HOMIL. XXV. 424 Exceeding guilt of causing sin in others. Ver. 13. Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother's way. This does not apply to one less than the other: wherefore it may well fit with both, both the advanced man that was offended at the observance of meats, and the unadvanced that stumbled at the vehement rebuke given him. But consider, I pray you, the great punishment we shall suffer, if we give offence at all. For if in a case where the thing was against law, yet, as they rebuked unseasonably, he forbade their doing it, in order that a brother might not be made to offend and stumble; when we give an offence without having any thing to set right even, what treatment shall we deserve? For if not saving others be a crime, (and that it is so, he who buried the talent proves,) what will be the effect of giving him offence also? But what if he gives himself the offence, you may say, by being weak? Why this is just why thou oughtest to use all patient endurance. For if he were strong, then he would not require so much attention. But now, since he is of the feebler sort, he does on this ground need considerable care. Let us then yield him this, and in all respects bear his burdens, as it is not of our own sins only that we shall have to give an account, but for those also wherein we cause others to offend. For if that account were even by itself hard to pass, when these be added too, how are we to be saved? And let us not suppose, that if we can find accomplices in our sins, that will be an excuse; as this will prove an addition to our punishment. Since the serpent 1 Tim.2, too was punished more than the woman, as was the woman likewise more than the man; and Jezebel also was punished 1 Kings 21, 23. more severely than Ahab, who had seized the vineyard; for it was she that devised the whole matter, and caused the king to offend. And therefore thou, when thou art the author of destruction to others, wilt suffer more severely' than those who have been subverted by thee. For sinning is not so ruinous as leading others also into the same. WhereRom. 1, fore he speaks of those who not only do the same, but have pleasure in them that do them. And so when we see any 14. 25. 29. 32. Mar. ends the sentence, having punishment exacted of thee for those who have been made by thee to offend. 425 Mat. 25, 46. Mat. 22, Mark 9, God, though merciful, has shewn Himself severe. sinning, let us, so far from thrusting them on, even pull them ROM. back from the pit of iniquity, that we may not have to be 14, 13. punished for the ruin of others besides ourselves. And let us be continually in mind of the awful judgment-seat, of the stream of fire, of the chains never to be loosed, of the darkness with no light, the gnashing of teeth, and the venomous worm. Ah, but God is merciful!' Are these then mere words? and was not that rich man punished for despising Lazarus? Are not the foolish virgins cast out of the Bridechamber? Do not they who did not feed Him go away into the fire prepared for the devil and his angels? Will not he that hath soiled garments be bound hand and foot and go to ruin? Was not he that demanded the hundred pence to be 13. paid, given over to the tormentors? Is not that said of the adulterers" true? that their worm shall not die, nor their fire be quenched? Are these but mere threats then? Yea, 47. it is answered. And from what source pray dost thou venture to make such an assertion, and that too when thou passest judgment of thine own opinion? Why, I shall be able to prove the contrary, both from what Christ said, and from what He did. For if you will not believe by the See punishments that are to come, at least believe by those that John 5, have happened already. For what have happened, and have come forth into reality, surely are not threats and words. Who then was it that flooded the whole world in Noah's day, and effected that baleful wreck, and the utter destruction of our whole race? Who was it that after this hurled those thunders and lightnings upon the land of Sodom? Who that drowned all Egypt in the sea? Who that consumed the six hundred thousand men in the wilderness? Who that burnt up the synagogue of Abiram? Who that bade the earth open her mouth for the company of Core and Dathan, and swallow them up? Who that carried off the threescore and ten thousand at one sweep in David's time? Shall I mention also those that were punished individually? Cain, who was given up to a continual vengeance? (the son of) Charmi, who was stoned with his whole family? Or him, that The oil representing especially deeds of mercy. Hil. ad 1. See St. Chrys, on Rom. xi. 6. p. 334. h See Mat. v. 28. and 2 Pet. ii. 14. And with respect to giving cause of offence to others, Mark ix. 44. 22. 426 Mere mercy would prevent any suffering. XXV. 27. HOMIL. Suffered the same thing for gathering sticks on the sabbath? The forty and two children in Elisha's time, who were consumed by those beasts, and obtained no pardon even on the score of their age? And if you would see these same things even after the times of grace, just consider what great suffering the Jews had, how the women ate their own children, some roasting them, and some consuming them in other ways1? how after being given up to irremediable famine, and wars varied and severe, they threw all previous catastrophes into the shade by the exceeding greatness of their own calamities. For that it was Christ who did these things unto them, hear Him declaring as much, both by parables, and clearly and explicitly. By parables, as when He says, Luke19, But those that would not that I should reign over them, bring hither and slay them; and by that of the vineyard, and that of the marriage. But clearly and explicitly, as when He threatens that they shall fall by the edge of the sword, and shall be led away captive into the nations, and there shall be Luke21, upon the earth distress of nations with perplexity, the sea and the waves roaring, and men's hearts failing them for Mat. 24, fear. And there shall be tribulation, such as there never was from the beginning, no, nor ever shall be. And what a punishment Ananias too and Sapphira suffered, for the theft of a few pieces of money, ye all know. Seest thou not the daily calamities also? Or, have these too not taken place? Seest thou not now men that are pining with famine? those that suffer elephantiasis, or are maimed in body? those that live in constant poverty, those that suffer countless irreparable evils? Now then will it be reasonable for some to be punished, and some not? For if God be not unjust, (and unjust He is not,) thou also wilt assuredly suffer punishment, if thou sinnest. But if it be because He is merciful that He doth not punish, then ought not these either to have been punished. But now because of these words of ours, God even here punisheth many, that when ye believe not the words of the threatening, the deeds of vengeance ye may at least believe. And since things of old do not affright us so much; by things which happen in every generation, He cor 24. 