Much more in prisons, hell's prisons. Relations then pity not. 138 V. 10. it is a light punishment, not to be ranked in that com- 2 Cor. pany, not to be counted worthy of that unutterable glory, from that assemblage, and those untold good things, to be cast forth somewhither far and distant? But when there is also darkness, and gnashing of teeth, and chains indissoluble, and an undying worm, and fire unquenchable, and affliction, and straitness, and tongues scorching like the rich man's; and we wail, and none heareth; and we groan and gnash for anguish, and none regardeth; and we look all round, and no where is there any to comfort us: where shall we rank those that are in this condition? what is there more miserable than are those souls? what more pitiable? For if, when we enter a prison, and see its in- (4.) mates, some squalid, some chained and famishing, some again shut up in darkness, we are moved with compassion, we shudder, we use all diligence that we may never be cast into that place; how will it be with us, when we are led and dragged away into the torture-dungeons' themselves of hell? 1 BaranFor not of iron are those chains, but of fire, that is never στηρία. quenched; nor are they that are set over us our fellows, whom it is often possible even to mollify; but angels, whom one may not so much as look in the face, exceedingly enraged at our insults to their Master. Nor is it given, as here, to see some bringing in money, some food, some words of comfort, and to meet with consolation; but all is irremissible there: and though it should be Noah, or Job, or Daniel, and he should see his own kindred being punished, he dares not succour. For even natural sympathy too comes then to be done away. For since it happeneth that there are righteous fathers of wicked children, and [righteous] children of [wicked] fathers; that so their pleasure may be unalloyed, and those who enjoy the good things may not be moved with sorrow through the constraining force of sympathy, even this sympathy, I affirm, is extinguished, and themselves are indignant together with the Master against their own bowels. For if the common run of men, when they see their own children vicious, disinherit and cut them off from that 2 relationship; much rather will the righteous then. Therefore let no one hope for good things, if he have not wrought any good thing, even though he have ten thousand righteous 2 134 With thought of those fires, quench lust. Consider sin's end HOMIL. ancestors. For every one shall receive the things done in X. the body according to that he hath done. Here he seems to me to be alluding also to them that commit fornication: and to raise up as a wall' unto them the fear of that world, not however to them alone; but also to all that in any wise transgress. ir χίζων [7.] Let us hear then, us also. And if thou have the fire of lust, set against it that other fire, and this will presently be quenched and gone. And if thou purposest to utter some harsh ' ¿rnxis sounding [speech], think of the gnashing of teeth, and the fear will be a bridle to thee. And if thou purposest to plunder, Matt. hear the Judge commanding, and saying, Bind him hand and 22, 13. foot, and cast him into the outer darkness, and thou wilt cast out this lust also. And if thou art drunken, and surfeitest continually, hear the rich man saying, 'Send Lazarus, that with 16, 24. the tip of his finger he may cool this scorching tongue;' yet Luke not obtaining this; and thou wilt hold thyself aloof from that › zálovs distemper. But if thou lovest luxury, think of the affliction and the straitness there, and thou wilt not think at all of this. If again thou art harsh and cruel, bethink thee of those virgins, who, when their lamps had gone out, missed so of the bridal chamber, and thou wilt quickly become humane. Or sluggish art thou, and remiss? Consider him that hid the talent, and thou wilt be more vehement than fire. Or doth desire of thy neighbour's substance devour thee? Think of the worm that dieth not, and thou wilt casily both put away from thee this disease, and in all other things wilt do virtuously. For He hath enjoined nothing irksome nor oppressive. Whence then do His injunctions appear irksome to us? From our own slothfulness. For as, if we labour diligently, even what appears intolerable will be light and easy; so, if we are slothful, even things tolerable will seem to us difficult. Considering then all these things, let us think not of the luxurious, but what is their end; here indeed filth and obesity, there the worm and fire: not of the rapacious, but what is their end; cares here, and fears, and anxieties; there chains indissoluble: not of the lovers of glory, but what these things bring forth; here slavery and dissemblings, and there, both loss intolerable and perpetual burnings. The faint conception of futurity, joy. What then the reality. 