On the Priesthood

For if he manages the business upon upright principles, all those who are enemies and adversaries both to him and to the candidates do everything with a view to contention, provoking daily strife, and heaping infinite scorn upon the candidates, until they have got them struck off the list, or have introduced their own favorites. In fact it is just as if some pilot had pirates sailing with him in his ship, perpetually plotting every hour against him, and the sailors, and marines. And if he should prefer favor with such men to his own salvation, accepting unworthy candidates, he will have God for his enemy in their stead; and what could be more dreadful than that? And yet his relations with them will be more embarrassing than formerly, as they will all combine with each other, and thereby become more powerful than before. For as when fierce winds coming from opposite directions clash with one another, the ocean, hitherto calm, becomes suddenly furious and raises its crested waves, destroying those who are sailing over it, so also when the Church has admitted corrupt men, its once tranquil surface is covered with rough surf and strewn with shipwrecks.

16. Consider, then, what kind of man he ought to be who is to hold out against such a tempest, and to manage skillfully such great hindrances to the common welfare; for he ought to be dignified yet free from arrogance, formidable yet kind, apt to command yet sociable, impartial yet courteous, humble yet not servile, strong yet gentle, in order that he may contend successfully against all these difficulties. And he ought to bring forward with great authority the man who is properly qualified for the office, even if all should oppose him, and with the same authority to reject the man who is not so qualified, even if all should conspire in his favor, and to keep one aim only in view, the building up of the Church, in nothing actuated either by enmity or favor. Well, do you now think that I acted reasonably in declining the ministry of this office? But I have not even yet gone through all my reasons with you; for I have some others still to mention. And do not grow impatient of listening to a friendly and sincere man, who wishes to clear himself from your accusations; for these statements are not only serviceable for the defence which you have to make on my behalf, but they will also prove of no small help for the due administration of the office. For it is necessary for one who is going to enter upon this path of life to investigate all matters thoroughly well, before he sets his hand to the ministry.

Do you ask why? Because one who knows all things clearly will have this advantage, if no other, that he will not feel strange when these things befall him. Would you like me then to approach the question of superintending widows, first of all, or of the care of virgins, or the difficulty of the judicial function. For in each of these cases there is a different kind of anxiety, and the fear is greater than the anxiety.

Now in the first place, to start from that subject which seems to be simpler than the others, the charge of widows appears to cause anxiety to those who take care of them only so far as the expenditure of money is concerned; but the case is otherwise, and here also a careful scrutiny is needed, when they have to be enrolled, for infinite mischief has been caused by putting them on the list without due discrimination. For they have ruined households, and severed marriages, and have often been detected in thieving and pilfering and unseemly deeds of that kind. Now that such women should be supported out of the Church's revenues provokes punishment from God, and extreme condemnation among men, and abates the zeal of those who wish to do good. For who would ever choose to expend the wealth which he was commanded to give to Christ upon those who defame the name of Christ? For these reasons a strict and accurate scrutiny ought to be made so as to prevent the supply of the indigent being wasted, not only by the women already mentioned, but also by those who are able to provide for themselves. And this scrutiny is succeeded by no small anxiety of another kind, to ensure an abundant and unfailing stream of supply as

from a fountain; for compulsory poverty is an insatiable kind of evil, querulous and ungrateful. And great discretion and great zeal is required so as to stop the mouths of complainers, depriving them of every excuse. Now most men, when they see any one superior to the love of money, forthwith represent him as well qualified for this stewardship. But I do not think that this greatness of soul is ever sufficient of itself, although it ought to be possessed prior to all other qualities; for without this a man would be a destroyer rather than a protector, a wolf instead of a shepherd; nevertheless, combined with this, the possession of another quality also should be demanded. And this quality is forbearance, the cause of all good things in men, impelling as it were and conducting the soul into a serene haven. For widows are a class who, both on account of their poverty, their age and natural disposition, indulge in unlimited freedom of speech (so I had best call it); and they make an unseasonable clamor and idle complaints and lamentations about matters for which they ought to be grateful, and bring accusations concerning things which they ought contentedly to accept. Now the superintendent should endure all these things in a generous spirit, and not be provoked either by

their unreasonable annoyance or their unreasonable complaints. For this class of persons deserve to be pitied for their misfortunes, not to be insulted; and to trample upon their calamities, and add the pain of insult to that which poverty brings, would be an act of extreme brutality. On this account one of the wisest of men, having regard to the avarice and pride of human nature, and considering the nature of poverty and its terrible power to depress even the noblest character, and induce it often to act in these same respects without shame, in order that a man should not be irritated when accused, nor be provoked by continual importunity to become an enemy where he ought to bring aid, he instructs him to be affable and accessible to the suppliant, saying, "Incline thine ear to a poor man and give him a friendly answer with meekness." And passing by the case of one who succeeds in exasperating (for what can one say to him who is overcome?), he addresses the man who is able to bear the other's infirmity, exhorting him before he bestows his gift to correct the suppliant by the gentleness of his countenance and the mildness of his words. But if any one, although he does not take the property (of these widows), nevertheless loads

them with innumerable reproaches, and insults them, and is exasperated against them, he not only fails through his gift to alleviate the despondency produced by poverty, but aggravates the distress by his abuse. For although they may be compelled to act very shamelessly through the necessity of hunger, they are nevertheless distressed at this compulsion. When, then, owing to the dread of famine, they are constrained to beg, and owing to their begging are constrained to put off shame, and then again on account of their shamelessness are insulted, the power of despondency becoming of a complex kind, and accompanied by much gloom, settles down upon the soul. And one who has the charge of these persons ought to be so long-suffering, as not only not to increase their despondency by his fits of anger, but also to remove the greater part of it by his exhortation. For as the man who has been insulted, although he is in the enjoyment of great abundance, does not feel the advantage of his wealth, on account of the blow which he has received from the insult; so on the other hand, the man who has been addressed with kindly words, and for whom the gift has been accompanied with encouragement, exults and rejoices all the more, and the thing given becomes doubled

in value through the manner in which it is offered. And this I say not of myself, but borrow from him whose precept I quoted just now: "My son, blemish not thy good deeds, neither use uncomfortable words when thou givest anything. Shall not the dew assuage the heat? So is a word better than a gift. Lo! is not a word better than a gift? but both are with a gracious man."

But the superintendent of these persons ought not only to be gentle and forbearing, but also skillful in the management of property; for if this qualification is wanting, the affairs of the poor are again involved in the same distress. One who was entrusted not long ago with this ministry, and got together a large hoard of money, neither consumed it himself, nor expended it with a few exceptions upon those who needed it, but kept the greater part of it buried in the earth until a season of distress occurred, when it was all surrendered into the hands of the enemy. Much forethought, therefore, is needed, that the resources of the Church should be neither over abundant, nor deficient, but that all the supplies which are provided should be quickly distributed among those who require them, and the treasures of the Church stored up in the hearts of those who are under her rule.

Moreover, in the reception of strangers, and the care of the sick, consider how great an expenditure of money is needed, and how much exactness and discernment on the part of those who preside over these matters. For it is often necessary that this expenditure should be even larger than that of which I spoke just now, and that he who presides over it should combine prudence and wisdom with skill in the art of supply, so as to dispose the affluent to be emulous and ungrudging in their gifts, lest while providing for the relief of the sick, he should vex the souls of those who supply their wants. But earnestness and zeal need to be displayed here in a far higher degree; for the sick are difficult creatures to please, and prone to languor; and unless great accuracy and care are used, even a slight oversight is enough to do the patient great mischief.

17. But in the care of virgins, the fear is greater in proportion as the possession is more precious, and this flock is of a nobler character than the others. Already, indeed, even into the band of these holy ones, an infinite number of women have rushed full of innumerable bad qualities; and in this case our grief is greater than in the other; for there is just the same difference between a virgin and a widow going astray, as between a free-born damsel and her handmaid. With widows, indeed, it has become a common practice to trifle, and to rail at one another, to flatter or to be impudent, to appear everywhere in public, and to perambulate the market-place. But the virgin has striven for nobler aims, and eagerly sought the highest kind of philosophy, and professes to exhibit upon earth the life which angels lead, and while yet in the flesh proposes to do deeds which belong to the incorporeal powers. Moreover, she ought not to make numerous or unnecessary journeys, neither is it permissible for her to utter idle and random words; and as for abuse and flattery, she should not even know them by name. On this account she needs the most careful guardianship, and the greater assistance. For the enemy of holiness is always surprising

and lying in wait for these persons, ready to devour any one of them if she should slip and fall; many men also there are who lay snares for them; and besides all these things there is the passionateness of their own human nature, so that, speaking generally, the virgin has to equip herself for a twofold war, one which attacks her from without, and the other which presses upon her from within. For these reasons he who has the superintendence of virgins suffers great alarm, and the danger and distress is yet greater, should any of the things which are contrary to his wishes occur, which God forbid. For if a daughter kept in seclusion is a cause of sleeplessness to her father, his anxiety about her depriving him of sleep, where the fear is so great lest she should be childless, or pass the flower of her age (unmarried), or be hated (by her husband), what will he suffer whose anxiety is not concerned with any of these things, but others far greater? For in this case it is not a man who is rejected, but Christ Himself, nor is this barrenness the subject merely of reproach, but the evil ends in the destruction of the soul; "for every tree," it is said, "which bringeth not forth good

