; nor would a man endowed with spiritual wisdom have offered such counsel; and for this reason I have constantly said to you, and will not cease to say, that what ye could no where have learnt from any other, that wisdom ye may here meditate. For mankind are universally desirous of pleasure, [1735] and of rejoicing; and for this, they do all, say all, and undertake all things. Therefore it is, that the merchant goes on a voyage, in order that he may amass wealth; and he amasses wealth, to the end that he may rejoice over what he has treasured up. The soldier also for this reason exercises his warfare, and the husbandman his husbandry; for this each man plies his art. Those also who love dominion, love it for this end, that they may obtain glory; and they desire to obtain glory, that they may rejoice; and any one may perceive that each of our undertakings is directed to this point, and that every man looking to this makes haste to go towards it through a variety of means.
4. For as I said, all love gladness, but all are not able to attain it, since they know not the way which leads to it; but many suppose that the source of it is in being rich. But if this were its source, no one possessed of wealth would ever be sad. But in fact many of the rich think life not worth living, and would infinitely prefer death when they experience any hardship; and of all men these are the most liable to excessive sadness. For you should not look to their tables, or their flatterers, and parasites, but to the trouble that comes of such things, the insults, the calumnies, the dangers, and the distresses, and what is far worse, that they meet these reverses unpractised, and know not how to take them philosophically, or to bear with fortitude what befalls them; whence it happens that calamities do not appear to them such as they are in their own nature, but even things which are really light come to seem intolerable; whereas, with regard to the poor, the contrary takes place; things that are irremediable seem easy to be borne, since they are familiar with many such. For it is not so much the nature of the events as the disposition of the sufferers, that makes the evils which come upon us seem great or small. And that I may not go a long way off for examples of both these facts, I will speak to you of what has lately befallen ourselves. Behold then how all the poor escaped, and the populace are delivered from the danger, and enjoy an entire freedom! but those who manage the affairs of the city, the men who keep their studs of horses, and preside over the public games, and such as have borne other public charges, [1736] they are now the inmates of the prison, and fear the worst; and they alone pay the penalty of the deeds that have been perpetrated by all, and are in a state of constant terror; and they are now the most wretched of men, not because of the greatness of the danger, but on account of the luxury in which hitherto they have lived! Many, at least when exhorted by us, and counselled to sustain these adverse affairs with fortitude, said this, "We never practised any thing of the kind, and do not know how to exercise such philosophy; this is why we need so much consolation."
5. Others again suppose, that to enjoy good health is the source of pleasure. But it is not so. For many of those who enjoy good health have a thousand times wished themselves dead, not being able to bear the insults inflicted on them. Others again affirm, that to enjoy glory, and to have attained to power, and to administer the highest offices, and to be flattered by multitudes, is productive of continual gladness. But neither is this the case. And why do I speak of other offices of power? For although we were to mount up in thought to royalty itself, and to him who lives in that station, we should find it encompassed with a diversity of troubles, and having so many necessary causes the more of sadness, in proportion as it is surrounded with a greater weight of affairs. And what need is there to speak of wars, and battles, and the insurrections of barbarians? Oftentimes he has reason to fear those by whom he is surrounded at home. For many of those monarchs who have escaped from the hands of their enemies, have not escaped the conspiracies of their own body-guards. And kings have of necessity as many causes of sadness as there are waves on the ocean. But if monarchy is unable to render life devoid of grief, then what else can possibly achieve this? Nothing, indeed, of this life; but this saying of Paul alone, brief and simple as it is, will of itself open to us this treasure.
6. For many words are not needed, nor a long round of argument, but if we only consider his expression, we shall find the way that leads to it. He does not simply say, "Rejoice always;" but he adds the cause of the continual pleasure, saying, "Rejoice in the Lord always." He who rejoices "in the Lord," can not be deprived of the pleasure by any thing that may happen. For all other things in which we rejoice are mutable and changeable, and subject to variation. And not only does this grievous circumstance attend them, but moreover while they remain they do not afford us a pleasure sufficient to repel and veil the sadness that comes upon us from other quarters. But the fear of God contains both these requisites. It is steadfast and immoveable, and sheds so much gladness that we can admit no sense of other evils. For the man who fears God as he ought, and trusts in Him, gathers from the very root of pleasure, and has possession of the whole fountain of cheerfulness. And as a spark falling upon a wide ocean quickly disappears, so whatever events happen to the man who fears God, these, falling as it were upon an immense ocean of joy, are quenched and destroyed! This indeed is most to be wondered at, that whilst things which minister sadness are present, the man should remain joyful. For if there was nothing to produce grief, it would be no great matter to him that he was able continually to rejoice. But that at a time when he is urged to sadness by the pressure of many things, he is superior to all these, and is blithe in the midst of sorrow, this is truly a matter for astonishment! And as no one would have wondered that the three Children were not burnt, if they had remained far off from the furnace of Babylon! (for the circumstance that astonished all was, that having been so long in such close contact with the fire, they left it more free from hurt than those who had not been in contact with it); so also we are able to say of the saints, that if no temptation had fastened itself upon them, we should not have wondered at their continual rejoicing. But the point worthy of admiration, and that which surpasses human nature, is this, that being encircled on all sides with innumerable waves, their condition is easier than that of those who enjoy an entire calm!
7. From what has been said, it is evident that amongst those who are outside the church it is impossible to find any situation in life, encircled with continual gladness from the things without. But that the believer cannot possibly be deprived of the enjoyment of a continued pleasure is what I will now proceed to prove, to the end that ye may not only learn, but also emulate this painless condition of life. For suppose a man having nothing for which to condemn himself, but cherishing a good conscience, and yearning after the future state, and the fulfilment of those good hopes; what, I ask, will be able to throw such a person into sadness? Does not death seem the most insupportable of all things? Yet the expectation of this is so far from grieving him, that it makes him the more joyful; for he knows that the arrival of death is a release from labour, and a speeding toward the crowns and rewards laid up for those who have contended in the race of piety and virtue. But is it the untimely end of his children? Nay, he will also bear this nobly, and will take up the words of Job, "The Lord gave, the Lord hath taken away; as it seemed good unto the Lord, so is it come to pass. Blessed be the name of the Lord for ever." [1737] But if death and loss of children cannot grieve, much less can the loss of money, or dishonour, or reproaches, or false accusations, at any time affect a soul so great and noble; no, nor anguish of body, since the Apostles were scourged, yet they were not made sad. This, indeed, was a great thing; but what is much more, instead of being made sad, they considered their very scourgings, as a ground of additional pleasure. "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ." [1738] Did any person insult and revile such a one? Well, he was taught by Christ to rejoice in these revilings. "Rejoice," [1739] saith He, "and be exceeding glad, when they shall say all manner of evil against you falsely for my sake; for great is your reward in heaven." [1740] But suppose a man hath fallen into disease? Well, he hath heard another admonishing, and saying, "In disease and poverty trust thou in Him; for as gold is tried in the fire, so are acceptable men in the furnace of humiliation." [1741] Since, therefore, neither death, nor loss of money, nor bodily disease, nor dishonour, nor reproach, nor any other thing of that nature, will be able to grieve him, but makes him even the more joyful, what foundation for sadness will he have at any time?