Homilies on the Statues

^4. Today, I wish to dwell a little more on this subject. Arouse yourselves, however, and give earnest heed unto us! And that the wonder may appear more clearly, I will draw the lesson concerning these things from our own bodies. This body of ours, so short, and small, consists of four elements; viz. of what is warm, that is, of blood; of what is dry, that is, of yellow bile; of what is moist, that is, of phlegm; of what is cold, that is, of black bile. And let no one think this subject foreign to that which we have in hand. “For He that is spiritual judges all things; yet He Himself is judged of no man.” Thus also Paul touched upon principles of agriculture, while discoursing to us of the Resurrection; and said, “Thou fool; that which you sow is not quickened, except it die.” But if that blessed man brought forward questions of agriculture, neither should any one blame us if we handle matters pertaining to medical science. For our discourse is now respecting the Creation of God; and this ground-work of ideas will be necessary for our purpose. As, therefore, I said before, this body of ours consists of four elements; and if either revolts against the whole, death is the result of this revolt. As for instance, by a superabundance “of bile” fever is produced; and should this proceed beyond a certain measure, it effects a rapid dissolution. Again, when there is an excess of the cold element, paralyses, agues, apoplexies, and an infinite number of other maladies are generated. And every form of disease is the effect of an excess of these elements; when either of them overpassing its own bounds, acts the part of a tyrant against the rest, and mars the symmetry of the whole. Interrogate then him who says, that all things are spontaneous and self-produced. If this little and diminutive body, having the advantage of medicines, and of medical skill, and of a soul within which regulates it, and of much moral wisdom, as well as innumerable other helps, be not always able to continue in a state of order, but often perishes, and is destroyed, when some disturbance takes place within it; how could a world like this, containing substances of such vast bulk and compounded of those same elements, remain during so long a time without any disturbance, unless it enjoyed the advantage of a manifold providence? Neither would it be reasonable to suppose that this body, which has the benefit of superintendence both without and within, should scarcely be sufficient for its own preservation; and that a world such as this is, enjoying no such superintendence, should during so many years suffer nothing of that sort which our body suffers. For how, I ask, is it that not one of these elements has gone beyond its own boundaries, nor swallowed up all the rest? Who has brought them together from the beginning? Who has bound? Who has bridled? Who has held them together during so long a period? For if the body of the world were simple and uniform, what I speak of would not have been so impossible. But when there has been such a strife between the elements, even from the beginning; who so senseless as to think that these things would have come together, and remained together when united, without One to effect this conjunction? For if we who are evil-affected towards one another not by nature, but by will, cannot come spontaneously to an agreement as long as we remain at variance, and hold ourselves ungraciously towards one another; if we have yet need of some one else to bring us into a state of conjunction; and after this conjunction further to clench us, and persuade us to abide by our reconciliation, and not again to be at variance; how could the elements, which neither partake of sense nor reason, and which are naturally adverse, and inimical to each other, have come together, and agreed and remained with one another, if there were not some ineffable Power which effected this conjunction; and after this conjunction, always restrained them by the same bond?