golden clouds, at another giving these a uniform appearance, and then again curling them up into festoons and other figures manifold? Who can number the clouds in wisdom? of which Job saith, He know eth the balancings of the clouds, and hath bent down the heaven to the earth; and, He who numbereth the clouds in wisdom; and, The cloud is not rent under them. For though measures of water ever so many weigh upon the clouds, yet they are not rent; but with all order come down upon the earth. Who brings the winds out of His treasures? Who, as just now said, hath given birth to the drops of dew? Out of whose womb cometh forth the ice, watery in its substance, but like stone in its properties. And at one time the water becomes snow like wool, at another it ministers to Him who scatters the hoarfrost like ashes; at another it is changed into a stormy substance, since. He fashions the waters as He will. Its nature is uniform, its properties manifold. Water in the vines is wine, which maketh glad the heart of man; and in the olives oil, to make his face to shine; and is further transformed into bread, which strengtheneth man's heart, and into all kinds of fruits. X. For such wonders was the great Artificer to be blasphemed? or rather worshiped? And, after all, I have not yet spoken of that part of His wisdom which is not seen. Contemplate the spring, and the flowers of all kinds, in all their likeness, still diverse from one another the deep crimson of the rose, and the exceeding whiteness of the lily. They come of one and the same rain, one and the same earth. Who has distinguished, who has formed them? Now do consider this attentively:-the substance of the tree is one-part is for shelter, part for this or that kind of fruit, and the Artificer is One. The vine is one, and part of it is for fuel, part for clusters. Again, how wondrously thick are the knots which run round the reeds, as the Artificer hath made them! But of the one earth came creeping things, and wild beasts, and cattle, and trees, and food, and gold, and silver, and brass, and iron, and stone. Water was but one nature; yet of it comes the life of things that swim, and of birds, and as the one swim in the waters, so also the birds fly in the air. XI. And this great and wide sea, in it are things creeping innumer able. Who can tell the beauty of the fishes that are therein? Who can describe the greatness of the whales; and the nature of its amphibious animals? how they live both on dry land and in the waters? Who can tell the depth and breadth of the sea, or the force of its enormous waves? Yet it stays within its boundaries, because of Him who said, Hitherto shalt thou come, and no further; and here shall thy proud waves be stayed. And to show the decree imposed on it, when it runs upon the land, it leaves a plain line on the sands by its waves; declaring, as it were, to those who see it, that it has not passed its appointed bounds. XII. Who can understand the nature of the fowls of the air? how some have with them a voice of melody; and others have their wings enriched with all manner of painting, and others soaring on high, stay motionless in the midst of the sky, as the hawk. For by the Divine command, the hawk, having spread out her wings, stays motionless, looking down TOWARD THE SOUTH. Who of men can behold the eagle? But if thou canst not read the mystery of birds when soaring on high, how wouldest thou read the Maker of all things? XIII. Who among men knows even the names of all wild beasts? or who can accurately classify their natures? But if we know not even their bare names, how should we comprehend their Maker? The command of God was but one, which said Let the earth bring forth wild beasts, and cattle, and creeping things, after their kinds; and distinct natures sprang from one voice, at one command-the gentle sheep and carnivorous lion-also the various instincts of irrational creatures, as representations of the various characters of men. The fox is an emblem of men's craftiness, and the snake of a friend's envenomed treachery, and the neighing horse of wanton young men, and that busy ant, to arouse the sluggish and the dull; for when a man passes his youth idly, then he is instructed by irrational creatures, being reproved by that Scripture which saith, Go to the ant, thou sluggard; consider her ways, and be wise, for when thou beholdest her in due season treasuring up food for herself, do thou copy her, and treasure up for thyself the fruits of good works for the world to come. And again, Go to the bee, and learn how industrious she is; how, hovering about all kinds of flowers, she culls the honey for thy use, that thou, also, ranging over Holy Scripture, mayest lay hold on thy salvation, and, being satisfied with it, mayest say, How sweet are thy words unto my taste, yea, sweeter than honey and the honeycomb unto my mouth. XIV. Is not the Artificer, then, rather worthy to be glorified? For what, if thou know not the nature of every thing, are the things, therefore, which He has made, without their use? For canst thou know the efficacy of all herbs? or canst thou learn all the advantage which comes of every animal? Even from poisonous adders have come antidotes for the preservation of men. But thou wilt say to me, "The snake is terrible." Fear thou the Lord, and it shall not be able to hurt thee. "The scorpion stings." Fear thou the Lord, and it shall not sting thee. "The lion is blood-thirsty." Fear thou the Lord, and he shall lie down beside thee, as by Daniel. And, truly, there is whereat to wonder, in the power even of the creatures; how some, as the scorpion, have their weapon in a sting, while the power of others is in their teeth; and others, again, get the better by means of hoofs, and the basilisk's might is his gaze. Thus, from this varied workmanship, think of the Artificer's power. XV. But these things, perchance, thou art not acquainted with ;. thou hast nothing in common with the creatures which are without thee. Now, then, enter into thyself, and consider the Artificer of thine own nature. What is there to find fault with in the framing of thy body? Master thine own self, and there shall nothing evil proceed from any of thy members. At the first, Adam, in Paradise, was without clothing, as was Eve; but it was not because of aught that he was that he was cast out. Naught that we are, then, is the cause of sin, but they who abuse