XI. 6.

On the Condition of those who were before Christ. 527 after his departure." To whom it were seasonable to say, MATT. Brethren, be not children in understanding, howbeit in malice be ye children1. For the present life indeed is the season for right conversation, but after death is judgment and punishment. For in Hell, it is said, who will confess unto thee2?

1 Cor.

14, 20.

2Ps.6, 5.

16.

How then were the gates of brass burst, and the bars of iron broken in sunder? By His body; for then first was a 3Ps. 107, body shewn, immortal, and destroying the tyranny of death. And besides, this indicates the destruction of the might of death, not the loosing of the sins of those who had died before His coming. And if this were not so, but He have delivered all that were before Him from Hell, how saith He, It shall be more tolerable for the land of Sodom and Gomorrah? For this saying supposes that those are also to Matt. be punished; more mildly indeed, yet still that they are to be 10, 15. punished. And yet they did also suffer here the most extreme punishment, nevertheless not even this will deliver them. And if it is so with them, much more with such as have suffered nothing.

"What then?" one may say, "were they wronged, who lived before His coming?" By no means, for men might then be saved, even though they had not confessed Christ. For this was not required of them, but not to worship idols, and to know the true God. For the Lord thy God, it is said, is One Lords. Therefore the Maccabees 5 Deut. were admired, because for the observance of the Law they 6, 4. suffered what they did suffer; and the Three Children, and many others too amongst the Jews, having shewn forth a very virtuous life, and having maintained the standard of this their knowledge, had nothing more required of them. For then it was sufficient for salvation, as I have said already, to know God only; but now it is so no more, but there is need also of the knowledge of Christ. Therefore He said, If I had not come and spoken unto them, they had not had sin, but now they have no cloke for their sin.

6 John

So likewise with regard to the rule of practice. Then 15, 22. murder was the destruction of him that committed it, but now even to be angry. And then to commit adultery, and to lie with another man's wife, brought punishment, but now even to look

528

No saving Repentance afler Death.

HOMIL. With unchaste eyes. For as the knowledge, so also the rule 3, 4. of life is now made stricter. So that there was no need of

XXXVI.

a forerunner there.

And besides, if unbelievers are after death to be saved on their believing, no man shall ever perish. For all will then repent and adore. And in proof that this is true, hear Paul saying, Every tongue shall confess, and every knee shall bow, of things in heaven, and things in earth, and things under 1 Phil. the earth'. And, The last enemy that shall be destroyed is 2,10.11. death 2. But there is no advantage in that submission, for it 15, 26. comes not of a rightly disposed choice, but of the necessity

21 Cor.

4 ibid.

of things, as one may say, thenceforth taking place.

Let us not then any more bring in such old wives' doctrines, and Jewish fables. Hear at least what Paul saith touching these things. For as many as have sinned without 3 Rom. law, shall also perish without law; where his discourse is of 2, 12. those who lived in the time before the Law; and, As many as have sinned in the law, shall be judged by the law*, speaking of all after Moses. And, That the wrath of God is revealed from heaven against all ungodliness, and un5 Rom. righteousness of men, and, Indignation and wrath, tribu1, 18. lation and anguish upon every soul of man that worketh 6 Rom. evil, of the Jew first, and also of the Gentile. And yet 2, 8. 9. countless were the evils which the Gentiles have suffered in this world, and this is declared alike by the histories of the Heathens, and by the Scriptures that are in our hands. who could recount the tragic calamities of the Babylonians, or those of the Egyptians? But in proof that they who, not having known Christ before His coming in the flesh, yet refrained from idolatry and worshipped God only, and shewed forth an excellent life, shall enjoy all the blessings; hear what is said: But glory, and honour, and peace to every one that worketh good, to the Jew first, and also to the Gentile. Seest thou that for their good deeds there are many rewards, and chastisements again, and penalties for such as have done the contrary?

