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050 - Homily 31 - Romans 165 · Homilies on Romans

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  Speaker 1: Section fifty of Homilies on Romans by John Chrysostom, translated
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  Speaker 1: by J. B. Morris. This LibriVox recording is in the
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  Speaker 1: public domain. Homily thirty one are Romans sixteen, verse five
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  Speaker 1: Salute my well beloved Epinetus, who is the first fruits
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  Speaker 1: of Archaea and to Christ. I think that many, even
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  Speaker 1: of those who have the appearance of being extremely good men,
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  Speaker 1: hasten over this part of the epistle as superfluous and
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  Speaker 1: having no great weight in it. And I think that
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  Speaker 1: the same befalls them in regard to the genealogy that
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  Speaker 1: is in the Gospel, for because it is a catalog
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  Speaker 1: of names, they think they cannot get any great good
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  Speaker 1: from it. Yet the gold Founder's people are careful even
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  Speaker 1: about the little fragments, while these pass over even such
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  Speaker 1: great cakes of gold. That this then may not befool them.
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  Speaker 1: What I have already said were enough to lead them
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  Speaker 1: off from their listlessness, for that the gain even from
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  Speaker 1: this is no contemptible one. We have shown, even from
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  Speaker 1: what we have said on a former occasion, when we
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  Speaker 1: lifted up your soul by means of these addresses. Let
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  Speaker 1: us endeavor then to day also to mine in this
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  Speaker 1: same place. For it is possible even from bare names
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  Speaker 1: to find a great treasure. If, for instance, you were
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  Speaker 1: shown why Sarah, why Isaac, why Samuel? You would find
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  Speaker 1: even from this a great many real subjects of research.
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  Speaker 1: And from times to and from places you may gather
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  Speaker 1: the same advantage. For the good man waxes rich even
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  Speaker 1: from these. But he that is slothful does not gain
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  Speaker 1: even from the most evident things. Thus the very name
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  Speaker 1: of Adam teaches us no small wisdom, and that of
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  Speaker 1: his son, and of his wife, and most of the others.
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  Speaker 1: For names serve to remind us of several circumstances. They
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  Speaker 1: show at once God's benefits and women's thankfulness, for when
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  Speaker 1: they conceived by the gift of God, it was they
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  Speaker 1: who gave these names to the children. But why are
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  Speaker 1: we now philosophizing about names, while meanings so important are
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  Speaker 1: neglected that many do not so much as know the
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  Speaker 1: very names of the sacred books. Still, even then, we
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  Speaker 1: ought not to recede from an attention to things of
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  Speaker 1: this sort. For thou artist, he says, to have put
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  Speaker 1: my money to the exchanges. And therefore, though there be
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  Speaker 1: nobody that listens to it, let us do our part,
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  Speaker 1: and show that there is nothing superfluous, nothing uttered at
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  Speaker 1: random in the scriptures. For if these names had no use,
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  Speaker 1: they would not then have been added to the epistle,
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  Speaker 1: nor would Paul have written what he has written. But
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  Speaker 1: there are some even so low minded and empty and
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  Speaker 1: unworthy of heaven as not to think that names only
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  Speaker 1: about whole books of the Bible are of no use,
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  Speaker 1: as Leviticus, Joshua, and besides, and in this way many
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  Speaker 1: of the simple ones have been for rejecting the Old
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  Speaker 1: Testament and advancing on the way that results from this
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  Speaker 1: evil habit of mind, have likewise pruned away many parts
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  Speaker 1: of the New Testament also. But of these men, as
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  Speaker 1: intoxicated and living to the flesh, we do not make
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  Speaker 1: much account. But if any be a lover of wisdom
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  Speaker 1: and a friend to spiritual entertainments, let him be told
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  Speaker 1: that even the things which seem to be unimportant in
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  Speaker 1: scripture are not placed there at random and to no purpose,
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  Speaker 1: and that even the old laws have much to profit us.
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  Speaker 1: For it says, all these things are types and are
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  Speaker 1: written for our instruction. Wherefore, to Timothy too, he says,
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  Speaker 1: give heed to reading, to exhortation, so urging him to
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  Speaker 1: the reading of all the books, though he was a
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  Speaker 1: man with so great a spirit in him as to
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  Speaker 1: be able to drive out devils and to raise the dead.
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  Speaker 1: Let us now keep on with the subject in hand.
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  Speaker 1: Salute my well beloved Epenetus. It is worth learning from
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  Speaker 1: this how he distributes to each one the different praises.