fruit, is hewn down and cast into the fire." And for one who has been repudiated by the divine Bridegroom, it is not sufficient to receive a certificate of divorce and so to depart, but she has to pay the penalty of everlasting punishment. Moreover, a father according to the flesh has many things which make the custody of his daughter easy; for the mother, and nurse, and a multitude of handmaids share in helping the parent to keep the maiden safe. For neither is she permitted to be perpetually hurrying into the market-place, nor when she does go there is she compelled to show herself to any of the passers-by, the evening darkness concealing one who does not wish to be seen no less than the walls of the house. And apart from these things, she is relieved from every cause which might otherwise compel her to meet the gaze of men; for no anxiety about the necessaries of life, no menaces of oppressors, nor anything of that kind reduces her to this unfortunate necessity, her father acting in her stead in all these matters; while she herself has only one anxiety, which is to avoid doing or saying anything unworthy the modest conduct which becomes her. But in the other case there are many things which make the

custody of the virgin difficult, or rather impossible for the father; for he could not have her in his house with himself, as dwelling together in that way would be neither seemly nor safe. For even if they themselves should suffer no loss, but continue to preserve their innocence unsullied, they would have to give an account for the souls which they have offended, just as much as if they happened to sin with one another. And it being impossible for them to live together, it is not easy to understand the movements of the character, and to suppress the impulses which are ill regulated, or train and improve those which are better ordered and tuned. Nor is it an easy thing to interfere in her habits of walking out; for her poverty and want of a guardian does not permit him to become an exact investigator of the propriety of her conduct. For as she is compelled to manage all her affairs she has many pretexts for going out, if at least she is not inclined to be self-controlled. Now he who commands her to stay always at home ought to cut off these pretexts, providing for her independence in the necessaries of life, and giving her some woman who will see to the management of these things. He

must also keep her away from funeral obsequies, and nocturnal festivals; for that artful serpent knows only too well how to scatter his poison through the medium even of good deeds. And the maiden must be fenced on every side, and rarely go out of the house during the whole year, except when she is constrained by inexorable necessity. Now if any one should say that none of these things is the proper work of a bishop to take in hand, let him be assured that the anxieties and the reasons concerning what takes place in every case have to be referred to him. And it is far more expedient that he should manage everything, and so be delivered from the complaints which he must otherwise undergo on account of the faults of others, than that he should abstain from the management, and then have to dread being called to account for things which other men have done. Moreover, he who does these things by himself, gets through them all with great ease; but he who is compelled to do it by converting every one's opinion does not get relief by being saved from working single-handed, equivalent to the trouble and turmoil which he experiences through those who oppose him and combat his decisions. However, I could not enumerate all

the anxieties concerned with the care of virgins; for when they have to be entered on the list, they occasion no small trouble to him who is entrusted with this business.

Again, the judicial department of the bishop's office involves innumerable vexations, great consumption of time, and difficulties exceeding those experienced by men who sit to judge secular affairs; for it is a labor to discover exact justice, and when it is found, it is difficult to avoid destroying it. And not only loss of time and difficulty are incurred, but also no small danger. For ere now, some of the weaker brethren having plunged into business, because they have not obtained patronage have made shipwreck concerning the faith. For many of those who have suffered wrong, no less than those who have inflicted wrong, hate those who do not assist them, and they will not take into account either the intricacy of the matters in question, or the difficulty of the times, or the limits of sacerdotal authority, or anything of that kind; but they are merciless judges, recognizing only one kind of defence - release from the evils which oppress them. And he who is unable to furnish this, although he may allege innumerable excuses, will never escape their condemnation.

And talking of patronage, let me disclose another pretext for fault-finding. For if the bishop does not pay a round of visits every day, more even than the idle men about town, unspeakable offence ensues. For not only the sick, but also the whole, desire to be looked after, not that piety prompts them to this, but rather that in most cases they pretend claims to honor and distinction. And if he should ever happen to visit more constantly one of the richer and more powerful men, under the pressure of some necessity, with a view to the common benefit of the Church, he is immediately stigmatized with a character for fawning and flattery. But why do I speak of patronage and visiting? For merely from their mode of accosting persons, bishops have to endure such a load of reproaches as to be often oppressed and overwhelmed by despondency; in fact, they have also to undergo a scrutiny of the way in which they use their eyes. For the public rigorously criticize their simplest actions, taking note of the tone of their voice, the cast of their countenance, and the degree of their laughter. He laughed heartily to such a man, one will say, and accosted him with a beaming face, and a clear voice, whereas to me he addressed only a slight and passing remark. And in a large assembly, if he does not turn his eyes in every direction when he is conversing, the majority declare that his conduct is insulting.

Who, then, unless he is exceedingly strong, could cope with so many accusers, so as either to avoid being indited altogether, or, if he is indited, to escape? For he must either be without any accusers, or, if this is impossible, purge himself of the accusations which are brought against him; and if this again is not an easy matter, as some men delight in making vain and wanton charges, he must make a brave stand against the dejection produced by these complaints. He, indeed, who is justly accused, may easily tolerate the accuser, for there is no bitterer accuser than conscience; wherefore, if we are caught first by this most terrible adversary, we can readily endure the milder ones who are external to us. But he who has no evil thing upon his conscience, when he is subjected to an empty charge, is speedily excited to wrath, and easily sinks into dejection, unless he happens to have practised beforehand how to put up with the follies of the multitude. For it is utterly impossible for one who is falsely accused without cause, and condemned, to avoid feeling some vexation and annoyance at such great injustice.

And how can one speak of the distress which bishops undergo, whenever it is necessary to cut some one off from the full communion of the Church? Would indeed that the evil went no further than distress! but in fact the mischief is not trifling. For there is a fear lest the man, if he has been punished beyond what he deserves, should experience that which was spoken of by the blessed Paul and "be swallowed up by overmuch sorrow." The nicest accuracy, therefore, is required in this matter also, lest what is intended to be profitable should become to him an occasion of greater damage. For whatever sins he may commit after such a method of treatment, the wrath caused by each of them must be shared by the physician who so unskillfully applied his knife to the wound. What severe punishment, then, must be expected by one who has not only to render an account of the offences which he himself has separately committed, but also incurs extreme danger on account of the sins committed by others? For if we shudder at undergoing judgment for our own misdeeds, believing that we shall not be able to escape the fire of the other world, what must one expect to suffer who has to answer for so many others? To prove the truth of this, listen to the blessed Paul, or rather not to him, but to Christ speaking in him, when he says: "Obey them that have the rule over you, and submit, for they watch for your souls as they that shall give account." Can the dread of this threat be slight? It is impossible to say: but these considerations are sufficient to convince even the most incredulous and obdurate that I did not make this escape under the influence of pride or vainglory, but merely out of fear for my own safety, and consideration of the gravity of the office.

2 Cor. iii. 10.

The Holy Eucharist is frequently called by St. Chrysostom and other Greek Fathers the Sacrifice, sometimes the "unbloody Sacrifice," partly as being an offering of praise and thanksgiving, partly as being a commemoration or representation of the sacrifice of Christ. We must bear in mind that no controversy had then arisen about this Sacrament, and that writers could freely use expressions which in later times would have been liable to objection or misconstruction. The passage before us must be read in the light of other passages in Chrysostom's works; but one of these is sufficient to indicate the sense in which it is to be understood. In Homily xvii. c. 3. on the Epistle to the Hebrews, after contrasting the many and ineffectual sacrifices of the Jews with the one perfect and efficient sacrifice of Christ, he proceeds, "What then? do we not make an offering every day? We do, certainly, but by making a memorial of His death; and this memorial is one, not many. How one, not many? Because the sacrifice was offered once for all, as that great sacrifice was in the Holy of Holies. This is a figure of that great sacrifice, as that was of this: for we do not offer one victim to-day and another to-morrow, but always the same: wherefore the sacrifice is one. Well, then, as He is offered in many places, are there many Christs? No, by no means, but everywhere one Christ, complete both in this world and in the other, one body.

As then, though offered in many places, He is but one body, so is there but one sacrifice. Our High Priest is He who offers the sacrifice which cleanses us. We offer that now which was offered then: which is indeed inconsumable. This takes place now, for a memorial of what took place then. Do this,' said He, for my memorial.' We do not then offer a different sacrifice, as the high priest formerly did, but always the same; or rather we celebrate a memorial of a sacrifice."

Basil heard this, and after a little pause thus replied:

If thou wert thyself ambitious of obtaining this office, thy fear would have been reasonable; for in being ambitious of undertaking it, a man confesses himself to be qualified for its administration, and if he fail therein, after it has been entrusted to him, he cannot take refuge in the plea of inexperience, for he has deprived himself of this excuse beforehand, by having hurriedly seized upon the ministry, and whoever willingly and deliberately enters upon it, can no longer say, "I have sinned in this matter against my will - and against my will I have ruined such and such a soul;" for He who will one day judge him, will say to him, "Since then thou wert conscious of such inexperience, and hadst not ability for undertaking this matter without incurring reproach, why wert thou so eager and presumptuous as to take in hand what was so far beyond thy power? Who compelled thee to do so? Didst thou shrink or fly, and did any one drag thee on by force?" But thou wilt hear nothing like this, for thou canst have nothing of this kind to condemn thyself for; and it is evident to all that thou wert in no degree ambitious of this dignity, for the accomplishment of the matter was due to the action of others. Hence, circumstances which leave those who are ambitious of this office no chance of pardon when they err therein, afford thee ample ground for excuse.

Chrysostom: At this I shook my head and smiled a little, admiring the simple-mindedness of the man, and thus addressed him: I could wish indeed that matters were as thou sayest, most excellent of men, but not in order that I might be able to accept that office from which I lately fled. For if, indeed, no chastisement were to await me for undertaking the care of the flock of Christ without consideration and experience, yet to me it would be worse than all punishment, after being entrusted with so great a charge, to have seemed so base towards Him who entrusted me with it. For what reason, then, did I wish that thou wert not mistaken in this opinion of thine? truly for the sake of those wretched and unhappy beings (for so must I call them, who have not found out how to discharge the duties of this office well, though thou wert to say ten thousand times over that they had been driven to undertake it, and that, therefore, their errors therein are sins of ignorance) - for the sake, I say, of such that they might succeed in escaping that unquenchable fire, and the outer darkness and the worm that dieth not and the punishment of being cut asunder, and perishing together with the hypocrites.

