Saint John Chrysostom : HOMILY V. ROM. 1. 28.

 "Even as they did not like to retain God in their knowledge, God gave

them over to a reprobate mind, to do those things which are not

convenient."

LEST he should seem to be hinting at them by delaying in his

discourse so long over the unnatural sin, he next passes on to other

kinds of sins also, and for this cause he carries on the whole of his

discourse as of other persons. And as he always does when

discoursing with believers about sins, and wishing to show that they

are to be avoided, he brings the Gentiles in, and says, "Not in the

lust of concupiscence, even as the other Gentiles which know not

God." (1 Thess. iv. 5.) And again: "sorrow not, even as others which

have no hope." (ib. 13.) And so here too he shows that it was to them

the sins belonged, and deprives them of all excuse. For he says, that

their daring deeds came not of ignorance, but of practice.

And this is

why he did not say, "and as they knew not God;" but "as they did not

like to retain God in their knowledge;" as much as to say, that the sin

was one of a perverted determination of obstinacy, more than of a

sudden ravishment, and shows that it was not the flesh (as some

heretics say) but the mind, to the wicked lust whereof the sins

belonged, and that it was thence the fount of the evils flowed. For

since the mind is become undistinguishing, all else is then dragged

out of course and overturned, when he is corrupted that held the

reins! (Plat. Phaedr. 246 A. B.)

Ver. 29. "Being filled with all unrighteous ness, wickedness,

covetousness, maliciousness."

See how everything here is intensitive. For he says, "being filled,"

and "with all," and having named maliciousness in general, he also

further pursues the particulars, and these too in excess, saying, "Full

of envy, murder," for the latter of these comes from the former, as

was shown in Abel's case and Joseph's, and then after saying,

"debate, deceit, malignity;"

Ver. 30. "Whisperers, backbiters, haters of God, despiteful," and

classing things which to many seem indifferent among his charges,

he further strengthens his accusation, going up to the stronghold of

their wickednesses, and styles them "boasters." For even worse

than sinning is it, even though sinning to be haughty-minded.

Wherefore also he charges the Corinthians with it, saying, "Ye are

puffed up." (1 Cor. v. 2.) For if in a good action he that puffs himself

up loseth all, if any one do so among his sins, what vengeance is

there of which he is not worthy, since such an one cannot repent any

more?

Next, he says, "inventors of evil things;" showing that they were not

content with those already existing, but even invented others. And

this again is like men that are full purposed and in earnest, not those

that are hurried away and forced out of their course; and after

mentioning the several kinds of maliciousness, and showing that

here too they stood against nature itself (for he says, "disobedient to

parents"), he then goes on to the root of the great pestilence, calling

them, Ver. 31. "Without natural affection, implacable."

For this Christ Himself also pronounces to be the cause of

wickedness, saying, "When iniquity shall abound, the love of many

shall wax cold." (Matt. xxiv. 12). This too St. Paul here says, calling

them "covenant-breakers, without natural affection, implacable,

unmerciful," and showing that they were traitors even to the gift of

nature. For we have a sort of family feeling even by nature towards

one another, which even beasts have got towards each other. "For

every beast," it says, "loveth his like, and every man his

neighbor." (Ecclus. xiii. 15.) But these became more ferocious even

than they. The disorder then which resulted to the world by evil

doctrines, he proves to us by these witnesses, and clearly shows

that the malady in either case came of the negligence of them that

were disordered. He shows besides, what he did in the case of the

doctrines, that they were here also deprived of all excuse; and so he

says, Ver. 32. "Who knowing the judgment of God, that they which

commit such things are worthy of death. not only do the same, but

have pleasure in them that do them."

Having assumed here two objections, he in the first place removes

them. For what reason have you to say, he means, that you know not

the things which ought to be done? At best, even if you did not

know, you are to blame in having left God who instructs you. But as

it is by many arguments we have shown that you do know, and

transgress willingly. But are you drawn by passion? Why then do

you both cooperate therewith anti praise it? For they "not only do

such things," he says, "but have pleasure in them that do them."

