{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/112/1120013.htm","path":"chr/ecf/112/1120013.htm","source_url":"https://sacred-texts.com/chr/ecf/112/1120013.htm","text":"p. 49 Homily IX.\nIf any man build upon this foundation gold, silver, costly stones, wood, hay, stubble; each man\u2019s work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire shall prove each man\u2019s work of what sort it is. If any man\u2019s work abide which he built thereon, he shall receive a reward. If any man\u2019s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.\nThis is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it hath no end Christ indeed declared when he said, \u201cTheir fire shall not be quenched, and their worm shall not die.\u201d [Mark 8:44, 46, 48.]\nWell: I know that a chill comes over you (\u03bd\u03b1\u03c1\u03ba\u1fb6\u03c4\u03b5) on hearing these things; but what am I to do? For this is God\u2019s own command, continually to sound these things in your ears, where He says, \u201cCharge this people; (Fors. Exod. 19:10, 20. \u03b4\u03b9\u03b1\u03bc\u03b1\u03c1\u03c4\u03cd\u03c1\u03b1\u03b9, Sept. here \u03b4\u03b9\u03ac\u03c3\u03c4\u03b5\u03b9\u03bb\u03b1\u03b9,) and ordained as we have been unto the ministry of the word, we must give pain to our hearers, not willingly but on compulsion. Nay rather, if you will, we shall avoid giving you pain. For saith He, (Rom. xiii. 3, in substance.) \u201cif thou do that which is good, fear not:\u201d so that it is possible for you to hear me not only without ill-will, but even with pleasure.\nAs I said then; that it hath no end, Christ has declared. Paul also saith, in pointing out the eternity of the punishment, that the sinners \u201cshall pay the penalty of destruction, and that for ever\u201d (2 Thess. i. 9.) And again, (1 Cor. vi. 9.) \u201cBe not deceived; neither fornicators. nor adulterers, nor effeminate, shall inherit the kingdom of God.\u201d And also unto the Hebrews he saith, (Heb. xii. 14.) \u201cFollow peace with all men, and the sanctification without which no man shall see the Lord.\u201d And Christ also, to those who said, \u201cIn thy Name we have done many wonderful works,\u201d saith, \u201cDepart from Me, I know you not, ye workers of iniquity\u201d (St. Matt. vii. 22.) And the virgins too who were shut out, entered in no more. And also about those who gave Him no food, He saith, (St. Matt. xxv. 46.) \u201cThey shall go away into everlasting punishment.\u201d\n[2.] And say not unto me, \u201cwhere is the rule of justice preserved entire, if the punishment hath no end?\u201d Rather, when God doeth any thing, obey His decisions and submit not what is said to human reasonings. But moreover, how can it be any thing else than just for one who hath experienced innumerable blessings from the beginning, and then committed deeds worthy of punishment, and neither by threat nor benefit improved at all, to suffer punishment? For if thou enquire what is absolute justice; it was meet that we should have perished immediately from the beginning, according to the definition of strict justice. Rather not even then according to the rule of justice only; for the result would have had in it kindness too, if we had suffered this also. For when any one insults him that hath done him no wrong, according to the rule of justice he suffers punishment: but when it is his benefactor, who, bound by no previous favor, bestowed innumerable kindnesses, who alone is the Author of his being, who is God, who breathed his soul into him, who gave ten thousand gifts of grace, whose will is to take him up into heaven;\u2014when, I say, such an one, after so great blessings, is met by insult, daily insult, in the conduct of the other party; how can that other be thought worthy of pardon? Dost thou not see how He punished Adam for one single sin?\n\u201cYes,\u201d you will say; \u201cbut He had given him Paradise and caused him to enjoy much favor.\u201d Nay, surely it is not all as one, for a man to sin in the enjoyment of security and ease, and in a state of great affliction. In fact, this is the dreadful circumstance that thy sins are the sins of one not in any Paradise but amid the innumerable evils of this life; that thou art not sobered even by affliction, as though one in prison should still practise his crime. However, unto thee He hath promised things yet greater than Paradise. But neither hath He given them now, least He should unnerve thee in the season of conflicts; nor hath He been silent about them, lest He should quite cast thee down with thy labors. As for Adam, he committed but p. 50 one sin and brought on himself certain death; whereas we commit ten thousand transgressions daily. Now if he by that one act brought on himself so great an evil and introduced death; what shall not we suffer who continually live in sins, and instead of Paradise, have the expectation of heaven?