But what am I to do for thee? It is not as thou sayest; no, by no means. And if thou wilt, I will give thee a proof of what I maintain, from the case of a kingdom, which is not of such account with God as the priesthood. Saul, that son of Kish, was not himself at all ambitious of becoming a king, but was going in quest of his asses, and came to ask the prophet about them. The prophet, however, proceeded to speak to him of the kingdom, but not even then did he run greedily after it, though he heard about it from a prophet, but drew back and deprecated it, saying, "Who am I, and what is my father's house." What then? When he made a bad use of the honor which had been given him by God, were those words of his able to rescue him from the wrath of Him who had made him king? And was he able to say to Samuel, when rebuked by him: "Did I greedily run and rush after the kingdom and sovereign power? I wished to lead the undisturbed and peaceful life of ordinary men, but thou didst drag me to this post of honor. Had I remained in my low estate I should easily have escaped all these stumbling blocks, for were I one of the obscure multitude, I should never have been sent forth on this expedition, nor would God have committed to my hands the war against the Amalekites, and if I had not had it committed to me, I should not have sinned this sin." But all such arguments are weak as excuses, and not only weak, but perilous, inasmuch as they rather kindle the wrath of God.

For he who has been promoted to great honor by God, must not advance the greatness of his honor as an excuse for his errors, but should make God's special favor towards him the motive for further improvement; whereas he who thinks himself at liberty to sin because he has obtained some uncommon dignity, what does he but study to show that the lovingkindness of God is the cause of his personal transgression, which is always the argument of those who lead godless and careless lives. But we ought to be on no account thus minded, nor to fall away into the insane folly of such people, but be ambitious at all times to make the most of such powers as we have, and to be reverent both in speech and thought.

For (to leave the kingdom and to come to the priesthood, which is the more immediate subject of our discourse) neither was Eli ambitious of obtaining his high office, yet what advantage was this to him when he sinned therein? But why do I say obtain it? not even had he wished could he have avoided it, because he was under a legal necessity to accept it. For he was of the tribe of Levi, and was bound to undertake that high office which descended to him from his forefathers, notwithstanding which even he paid no small penalty for the lawlessness of his sons. And the very first High Priest of the Jews, concerning whom God spake so many words to Moses, when he was unable to withstand alone the frenzy of so great a multitude, was he not very nearly being destroyed, but for the intercession of his brother, which averted the wrath of God? And since we have mentioned Moses, it will be well to show the truth of what we are saying from what happened to him. For this same saintly Moses was so far from grasping at the leadership of the Jews as to deprecate the offer, and to decline it when God commanded him to take it, and so to provoke the wrath of Him

who appointed him; and not only then, but afterwards when he entered upon his rule, he would gladly have died to have been set free from it: "Kill me," saith he, "if thou art going to deal thus with me." But what then? when he sinned at the waters of strife, could these repeated refusals be pleaded in excuse for him? Could they prevail with God to grant him pardon? And wherefore was he deprived of the promised land? for no other reason, as we all know, than for this sin of his, for which that wondrous man was debarred from enjoying the same blessings which those over whom he ruled obtained; but after many labors and sufferings, after that unspeakable wandering, after so many battles fought and victories won, he died outside the land to reach which he had undergone so much toil and trial; and though he had weathered the storms of the deep, he failed to enjoy the blessings of the haven after all. From hence then thou seest that not only they who grasp at this office are left without excuse for the sins they commit in the discharge thereof, but they too who come to it through the ambitious desire of others; for truly if those persons who have been chosen for this high office

by God himself, though they have never so often refused it, have paid such heavy penalties, and if nothing has availed to deliver any of them from this danger, neither Aaron nor Eli, nor that holy man the Saint, the prophet, the wonder worker, the meek above all the men which were upon the face of the earth, who spake with God, as a man speaketh unto his friend, hardly shall we who fall so infinitely short of the excellence of that great man, be able to plead as a sufficient excuse the consciousness that we have never been ambitious of the dignity, more especially when many of the ordinations now-a-days do not proceed from the grace of God, but are due to human ambition. God chose Judas, and counted him one of the sacred band, and committed to him, as to the rest, the dignity of the apostolic office; yea he gave him somewhat beyond the others, the stewardship of the money. But what of that? when he afterwards abused both these trusts, betraying Him whom he was commissioned to preach, and misapplying the money which he should have laid out well; did he escape punishment? nay for this very reason he even brought upon himself greater punishment, and very reasonably too. For we must not use the high

honors given to us by God so as to offend Him, but so as to please Him better. But he who claims exemption from punishment where it is due, because he has been exalted to higher honor than others, acts very much like one of those unbelieving Jews, who after hearing Christ say, "If I had not come and spoken unto them, they had not had sin," "If I had not done among them the works which none other did, they had not had sin," should reproach the Saviour and benefactor of mankind by replying, "Why, then, didst thou come and speak? why didst thou work miracles? was it that thou mightest punish us the more?" But these are the words of madness and of utter senselessness. For the Great Physician came not to give thee over, but to heal thee - not to pass thee by when thou wert sick, but to rid thee entirely of disease. But thou hast of thine own accord withdrawn thyself from his hands; receive therefore the sorer punishment. For as thou wouldest have been freed from thy former maladies if thou hadst yielded to his treatment, so if, when thou sawest him coming to thine aid thou fleddest from him, thou wilt no longer be able to cleanse thyself of these infirmities, and as thou

art unable, thou wilt both suffer punishment for them, and also because for thy part thou madest God's solicitude for thy good of none effect. Therefore we who act like this are not subjected to the same torment after as before we received honor at God's hands, but far severer torment after than before. For he who has not become good even by being well treated, deserves all the bitterer punishment. Since, then, this excuse of thine has been shown to be weak, and not only fails to save those who take refuge in it, but exposes them so much the more, we must provide ourselves with some other means of safety.

Basil: Tell me of what nature is that? since, as for me, I am at present scarce master of myself, thou hast reduced me to such a state of fear and trembling by what thou hast said.

Chrysostom: Do not, I beseech and implore thee, do not be so downcast. For while there is safety for us who are weak, namely, in not undertaking this office at all, there is safety for you too who are strong, and this consists in making your hopes of salvation depend, next to the grace of God, on avoiding every act unworthy of this gift, and of God who gave it. For they certainly would be deserving of the greatest punishment who, after obtaining this dignity through their own ambition, should then either on account of sloth, or wickedness, or even inexperience, abuse the office. Not that we are to gather from this that there is pardon in store for those who have not been thus ambitious. Yea, even they too are deprived of all excuse. For in my judgment, if ten thousand were to entreat and urge, a man should pay them no attention, but should first of all search his own heart, and examine the whole matter carefully before yielding to their importunities. Now no one would venture to undertake the building of a house were he not an architect, nor will any one attempt the cure of sick bodies who is not a skilled physician; but even though many urge him, will beg off, and will not be

ashamed to own his ignorance; and shall he who is going to have the care of so many souls entrusted to him, not examine himself beforehand? will he accept this ministry even though he be the most inexperienced of men, because this one commands him, or that man constrains him, or for fear of offending a third? And if so, how will he escape casting himself together with them into manifest misery. Had he continued as he was, it were possible for him to be saved, but now he involves others in his own destruction. For whence can he hope for salvation? whence to obtain pardon? Who will then successfully intercede for us? they who are now perhaps urging us and forcibly dragging us on? But who will save these same at such a moment? For even they too will stand in need in their turn of intercession, that they may escape the fire. Now, that I say not these things to frighten thee, but as representing the matter as in truth it is, hear what the holy Apostle Paul saith to Timothy his disciple, his own and beloved son, "Lay hands suddenly on no man, neither be partaker of other men's sins." Dost thou not see from what great blame, yea and vengeance, we, so far as in us

lies, have delivered those who were ready to put us forward for this office.

2. For as it is not enough for those who are chosen to say in excuse for themselves, "I did not summon myself to this office, nor could I avoid what I did not see beforehand;" so neither will it be a sufficient plea for those who ordain them to say that they did not know him who was ordained. The charge against them becomes greater on account of their ignorance of him whom they brought forward, and what seems to excuse them only serves to accuse them the more. For how absurd a thing, is it not? that they who want to buy a slave, show him to the physician, and require sureties for the sale, and information about him from their neighbours, and after all this do not yet venture on his purchase without asking for some time for a trial of him; while they who are going to admit any one to so great an office as this, give their testimonial and their sanction loosely and carelessly, without further investigation, just because some one wishes it, or to court the favor, or to avoid the displeasure of some one else. Who shall then successfully intercede for us in that day, when they who ought to defend us stand themselves in need of defenders? He who is going

to ordain, therefore, ought to make diligent inquiry, and much more he who is to be ordained. For though they who ordain him share his punishment, for any sins which he may commit in his office, yet so far from escaping vengeance he will even pay a greater penalty than they - save only if they who chose him acted from some worldly motive contrary to what seemed justifiable to themselves. For if they should be detected so doing, and knowing a man to be unworthy have brought him forward on some pretext or other, the amount of their punishment shall be equivalent to his, nay perhaps the punishment shall be even greater for them who appointed the unfit man. For he who gives authority to any one who is minded to destroy the Church, would be certainly to blame for the outrages which that person commits. But if he is guilty of no such thing, and says that he has been misled by the opinions of others, even then he shall not altogether remain unpunished, but his punishment shall be a little lighter than his who has been ordained. What then? It is possible that they who elect may come to the election deceived by a false report. But he who is elected could not say, "I am ignorant of myself,"

as others were of him. As one who will receive therefore a sorer punishment than they who put him forward, so should he make his scrutiny of himself more careful than that which they make of him; and if they in ignorance drag him on, he ought to come forward and instruct them carefully about any matters whereby he may stop their being misled; and so having shown himself unworthy of trial may escape the burden of so high an office.

