1499 Heb. vi. 8. “The Apostle” here is to be noticed. The same teaching, as to there being no necessity for pleasure, is found in Clement of Alexandria. He says it is not our oxomdc, 2 Ped. c. i. and 2 Strom., xa8dAov yap OvK avayKaiov TO Tij¢ NSoviis MdB0c, EraxodovOipov dé xpEtats Taig Puorkatic, K.T. A.
1500 emipetpiac. Cf. év Emmetpw, Polyb., “into the bargain.”
1501 Kai TEP TOVG GWHLATIKOUS Tdvous NoxoANEVov (i.e. “busied,”): Galesinius’ translation must here be wrong, “ad corporis labores prorsus inutilem.”
1502 Cold can unite with Wet or Dry which “lie on each side of” it, and are “kindred” to it: and so through one or the other (which are also “kindred” to Hot) can come “in contact with” Hot. (So of all.) A wet thing becomes the medium in which both cold and heat can be manifested.
Chapter XXII manifests itself in contradictories, is itself the agent which affects the union of those contradictories. What business of mine, however, is it to explain exactly the details of this change from this mutual separation and repugnance of nature, to this mutual union through the medium of kindred qualities, except for the purpose for which we mentioned it? And that purpose was to add that the author of this analysis of the body’s constitution advised that all possible care be taken to preserve a balance between these properties, for that in fact health consisted in not letting any one of them gain the mastery within us. If his doctrine has truth in it, then, for our health’s continuance, we must secure such a habit, and by no irregularity of diet produce either an excess or a defect in any member of these our constituent elements. The chariot-master, if the young horses which he has to drive will not work well together, does not urge a fast one with the whip, and rein in a slow one; nor, again, does he let a horse that shies in the traces or is hard-mouthed gallop his own way to the confusion of orderly driving; but he quickens the pace of the first, checks the second, reaches the third with cuts of his whip, till he has made them all breathe evenly together in a straight career.
Now our mind in like manner holds in its grasp the reins of this chariot of the body; and in that capacity it will not devise, in the time of youth, when heat of temperament is abundant, ways of heightening that fever; nor will it multiply the cooling and the thinning things when the body is already chilled by illness or by time; and in the case of all these physical qualities it will be guided by the Scripture, so as actually to realize it: “He that gathered much had 199 » Tt will curtail immoderate nothing over; and he that had gathered little had no lac lengths in either direction, and so will be careful to replenish where there is much lack. The inefficiency of the body from either cause will be that which it guards against; it will train the flesh, neither making it wild and ungovernable by excessive pampering, nor sickly and unstrung and nerveless for the required work by immoderate mortification. That is temperance’s highest aim; it looks not to the afflicting of the body, but to the peaceful action of the soul’s functions.
1503 eAattovrjon (for LXX. Exod. xvi. 18, and also 2 Cor. viii. 15, have €Aattévnoev), not €Aattwon with Livineius.
Chapter XXIII Chapter XXIII.
Now the details of the life of him who has chosen to live in such a philosophy as this, the things to be avoided, the exercises to be engaged in, the rules of temperance, the whole method of the training, and all the daily regimen which contributes towards this great end, has been dealt with in certain written manuals of instruction for the benefit of those who love details. Yet there is a plainer guide to be found than verbal instruction; and that is practice: and there is nothing vexatious in the maxim that when we are undertaking a long journey or voyage we should get an instructor. “But,” says the Apostle!?"4, “the word is nigh thee;” the grace begins at home; there is the manufactory of all the virtues; there this life has become exquisitely refined by a continual progress towards consummate perfection; there, whether men are silent or whether they speak, there is large opportunity for being instructed in this heavenly citizenship through the actual practice of it. Any theory divorced from living examples, however admirably it may be dressed out, is like the unbreathing statue, with its show of a blooming complexion impressed in tints and colours; but the man who acts as well as teaches, as the Gospel tells us, he is the man who is truly living, and has the bloom of beauty, and is efficient and stirring. It is to him that we must go, if we mean, according to the saying’? - to the saying’? - of Scripture, to “retain” virginity. One who wants to learn a foreign language is not a competent instructor of himself; he gets himself taught by experts, and can then talk with foreigners. So, for this high life, which does not advance in nature’s groove, but is estranged from her by the novelty of its course, a man cannot be instructed thoroughly unless he puts himself into the hands of one who has himself led it in perfection; and indeed in all the other professions of life the candidate is more likely to achieve success if he gets from tutors a scientific knowledge of each part of the subject of his choice, than if he undertook to study it by himself; and this particular profession!°° is not one where everything is so clear that judgment as to our best course in it is necessarily left to ourselves; it is one where to hazard a step into the unknown at once brings us into danger. The science of medicine once did not exist; it has come into being by the experiments which men have made, and has gradually been revealed through their various observations; the healing and the harmful 1504. Rom. x. 8: €AAUs cov TO P& 210'pd Eotiv, Ev TH otdpati cov Kai Ev tH Kapdt& 139% cov. Cf. Deut. xxx.
