Homilies on Second Corinthians

^4. Now I say these things, not that we may hear merely, but that we may learn also. For if he remembered those transgressions before the Laver, although they were all effaced, what forgiveness can we have who are unmindful of those after the Laver ourselves? What do you say, O man? You have offended God, and do you forget? This is a second offense, a second enmity. Of what sins then do you ask forgiveness? Of those which thou even know not yourself? Surely, (for is it not so?) you are deeply anxious and thoughtful how you may give account of them, thou who dost not so much as care to remember them, but sportest with what is no sporting matter. But there will come a time when our sport can go on no longer. For we must needs die: (for the great insensibility of the many obliges me to speak even of things that are evident:) and must needs rise again, and be judged, and be punished; nay rather this needs not, if we choose. For those other things are not at our own disposal; neither our end, nor our resurrection, nor our judgment, but at our Lord's; but our suffering punishment or not is at our own disposal; for this is of those things that may or may not happen. But if we choose, we shall make it of the number of impossible things; just as Paul, as Peter, as all the saints did; for it is even impossible for them to be punished. If therefore we have a mind, it is in like manner impossible also that we should suffer ought. For even if we have offended in ten thousand things, it is possible to recover ourselves so long as we are here. Let us then recover ourselves: and let the old man consider that in a little while hence he will depart, since he took his pleasure long enough in his lifetime; (although what sort of pleasure is this, to live in wickedness? But for the present I so speak in respect to his way of thinking;) let him consider, besides, that it is possible for him in a short time to wash away all. The young man again, let him also consider the uncertainty of death, and that oftentimes, when many older persons continued here, the young were carried off before them. For, for this reason, that we may not make traffic of our death, it is left in uncertainty. Wherefore also a certain wise man advises, saying, “Make no tarrying to turn unto the Lord, and put not off from day to day: for you know not what tomorrow shall bring forth.” For by putting off there is danger and fear; but by not putting off manifest and secure salvation. Hold fast then by virtue. For so, even if you have departed young, you have departed in safety; and if you should come to old age, you shall arrive [at death] with great provision made, and shall have a double feast all your life long; both in that you abstain from vice, and layest hold on virtue. Say not, 'there will come a time when it may be well to turn,' for this language provokes God exceedingly. And why so? Because He has promised you countless ages, but you are not even willing to labor during this present life, this short life that endures but a season; but art so indolent and unmanly as to seek a shorter even than this. Are there not the same revellings daily? Are there not the same tables, the same harlots, the same theatres, the same wealth? How long will you love those things as though they were anything? How long will your appetite for evil remain insatiate? Consider that as often as you have fornicated, so often have you condemned yourself. For such is the nature of sin: once committed, the Judge has also passed his sentence. Have you been drunken, been gluttonous, or robbed? Hold now, turn right back, acknowledge it to God as a mercy that He snatched you not away in the midst of your sins; seek not yet another set time wherein to work evil. Many have been snatched away in the midst of their covetousness, and have departed to manifest punishment. Fear lest you also should suffer this, and without excuse. 'But God gave to many a set time for confession in extreme old age.' What then? Will He give it to you also? 'Perhaps He will,' says one. Why do you say 'perhaps,' and 'sometimes,' and 'often?' Consider that you are deliberating about your soul, and put also the contrary case, and calculate, and say, 'But what if He should not give it?' 'But what if He should give it?' says he. God has indeed given it; but still this supposition is safer and more profitable than that. For if you begin now, you have gained all, whether you have a set time granted you or not; but if you are always putting off, for this very cause perhaps you shall not have one given you. When you go out to battle, thou dost not say, 'there is no need to make my will, perhaps I shall come back safe;' nor do you when deliberating about marriage, say 'suppose I take a poor wife, many have even in this way got rich contrary to expectation;' nor when building a house, 'suppose I lay a rotten foundation, many houses have stood even so;' yet in deliberating about the soul, you lean on things more rotten still; urging your 'perhaps,' and 'often,' and 'sometimes,' and trustest yourself to these uncertainties. 'Nay,' says one, 'not to an uncertainty, but to the mercy of God, for God is merciful.' I know it too; but still this merciful God snatched those away of whom I spoke. And what if after you have had time given you, you shall still continue as thou were? For this sort of man will be listless even in old age. 'Nay,' he said, 'not so.' For this mode of reasoning even after the eighty years desires ninety, and after the ninety an hundred, and after the hundred will be yet more indisposed to act. And so the whole of life will have been consumed in vain, and what was spoken of the Jews will happen also to you; “Their days were consumed in vanity.” And would that in vanity only, and not unto evil also. For when we have departed there bearing the heavy burden of our sins, this will be unto evil also. For we shall carry away fuel for the fire and a plentiful feast for the worm. Wherefore I pray and conjure you to halt at length in noble wise, and to desist from wickedness, that we may also obtain the promised good things: whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.