For what is the reason why, in the arts of war, and merchandize, and husbandry, and other departments of this life, when some plan is proposed, the husbandman will not undertake to navigate the ship, nor the soldier to till the ground, nor the pilot to lead an army, under pain of ten thousand deaths? Is it not plainly this? that each foresees the danger which would attend his incompetence? Well, where the loss is concerned with trifles shall we use so much forethought, and refuse to yield to the pressure of compulsion, but where the punishment is eternal, as it is for those who know not how to handle the Priesthood, shall we want only and inconsiderately run into so great danger, and then advance, as our excuse, the pressing entreaties of others? But He who one day will judge us will entertain no such plea as this. For we ought to show far more caution in spiritual matters than in carnal. But now we are not found exhibiting as much caution. For tell me: if supposing a man to be an artificer, when he is not so, we invited him to do a piece of work, and he were to respond to the call, and then having set his hand to the material prepared for the building, were

to spoil the wood and spoil the stone, and so to build the house that it straightway fell to pieces, would it be sufficient excuse for him to allege that he had been urged by others and did not come of his own accord? in no wise; and very reasonably and justly so. For he ought to have refused even at the call of others. So for the man who only spoils wood and stone, there will be no escape from paying the penalty, and is he who destroys souls, and builds the temple of God carelessly, to think that the compulsion of others is his warrant for escaping punishment? Is not this very absurd? For I omit the fact as yet that no one is able to compel the man who is unwilling. But be it that he was subjected to excessive pressure and divers artful devices, and then fell into a snare; will this therefore rescue him from punishment? I beseech thee, let us not deceive ourselves, and pretend that we know not what is obvious to a mere child. For surely this pretence of ignorance will not be able to profit in the day of reckoning. Thou wert not ambitious, thou sayest, of receiving this high office, conscious of thine own weakness. Well and good. Then thou

oughtest, with the same mind, to have declined the solicitation of others; or, when no one called thee, wast thou weak and incapable, but when those were found ready to offer thee this dignity, didst thou suddenly become competent? What ludicrous nonsense! worthy of the extremest punishment. For this reason also the Lord counsels the man who wishes to build a tower, not to lay the foundation before he has taken his own ability to build into account, lest he should give the passers by innumerable opportunities of mocking at him. But in his case the penalty only consists in becoming a laughing-stock; while in that before us the punishment is that of fire unquenchable, and of an undying worm, gnashing of teeth, outer darkness, and being cut asunder, and having a portion with the hypocrites.

But my accusers are unwilling to consider any of these things. For otherwise they would cease to blame a person who is unwilling to perish without cause. It is not the management of corn and barley, oxen or sheep, that is now under our consideration, nor any such like matters, but the very Body of Jesus. For the Church of Christ, according to St. Paul, is Christ's Body, and he who is entrusted with its care ought to train it up to a state of healthiness, and beauty unspeakable, and to look everywhere, lest any spot or wrinkle, or other like blemish should mar its vigor and comeliness. For what is this but to make it appear worthy, so far as human power can, of the incorruptible and ever-blessed Head which is set over it? If they who are ambitious of reaching an athletic condition of body need the help of physicians and trainers, and exact diet, and constant exercise, and a thousand other rules (for the omission of the merest trifle upsets and spoils the whole), how shall they to whose lot falls the care of the body, which has its conflict not against flesh and blood, but against powers unseen, be able to keep it sound and healthy, unless they far surpass ordinary human virtue, and are versed in all healing proper for the soul?

3. Pray, art thou not aware that that body is subject to more diseases and assaults than this flesh of ours, is more quickly corrupted, and more slow to recover? and by those who have the healing of these bodies, divers medicines have been discovered, and an apparatus of different instruments, and diet suitable for the sick; and often the condition of the atmosphere is of itself enough for the recovery of a sick man; and there are instances of seasonable sleep having saved the physician all further labor. But in the case before us, it is impossible to take any of these things into consideration; nay there is but one method and way of healing appointed, after we have gone wrong, and that is, the powerful application of the Word. This is the one instrument, the only diet, the finest atmosphere. This takes the place of physic, cautery and cutting, and if it be needful to sear and amputate, this is the means which we must use, and if this be of no avail, all else is wasted; with this we both rouse the soul when it sleeps, and reduce it when it is inflamed; with this we cut off excesses, and fill up defects, and perform all manner of other operations which are requisite for the soul's health.

Now as regards the ordering of our daily life for the best, it is true that the life of another may provoke us to emulation. But in the matter of spurious doctrine, when any soul is diseased thereby, then there is great need of the Word, not only in view of the safety of our own people, but in view of the enemy without. If, indeed, one had the sword of the spirit, and the shield of faith, so as to be able to work miracles, and by means of these marvels to stop the mouths of impudent gainsayers, one would have little need of the assistance of the Word; still in the days of miracles the Word was by no means useless, but essentially necessary. For St. Paul made use of it himself, although he was everywhere so great an object of wonder for his miracles; and another of those who belonged to the "glorious company of the Apostles" exhorts us to apply ourselves to acquiring this power, when he says: "Be ready always to give an answer to every man that asketh you a reason concerning the hope that is in you," and they all, with one accord, committed the care of the poor widows to Stephen, for no other reason than that they themselves might have leisure

"for the ministry of the Word." To this we ought equally to apply ourselves, unless indeed we are endued with a power of working miracles. But if there is not the least sign of such a power being left us, while on every side many enemies are constantly attacking us, why then it necessarily follows that we should arm ourselves with this weapon, both in order that we may not be wounded ourselves with the darts of the enemy, and in order that we may wound him.

4. Wherefore it should be our ambition that the Word of Christ dwell in us richly. For it is not for one kind of battle only that we have to be prepared. This warfare is manifold, and is engaged with a great variety of enemies; neither do all these use the same weapons, nor do they practice the same method of attack; and he who has to join battle with all, must needs know the artifices of all, and be at once both archer and slinger, captain and general, in the ranks and in command, on foot and on horseback, in sea-fight and in siege. In common warfare, indeed, each man repels the enemy by discharging the particular duty which he has undertaken. But here it is otherwise; and if any one wishes to come off conqueror in this warfare, he must understand all forms of the art, as the devil knows well how to introduce his own assailants through any one spot which may happen to be unguarded, and to carry off the sheep. But not so where he perceives the shepherd coming equipped with accurate knowledge at all points, and well acquainted with his plottings. Wherefore we ought to be well-guarded in all parts: for a city, so long as it happens to be surrounded with a wall,

laughs to scorn the besiegers, abiding in great security; but if any one makes a breach in the wall, though but of the size of a gate, the rest of the circuit is of no use, although the whole of it stand quite securely; so it is with the city of God: so long as the presence of mind and wisdom of the shepherd, which answers to the wall, protect it on all sides, all the enemy's devices end in his confusion and ridicule, and they who dwell within the wall abide unmolested, but wherever any one has been able to demolish a single part, though the rest stand never so fast, through that breach ruin will enter upon the whole. For to what purpose does a man contend earnestly with the Greeks, if at the same time he becomes a prey to the Jews? or get the better of both these and then fall into the clutches of the Manichæans? or after he has proved himself superior to them even, if they who introduce fatalism enter in, and make havoc of the flock? But not to enumerate all the heresies of the devil, it will be enough to say that unless the shepherd is well skilled in refuting them all, the wolf, by means of any one of them,

can enter, and devour the greater part of the flock. In ordinary warfare we must always look for victory being won or defeat sustained by the soldiers who are on the field of battle. But in the spiritual warfare the case is quite different. For there it often happens that the combat with one set of enemies secures a victory for others who never engaged in battle at all, nor took any trouble, but were sitting still all the while; and he who has not much experience in such occurrences will get pierced, so to say, with his own sword, and become the laughing-stock of friends and foes alike. I will try by an example to make clear what I am saying. They who receive the wild doctrines of Valentinus and Marcion, and of all whose minds are similarly diseased, exclude the Law given by God to Moses from the catalogue of the Divine Scriptures. But Jews so revere the Law, that although the time has come which annuls it, they still contend for the observance of all its contents, contrary to the purpose of God. But the Church of God, avoiding either extreme, has trodden a middle path, and is neither induced on the one hand to place herself under its yoke, nor on the other does she tolerate

its being slandered, but commends it, though its day is over, because of its profitableness while its season lasted. Now it is necessary for him who is going to fight with both these enemies, to be fully conversant with this middle course. For if in wishing to teach the Jews that they are out of date in clinging to the old law, he begins to find fault with it unsparingly, he gives no little handle to those heretics who wish to pull it to pieces; and if in his ambition to stop their mouths he extols it immoderately, and speaks of it with admiration, as necessary for this present time, he unseals the lips of the Jews. Again they who labor under the frenzy of Sabellius and the craze of Arius, have both fallen from a sound faith for want of observing a middle course. The name of Christian is applied to both these heretics; but if any one examines their doctrines, he will find the one sect not much better than the Jews, and differing from them only in name, and the other very nearly holding the heresy of Paul of Samosata, and that both are very wide of the truth. Great, therefore, is the danger in such cases, and the way of orthodoxy is narrow and hemmed in

by threatening crags on either side, and there is no little fear lest when intending to strike at one enemy we should be wounded by the other. For if any one assert the unity of the Godhead, Sabellius straightway turns that expression to the advantage of his own mental vagary, and if he distinguish the Persons, and say that the Father is one, and the Son another, and the Holy Spirit a third, up gets Arius, ready to wrest that distinction of Persons into a difference of substance; so we must turn and flee both from the impious confounding of the Persons by the one, and the senseless division of the substance by the other, confessing, indeed, that the Godhead of the Father and of the Son and of the Holy Ghost, is all one, while we add thereunto a Trinity of Persons. For then we shall be able to fortify ourselves against the attacks of both heretics. I might tell thee besides these, of several other adversaries against which, except we contend bravely and carefully, we shall leave the field covered with wounds.

