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| Homily XXXI on Rom. xvi. 5. PREVIOUS SECTION - NEXT SECTION - HELP
Homily XXXI.
Rom. XVI. 5
“Salute my well-beloved
Epenetus, who is the first-fruits of Achaia unto
Christ.”
I Think
that many even of those who have the appearance of being extremely good
men, hasten over this part of the Epistle1669
1669 So
mss. Ben. Sav. ἐντολῆς. |
as superfluous, and having no great weight in it. And I think that the
same befalls them in regard to the genealogy that is in the Gospel. For
because it is a catalogue of names, they think they cannot get any
great good from it. Yet the gold founders’ people1670
1670 Stallbaum ad Plat. Phileb. 74. | are careful even about the little
fragments;1671
1671 See the Introduction to Boyle’s Reflections, where
this is beautifully applied to the improvement of all fragments of time
by meditation. | while these pass over even such
great cakes of gold. That this then may not befall them, what I have
already said were enough to lead them off from their listlessness. For
that the gain even from this is no contemptible one, we have shown even
from what was said on a former occasion, when we lifted up your soul by
means of these addresses. We will endeavor then to-day also to mine in
this same place. For it is possible even from bare names to find a
great treasure. If, for instance, you were shown why Abraham was so
called, why Sarah, why Israel, why Samuel, you would find even from
this a great many real subjects of research. And from times too, and
from places, you may gather the same advantage. For the good man waxes
rich even from these; but he that is slothful, does not gain even from
the most evident things. Thus the very name of Adam teaches us no small
wisdom, and that of his son, and of his wife, and most of the others.
For names serve to remind us of several circumstances. They show at
once God’s benefits and women’s thankfulness. For when they
conceived by the gift of God, it was they who gave these names to the
children. But why are we now philosophizing about names, while meanings
so important are neglected, and many do not so much as know the very
names of the sacred books? Still even then we ought not to recede from
an attention to things of this sort. For “thou oughtest,”
He says, “to have put My money to the exchangers.”
(Matt.
xxv. 27.) And therefore though there be nobody that listens to it, let us
do our part, and show that there is nothing superfluous, nothing added
at random in the Scriptures. For if these names had no use, they would
not then have been added to the Epistle, nor would Paul have written
what he has written. But there are some even so low-minded, and empty,
and unworthy of Heaven, as not to think that names only, but whole
books of the Bible are of no use, as Leviticus, Joshua, and more
besides. And in this way many of the simple ones have been for
rejecting the Old Testament, and advancing on in the way, that results
from this evil habit of mind, have likewise pruned away many parts of
the New Testament also. But of these men,1672
1672 Such as the Manichees, see St. Aug. Conf. p. 340, O.T. note
at the end, and Marcion. Tert. adv. M. lib. 4. | as intoxicated and living to the flesh,
we do not make much account. But if any be a lover of wisdom, and a
friend to spiritual entertainments, let him be told that even the
things which seem to be unimportant in Scripture, are not placed there
at random and to no purpose, and that even the old laws have much to
profit us. For it says, “All these things are types (A.V.
ensamples) and are written for our instruction.” (1 Cor. x. 11.)
Wherefore to Timothy too he says, “Give heed to reading, to
exhortation” (1 Tim. iv. 13), so urging him
to the reading of the old books, though he was a man with so great a
spirit in him, as to be able to drive out devils,1673
1673 This was done by his relics. St. Chrys. Hom. 1 ad Pop. Ant.
§2, on the Statues, p. 4, O.T. | and to raise the dead. Let us now keep
on with the subject in hand. “Salute my well-beloved
Epenetus.” It is worth learning from this how he distributes to
each the different praises. For this praise is no slight one, but even
very great, and a proof of great excellence in him, that Paul should
hold him beloved, Paul who had no idea of loving by favor, and not by
cool judgment. Then another encomium comes, “Who is the
first-fruits of Achaia.” For what he means is, either that he
leaped forward before any one else, and became a believer (and this
were no slight praise), or that he displayed more religious behavior
than any other. And on this account after saying, “who is the
first-fruits of Achaia,” he does not hold his peace, but to
prevent your suspecting it to be a glory of the world’s, he
added, “unto Christ.” Now if in civil matters, he that is
first seemeth to be great and honorable, much more so in these. As then
it was likely that they were of low extraction, he speaks of the true
noble birth and preëminency, and gives him his honors from this.