\nThe argument is irksome and pains the hearer: were it only by my own feelings, I know this. For indeed my heart is troubled and throbs; and the more I see the account of hell confirmed, the more do I tremble and shrink through fear. But it is necessary to say these things lest we fall into hell. What thou didst receive was not paradise, nor trees and plants, but heaven and the good things in the heavens. Now if he that had received less was condemned, and no consideration exempted him, much more shall we who have sinned more abundantly, and have been called unto greater things, endure the woes without remedy.\nConsider, for example, how long a time, but for one single sin, our race abides in death. Five thousand years 52 and more have passed, and death hath not yet been done away, on account of one single sin. And we cannot even say that Adam had heard prophets, that he had seen others punished for sins, and it was meet that he should have been terrified thereby and corrected, were it only by the example. For he was at that time first, and alone; but nevertheless he was punished. But thou canst not have anything of this sort to advance, who after so many examples art become worse; to whom so excellent a Spirit hath been vouch-safed, and yet thou drawest upon thyself not one sin, nor two, nor three, but sins without number! For do not, because the sin is committed in a small moment, calculate that therefore the punishment also must be a matter of a moment. Seest thou not those men, who for a single theft or a single act of adultery, committed in a small moment of time, oftentimes have spent their whole life in prisons, and in mines, struggling with continual hunger and every kind of death? And there was no one to set them at liberty, or to say, \u201cThe offence took place in a small moment of time; the punishment too should have its time equivalent to that of the sin.\u201d\n[3.] But, \u201cThey are men,\u201d some one will say, \u201cwho do these things; as for God, He is loving unto men.\u201d Now, first of all, not even men do these things in cruelty, but in humanity. And God Himself, as \u201cHe is loving unto men,\u201d in the same character doth He punish sins. (Sirac. xvi. 12.) \u201cFor as His mercy is great, so also is His reproof.\u201d When therefore thou sayest unto me, \u201cGod is loving unto men,\u201d then thou tellest me of so much the greater reason for punishing: namely, our sinning against such a Being. Hence also Paul said, (Heb. x. 31.) \u201cIt is a fearful thing to fall into the hands of the living God.\u201d Endure I beseech you, the fiery force of the words, for perhaps\u2014perhaps you will have some consolation from hence! Who among men can punish as God has punished? when He caused a deluge and entire destruction of a race so numerous; and again, when, a little while after, He rained fire from above, and utterly destroyed them all? What punishment from men can be like that? Seest thou not that the punishment even in this world is almost eternal? Four thousand years have passed away, and the punishment of the Sodomites abideth at its height. For as His mercy is great, so also is His punishment.\nAgain: if He had imposed any burdensome or impossible things, one might perhaps have been able to urge difficulty of the laws: but if they be extremely easy, what can we say for our not regarding even these? Suppose thou art unable to fast or to practice virginity; although thou art able if thou wilt, and they who have been able are a condemnation to us. But, however, God hath not used this strictness towards us; neither hath He enjoined these things nor laid them down as laws, but left the choice to be at the discretion of the hearers. Nevertheless, thou art able to be chaste in marriage; and thou art able to abstain from drunkenness. Art thou unable to empty thyself of all thy goods? Nay surely thou art able; and they who have done so prove it. But nevertheless He hath not enjoined this, but hath commanded not to be rapacious, and of our means to assist those who are in want. But if a man say, I cannot even be content with a wife only, he deceiveth himself and reasoneth falsely; and they condemn him who without a wife lives in chastity. But how, tell me, canst thou help using abusive words? canst thou not help cursing? Why, the doing these things is irksome, not the refraining from them. What excuse then have we for not observing precepts so easy and light? We cannot name any at all. That the punishment then is eternal is plain from all that hath been said.\n[4.] But since Paul\u2019s saying appears to some to tell the other way, come let us bring it forward also and search it out thoroughly. For having said, \u201cIf any man\u2019s work abide which he hath built thereon, he shall receive a reward; and if any man\u2019s work shall be burned, he shall suffer loss,\u201d he adds, \u201cbut himself shall be saved, yet so as through fire.\u201d What shall we p. 51 say then to this? Let us consider first what is \u201cthe Foundation,\u201d and what \u201cthe gold,\u201d and what \u201cthe precious stones,\u201d and what \u201cthe hay,\u201d and what the \u201cstubble.\u201d\n\u201cThe Foundation,\u201d then, he hath himself plainly signified to be Christ, saying, \u201cFor other foundation can no man lay than that which is laid, which,\u201d he saith \u201cis Jesus Christ.