64. We have declared what the law prescribes, let us speak also of what is prescribed by reason. But in the first place we are to understand that the Apostle has not ordained this with reference to Bishops and Presbytersonly, but that the Fathers of the Nicene Council[270] have also decreed that no man should be a cleric at all who has contracted a second marriage. For how can he give consolation or honour to a widow; how can he exhort her to continue a widow, or to preserve that faith to her husband which he has not preserved to his own first marriage? Or what difference would there be between the people and the priest, if they were bound by the same laws? The life of the priest ought to be pre-eminent as well as his graces, for he who obliges others by his precepts ought himself to observe the precepts of the law.
65. How vehemently I resisted ordination! and when I was at last constrained to consent, how I strove that it might be postponed!but the popular impulse[271] prevailed over prescribed[272] rules. And yet it was approved by the judgement of the Bishops of the West,and its example followed by those of the East[273]; and this notwithstanding the prohibition to ordain a 1 Tim. iii. 6. novice, lest he be lifted up with pride. If my ordination was not postponed, it was owing to a constraining force, and if proper humility be not wanting to the priest, where the fault does not lie with him no blame will be imputed.
66. But if even in other Churches such deliberation is used in ordination, how much care is required in that of Vercellæ, where two duties seem equally required of the Bishop, monastic severity and ecclesiastical discipline. For Eusebius of blessed memory was the first to bring together in the West these two differing requisites, and though living in the city observed the monastic institute, and with the government of his Church united the sobriety of an ascetic life. Great increase accrues to the grace of the priesthoodwhen young men are thus obliged to practise abstinence and to obey the laws of chastity, and, though living within the city, to renounce its customs and ways.
67. Hence sprung those famous men Elijah, Elisha, and John the son of Elizabeth, who clothed Heb. xi. 37. in sheepskins, being destitute, afflicted, tormented, wandered about in deserts, in mountains thickets and precipices, among pathless rocks, in horrid caves, through marshy fords, Ib. 38. of whom the world was not worthy. Hence Daniel, Ananias, Azarias and Misael, who were brought up in the royal palace, Dan. i. 16. were fed sparingly as though they had been in the desert, with coarse food and water to drink. Rightly then did the king’s servants prevail over kingdoms, shake off the yoke and set at nought captivity, Heb. xi. 33, 34. subdue kingdoms, conquer the elements, quench the violence of fire, escape the edge of the sword, stop the mouths of lions, out of weakness were made strong, shrank not from the mockings of men, seeing that they hoped for heavenly rewards, nor dreaded the darkness of the prison, since on them had shone the brightness of eternal light.
68. Following their example, holy Eusebius[274] left his country and kindred, and preferred foreign sojourn to the enjoyment of home. For the faith’s sake he also chose and desired the hardships of exile, having for his companion Dionysius of blessed memory, who chose a voluntary banishment in preference to the Emperor’s friendship. Thus when these illustrious men, beset by arms, hemmed round by soldiers, were being carried off from the greater church, they triumphed over the imperial power. Troops of soldiers and the din of arms could not rob them of their faith, but they subdued the fierceness of the brutal mind, depriving it of power to hurt the Saints. For, as it is written in Proverbs, Prov. xix. 12. the king’s wrath is as the roaring of a lion.
69. He confessed himself vanquished, by requesting them to relinquish their purpose, but they deemed their pen of reeds more powerful than his iron swords. Thus it was unbelief, not the faith of the Saints, which was woundedand fell: they for whom a heavenly abode was prepared needed not a sepulchre in their own country. They wandered through the world 2 Cor. vi. 10. as having nothing, yet possessing all things. Every place whither they were sent appeared full of delights, nor could they feel any want who always abounded in faith. They were tempted but not overcome, in fastings, in labours, in watchings, in prisons; Heb. xi. 34. out of weakness they were made strong. Fed to the full by fasting they looked not for the charms of pleasure; refreshed by the hope of eternal grace, the burning summer parched them not, nor did the cold of icy regions break them down; for the warm breath of devotion invigorated them; they feared not the bonds of men, for Jesus had loosed them; they desired not to be redeemed from death, for they looked forward to be raised again by Christ.
70. Holy Dionysius again prayed that his life might close in exile, fearing that, if he returned, he should find the minds of the clergy or people perplexed by the doctrines and customs of the unbelieving, and he won this grace and carried with him with calm mind the peace of the Lord. Thus as holy Eusebius first lifted up the standard of confession, so blessed Dionysius, dying in his exile, won a higher title even than martyrdom.
71. Now this endurance in holy Eusebius throve under the monastic discipline, and by being accustomed to a stricter rule, he imbibed a power of bearing hardships. For it is certain that in the higher kinds of Christian devotion these two things are the most excellent, the Clerical function and the Monastic rule. The first is trained to be obliging and courteous in its behaviour, the second is accustomed to abstinence and endurance; the one lives as on a theatre, the other in secret; the one is seen, the other hidden. It is the saying of one who was a noble combatant, 1 Cor. iv. 9. We are made a spectacle unto the world, and to Angels. Worthy truly was he to have Angels as his spectators, when he wrestled that he might attain the prize of Christ, when he contended that he might lead on earth an Angel’s life, that he might overcome the wickedness of spirits in heaven, for Eph. vi. 12. he wrestled with spiritual wickedness. Rightly was the world a spectator of him whom it was called on to imitate.
72. Thus one of these lives is on the stage, the other in the cell; the one contends with the distractions of the world, the other with the lusts of the flesh; the one subdues, the other flees from corporal pleasures; the one regulates, the other refrains itself, for to the perfect it is said, S. Matt. xvi. 24. If any man will come after Me, let him deny himself, and take up his cross, and follow Me. Now he follows Christ who can say, Gal. ii. 20. Nevertheless I live, yet not I, but Christ liveth in me.
73. Paul denied himself, when, knowing that chains, bonds and tribulations awaited him in Jerusalem, he voluntarily exposed himself to these dangers, saying, Acts xx. 24. Neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus. And though many stood round him, weeping and beseeching, they did not affect his resolution, so strict a censor over itself is a ready faith.