And he says, that he “is the first-fruits,” not of Corinth
only, but of the whole nation, as having become as it were a door, and
an entrance to the rest. And to such, the reward is no small one. For
such an one will reap much recompense also from the achievements of
others, in that he too contributed much toward them by
beginning.
Ver.
6.
“Greet Mary, who bestowed much labor on us.”
How is this? a woman again is
honored and proclaimed victorious! Again are we men put to shame. Or
rather, we are not put to shame only, but have even an honor conferred
upon us. For an honor we have, in that there are such women amongst us,
but we are put to shame, in that we men are left so far behind by them.
But if we come to know whence it comes, that they are so adorned, we
too shall speedily overtake them. Whence then is their adorning? Let
both men and women listen. It is not from bracelets, or from necklaces,
nor from their eunuchs either, and their maid-servants, and
gold-broidered dresses, but from their toils in behalf of the truth.
For he says, “who bestowed much labor on us,” that is, not
on herself only, nor upon her own advancement, (see p. 520) (for this
many women of the present day do, by fasting, and sleeping on the
floor), but upon others also, so carrying on the race Apostles and
Evangelists ran. In what sense then does he say, “I suffer not a
woman to teach?” (1 Tim. ii. 12.) He means to
hinder her from publicly coming forward (1 Cor. xiv. 35),
and from the seat on the bema,1674
1674 A
raised place in which the Clergy were, v. Suicer, and Bingham, b. viii.
c. 6, §1, and 9–12. | not from the
word of teaching.1675
1675 Or
“Teaching of the word.” τοῦ λόγου
τῆς
διδασκαλίας, but we have τοῦ λόγου
τῆς
παρακλήσεως, Heb. xiii. 22. The word of
Exhortation. | Since if this
were the case, how would he have said to the woman that had an
unbelieving husband, “How knowest thou, O woman, if thou shalt
save thy husband?” (ib. vii.
16.)
Or how came he to suffer her to admonish children, when he says, but
“she shall be saved by child-bearing1676
1676 St. C. does not seem to be here alluding to the former, but to the
latter part of this very difficult passage. The most comprehensive view
of it, on this interpretation, seems to be, that Christ has so hallowed
all pain, that it has a saving influence in it: yet not in such wise
saving, that the bearing of the great pain and peril of childbearing
will atone for the neglect of the after labors of education. See
Marlorate and Corn. a Lapide. in loc. The whole interpretation
is questionable. Theoph. mentions some who take the words “the
childbearing” of the birth of our Lord, which he rejects as not
agreeing with what follows. But Estius justly observes, that the
“abiding,” etc. may be better applied to the man and
wife. | if they continue in faith, and charity,
and holiness, with sobriety?” (1 Tim. ii. 15.) How came
Priscilla to instruct even Apollos? It was not then to cut in sunder
private conversing for advantage that he said this, but that before
all, and which it was the teacher’s duty to give in the public
assembly; or again, in case the husband be believing and thoroughly
furnished, able also to instruct her. When she is the wiser, then he
does not forbid her teaching and improving him. And he does not say,
who taught much, but “who bestowed much labor,” because
along with teaching (τοὓ λόγου) she performs other ministries besides, those in the way of
dangers, in the way of money, in the way of travels. For the women of
those days were more spirited than lions, sharing with the Apostles
their labors for the Gospel’s sake. In this way they went
travelling with them, and also performed all other ministries. And even
in Christ’s day there followed Him women, “which ministered
unto Him of their substance” (Luke viii. 3), and waited upon
the Teacher.
Ver.
7.
“Salute Andronicus and Junia my kinsmen.”
This also looks like an
encomium. And what follows is much more so. And what sort is this of?