\u201d\nNext, the building seems to me to be actions. Although some maintain that this also is spoken concerning teachers and disciples and concerning corrupt heresies: but the reasoning doth not admit it. For if this be it, in what sense, while \u201cthe work is destroyed,\u201d is the \u201cbuilder\u201d to be \u201csaved,\u201d though it be \u201cthrough fire?\u201d Of right, the author ought rather of the two to perish; but now it will be found that the severer penalty is assigned to him who hath been built into the work. For if the teacher was the cause of the wickedness, he is worthy to suffer severer punishment: how then shall he be \u201csaved?\u201d If, on the contrary, he was not the cause but the disciples became such through their own perverseness, he is no whit deserving of punishment, no, nor yet of sustaining loss: he, I say, who builded so well. In what sense then doth he say, \u201che shall suffer loss?\u201d\nFrom this it is plain that the discourse is about actions. For since he means next in course to put out his strength against the man who had committed fornication, he begins high up and long beforehand to lay down the preliminaries. For he knew how while discussing one subject, in the very discourse about that thing to prepare the grounds of another to which he intends to pass on. For so in his rebuke for not awaiting one another at their meals, he laid the grounds of his discourse concerning the mysteries. And also because now he is hastening on towards the fornicator, while speaking about the \u201cFoundation,\u201d he adds, \u201cKnow ye not that ye are the Temple of God? and that the Spirit of God dwelleth in you? If any man destroy (\u03a6\u03b8\u03b5\u03af\u03c1\u03b7, rec. version, \u201cdefile.\u201d) the Temple of God, him will God destroy.\u201d Now these things, he said, as beginning now to agitate with fears the soul of him that had been unchaste.\n[5.] 1 Cor. 3.12. \u201cIf any man build upon this foundation, gold, silver, costly stones, wood, hay, stubble.\u201d For after the faith there is need of edification: and therefore he saith elsewhere, \u201cEdify one another with these words.\u201d (perhaps 1 Thess. 5:11, 1 Thess. 4:5.) For both the artificer and the learner contribute to the edifying. Wherefore he saith, \u201cBut let every man take heed how he buildeth thereon.\u201d (1 Cor. iii. 10.) But if faith had been the subject of these sayings, the thing affirmed is not reasonable. For in the faith all ought to be equal, since \u201cthere is but one faith;\u201d (Ephes. iv. 5.) but in goodness of life it is not possible that all should be the same. Because the faith is not in one case less, in another more excellent, but the same in all those who truly believe. But in life there is room for some to be more diligent, others more slothful; some stricter, and others more ordinary; that some should have done well in greater things, others in less; that the errors of some should have been more grievous, of others less notable. On this account he saith, \u201cGold, silver, costly stones, wood, hay, stubble,\u2014every man\u2019s work shall be made manifest:\u201d\u2014his conduct; that is what he speaks of here:\u2014\u201cIf any man\u2019s work abide which he built thereupon, he shall receive a reward; if any man\u2019s work shall be burned, he shall suffer loss.\u201d Whereas, if the saying related to disciples and teachers, he ought not to \u201csuffer loss\u201d for disciples refusing to hear. And therefore he saith, \u201cEvery man shall receive his own reward according to his own labor\u201d not according to the result, but according to \u201cthe labor.\u201d For what if the hearers gave no heed? Wherefore this passage also proves that the saying is about actions.\nNow his meaning is this: If any man have an ill life with a right faith, his faith shall not shelter him from punishment, his work being burnt up. The phrase, \u201cshall be burned up,\u201d means, \u201cshall not endure the violence of the fire.\u201d But just as if a man having golden armor on were to pass through a river of fire, he comes from crossing it all the brighter; but if he were to pass through it with hay, so far from profiting, he destroys himself besides; so also is the case in regard of men\u2019s works. For he doth not say this as if he were discoursing of material things being burnt up, but with a view of making their fear more intense, and of shewing how naked of all defence he is who abides in wickedness. Wherefore he said, \u201cHe shall suffer loss:\u201d lo, here is one punishment: \u201cbut he himself shall be saved, but so as by fire;\u201d lo, again, here is a second. And his meaning is, \u201cHe himself shall not perish in the same way as his works, passing into nought, but he shall abide in the fire. 53\n[6.] \u201cHe calleth it, however, \u201cSalvation,\u201d you will say; why, that is the cause of his adding, \u201cso as by fire:\u201d since we also used to say, \u201cIt is preserved in the fire,\u201d when we speak of those substances which do not immediately burn up and become ashes. For do not at sound of the word fire imagine that p. 52 those who are burning pass into annihilation. And though he call such punishment Salvation, be not astonished. For his custom is in things which have an ill sound to use fair expressions, and in good things the contrary. For example, the word \u201cCaptivity\u201d seems to be the name of an evil thing, but Paul has applied it in a good sense, when he says, \u201cBringing into captivity every thought to the obedience of Christ.