Having then put the more grievous and the unpardonable sin first,

that he might have done with it (Or "convict you of it," ina elh); (for

he that praiseth the sin is far worse than even he that trespasseth;)

having then put this the first, he by this method grapples more

powerfully with him in the sequel, speaking on this wise, Chap. ii.

ver. 1. "Therefore thou art inexcusable, O man; whosoever thou art

that judgest; for wherein thou judgest another, thou condemnest

thyself."

These things he says, with an aim at the rulers, inasmuch as that city

then had the rule of the world put into its hands. He anticipated them

therefore by saying, Thou art depriving thyself of defence, whoever

thou mayest be; for when thou condemnest an adulterer, and thyself

committest adultery, although no man condemneth thee, in thy

judgment upon the guilty person thou hast also passed sentence

against thyself.

Ver. 2. "For we are sure that the judgment of God is according to

truth against them who commit such things."

For lest any should say, until now I have escaped, to make him

afraid, he says, that it is not so with God as it is here. For here (Plato

in Theaet. et Phaedon.) one is punished, and another escapes while

doing the same thing. But hereafter it is not so. That he that judgeth

then knoweth the right, he has, said: but whence he knoweth it, he

hath not added; for it was superfluous. For in the case of

ungodliness, he shows both that the ungodly was so even with a

knowledge of God, and also whence he got that knowledge, namely,

from the Creation. For inasmuch as it was not plain to all, he gave

the cause also; but here he passes it over as a thing admitted. But

when he says, "whosoever thou art that judgest," he is not

addressing himself to the rulers only, but to private individuals and

subjects also. For all men, even if they have no chair of state, nor

executioners, nor stocks at command, yet even they judge those that

offend, in conversations and public meetings (Gr. koinos sullogois)

and by the vote of their conscience. And no one would venture to

say, that the adulterer does not deserve punishment. But it is others,

he says, they condemn, and not themselves. And for this cause he

stands forth vehemently against them, and says, Ver. 3. "And

thinkest thou this" (4 Mss. om. this)," O man, that judgest those

which do such things, and doest the same, that thou shalt escape

the judgment of God?"

For since he had shown the sin of the world to be great, from its

doctrines, from its doings, and that they did yet sin though wise, and

though they had the creation to lead them by the hand, and not by

leaving God only, but also by choosing the images of creeping

things, and by their dishonoring virtue, and deserting, in spite of

nature's drawings back, to the service of vice even contrary to

nature: he goes on next to show, that they who do such things are

punished too. He did indeed at once point out a punishment by

mentioning their very practice. For "they, received," he says, "in

themselves that recompense of their error which was meet." But as

they do not perceive that, he mentions another also, which they

stood most in fear of. And indeed already he chiefly pointed at this.

For when he says, "That the judgment of God is according to truth,"

he is speaking of no other than this. But he establishes the same

again upon other further grounds, saying thus, "And thinkest thou

this, O man, that judgest them which do such things, and doest the

same, that thou shalt escape the judgment of God?" Thou hast not

been acquitted of thine own judgment, and wilt thou escape through

God's? Who indeed would say this? And yet thou hast judged thyself

(3 Mss. "and not been acquitted"). But since the rigorousness of the

judgment-court was such, and thou weft not able to spare even

thyself, how should not God, that cannot do amiss, and who is in the

highest sense just, be much surer to do the same? But hast thou

condemned thyself, and is God to approve of thee and praise thee?

And how can this be reasonable? And all the while thou art

deserving of a greater punishment, than he who is of thee

condemned. For sinning merely, is not the same thing with falling

again into the same sins you have chastised another for committing.

See, how he has strengthened the charge! For if you, he means,

punish a person who has committed less sins, though by it you will

put yourself to shame, how shall not God cast you in your suit, and

condemn you more severely, who have committed greater

transgressions, and this too when He will never make Himself

ashamed, and you are already condemned by your own reckoning.

But if thou say, I know that I deserve punishment; yet through His

long-suffering thinkest slightingly of it, and art confident because

thou dost not suffer punishment forthwith; this surely is a reason

why thou oughtest to be afraid and tremble. For the fact that thou

hast not yet suffered punishment, will not result in thy not suffering

any punishment, but in thy suffering a more severe one if thou

abidest unamended. And so he goes on to say:

Ver. 4. "Or despiseth thou the riches of His goodness and

forbearance and long-sufferring; not knowing that the goodness of

God leadeth thee to repentance?"

