Homilies on the Statues

^4. These too know how to philosophize concerning God, even as God has determined; and if, taking one of them, you were now to bring forward some pagan philosopher—or rather, now you could not find one! — But if you were to take one of these, and then open the books of their ancient philosophers, and go through them, and institute an enquiry by way of parallel as to what these now answer, and the others in their day philosophically advanced; you would see how much wisdom belonged to the former, and how much folly to the latter. For while some of those would aver, that the things existing were destitute of a providence, and that the creation had not its origin from God; that virtue was not sufficient for itself, but stood in need of wealth, and nobility, and external splendour, and other things still more ridiculous; and while these, on the other hand, would discourse wisely respecting Providence, respecting the future Tribunals of judgment, respecting the creative power of God, bringing forth all things out of nothing, as well as respecting all other points, although at the same time they were entirely destitute of worldly schooling; who could but learn from hence the power of Christ, which has proved these unlearned and simple persons to be as much wiser than those, who make so much boast of their wisdom, as men of discretion are seen to be in comparison of little children? For what harm can result to them from their simplicity in regard to learning, when their thoughts are full of much wisdom? And what advantage have those philosophers from this learning, when the understanding is devoid of right thoughts? It were just as if one should have a sword that had its hilt of silver, while the blade was weaker than the vilest lead. For truly these philosophers have their tongue decked out with words and names, but their understanding is full of mere weakness and good for nothing. Not so with these philosophers, but quite the reverse. Their understanding is full of spiritual wisdom and their mode of life is a transcript of their doctrines. Amongst these there are no luxurious women; there are no ornaments of dress, nor colours, nor paints; but all such corruption of manners is discountenanced. Hence the population under their charge are the more readily trained to sobriety, and the law which Paul gave, when he directed that food and covering should be had, and nothing more be sought after, they most rigidly observe. Amongst them, there are no perfumed ointments to fascinate the senses; but the earth bringing forth herbs, prepares for them a varied fragrance of flowers, above all the skill of perfumers. For this reason, their bodies as well as souls enjoy a sound state of health, inasmuch as they have banished all luxury of diet, and driven off all the evil floods of drunkenness; and they eat just as much as suffices for subsistence. Let us then not despise them because of their outward appearance, but let us admire their mind. For of what advantage is the external habit, when the soul is more wretchedly clad than any beggar! The man ought to be praised and admired, not for dress, nay more, not for his bodily form, but for his soul. Lay bare the soul of these men, and you will see its beauty and the wealth it possesses, in their words, in their doctrines, and in the whole system of their manners!