Not to be punished, punishes, Grief, to have offended God. 145

that they therefore both heat themselves and tear their hair, 8 Cor. because to punish themselves, for the sake of those they—I —loved, carries comfort with it. But if, when we have caused no harm to those dearest to us, to suffer because of what hath befallen them, brings consolation; when ourselves are the persons who have given provocation and wrong, will it not much rather be a relief to us to suffer the penalty? and will not, not being punished, punish? Every one in a manner will see this. If any love Christ as it behoveth to love Him, he knoweth what I say; how, even when He forgivelh, he will not endure to go unpunished; for thou undergoest the severest punishment in having provoked Him. And I know indeed that I am speaking what will not be believed by the many; but nevertheless it is so, as I have said. If then we love Christ, as it behoveth to love Him, we shall punish ourselves when we sin. For to those who love any whomsoever, not the therefore suffering somewhat, because they have provoked the beloved one, is unpleasing; but that, more than all, to have provoked the person loved. And if this last when angered doth not punish, he hath tortured his lover more; but if he exacts satisfaction, he hath comforted him rather. Let us therefore fear, not hell, but offending God; for it is more grievous than that, when He turns away in wrath: this is worse than all, this heavier than all. And that thou mayest learn what a thing it is, consider this which I say. If one, that was himself a king, beholding a robber and malefactor under punishment, gave his well-beloved son, his only-begotten, and true, to be slain; and transferred the death, and the guilt as well, from him to his son, (who was himself of no such character,) that he might both save the condemned man, and clear him from his evil reputation; and then, if, having subsequently promoted him to great dignity, he had yet, after thus saving him, and advancing him to that glory unspeakable, been outraged by the person that had received such treatment: would not that man, if he had any sense, have chosen ten thousand deaths, rather than appear guilty of so great ingratitude? This then let us also nowr consider with ourselves, and groan bitterly for the provocations we have offered our Benefactor; nor let us therefore presume, because though outraged He bears it with

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146 We are ashamed, if'menbear long with wrongs. How,whenGod?

Homil. long-suffering; but rather for this very reason be full of r-XI-, remorse1. For amongst men too, when one that hath been pit* smitten on the right cheek offers the left also, he more avengeth himself than if he gave ten thousand blows; and when one that hath been reviled, not only revileth not again, but even blesseth, he hath stricken (his adversary] more heavily, than if he bespattered him with ten thousand reproaches. Now if in the case of men we feel ashamed, when offering insults we meet with long-suffering; much rather, in respect to God, ought they to be afraid who go on continually sinning, yet suffer no calamity. For, even for evil unto their own heads, is that unspeakable punishment being treasured up for them. These things then bearing in mind, let us above all things be afraid of sin; for this is punishment, this is hell, this is those ten thousand ills. And let us not only be afraid of, but also flee from it, and strive to please God continually; for this is the kingdom, this is life, this is those ten thousand goods. So shall we also, even here, obtain already the kingdom, and the good things to come; where- unto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom to the Father, with the Holy Spirit, be glory, might, honour, now and for ever, and world without end. Amen.

God's mercy no encouragement to be supine, lest it be in vain. 147

HOMILY XII.

2 Cor. vi. 1, 2.

We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee.

For since he said, God beseeches, and we are ambassadors and suppliants unto you, that ye be reconciled unto God: lest they should become supine, he hereby again alarms and arouses them, saying; We beseech you that ye receive not the grace of God in vain. 'For let us not,' he says,' therefore be at ease, because He beseeches, and hath sent some to be ambassadors; nay, but for this very reason let us make haste to please God, and to collect spiritual merchandise;' as also he said above, The love of God constraineth us,e-&,lithat is, presseth, driveth, urgeth us, ' that ye may not, after so much affectionate care, by being supine, and exhibiting no nobleness, miss of such great blessings. Do not therefore, because He hath sent some to exhort you, deem that this will always be so. It will be so until His second coming; until then He beseeches, so long as we are here; but after that, is judgment, and punishment.' Therefore, he says, we are constrained.