For after praising God's long-suffering, showing the gain thereof to

be very great to them that heeded it (and this was the drawing

sinners to repentance); he adds to the terror. For as to them, who

avail themselves of it aright, it is a ground of safety; so to them that

slight it, it is conducive to a greater vengeance. For whenever you

utter this common notion, that God doth not exact justice, because

He is good and long-suffering, he says, You do but mention what will

make the vengeance intenser. For God showeth His goodness that

you may get free from your sins, not that you may add to them. If

then thou make not this use thereof, the judgment will be more

fearful. Wherefore it is a chief ground for abstaining from sin, that

God is long-suffering, and not for making the benefit a plea for

obstinacy. For if He be long-suffering, He most certainly punisheth.

Whence does this appear? from what is next said. For if the

wickedness be great and the wicked have not been requited, it is

absolutely necessary that they should be requited, For if men do not

overlook these things, how should God make an oversight? And so

from this point he introduces the subject of the judgment. For the

fact of showing many who, if they repent not, are liable, yet still are

not punished here, introduces with it necessarily the judgment, and

that with increase. Wherefore he says, Ver. 5. "But after thy hardness

and impenitent heart treasurest up unto thyself wrath."

For when a man is neither to be softened by goodness nor to be

turned back by fear, what can be harder than such an one? For after

that he had showed the goodness of God towards men, he then

shows His vengeance that it is unbearable for him who does not

even so return to repentance. And observe with what propriety he

uses the words! "Thou treasurest up unto thyself wrath," he says, so

making it plain what is certainly laid up, and showing that it is not He

that judgeth, but he that is condemned, who is the author of this. For

he says, "thou treasurest up for thyself," not God for thee. For He did

all, whatsoever things were fitting, and created thee with a power to

discern between good and what was not so, and showed longsuffering

over thee, and called thee to repentance, and threatened a

fearful day, so by every means drawing thee to repentance. But if

thou shouldst continue unyielding, "thou treasurest up unto thyself

wrath against the day of wrath and revelation and (so all Mss. but

two) the righteous judgment of God." For lest on hearing of wrath

thou shouldest think of any passion, he adds, "the righteous

judgment of God." And he said "revelation" with good reason, for

then is this revealed when each man receives his desert. For here

many men often annoy and practise harm to one without justice. But

hereafter it is not so.

Ver. 6, 7. "Who will render to every man according to his deeds, to

them who by patient continuance in well doing," etc.

Since he had become awestriking and harsh by discoursing of the

judgment and of the punishment that shall be, he does not forthwith,

as one might expect, enter upon the vengeance, but turns his

discourse to what was sweeter, to the recompense of good actions,

saving as follows, Ver. 7. "To them who by patient continuance in

well doing seek for glory and honor and immortality, eternal life."

Here also he awakens those who had drawn back during the trials,

and shows that it is not right to trust in faith only. For it is deeds also

into which that tribunal will enquire. But observe, how when he is

discoursing about the things to come, he is unable to tell clearly the

blessings, but speaketh of glory and honor. For in that they

transcend all that man hath, he hath no image of them taken from

this to show, but by those things which have a semblance of

brightness among us, even by them he sets them before us as far as

may be, by glory, by honor, by life. For these be what men earnestly

strive after, yet are those things not these, but much better than

these, inasmuch as they are incorruptible and immortal. See how he

has opened to us the doors toward the resurrection of the body by

speaking of incorruptibility. For incorruptibility belongs to the

corruptible body. Then, since this sufficed not, he added glory and

honor. For all of us are to rise incorruptible, but not all to glory, but

some to punishment, and some to life.

Ver. 8. "But unto them that are contentious," he says. Again, he

deprives of excuse those that live in wickedness, and shows that it is

from a kind of disputatiousness and carelessness that they fall into

unrighteousness.

"And do not obey the truth, but obey unrighteousness." See, here is

another accusation again. For what defence can he set up, who flees

from the light and chooses the dark? And he does not say, who are

"compelled by,"

"lorded over by," but who "obey unrighteousness," that one may

learn that the fall is one of free choice, the crime not of necessity.

Ver. 9. "Indignation and wrath, tribulation and anguish, upon every

soul of man that doeth evil."

