604 Our Neighbour's Ruin no Advantage to us. HOMIL. SO Will it be then also: or rather not so, but even far more XLIII. 57. grievous. For here it is possible to go unto the king, and

μενοι.

entreat, and free the condemned person: but there, no longer; for He permits it not, but they continue in the &orn scorching1 torment, and in so great anguish, as it is not γανιζό possible for words to tell. For if, when any are in flames here, no speech can describe their sharp pangs, much less theirs, who suffer it in that place: since here indeed all is over in a brief point of time, but in that place there is burning indeed, but what is burnt is not consumed.

What then shall we do there? For to myself also do I say these things.

[6.]" But if thou," saith one," who art our teacher, speakest so of thyself, I care no more; for what wonder, should I be punished?" Nay, I entreat, let no man seek this consolation; for this is no refreshment at all. For tell me; was not the devil an incorporeal power? Was he not superior to men? Yet he fell away. Is there any one who will derive consolation from being punished along with him? By no means. What of all who were in Egypt? did they not see those also punished who were in high places, and every house in mourning? Were they then hereby refreshed, and comforted? No surely; and it is manifest by what they did afterwards, as men tortured by some kind of fire, rising up together against the king, and compelling him to cast out the people of the Hebrews.

Yea, and very unmeaning is this saying, to suppose that it gives comfort to be punished with all men, to say, "As all, so I too." For why should I speak of hell? Think, I pray you, of those that are seized with gout, how, when they are racked by sharp pain, though you shew them ten thousand suffering worse, they do not so much as take it into their mind. For the intensity of their anguish allows not their reason any leisure for thinking of others, and so finding consolation. Let us not then feed ourselves with these cold hopes. For to receive consolation from the ills of our neighbours, takes place in ordinary sufferings; but when the torment is excessive, and all our inward parts full of tempest, and the soul is now come to be unable so much as to know itself, whence shall it derive consolation? So that all these sayings are an

XII.44.

Thoughts of future Punishment to be encouraged. 605 absurdity, and fables of foolish children. For this, of which MATT. thou speakest, takes place in dejection, and in moderate dejection, when we are told, "the same thing hath befallen. such an one;" but sometimes not even in dejection: now if in that case it hath no strength, much less in the anguish and burthen unspeakable, which the gnashing of teeth indicates.

And I know that I am galling you, and giving you pain by these words; but what can I do? For I would fain not speak thus, but be conscious of virtue both in myself, and in all of you; but since we are in sins, the more part of us, who will grant me ability to pain you indeed, and to penetrate the understanding of them that hear me? Then might I so be at rest. But now I fear lest any despise my sayings, and their punishments become the greater for their indifferent way of hearing. Since, when a master utters a threat, should one of the fellow-servants hear and make light of his menace, not without punishment would he hasten by him, provoked as he is, but rather it would be a ground for increasing his chastisement. Wherefore I entreat you, let us pierce our own hearts, when we hear His sayings regarding Hell. For nothing is more delightful than this discourse, by how much nothing is more bitter than the reality. But how delightful to be told of Hell? one may ask. Because it were so far from delight to fall into Hell, which result, our words that appear so galling, keep off. And before this they furnish another pleasure: in that they brace up our souls, and make us more reverent, and elevate the mind, and give wings to the thoughts, and cast out the desires that so mischievously beset us; and the thing becomes a cure.

[7.] Wherefore, to proceed, together with the punishment let me speak also of the shame. For as the Jews shall then be condemned by the Ninevites, so we too by many that seem beneath us now.

Let us imagine then how great the mockery, how great the condemnation; let us imagine, and cast some foundation at length, some door of repentance.

To myself I say these things, to myself first I give this advice, and let no one be angry, as though he were con

7.

606 We should reform for the Heathen's sake. HOMIL. demned. Let us enter upon the narrow way. How long XLIII shall it be luxury? how long sloth? Have we not had enough of indolence, mirth, procrastination? Will it not be the same over again, feasting, and surfeiting, and expense, and wealth, and acquisitions, and buildings? And what is the end? Death. What is the end? Ashes, and dust, and coffins, and worms.