5. Why should any one describe the silly chatter of our own people? For these are not less than the attacks upon us from without, while they give the teacher even more trouble. Some out of an idle curiosity are rashly bent upon busying themselves about matters which are neither possible for them to know, nor of any advantage to them if they could know them. Others again demand from God an account of his judgments, and force themselves to sound the depth of that abyss which is unfathomable. "For thy judgments," saith the Scriptures, "are a great deep," and about their faith and practice thou wouldest find few of them anxious, but the majority curiously inquiring into matters which it is not possible to discover, and the mere inquiry into which provokes God. For when we make a determined effort to learn what He does not wish us to know, we fail to succeed (for how should we succeed against the will of God?); and there only remains for us the danger arising from our inquiry. Now, though this be the case, whenever any one authoritatively stops the search, into such fathomless depths, he gets himself the reputation of being proud and ignorant; so that at such times much tact is needed on the Bishop's part, so as to lead his people away from these unprofitable questions, and himself escape the above-named censures. In short, to meet all these difficulties, there is no help given but that of speech, and if any be destitute of this power, the souls of those who are put under his charge (I mean of the weaker and more meddlesome kind) are no better off than ships continually storm-tossed. So that the Priest should do all that in him lies, to gain this means of strength.

6. Basil: "Why, then, was not St. Paul ambitious of becoming perfect in this art? He makes no secret of his poverty of speech, but distinctly confesses himself to be unskilled, even telling the Corinthians so, who were admired for their eloquence, and prided themselves upon it." Chrysostom: This is the very thing which has ruined many and made them remiss in the study of true doctrine. For while they failed to fathom the depths of the apostle's mind, and to understand the meaning of his words, they passed all their time slumbering and yawning, and paying respect not to that ignorance which St. Paul acknowledges, but to a kind from which he was as free as any man ever was in the world.

But leaving this subject to await our consideration, I say this much in the meantime. Granting that St. Paul was in this respect as unskilled as they would have him to be, what has that to do with the men of to-day? For he had a greater power by far than power of speech, power which brought about greater results too; which was that his bare presence, even though he was silent, was terrible to the demons. But the men of the present day, if they were all collected in one place, would not be able, with infinite prayers and tears, to do the wonders that once were done by the handkerchief of St. Paul. He too by his prayers raised the dead, and wrought such other miracles, that he was held to be a god by heathen; and before he was removed from this life, he was thought worthy to be caught up as far as the third heaven, and to share in such converse as it is not lawful for mortal ears to hear. But the men of to-day - not that I would say anything harsh or severe, for indeed I do not speak by way of insult to them, but only in wonder - how is it that they do not shudder when they measure themselves with so great a man as this? For if we leave the miracles and turn to the life of this blessed saint, and look into his angelic conversation, it is in this rather than in his miracles that thou wilt find this Christian athlete a conqueror.

For how can one describe his zeal and forbearance, his constant perils, his continual cares, and incessant anxiety for the Churches; his sympathy with the weak, his many afflictions, his unwonted persecutions, his deaths daily? Where is the spot in the world, where is the continent or sea, that is a stranger to the labours of this righteous man? Even the desert has known his presence, for it often sheltered him in time of danger. For he underwent every species of attack, and achieved every kind of victory, and there was never any end to his contests and his triumphs.

Yet, all unawares, I have been led to do this man an injury. For his exploits are beyond all powers of description, and beyond mine in particular, just as the masters of eloquence surpass me. Nevertheless, since that holy apostle will judge us, not by the issue, but by the motive, I shall not forbear till I have stated one more circumstance which surpasses anything yet mentioned, as much as he himself surpasses all his fellow men. And what is this? After so many exploits, after such a multitude of victories, he prayed that he might go into hell, and be handed over to eternal punishment, if so be that those Jews, who had often stoned him, and done what they could to make away with him, might be saved, and come over to Christ. Now who so longed for Christ? If, indeed, his feelings towards him ought not to be described as something nobler than longing; shall we then any more compare ourselves with this saint, after so great grace was imparted to him from above, after so great virtue was manifested in himself? What could be more presumptuous?

Now, that he was not so unskilled, as some count him to be, I shall try to show in what follows. The unskilled person in men's estimation is not only one who is unpracticed in the tricks of profane oratory, but the man who is incapable of contending for the defence of the right faith, and they are right. But St. Paul did not say that he was unskilled in both these respects, but in one only; and in support of this he makes a careful distinction, saying that he was "rude in speech, but not in knowledge." Now were I to insist upon the polish of Isocrates, the weight of Demosthenes, the dignity of Thucydides, and the sublimity of Plato, in any one bishop, St. Paul would be a strong evidence against me. But I pass by all such matters and the elaborate ornaments of profane oratory; and I take no account of style or of delivery; yea let a man's diction be poor and his composition simple and unadorned, but let him not be unskilled in the knowledge and accurate statement of doctrine; nor in order to screen his own sloth, deprive that holy apostle of the greatest of his gifts, and the sum of his praises.

7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus, though he had not yet begun to work miracles? How was it that he wrestled with the Grecians and threw them? and why was he sent to Tarsus? Was it not because he was so mighty and victorious in the word, and brought his adversaries to such a pass that they, unable to brook their defeat, were provoked to seek his life? At that time, as I said, he had not begun to work miracles, nor could any one say that the masses looked upon him with astonishment on account of any glory belonging to his mighty works, or that they who contended with him were overpowered by the force of public opinion concerning him. For at this time he conquered by dint of argument only. How was it, moreover, that he contended and disputed successfully with those who tried to Judaize in Antioch? and how was it that that Areopagite, an inhabitant of Athens, that most devoted of all cities to the gods, followed the apostle, he and his wife? was it not owing to the discourse which they heard? And when Eutychus fell from the lattice, was it not owing to his long attendance even until midnight to St. Paul's preaching? How do we find him employed at Thessalonica and Corinth, in Ephesus and in Rome itself? Did he not spend whole nights and days in interpreting the Scriptures in their order? and why should any one recount his disputes with the Epicureans and Stoics. For were we resolved to enter into every particular, our story would grow to an unreasonable length.

When, therefore, both before working miracles, and after, St. Paul appears to have made much use of argument, how can any one dare to pronounce him unskillful whose sermons and disputations were so exceedingly admired by all who heard them? Why did the Lycaonians imagine that he was Hermes? The opinion that he and Barnabas were gods indeed, arose out of the sight of their miracles; but the notion that he was Hermes did not arise from this, but was a consequence of his speech. In what else did this blessed saint excel the rest of the apostles? and how comes it that up and down the world he is so much on every one's tongue? How comes it that not merely among ourselves, but also among Jews and Greeks, he is the wonder of wonders? Is it not from the power of his epistles? whereby not only to the faithful of to-day, but from his time to this, yea and up to the end, even the appearing of Christ, he has been and will be profitable, and will continue to be so as long as the human race shall last. For as a wall built of adamant, so his writings fortify all the Churches of the known world, and he as a most noble champion stands in the midst, bringing into captivity every thought to the obedience of Christ, casting down imaginations, and every high thing which exalts itself against the knowledge of God, and all this he does by those epistles which he has left to us full of wonders and of Divine wisdom.

For his writings are not only useful to us, for the overthrow of false doctrine and the confirmation of the true, but they help not a little towards living a good life. For by the use of these, the bishops of the present day fit and fashion the chaste virgin, which St. Paul himself espoused to Christ, and conduct her to the state of spiritual beauty; with these, too, they drive away from her the noisome pestilences which beset her, and preserve the good health thus obtained. Such are the medicines and such their efficacy left us by this so-called unskillful man, and they know them and their power best who constantly use them. From all this it is evident that St. Paul had given himself to the study of which we have been speaking with great diligence and zeal.