That is, if a man be rich, if a consul, if a very sovereign (so Field:

several Mss. and Edd. "the emperor himself"), by none of them is the

account of the judgment out-faced. Since in this dignities have no

place. Having then shown the exceeding greatness of the disease,

and having added the cause, that it was from the carelessness of the

disordered, and finally, that destruction awaits them and that

amendment is easy, in the punishment also he again gives the Jew

the heavier lot. For he that had enjoyed a larger share of instruction

would also deserve to undergo a larger share of vengeance if doing

lawlessly. And so the wiser or mightier men we are, the more are we

punished if we sin. For if thou art rich, thou wilt have more money

demanded of thee than of the poor; and if wiser than others, a

stricter obedience; and if thou hast been invested with authority,

more shining acts of goodness; and so in the case of all the other

things, thou wilt have to bring in measures proportioned to your

power.

Ver. 10. "But glory, honor, and peace to every man that worketh

good, to the Jew first, and also to the Gentile."

What Jew does he here mean? or about what Gentiles is he

discoursing? It is of those before Christ's coming. For his discourse

had not hitherto come to the times of grace, but he was still dwelling

upon the earlier times, so breaking down first from afar off and

clearing away the separation between the Greek and the Jew, that

when he should do this in the matter of grace, he might no more

seem to be devising some new and degrading view. For if in the

earlier times when this Grace had not shone forth in such, greatness,

when the estate of the Jews was solemn and renowned and glorious

before all men, there was no difference, what could they say for

themselves (tina an ecoien logon eipein;) now after so great a

display of grace? And this is why he establishes it with so great

earnestness. For when the hearer has been informed that this held in

the earlier times, much more will he receive it after the faith. But by

Greeks he here means not them that worshipped idols, but them that

adored God, that obeyed the law of nature, that strictly kept all

things, save the Jewish observances, which contribute to piety, such

as were Melchizedek and his (oi peri), such as was Job, such as were

the Ninevites, such as was Cornelius. Here then he is first breaking

through the partition between the circumcision and the

uncircumcision: and at a distance dissipates this distinction

beforehand, so as to do it without being suspected, and to strike into

it as compelled by another occasion, which is ever a characteristic of

his Apostolic wisdom. For if he had showed it in the times of grace,

what he said would have had a very suspicious look. But on

describing the vice which possessed the world, and where end the

ways of wickedness, to pass from that consecutively into the

treatment of these points renders his teaching unsuspected. And

that he means this, and for this purpose so put this together, is plain

from hence: for if he were not intent upon effecting this, it were

enough for him to have said, "According to thy hardness and

impenitent heart thou treasurest up unto thyself wrath against the

day of wrath;" and then to have dropped this subject, since it would

have been complete. But in that what he had in view was not to

speak of the judgment to come only, but show also that the Jew had

no advantage of such a Greek, and so was not to be haughtyspirited,

he advances farther, and speaks of them in order. But

consider! He had put the hearer in fear, had advanced against him

the fearful day, had told him what an evil it is to be living in

wickedness, had showed him that no man sinneth of ignorance, nor

with impunity, but that even though he suffer no punishment now,

yet he certainly will suffer it: then he wishes to make good next that

the teaching of the Law was not a thing of great importance. For it is

upon works that both punishment and reward depend, not upon

circumcision and uncircumcision. Since then he had said, that the

Gentile shall by no means go unpunished and had taken this for

granted, and upon it had made good that he shall also be rewarded,

he next showed the Law and circumcision to be superfluous. For it is

the Jews that he is here chiefly opposing. For inasmuch as they were

somewhat captiously disposed, first, of their haughtiness, not

deigning to be reckoned along with the Gentiles, and secondly

thinking it ridiculous if the faith is to do away all sins; for this cause

he accused the Gentiles first, in whose behalf he is speaking, that

without suspicion and with boldness of speech, he may attack the

Jews. And then having come to the enquiry concerning the

punishment, he shows that the Jew is so far from being at all

profited by the Law, that he is even weighed down by it. And this was

his drift some way back. For if the Gentile be on this score

inexcusable, because, when the creation led him on and his own

reasonings, he yet did not amend, much more were the Jew so, who

besides these had the teaching of the Law also. Having then

persuaded him to a ready admission of these reasonings, in the case

of other men's sins, he now compels him even against his will to do

so in the case of his own. And in order that what he says may be

more readily allowed, he leads him forward with the better things

also in view, speaking on this wise: "But glory and honor and peace

to every man that worketh good, to the Jew first, and also to the

Gentile." For here whatever good things a man hath, he hath with

fightings, even if he be rich, if a prince, if a king. Even if he be not at

variance with others, yet is he often so with himself, and has

abundant war in his own thoughts. But there it is no such thing, but

all is still and void of trouble, and in possession of true peace.