1505 Kata tov Epobvta Adyov (Codd. Reg. and Mor. aipodvta). This alludes to Prov. iii. 18, rather than Prov.
1506 ov yap Evapyés Eoti TO Emit Sevpa TOTO, Wote Kat’ avayKny, K.t.A. The alternative reading is Ev apxatc. It has been suggested to read, dte yap...tote (for todto), and understand an aposiopesis in the next sentence; thus—“For when our undertaking is clear and simple, then we must entrust to ourselves the decision of what is best. But when the attempt at the unknown is not unattended with risk—(then we want a guide).” Billius. But this is very awkward.
Chapter XXIII drug became known from the attestation of those who had tried them, and this distinction was adopted into the theory of the art, so that the close observation of former practitioners became a precept for those who succeeded; and now any one who studies to attain this art is under no necessity to ascertain at his own peril the power of any drug, whether it be a poison or a medicine; he has only to learn from others the known facts, and may then practise with success. It is so also with that medicine of the soul, philosophy, from which we learn the remedy for every weakness that can touch the soul. We need not hunt after a knowledge of these remedies by dint of guess-work and surmisings; we have abundant means of learning them from him who bya long and rich experience has gained the possession which we seek. In any matter youth is generally a giddy! 7 guide; and it would not be easy to find anything of importance succeeding, in which gray hairs have not been called in to share in the deliberations. Even in all other undertakings we must, in proportion to their greater importance, take the more precaution against failure; for in them too the thoughtless designs of youth have brought loss; on property, for instance; or have compelled the surrender ofa position in the world, and even of renown. But in this mighty and sublime ambition it is not property, or secular glory lasting for its hour, or any external fortune, that is at stake;—of such things!°°8 , whether they settle themselves well or the reverse, the wise take small account;—here rashness can affect the soul itself; and we run the awful hazard, not of losing any of those other things whose recovery even may perhaps be possible, but of ruining our very selves and making the soul a bankrupt. A man who has spent or lost his patrimony does not despair, as long as he is in the land of the living, of perchance coming again through contrivances into his former competence; but the man who has ejected himself from this calling, deprives himself as well of all hope of a return to better things. Therefore, since most embrace virginity while still young and unformed in understanding, this before anything else should be their employment, to search out a fitting guide and master of this way, lest, in their present ignorance, they should wander from the direct route, and strike out new paths of their own in trackless wilds’”’’. “I'wo are better than one,” says the Preacher!?!; but a single one is easily vanquished by the foe who infests the path which 1507 _ Livineius had conjectured that €mio@aAr must be supplied, from a quotation of this passage in Antonius Monachus, Sententie, serm. 20, and in Abbas Maximus, Capita, serm. 41; and this is confirmed by Codd. Reg. and Morell.
1508 = @v Kai Kat& yvMuNv Kal We Etépwe Sro1kovpEVWV dAiyos Tois cwEPPOVOdaLV 6 Adyoc. The Latin here has “quas quidem res ego sane despicio, exiguamque harum tanquam extrinsecus venientium)” &c.; evidently Katayvoinv must have been in the text used.
1509 = dvodias TIvac Katvotourowol (avodt& 139°, dvodtatc, is frequent in Polybius; the word is not found elsewhere in other cases).