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  Speaker 1: For this praise is no slight one, but even very great,
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  Speaker 1: and a proof of great excellence in him, that Paul
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  Speaker 1: should hold him beloved, who had no idea of loving
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  Speaker 1: by favor and not by cool judgment. Then another encomium, come,
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  Speaker 1: who is the first fruit of Archaea? For what he
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  Speaker 1: means is either that he leapt forward before any one
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  Speaker 1: else and became a believer, and this were no slight praise,
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  Speaker 1: or that he displayed more religious behavior than any other.
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  Speaker 1: And on this account, after saying who is the first
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  Speaker 1: fruits of Archaea, he does not hold his peace. But
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  Speaker 1: to prevent your suspecting it to be a glory of
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  Speaker 1: the worlds, he adds unto Christ. Now, if in civil
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  Speaker 1: matters he that is first, seemeth to be great and honorable,
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  Speaker 1: much more so in these for as it was likely
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  Speaker 1: that they were of low extraction, he speaks of the
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  Speaker 1: true noble birth and preeminency, and gives him his honors
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  Speaker 1: from this, And he says that he is the first fruits,
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  Speaker 1: not of Corinth only, but of the whole nation, as
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  Speaker 1: having become, as it were, a door and an entrance
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  Speaker 1: to the rest, and to such the reward is no
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  Speaker 1: small one, for such an one will reap much recompense
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  Speaker 1: also from the achievements of others, in that he too
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  Speaker 1: contributed much towards them, by beginning first six greet Mary,
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  Speaker 1: who bestowed much labor on us. How is this a
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  Speaker 1: woman again is honored and proclaimed victorious? Again we men
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  Speaker 1: put to shame, or rather, we are not put to
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  Speaker 1: shame only, but have even an honor conferred upon us,
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  Speaker 1: for an honor we have in that there are such
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  Speaker 1: women amongst us. But we are put to shame in
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  Speaker 1: that we men are left so far behind by them.
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  Speaker 1: But if we come to know, whence it comes that
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  Speaker 1: they are so adorned, we too shall speedily overtake them.
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  Speaker 1: Whence then is there adorning. Let both men and women listen.
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  Speaker 1: It is not from bracelets or necklaces, nor from their
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  Speaker 1: eunuchs either, and their maid servants, and gold broidered dresses,
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  Speaker 1: but from their toils in behalf of the truth. For
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  Speaker 1: he says, who bestowed much labor on us? That is
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  Speaker 1: not on herself only, nor upon her own advancement. For
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  Speaker 1: this many women of the present day do by fasting
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  Speaker 1: and sleeping on the floor, but upon others also so
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  Speaker 1: carrying on the race uposis and evangelists ran. In what sense, then,
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  Speaker 1: does he say I suffer not a woman to teach?
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  Speaker 1: He means to hinder her from publicly coming forward and
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  Speaker 1: from the seat on the beamer, nor from the word
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  Speaker 1: of teaching. Since if this were the case, how would
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  Speaker 1: he have said to the woman that had an unbelieving husband,
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  Speaker 1: thou knowest thou a woman, if thou shalt save thy husband?
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  Speaker 1: Or how came he to suffer her to admonish children
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  Speaker 1: when he says, but she shall be saved by child
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  Speaker 1: bearing if they continue in faith and charity and holiness
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  Speaker 1: with sobriety. How came Priscilla to instruct even a pollus
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  Speaker 1: It was not then to cut in sunder private conversing
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  Speaker 1: for advantage that he said this, but that before all,
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  Speaker 1: and which it was the teacher's duty to give in
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  Speaker 1: the public assembly, or again in case the husband be
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  Speaker 1: believing and thoroughly furnished, able also to instruct her. When
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  Speaker 1: she is the wiser, then he does not forbid her
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  Speaker 1: teaching and improving him. That he does not say they
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  Speaker 1: who taught much, but who bestowed much labor, because along
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  Speaker 1: with teaching she performs other ministries, besides those, in the
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  Speaker 1: way of dangers, in the way of money, in the
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  Speaker 1: way of travels. For the women of those days were
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  Speaker 1: more spirited than lions, sharing with the apostles their labors
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  Speaker 1: for the gospel's sake. In this way they went traveling
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  Speaker 1: with them, and also performed all other ministries. And even
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  Speaker 1: in Christ's day there followed him women which ministered unto
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  Speaker 1: him of their substance, and waited upon the teacher. Verse seven,
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  Speaker 1: salute and Dranika and junior my kinsman. This also looks
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  Speaker 1: like an encomium, and what follows is much more so.
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  Speaker 1: And what sort is this of and my fellow prisoners?