“And my fellow-prisoners.” For this is the greatest honor,
the noble proclamation. And where was Paul a prisoner, that he should
call them “my fellow-prisoners?” A prisoner indeed he had1677
1677 St. Chrys. takes the word in its literal sense of a captive in
war. If so meant it might be figurative, but it most likely refers
either to an imprisonment, or to what he speaks of 2 Cor. xi. 26, as perils from
robbers. | not been, but he had suffered things
worse1678
1678 Lit. “far more like a prisoner”—for Field
reads αἰχμαλωτότερα
for χαλεπώτερα. | than prisoners, in being not an alien
only to his country and his family, but in wrestling with famine and
continual death, and thousands of other things. For of a prisoner the
only misfortune is this, that he is separated from his relations, and
often has to be a slave instead of being free. But in this case one may
mention temptations thick as snow-flakes, which this blessed person
underwent by being carried and taken about, scourged, fettered, stoned,
shipwrecked, with countless people plotting against him. And captives
indeed have no further foe after they are led away, but they even
experience great care from those who have taken them. But this man was
continually in the midst of enemies, and saw spears on every side, and
sharpened swords, and arrays, and battles. Since then it was likely
that these shared many dangers with him, he calls them fellow-captives.
As in another passage also, “Aristarchus my
fellow-prisoner.” (Col. iv. 10.) Then another
praise besides. “Who are of note among the Apostles.” And
indeed to be apostles1679 at all is a
great thing. But to be even amongst these of note, just consider what a
great encomium this is! But they were of note owing to their works, to
their achievements. Oh! how great is the devotion (φιλοσοφία) of this woman,1680
1680 Hammond reads the name Junias, and supposes a man to be
intended. | that she should
be even counted worthy of the appellation of apostle!1681
1681 It is impossible to determine with certainty whether ἐπισήμοι ἐν
τοῖς
ἀποστόλοις
(7) means that the persons referred to were themselves apostles, or
merely that they were held in high esteem by the apostles. The
interpretation of Chrys. (the former) is possible both in point of
language and in view of the fact that ἀποστόλοι embraced more than the twelve in N.T. usage, e.g. Paul,
Barnabas, and probably, James, the Lord’s Brother (Gal. i. 19)
(so Tholuck, Rückert, Ewald). The more probable view is that
Andronicus and Junias [not Junia as Chrys., certainly not if his
interpretation is correct; that a woman should have been an apostle is
out of the question] are designated as distinguished, honorably known
among (by) the apostles. (So De Wette, Philippi, Hofmann,
Meyer).—G.B.S. | But even here he does not stop, but adds
another encomium besides, and says, “Who were also in Christ
before me.”
For this too is a very great
praise, that they sprang forth and came before others. But let me draw
your attention to the holy soul, how untainted it is by vanity. For
after glory such as his in kind and degree, he sets others before
himself, and does not hide from us the fact of his having come after
them, nor is ashamed of confessing this. And why art thou surprised at
his not being ashamed of this, when he shunneth not even to parade
before men his former life, calling himself “a blasphemer, and a
persecutor?” (1 Tim. i. 13.) Since then he
was not able to set them before others on this score, he looked out
himself, who had come in after others, and from this he did find means
of bestowing a praise upon them by saying, “Who were in Christ
before me.”
Ver.
8.
“Greet Amplias my beloved.”
Here again he passes encomiums
upon his person by his love. For the love of Paul was for God, carrying
countless blessings with it. For if being loved by the king is a great
thing, what a great encomium must it be to be beloved by Paul? For if
he had not acquired great virtue, he would not have attracted his love?
Since as for those who live in vice and transgressions he is accustomed
(οἶδε) not only to
abstain from loving them, but even to anathematize them. As when he
says, “If any man love not the Lord Jesus, let him be
accursed” (1 Cor. xvi. 22); and, “If any
man preach any other gospel unto you than that ye have received, let
him be accursed.” (Gal. i. 8.)
Ver.
9.
“Salute Urbane, my helper in the Lord.”
This is a greater encomium than
the other. For this even comprehends that. “And Stachys, my
beloved.” This again is an honor of the same kind.
Ver.
10.
“Salute Apelles, approved in Christ.”
There is no praise like this,
being unblamable, and giving no handle in the things of God. For when
he says, “approved in Christ,” he includes the whole list
of virtues. And on what ground does he nowhere say my Lord such an one,
my Master this? It is because these encomiums were greater than those.
