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Of the unpardonable Blasphemy.

XLI.

HOMIL. Correction, not only to plead and persuade, but to threaten also; which He doth in many passages, when making laws and giving counsel.

v.31,32.

And though the saying seem to have much obscurity, yet if we attend, its solution will prove easy.

First then it were well to listen to the very words: All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy of the Holy Ghost shall not be forgiven unto them. And whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. What now is it that He affirms? Many things have ye spoken against Me; that I am a deceiver, an adversary of God. These things I forgive you on your repentance, and exact no penalty of you; but blasphemy against the Spirit shall not be forgiven, no, not to those who repent. And how can this be right? For even this was forgiven upon repentance. Many at least of those who said these words believed afterwards, and all was forgiven them. What is it then that He saith? That this sin is above all things unpardonable. Why so? Because Himself indeed they knew not, who He might be, but of the Spirit they received ample experience. For the Prophets also by the Spirit said whatever they said; and indeed all in the Old Testament had a very high notion of Him.

What He saith, then, is this; Be it so: ye are offended at Me, because of the flesh with which I am encompassed: can ye say of the Spirit also, We know It not? And therefore is your blasphemy unpardonable, and both here and hereafter shall ye suffer punishment. For many indeed have been punished here only, (as he who had committed fornication1, as 1 Cor. 5. they who partook unworthily of the Mysteries', amongst the Corinthians;) but ye, both here and hereafter.

1 See

and 6.

Now as to your blasphemies against Me, before the Cross, I forgive them: and the daring crime too of the Cross itself; neither shall ye be condemned for your unbelief alone. (For neither had they, that believed before the Cross, perfect faith. And on many occasions He even charges them to make Him known to no man before the Passion; and on the Cross He

Distinction of God's penal Scourges.

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XII. 31, 32.

said that this sin was forgiven them.) But as to your words Matt. touching the Spirit, they will have no excuse. For in proof that He is speaking of what was said of Him before the Crucifixion, He added, Whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, there is no more forgiveness. Wherefore? Because this is known to you; and the truths are notorious which you harden yourselves against. For though ye say that ye know not Me; yet of this surely ye are not ignorant, that to cast out devils, and to do cures, is a work of the Holy Ghost. It is not then I only Whom ye are insulting, but the Holy Ghost also. Wherefore your punishment can be averted by no prayers, neither here nor there.

For so of men, some are punished both here, and there, some here only, some there only, others neither here nor there. Here and there, as these very men, (for both here did they pay a penalty, when they suffered those incurable ills at the taking of their city, and there shall they undergo a very grievous one,) as the inhabitants of Sodom; as many others. Here only, as the rich man who endured the flames ', 1 åæòrnγανιζό and had not at his command so much as a drop of water. Here, μενος, as he that had committed fornication amongst the Corinthians. was broiling. Neither here nor there, as the Apostles, as the Prophets, as the blessed Job; for their sufferings were not surely in the way of punishment, but as contests and wrestlings.

Let us labour therefore to be of the same part with these: or if not with these, at least with them that wash away their sins here. For fearful indeed is that other judgment, and inexorable the vengeance, and incurable the punishment.

1

[6.] But if thou desire not to be punished even here, pass judgment on thyself, exact thine own penalty. Listen to Paul, when he saith, If we would judge ourselves, we should not be judged. If thou do this, proceeding in order thou shalt even 21 Cor.

arrive at a crown.

But how are we to exact our own penalty? one may ask. Lament, groan bitterly, humble, afflict thyself, call to remembrance thy sins in their particulars. This thing is no small torture to a man's soul. If any man hath been in a state of contrition, he knows that the soul is punished by this

11, 13.

XLI. 6.

1

26.

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How we may prevent God's Judgments.