Let us shew forth then a new kind of life. Let us make earth, heaven; let us hereby shew the Greeks, of how great blessings they are deprived. For when they behold in us good conversation, they will look upon the very face of the Kingdom of Heaven. Yea, when they see us gentle, pure from wrath, from evil desire, from envy, from covetousness, rightly fulfilling all our other duties, they will say, " If the Christians are become angels here, what will they be after their departure hence? if where they are strangers they shine so bright, how great will they become when they shall have won their native land!" Thus they too will be reformed, 12 Thess. and the word of godliness will have free course', not less than in the Apostles' times. For if they, being twelve, converted entire cities and countries; were we all to become teachers by our careful conduct, imagine how high our cause will be exalted. For not even a dead man raised so powerfully attracts the Greek, as a person practising self-denial. At that indeed he will be amazed, but by this he will be profited. That is done, and is past away; but this abides, and is constant culture to his soul.

3, 1.

2 Matt. 5, 15. Luke 11, 33.

Let us take heed therefore to ourselves, that we may gain them also. I say nothing burdensome. I say not, do not marry. I say not, forsake cities, and withdraw thyself from public affairs; but being engaged in them, shew virtue. Yea, and such as are busy in the midst of cities, I would fain have more approved than such as have occupied the mountains. Wherefore? Because great is the profit thence arising. For no man lighteth a candle, and setteth it under the bushel2. Therefore I would that all the candles were set upon the candlestick, that the light might wax great.

Let us kindle then His fire; let us cause them that are sitting in darkness to be delivered from their error. And tell

No Line of Life excludes Holiness.

XII.44.

607 me not," I have a wife, and children belonging to me, and MATT. am master of a household, and cannot duly practise all this." For though thou hadst none of these, yet if thou be careless, all is lost; though thou art encompassed with all these, yet if thou be earnest, thou shalt attain unto virtue. For there is but one thing that is wanted, the preparation of a generous mind; and neither age, nor poverty, nor wealth, nor reverse of fortune, nor any thing else, will be able to impede thee. Since in fact both old and young, and men having wives, and bringing up children, and working at crafts, and serving as soldiers, have duly performed all that is enjoined. For so Daniel was young, and Joseph a slave, and Aquila wrought at a craft, and the woman who sold purple was over a workshop, and another was the keeper of a prison, and another a centurion, as Cornelius; and another in ill health, as Timothy; and another a runaway, as Onesimus; but nothing proved an hindrance to any of these, but all were approved, both men and women, both young and old, both slaves and free, both soldiers and people.

Let us not then make vain pretexts, but let us provide a throughly good mind, and whatsoever we may be, we shall surely attain to virtue, and arrive at the good things to come; by the grace and love towards man of our Lord Jesus Christ, with Whom be unto the Father, together with the Holy Ghost, glory, might, honour, now and ever, and world without end. Amen.

HOMILY XLIV.

MATT. xii. 46-49.

While He yet talked to the people, behold His mother and His brethren stood without, desiring to speak with Him. Then one said unto Him, Behold Thy mother and Thy brethren stand without, desiring to speak with Thee. But He answered and said unto him that told Him, Who is My mother, and My brethren? And He stretched forth His hand towards His disciples, and said, Behold My mother and My brethren.

THAT Which I was lately saying, that when virtue is wanting all things are vain, this is now also pointed out very abundantly. For I indeed was saying, that age and nature, and to dwell in the wilderness, and all such things, are alike unprofitable, where there is not a good mind; but to-day we learn in addition another thing, that even to have borne Christ in the womb, and to have brought forth that marvellous birth, hath no profit, if there be not virtue.

And this is hence especially manifest. For while He yet talked to the people, it is said, one told Him, Thy mother and Thy brethren seek Thee. But He saith, Who is My mother, and who are My brethren?

And this He said, not as being ashamed of His mother, nor denying her that bare Him; for if He had been ashamed of her, He would not have passed through That Womb; but as declaring that she hath no advantage from this, unless she do all that is required to be done. For in fact that which she had assayed to do, was of superfluous vanity; in