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  Speaker 1: For this is the greatest honor, the noble proclamation. And
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  Speaker 1: where was Paul the prisoner that he should call them
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  Speaker 1: my fellow prisoners? A prisoner? Indeed, he had not been,
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  Speaker 1: but he had suffered things far worse than prisoners, in
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  Speaker 1: being not an alien only to his country and his family,
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  Speaker 1: but in wrestling with famine and continual death, and thousands
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  Speaker 1: of other things. For of a prisoner, the only misfortune
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  Speaker 1: is this that he is separated from his relations, and
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  Speaker 1: often has to be a slave instead of being free.
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  Speaker 1: But in this case one may mention temptations thick as
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  Speaker 1: snow flakes, which this blessed person underwent by being carried
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  Speaker 1: and taken about, scourged, fettered, stoned, shipwrecked, with countless people
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  Speaker 1: plotting against him. And captives indeed have no further foe
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  Speaker 1: after they are led away, but they even experience great
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  Speaker 1: care from those who have taken them. But this man
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  Speaker 1: was continually in the midst of enemies, and saw spears
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  Speaker 1: on every side, and sharpened swords and arrays and battles.
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  Speaker 1: Since then it was likely that these shared many dangers
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  Speaker 1: with him. He calls them fellow captives, as in another
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  Speaker 1: passage also Aristachus may fellow prisoner. Then another praise besides,
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  Speaker 1: who are of note among the apostles, And indeed to
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  Speaker 1: be apostles at all is a great thing. But to
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  Speaker 1: be evil amongst these of note? Just consider what a
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  Speaker 1: great encomium this is, but they were of note, owing
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  Speaker 1: to their works, to their achievements. Or how great is
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  Speaker 1: the devotion of this woman that she should be even
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  Speaker 1: counted worthy of the appellation of apostle. But even here
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  Speaker 1: he does not stop, but adds another encomium besides, and says,
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  Speaker 1: who were in Christ before me? For this too is
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  Speaker 1: a very great praise that they sprang forth and came
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  Speaker 1: before others. But let me draw your attention to the
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  Speaker 1: Holy soul, how untainted it is by vanity. For after
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  Speaker 1: glory such as his in kind and degree, he sets
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  Speaker 1: others before himself, and does not hide from us the
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  Speaker 1: fact of his having come after them, nor is ashamed
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  Speaker 1: at confessing this. And why art thou surprised at his
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  Speaker 1: not being ashamed of this when he shunneth not even
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  Speaker 1: to parade before men his former life, calling himself a
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  Speaker 1: blasphema and a persecutor, Since then he was not able
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  Speaker 1: to set them before others. On this score, he looked
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  Speaker 1: out himself, who had come in after others, And from
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  Speaker 1: this he did find means of bestowing a praise upon them,
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  Speaker 1: by saying, who were in Christ before me? Verse eight,
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  Speaker 1: greet Amplius my beloved. Here again he passes in coomiums
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  Speaker 1: upon this person for his charity, for the love of
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  Speaker 1: Paul was for God, carrying countless blessings with it. For
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  Speaker 1: if being loved by the King is a great thing,
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  Speaker 1: what a great encomium must it be to be beloved
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  Speaker 1: by Paul. For if he had not acquired great virtue,
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  Speaker 1: he would not have attracted his love. Since as for
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  Speaker 1: those who live in vice and transgressions, he is accustomed
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  Speaker 1: not only to abstain from loving them, but even to
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  Speaker 1: anathematize them, as when he says, if any man love
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  Speaker 1: not the Lord Jesus, let him be a cursed. And
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  Speaker 1: if any man preach any other gospel unto you than
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  Speaker 1: that ye have received, let him be a cursed. Verse nine,
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  Speaker 1: Salute Obanna, our helper in Christ. This is a greater
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  Speaker 1: encomium than the other. For this even comprehends that and Stacus,
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  Speaker 1: my beloved, this again is in honor of the same kind.
