[1583] 1 Sam. xiv. 27.
[1584] Jud. xi. 31.
[1585] He means the absence of interference, for it was against the law of Moses. Deut. xii. 31.
[1586] Jud. xi. 39.
[1587] Some mss. read four, as the text. Judg. xi. 40.
[1588] Gen. xxii. 12.
[1589] 1 Sam. xiv. 28. Or, "recovered their sight;" see Acts xxii. 13, where the same word occurs in reference to the restoration of St. Paul's sight.
[1590] LXX., ?pellachen. Heb. rn, E.V., troubled.
[1591] Used in this passage for the people.
[1592] ?llophulon, usually put in LXX. for the Philistines.
[1593] 1 Sam. xiv. 36.
[1594] epi tes parat?xeos. An expression so proper to battle, that it must be metaphorical, meaning "they adopted this method of warfare."
[1595] This may perhaps be said with a tacit reference to Samson, as the Midianites did not gain any victory. See Numb. xxxi. 16; Jud. iii. 6.
[1596] Eccles. ix. 8, 3.
[1597] Prov. v. 3, 4.
[1598] A word often used metaphorically, here probably of wide nets, spread out like wings.
[1599] Prov. v. 15.
[1600] Prov. v. 19, LXX. There is an ellipsis in the Hebrew text here which may account for the difference between it and the Septuagint.
[1601] Or, "reproofs," entropas; but Savile and Oxf. mss. read ektropas, "digressions."
[1602] 1 Sam. xiv. 36, 37.
[1603] 1 Sam. xiv. 38.
[1604] So LXX., as though there had stood rvl for rvl, Be ye on one side, and I and Jonathan my son will be on the other side, verse 40.
[1605] eis m?son.
[1606] 1 Sam. xiv. 42, 43.
[1607] 1 Sam. xiv. 44.
[1608] The words this day are only found in the Septuagint.
[1609] 1 Sam. xiv. 45.
[1610] turannis, here used for "rebellion" or "usurpation," as just above.
[1611] It seems that all actually remained under this guilt. The only remedy would have been in Jonathan's confessing as soon as he knew his trespass, and an offering being made for him, according to Lev. v. 4-6, see also Lev. v. 1, iv. 22, and xxxvii. 2.
[1612] See Hom. XIX.
[1613] Ecclus. xxiii. 10.
[1614] So Sav. and Oxf. mss. ?nedesato, which is more spirited than Ben. enedusato, "put on." Lat. induit rather favours the latter, but Ducæus prefers the former, and quotes four mss. for it.
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." [1615] And that it is worse to exact an oath, than to commit murder.
1. To-day, and on the former Sabbath, [1616] it had behoved us to enter on the subject of fasting; nor let any one suppose that what I said was unseasonable. [1617] 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 [1618] 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 [1619] 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." [1620] 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 neighbour but this, "We are nothing, and our wickedness is inexpressible!" [1621] 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." [1622] 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." [1623] 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." [1624] 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" [1625] that thou goest in the midst of snares; but, "Perceive!" And for what reason did he say, "Discern?" [1626] 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.