8. Hear also what he says in his charge to his disciple: "Give heed to reading, to exhortation, to teaching," and he goes on to show the usefulness of this by adding, "For in doing this thou shalt save both thyself and them that hear thee." And again he says, "The Lord's servant must not strive, but be gentle towards all, apt to teach, forbearing;" and he proceeds to say, "But abide thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them, and that from a babe thou hast known the sacred writings which are able to make thee wise unto salvation," and again, "Every Scripture is inspired of God, and also profitable for teaching, for reproof, for correction, for instruction which is in righteousness, that the man of God may be complete." Hear what he adds further in his directions to Titus about the appointment of bishops. "The bishop," he says, "must be holding to the faithful word which is according to the teaching, that he may be able to convict the gainsayers." But how shall any one who is unskillful as these men pretend, be able to convict the gainsayers and stop their mouths? or what need is there to give attention to reading and to the Holy

Scriptures, if such a state of unskillfulness is to be welcome among us? Such arguments are mere makeshifts and pretexts, the marks of idleness and sloth. But some one will say, "it is to the priests that these charges are given:" - certainly, for they are the subjects of our discourse. But that the apostle gives the same charge to the laity, hear what he says in another epistle to other than the priesthood: "Let the word of Christ dwell in you richly in all wisdom," and again, "Let your speech be always with grace seasoned with salt, that ye may know how ye ought to answer each one," and there is a general charge to all that they "be ready to" render an account of their faith, and to the Thessalonians, he gives the following command: "Build each other up, even as also ye do." But when he speaks of priests he says, "Let the elders that rule well be counted worthy of double honor, especially those who labor in the word, and in teaching." For this is the perfection of teaching when the teachers both by what they do, and by what they say as well, bring their disciples to that blessed state of life which Christ appointed for them. For example alone is not enough to instruct others. Nor

do I say this of myself; it is our Saviour's own word. "For whosoever shall do and teach them, he shall be called great. Now if doing were the same as teaching, the second word here would be superfluous; and it had been enough to have said "whosoever shall do" simply. But now by distinguishing the two, he shows that practice is one thing, and doctrine another, and that each needs the help of the others in order to complete edification. Thou hearest too what the chosen vessel of Christ says to the Ephesian elders: "Wherefore watch ye, remembering that for the space of three years, I ceased not to admonish every one, night and day, with tears." But what need was there for his tears or for admonition by word of mouth, while his life as an apostle was so illustrious? His holy life might be a great inducement to men to keep the commandments, yet I dare not say that it alone could accomplish everything.

9. But when a dispute arises concerning matters of doctrine, and all take their weapons from the same Scriptures, of what weight will any one's life be able to prove? What then will be the good of his many austerities, when after such painful exercises, any one from the Priest's great unskillfulness in argument fall into heresy, and be cut off from the body of the Church, a misfortune which I have myself seen many suffering. Of what profit then will his patience be to him? None; no more than there will be in a sound faith if the life is corrupt. Wherefore, for this reason more than for all others, it concerns him whose office it is to teach others, to be experienced in disputations of this kind. For though he himself stands safely, and is unhurt by the gainsayers, yet the simple multitude under his direction, when they see their leader defeated, and without any answer for the gainsayers, will be apt to lay the blame of his discomfiture not on his own weakness, but on the doctrines themselves, as though they were faulty; and so by reason of the inexperience of one, great numbers are brought to extreme ruin; for though they do not entirely go over to the adversary, yet they are forced to doubt about matters in which formerly they firmly believed, and those whom they used to approach with unswerving confidence, they are unable to hold to any longer steadfastly, but in consequence of their leader's defeat, so great a storm settles down upon their souls, that the mischief ends in their shipwreck altogether.

But how dire is the destruction, and how terrible the fire which such a leader brings upon his own wretched head for every soul which is thus lost, thou wilt not need to learn from me, as thou knowest all this perfectly. Is this then pride, is this vainglory in me, to be unwilling to be the cause of the destruction of so many souls? and of procuring for myself greater punishment in the world to come, than that which now awaits me there? Who would say so? surely no one, unless he should wish to find fault where there is none, and to moralize over other men's calamities.

1. How great is the skill required for the teacher in contending earnestly for the truth, has been sufficiently set forth by us. But I have to mention one more matter beside this, which is a cause of numberless dangers, though for my own part I should rather say that the thing itself is not the cause, but they who know not how to use it rightly, since it is of itself a help to salvation and to much good besides, whenever thou findest that earnest and good men have the management of it. What then, do I mean by this? The expenditure of great labor upon the preparation of discourses to be delivered in public. For to begin with, the majority of those who are under the preachers' charge are not minded to behave towards them as towards teachers, but disdaining the part of learners, they assume instead the attitude of those who sit and look on at the public games; and just as the multitude there is separated into parties, and some attach themselves to one, and some to another, so here also men are divided, and become the partisans now of this teacher, now of that, listening to them with a view to favor or spite. And not only is there this hardship, but another quite as

great. For if it has occurred to any preacher to weave into his sermons any part of other men's works, he is exposed to greater disgrace than those who steal money. Nay, often where he has not even borrowed anything from any one, but is only suspected, he has suffered the fate of a thief. And why do I speak of the works of others when it is not permitted to him to use his own resources without variety? For the public are accustomed to listen not for profit, but for pleasure, sitting like critics of tragedies, and of musical entertainments, and that facility of speech against which we declaimed just now, in this case becomes desirable, even more than in the case of barristers, where they are obliged to contend one against the other. A preacher then should have loftiness of mind, far exceeding my own littleness of spirit, that he may correct this disorderly and unprofitable pleasure on the part of the multitude, and be able to lead them over to a more useful way of hearing, that his people may follow and yield to him, and that he may not be led away by their own humors, and this it is not possible to arrive at, except by two means: indifference to their praise, and the power

2. For if either of these be lacking, the remaining one becomes useless, owing to its divorce from the other, for if a preacher be indifferent to praise, and yet cannot produce the doctrine "which is with grace seasoned with salt," he becomes despised by the multitude, while he gains nothing from his own nobleness of mind; and if on the other hand he is successful as a preacher, and is overcome by the thought of applause, harm is equally done in turn, both to himself and the multitude, because in his desire for praise he is careful to speak rather with a view to please than to profit. And as he who neither lets good opinion influence him, nor is skillful in speaking, does not yield to the pleasure of the multitude, and is unable to do them any good worth mentioning, because he has nothing to say, so he who is carried away with desire for praise, though he is able to render the multitude better service, rather provides in place of this such food as will suit their taste, because he purchases thereby the tumult of acclamation.

3. The best kind of Bishop must, therefore, be strong in both these points, so that neither may supplant the other. For if when he stands up in the congregation and speaks words calculated to make the careless wince, he then stumbles, and stops short, and is forced to blush at his failure, the good of what he has spoken is immediately wasted. For they who are rebuked, being galled by what has been told them, and unable to avenge themselves on him otherwise, taunt him, with jeers at this ignorance of his, thinking to screen their own reproach thereby. Wherefore he ought, like some very good charioteer, to come to an accurate judgment about both these good things, in order that he may be able to deal with both as he may have need; for when he is irreproachable in the eyes of all, then he will be able, with just so much authority as he wishes, both to correct and to remit from correction all those who are under his rule. But without this it will not be easy for him to do so. But this nobleness of soul should be shown not only up to the limit of indifference to praise, but should go further in order that the gain thus gotten may not in its turn be fruitless.

4. To what else ought he then to be indifferent? Slander and envy. Unseasonable evil speaking, however (for of course the Bishop undergoes some groundless censure), it is well that he should neither fear nor tremble at excessively, nor entirely pass over; but we ought, though it happen to be false, or to be brought against us by the common herd, to try and extinguish it immediately. For nothing so magnifies both an evil and a good report as the undisciplined mob. For accustomed to hear and to speak without stopping to make inquiry, they repeat at random everything which comes in their way, without any regard to the truth of it. Therefore the Bishop ought not to be unconcerned about the multitude, but straightway to nip their evil surmisings in the bud; persuading his accusers, even if they be the most unreasonable of all men, and to omit nothing which is able to dispel an ill-favored report. But if, when we do all this, they who blame us will not be persuaded, thenceforward we should give them no concern. Since if any one be too quick to be dejected by these accidents, he will not be able at any time to produce anything noble and admirable. For despondency and constant cares are mighty for destroying the powers of the

mind, and for reducing it to extreme weakness. Thus then must the Priest behave towards those in his charge, as a father would behave to his very young children; and as such are not disturbed either by their insults or their blows, or their lamentations, nor even if they laugh and rejoice with us, do we take much account of it; so should we neither be puffed up by the promises of these persons nor cast down at their censure, when it comes from them unseasonably. But this is hard, my good friend; and perhaps, methinks, even impossible. For I know not whether any man ever succeeded in the effort not to be pleased when he is praised, and the man who is pleased at this is likely also to desire to enjoy it, and the man who desires to enjoy it will, of necessity, be altogether vexed and beside himself whenever he misses it. For as they who revel in being rich, when they fall into poverty are grieved, and they who have been used to live luxuriously cannot bear to live shabbily; so, too, they who long for applause, not only when they are blamed without a cause, but when they are not constantly being praised, become, as by some famine, wasted in soul, particularly when they happen

themselves to have been used to praise, or if they hear others being praised. He who enters upon the trial of preaching with desires of this kind, how many annoyances and how many pangs dost thou think that he has? It is no more possible for the sea to be without waves than that man to be without cares and grief.

5. For though the preacher may have great ability (and this one would only find in a few), not even in this case is he released from perpetual toil. For since preaching does not come by nature, but by study, suppose a man to reach a high standard of it, this will then forsake him if he does not cultivate his power by constant application and exercise. So that there is greater labor for the wiser than for the unlearned. For there is not the same degree of loss attending negligence on the part of the one and the other, but the loss is in exact proportion to the difference between the two possessions. For the latter no one would blame, as they furnish nothing worth regarding. But the former, unless they are constantly producing matter beyond the reputation in which all hold them, great censure attends on all hands; and besides these things, the latter would meet with considerable praise, even for small performances, while the efforts of the former, unless they be specially wonderful and startling, not only fail to win applause, but meet with many fault-finders. For the audience set themselves to be critics, not so much in judgment of what is said as of the reputation of the speaker, so that whenever any one excels all

others in oratorical powers, then especially of all others does he need laborious study. For this man is not allowed to avail himself of the usual plea which human nature urges, that one cannot succeed in everything; but if his sermons do not throughout correspond to the greatness of the expectations formed, he will go away without having gained anything but countless jeers and censures; and no one takes this into consideration about him, that dejection and pain, and anxiety, and often anger, may step in, and dim the clearness of his thoughts and prevent his productions from coming from him unalloyed, and that on the whole, being but a man, he cannot be constantly the same, nor at all times acquit himself successfully, but naturally must sometimes fall short of the mark, and appear on a lower level of ability than usual. None of these things, as I said, are they willing to take into consideration, but charge him with faults as if they were sitting in judgment on an angel; though in other cases, too, a man is apt to overlook the good performances of his neighbor, though they be many and great, and if anywhere a defect appears, even if it be accidental, even if it only occur at long intervals, it is quickly perceived, and always

remembered, and thus small and trifling matters have often lessened the glory of many and great doings.