Having then made good from what was said above, that they too

which have not the Law are to enjoy the same blessings, he adds his

reason in the following words:

Ver. 11. "For there is no respect of persons with God."

For when he says that as well the Jew as the Gentile is punished if

he sin, he needs no reasonings: but when he wants to prove that the

Gentile is honored also, he then needs a foundation for it also; as it

seemed wonderful and extravagant if he who had heard neither Law

nor Prophets, were to be honored upon his working good. And this is

why (as I also said before) he exercises their hearing in the times

before grace, that he might afterwards more treatably bring in, along

with the faith, the acquiescence in these things also. For here he is

not at all suspected, as seeming not to be making his own point

good. Having then said, "Glory and honor and peace to every man

that worketh good, to the Jew first, and also to the Gentile," he adds,

"For there is no respect of persons with God." Wonderful! What

more than victory has he gained! For he shows, by reducing it to an

absurdity, that it was not meet with God that it should be otherwise.

For it would then be a case of respecting of persons. But of such

character God is not. And he does not say, "for if this were not so,

God would be a respecter of persons," but with more of dignity, "For

there is no respect of persons with God." That it is not quality of

persons, but difference of actions. Which He maketh inquisition for.

By so saying he shows that it was not in actions but in persons only

that the Jew differed from the Gentile. The consequence of this

would be thus expressed; For it is not because one is a Jew and the

other a Gentile, that one is honored and the other disgraced, but it is

from the works that either treatment comes. But he does not say so,

since it would have roused the anger of the Jew, but he sets down

something more, so bringing their haughty spirit yet lower, and

quelling it for the admission of the other. But what is this?

The next position.

Ver. 12. "For as many," he says, "as have sinned without law shall

also perish without law: and as many as have sinned in the law shall

be judged by the law."

For here, as I said before, he shows not only the equality of the Jew

and the Gentile, but that the Jew was even much burdened by the

gift of the Law. For the Gentile is judged without law. But this

"without law" (Gr. lawlessly) here expresses not the worse plight but

the easier, that is, he has not the Law to t accuse him. For "without

law" (that is, without the condemnation arising from it), is he

condemned solely from the reasonings of nature, but the Jew, "in the

Law," that is, with nature and the Law too to accuse him. For the

greater the attention he enjoyed, the greater the punishment he will

suffer. See how much greater is the necessity which he lays upon

the Jews of a speedy recourse to grace! For in that they said, they

needed not grace, being justified by the Law, he shows that they

need it more than the Gentiles, considering they are liable to be

punished more. Then he adds another reason again, and so farther

contends for what has been said.

Ver 13. "For not the hearers of the law are just before God."

Well doth he add "before God;" for haply before men they may be

able to appear dignified and to vaunt great things, but before God it

is quite otherwise--the doers of the Law alone are justified. You see

with what advantage he combats, by turning what they said to an

opposite bearing. For if it is by the Law you claim to be saved, in this

respect, saith he, the Gentile will stand before you, when seen to be

a doer of what is written in the Law. And how is it possible (one may

say) for one who hath not heard to be a doer? Not this only, he says,

is possible, but what is much more even than this. For not only is it

possible without hearing to be a doer, but even with hearing not to

be so. Which last thing he makes plainer, and that with a greater

advantage over them, when he says, "Thou that teachest another,

teachest thou not thyself?" (Rom. ii. 21.) But here he is still making

the former point good.

Ver. 14. "For when the Gentiles," he says, "which have not the law,

do by nature the things contained in the law, these, having not the

law, are a law unto themselves."