135 V. 10. For if we thus discourse with ourselves, and if with these and 2 COR. such like things we charm perpetually our evil lusts, quickly shall we both cast out the love of the present things, and kindle that of the things to come. Let us therefore kindle it and make it blaze. For if the conception of them, although a faint sort of one, affords so great pleasure; think how great the gladness, the manifest realization itself shall bring us. Blessed, and thrice blessed, yea, thrice blessed many times, are they who enjoy those good things; just as, consequently, pitiable and thrice wretched are they who endure the opposite of these. That then we may be not of these but those, let us choose virtue. For so shall we attain unto the good things to come as well; which may all we attain, through the grace and love towards men of our Lord Jesus Christ; by Whom, and with Whom, to the Father, together with the Holy Spirit, be glory, might, and honour, now and for ever, and world without end. Amen. 136 He avoids even suspicion. Glories, that they may in his behalf. HOMILY XI. 2 COR. v. 11. Knowing therefore the terror of the Lord, we persuade men: but we are made manifest unto God; and I trust also are made manifest in your consciences. us. KNOWING therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against Seest thou the strictness of conversation, and zeal of a watchful soul? For we are not only open to accusation,' he saith, if we commit any evil deed; but even if we do not commit, but are suspected, and having it in our power to repel the suspicion, brave it, we are punished.' Ver. 12. For we commend not ourselves again unto you, but give you occasion to glory in our behalf. See how he is continually obviating the suspicion of appearing to praise himself. For nothing is so offensive to the hearers, as for any one to say great and marvellous things about himself. Since then he was compelled, in what he said, to fall upon that subject, he uses a corrective, saying, 'we do this for your sakes, not for ours, that ye may have somewhat to glory of, not that we may.' And not even this absolutely, but because of the false Apostles. Wherefore also he added, Towards them which glory in appearance, and not in heart. Seest thou how he hath detached them from them, and drawn them to himself; having shewn, that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to 1 the speak on their behalf, and to defend them unto their Apoaccusers. For, says he, 'we say these things not that we may boast, but that ye may have wherein to speak freely on stles' When needed, and to stop others' mouths. How,mad' to God.' 137 V.13,14. our behalf;' which is the language of one testifying to their 2 COR. great love and not that ye may boast merely: but that ye. may not be drawn aside.' But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow, saying, false That ye may have somewhat to glory towards those which glory in appearance. But neither this does he bid them do absolutely, when no cause exists, but when they' extol them- 1 the selves; for in all things he looks out for the fitting occasion. ApoHe does not then do this in order to shew himself to be illus-stles trious, but to stop those men who were using the thing 22 i. e. improperly, and to the injury of these. But what is in appearance? In what is seen, in what is for display. of such sort were they, doing every thing out of a love of honour, whilst they were both empty inwardly, and wore indeed an appearance of piety and of venerable seeming, whilst of good works they were destitute. self com For menda. [2.] Ver. 13. For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause. tion. 17.21. And if, saith he, we have uttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly;) for God's sake we do this, 2 Cor. lest ye thinking us to be worthless, should despise us and 11, 1. perish; or if again any modest and lowly thing, it is for your sakes, that ye may learn to be lowly-minded. Or else, again, he means this. If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected; but if he thinks us sober, let him reap the advantage of our soberness. And again, in another way. Does any one say we are mad? For God's sake are we in such sort mad. Wherefore also he subjoins. Ver. 14. For the love of God3 constraineth us, because Rec. we thus judge. For not the fear of things to come only,' he saith,' but also those which have already happened allow us not to be slothful, nor to slumber; but stir us up, and impel us, to these our labours on your behalf.' And what are those things which have already happened? That if one died for all, then were all dead. 'Surely then it was because all were lost,' saith he. For except all text, Christ |