Homily XI., against Envy, adduces the instances of Saul's envy of David, and that of the patriarchs against Joseph. It is pointed out that envy grows out of familiarity and proximity. "A man is envied of his neighbour." [641] The Scythian does not envy the Egyptian. Envy arises among fellow-countrymen. The remedy for this vice is to recognise the pettiness of the common objects of human ambition, and to aspire to eternal joys. If riches are a mere means to unrighteousness, [642] wo be to the rich man! If they are a ministering to virtue, there is no room for envy, since the common advantages proceeding from them are open to all,--unless any one out of superfluity of wickedness envies himself his own good things!
In Homily XIII., on Holy Baptism, St. Basil combats an error which had naturally arisen out of the practice of postponing baptism. The delay was made an occasion of license and indulgence. St. Augustine [643] cites the homily as St. Chrysostom's, but the quotation has not weakened the general acceptance of the composition as Basil's, and as one of those referred to by Amphilochius. [644] Ceillier mentions its citation by the emperor Justinian. [645] It was apparently delivered at Easter. Baptism is good at all times. [646] "Art thou a young man? Secure thy youth by the bridle of baptism. Has thy prime passed by? Do not be deprived of thy viaticum. Do not lose thy safeguard. Do not think of the eleventh hour as of the first. It is fitting that even at the beginning of life we should have the end in view."
"Imitate [647] the eunuch. [648] He found one to teach him. He did not despise instruction. The rich man made the poor man mount into his chariot. The illustrious and the great welcomed the undistinguished and the small. When he had been taught the gospel of the kingdom, he received the faith in his heart, and did not put off the seal of the Spirit."
Homily XIV., against Drunkards, has the special interest of being originated by a painful incident which it narrates. The circumstances may well be compared with those of the scandal caused by the deacon Glycerius. [649] Easter day, remarks St. Basil, is a day when decent women ought to have been sitting in their homes, piously reflecting on future judgment. Instead of this, certain wanton women, forgetful of the fear of God, flung their coverings from their heads, despising God, and in contempt of His angels, lost to all shame before the gaze of men, shaking their hair, trailing their tunics, sporting with their feet, with immodest glances and unrestrained laughter, went off into a wild dance. They invited all the riotous youth to follow them, and kept up their dances in the Basilica of the Martyrs' before the walls of Cæsarea, turning hallowed places into the workshop of their unseemliness. They sang indecent songs, and befouled the ground with their unhallowed tread. They got a crowd of lads to stare at them, and left no madness undone. On this St. Basil builds a stirring temperance sermon. Section 6 contains a vivid picture of a drinking bout, and Section 7 describes the sequel. The details are evidently not imaginary.
"Sorrowful sight for Christian eyes! A man in the prime of life, of powerful frame of high rank in the army, is carried furtively home, because he cannot stand upright, and travel on his own feet. A man who ought to be a terror to our enemies is a laughing stock to the lads in the streets. He is smitten down by no sword--slain by no foe. A military man, in the bloom of manhood, the prey of wine, and ready to suffer any fate his foes may choose! Drunkenness is the ruin of reason, the destruction of strength; it is untimely old age; it is, for a short time, death.
"What are drunkards but the idols of the heathen? They have eyes and see not, ears and hear not. [650] Their hands are helpless; their feet dead." The whole Homily is forcible. It is quoted by Isidore of Pelusium, [651] and St. Ambrose seems to have been acquainted with it.