things really disgraceful to fear not men, but the the multitude laughs it to scorn, and the judge unsleeping Eye; and again, in all good things, will not suffer it. Dice-playing, again, is to seek the crowns which come from Him. For thus neither in other sort of things shall we be able to tolerate them. For whoso when he doeth right judges them unworthy to know his good deeds, and contents himself with the suffrage of God; neither will he take account of them in matters of the contrary sort.

"And how can this be?" you will say. Consider what man is, what God; whom thou desertest, and unto whom thou fliest for refuge; and thou wilt soon be right altogether. Man lieth under the same sin as thyself, and the same condemnation, and the same punishment. "Man is like to vanity," (Psalm cxliv. 4. LXX,) and hath not correct judgment, and needs the correction from above. "Man is dust and ashes," and if he bestow praise, he will often bestow it at random, or out of favor, or ill will. And if he calumniate and accuse, this again will he do out of the same kind of purpose. But God doeth not so: rather irreprovable in His sentence, and pure His judgment. Wherefore we must always flee to Him for refuge; and not for these reasons alone, but because He both made, and more than all spares thee, and loves thee better than thou dost thyself.

exempt from all their punishments: nor did any one among them ever incur penalty for it. Drunkenness and gluttony, so far from being a crime, are considered by many even as a fine thing. And in military carousals it is a point of great emulation; and they who most of all need a sober mind and a strong body, these are most of all given over to the tyranny of drunkenness ; both utterly weakening the body and darkening the soul. Yet of the lawgivers not one hath punished this fault. What can be worse than this madness?

Is then the good word of men so disposed an object of desire to thee, and dost thou not hide thyself in the earth? For even though all such admired thee, oughtest thou not to feel ashamed and cover thy face, at being applauded by men of such corrupt judgment?

Again, blasphemy by legislators in general is accounted nothing terrible. At any rate, no one for having blasphemed Gcd was ever brought to trial and punishment. But if a man steal another's garment, or cut his purse, his sides are flayed, and he is often given over unto death while he that blasphemeth God hath nothing laid to his charge by the heathen legislators. And if a man seduce a female servant when he hath a wife, it seems nothing to the heathen laws nor to men in general.

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[10.] Wilt thou hear besides of some things of another class which shew their folly? For as they punish not these things, so there are others which they enforce by law. What then are these? They collect crowds to fill theatres, and there they introduce choirs of harlots and prostituted children, yea such as trample on nature herself; and they make the whole people sit on high, and so they captivate their city; so they crown those mighty kings whom they are perpetually admiring for their trophies and victories. And yet, what can be more insipid than this honor? what more undelightful than this delight? From among these then seekest thou judges to applaud thy deeds? And is it in company with dancers, and effeminate, and buffoons, and harlots, that thou art fain to enjoy the sound of compliment? answer me.

Why then, neglecting to have so admirable (Oavpactó) an approver, betake we ourselves unto man, who is nothing, all rashness, all at random? Doth he call thee wicked and polluted when thou art not so? So much the more do thou pity him, and weep because he is corrupt; and despise his opinion, because the eyes of his understanding are darkened. For even the Apostles were thus evil reported of; and they laughed to scorn their calumniators. But doth he call thee good and kind? If such indeed thou art, yet be not at all puffed up by the opinion: but if thou art not such, despise it the more, and esteem the thing to be mockery. Wouldest thou know the judgments of the greater part of men, how corrupt they are, how useless, and worthy of ridicule; some of them coming only from raving and distracted persons, others from children at the breast? Hear what hath been from the beginning. I will tell thee of judgments, not of the people only, but also of those who passed for the wisest, of those who were legislators from the earliest period. For who would be counted wiser among the multi-vert the laws of nature, and introduce unlawful tude than the person considered worthy of legislating for cities and peoples? But yet to these wise men fornication seems to be nothing evil nor worthy of punishment. At least, no one of the heathen laws makes its penal or brings men to trial on account of it. And should any one bring another into court for things of that kind,

How can these things be other than proofs of extreme infatuation? For I should like to ask them, is it or is it not, a dreadful thing to sub

intercourse? They will surely say, it is dreadful: at any rate, they make a show of inflicting a penalty on that crime. Why then dost thou bring on the stage those abused wretches; and not only bring them in, but honor them also with honors

1 (návres Savile; màvτws Bened.) [Dr. Field adopts the former

reading. C.]

innumerable, and gifts not to be told? In other of immediately: because the most part, pcsplaces thou punishest those who dare such things; but here even as on common benefactors of the city, thou spendest money upon them and supportest them at the public expense.