HOMIL. more than any thing. If any hath been living in remembrance of sins, he knows the anguish thence arising. Therefore doth God appoint righteousness as a reward for such repentance, saying, Be thou first to tell thy sins, that thou mayest be Is. 43, justified1. For it is not, it is not indeed, a small step towards amendment, to lay together all our sins, and to be continually revolving and reckoning them up with their particulars. For he that is doing this will be so heart-broken, as not to think himself worthy so much as to live; and he that thinks thus, will be tenderer than any wax. For tell me not of acts of fornication only, nor of adulteries, nor of these things that are manifest, and acknowledged amongst all men: but lay together also thy secret crafts, and thy false accusations, and thine evil speakings, and thy vaingloryings, and thine envy, and all such things. For neither will these bring a trifling punishment. For the reviler too shall fall into hell; and the drunkard hath no part in the Kingdom; and he that loves not his neighbour so offends God, as to find no help even in his own martyrdom; and he that neglects his own hath denied the faith, and he who overlooks the poor is sent into the fire.

Account not then these things to be little, but put all together, and write them as in a book. For if thou write them down, God blots them out; even as on the other hand, if thou omit writing them, God both inscribes them, and exacts their penalty. It were then far better for them to be written by us, and blotted out above, than on the contrary, when we have forgotten them, for God to bring them before our eyes in that Day.

Therefore that this may not be so, let us reckon up all with strictness, and we shall find ourselves answerable for much. For who is clear from covetousness? Nay, tell me not of the quantity, but since even in a small amount we shall pay the same penalty, consider this and repent. Who is rid of all insolence? Yet this casts into Hell. Who hath not secretly spoken evil of his neighbour? Yet this deprives one of the Kingdom. Who hath not been self-willed? Yet this man is more unclean than all. Who hath not looked with unchaste eyes? Yet this is a complete adulterer. Who hath not been angry with his brother without a cause? Yet such an one is in danger of the council. Who hath not sworn?

Several Remedies for Sin enumerated.

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XII. 31, 32.

Yet this thing is of the Evil one. Who hath not forsworn MATT. himself? but this man is something more than of the Evil one. Who hath not served mammon? but this man is fallen away from the genuine service of Christ.

I have also other things greater than these to mention: but even these are enough, and able, if a man be not made of stone, nor utterly past feeling, to bring him to compunction. For if each one of them casts into Hell, what will they not bring to pass when all are met together?

By

How then can one be saved? it may be asked. application of the countervailing remedies: alms, prayers, compunction, repentance, humility, a contrite heart, contempt of possessions. For God hath marked out for us innumerable ways of salvation, if we be willing to attend. Let us then attend, and let us every way cleanse out our wounds, shewing mercy, remitting our anger against them that have displeased us, giving thanks for all things to God, fasting according to our power, praying sincerely, making unto ourselves friends of the Mammon of unrighteousness'. For so shall we be Luke able both to obtain pardon for our offences, and to win the promised good things; whereof may we all be counted worthy, by the grace and love towards man of our Lord Jesus Christ, to Whom be glory and might for ever and ever. Amen.

HOMILY XLII.

MATT. xii. 33.

Either make the tree good, and his fruit good, or else make the tree corrupt, and his fruit corrupt; for the tree is known by his fruit.

AGAIN in another way He shames them, and is not content with His former refutations. But this He doth, not freeing Himself from accusations, (for what went before was quite enough,) but as wishing to amend them.

Now His meaning is like this; none of you hath either found fault about the persons healed, as not being healed; nor hath said, that it is an evil thing to deliver one from a devil. For though they had been ever so shameless, they could not have said this.

Since therefore they brought no charge against the works, but were defaming the Doer of them, He signifies that this accusation is against both the common modes of reasoning, and the congruity of the circumstances. A thing of aggravated shamelessness, not only to interpret maliciously, but also to make up such charges as are contrary to men's

common notions.

And see how free He is from contentiousness. For He said not, "Make the tree good, forasmuch as the fruit also is good;" but, most entirely stopping their mouths, and exhibiting His own considerateness, and their insolence, He saith, Even if ye are minded to find fault with My works, I forbid it not at all, only bring not inconsistent and contradictory charges. For thus were they sure to be most clearly detected, persisting against what was too palpable. Wherefore to no purpose is