I am not, he means, rejecting the Law, but even on this score I justify

the Gentiles. You see how when undermining the conceit of

Judaism, he giveth no handle against himself as villifying the Law,

but on the contrary by extolling it and showing its greatness he so

makes good his whole position. But whenever he saith "by nature,"

he means by the reasonings of nature. And he shows that others are

better than they, and, what is more better for this, that they have not

received the Law, and have not that wherein the Jews seem to have

an advantage over them. For on this ground he means they are to be

admired, because they required not a law, and yet exhibited all the

doings of the Law, having the works, not the letters, graven upon

their minds. For this is what he says, Ver. 15. "Which show the work

of the Law written in their hearts, their conscience also bearing

witness, and their thoughts the meanwhile accusing or else excusing

one another."

Ver. 16. "In the day when God shall judge the secrets of men by

Jesus Christ, according to my Gospel."

See how he again puts that day before them, and brings it close to

them, battering down their conceit, and showing, that those were to

be the rather honored who without the Law strove earnestly to fulfil

the things of the Law. But what is most to be marvelled at in the

discretion of the Apostle, it is worth while to mention now. For

having shown, from the grounds given, that the Gentile is greater

than the Jew; in the inference, and the conclusion of his reasoning,

he does not state it, in order not to exasperate the Jew. But to make

what I have said clearer, I will give the very words of the Apostle. For

after saying, that it is not the hearers of the Law, but the doers of the

Law, that shall be justified, it followed to say, "For when the Gentiles,

which have not the Law, do by nature the things contained in the

Law," they are much better than those who are instructed by the

Law. But this he does not say, but he stays at the encomium of the

Gentiles, and does not yet awhile carry on his discourse by way of

comparison, that so at least the Jew may receive what is said. And

so he does not word it as I was doing, but how? "For when the

Gentiles, which have not the Law, do by nature the things contained

in the Law, these, not having the Law, are a law unto themselves;

which show the work of the Law, written in their hearts, their

conscience also bearing witness."

For the conscience and reason doth suffice in the Law's stead. By

this he showed, first, that God made man independent, so as to be

able to choose virtue and to avoid vice. And be not surprised that he

proves this point, not once or twice, but several times. For this topic

was very needful for him to prove owing to those who say, Why ever

is it, that Christ came but now? And where in times before was the

(most Mss. this mighty) scheme of Providence? Now it is these that

he is at present beating off by the way, when he shows that even in

former times, and before the Law was given, the human race (Gr.

nature) fully enjoyed the care of Providence. For "that which may be

known of God was manifest in them," and they knew what was good,

and what bad; by means whereof they judged others, which he

reproaches them with, when he says, "wherein thou judgest another,

thou condemnest thyself." But in the case of the Jews, besides what

has been mentioned, there was the Law, and not reason or

conscience only. And why does he put the words "accusing or else

excusing?"--for, if they have a Law written, and show the work of it in

them, how comes reason to be able to accuse them still? But he is

not any longer speaking of those only who do well, but also of

mankind (Gr. the nature) universally. For then our reasonings stand

up, some accusing and some excusing. And at that tribunal a man

needeth no other accuser. Then to add to their fear, he does not say

the sins of men, but the secrets of men. For since he said, "Thinkest

thou, that judgest them that do such things, and doest the same, that

thou shalt escape the judgment of God;" that thou mayest not expect

such a sentence as thou passest thyself, but mayest know, that that

of God is far more exact than thine own, he brings in, "the secrets of

men," and adds, "through jesus Christ according to my Gospel." For

men sit in judgment upon overt acts alone. And above too he spake

of the Father alone, but as soon as he had crushed them with fear,

he brought in the mention of Christ also. But he does not do barely

this, but even here, after having made mention of the Father, he so

introduceth Him. And by the same things be raises the dignity of his

preaching. For this preaching, he means, openly speaks out what

nature taught by anticipation. Do you see with what wisdom he has

bound them both to the Gospel and to Christ, and demonstrated that

our affairs come not here to a stand, but travel further. And this he

made good before also, when he said, "thou treasurest up to thy self

wrath against the day of wrath:" and here again, "God shall judge the

secrets of men."

