Homilies on the Statues Search This Resource     in this Authorin this Sectionin all Sections   Navigator (Page 1 of 2) Previous Next   Page2   Buy This Resource 14 Volumes HardCover $385.00  Show me more …   Homily XV. Again on the calamity of the city of Antioch. That fear is every way profitable. That sorrow is more useful than laughter. And upon the saying, "Remember that thou walkest in the midst of snares." And that it is worse to exact an oath, than to commit murder 1. To-Day, and on the former Sabbath, it had behoved us to enter on the subject of fasting; nor let any one suppose that what I said was unseasonable. For on the days of the fast, counsel and admonition on that subject are indeed not at all necessary; the very presence of these days exciting even those who are the most remiss to the effort of fasting. But since many men, both when about to enter upon the fast, as if the belly were on the point of being delivered over to a sort of lengthened seige, lay in beforehand a stock of gluttony and drunkenness; and again, on being set at liberty, going forth as from a long famine and a grievous prison, run to the table with unseemly greediness, just as if they were striving to undo again the advantage gained through the fast, by an excess of gluttony; it might have been needful, that then as well as now, we should agitate the subject of temperance. Nevertheless, we have neither lately said any thing of that kind, neither shall we now speak upon it. For the fear of the impending calamity suffices, instead of the strongest admonition and counsel, to sober the soul of every one. For who is there so miserable and degraded, as to be drunken in such a tempest? Who is there so insensible, when the city is thus agitated, and such a shipwreck is threatened, as not to become abstemious and watchful, and more thoroughly reformed by this distress than by any other sort of admonition and counsel? For discourse will not be able to effect as much as fear does. And this very thing it is now possible to shew from the events which have taken place. How many words then did we spend before this in exhorting many that were listless, and counselling them to abstain from the theatres, and the impurities of these places! And still they did not abstain; but always on this day they flocked together to the unlawful spectacles of the dancers; and they held their diabolical assembly in opposition to the full congregation of God's Church; so that their vehement shouts, borne in the air from that place, resounded against the psalms which we were singing here. But behold, now whilst we were keeping silence, and saying nothing on the subject, they of themselves have shut up their orchestra; and the Hippodrome has been left deserted! Before this, many of our own people used to hasten to them; but now they are all fled hither from thence to the church, and all alike join in praising our God! 2. Seest thou what advantage is come of fear? If fear were not a good thing, fathers would not have set tutors over their children; nor lawgivers magistrates for cities. What can be more grievous than hell? Yet nothing is more profitable than the fear of it; for the fear of hell will bring us the crown of the kingdom. Where fear is, there is no envy; where fear is, the love of money does not disturb; where fear is, wrath is quenched, evil concupiscence is repressed, and every unreasonable passion is exterminated. And even as in a house, where there is always a soldier under arms, no robber, nor house-breaker, nor any such evil doer will dare to make his appearance; so also while fear holds possession of our minds, none of the base passions will readily attack us, but all fly off and are banished, being driven away in every direction by the despotic power of fear. And not only this advantage do we gain from fear, but also another which is far greater. For not only, indeed, does it expel our evil passions, but it also introduces every kind of virtue with great facility. Where fear exists, there is zeal in alms-giving, and intensity of prayer, and tears warm and frequent, and groans fraught with compunction. For nothing so swallows up sin, and makes virtue to increase and flourish, as a perpetual state of dread. Therefore it is impossible for him who does not live in fear to act aright; as, on the other hand, it is impossible that the man who lives in fear can go wrong. 3. Let us not then grieve, beloved, let us not despond on account of the present tribulation, but let us admire the well-devised plan of God's wisdom. For by these very means through which the devil hoped to overturn our city, hath God restored and corrected it. The devil animated certain lawless men to treat the very statues of the Emperor contemptuously, in order that the very foundations of the city might be razed. But God employed this same circumstance for our greater correction; driving out all sloth by the dread of the expected wrath: and the thing has turned out directly opposite to what the devil wished, by the means which he had himself prepared. For our city is being purified every day; and the lanes and crossings, and places of public concourse, are freed from lascivious and voluptuous songs; and turn where we will there are supplications, and thanksgivings, and tears, instead of rude laughter; there are words of sound wisdom instead of obscene language, and our whole city has become a Church, the workshops being closed, and all being engaged throughout the day in these general prayers; and calling upon God in one united voice with much earnestness. What preaching, what admonition, what counsel, what length of time had ever availed to accomplish these things? 