Homilies on Second Corinthians: Homily IX
Having closed the question by a reference to hope, (and, as he said in his Epistle to the Romans, “We are saved by hope, but hope that is seen is not hope;”‸ establishing the same point here also,) he sets side by side the things present with the things to come, the momentary with the eternal, the light with the weighty, the affliction with the glory. And neither is he content with this, but he addeth another expression, doubling it and saying, “more and more exceedingly.” Next he also shows the mode how so great afflictions are light. How then light? “While we look not at the things that are seen, but at the things that are not seen.” So will both this present be light and that future great, if we withdraw ourselves from the things that are seen. “For the things that are seen are temporal.”‸ Therefore the afflictions are so too. “But the things that are not seen are eternal.” Therefore the crowns are so also. And he said not the afflictions are so, but “the things that are seen;” all of them, whether punishment or rest, so that we should be neither puffed up by the one nor overborne by the other. And therefore when speaking of the things to come, he said not the kingdom is eternal; but, “the things which are not seen are eternal,” whether they be a kingdom, or again punishment; so as both to alarm by the one and to encourage by the other.
[3.] Since then “the things that are seen are temporal, but the things that are not seen are eternal,” let us look to them. For what excuse even can we have, if we choose the temporal instead of the eternal? For even if the present be pleasurable, yet it is not abiding; whilst the woe it entails is abiding and irremissible. For what excuse will they have who have been counted worthy of the Spirit and have enjoyed so great a gift, if they become of grovelling mind and fall down to the earth. For I hear many saying these words worthy of all scorn, ‘Give me to-day and take tomorrow.’ ‘For,’ saith one, ‘if indeed there be such things there as ye affirm, then it is one for one; but if there be no such thing at all, then it is two for nothing.’ What can be more lawless than these words? or what more idle prating? We are discoursing about Heaven and those unspeakable good things; and thou bringest forth unto us the terms of the race-course, yet art not ashamed nor hidest thy face, whilst uttering such things as befit maniacs? Blushest thou not that art so rivetted to the present things? Wilt thou not cease from being distraught and beside thyself, and in youth a dotard? Were Greeks indeed to talk in this way, it were no marvel: but that believers should vent such dotage, of what forgiveness doth it admit? For dost thou hold those immortal hopes in utter suspicion? Dost thou think these things to be utterly doubtful? And in what are these things deserving of pardon? ‘And who hath come,’ saith one, ‘and brought back word what is there?’ Of men indeed not any one, but God, more trustworthy than all, hath declared these things. But thou beholdest not what is there. Neither dost thou see God. Wilt thou then deny that there is a God, because thou seest Him not? ‘Yes,’ he replies, ‘I firmly believe there is a God.’ If then an infidel should ask thee, ‘And who came from Heaven and brought back word of this?’ what wilt thou answer? Whence dost thou know that there is a God? ‘From the things that are seen,’ he answers, ‘from the fair order existing through the whole creation, from its being manifest to all.’ Therefore receive also in the same way the doctrine of the judgment. ‘How?’ he asks. I will question thee, and do thou answer me. Is this God just, and will He render to each according to his deserving?
or, on the contrary, doth He will the wicked should live happily and in luxury, and the good in the contrary things? ‘By no means,’ he answers, ‘for man even would not feel thus.’ Where then shall they who have done virtuously here, enjoy the things that be good? and where the wicked the opposites, except there is to be a life and retribution hereafter?
Seest thou that at present it is one for one, and not two for one. But I will show thee, as I proceed, that it is not even one against one, but it shall be for the righteous two for nothing; and for the sinners and these that live here riotously, quite the contrary. For they that have lived riotously here have received not even one for one; but those who pass their life in virtue two for nothing. For who are at rest, they that have abused this present life, or they that followed heavenly wisdom? Perhaps thou wilt say the former, but I prove it of the latter, summoning for my witnesses those very men that have enjoyed these present things; and they will not be so shameless as to deny what I am going to say. For oftentimes have they imprecated curses upon matchmakers and upon the day that their bridal chamber was wreathed, and have proclaimed them happy who have not married. Many too of the young, even when they might have married, have refused for no other reason than the troublesomeness of the thing. And this I say, not as accusing marriage; for it is “honorable;”‸ but those who have used it amiss.
Now if they who have lived a married life, often considered their life not worth the living; what shall we say of those who have been swept down into whores’ deep pits, and are more slavishly and wretchedly treated than any captive? what of those who have grown rotten in luxury and have enveloped their bodies with a thousand diseases? ‘But it is a pleasure to be had in honor.’ Yea, rather, nothing is bitterer than this slavery. For he that seeketh vain honor is more servile than any slave, and desirous of pleasing any body; but he that treads it under foot is superior to all, who careth not for the glory that cometh from others. ‘But the possession of wealth is desirable.’ Yet we have often shown that they who are loose from it and have nothing, enjoy greater riches and repose. ‘But to be drunken is pleasant.’ But who will say this? Surely then if to be without riches is pleasanter than to have them, and not to marry than to marry, and not to seek vainglory than to seek it, and not to live luxuriously than to live so; even in this world they who are not riveted to those present things have the advantage. And as yet I say not how that the former, even though he be racked with ten thousand tortures, hath that good hope to carry him through: whilst the latter, even though he is in the enjoyment of a thousand delights, hath the fear of the future disquieting and confounding his pleasure. For this, too, is no light sort of punishment; nor therefore the contrary, of enjoyment and repose. And besides these there is a third sort. And what is this? In that the things of worldly delight do not even whilst they are present appear such, being refuted both by nature and time; but the others not only are, but also abide immovable. Seest thou that we shall be able to put not two for nothing only, but three even, and five, and ten, and twenty, and ten thousand for nothing?
But that thou mayest learn this same truth by an example also,—the rich man and Lazarus,—the one enjoyed the things present, the other those to come.‸ Seems it then to thee to be one and one, to be punished throughout all time, and to be an hungered for a little season? to be diseased in thy corruptible body, and to scorch miserably in an undying one? to be crowned and live in undying delights after that little sickness, and to be endlessly tormented after that short enjoyment of his goods. And who will say this? For what wilt thou we should compare? the quantity? the quality? the rank? the decision of God concerning each? How long will ye utter the words of beetles that are for ever wallowing in dung! For these are not the words of reasoning men, to throw away a soul which is so precious for nothing, when there needeth little labor to receive heaven.