6. Thou seest, my excellent friend, that the man who is powerful in preaching has peculiar need of greater study than others; and besides study, of forbearance also greater than what is needed by all those whom I have already mentioned. For thus are many constantly springing up against him, in a vain and senseless spirit, and having no fault to find with him, but that he is generally approved of, hate him; and he must bear their bitter malice nobly, for as they are not able to hide this cursed hatred, which they so unreasonably entertain, they both revile, and censure, and slander in private, and defame in public, and the mind which has begun to be pained and exasperated, on every one of these occasions, will not escape being corrupted by grief. For they will not only revenge themselves upon him by their own acts, but will try to do so by means of others, and often having chosen some one of those who are unable to speak a word, will extol him with their praises and admire him beyond his worth. Some do this through ignorance alone, some through ignorance and envy, in order that they may ruin the reputation of the other, not that they may prove the man to be wonderful who is not so,

and the noble-minded man has not only to struggle against these, but often against the ignorance of the whole multitude; for since it is not possible that all those who come together should consist of learned men, but the chances are that the larger part of the congregation is composed of unlearned people, and that even the rest, who are clearer headed than they, fall as far short of being able to criticize sermons as the remainder again fall short of them; so that only one or two are seated there who possess this power; it follows, of necessity, that he who preaches better than others carries away less applause, and possibly goes home without being praised at all, and he must be prepared to meet such anomalies nobly, and to pardon those who commit them in ignorance, and to weep for those who acquiesce in them on account of envy as wretched and pitiable creatures, and not to consider that his powers have become less on either of these accounts. For if a man, being a pre-eminently good painter, and superior to all in his art, sees the portrait which he has drawn with great accuracy held up to ridicule, he ought not to be dejected, and to consider the picture poor, because of the judgment of the ignorant;

as he would not consider the drawing that is really poor to be something wonderful and lovely, because of the astonishment of the inartistic.

7. For let the best artificer be himself the critic of his own designs, and let his performances be determined to be good or poor, according as the mind which designed them gives sentence upon them. But let him not even consider the opinion, so erroneous and inartistic, of the outside world. Let, therefore, the man who undertakes the strain of teaching never give heed to the good opinion of the outside world, nor be dejected in soul on account of such persons; but laboring at his sermons so that he may please God, (For let this alone be his rule and determination, in discharging this best kind of workmanship, not acclamation, nor good opinions,) if, indeed, he be praised by men, let him not repudiate their applause, and when his hearers do not offer this, let him not seek it, let him not be grieved. For a sufficient consolation in his labors, and one greater than all, is when he is able to be conscious of arranging and ordering his teaching with a view to pleasing God.

8. For if he be first carried away with the desire for indiscriminate praise, he will reap no advantage from his labors, or from his power in preaching, for the mind being unable to bear the senseless censures of the multitude is dispirited, and casts aside all earnestness about preaching. Therefore it is especially necessary to be trained to be indifferent to all kinds of praise. For to know how to preach is not enough for the preservation of that power, if this be not added: and if any one would examine accurately the man who is destitute of this art, he will find that he needs to be indifferent to praise no less than the other, for he will be forced to do many wrong things in placing himself under the control of popular opinion. For not having the energy to equal those who are in repute for the quality of their preaching, he will not refrain from forming ill designs against them, from envying them, and from blaming them without reason, and from many such discreditable practices, but will venture everything, even if it be needful to ruin his own soul, for the sake of bringing down their fame to the level of his own insignificance. And in addition to this, he will leave off his exertions about

his work; a kind of numbness, as it were, spreading itself over his mind. For much toil, rewarded by scanty praise, is sufficient to cast down a man who cannot despise praise, and put him into a deep lethargy, since the husbandman even when he spends time over some sorry piece of land, and is forced to till a rock, quickly desists from his work, unless he is possessed of much earnestness about the matter, or has a fear of famine impending over him. For if they who are able to speak with considerable power, need such constant exercise for the preservation of their talent, he who collects no materials at all, but is forced in the midst of his efforts to meditate; what difficulty, what confusion, what trouble will he experience, in order that he may be able at great labor to collect a few ideas! and if any of those clergy who are under his authority, and who are placed in the inferior order, be able in that position to appear to better advantage than he; what a divine mind must he have, so as not to be seized with envy or cast down by despondency. For, for one to be placed in a station of higher dignity, and to be surpassed by his inferior in rank, and

to bear this nobly, would not be the part of any ordinary mind, nor of such as my own, but of one as hard as adamant; and if, indeed, the man who is in greater repute be very forbearing and modest, the suffering becomes so much the more easily borne. But if he is bold and boastful and vainglorious, a daily death would be desirable for the other; he will so embitter his life, insulting him to his face, and laughing at him behind his back, wresting much of his authority from him, and wishing to be everything himself. But he is possessed of the greatest security, in all these circumstances, who has fluency in preaching, and the earnest attention of the multitude about him, and the affection of all those who are under his charge. Dost not thou know what a passion for sermons has burst in upon the minds of Christians now-a-days? and that they who practice themselves in preaching are in especial honor, not only among the heathen, but among them of the household of the faith? How then could any one bear such disgrace as to find that all are mute when he is preaching, and think that they are oppressed, and wait for the end of the sermon, as for some release from work; while

they listen to another with eagerness though he preach long, and are sorry when he is about to conclude; and almost angry when it is his purpose to be silent. If these matters seem to thee to be small, and easily to be despised, it is because of thine inexperience. They are truly enough to quench zeal, and to paralyze the powers of the mind, unless a man withdraw himself from all human passions, and study to frame his conduct after the pattern of those incorporeal powers, who are neither pursued by envy, nor by longing for fame, nor by any other morbid feeling. If then there be any man so constituted as to be able to subdue this wild beast, so difficult to capture, so unconquerable, so fierce; that is to say, public fame, and to cut off its many heads, or rather to forbid their growth altogether; he will easily be able to repel these many violent assaults, and to enjoy a kind of quiet haven of rest. But he who has not freed himself from this monster, involves his soul in struggles of various kinds, and perpetual agitation, and the burden both of despondency and of other passions. But why need I detail the rest of these difficulties, which no one will be able to describe, or

to learn unless he has had actual experience of them.

1. Our condition here, indeed, is such as thou hast heard. But our condition hereafter how shall we endure, when we are compelled to give our account for each of those who have been entrusted to us? For our penalty is not limited to shame, but everlasting chastisement awaits us as well. As for the passage, "Obey them that have the rule over you, and submit to them, for they watch in behalf of your souls as they that shall give account;" though I have mentioned it once already, yet I will break silence about it now, for the fear of its warning is continually agitating my soul. For if for him who causes one only, and that the least, to stumble, it is profitable that "a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea;" and if they who wound the consciences of the brethren, sin against Christ Himself, what then will they one day suffer, what kind of penalty will they pay, who destroy not one only, or two, or three, but so many multitudes? For it is not possible for inexperience to be urged as an excuse, nor to take refuge in ignorance, nor for the plea of necessity or force to be put forward. Yea, if it were possible, one of those under their charge could more easily make use of this refuge for his own sins than bishops in the case of the sins of others.

Dost thou ask why? Because he who has been appointed to rectify the ignorance of others, and to warn them beforehand of the conflict with the devil which is coming upon them, will not be able to put forward ignorance as his excuse, or to say, "I have never heard the trumpet sound, I did not foresee the conflict." For he is set for that very purpose, says Ezekiel, that he may sound the trumpet for others, and warn them of the dangers at hand. And therefore his chastisement is inevitable, though he that perishes happen to be but one. "For if when the sword comes, the watchman does not sound the trumpet to the people, nor give them a sign, and the sword come and take any man away, he indeed is taken away on account of his iniquity, but his blood will I require at the watchman's hands."

2. Cease then to urge us on to a penalty so inevitable; for our discourse is not about an army, or a kingdom; but about an office which needs the virtues of an angel. For the soul of the Priest ought to be purer than the very sunbeams, in order that the Holy Spirit may not leave him desolate, in order that he may be able to say, "Now I live; and yet no longer I, but Christ liveth in me." For if they who dwell in the desert, and are removed far from the city and the market-place, and the tumult therein, and who enjoy all their time a haven of rest, and of peacefulness, are not willing to rely on the security of that manner of life, but add to it numberless other safeguards, hedging themselves round on every side, and studying both to speak and to act with great circumspection, so that to the utmost extent of human power they may draw near to God with assurance, and with unstained purity, what power and strength, thinkest thou, does the ordained Priest need so as to be able to tear his soul away from every defilement, and to keep its spiritual beauty unsullied? For he has need of far greater purity than they; and whoever has need of greater purity, he too is subject to more pressing temptations than they, which are able to defile him, unless by using constant self-denial and much labor, he renders his soul inaccessible to them.