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  Speaker 1: Verse ten Salutor Pellys approved in Christ. There is no
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  Speaker 1: praise like this, being unblameable and giving no handle in
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  Speaker 1: the things of God. For when he says approved in Christ,
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  Speaker 1: he includes the whole list of virtues. And on what
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  Speaker 1: ground does he nowhere say, my lord, such an one,
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  Speaker 1: my master. This it is because these encommunes were greater
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  Speaker 1: than those, for those meet titles of rank. But these
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  Speaker 1: are of virtue, and this same honor he paid them,
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  Speaker 1: not at random, or as addressing several inferior virtue with
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  Speaker 1: high and great characters. For so far as he is addressing,
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  Speaker 1: and that too, one along another, and in the same letter,
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  Speaker 1: he honors them all alike. But by stating the praises
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  Speaker 1: particularly to each, he sets before us the virtue peculiar
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  Speaker 1: to each, so as neither to give birth to envy
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  Speaker 1: by honoring one and dishonoring another, nor to work in
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  Speaker 1: them listlessness and confusion by giving them all the same dignity,
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  Speaker 1: though they did not deserve the same. See now how
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  Speaker 1: he again comes to the admirable women, For after saying
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  Speaker 1: salute them which are of Aristobulus's household verse eleven, salute Herodion,
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  Speaker 1: my kinsmen greet them which be of the household of Narcissus, who,
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  Speaker 1: it is likely, when not so worthy as the aforementioned,
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  Speaker 1: on which account also he does not mention them all
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  Speaker 1: by name, even and after giving them the encomium which
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  Speaker 1: was suited to them, that of being faithful, and this
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  Speaker 1: the meaning of which are in the Lord. He again
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  Speaker 1: reverts to the women and says, verse twelve, salute Trephena
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  Speaker 1: and Trifusa, who labor in the Lord. And in regard
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  Speaker 1: to the former woman, he says that she bestowed labor
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  Speaker 1: upon us. But of these that are still laboring, and
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  Speaker 1: this is no small encomium, that they should be in
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  Speaker 1: works throughout, and should not only work, but labor even
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  Speaker 1: but perces he called beloved too, to show that she
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  Speaker 1: is greater than these, For he says, salute the beloved
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  Speaker 1: purses and of her great laborings. He likewise bears testimony
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  Speaker 1: and says, which labored much in the Lord? So well
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  Speaker 1: does he know how to name each after his deserts,
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  Speaker 1: so making these more eager by not depriving them of
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  Speaker 1: any of their dues, but commending even the slightest pre eminence,
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  Speaker 1: and making the others more virtuous, and inciting them to
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  Speaker 1: the same zeal by his encomiums upon these. Verse thirteen,
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  Speaker 1: salute Rufus chosen in the Lord and his mother and mine.
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  Speaker 1: Here again the good things are without any drawback, since
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  Speaker 1: the son and the mother are each of such a character,
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  Speaker 1: and the house is full of blessing, and the route
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  Speaker 1: agreeth with the fruit. For he would not have simply
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  Speaker 1: said his mother and mine, unless he had been bearing
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  Speaker 1: testimony to the woman for great virtue. Verse fourteen salute,
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  Speaker 1: a syncretous flagon Hermus patrobus. Homes and the brethren which
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  Speaker 1: are with them here, do not be looking to how
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  Speaker 1: he states them without any encomium, but how he went
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  Speaker 1: so far as not to reckon even those the least
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  Speaker 1: worthy of all, unworthy of being addressed by him. Or rather,
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  Speaker 1: even this is no slight praise that even calls them brethren,
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  Speaker 1: as also those that are after them he calls saints
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  Speaker 1: verse fifteen salute. Then he says Philologists, and Julia, and Nereus,
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  Speaker 1: and his sister, and Olympus, and all the saints which
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  Speaker 1: are with them, which to us was the greatest dignity
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  Speaker 1: and unspeakable height of honor. Then, to prevent any jealousy
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  Speaker 1: rising from his addressing one in one way and another
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  Speaker 1: in another, and some by name, and some with no distinction,
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  Speaker 1: and some with more points of praise, and some with fewer,
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  Speaker 1: he again mingles them in the equality of charity, and
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  Speaker 1: in the holy kiss verse sixteen, salute one another with
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  Speaker 1: an holy kiss, to cast out of them by this
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  Speaker 1: salutation all arguing that confused them, and all grounds for
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  Speaker 1: little pride, that neither the great might despise the little,
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  Speaker 1: nor the little grudge at the greater, but that haughtiness
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  Speaker 1: and envy might be both driven away when the kiss
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  Speaker 1: soothed down and leveled every one. And therefore he not
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  Speaker 1: only bids them salute in this way, but sends in
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  Speaker 1: like manner to them the greeting even of all the churches.
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  Speaker 1: For there salute you. He says, not this or that
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  Speaker 1: person individually, but all of you in common, the churches
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  Speaker 1: of Christ. You see that there are no small gains
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  Speaker 1: that we own from these addresses, And what treasures we
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  Speaker 1: should have passed hastily over, unless in this part of
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  Speaker 1: the epistle also we had examined it with accuracy such
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  Speaker 1: I mean as was our power. So if there be
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  Speaker 1: found any man of wisdom and spiritual, he will dive
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  Speaker 1: even deeper and find a greater number of polls. But
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  Speaker 1: since some have often made it a question, wherefore it
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  Speaker 1: was that in this epistle he addressed so many, which
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  Speaker 1: thing he has not done in any other epistle. We
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  Speaker 1: might say that it is owing to his never having
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  Speaker 1: seen the Romans, yet that he does this. And yet
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  Speaker 1: one may say, well, he had not seen the Colossians either,
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  Speaker 1: and yet he did not do anything of the kind.