"But many will admire the woman for her beauty." And what of that? Even if discreet, she will hardly avoid evil suspicion; but if careless, she will be quickly overtaken, having got that very day a starting point in dissolute behavior.

bride? If any one in the market place speak ill of thy wife, thou makest ado without end and countest life not worth living and can it be that disgracing thyself with thy future consort in the presence of the whole city, thou art pleased and lookest gay on the matter? Why, what strange madness is this!

Yet though the evils are so great, the omission of these proceedings is called an insult, by cer- But," saith one, "the thing is customary." tain who are no better than brute beasts, and Nay, for this very reason we ought most to bewail they are indignant that the woman is not exhibit, because the devil hath hedged in the thing ited to a multitude, that she is not set forth as a stage spectacle, common to all beholders: whereas most assuredly they should rather count it insult when these things do take place; and a laughing stock, and a farce. For even now I know that men will condemn me of much folly and make me a laughing stock: but the derision I can bear when any gain accrues from it. For I should indeed be worthy of derision, if while I was exhorting to contempt of the opinion of the many, I myself, of all men, were subdued by that feeling.

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with custom. In fact, since marriage is a solemn thing and that which recruits our race and the cause of numerous blessings; that evil one, inwardly pining and knowing that it was ordained as a barrier against uncleanness, by a new device introduces into it all kinds of uncleanness. At any rate, in such assemblages many virgins have been even corrupted. And if not so in every case, it is because for the time the devil is content with these words and those songs, so flagitious; with making a show of the bride openly, and leading the bridegroom in triumph through the market-place.

Moreover, because all this takes place in the evening, that not even the darkness may be a veil to these evils, many torches are brought in, suffering not the disgraceful scene to be concealed. For what means the vast throng, and what the wassail, and what the pipes? Most clearly to prevent even those who are in their houses and plunged [Bantiónevo] in deep sleep from remaining ignorant of these proceedings; that being wakened by the pipe and leaning to look out of the lattices, they may be witnesses of the comedy such as it is.

Behold then what follows from all this. Not in the day only but also in the evening, they provide on purpose men that have well drunk, besotted, and inflamed with luxurious fare, to lɔɔk upon the beauty of the damsel's countenance; nor yet in the house only but even through the market-place do they lead her in pomp to make an exhibition; conducting her with torches late in the evening so as that she may be seen of all by their doings recommending nothing else than that henceforth she put off all modesty. And they do not even stop here; but with shameful words do they conduct her. And this with the multitude is a law. And runaway What can one say of the songs themselves, slaves and convicts, thousands of them and of crammed as they are with all uncleanness, introdesperate character, go on with impunity utter-ducing monstrous amours, and unlawful coning whatever they please, both against her and nections, and subversions of houses, and tragic against him who is going to take her to his scenes without end; and making continual menhome. Nor is there any thing solemn, but all tion of the titles of "friend and lover," "misbase and full of indecency. Will it not be a tress ard beloved?" And, what is still more fine lesson in chastity for the bride to see and grievous, that young women are present at these hear such things? [Savile reads this sentence things, having divested themselves of all modwith a question.] And there is a sort of esty; in honor of the bride, rather I should say diabolical rivalry among these profligates to to insult her, exposing even their own salvation', outdo one another in their zealous us of re- and in the midst of wanton young men acting a proaches and foul words, whereby they put the shameless part with their disorderly songs, with whole company out of countenance, and those | go away victorious who have found the largest store of railings and the greatest indecencies to throw at their neighbors.

their foul words, with their devilish harmony. Tell me then: dcst thou still enquire, "Whence come adulteries? Whence fornications? Whence violations of marriage ?"

