[1796] Texts or extracts from the Gospels. On 1 Cor. xvi. 9, Hom. XLIII., he notices a like practice. Bingham says, b. xvi. c. v. sec. 6, that he, and St. Basil, and St. Epiphanius, complain of it, but the passages he quotes do not do so. St. Chrys. tolerates this, seemingly, but expressly denies its efficacy as a mere charm. On the use of charms he is severe, though used by Christians, and containing nothing of decidedly heathenish import. He considers making the sign of the cross as opposed to these, and an act of faith. See on Ep. to Col. Hom. VIII. Suicer in Euang?lion, and St. Chrys. in Matt. Hom. LXXII.
[1797] Matt. v. 34.
[1798] Jas. v. 20.
Homily XX. [1799]
That the fast of Lent is not sufficient to make us competent to partake of the Communion, but that holiness is the first thing required. How it is possible not to entertain resentment, and that God takes much account of this law; and that the entertaining of resentment punishes those who are guilty of it even before they reach the place of torment.--Also concerning abstinence from oaths, and those who have not succeeded in abstaining from swearing.
1. At length the season is verging towards the end of the Fast, and therefore we ought the more earnestly to devote ourselves to holiness. For as in the case of those who run a race, all their circuits will be of no avail if they miss the prize; so neither will any advantage result from these manifold labours and toils with regard to the fast, if we are not able to enjoy the sacred Table with a good conscience. For this end are fasting and Lent appointed, and so many days of solemn assemblies, auditories, prayers, and teachings, in order that by this earnestness [1800] being cleansed in every possible way from the sins which we had contracted during the whole year, we may with spiritual boldness religiously partake of that unbloody Sacrifice; so that should this not be the result, we shall have sustained so much labour entirely in vain, and without any profit. Let every one, therefore, consider with himself what defect he hath corrected, what good work he hath attained to; what sin he hath cast off, what stain he hath purged away; in what respect he has become better. And should he discover that in this good traffic he has made any gain by the fast, and be conscious in himself of much care taken of his wounds, let him draw near! But if he hath remained negligent, having nothing to shew but mere fasting, and hath done nothing which is right besides, let him remain outside; [1801] and then let him enter, when he hath purged out all these offences. Let no one rest on the fast merely; whilst continuing unreformed in evil practices. For it is probable, that he who omits fasting may obtain pardon, having infirmity of body to plead; but it is impossible that he can have an excuse who hath not amended his faults. Thou hast not fasted, it may be, on account of bodily weakness. Tell me for what reason thou art not reconciled to thine enemies? Hast thou, indeed, here to allege bodily infirmity? Again; if thou retainest envy and hatred, what apology hast thou then I ask? For no one in offences of this kind is able to take refuge in the plea of bodily infirmity. And this was a work of Christ's [1802] love toward man, viz. that the chief of the precepts, and those which maintain our life, should not be impaired in any degree through the weakness of the body.
2. But since we need to practise all the divine laws alike, and more especially that which bids us consider no man as an enemy, nor retain resentment long, but forthwith to be reconciled; suffer us to-day to discourse to you concerning this commandment. For as it is not to be imagined that the fornicator and the blasphemer can partake of the sacred Table, so it is impossible that he who hath an enemy, and bears malice, can enjoy the holy Communion. And this with good reason. For a man when he has committed fornication, or adultery, at the same time that he hath accomplished his lust, hath also completed the sin; and should he be willing by watchful living to recover from that fall, he may afterwards, by manifesting great penitence, obtain some relief. But he who is resentful worketh the same iniquity every day, and never brings it to an end. In the former case the deed is over, and the sin completed; but here the sin is perpetrated every day. What excuse can we then have, I ask, for delivering ourselves willingly to such an evil monster? How canst thou ask thy Lord to be mild and merciful to thee, when thou hast been so hard and unforgiving to thy fellow-servant?
3. But thy fellow-servant hath treated thee with contempt perhaps? Yes! and thou hast treated God with contempt oftentimes. And what comparison is there between a fellow-servant and the Lord? As to the former, when he was perchance in some way injured, he insulted thee, and thou wert exasperated. But thou insultest the Lord, when thou art neither treated with injustice nor ill-will by Him, but receiving blessing of Him day by day. Consider, then, that if God chose to search out rigourously what is done against Him, we should not live a single day. For the prophet saith, "If Thou wilt be extreme to mark iniquity, O Lord, O Lord, who shall stand?" [1803] And, to pass by all those other things, of which the conscience of every sinner is aware, and of which he no has no human witness, but God only; were we to be called to account for those which are open and admitted, what allowance could we expect for such sins? What if He were to scrutinize our listlessness and negligence in our prayers; and how, whilst standing before God and supplicating Him, we do not exhibit even so much fear and reverence for Him as servants do toward their masters, as soldiers do toward their officers, as friends do toward friends? [1804] When thou discoursest with a friend, thou givest heed to what thou art doing, but when waiting on God on account of thy sins, and asking pardon for so many offences, and thinking that thou shalt obtain forgiveness, thou art often listless; and whilst thy knees are lying on the ground, thou sufferest thy mind to wander every where, in the market, or in the house, babbling the while with thy mouth vainly and to no purpose! And this we experience, not once or twice, but frequently! Did God then choose to scrutinize this alone, do you think that we could obtain pardon, or be able to find any excuse? Truly, I think not!
