of custom is easily relaxed, although it be of exceedingly long standing, and great necessity? To be denied the use of the bath is certainly a grievous matter. For although we be never so philosophic, the nature of the body proves incapable of deriving any benefit for its own health, from the philosophy of the soul. But as to abstinence from swearing, this is exceedingly easy, and brings no injury at all; none to the body, none to the mind; but, on the contrary, great gain, much safety, and abundant wealth. How then is it any thing but absurd, to submit to the greatest hardships, when an Emperor enjoins it; but when God commands nothing grievous nor difficult, but what is very tolerable and easy, to despise or to deride it, and to advance custom as an excuse? Let us not, I entreat, so far despise our own safety, but let us fear God as we fear man. I know that ye shudder at hearing this, but what deserves to be shuddered at is that ye do not pay even so much respect to God; and that whilst ye diligently observe the Emperor’s decrees, ye trample under foot those which are divine, and which have come down from heaven; and consider diligence concerning these a secondary object. 438 For what apology will there be left for us, and what pardon, if after so much admonition we persist in the same practices. For I began this admonition at the very commencement of the calamity which has taken hold of the city, and that is now on the point of coming to an end; but we have not as yet thoroughly put in practice even one precept. How then can we ask a removal of the evils which still beset us, when we have not been able to perform a single precept? How can we expect a change for the better? How shall we pray? With what tongue shall we call upon God? For if we perform the law, we shall enjoy much pleasure, when the Emperor is reconciled to the city. But if we remain in the transgression, shame and reproach will be ours on every hand, inasmuch as when God hath freed us from the danger we have continued in the same listlessness. 16. Oh! that it were possible for me to undress the souls of those who swear frequently, and to expose to view the wounds and the bruises which they receive daily from oaths! We should then need neither admonition nor counsel; for the sight of these wounds would avail more powerfully than all that could be said, to withdraw from their wickedness even those who are most addicted to this wicked practice. Nevertheless, if it be not possible to spread before the eyes the shameful state of their soul, it may be possible to expose it to the thoughts, and to display it in its rottenness and corruption. For as it saith, “As a servant that is con- tinually beaten will not be clear of a bruise, so he that sweareth and nameth God continually will not be purified of his sin.”1613 It is impossible, utterly impossible, that the mouth which is practised in swearing, should not frequently commit perjury. Therefore, I beseech you all, by laying aside this dreadful and wicked habit, to win another crown. And since it is every where sung of our city, that first of all the cities of the world, she bound on her brow1614 1613 Ecclus. xxiii. 10. 1614 So Sav. and Oxf. mss. ‡νεδήσατο, which is more spirited than Ben. ἐνεδύσατο, “put on.” Lat. induit rather favours the latter, but Ducæus prefers the former, and quotes four mss. for it. 640 Homily XIV