For not only from the greatness of the blessings, and His loving-kindness, but also from the shortness of the time he urgeth them continually. Wherefore he saith also elsewhere, For now is our salvation nearer. And again;Rom. The Lord is at hand. But here he does something yet more. phiiipp.

L 2 4, 5.

148 The time short, and opportune. "Workers" with you and God. Home.. For not from the fact, that the remainder of the time is

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short and little, but also from its being the only season

available for salvation, he incitith them,

For, Behold, he saith, now is the accepted time, behold, now is the day of salvation. Let us therefore not let slip the favourable opportunity but display a zeal worthy of the grace. For therefore is it, that we also press forward,knowing both the shortness and the suitableness of the time. Wherefore also he said; We then an workers together beseech also. Workers together with you; 'for we work together with you, rather than with God, for Whom we are ambassadors. For He is in need of nothing, but the salvation all passeth over to you.' But if it is even with God that he speaks of working together, he repudiates not even this [interpretation]; for he says in another place, i Cor. For we are workers together with God; in this way, saith he, 3'' to save men. Again, We also beseech you. For He indeed, when beseeching, doth not barely beseech, but sets forth these His just claims; namely, that He gave His Son, the Just One, that did not so much as know sin, and made Him to be sin for us sinners, that we might be made righteous; which claims having, and being God, He ought not to beseech, and that men, and who had offended Him, but to be besought by them every day: but nevertheless He beseechelh. But we beseech, having no claim of our own to allege, nor benefit; but one thing alone, namely, that we beseech for God, Who hath also displayed such goodness. But what we beseech is, that ye would receive the benefit, and not reject the gift. Be persuaded therefore by us, and receive not the grace in vain. For lest they should think that this of itself is reconciliation, believing on Him that calleth; he adds these words, requiring that earnestness which respects the life. For, for one who hath been freed from sins and made a friend, to wallow in the former things, is to return again unto enmity, and to receive the grace in vain, in respect of the life. For we reap no great benefit from the grace towards salvation, if we live impurely; nay, we are even harmed, having this greater aggravation even of our sins, in that after such knowledge and such a gift we have returned back again to our former vices. This however he does not mention as yet: that he may not make his words

In time of acceptance, prizes easy to train ; of judgment, not so. 140

harsh, but only says that we reap no benefit. Then he also 2 Cor. reminds of a prophecy, urging and compelling them to——— bestir themselves, in order to lay hold of their own salvation.

For, saith he, He saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.

The accepted time. What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins, nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctificatiou, and all the rest For how much toil would it have behoved us to undergo, in order to obtain this time! But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it accepted, because He both accepted those that had transgressed in ten thousand things, and not accepted merely, but advanced them to the highest honour; just as, when a monarch arrives, it is a time not for judgment, but for grace and pardon. Wherefore also (2.) He calleth it accepted. Whilst then we are yet in the lists', whilst we are at work in the vineyard, whilst the'*»»•» eleventh hour is left [us], let us draw nigh and shew forth TM£~ life; for it is also easy. For he that striveth for the masterys l. ***"*. at such a time, when so great a gift hath been shed forth, when &e 1 Cor. so great grace, will easily obtain the prizes. For in the case of9, ^ monarchs here below also, at the time of their festivals, and when they appear in the dress of Consuls, he who bringeth a small offering, receiveth large gifts; but on the days in which they sit in judgment, much strictness, much sifting is requisite. Let us too therefore strive for the mastery in the time of this gift. It is a day of grace, of grace divine; wherefore, with ease even, we shall obtain the crown. For if when laden with so great evils He both received and delivered us: when delivered from all, and contributing our part, shall He not much rather accept us?

[2.] Then, as it is his constant wont, namely, to place himself before them, and bid them hence to take their example, so he does in this place also. Wherefore also he addeth,