4. For this then let us be thankful, and let us not be petulant or discontented; for that fear is a good thing, what we have said hath made manifest. But hear Solomon thus uttering a lesson of wisdom concerning it; Solomon, who was nourished in every luxury, and enjoyed much security. What then does he say? "It is better to go to the house of mourning than to the house of laughter." What sayest thou, I ask? Is it better to go where there is weeping, lamentation, and groans, and anguish, and so much sadness, than where there is the dance, the cymbals, and laughter, and luxury, and full eating and drinking? Yes, verily, he replies. And tell me why is it so, and for what reason? Because, at the former place, insolence is bred, at the latter, sobriety. And when a person goes to the banquet of one more opulent, he will no longer behold his own house with the same pleasure, but he comes back to his wife in a discontented mood; and in discontent he partakes of his own table; and is peevish towards his own servants, and his own children, and every body in his house; perceiving his own poverty the more forcibly by the wealth of others. And this is not the only evil; but that he also often envies him who hath invited him to the feast, and returns home having received no benefit at all. But with regard to the house of mourning, nothing of this sort can be said. On the contrary, much spiritual wisdom is to be gained there, as well as sobriety. For when once a person hath passed the threshold of a house which contains a corpse, and hath seen the departed one lying speechless, and the wife tearing her hair, mangling her cheeks, and wounding her arms, he is subdued; his countenance becomes sad; and every one of those who sit down together can say to his neighhour but this, "We are nothing, and our wickedness is inexpressible!" What can be more full of wisdom than these words, when we both acknowledge the insignificance of our nature, and accuse our own wickedness, and account present things as nothing? Giving utterance, though in different words, to that very sentiment of Solomon-that sentiment which is so marvellous and pregnant with Divine wisdom-"Vanity of vanities, all is vanity." He who enters the house of mourning, weeps forthwith for the departed, even though he be an enemy. Seest thou how much better that house is than the other? for there, though he be a friend, he envies; but here, though he be an enemy, he weeps. This is a thing which God requires of us above all, that we should not insult over those who have occasioned us grief. And not only may we gather these advantages, but others also which are not less than these. For each one is also put in mind of his own sins, and of the fearful Tribunal; of the great Account, and of the Judgment; and although he may have been suffering a thousand evils from others, and have a cause for sadness at home, he will receive and take back with him the medicine for all these things. For reflecting that he himself, and all those who swell with pride, will in a little while suffer the same thing; and that all present things, whether pleasant or painful, are transitory; he thus returns to his house, disburdened of all sadness and envy, with a light and buoyant heart; and hence he will hereafter be more meek, and gentle, and benignant to all; as well as more wise; the fear of things to come having made its way into his soul, and consumed all the thorns. 6. All this Solomon perceived when he said, "It is better to go to the house of mourning than to the house of drinking." From the one grows listlessness, from the other an earnest anxiety. From the one, contempt; from the other, fear; a fear which conducts us to the practice of every virtue. If fear were not a good thing, Christ would not have expended such long and frequent discourses on the subject of punishment, and vengeance to come. Fear is nothing less than a wall, and a defence, and an impregnable tower. For indeed we stand in need of much defence, seeing that there are many ambushments on every side. Even as this same Solomon again says admonishingly, "Perceive that thou goest in the midst of snares, and that thou walkest on the battlements of cities." Oh with how many good things is this saying pregnant! Yea, not less than the former! Let us then, write it, each of us, upon our minds, and carry it about ever in our memories, and we shall not easily commit sin. Let us write it there, having first learnt it with the utmost exactness. For he does not say, "Observe" that thou goest in the midst of snares; but, "Perceive!" And for what reason did he say, "Discern?" He tells us that the snare is concealed; for this is indeed a snare, when the destruction does not appear openly, and the injury is not manifest, which lies hidden on all sides. Therefore he says, "Perceive!" Thou needest much reflection and diligent scrutiny. For even as boys conceal traps with earth, so the devil covers up our sins with the pleasures of this life. 7. But "perceive;" scrutinizing diligently; and if any kind of gain falls in thy way, look not only at the gain, but inspect it carefully, lest