21. 1 Josephus, B. J. vi. [vii.] c. 8. Euseb. H. E. iii. 6. Future retribution will complete justice. 427 14, 13. recteth those that in every generation are growing listless. ROM. And what is the reason, it may be said, why He doth not punish all here? That He may give the others an interval * for repentance. Why then does He not take vengeance upon all in the next world'? It is lest many should disbelieve in His Providence. How many robbers are there who have been taken, and how many that have left this life unpunished? Where is the mercy of God then, and His just judgment? It is my turn now to ask of thee? For supposing no one at all had vengeance taken upon him, then you might have taken refuge in this. But now that some are punished, and some are not, and this though they be the worse sinners, how can it be reasonable that there be not the same punishments for the same sins? How can those punished appear to be else than wronged? not punished here? What reason is there then why all are Hear the defence of Christ Himself for these things. For when some had died by the falling of a tower on them; He said to those who raised a question upon this, Suppose ye that they were sinners above all men? I Luke 13, tell you nay, but except ye repent, ye shall all likewise 4. 5. perish; so exhorting us not to feel confident when others suffer punishment, and we ourselves, though we have committed many transgressions, do not. For except we change our conduct, we assuredly shall suffer. And how, it may be said, is it that we are to be punished without end for sinning a short time here? how, I ask, is it that in this world, those who in a short moment of time have done one murder, are condemned to constant punishment in the mines? But it is not God that does this,' it may be said. How then came He to keep the man with a palsy for thirty and eight years in so great punishments? For that it was for sins that He punished him, hear what He says, Behold, thou art made whole, sin no John 5, more, lest a worse thing come to thee. Still, it is said, he found a release. But the case is not so with the other life. For that there, there will never be any release", hear from kgobiopíar. lit. a set time. He has used the term before with especial view to the length of the time. 1 i. e. so as to spare all in this. this,' and i. 3. iii. So mar. and Ms. Bodl. and ap. p. 107. 14. 44. 46. 6. 21. 428 Mercy enough granted in Baptism and in penitence. HOMIL. Hisown mouth, Their worm will not die, nor their fire be XXV. quenched. And these shall go into everlasting life, but these Mark 9, into everlasting punishment. Now if the life be eternal, the punishment is eternal. Seest thou not how severely He threatened the Jews? And have the things threatened come Luke21, to pass, or were those that were told them a mere talk? One stone shall not remain upon another. And has it remained? Mat. 24, But what, when He says, There shall be tribulation such as hath not been. Has it come then? Read the history of Josephus, and thou wilt not be able to draw thy breath even, at only hearing what they suffered for their doings. This I say, not that I may pain you, but that I may make you secure, and lest by having humoured you overmuch, I should but make a way for the endurance of sorer punishments. For why, pray, dost thou not deem it right thou shouldest be punished for sinning? Hath He not told thee all beforehand? Hath He not threatened thee? not made thee afraid? not done things even without number for thy salvation's sake? Gave He thee not the laver of Regeneration, and forgave He not all thy former sins? Hath He not after this forgiveness, and the laver, also given thee the succour of repentance if thou sin? Hath He not made the way to forgiveness of sins, even after all this, easy to thee? Hear then what He hath enjoined: If thou forgive thy neighbour, I also will forgive thee,' He says. What hardship is Mat. 6, there in this? Judge the cause of the fatherless, and see that the widow have right, and come and let us converse 14. Mar. come to thy aid; Ms. cried aloud. P St. Chrysostom must not be understood here as making light of the labour of an effectual repentance, nor as excluding the office of the Church in accepting the Penitent. His object is to shew that there is no such difficulty in repentance, as need be an objection to our belief in eternal punishment. He is speaking of repentance in the lowest degree, and he certainly held that dif ferent degrees of it would obtain different degrees of benefit. As of almsgiving on Rom. 11, 6. p. 334. &c. It is possible to gain approval by thy last will, not indeed in such way as in thy lifetime,' and more generally ad Theodorum Lap sum, t. i. p. 11. 12. Ben. where he represents it as difficult, though not so much so as it might seem to those who did not try it, and know its consolations and Hom. i. de S. Pentec. fin. he says, 'It is possible by diligence, prayer, and exceeding watchfulness, to wipe out all our sins that are written down. This then let us make our business all our days, that when we depart thither, we may obtain some forgiveness, and all escape irrevocable punishments.' Of confession he speaks strongly, de Cruce et Latrone, Hom. i. t. 2. 407. B. ad Pop. Ant. Hom. 3. p. 42. E. and of the power of the Priesthood to absolve. de Sac. c. 3. §. 5. t. i, p. 384, E. quoting Ja. 5, 14. 15. |