For those are mere titles of rank (τιμἥς), but
these are of virtue. And this same honor he paid them not at random, or
as addressing several of inferior virtue with the high and great
characters. For so far as he is addressing, and that too one along with
another, and in the same letter, he honors them all alike. But by
stating the praises particularly to each, he sets before us the virtue
peculiar to each; so as neither to give birth to envy by honoring one
and dishonoring another, nor to work in them listlessness and
confusion, by giving them all the same dignity, though they did not
deserve the same. See now how he again comes to the admirable women.
For after saying, “Salute them which are of Aristobulus’
household,”
Ver.
11.
“Salute Herodion my kinsman; greet them which be of the household
of Narcissus;”
Who, it is likely, were not so
worthy as the afore-mentioned, on which account also he does not
mention them all by name even, and after giving them the encomium which
was suited to them, that of being faithful, (and this the meaning
of,)
“Which are in the
Lord.”
He again reverts to the women,
and says,
Ver.
12.
“Salute Tryphena and Tryphosa, who labor in the
Lord.”
And in regard to the former
woman, he says that “she bestowed labor upon you,” but of
these that they are still laboring. And this is no small encomium, that
they should be in work throughout, and should not only work, but labor
even. But Persis he calls beloved too, to show that she is greater than
these.
For he says, “Salute my
beloved Persis.”
And of her great laborings he
likewise bears testimony, and says, “which labored much in the
Lord.”
So well does he know how to name
each after his deserts, so making these more eager by not depriving
them of any of their dues, but commending even the slightest
preëminence, and making the others more virtuous, and inciting
them to the same zeal, by his encomiums upon these.
Ver.
12.
“Salute Rufus, chosen in the Lord, and his mother and
mine.”
Here again the good things are
without any drawback, since the son and the mother are each of such a
character, and the house is full of blessing, and the root agreeth with
the fruit; for he would not have simply said, “his mother and
mine,” unless he had been bearing testimony to the woman for
great virtue.
Ver.
14.
“Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the
brethren which are with them.”
Here do not be looking to how he
starts them without any encomium, but how he did not reckon them,
though far inferior, as it seems, to all, unworthy of being addressed
by him. Or rather even this is no slight praise that he even calls them
brethren, as also those that are after them he calls saints. For he
says,
Ver.
15.
“Salute Philologus, and Julius, and Nereus and his sister, and
Olympas, and all the saints which are with them;”
Which was the greatest dignity,
and unspeakable height of honor. Then to prevent any jealousy rising
from his addressing one in one way and another in another, and some by
name and some with no distinction, and some with more points of praise,
and some with fewer, he again mingles them in the equality of charity,
and in the holy kiss, saying,
Ver.
16.
“Salute one another with an holy kiss.”
To cast out of them, by this
salutation, all arguing that confused them, and all grounds for little
pride; that neither the great might despise the little, nor the little
grudge at the greater, but that haughtiness and envy might be more
driven away, when this kiss soothed down and levelled every one. And
therefore he not only bids them salute in this way, but sends in like
manner to them the greeting from the Churches. For “there salute
you,” he says, not this or that person individually, but all of
you in common,
“The Churches of
Christ.”
You see that they are no small
gains that we earn from these addresses, and what treasures we should
have passed hastily over, unless in this part of the Epistle also we
had examined it with accuracy, such, I mean, as was in our power. So if
there be found any man of wisdom and spiritual, he will dive even
deeper, and find a greater number of pearls.1682
1682 He perhaps means something in the names, as well as in the facts
implied; most of them are significant. In several places, as where he
refers to Ps. xix. and in his metaphors, he shows that he knew and valued
allegorical interpretation, but he makes little public use of
it. | But since some have often made it a
question wherefore it was that in this Epistle he addressed so many,
which thing he has not done in any other Epistle, we might say that it
is owing to his never having seen the Romans yet, that he does this.