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  Speaker 1: But these were more honorable than others, and had come
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  Speaker 1: thither from other cities as to a safer and more
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  Speaker 1: royal city. Since then they were living in a foreign country,
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  Speaker 1: and they needed much provision for security. And some of
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  Speaker 1: them were of his acquaintance. But some, too, there were,
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  Speaker 1: who had rendered him many important services. He with reason
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  Speaker 1: commends them by letters. For the glory of Paul was
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  Speaker 1: then not little, but so great that even from his
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  Speaker 1: sending them letters, those who had the happiness to have
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  Speaker 1: an epistle to them gained much protection. For men not
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  Speaker 1: only reverenced him, but were even afraid of him. Had
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  Speaker 1: there not been so, he would not have said, who
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  Speaker 1: hath been a succorer of many? And of myself also?
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  Speaker 1: And again I could wish that myself were a curse
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  Speaker 1: from Christ for my brethren and to filemen. He wrote
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  Speaker 1: and said, as Paul the aged and a prisoner in
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  Speaker 1: Jesus Christ, and to the Galatians. Behold, I, Paul say
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  Speaker 1: unto you, and he received me even as Christ Jesus.
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  Speaker 1: And writing to the Corinthians, he said, now some are
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  Speaker 1: puffed up, as though I would not come unto you.
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  Speaker 1: And again these things I have in a figure transferred
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  Speaker 1: to myself and to a Polus, that he might learn
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  Speaker 1: in us not to think of men above that which
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  Speaker 1: is written now. From all these passages it is clear
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  Speaker 1: that all had a great opinion of him. Wishing then
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  Speaker 1: that they should feel on easy terms and be in honor.
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  Speaker 1: He addressed each of them, setting forth their praise to
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  Speaker 1: the best advantage he might. For one he called beloved,
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  Speaker 1: another kinsman, another both, another fellow prisoner, another fellow worker,
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  Speaker 1: another approved, another elect. And of the women, one he
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  Speaker 1: addresses by her title, for he does not call her
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  Speaker 1: the servant of the church in an undefined way, because
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  Speaker 1: if this were so, he would have given Triphena and
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  Speaker 1: Pursas this name too, But this one as having the
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  Speaker 1: office of deaconess, and another as helper and assistant, another
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  Speaker 1: as mother. Another from the labors she underwent, and some
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  Speaker 1: he addresses from the house they belonged to, some by
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  Speaker 1: the name of brethren, some by the appellation of saints,
• 18:01
  Speaker 1: and some he honors by the mere fact of addressing them,
• 18:04
  Speaker 1: and some by addressing them by name, and some by
• 18:06
  Speaker 1: calling them first fruits, and some by their precedence in time.
• 18:10
  Speaker 1: But more than all Priscilla and Aquilla. For even if
• 18:14
  Speaker 1: all were believers, still all were not alike, but were
• 18:16
  Speaker 1: different in their merits. Wherefore, to lead them all to
• 18:19
  Speaker 1: greater virtue, he keeps no man's incomiums concealed, for when
• 18:23
  Speaker 1: they who do more do not receive the greater reward.
• 18:26
  Speaker 1: Also many become listless. On this ground. Even in the kingdom,
• 18:30
  Speaker 1: the honors are not equal. Nor among the disciples were
• 18:33
  Speaker 1: all alike, but the three were pre eminent above the rest.
• 18:37
  Speaker 1: And among these three again there was a great difference,
• 18:40
  Speaker 1: For there is a very exact method observed by God,
• 18:43
  Speaker 1: even to the last. Hence, one star differeth from another
• 18:46
  Speaker 1: star in glory, it says. And yet all were apostles,
• 18:52
  Speaker 1: and all were to sit on twelve thrones, and all
• 18:54
  Speaker 1: left their goods, and all accompanied with him. Still it
• 18:57
  Speaker 1: was the three he took. And again to these very
• 19:00
  Speaker 1: three he said, it was possible that some might even
• 19:03
  Speaker 1: be superior, For to city, he says, on my right
• 19:06
  Speaker 1: hand and on my left is not mine to give,
• 19:08
  Speaker 1: save to those for whom it is prepared. And he says,
• 19:12
  Speaker 1: Peter before them when he says, lovest thou me more
• 19:15
  Speaker 1: than these? And John too was loved even above the rest.