For

[4.] Where now, tell me, are the utter unbelievers in Hell? Why, if those before Christ's coming, who had not so much as heard the name of Hell, nor of a resurrection, and were punished here, shall suffer punishment there also; how much

Equity of future Punishment for bad Heathens. 529

more we that have been nurtured in so many lessons of MATT. strict virtue1?

XI. 6.

1 φιλο

And how is it reasonable, asks one, that they that have pins. never heard of hell, should fall into hell? For they will say, "If thou hadst threatened hell, we should have feared more, and have been sobered." To be sure; (is it not so?) at our rate of living now, who hear daily the sayings about hell, and give no heed at all.

And besides, there is this also to be said; that he who is not restrained by the judgments in sight, much less will he be restrained by those others. For the less reasonable sort, and those of a grosser disposition, are wont to be sobered rather by things which are at hand, and straightway to happen, than by such as will come to pass a long time after. "But over us,"

us.

2

one may say," a greater fear is suspended, and herein were they wronged." By no means. For first, there are not the same measures set to us as to them, but much greater for2 σxáμNow they that have undertaken greater labours, ought μ«*« to enjoy greater help. And it is no little help, that our fear has been increased. And if we have an advantage over them in knowing things to come, they have an advantage over us in that the severe punishments are presently laid upon them.

But there is something else, which the multitude say with respect to this also. For "where," say they, "is God's justice, when any one for sinning here, is punished both here and there?" Would ye then I should put you in mind of your own sayings, that ye may no longer give us trouble, but furnish the solution from within yourselves? I have heard many of our people, if haply they were told of a murderer cut off in a court of justice, how they had indignation, and talked in this way: "This unholy and accursed wretch, having perpetrated thirty murders, or even many more, hath himself undergone one death only; and where is the justice of it?" So that ye yourselves confess, that one death is not sufficient for punishment; how give ye then an opposite sentence now? Because not others but yourselves are the objects of your judgment: so great a hindrance is self-love to our perceiving what is just. Because of this, when we are judging others, we search out all things with strictness, but

530

HOMIL. When we

XXXVI.

Our Sins more heinous than we imagine.

are sitting in judgment on ourselves, we are 4. blinded. Since if we were to search into these things in our own case too, as we do with regard to other men, we should give an uncorrupt sentence. For we also have sins, deserving not two or three, but ten thousand deaths. And to pass over all the rest, let us recollect ourselves, as many of us as partake unworthily of the Mysteries; such men being guilty of the Body and Blood of Christ. Wherefore, when thou art talking of the murderer, take account of thyself also. For he indeed hath murdered a man, but thou art under the guilt of slaying the Lord; and he, not having partaken of Mysteries, but we, while enjoying the benefit of the sacred Table.

And what are they that bite and devour their brethren, and pour out such abundance of venom? What is he that robs the poor of their food? For if he who imparts not of his own, is such as I have said, [much more he that takes the things of others.] How many robbers do the covetous surpass in wickedness! how many murderers and robbers of tombs, the rapacious! and how many after spoiling men are desirous even of their blood!

"Nay," saith he, "God forbid." Now thou sayest, God forbid. When thou hast an enemy, then say, God forbid, and call to mind what hath been said, and shew forth a life full of great strictness; lest the portion of Sodom await us also, lest we suffer the lot of Gomorrha, lest we undergo the ills of the Tyrians and Sidonians; or rather, lest we offend Christ, which were a thing more grievous [and more to be feared] than all.

For though to many Hell seem to be a fearful thing, yet I for my part will not cease continually to say, that this is more grievous and fearful than any Hell; and you I entreat to be of the same mind. For so shall we both be delivered from Hell, and enjoy the glory that is bestowed of Christ; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to Whom be glory and might for ever and ever. Amen.

a The words in brackets, both here and below, are omitted in several Mss.

HOMILY XXXVII.

MATT. xi. 7, 8, 9.

And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

For the matter indeed of John's disciples had been ordered well, and they were gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect any thing of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, "He that bore such abundant witness, hath he now changed his persuasion, and doth he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he saith this? that the prison hath made him more timid? that his former words were spoken vainly, and at random?" It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For as they departed,