\u201d (2 Cor. x. 5.) And again, to an evil thing he hath applied a good word, saying, \u201cSin reigned,\u201d (Rom. v. 21.) here surely the term \u201creigning\u201d is rather of auspicious sound. And so here in saying, \u201che shall be saved,\u201d he hath but darkly hinted at the intensity of the penalty: as if he had said, \u201cBut himself shall remain forever in punishment.\u201d He then makes an inference, saying,\n[7.] 1 Cor. 3.16. \u201cKnow ye not that ye are the Temple of God?\u201d For since he had discoursed in the section before, concerning those who were dividing the Church, he thenceforward attacks him also who had been guilty of uncleanness; not indeed as yet in plain terms but in a general way; hinting at his corrupt mode of life and enhancing the sin, by the Gift which had been already given to him. Then also he puts all the rest to shame, arguing from these very blessings which they had already: for this is what he is ever doing, either from the future or from the past, whether grievous or encouraging. First, from things future; \u201cFor the day shall declare it, because it is revealed by fire.\u201d Again, from things already come to pass; \u201cKnow ye not that ye are the Temple of God, and the Spirit of God dwelleth in you?\u201d\n1 Cor. 3.17. \u201cIf any man destroy the Temple of God, him will God destroy.\u201d Dost thou mark the sweeping vehemence of his words? However, so long as the person is unknown, what is spoken is not so invidious, all dividing among themselves the fear of rebuke.\n\u201cHim will God destroy,\u201d that is, will cause him to perish. And this is not the word of one denouncing a curse, but of one that prophesieth.\n\u201cFor the Temple of God is holy:\u201d but he that hath committed fornication is profane.\nThen, in order that he might not seem to spend his earnestness upon that one, in saying, \u201cfor the Temple of God is holy,\u201d he addeth, \u201cwhich ye are.\u201d\n[8.] 1 Cor. 3.18. \u201cLet no man deceive himself.\u201d This also is in reference to that person, as thinking himself to be somewhat and flattering himself on wisdom. But that he might not seem to press on him at great length in a mere digression; he first throws him into a kind of agony and delivers him over unto fear, and then brings back his discourse to the common fault, saying, \u201cIf any man among you seemeth to be wise in this world, let him become a fool, that he may become (\u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9. rec. vers. \u201cbe.\u201d) wise.\u201d And this 54 he doth afterwards with great boldness of speech, as having sufficiently beaten them down 55 , and shaken with that fear the mind not of that unclean person only, but of all the hearers also: so accurately does he measure the reach of what he has to say. For what if a man be rich, what if he be noble; he is viler than all the vile, when made captive by sin. For as if a man were a king and enslaved to barbarians, he is of all men most wretched, so also is it in regard to sin: since sin is a barbarian, and the soul which hath been once taken captive she knoweth not how to spare, but plays the tyrant to the ruin of all those who admit her.\n[9.] For nothing is so inconsiderate as sin: nothing so senseless, so utterly foolish and outrageous. All is overturned and confounded and destroyed by it, wheresoever it may alight. Unsightly to behold, disgusting and grievous. And should a painter draw her picture 56 , he would not, methinks, err in fashioning her after this sort. A woman with the form of a beast, savage, breathing flames, hideous, black; such as the heathen poets depict their Scyllas. For with ten thousand hands she lays hold of our thoughts, and comes on unexpected, and tears everything in pieces, like those dogs that bite slily.\nBut rather, what need of the painter\u2019s art, when we should rather bring forward those who are made after sin\u2019s likeness?\nWhom then will ye that we should portray first? The covetous and rapacious? And what more shameless than those eyes? What more immodest, more like a greedy dog? For no dog keeps his ground with such shameless impudence as he when he is grasping at all men\u2019s goods. What more polluted than those hands? What more audacious than that mouth, swallowing all down and not satisfied? Nay, look not on the countenance and the eyes as being a man\u2019s. For such looks belong not to the eyes of men. He seeth not men as men; he seeth not the heaven as heaven. He does not even lift up his head unto the Lord; but all is money in his account. The eyes of men are wont to look upon poor persons in affliction, and to be softened; but these of the rapacious man, at sight of the poor, glare like wild