• 19:18
  Speaker 1: For there shall be a strict examination of all. And
• 19:21
  Speaker 1: if thou be but a little better than thy neighbor,
• 19:24
  Speaker 1: if it be even an atom, or anything, ever so little,
• 19:28
  Speaker 1: God will not overlook even this. And even this from
• 19:31
  Speaker 1: of old one might see coming out. For Lot was
• 19:34
  Speaker 1: a righteous man, yet not so as was Abraham, and
• 19:36
  Speaker 1: has a Caiah again, yet not so as was David,
• 19:39
  Speaker 1: and all the prophets, yet not so as was John.
• 19:43
  Speaker 1: Where then are they who, with all this great exactness
• 19:45
  Speaker 1: in view, yet will not allow that there is a hill?
• 19:49
  Speaker 1: For if all the righteous are not to enjoy the
• 19:51
  Speaker 1: same lot, if they exceed others even a little, for
• 19:54
  Speaker 1: one star, it says, differeth from another star in glory,
• 19:57
  Speaker 1: how are sinners to be in the same lot with
• 19:59
  Speaker 1: the righteous? Such a confusion as this, even man would
• 20:03
  Speaker 1: not make much less God. But if ye will, I
• 20:06
  Speaker 1: will show you that even in the case of sinners
• 20:09
  Speaker 1: arguing from existing facts. There is this distinction and exact
• 20:13
  Speaker 1: just judgment. Now consider Adam sinned and Eve sinned, and
• 20:17
  Speaker 1: both transgressed. Yet they were not equally sinful, and therefore
• 20:21
  Speaker 1: neither were they equally punished. For the difference was so
• 20:25
  Speaker 1: great that Paul said Adam was not deceived, but the
• 20:28
  Speaker 1: woman being deceived was in the transgression. And yet the
• 20:31
  Speaker 1: deceit was won. But still God's searching examination pointed out
• 20:36
  Speaker 1: a difference so great as that Paul should make this
• 20:39
  Speaker 1: assertion again. Kane was punished, but Lammek, who committed a
• 20:43
  Speaker 1: murder after him, did not suffer near so great a punishment.
• 20:46
  Speaker 1: And yet this was a murder, and that was a murder,
• 20:49
  Speaker 1: and that so much the worse, because even by the example,
• 20:52
  Speaker 1: he had not become the better. But since the one
• 20:54
  Speaker 1: neither killed his brother after exhortation, nor needed an accuser,
• 20:59
  Speaker 1: nor shrunk from answering when God questioned him, but even
• 21:02
  Speaker 1: without an accuser, both pleaded against himself and condemned himself,
• 21:06
  Speaker 1: he obtained pardon. But the other, as having done the opposite,
• 21:10
  Speaker 1: was punished. See with what exactness God sifteth the facts.
• 21:15
  Speaker 1: For this reason, he punished those in the flood in
• 21:17
  Speaker 1: one way, and those in Sodom in another, and the
• 21:20
  Speaker 1: Israelites again, and those in Babylon, and those in Antiochus's
• 21:24
  Speaker 1: time in different ways, so showing that He keeps a
• 21:27
  Speaker 1: strict account of our doings. And these were slaves for
• 21:30
  Speaker 1: seventy years, and those for four hundred. But others again
• 21:33
  Speaker 1: ate their children and underwent countless other more grievous calamities,
• 21:37
  Speaker 1: And even in this way were not freed, either they
• 21:40
  Speaker 1: or those that were burnt alive in Sodom. For it
• 21:42
  Speaker 1: shall be more tolerable, he says, for the land of
• 21:45
  Speaker 1: Sodom and Gomorrah than for that city. For if He
• 21:48
  Speaker 1: hath no care for us, either when we sin or
• 21:51
  Speaker 1: when we do aright, perhaps there will be some reason
• 21:53
  Speaker 1: in saying that there is no punishment. But since He
• 21:56
  Speaker 1: is so exceedingly urgent about our not sinning, and adoption
• 22:00
  Speaker 1: so many means to keep us in the right, it
• 22:02
  Speaker 1: is very plain that He punisheth the wicked, and also
• 22:05
  Speaker 1: crowneth those that do right. But let me beg you
• 22:08
  Speaker 1: to consider the unfairness of the generality, for they find
• 22:12
  Speaker 1: fault with God because he is so often long suffering
• 22:15
  Speaker 1: overlooks so many that are impious, impure, or violent, without
• 22:19
  Speaker 1: now suffering punishment again if he threaten to punish them
• 22:23
  Speaker 1: in the other world. They are vehement and pressing in
• 22:25
  Speaker 1: their accusations. And yet if this be painful, they ought
• 22:28
  Speaker 1: to accept and admire the other. But alas the folly,
• 22:32
  Speaker 1: the unreasonable and asinine spirit, alas the sin loving, pleasure
• 22:36
  Speaker 1: loving soul that gazes after vice. For it is from
• 22:39
  Speaker 1: the love of pleasure that all these opinions have their birth.