4. But what if the evil-speakings which we unkindly utter every day one against another, were brought forward against us; as well as the rash judgments with which we condemn our neighbour; and that for no reason, but because we are fond of blaming, and given to find fault; what, I say, should we be able to allege in defence? Again, should He scrutinize those roving glances of ours, and those evil desires which we carry in the mind, so frequently admitting disgraceful and impure thoughts from the unlicensed wandering of the eyes, what punishment must we not sustain? And should He demand a reason for our revilings, (for He saith, "Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire,") how could we, forsooth, open our mouths, or move our lips at all, or say any thing great or small in reply? Moreover, as to the vainglorious feelings we allow in our prayers, our fastings, our almsgiving, were we to scrutinize, them,--I do not say, were God, but were we ourselves, who are the sinners, to do this,--should we be able to lift up our eyes toward heaven? Then, as to the deceits which we devise one against another--praising a brother now, whilst he is present, and discoursing as with a friend; and when he is absent, reviling him; can we endure the punishments of all these? Then what of the oaths? or what of the lying? what of the perjuries? what of the unjust anger, and of the envy with which we too often regard men when honoured, not enemies only, but also friends? Furthermore, what of the fact, that we are pleased when others suffer evil, and account the misfortunes of others a consolation for our own distress?
5. But suppose the penalty were exacted for our listlessness in our solemn assemblies what would our condition be? For this ye cannot but know, that often whilst God Himself is addressing us all by His prophet, we are holding frequent and long conversations with those near us, about matters which in no way concern us. Passing by, then, all the rest, should He choose to exact of us the penalty due for this sin only, what hope of salvation will there be? For do not suppose that this offence is a small one, but if thou wouldest be aware of its magnitude, examine how this very thing is regarded among men, and then thou wilt perceive the enormity of the sin. Just venture, when some magistrate is talking to thee, or rather some friend who is of somewhat superior dignity, to turn from him, and enter into conversation with thy servant; and thou wilt then perceive, what thou venturest on in dealing thus with God! For if he be any one of the more distinguished classes, he will even demand reparation of thee for such an insult. Yet God, whilst He is treated with as great, and still greater contempt than this, every day; and that not by one, or two, or three persons, but by almost all of us; is still forbearing and longsuffering, not in regard to this alone, but to other things which are far more grievous. For these things are what must be admitted, and what are obvious to all, and by almost all men they are daringly practised. But there are yet others, which the conscience of those who commit them is privy to. Surely, if we were to think of all this; if we were to reason with ourselves, supposing even that we were the cruelest and harshest of men, yet upon taking a survey of the multitude of our sins, we should for very fear and agony be unable to remember the injury done by others towards ourselves. Bear in mind the river of fire; the envenomed worm; the fearful Judgment, where all things shall be naked and open! Reflect, that what are now hidden things, are then to be brought to light! But shouldest thou pardon thy neighbour all these sins which till then await their disclosure are done away with here; and when thou shalt depart this life, thou wilt not drag after thee any of that chain of transgressions; so that thou receivest greater things than thou givest. For many such transgressions, indeed, we have often committed, which no other person knoweth; and when we think, that on That Day these our sins shall lie exposed to the eyes of all, upon the public theatre of the universe, we are in pain beyond any punishment, being choked and strangled by our conscience. Yet this shame, great as it is; these sins, these punishments, great as they are; there is a possibility of purging away through forgiveness exercised toward our neighbour.
6. For indeed there is nothing equal to this virtue. [1805] Wouldest thou learn the power of this virtue? "Though Moses and Samuel stood before Me," saith God, "my soul would not regard them." [1806] Nevertheless, those whom Moses and Samuel were not able to snatch away from God's wrath, this precept when observed was able to snatch away. Hence it is, that He continually exhorts those to whom He had spoken these things, saying, "Let none of you revengefully imagine [1807] evil against his brother in your heart," and "let none of you think of his neighbour's malice." [1808] It is not said merely, forego wrath; but retain it not in thy mind; think not of it; part with all thy resentment; do away the sore. For thou supposest that thou art paying him back the injury; but thou art first tormenting thyself, and setting up thy rage as an executioner within thee in every part, and tearing up thine own bowels. For what can be more wretched than a man perpetually angry? And just as maniacs, who never enjoy tranquility, so also he who is resentful, and retains an enemy, will never have the enjoyment of any peace; incessantly raging, as he does, and daily increasing the tempest of his thoughts calling to mind his words and acts, and detesting the very name of him who has aggrieved him. Do you but mention his enemy, he becomes furious at once, and sustains much inward anguish; and should he chance to get only a bare sight of him, he fears and trembles, as if encountering the worst evils. Yea, if he perceives any of his relations, if but his garment, or his dwelling, or street, he is tormented by the sight of them. For as in the case of those who are beloved, their faces, their garments, their sandals, their houses, or streets, excite us, the instant we behold them; so also should we observe a servant, or friend, or house, or street, or any thing else belonging to those we hate and hold our enemies, we are stung by all these things; and the strokes we endure from the sight of each one of them are frequent and continual.