somewhere death and sin lurk within the gain; and shouldest thou perceive this, fly from it. Again, when some delight or pleasure may chance to present itself, look not only at the pleasure; but lest somewhere in the depth of the pleasure some iniquity should lie enveloped, search closely, and if thou discoverest it, hasten away! And should any one counsel, or flatter, or cajole, or promise honours, or any other such thing whatever, let us make the closest investigation; and look at the matter on all sides, lest something pernicious, something perilous, should perchance befall us through this advice, or honour, or attention, and we run upon it hastily and unwittingly. For if there were only one or two snares, the precaution would be easy. But now, hear how Solomon speaks when he wishes to set forth the multitude of these; "Perceive that thou goest in the midst of snares;" he does not say, that thou "goest by" snares, but "in the midst" of snares. On either side are the pit-falls; on either side the deceits. One goes into the forum; one sees an enemy; one is inflamed by the bare sight of him! one sees a friend honoured; one is envious! One sees a poor man; one despises and takes no notice of him! One sees a rich man; one envies him! One sees some one injuriously treated; one recoils in disgust! One sees some one acting injuriously; one is indignant! One sees a handsome woman, and is caught! Seest thou, beloved, how many snares there are? Therefore it is said, "Remember that thou goest in the midst of snares." There are snares in the house, snares at the table, and snares in social intercourse. Very often a person unwittingly, in the confidence of friendship, gives utterance to some particular of those matters which ought not to be repeated again, and so great a peril is brought about, that the whole family is thereby ruined! 8. On every side then let us search closely into these matters. Often has a wife, often have children, often have friends, often have neighbours, proved a snare to the unheeding! And why, it is asked, are there so many snares? That we may not fly low, but seek the things that are above. For just as birds, as long as they cleave the upper air, are not easily caught; so also thou, as long as thou lookest to things above, wilt not be easily captured, whether by a snare, or by any other device. The devil is a fowler. Soar, then, too high for his arrows. The man who hath mounted aloft will no longer admire any thing in the affairs of this life. But as when we have ascended to the top of the mountains, the city and its walls seem to us to be but small, and the men appear to us to be going along upon the earth like ants; so when thou hast ascended to the heights of spiritual wisdom, nothing upon the earth will be able to fascinate thee; but every thing, yea even riches, and glory, and honour, and whatever else there be of that kind, will appear insignificant when thou regardest heavenly things. According to Paul all the glories of the present life appeared trifling, and more unprofitable than dead things. Hence his exclamation, "The world is crucified unto me." Hence also his admonition, "Set your affections on things above." Above? What kinds of things do you speak of pray? Where the sun is, where the moon is? Nay, saith he. But where then? Where angels are? where archangels? where the cherubim? where the seraphim are? Nay, saith he But where then? "Where Christ sitteth at the right hand of God." 9. Let us obey then, and let us think of this continually, that even as to the bird caught in the snare, wings are of no service, but he beats them about vainly, and to no purpose; so also to thee there is no utility in thy reasonings, when once thou art powerfully captivated by wicked lust, but struggle as much as thou mayest, thou art captured! For this reason wings are given to birds; that they may avoid snares. For this reason men have the power of thinking; that they may avoid sin. What pardon then, or what excuse will be ours, when we become more senseless than the brutes? For the bird which has once been captured by the snare, yet afterwards escaped, and the deer which has fallen into the net, but has broken through it, are hard to be captured again with the like; since experience becomes a teacher of caution to every one. But we, though often snared in the same nets, fall into the same again; and though honoured with reason, we do not imitate the forethought and care of the irrational animals! Hence how often do we, from beholding a woman, suffer a thousand evils; returning home, and entertaining an inordinate desire, and experiencing anguish for many days; yet, nevertheless, we are not made discreet; but when we have scarcely cured one wound, we again fall into the same mischief, and are caught by the same means; and for the sake of the brief pleasure of a glance, we sustain a kind of lengthened and continual torment. But if we learn constantly to repeat to ourselves this saying, we shall be kept from all these grievous evils. 