And yet one may say, “Well, he had not seen the Colossians
either, and yet he did not do anything of the kind.” But these
were more honorable than others, and had come thither from other
cities, as to a safer and more royal city. Since then they were living
in a foreign country, and they needed much provision for security,1683
1683 This is rather an unusual way of taking “πολλῆς
ἀσφαλείας
ἔδει
ἀπολαύειν
αὐτοῖς,”
but the sequel allows no other. | and some of them were of his
acquaintance, but some too were there who had rendered him many
important services, he with reason commends them by letters; for the
glory of Paul was then not little, but so great, that even from his
sending them letters, those who had the happiness to have an Epistle to
them, gained much protection. For men not only reverenced him, but were
even afraid of him. Had this not been so,1684
1684 i.e. had he not been so greatly esteemed. | he would not have said, who had been
“a succorer of many, and of myself also.”1685
1685 αὐτοῦ
ἐμοῦ, even of
myself. | (v.
2.)
And again, “I could wish that myself were accursed.”
(Rom. ix. 3.) And to Philemon he wrote and said, “as Paul the aged, and
a prisoner of Jesus Christ.” (Phil. 9.) And to the
Galatians, “Behold, I Paul say unto you.” (Gal. v. 2.)
And, “Ye received me even as Jesus Christ.” (ib. iv. 14.) And writing to the
Corinthians he said, “Now some are puffed up, as though I would
not come unto you.” (1 Cor. iv. 18.) And again,
“These things I have in a figure transferred to myself and to
Apollos, that ye might learn in us not to think of men above that which
is written.” (ib.
6.)
Now from all these passages it is clear that all had a great opinion of
him. Wishing then that they should feel on easy terms, and be in honor,
he addressed each of them, setting forth their praise to the best
advantage he might. For one he calls beloved, another kinsman, another
both, another fellow-prisoner, another fellow-worker, another approved,
another elect. And of the women one he addresses by her title, for he
does not call her servant of the Church in an undefined way (because if
this were so he would have given Tryphena and Persis this name too),
but this one as having the office of deaconess, and another as helper
and assistant, another as mother, another from the labors she
underwent, and some he addresses from the house they belonged to, some
by the name of Brethren, some by the appellation of Saints. And some he
honors by the mere fact of addressing them, and some by addressing them
by name, and some by calling them first-fruits, and some by their
precedence in time, but more than all, Priscilla and Aquila.
(τοὺς
περὶ Πρ. κ.
᾽Α.) For even if all were believers,
still all were not alike, but were different in their merits. Wherefore
to lead them all to greater emulation, he keeps no man’s
encomiums concealed. For when they who labor1686
1686 So Field with 4 mss. Vulg.
“do,” | more, do not receive the greater reward
also, many1687
1687 πολλοὶ would bear to be rendered “they often.” | become more listless. On this
ground even in the kingdom, the honors are not equal, nor among the
disciples were all alike, but the three1688
1688 i.e. Peter, James, and John. | were preëminent above the rest.
And among these three again there was a great difference. For this is a
very exact method observed by God even to the last. Hence, “one
star differeth from another star in glory,” (1 Cor. xv. 41), it says. And
yet all were Apostles and all are to sit on twelve thrones,1689
1689 See Macarius, Hom. vi. v. fin. “So then many that were
taught by Peter, came to repentance, and formed a new world, elect of
God. You see how a beginning of judgment was manifested. For then a new
world was made manifest. For then was power given them to sit and judge
in this world. However, they will sit and give judgment at the coming
of the Lord, in the resurrection of the dead.” | and all left their goods, and all
companied with Him; still it was the three He took. And again, to these
very three, He said it was possible (ἐγχωρεῖν) that some might even be superior. “For to sit,” He
says, “on My right hand and on My left, is not mine to give, save
to those for whom it is prepared.” (Mark x. 40.) And He sets
Peter before them, when He says, “Lovest thou Me more than
these?” (John xxi. 15.) And John too was
loved even above the rest. For there shall be a strict examination of
all, and if thou be but little better than thy neighbor, if it be even
an atom, or anything ever so little, God will not overlook even this.
And this even from of old one might see coming out. For even Lot was a
righteous man, yet not so, as was Abraham; and Hezekiah again, yet not
so as was David: and all the prophets, yet not so as was
John.
Where then are they who with all
this great exactness in view, yet will not allow that there is a hell?