For beauty of face, elegance of movement, an affected gait and lisping voice, pencilled eyebrows and enamelled cheeks, elaborate braiding and dyeing of hair, costliness of dress, variety of golden ornaments, and the glory of precious stones, the scent of perfumes, and all those other matters to which womankind devote themselves, are enough to disorder the mind, unless it happen to be hardened against them, through much austerity of self restraint. Now to be disturbed indeed by such things is nothing wonderful. But on the other hand, that the devil should be able to hit and shoot down the souls of men by the opposite of these - this is a matter which fills us with astonishment and perplexity.

3. For ere now some men who have escaped these snares, have been caught by others widely differing from these. For even a neglected appearance, unkempt hair, squalid dress, and an unpainted face, simple behavior, and homely language, unstudied gait, and unaffected voice, a life of poverty, a despised, unpatronized and lonely condition, have first drawn on the beholder to pity, and next to utter ruin; and many who have escaped the former nets, in the way of gold ornaments and perfumes, and apparel, and all the rest, of which I have spoken as connected with them, have easily fallen into these so widely differing from them, and have perished. When then both by poverty and by riches, both by the adornment and the neglect of the personal appearance, both by studied and unaffected manners, in short by all those means which I have enumerated, war is kindled in the soul of the beholder, and its artifices surround him on every side, how will he be able to breathe freely while so many snares encompass him? and what hiding-place will he be able to find - I do not say so as to avoid being forcibly seized by them (for this is not altogether difficult) - but so as to keep his own soul undisturbed by polluting thoughts?

And I pass by honors, which are the cause of countless evils. For those which come from the hands of women are ruinous to the vigor of self-restraint, and often overthrow it when a man does not know how to watch constantly against such designs; while those which come from the hands of men, unless a man receive them with much nobleness of mind, he is seized with two contrary emotions, servile flattery and senseless pride. To those who patronize him, he is obliged to cringe; and towards his inferiors he is puffed up, on account of the honors which the others confer, and is driven into the gulf of arrogance. We have mentioned these matters indeed, but how harmful they actually are, no one could well learn without experience. For not only these snares, but greater and more delusive than these, he must needs encounter, who has his conversation in the world. But he who is content with solitude, has freedom from all this, and if at any time a strange thought creates a representation of this kind, the image is weak, and capable of being speedily subdued, because there is no fuel added to the flame from without, arising from actual sight. For the recluse has but himself to fear for; or should he be forced to have the care of others they are easily counted: and if they be many, yet they are less than those in

our Churches, and they give him who is set over them much lighter anxiety about them, not only on account of their fewness, but because they are all free from worldly concerns, and have neither wife nor children, nor any such thing to care about; and this makes them very deferential to their rulers, and allows them to share the same abode with them, so that they are able to take in their failings accurately at a glance and correct them, seeing that the constant supervision of a teacher is no little help towards advance in virtue.

4. But of those who are subject to the Priest, the greater number are hampered with the cares of this life, and this makes them the slower in the performance of spiritual duties. Whence it is necessary for the teacher to sow every day (so to speak), in order that by its frequency at least, the word of doctrine may be able to be grasped by those who hear. For excessive wealth, and an abundance of power, and sloth the offspring of luxury, and many other things beside these, choke the seeds which have been let fall. Often too the thick growth of thorns does not suffer the seed to drop even upon the surface of the soil. Again, excess of trouble, stress of poverty, constant insults, and other such things, the reverse of the foregoing, take the mind away from anxiety about things divine; and of their people's sins, not even the smallest part can become apparent; for how should it, in the case of those the majority of whom they do not know even by sight?

The Priest's relations with his people involve thus much difficulty. But if any inquire about his relations with God, he will find the others to be as nothing, since these require a greater and more thorough earnestness. For he who acts as an ambassador on behalf of the whole city - but why do I say the city? on behalf of the whole world indeed - prays that God would be merciful to the sins of all, not only of the living, but also of the departed. What manner of man ought he to be? For my part I think that the boldness of speech of Moses and Elias, is insufficient for such supplication. For as though he were entrusted with the whole world and were himself the father of all men, he draws near to God, beseeching that wars may be extinguished everywhere, that tumults may be quelled; asking for peace and plenty, and a swift deliverance from all the ills that beset each one, publicly and privately; and he ought as much to excel in every respect all those on whose behalf he prays, as rulers should excel their subjects.

And whenever he invokes the Holy Spirit, and offers the most dread sacrifice, and constantly handles the common Lord of all, tell me what rank shall we give him? What great purity and what real piety must we demand of him? For consider what manner of hands they ought to be which minister in these things, and of what kind his tongue which utters such words, and ought not the soul which receives so great a spirit to be purer and holier than anything in the world? At such a time angels stand by the Priest; and the whole sanctuary, and the space round about the altar, is filled with the powers of heaven, in honor of Him who lieth thereon. For this, indeed, is capable of being proved from the very rites which are being then celebrated. I myself, moreover, have heard some one once relate, that a certain aged, venerable man, accustomed to see revelations, used to tell him, that he being thought worthy of a vision of this kind, at such a time, saw, on a sudden, so far as was possible for him, a multitude of angels, clothed in shining robes, and encircling the altar, and bending down, as one might see soldiers in the presence of their King, and for my part I believe it.

Moreover another told me, without learning it from some one else, but as being himself thought worthy to be both an ear and eye witness of it, that, in the case of those who are about to depart hence, if they happen to be partakers of the mysteries, with a pure conscience, when they are about to breathe their last, angels keep guard over them for the sake of what they have received, and bear them hence. And dost thou not yet tremble to introduce a soul into so sacred a mystery of this kind, and to advance to the dignity of the Priesthood, one robed in filthy raiment, whom Christ has shut out from the rest of the band of guests? The soul of the Priest should shine like a light beaming over the whole world. But mine has so great darkness overhanging it, because of my evil conscience, as to be always cast down and never able to look up with confidence to its Lord. Priests are the salt of the earth. But who would easily put up with my lack of understanding, and my inexperience in all things, but thou, who hast been wont to love me beyond measure. For the Priest ought not only to be thus pure as one who has been dignified with so

high a ministry, but very discreet, and skilled in many matters, and to be as well versed in the affairs of this life as they who are engaged in the world, and yet to be free from them all more than the recluses who occupy the mountains. For since he must mix with men who have wives, and who bring up children, who possess servants, and are surrounded with wealth, and fill public positions, and are persons of influence, he too should be a many-sided man - I say many-sided, not unreal, nor yet fawning and hypocritical, but full of much freedom and assurance, and knowing how to adapt himself profitably, where the circumstances of the case require it, and to be both kind and severe, for it is not possible to treat all those under one's charge on one plan, since neither is it well for physicians to apply one course of treatment to all their sick, nor for a pilot to know but one way of contending with the winds. For, indeed, continual storms beset this ship of ours, and these storms do not assail from without only, but take their rise from within, and there is need of much condescension, and circumspection, and all these different matters have one end in view, the glory of God, and the edifying

5. Great is the conflict which recluses undergo, and much their toil. But if any one compare their exertions with those which the right exercise of the Priesthood involves, he will find the difference as great as the distance between a king and a commoner. For there, if the labor is great indeed, yet the conflict is common to body and soul, or rather the greater part of it is accomplished by the condition of the body, and if this be not strong, the inclination remains undeveloped, and is unable to come out into action. For the habit of intense fasting, and sleeping on the ground, and keeping vigil, and refraining from the bath, and great toil, and all other means which they use for the affliction of the body are given up, when the body to be thus disciplined is not strong. But in this case purity of soul is the business in hand, and no bodily vigor is required to show its excellence. For what does strength of body contribute towards our being not self-willed, or proud, or headstrong, but sober and prudent, and orderly, and all else, wherein St. Paul filled up the picture of the perfect Priest? But no one could say this of the virtues of the recluse.

6. But as in the case of wonder-workers, a large apparatus is required, both wheels and ropes and daggers; while the philosopher has the whole of his art stored up in his mind, not requiring any external appliances: So accordingly in the case before us. The recluse requires both a good condition of body, and a place suitable for his course of life, in order that such may not be settled too far from intercourse with their fellow men, and may have the tranquillity which belongs to desert places, and yet further, may not fail to enjoy the most favorable climate. For nothing is so unbearable to a body worn with fastings as a climate which is not equable. And what trouble they are compelled to take in the preparation of their clothing and daily food, as they are themselves ambitious of doing all with their own hands, I need not speak of now. But the Priest will require none of these things to supply his wants, but is unconcerned about them, and participates in all things which are harmless, while he has all his skill stored up in the treasure-house of his mind. But if any one admire a solitary life, and retirement from the society of the multitude, I should say myself that such a life was a token of patience, but not a sufficient proof of entire fortitude of soul. For the man who sits at the helm in harbor, does not yet give any certain proof of his art. But if one is able to guide his ship safely in the midst of the sea, no one would deny him to be an excellent steersman.

7. It would be, therefore, in no wise excessively surprising to us, that the recluse, living as he does by himself, is undisturbed and does not commit many and great sins. For he does not meet with things which irritate and excite his mind. But if any one who has devoted himself to whole multitudes, and has been compelled to bear the sins of many, has remained steadfast and firm, guiding his soul in the midst of the storm as if he were in a calm, he is the man to be justly applauded and admired of all, for he has shown sufficient proof of personal manliness. Do not thou, therefore, for thy part wonder if I, who avoid the market-place and the haunts of the multitude, have not many to accuse me. For I ought not to wonder, if I sinned not when asleep, nor fell when I did not wrestle, nor was hit if I did not fight. For who, tell me, who will be able to speak against me, and reveal my depravity? Can this roof or cell? Nay, they would not be able to give tongue? Would my mother, who best of all knows my affairs? Well, certainly with her I am neither in communication, nor have we ever come to a quarrel, and if this