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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. TODAY, 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 con stantly 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.
13. The licentiousness of the tongue is a great snare, and needs a
strong bridle. Therefore also some one saith. "His own lips are a
powerful snare to a man, and he is snared by the words of his own
mouth." Above all the other members, then, let us control this;
let us bridle it; and let us expel from the mouth railings, and
contumelies, and foul and slanderous language, and the evil habit of
oaths. For again our discourse hath brought us to the same
exhortation. But I had arranged with your charity, yesterday, that
I would say no more concerning this precept, forasmuch as enough has
been said upon it on all the foregoing days. But what is to become of
me? I cannot bear to desist from this counsel, until I see that ye
have put it in practice; since Paul also, when he saith to the
Galatians, "Henceforth let no man trouble me," appears again to
have met and addressed them. Such are the paternal bowels; although
they say they will depart, yet they depart not, until they see that
their sons are chastened. Have ye heard today what the prophet speaks
to us concerning oaths; "I lifted up mine eyes, and I saw," saith
he, "and, behold, a flying sickle, the length thereof twenty
cubits, and the breadth thereof ten cubits; and he said to me, What
seest thou? and I said, I see a flying sickle, twenty cubits in
length, and ten cubits in breadth. It shall also enter into the
house," saith he, 'of every one that sweareth in my name, and shall
remain in the midst, and shall pull down the stones and the wood."
What, forsooth, is this which is here spoken? and for what reason is
it in the form of a "sickle," and that a "flying sickle," that
vengeance is seen to pursue the swearers? In order that thou mayest
see that the judgment is inevitable, and the punishment not to be
eluded. For from a flying sword some one might perchance be able to
escape, but from a sickle, falling upon the neck, and acting in the
place of a cord, no one can escape. And when wings too are added,
what further hope is there of safety? But on what account doth it pull
down the stones and the wood of the swearer's house? In order that
the ruin may be a correction to all. For since it is necessary that
the earth must hide the swearer when dead; the very sight of his ruined
house, now become a heap, will be an admonition to all who pass by and
observe it, not to venture on the like, lest they suffer the like;
and it will be a lasting witness against the sin of the departed. The
sword is not so piercing as the nature of an oath! The sabre is not so
destructive as the stroke of an oath! The swearer, although he seems
to live, is already dead, and hath received the fatal blow. And as
the man who hath received the halter, before he hath gone out of the
city and come to the pit, and seen the executioner standing over him,
is dead from the time he passed the doors of the hall of justice: so
also the swearer.
14. All this let us consider, and let us not put our brethren on
oath. What dost thou, O man? At the sacred table thou exactest an
oath, and where Christ lies slain, there thou slayest thine own
brother. Robbers, indeed, murder on the highways; but thou slayest
the son in the presence of the mother: committing a murder more
accursed than Cain himself; for he slew his brother in solitude and
only with present death; but thou slayest thy brother in the midst of
the church, and that with the deathless death that is to come! For
think you that the church was made for this purpose, that we might
swear? Yea, for this it was made, that we might pray! Is the
Table placed there, that we may make adjurations? It is placed there
to this end, that we may loose sins, not that we may bind them. But
thou, if thou heedest nothing else, reverence at least that book,
which thou reachest forth in putting the oath; and open the Gospel.
which thou takest in hand when thou biddest swear; and when thou
hearest what Christ there declares concerning oaths, shudder and
desist! What then does He there say concerning oaths? "But I say
unto you, Swear not at all." And dost thou convert the Law which
forbids swearing into an oath. Oh, what contempt! Oh, what
outrage! For thou doest just the same thing as if any one should bid
the lawgiver, who prohibits murder, become himself a party to the
murder. Not so much do I lament and weep, when I hear that some
persons are slain upon the highway, as I groan, and shed tears, and
am horrified, when I see any one coming near this Table, placing his
hands upon it, and touching the Gospels, and swearing! Art thou in
doubt, I ask, concerning money, and wouldest thou slay a soul?
What gainest thou to match the injury thou doest to thine own soul,
and to thy neighbour? If thou believest that the man is true, do not
impose the obligation of the oath; but if thou knowest him to be a
liar, do not force him to commit perjury. "But that I may have a
full assurance:" saith one. Verily, when thou hast not sworn him,
then thou wilt receive a good and full assurance.
15. For now, when thou hast returned home, thou wilt be
continually the prey of conscience, whilst reasoning thus with
thyself; "Was it to no purpose, then, that I put him upon his
oath? Was he not really perjured? Have I not become the cause of
the sin?" But if thou dost not put him upon his oath, thou wilt
receive much consolation on returning home, rendering thanks to God,
and saying, "Blessed be God, that I restrained myself, and did
not compel him to swear vainly, and to no purpose. Away with gold!
Perish the money!" for that which specially gives us assurance is,
that we did not transgress the law, nor compel another to do it.
Consider, for Whose sake thou didst not put any one on his oath; and
this will suffice thee for refreshment and consolation. Often,
indeed, when a fight takes place, we bear being insulted with
fortitude, and we say to the insulter, "What shall I do with thee?
Such an one hinders me, who is thy patron; he keeps back my hands."
And this is sufficient to console us. So when thou art about to put
any one on his oath, restrain thyself; and stop; and say to him who
is about to swear, "What shall I do with thee? God hath forbidden
me to put any one on oath. He now holds me back." This suffices
both for the honour of the Lawgiver, and for thy safety, and for
keeping him in fear who is ready to swear. For when he seeth that we
are thus afraid to put others on oath, much more will he himself be
afraid to swear rashly. Wouldest thou say thus, thy return to thine
own home would be with much fulness of assurance. Hear God,
therefore, in His Commandments, that He may Himself hear thee in
thy prayers! This word shall be written in heaven, and shall stand by
thee on the Day of Judgment, and shall discharge many sins.
16. This also let us consider not only with respect to an oath, but
to every thing. And when we are about to do any good action for
God's sake, and it is found to bring loss with it, let us look not
merely at the loss connected with the matter, but at the gain which we
shall reap by doing it for God. That is to say, Hath any one
insulted thee? Bear it nobly! And thou wilt do so, if thou thinkest
not of the insult merely, but of the dignity of Him who commands thee
to bear it, and thou bearest it meekly. Hast thou given an alms?
Think not of the outlay, but of the produce which arises from the
outlay. Hast thou been mulcted of money? Give thanks, and regard
not only the pain which is the result of the loss, but the gain which
comes of thanksgiving. If we thus regulate ourselves, none of those
heavy events which may befal us will give us pain; but from those
things which may seem to be grievous, we shall be even gainers, and
loss will be sweeter and more desired than wealth, pain than pleasure,
and mirth and insult than honour. Thus all things adverse will turn to
our gain. And here we shall enjoy much tranquillity, and there we
shall attain the kingdom of heaven; which God grant that we may all be
deemed worthy to obtain? by the grace and lovingkindness of our Lord
Jesus Christ, through Whom and with Whom, to the Father with the
Holy Spirit, be glory, dominion, and honour, now and ever, and
world without end. Amen.
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