For if all the righteous are not to enjoy the same lot, if they exceed
others even a little (“for one star,” it says,
“differeth from another star in glory,”) (1 Cor. xv. 41),
how are sinners to be in the same lot with the righteous? Such a
confusion as this even man would not make, much less God! But if ye
will, I will show you that even in the case of sinners, arguing from
existing facts, there is this distinction, and exact just judgment. Now
consider; Adam sinned, and Eve sinned, and both transgressed, yet they
were not equally sinful. And therefore neither were they equally
punished. For the difference was so great that Paul said, “Adam
was not deceived but the woman being deceived was in the
transgression.”1690 And yet the deceit
was one. But still God’s searching examination pointed out a
difference so great, as that Paul should make this assertion. Again,
Cain was punished, but Lamech, who committed a murder after him, did
not suffer near so great a punishment. And yet this was a murder, and
that was a murder, and that so much the worse, because even by the
example he had not become the better. But since the one neither killed
his brother after exhortation, nor needed an accuser, nor shrunk from
answering when God questioned him, but even without any accuser both
pleaded again himself, and condemned himself more severely, he obtained
pardon. But the other as having done the opposite was punished. See
with what exactness God sifteth the facts. For this reason He punished
those in the flood in one way, and those in Sodom in another; and the
Israelites again, both those in Babylon, and those in Antiochus’
time, in different ways: so showing that He keeps a strict account of
our doings. And these were slaves for seventy years, and those for four
hundred, but others again ate their children, and underwent countless
other more grievous calamities, and even in this way were not freed,
either they or those that were burnt alive in Sodom. “For it
shall be more tolerable,” He says, “for the land of Sodom
and Gomorrha, than for that city.” (Matt. x. 15.) For if He hath
no care for us, either when we sin or when we do aright, perhaps there
will be some reason in saying that there is no punishment. But since He
is so exceedingly urgent about our not sinning, and adopts so many
means to keep us in the right, it is very plain that He punisheth the
wicked, and also crowneth those that do right. But let me beg you to
consider the unfairness of the generality. For they find fault with God
because He so often long-suffering, overlooks so many that are impious,
impure, or violent, without now suffering punishment. Again, if He
threaten to punish them in the other world, they are vehement and
pressing in their accusations. And yet if this be painful, they ought
to accept and admire the other. But alas the folly! the unreasonable
and asinine spirit! alas the sin-loving1691
soul, that gazes after vice! For it is from this that all these
opinions have their birth. And so if they who utter these things should
be minded to lay hold upon virtue, they will presently find themselves
satisfied concerning hell also, and will not doubt. And where (it is
said) and in what place is this hell? For some fablers say that it is
in the valley of Josaphat, thus drawing that which was said about a
certain by-gone war, to apply to hell.1692
But the Scripture does not say this. But in what place, pray, will it
be? Somewhere as I think at least quite out of the pale of this world.
For as the prisons and mines are at a great distance from royal
residences,1693
1693 Ben. and 3 mss. βασιλείων. | so will hell be somewhere out of
this world. Seek we not then to know where it is, but how we may escape
it. Neither yet because God doth not punish all here, therefore
disbelieve things to come. For merciful and long-suffering He is: that
is why he threatens, and does not cast us into it forthwith. For
“I desire not,” He says, “the death of a
sinner.” (Ez. xviii. 32.) But if there is no
death of a sinner, the words are but idle. And I know indeed that there
is nothing less pleasant to you than these words. But to me nothing is
pleasanter. And would it were possible at our dinner, and our supper,
and our baths, and everywhere, to be discoursing about hell. For we
should not then feel the pain at the evils in this world, nor the
pleasure of its good things. For what would you tell me was an evil?
poverty? disease? captivity? maiming of the body? Why all these things
are sport compared to the punishment there, even should you speak of
those who are tormented with famine all their life long; or those who
are maimed from their earliest days, and beg, even this is luxury
compared to those other evils. Let us then continually employ ourselves
with talking about these things.1694
1694 This whole argument is nearly that of the close of Hom. 25. The
object of it is clearly to keep their minds to the subject, as well as
to convince gainsayers. | For to
remember hell prevents our falling into hell. Dost thou not hear St.