1510 Ecclesiastes iv. 9.
Chapter XXIII leads to God; and verily “woe to him that is alone when he falleth, for he hath not another to help him up!?!!.” Some ere now in their enthusiasm for the stricter life have shown a dexterous alacrity; but, as if in the very moment of their choice they had already touched perfection, their pride has had a shocking fall!>”, and they have been tripped up from madly deluding themselves into thinking that that to which their own mind inclined them was the true beauty. In this number are those whom Wisdom calls the “slothful ones!°!°,” who bestrew their “way” with “thorns”; who think it a moral loss to be anxious about keeping the commandments; who erase from their own minds the Apostolic teaching, and instead of eating the bread of their own honest earning fix on that of others, and make their idleness itself into an art of living. From this number, too, come the Dreamers, who put more faith in the illusions of their dreams!°!4 than in the Gospel teaching, and style their own phantasies “revelations.” Hence, too, those who “creep into the houses”; and again others who suppose virtue to consist in savage bearishness, and have never known the fruits of longsuffering and humility of spirit. Who could enumerate all the pitfalls into which any one might slip, from refusing to have recourse to men of godly celebrity? Why, we have known ascetics of this class who have persisted in their fasting even unto death, as if “with such sacrifices God were well pleased’°!;” and, again, others who rush off into the extreme diametrically opposite, practising celibacy in name only and leading a life in no way different from the secular; for they not only indulge in the pleasures of the table, but are openly known to have a woman in their houses!*!®; and they call such a friendship a brotherly affection, as if, forsooth, they could veil their own thought, which is inclined to evil, under a sacred term. It is owing to them that this pure and holy profession of virginity is “blasphemed amongst the Gentiles!>!7,” 1511 Ecclesiastes iv. 10. Gregory supports the Vulgate, which has “quia cum ceciderit, non habet sublevantem 1512 étep@ ntwyati, euphemistically. 1514 The alternative reading is tHv Onpiwv; but dvetpwv is confirmed by three of the Codd. Cf. Theodoret, lib. 4, Heretic. fab., of the Messaliani; and lib. 4, Histor. c. 10, Unvw dé opis avtTOUG EKdSidovTES TAG TOV OvetpwV pavtacias npogntetas anoKkaAodor 1516 See Chrysostom, Lib. Ipdg tovs ovverodKtous EXovtac. 1517 tev €&w0ev. Cf. Rom. ii. 24 Chapter XXIV Chapter XXIV.
It would therefore be to their profit, for the young to refrain from laying down!?!® for themselves their future course in this profession; and indeed, examples of holy lives for them to follow are not wanting in the living generation!>!”. Now, if ever before, saintliness abounds and penetrates our world; by gradual advances it has reached the highest mark of perfectness; and one who follows such footsteps in his daily rounds may catch this halo; one who tracks the scent of this preceding perfume may be drenched in the sweet odours of Christ Himself.
As, when one torch has been fired, flame is transmitted to all the neighbouring candlesticks, without either the first light being lessened or blazing with unequal brilliance on the other points where it has been caught; so the saintliness of a life is transmitted from him who has achieved it, to those who come within his circle; for there is truth in the Prophet’s saying ”””, that one who lives with a man who is “holy” and “clean” and “elect,” will become such himself. If you would wish to know the sure signs, which will secure you the real model, it is not hard to take a sketch from life. If you see a man so standing between death and life, as to select from each helps for the contemplative course, never letting death’s stupor paralyze his zeal to keep all the commandments, nor yet placing both feet in the world of the living, since he has weaned himself from secular ambitions;—a man who remains more insensate than the dead themselves to everything that is found on examination to be living for the flesh, but instinct with life and energy and strength in the achievements of virtue, which are the sure marks of the spiritual life;—then look to that man for the rule of your life; let him be the leading light of your course of devotion, as the constellations that never set are to the pilot; imitate his youth and his gray hairs: or, rather, imitate the old man and the stripling who are joined in him; for even now in his declining years time has not blunted the keen activity of his soul, nor was his youth active in the sphere of youth’s well-known employments; in both seasons of life he has shown a wonderful combination of opposites, or rather an exchange of the peculiar qualities of each; for in age he shows, in the direction of the good, a young man’s energy, while, in the hours of youth, in the direction of evil, his passions were powerless. If you wish to know what were the passions of that glorious youth of his, you will have for your imitation the intensity and glow of his godlike love of wisdom, which 1518 The negative (ur vopoeteiv) is found in Codd. Reg. and Morell. 1519 trv Gwryv. So Bios also is used in Greek after 2nd century. “They (the monks) make little show in history before the reign of Valens (a.d. 364). Paul of Thebes, Hilarion of Gaza, and even the great Antony, are only characters in the novels of the day. Now, however, there was in the East a real movement towards monasticism. All parties favoured it. The Semi-arians were busy inside Mt. Taurus; and though Acacians and Anomeeans held more aloof, they could not escape an influence which even Julian felt. But the Nicene party was the home of the ascetics.” Gwatkin’s Arians.