• 22:42
  Speaker 1: And so if they who utter these things should be
• 22:45
  Speaker 1: minded to lay hold upon virtue, they will presently find
• 22:48
  Speaker 1: themselves satisfied concerning Hell also, and will not doubt. And
• 22:53
  Speaker 1: where it is said? And in what place is this hill?
• 22:56
  Speaker 1: For some fablers say that it is in the valley
• 22:58
  Speaker 1: of Josephat, thus drawing that which was said about a
• 23:02
  Speaker 1: certain bygone war to apply to Hell. But the scripture
• 23:05
  Speaker 1: does not say this. But in what place? Pray? Will
• 23:08
  Speaker 1: it be somewhere, as I think, at least quite out
• 23:11
  Speaker 1: of the pale of this world? For as the prisons
• 23:14
  Speaker 1: and minds are at a great distance from royal residences,
• 23:17
  Speaker 1: so will Hell be somewhere out of this world? Seek
• 23:20
  Speaker 1: we not then to know where it is, but how
• 23:22
  Speaker 1: we may escape it. Neither yet, because God doth not
• 23:25
  Speaker 1: punish all here, therefore disbelieve things to come. For merciful
• 23:30
  Speaker 1: and long suffering he is. That is why he threatens,
• 23:32
  Speaker 1: and does not cast us into it forthwith. For I
• 23:35
  Speaker 1: desire not he says the death of a sinner. But
• 23:38
  Speaker 1: if there is no death of a sinner, the words
• 23:40
  Speaker 1: are but idle. And I know indeed that there is
• 23:43
  Speaker 1: nothing less pleasant to you than these words. But to
• 23:45
  Speaker 1: me nothing is of higher value. And would it were possible,
• 23:49
  Speaker 1: at our dinner and our supper, and our baths and everywhere,
• 23:52
  Speaker 1: to be discoursing about hell? For we should not then
• 23:55
  Speaker 1: feel the pain at the evils in this world, nor
• 23:58
  Speaker 1: the pleasure of its good things. For what would you
• 24:01
  Speaker 1: tell me it was an evil? Poverty, disease, captivity, maiming
• 24:04
  Speaker 1: of the body. Why all these things are spored compared
• 24:08
  Speaker 1: to the punishment there, even though you speak of those
• 24:10
  Speaker 1: who are tormented with famine all their life long, or
• 24:13
  Speaker 1: those who are maimed from their earliest days and beg
• 24:16
  Speaker 1: their food too, And that in addition to the former evils,
• 24:20
  Speaker 1: let us then continually employ ourselves with talking about these things.
• 24:24
  Speaker 1: For to remember, hell prevents our falling into hell. Dost
• 24:28
  Speaker 1: thou not hear Saint Paul saying, who shall suffer everlasting
• 24:31
  Speaker 1: punishment from the face of the Lord? Dost thou not
• 24:34
  Speaker 1: hear what Nero's character was, whom Paul even calls the
• 24:37
  Speaker 1: mystery of Antichrist, for the mystery of iniquity, he says,
• 24:40
  Speaker 1: already worketh, what then is Nero to suffer? Nothing? Is
• 24:44
  Speaker 1: Antichrist to suffer nothing? Or the devil? Nothing? Will Antichrist
• 24:48
  Speaker 1: then always exist? And the devil? For from mischief they
• 24:51
  Speaker 1: will not leave off unless they be punished. Yea, you say,
• 24:55
  Speaker 1: but that there is a punishment and a hell everybody sees,
• 24:58
  Speaker 1: but the unbelievers only out of fall into it. What
• 25:01
  Speaker 1: is the reason, pray? It is because the believers acknowledge
• 25:05
  Speaker 1: their master. And what is this to the purpose? When
• 25:07
  Speaker 1: their life is impure, they will on this ground be
• 25:10
  Speaker 1: punished more severely than the unbelievers. For as many as
• 25:13
  Speaker 1: have sinned without law shall also perish without law. But
• 25:17
  Speaker 1: as many as have sinned in the law shall be
• 25:18
  Speaker 1: judged by the law. And the servant that knew his
• 25:22
  Speaker 1: master's will and did it not shall be beaten with
• 25:24
  Speaker 1: many stripes. But if there is no such thing as
• 25:27
  Speaker 1: giving an account of one's life, and all this is
• 25:30
  Speaker 1: said in a loose way, then neither will the devil
• 25:32
  Speaker 1: have vengeance taken upon him. For he too knows God,
• 25:36
  Speaker 1: and more than many men too. And all the demons
• 25:39
  Speaker 1: know him and tremble and own he is their judge.