Now let each man enter into his own conscience, and reckoning up

his transgressions, let him call himself to a strict account, that we be

not then condemned with the world. (1 Cor. xi. 32.) For fearful is that

court awful the tribunal, full of trembling the accounts, a river of fire

rolls along (elketai). "A brother doth not redeem: shall man

redeem?" (Ps. xlix. 8. LXX.) Call then to mind what is said in the

Gospel, the Angels running to and fro, of the bridechamber being

shut, of the lamps going out, of the powers which drag to the

furnaces. And consider this, that if a secret deed of any one of us

were brought forth into the midst, to-day, before the Church only,

what could he do but pray to perish, and to have the earth to gape

for him, rather than have so many witnesses of his wickedness?

How then shall we feel, when, before the whole world, all things are

brought into the midst, in a theatre so bright and open, with both

those known and those unknown to us seeing into everything? But

alas! wherewith am I forced to affright you with men's estimation!

when I ought to use the fear of God, and His condemnation. For

what, pray, is to become of us then when bound, and gnashing our

teeth, we are led away to the outer darkness? Or, rather, what shall

we do (and this is the most fearful thought of all) when we offend

(proskrouswmen) God? For if any one have sense and reason, he

has already endured a hell when he is out of sight of God. But since

this doth not pain, fire is therefore threatened. For we ought to smart

not when we are punished, but when we sin. Thus listen to Paul

wailing and lamenting over sins, for which he was not to be

punished. For "I am not meet," he says, "to be called an Apostle,

because I persecuted the Church." (1 Cor. xv. 9.) Hear also David,

when he is set free from the punishment, yet, as thinking that he had

offended God, calling vengeance down upon himself, and saying,

"Let thy hand be upon me and upon my father's house." (2 Sam.

xxiv. 17.) For to have offended God is more distressing than to be

punished. But now we are so wretchedly disposed, that, were there

no fear of hell, we should not even choose readily to do any good

thing. Wherefore were it for nothing else, yet for this at least, we

should deserve hell, because we fear hell more than Christ (several

Mss. God). But not so the blessed Paul, but contrariwise. But since

we feel otherwise, for this reason are we condemned tO hell: since,

did we but love Christ as we should love Him, we should have known

that to offend Him we love were more painful than hell. But since we

love Him not, we know not the greatness of His punishment. And this

is what I bewail and grieve over the most! And yet what has God not

done, to be beloved of us? What hath He not devised? What hath He

omitted? We insulted Him, when He had not wronged us in aught,

but had even benefited us with blessings countless and

unspeakable. We have turned aside from Him when calling and

drawing us to Him by all ways, yet hath He not even upon this

punished us, but hath run Himself unto us, and held us back, when

fleeing, and we have shaken Him off and leaped away to the Devil.

And not even on this hath He stood aloof, but hath sent numberless

messengers to call us to Him again, Prophets, Angels, Patriarchs:

and we have not only not received the embassy, but have even

insulted those that came. But not even for this did He spew us out of

His mouth, but like those slighted lovers that be very earnest, He

went round beseeching all, the heaven, the earth, Jeremiah, Micah,

and that not that He might weigh us down, but that He might speak in

behalf of His own ways (Is. i. 2; Jer. ii. 12; iii. 12; etc.; Mic. vi. 1): and

along with the prophets He went also Himself to those that turned

aside from Him, being ready to submit to examination, and deigning

to condescend to a conference, and drawing them that were deaf to

every appeal into a disputation with Himself. For He saith, "O my

people, what have I done unto thee, and wherein have I wearied

thee? Answer me." (Mic. vi. 3.) After all this we killed the Prophets,

we stoned them, we did them other cruel wrongs without number.

What then? In their place He sent no longer Prophets, no longer

Angels, no longer Patriarchs, but the Son Himself. He too was killed

when He had come, and yet not even then did He quench His love,

but kindled it even more, and keepeth on beseeching us, after even

His own Son was killed, and entreating us, and doing all things to

turn us unto Himself. And Paul crieth aloud, saying, "Now then we

are ambassadors for Christ, as though God did beseech you by us:

be ye reconciled to God." (2 Cor. v. 20.) None of these things

however reconciled us. Yet not even then did He leave us, but keeps

on both threatening hell, and promising a kingdom, that even so He

may draw us unto Himself. But we be still in an insensible mood.