beasts\u2019. The eyes of men do not behold other men\u2019s goods as if they were their own, but rather their p. 53 own as others; and they covet not the things given to others, but rather exhaust upon others their own means: but these are not content unless they take all men\u2019s property. For it is not a man\u2019s eye which they have, but a wild beast\u2019s. The eyes of men endure not to see their own body stripped of clothing, (for it is their own, though in person it belong to others,) but these, unless they strip every one and lodge all men\u2019s property in their own home, are never cloyed; yea rather they never have enough. Insomuch that one might say that their hands are not wild beasts\u2019 only, but even far more savage and cruel than these. For bears and wolves when they are satiated leave off their kind of eating: but these know not any satiety. And yet for this cause God made us hands, to assist others, not to plot against them. And if we were to use them for that purpose, better had they been cut off and we left without them. But thou, if a wild beast rend a sheep, art grieved; but when doing the same unto one of thine own flesh and blood, thinkest thou that thy deed is nothing atrocious? How then canst thou be a man? Seest thou not that we call a thing humane, when it is full of mercy and loving-kindness? But when a man doth any thing cruel or savage, inhuman is the title we give to such a one. You see then that the stamp of man as we portray him is his showing mercy; of a beast the contrary; according to constant saying, \u201cWhy, is a man a wild beast, or a dog?\u201d (vid. 2 Kings viii. 13.) For men relieve poverty; they do not aggravate it. Again these men\u2019s mouths are the mouths of wild beasts; yea rather these are the fiercer of the two. For the words also, which they utter, emit poison, more than the wild beasts\u2019 teeth, working slaughter. And if one were to go through all particulars, one should then see clearly how inhumanity turns those who practise it from men into beasts.\n[10.] But were he to search out the mind also of that sort of people, he would no longer call them beasts only, but demons. For first, they are full of great cruelty and of hatred against their \u201cfellow-servant: (St. Matt. xviii. 33.) and neither is love of the kingdom there, nor fear of hell; no reverence for men, no pity, no sympathy: but shamelessness and audacity, and contempt of all things to come. And unto them the words of God concerning punishment seem to be a fable, and His threats mirth. For such is the mind of the covetous man. Since then within they are demons, and without, wild beasts; yea, worse than wild beasts; where are we to place such as they are? For that they are worse even than wild beasts, is plain from this. The beasts are such as they are by nature: but these, endowed by nature with gentleness, forcibly strive against nature to train themselves to that which is savage. The demons too have the plotters among men to help them, to such an extent that if they had no such aid, the greater part of their wiles against us would be done away: but these, when such as they have spitefully entreated are vying with them, still try to be more spiteful then they. Again, the devil wages war with man, not with the demons of his own kind: but he of whom we speak is urgent in all ways to do harm to his own kindred and family, and doth not even reverence nature.\nI know that many hate us because of these words; but I feel no hatred towards them; rather I pity and bewail those who are so disposed. Even should they choose to strike, I would gladly endure it, if they would but abstain from this their savage mind. For not I alone, but the prophet also with me, banisheth all such from the family of men saying, (Ps. xlix. 20. Sept. \u03c4\u03bf\u1fd6\u03c2 \u1f00\u03bd\u03bf\u03ae\u03c4\u03bf\u03b9\u03c2) \u201cMan being in honor hath no understanding, but is like unto the senseless beasts.\u201d\nLet us then become men at last, and let us look up unto heaven; and that which is according to His image, (Colos. iii. 10.) let us receive and recover: that we may obtain also the blessings to come through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto everlasting ages. Amen.\nAccording to the reckoning of the LXX, in Gen. 5. which adding 100 years to the five first generations, and also to the seventh, and making some slight difference in the lives of Methuselah and Lamech, brings the date of the flood to A.M. 2242, and that of our Lord\u2019s birth to 5500.\n51:53\n[Few accept this singular explanation. The common view of the clause is that it means that the man is saved, but as if through the very flames, i.e., with the greatest difficulty. 1 Pet. iv. 18. C.]\n52:54\ni.e. \u201creproving them for their common fault.\u201d\n52:55\nFrom this to the end of the sentence is not in Benedictine, but in Savile\u2019s margin, evidently from some ms. It seems to complete the connection of the sentences. [But Dr. Field omits it.]\n52:56\nCompare G. Herbert, Remains, p. 110. ed. 1824.","title":"Nicene and Post-Nicene Fathers, Vol. XII: Homilies on Fir...","type":"page"}