what they are: but the Maker is wise. Who hath fenced us with sinews and bones, and clothed us with skin and flesh; and, soon as the babe is born, brings forth fountains of milk out of the breast? And how doth the babe grow to be a child, and the child to be a youth, and then to be a man; and is again changed into an old man, no one the while discerning exactly each day's change? How, also, does part of our food become blood, while another part is separated for the draught, and another is changed into flesh? Who is it who gives the neverceasing motion to the heart? Who hath wisely guarded the tenderness of the eyes with the fence of the eyelids? for, concerning the complicated and wonderful contrivance of the eyes, scarcely do the ample rolls of physicians sufficiently inform us. Who, also, hath sent each breath we draw, through the whole body? Thou seest, O man, the Artificer; thou seest the wise Contriver. XVI. These things has my discourse dwelt on now, passing over many, yea, innumerable, other matters, and especially things incorporeal and invisible, that on the one hand thou mayest abhor those who blaspheme that good and wise Artificer; and that, on the other, from what has been spoken and read, and from what thou canst thyself find out or think of, thou mayest proportionally see the Creator by the greatness and beauty of the creations: and that bending the knee with godly reverence to the Maker of all things, things of sense and things of mind, visible and invisible, thou mayest, with an honest and holy tongue, and with unwearied lips and heart, sing praises to God, saying, “O Lord, how manifold are Thy works! in risdom hast Thou made them all; for to thee belongeth honor, and glory, and greatness, both now and forever and ever. Amen." DISCOURSE FIFTH. GREGORY NAZIANZEN. GREGORY OF NAZIANZEN, in Cappadocia, was born about the year 325. His mother, Nonna, like Hannah, the mother of Samuel, consecrated her son to the Lord before he was born. His education was begun in Cesarea in Cappadocia, continued at Cesarea in Palestine, and at Alexandria, and completed at Athens. He remained at the latter city five years, and there formed his intimacy with Basil, which lasted through his whole life. At the earnest request of the students of the University at Athens, he was prevailed upon to give them a course of lectures on rhetoric; which were of a very erudite and eloquent description, and extended his fame to almost every city. Upon his return to Nazianzen, he betook himself to a retired and studious life; but at the earnest solicitation of his father he received ordination, in 361. A large part of his life, however, was spent in retirement, and he died about the year 390, leaving various productions, in the form of sermons, letters, and poems. Several of his sermons were preached in defense of the Nicene doctrine against the objections of the Eunomians. His writings are pure in style, and often highly eloquent. "Gregory Nazianzen has always been considered," says a writer on sacred rhetoric, "among the first preachers of ancient times." Dr. Cave speaks of him as possessed "of a sublime wit, subtle apprehension, clear judgment, an easy and ready elocution, and a great stock of human learning." The following is a part of the very lengthy funeral oration to which Fénélon particularly refers, as containing "several moving passages." It is certainly not without merit, though often extravagant. ORATION OVER BASIL, BISHOP OF CESAREA. "Their sound went into all the earth, and their words unto the end of the world."ROMANS, X. 18. Who more than Basil honored virtue or punished vice? Who evinced more favor toward the right-doing, or more severity toward offenders-he whose very smile was often praise; whose silence, reproof, in the depths of conscience reaching and arousing the sense of guilt? Grant that he was no light prattler, no jester, no lounger in the markets. Grant that he did not ingratiate himself with the multitude by becoming all things to all, and courting their favor: what then? Should he not, with all the right judging, receive praise for this rather than condemnation? Is it deemed a fault in the lion that he has not the look of the ape; that his aspect is stern and regal; that his movements, even in sport, are majestic, and command at once wonder and delight? Or do we admire it as proof of courtesy and true benevolence in actors that they gratify the populace, and move them to laughter by mutual blows on the temple, and by boisterous merriment? But, should we even pursue this inquiry, who, so far as my knowledge extends-and my acquaintance with him has been most intimate-who was so delightful as Basil in company? Who was more graceful in narration? Who more delicate in raillery? Who more tender in reproof, making neither his censure harshness, nor his mildness indulgence, but avoiding excess in both, and in both following the rule of Solomon, who assigns to every thing its season? But what is all this compared with his extraordinary eloquence and that resistless might of his doctrine which has made its own the extremities of the globe? We are still lingering about the base of the mountain, as at great distance from its summit. We still push our bark across the strait, leaving the broad and open sea. For assuredly, if there ever was, or ever shall be, a trumpet, sounding far out upon the air, or a voice of God encompassing the world, or some unheard-of and wondrous shaking of the earth, such was his voice, such his intellect, as far transcending that of his fellows as man excels the nature of the brute. Who more than he purified his spirit, and thus qualified himself to unfold the Divine oracles? Who, more brightly illuminated with the light of knowledge, has explored the dark things of the spirit, and with the aid of God surveyed the mysteries of God? And who has possessed a diction that was a more perfect interpreter of his thoughts? Not with him as with the majority, was there a failure, either of thought sustaining his diction, or of language keeping pace with thought: but alike distinguished in both, he showed himself as an orator throughout, self-consistent and complete. It is the prerogative of the spirit to search the deep things of God, not as ignorant, but as making the survey with infinite ease and delight. But all the mysteries of the spirit were profoundly investigated by Basil: and from these sources |