Now I know that I am a troublesome, sort of person and disagreeable, and morose, as though I were curtailing life of some of its pleasure. Why, this is the very cause of my mourning that things so displeasing are esteemed a sort of pleasure. For how, I ask, can it be other than displeasing to be insulted and reviled? to be reproached by all, together with your as given by Field is Thy cautiv al pia. C.]

[12.] "But they are not noble nor decent women," you will say, "who do these things." Why then laugh me to scorn for this remonstrance, having been thyself aware of this law, before I said any thing. I say, if the proceed

1 τῆς ἑαυτῶν προτείνουσαι σωτηρίας.

The Benedictine translates as if it were ràs Eavrov: which is here followed. [The true reading

ings are right, allow those well-born women also nothing; (and this is why I grieve;) but it is to enact them. For what if these others live in the beginning of folly and madness in the poverty? Are not they also virgins? ought not extreme. The women in the bath, nurses and they also to be careful of chastity? But now here waiting-maids, take up mud and smearing it is a virgin dancing in a public theatre of licen- with the finger make a mark on the child's foretious youths; and, I ask, seems she not unto thee head; and if one ask, What means the mud, more dishonored than a harlot? and the clay? the answer is, "It turneth away an evil eye, witchcraft and envy2." Astonishing! what power in the mud ! what might in the clay! what mighty force is this which it has? It averts all the host of the devil. Tell me, can ye help hiding yourselves for shame ? Will ye never come to understand the snares of the devil, how from earliest life he gradually brings in the several evils which he hath devised? For if the mud hath this effect, why dost thou not thyself also do the same to thine own forehead, when thou art a man and thy character is formed; and thou art likelier than the child to have such as envy thee? Why dost thou not as well bemire the whole body? I say, if on the forehead its virtue be so great, why not anoint thyself all over with mud? All this is mirth and stageplay to Satan, not mockery only but hell-fire being the consummation to which these deceived ones are tending.

But if you say, "Female servants do these things;" neither so do I acquit thee of my charge for neither to these ought such things to have been permitted. For hence all these evils have their origin, that of our household we make no account. But it is enough in the way of contempt to say, "He is a slave," and, "They are handmaids." And yet, day after lay we hear, (Gal. iii. 28.)“In Christ Jesus there is neither bond nor free." Again, were it a horse or an ass, thou dost not overlook it but takest all pains not to have it of an inferior kind; and thy slaves who have souls like thine own dost thou neglect? And why do I say slaves, when I might says sons and daughters? What then must follow? It cannot be but grief (kóny, qu. Ab, “mischief.") must immediately enter in, when all these are going to ruin. And often also very great losses must ensue, valuable golden ornaments being lost in the crowd and the confusion.

[13] Then after the marriage if perchance a child is born, in this case again we shall see the same folly and many practices [σύμβολα] full of absurdity. For when the time is come for giving the infant a name, caring not to call it after the saints as the ancients at first did, they light lamps and give them names, and name the child after that one which continues burning the longest; from thence conjecturing that he will live a long time. After all, should there be many instances of the child's untimely death, (and there are many,) great laughter on the devil's part will ensue, at his having made sport of them as if they were silly children. What shall we say about the amulets and the bells which are hung upon the hand, and the scarlet woof, and the other things full of such extreme folly; when they ought to invest the child with nothing else save the protection of the Cross1. But now that is despised which hath converted the whole world and given the sore wound to the devil and overthrown all his power: while the thread, and the woof, and the other amulets of that kind are entrusted with the child's safety.

May I mention another thing yet more ridiculous than this? Only let no one tax us with speaking out of season, should our argument proceed with that instance also. For he that would cleanse an ulcer will not hesitate first to pollute his own hands. What then is this so very ridiculous custom? It is counted indeed, as 1 Compare St. Chrys. on Coloss. Hom viii. near the end.

[14] Now that among Greeks such things should be done is no wonder: but among the worshippers of the Cross, (tùy στavpòv z pogzuvoùat) and partakers in unspeakable mysteries, and professors of such high morality, (τοσαύτα φιλοGoçoban) that such unseemliness should prevail, this is especially to be deplored again and again. God hath honored thee with spiritual anointing; and dost thou defile thy child with mud? God hath honored thee, and dost thou dishonor thyself? And when theu shouldest inscribe on his forehead the Cross which affords invincible security; dost thou forego this, and cast thyself into the madness of Satan?