10. The beauty of woman is the greatest snare. Or rather, not the beauty of woman, but unchastened gazing! For we should not accuse the objects, but ourselves, and our own carelessness. Nor should we say, Let there be no women, but Let there be no adulteries. We should not say, Let there be no beauty, but Let there be no fornication. We should not say, Let there be no belly, but let there be no gluttony; for the belly makes not the gluttony, but our negligence. We should not say, that it is because of eating and drinking that all these evils exist; for it is not because of this, but because of our carelessness and insatiableness. Thus the devil neither ate nor drank, and yet he fell! Paul ate and drank, and ascended up to heaven! How many do I hear say, Let there be no poverty! Therefore let us stop the mouths of those who murmur at such things. For it is blasphemy to utter such complaints. To such then, let us say, Let there be no meanness of spirit. For poverty brings innumerable good things into our state of life, and without poverty riches would be unprofitable. Hence we should accuse neither the one nor the other of these; for poverty and riches are both alike weapons which will tend to virtue, if we are willing. As then the courageous soldier, whichever weapon he takes, displays his own virtue, so the unmanly and cowardly one is encumbered by either. And that thou mayest learn that this is true, remember, I pray, the case of Job; who became both rich, and likewise poor, and handled both these weapons alike, and conquered in both. When he was rich, he said, "My door was open to every comer." But when he had become poor, "The Lord gave, and the Lord hath taken away. As it seemed good unto the Lord, so hath it come to pass." When he was rich, he shewed much hospitality; when he was poor, much patience. And thou, then,-art thou rich? Display much bountifulness! Hast thou become poor? Shew much endurance and patience! For neither is wealth an evil, nor poverty in itself; but these things, either of them, become so according to the free choice of those who make use of them. Let us school ourselves then to entertain no such opinions on these subjects; nor let us accuse the works of God, but the wicked choice of men. Riches are not able to profit the little-minded: nor is poverty able ever to injure the magnanimous. 11. Let us then discern the snares, and walk far off from them! Let us discern the precipices, and not even approach them! This will be the foundation of our greatest safety not only to avoid things sinful, but those things which seem indeed to be indifferent, and yet are apt to make us stumble towards sin. For example; to laugh, to speak jocosely, does not seem an acknowledged sin, but it leads to acknowledged sin. Thus laughter often gives birth to foul discourse, and foul discourse to actions still more foul. Often from words and laughter proceed railing and insult; and from railing and insult, blows and wounds; and from blows and wounds, slaughter and murder. If, then, thou wouldest take good counsel for thyself, avoid not merely foul words, and foul deeds, or blows, and wounds, and murders, but unseasonable laughter, itself, and the very language of banter; since these things have proved the root of subsequent evils. Therefore Paul saith, "Let no foolish talking nor jesting proceed out of thy mouth." For although this seems to be a small thing in itself, it becomes, however, the cause of much mischief to us. Again, to live in luxury does not seem to be a manifest and admitted crime; but then it brings forth in us great evils,-drunkenness, violence, extortion, and rapine. For the prodigal and sumptuous liver, bestowing extravagant service upon the belly, is often compelled to steal, and to seize the property of others, and to use extortion and violence. If, then, thou avoidest luxurious living, thou removest the foundation of extortion, and rapine, and drunkenness, and a thousand other evils; cutting away the root of iniquity from its extremity. Hence Paul saith, that "she who liveth in pleasure is dead while she liveth." Again, to go to the theatres, or to survey the horse-race, or to play at dice, does not seem, to most men, to be an admitted crime; but it introduces into our life an infinite host of miseries. For spending time in the theatres produces fornication, intemperance, and every kind of impurity. The spectacle of the horse-race also brings about fightings, railings, blows, insults, and lasting enmities. And a passion for dice-playing hath often caused blasphemies, injuries, anger, reproaches, and a thousand other things more fearful still. 12. Therefore, let us not only avoid sins, but those things too which seem to be indifterent, yet by degrees lead us into these misdeeds. He, indeed, who walks by the side of a precipice, even though he may not fall over, trembles; and very often he is overset by this same trembling, and falls to the bottom. So also he who does not avoid sins from afar, but walks near them, will live in fear, and will often fall into them. Besides, he who eagerly looks at strange beauties, although he may not commit adultery, hath in so doing entertained lust; and hath become already an adulterer according to the declaration of Christ; and often by this very lust he is carried on to the actual sin. Let us then withdraw ourselves far from sins. Dost thou wish to live soberly? Avoid not only adultery, but also the licentious glance! Dost thou wish to be far removed from foul words? Avoid not only foul words, but also inordinate laughter, and every kind of lust. Dost thou wish to keep far from committing murders? Avoid railing too. Dost thou wish to keep aloof from drunkenness? Avoid luxury and sumptuous tables, and pluck up the vice by the roots.