What can be worse than this brutishness? For had a man done these

things, should we not many times over have let ourselves become

slaves to him? But God when doing so we turn us away from O what

listlessness! O what unfeelingness We that live continually in sins

and wickednesses, if we happen to do any little good, like unfeeling

domestics, with what a niggardly spirit do we exact it, and how

particular are we about the recompense made, if what we have done

has any recompense to come of it. And yet the recompense is the

greater if you do it without any hope of reward. Why saying all this,

and making exact reckoning, is language fitter for an hireling than a

domestic of willing mind. For we ought to do everything for Christ's

sake, not for the reward, but for Him. For this also was why He

threatened hell and promised the kingdom, that He might be loved of

us. Let us then so love Him as we ought to love Him. For this is the

great reward, this is royalty and pleasure, this is enjoyment, and

glory, and honor, this is light, this is the great happiness, which

language (or reasoning) cannot set before us nor mind conceive. Yet

indeed I do not know how I was led so far in this way of speaking,

and came to be exhorting men who do not even think slightly of

power and glory here for Christ's sake, to think slightly of the

kingdom. Yet still those great and noble men even attained to this

measure of love. Hear, for instance, how Peter burns with love

towards Him, setting Him before soul, and life, and all things. And

when he had denied Him, it was not the punishment he was grieved

for, but that he had denied Him Whom he longed for, which was more

bitter to him than any punishment. And all this did he show before

the grace of the Spirit was given. And he perseveringly pressed the

question, "Whither goest thou?" (John xiii. 36) and before this; "To

whom shall we go?" (vi. 67); and again; "I will follow Thee

whithersoever Thou goest." (Luke xxii. 33?) Thus He was all things

to them, and neither heaven nor the kingdom of heaven did they

count of, in comparison of Him they longed for. For Thou art all these

things unto me, he means. And why doest thou marvel that Peter

was so minded? Hear now what the Prophet says: "What have I in

heaven, and what is there upon earth, that I should desire in

comparison of Thee?" (Ps. lxxiii. 25.) Now what he means is nearly

this. Neither of things above nor of things below desire I any, save

Thee only. This is passion; this is love. Can we so love, it will not be

things present only, but even things to come, which we shall reckon

as nothing compared with that love-charm, and even here shall we

enjoy the Kingdom, delighting ourselves in the love of Him. And how

is this to be? one may say. Let us reflect how oft we insult Him after

numberless goodnesses, yet He standeth and calleth us to Him, and

how often we run by Him, but He still doth not overlook us, but

runneth to us, and draweth us to Him, and catcheth us in unto

Himself. For if we consider these things, and such as these, we shall

be enabled to kindle this longing. For if it were a common man that

so loved, but a king who was thus beloved, would he not feel a

respect for the greatness of the love? Most assuredly he would. But

when the case is reversed, and His Beauty (S. "that beauty") is

unspeakable, and the glory and the riches too of Him that loveth us,

and our vileness so great, surely we deserve the utmost punishment,

vile as we are and outcasts, who are treated with so exceeding great

love by One so great and wonderful, and yet wax wanton against His

love? He needeth not anything of ours, and yet He doth not even now

cease loving us. We need much what is His, and for all that we

cleave not unto His love, but money we value above Him, and man's

friendship, and ease of body, and power, and fame, before Him who

valueth nothing more than us. For He had One Son, Very (Lit. "trueborn")

and Only-Begotten, and He spared not even Him for us. But

we value many things above Him. Were there not then good reason

for a hell and torment, even were it twofold or threefold or manifold

what it is? For what can we have to say for ourselves, if even Satan's

injunctions we value more than the Laws of Christ, and are reckless

of our own salvation that we may choose the works of wickedness,

before Him who suffered all things for us? And what pardon do these

things deserve? what excuse have they? Not one even. (5 Mss. oude

mias.) Let us stop then after this in our headlong course, and let us

grow again sober; and reckoning up all these things, let us send up

glory unto Him by our works (for words alone suffice not thereto),

that we may also enjoy the glory that cometh of Him, which may we

all attain unto by the grace and love toward man of our Lord Jesus

Christ, through Whom, and with Whom, to the Father be glory, with

the Holy Spirit, for ever and ever. Amen.