Chapter XXIV grew with him from his childhood, and has continued with him into his old age. But if you cannot gaze upon him, as the weak-sighted cannot gaze upon the sun, at all events watch that band of holy men who are ranged beneath him, and who by the illumination of their lives are a model for this age. God has placed them as a beacon for us who live around; many among them have been young men there in their prime, and have grown gray in the unbroken practice of continence and temperance; they were old in reasonableness before their time, and in character outstripped their years. The only love they tasted was that of wisdom; not that their natural instincts were different from the rest; for in all alike “the flesh lusteth against the spirit!°*!,” but they listened to some purpose to him who said that Temperance “is a tree of life to them that lay hold upon her!®*?,” and they sailed across the swelling billows of existence upon this tree of life, as upon a skiff; and anchored in the haven of the will of God; enviable now after so fair a voyage, they rest their souls in that sunny cloudless calm.
They now ride safe themselves at the anchor of a good hope, far out of reach of the tumult of the billows; and for others who will follow they radiate the splendour of their lives as beacon-fires on some high watch-tower. We have indeed a mark to guide us safely over the ocean of temptations; and why make the too curious inquiry, whether some with such thoughts as these have not fallen nevertheless, and why therefore despair, as if the achievement was beyond your reach? Look on him who has succeeded, and boldly launch upon the voyage with confidence that it will be prosperous, and sail on under the breeze of the Holy Spirit with Christ your pilot and with the oarage of good cheer!°°, For those who “go down to the sea in ships and occupy their business in great waters” do not let the shipwreck that has befallen some one else prevent their being of good cheer; they rather shield their hearts in this very confidence, and so sweep on to accomplish their successful feat. Surely it is the most absurd thing in the world to reprobate him who has slipped in a course which requires the greatest nicety, while one considers those who all their lives have been growing old in failures and in errors, to have chosen the better part. If one single approach to sin is such an awful thing that you deem it safer not to take in hand at all this loftier aim, how much more awful a thing it is to make sin the practice of a whole life, and to remain thereby absolutely ignorant of the purer course!
How can you in your full life obey the Crucified?
How can you, hale in sin, obey Him Who died to sin? How can you, who are not crucified to the world, and will not accept the mortification of the flesh, obey Him Who bids you follow after Him, and Who bore the Cross in His own body, as a trophy from the foe? How can you obey Paul when he exhorts you “to present your body a living sacrifice, holy, acceptable unto God!>”4,” when you are “conformed to this world,” and not transformed by the 1522 ‘Prov. iii. 18; but said of Wisdom. 1523 t@ mndaAt& 251° tijg eVPpoobvns Chapter XXIV renewing of your mind, when you are not “walking” in this “newness of life,” but still pursuing the routine of “the old man”? How can you be a priest unto God!*”*, anointed though you are for this very office, to offer a gift to God; a gift in no way another’s, no counterfeited gift from sources outside yourself, but a gift that is really your own, namely, “the inner man!°*°,” who must be perfect and blameless, as it is required of a lamb to be without spot or blemish? How can you offer this to God, when you do not listen to the law forbidding the unclean to offer sacrifices? If you long for God to manifest Himself to you, why do you not hear Moses, when he commands the people to be pure from the stains of marriage, that they may take in the vision of God.!>”” If this all seems little in your eyes, to be crucified with Christ, to present yourself a sacrifice to God, to become a priest unto the most high God, to make yourself worthy of the vision of the Almighty, what higher blessings than these can we imagine for you, if indeed you make light of the consequences of these as well?