• 25:42
  Speaker 1: If then there is no giving an account of our life,
• 25:44
  Speaker 1: nor of evil deeds, then will they also clean escape?
• 25:48
  Speaker 1: These things are not so? Surely they are not deceive
• 25:51
  Speaker 1: not yourselves, beloved, For if there is no hell, how
• 25:54
  Speaker 1: are the apostles to judge the twelve tribes of Israel?
• 25:57
  Speaker 1: How cometh Paul to say, know ye not that we
• 25:59
  Speaker 1: shall will judge angels? How much more things of this life?
• 26:04
  Speaker 1: How came Christ to say, the men of Nineveh shall
• 26:06
  Speaker 1: rise in judgment with this generation and shall condemn it,
• 26:09
  Speaker 1: and it shall be more tolerable for the land of
• 26:12
  Speaker 1: Sodom and the day of judgment. Why then, make merry
• 26:15
  Speaker 1: with things that are no subjects for merriment? Why deceive
• 26:19
  Speaker 1: thyself and put cheats upon thy soul? O man, Why
• 26:22
  Speaker 1: fight with the love of God towards man? For it
• 26:25
  Speaker 1: was through this, that he prepared it and threatened that
• 26:28
  Speaker 1: we might not be cast into it, as having by
• 26:31
  Speaker 1: this fear become better. And thus he that does away
• 26:34
  Speaker 1: with speaking on these subjects doth nothing else than covidly
• 26:37
  Speaker 1: thrust us into it and drive us thither by this deceit.
• 26:41
  Speaker 1: Slacken not the hands of them then that labor for virtue,
• 26:44
  Speaker 1: nor make thee listlessness of them that sleep greater. For
• 26:47
  Speaker 1: if the many be persuaded that there is no hell,
• 26:49
  Speaker 1: when will they leave off vice? When will they leave
• 26:52
  Speaker 1: off vice? Or when will rite be seen? I do
• 26:56
  Speaker 1: not say between sinners and righteous men, but between sinners
• 26:59
  Speaker 1: and sinners? Why is it that one is punished here
• 27:03
  Speaker 1: and another not punished, though he does the same sins,
• 27:06
  Speaker 1: or even far worse. For if there be no hell,
• 27:09
  Speaker 1: you will have nothing to say defense of this to
• 27:11
  Speaker 1: those who make it an objection. Wherefore my advice is
• 27:14
  Speaker 1: that we leave off this trifling and stop the mouths
• 27:17
  Speaker 1: of those that our gainsayers upon this subject. For there
• 27:20
  Speaker 1: will be an exact searching into the smallest things, both
• 27:23
  Speaker 1: in the way of sins and in the way of
• 27:25
  Speaker 1: good deeds, and we shall be punished for unchaste looks
• 27:28
  Speaker 1: and for idle words, and for laughter, shall we render
• 27:30
  Speaker 1: an account, and for mere reproachful words, and for thoughts,
• 27:34
  Speaker 1: and for drunkenness, as in the way of good deeds. Again,
• 27:37
  Speaker 1: even for a cup of cold water, we shall receive
• 27:39
  Speaker 1: a reward and a good word, and a sigh. Only
• 27:42
  Speaker 1: for it says, set a mark upon the foreheads of
• 27:44
  Speaker 1: the men that sigh that cry. How then, darest thou
• 27:47
  Speaker 1: to say that he who with so great exactness will
• 27:50
  Speaker 1: search into our doings threatened hell in bare words and lightly,
• 27:55
  Speaker 1: do not, I beseech you do not with these vain hopes,
• 27:58
  Speaker 1: destroy thyself and those that are persuaded by thee. For
• 28:01
  Speaker 1: if thou disbelievest thou words, make inquiry of Jews and
• 28:05
  Speaker 1: gentiles and all heretics, and all of them, as with
• 28:08
  Speaker 1: one mouth, will answer that a judgment there shall be,
• 28:10
  Speaker 1: and a retribution. And our men not enough ask the
• 28:13
  Speaker 1: devils themselves, and thou wilt hear them cry, why hast
• 28:16
  Speaker 1: thou come hither to torment us? Before the time? And
• 28:19
  Speaker 1: putting all this together, persuade thy soul not to trifle idly,
• 28:23
  Speaker 1: lest by experience thou come to know there is a hill.
• 28:26
  Speaker 1: But From this thou mayst be sobered and so able
• 28:30
  Speaker 1: to escape those tortures and attain to the good things
• 28:33
  Speaker 1: to come, by the love and grace towards Man et cetera.
• 28:38
  Speaker 1: End of Section fifty