Paul saying, “Who shall suffer everlasting punishment from the
face of the Lord?” (2 Thess. i. 9.) Dost thou not
hear what Nero’s character was, whom Paul even calls the Mystery
of Antichrist? For “the mystery of iniquity,” he says,
“already worketh.” (ib. ii.
7.)
What then? Is Nero to suffer nothing? Is Antichrist to suffer nothing?
or the Devil nothing? Then he will always be Antichrist, and so the
Devil. For from mischief they will not leave off, unless they be
punished. “Yea,” you say, “but that there is a hell
everybody sees. But the unbelievers only are to fall into it.”
What is the reason, pray? It is because the believers acknowledge their
Master. And what is this to the purpose? when their life is impure,
they will on this ground be punished more severely than the
unbelievers. “For as many as have sinned without law shall also
perish without law: but as many as have sinned in the law shall be
judged by the law.” (Rom. ii. 12.) And, “The
servant that knew his master’s will, and did it not, shall be
beaten with many stripes.” (Luke xii. 47.) But if there is
no such thing as giving an account of one’s life, and all this is
said in a loose way then neither will the Devil have vengeance taken
upon him. For he too knows God, and far more than1695
1695 So
Field; others: “more than many.” | men too, and all the demons know Him, and
tremble, and own He is their Judge. If then there is no giving an
account of our life, nor of evil deeds, then will they also clean
escape. These things are not so, surely they are not! Deceive not
yourselves, beloved. For if there is no hell, how are the Apostles to
judge the twelve tribes of Israel? How cometh Paul to say, “Know
ye not that we shall judge Angels? how much more things of this
life?” (1 Cor. vi. 3.) How came Christ to
say, “The men of Nineveh shall arise and condemn this
generation” (Matt. xii. 41); and, “It
shall be more tolerable for the land of Sodom in the day of
judgment?” (ib. xi.
24.)
Why then make merry with things that are no subjects for merriment? Why
deceive thyself and put cheats upon thy reason (παραλογίζῃ, om. τὴν
ψυχήνσου)? Why fight with the love of God toward man? For it was through
this that He prepared it, and threatened, that we might not be cast
into it, as having by this fear become better. And thus he that does
away with speaking on these subjects doth nothing else than thrust us
into it, and drive us thither by this deceit. Slacken not the hands of
them then that labor for virtue, nor make the listlessness of them that
sleep greater. For if the many be persuaded that there is no hell, when
will they leave off vice? Or when will right be seen? I do not say
between sinners and righteous men, but between sinners and sinners? For
why is it that one is punished here, and another not punished, though
he does the same sins, or even far worse? For if there be no hell, you
will having nothing to say in defence of this to those who make it an
objection. Wherefore my advice is, that we leave off this trifling, and
stop the mouths of those that are gainsayers upon these subjects. For
there will be an exact searching into the smallest things, both in the
way of sins and in the way of good deeds, and we shall be punished for
unchaste looks, and for idle words, and for mere reproachful words, and
for drunkenness we shall render an account, as even for a cup of cold
water we shall receive a reward, and a sigh only. (Eccl. xii. 14.) For it says,
“Set a mark upon the foreheads of the men that sigh and that
cry.” (Ez. ix. 4.) How then darest thou
to say that He, who with so great exactness will search into our
doings, threatened hell in bare words, and lightly? Do not, I beseech
you, do not with these vain hopes destroy thyself and those that are
persuaded by thee! For if thou disbelievest our words, make enquiry of
Jews and Gentiles,1696
1696 See Bp. Taplor, Serm. on Sir G. Dalston; and Bp. Butler,
Anal. 1. 2, note n. | and all
heretics. And all of them as with one mouth will answer that a judgment
there shall be, and a retribution. And are men not enough? Ask the
devils themselves, and thou wilt hear them cry, “Why hast thou
come thither to torment us before the time.” (Matt. viii.
29.)
And putting all this together persuade thy soul not to trifle idly,
lest by experience thou come to know there is a hell, but from this
thou mayest be sobered, and so able to escape those tortures, and
attain to the good things to come; whereof may we all partake by the
grace and love towards man, etc.E.C.F. INDEX & SEARCH
|