If any look on these things as trifles, let them know that they are the source of great evils; and that not even unto Paul did it seem right to overlook the lesser things. For, tell me, what can be less than a man's covering his head? Yet observe how great a matter he makes of this and with how great earnestness he forbids it; saying, among many things, "He dishonoreth his head." (i Cor. xi. 4.) Now if he that covers himself "dishonoreth his head"; he that besmears his child with mud, how can it be less than making it abominable? For how, I want to know, can he bring it to the hands of the priest? How canst thou require that on that forehead the seal3 should be placed by the hand

[15.] Are these then, I beseech you, the per

of the presbyter, where thou hast been smear- mean, of entrance into the world and of departing the mud? Nay, my brethren, do not ure? these things, but from earliest life encompass them with spiritual armor and instruct sons whose good cpinion thou followest after? them to seal the forehead with the hand (τῇ χειρὶ παιδεύτε σφραγίζειν τὸ μέτωπον): and before they are able to do this with their own hand', do you imprint upon them the Cross.

And what can it be but the extreme of folly to seek earnestly the praise of men, so corrupt in their ideas, men whose conduct is all at random? when we ought always to resort to the unsleeping Eye, and look to His sentence in all that we Why should one speak of the other satanical do and speak? For these, even if they approve, observances in the case of travail-pangs and will have no power to profit us. But He, should childbirths, which the midwives introduce with He accept our doings, will both here make us a mischief on their own heads? Of the out-glorious, and in the future day will impart to us cries which take place at each person's death, of the unspeakable good things: which may it and when he is carried to his burial; the irra- be the lot of us all to obtain, through the grace tional wailings, the folly enacted at the funerals; and loving-kindness of our Lord Jesus Christ; . the zeal about men's monuments; the impor- with Whom to the Father and the Holy Spirit be tunate and ridiculous swarm of the mourning glory, power, honor, now and always, and unto women; the observances of days; the days, I everlasting ages.

HOMILY XIII.

I COR. iv. 10.

"We are fools for Christ's sake :" (For it is necessary
from this point to resume our discourse :)
are wise in Christ: we are weak, but ye are strong
but ye
ye have glory, but we have dishonor."

HAVING filled his speech with much severity which conveys a sharper blow than any direct charge and having said, "Ye have reigned without us;" and "God hath set forth us last, as men doomed to death" he shows by what comes next how they are doomed to death;" saying, We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands:" which were very signs of genuine teachers and apostles. Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration.

Desiring therefore to take down their selfconceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed; he first of all mocks them, saying, "Ye have reigned without

tions, iii. 17; vid. Bingham xi. 9. 6. St. Chrysostom, it may be remarked, takes for granted, 1. that infants would be brought to baptism; 2. that they would be brought to the priest.

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Comparethe well-known passages in Tertullian and St. Cyprian: the first, "At all our goings out and comings in, &c. we trace upon the forehead the sign of the cross:" de Cor. Mil. 3. the other, Arm your foreheads with all boldness, that the sign of the cross

may be safe." Ep. 50: both in Bingham ubi supra.

About this custom, of hiring heathen women as mourners,he speaks very strongly elsewhere; Hom. 32 in Matt, Hom. 4. in Heb both which are quoted in Bingham, xxxiii. 18.

If

us." As if he had said, "My sentence is that which kind of things you enjoy, but of persecuthe present is not a time of honor nor of glory, tion and insult, such as we are suffering. however it be not so; if this rather be the time of remuneration: then as far as I see," (but this he saith in irony,) "ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable. things."

Now these things he said that he might hereby cause them also to consider, that they should zealously seek the condition of the Apostles; their dangers and their indignities, not their honors and glories. For these, not the other, are what the Gospel requires. But to this effect he speaks not directly, not to shew himself disagreeable to them: rather in a way characteristic of himself he takes in hand this rebuke. For if he had introduced his address in a direct manner, he would have spoken thus; "Ye err, and are beguiled, and have swerved far from the apostolical mode of instruction. For every apostle and minister of Christ ought to be esteemed a fool, ought to live in affliction and