And the consequence of being crucified with Christ is that we shall live with Him, and be glorified with Him, and reign with Him; and the consequence of presenting ourselves to God is that we shall be changed from the rank of human nature and human dignity to that of Angels; for so speaks Daniel, that “thousand thousands stood before him!>”8.” He too who has taken his share in the true priesthood and placed himself beside the Great High Priest remains altogether himself a priest for ever, prevented for eternity from remaining any more in death. To say, again, that one makes oneself worthy to see God, produces no less a result than this; that one is made worthy to see God. Indeed, the crown of every hope, and of every desire, of every blessing, and of every promise of God, and ofall those unspeakable delights which we believe to exist beyond our perception and our knowledge,—the crowning result of them all, I say, is this. Moses longed earnestly to see it, and many prophets and kings have desired to see the same: but the only class deemed worthy of it are the pure in heart, those who are, and are named “blessed,” for this very reason, that “they shall see God!*”?.” Wherefore we would that you too should become crucified with Christ, a holy priest standing before God, a pure offering in all chastity, preparing yourself by your own holiness for God’s coming; that you also may have a pure heart in which to see God, according to the promise of God, and of our Saviour Jesus Christ, to Whom be glory for ever and ever. Amen.
1525 Gregory alludes to Rev. i. 16: Enoinoev Nuds BaoiAsic Kal iepeic tH OE Karl nati avTOD. 1529S. Matt. v On Infants' Early Deaths.
On Infants’ Early Deaths.'°° Every essayist and every pamphleteer will have you, most Excellent, to display his eloquence upon; your wondrous qualities will be a broad race-course wherein he may expatiate.
A noble and suggestive subject in able hands has indeed a way of making a grander style, lifting it to the height of the great reality. We, however, like an aged horse, will remain outside this proposed race-course, only turning the ear to listen for the contest waged in celebrating your praises, if the sound of any literary car careering in full swing through such wonders may reach us. But though old age may compel a horse to remain away from the race, it may often happen that the din of the trampling racers rouses him into excitement, that he lifts his head with eager looks, that he shows his spirit in his breathings, and prances and paws the ground frequently, though this eagerness is all that is left to him, and time has sapped his powers of going. In the same way our pen remains outside the combat, and age compels it to yield the course to the professors who flourish now; nevertheless its eagerness to join the contest about you survives, and that it can still evince, even though these stylists who flourish now are at the height of their powers!?>". But none of this display of my enthusiasm for you has anything to do with sounding your own praises: no style, however nervous and well-balanced, would easily succeed there; so that any one, who attempted to describe that embarrassing yet harmonious mixture of opposites in your character, would inevitably be left far behind your real worth. Nature, indeed, by throwing out the shade of the eyelashes before the glaring rays, brings to the eyes themselves a weaker light, and so the sunlight becomes tolerable to us, mingling as it does, in quantities proportionate to our need, with the shadows which the lashes cast. Just so the grandeur and the greatness of your character, tempered by your modesty and humbleness of mind, instead of blinding the beholder’s eye, makes the sight on the contrary a pleasurable one; wherein this humbleness of mind does not occasion the splendour of the greatness to be dimmed, and its latent force to be overlooked; but the one is to be noticed in the other, the humility of your character in its elevation, and the grandeur reversely in the lowliness. Others must describe all this; and extol, besides, the many-sightedness of your mind. Your intellectual eyes are indeed as numerous, it may perhaps be said, as the hairs of the head; their keen unerring gaze is on everything alike; the 1530 ‘This treatise is written for Hierius, in Gregory’s old age. It has been thought to be spurious (Oudin, p. 605), because of Fronto Duczus’ insertion (p. 374) about the Purgatorial Fire. But Tillemont, Semler, and Schroeckh have shown that there are no grounds for this opinion. Anastasius Sinaita mentions it (Quest. xvi.). 1531 einep NBHow ot Kata tovs viv toic Adyots aKudGovtec. The Latin translator Laurent. Sifanus, I. U. Doct. (Basle, 1562), must have had a different text to this of the Paris Edit.: “si quidem ita floreret ut qui nunc eloquentia vigent.”
On Infants' Early Deaths.