Let us not therefore sleep, my beloved. For it cannot, it cannot be that any one by sloth should attain to the kingdom of heaven, nor they that live luxuriously and softly. Yea it is a great thing, if straining ourselves and "keeping under [332] the body" and enduring innumerable labors, we are able to reach those blessings. See ye not how vast this distance between heaven and earth? And how great a conflict is at hand? And how prone a thing to evil man is? And how easily sin "besets us?" And how many snares are in the way?
Why then do we draw upon ourselves so great cares over and above those of nature, and give ourselves more trouble, and make our burden greater? Is it not enough, our having to care for our food and clothing and houses? Is it not enough to take thought for things necessary? Although even from these Christ withdraws us, saying, "Be not anxious for your life what ye shall eat, neither for your body what ye shall put on." (Matt. vi. 25.) But if one ought not to be anxious for necessary food and clothing, nor for to-morrow; they who bring on so great a mass of rubbish and bury themselves under it, when shall they shall have power to emerge? Hast thou not heard Paul saying, "No soldier on service entangleth himself in the affairs of this life?" (2 Tim. ii. 4.) But we even live luxuriously and eat and drink to excess and endure buffeting for external things, but in the things of heaven behave ourselves unmanly. Know ye not that the promise is too high for man? It cannot be that one walking on the ground should ascend the arches of heaven. But we do not even study to live like men, but are become worse than the brutes.
Know ye not before what a tribunal we are to stand? Do ye not consider that both for our words and thoughts an account is demanded of us, and we take no heed even to our actions. "For whosoever looketh on a woman," saith He, "to lust after her hath already committed adultery with her." (Matt. v. 28.) And yet they who must be accountable for a mere idle look, refuse not even to lie rotting in the sin itself. "Whosoever shall say to his brother, Thou fool, shall be cast into hell fire." (Matt. v. 22.) But we even dishonor them with ten thousand reproaches and plot against them craftily. "He that loveth one that loveth him is no better than the heathen:" (Matt. v. 46, 47.) but we even envy them. What indulgence then shall we have, when commanded as we are to pass over the old lines, we weave ourselves a thread of life by a yet more scanty measure than theirs? What plea shall deliver us? Who will stand up and help us when we are punished? There is no one; but it must needs be that wailing and weeping and gnashing our teeth, we shall be led away tortured into that rayless gloom, the pangs which no prayer can avert, the punishments which cannot be assuaged.
Wherefore I entreat and beseech, and lay hold of your very knees, that whilst we have this scant viaticum of life, you would be pricked in your hearts by what has been said, that you would be converted, that you would become better men; that we may not, like that rich man, lament to no purpose in that world after our departure, and continue thenceforth in incurable wailings. For though thou shouldest have father or son or friend or any soever who hath confidence towards God, none of these shall ever deliver thee, thine own works having destroyed thee. For such is that tribunal: it judges by our actions alone, and in no other way is it possible there to be saved.
And these things I say, not to grieve you nor to throw you into despair, but lest nourished by vain and cold hopes, and placing confidence in this person or that, we should neglect our own proper goodness. For if we be slothful, there will be neither righteous man nor prophet nor apostle nor any one to stand by us; but if we have been earnest, having in sufficiency the plea which comes from each man's own works [333] , we shall depart with confidence, and shall obtain the good things that are laid up for them that love God; to which may we all attain, &c. &c.
[324] i.e., embodying as it were the whole of the two states of being which he is describing in the personal appellation of Man: as in the phrase, Old Man and New Man: &c.
[325] As the Manichees did, and before them the Gnostic sects.
[326] phoresomen. This reading is supported, according to Scholz, by the Alexandrian and six other uncial mss. It is found in several versions, and has the authority of Irenæus, Origen, Basil, Tertullian, Cyprian, and other Fathers. In favor of the reading in our text, phoresomen, is the Vatican mss. with others of less authority. Theodoret's words are remarkable; "phoresomen, He used the expression prophetically not hortatively." [Chrysostom's reading is adopted by nearly all recent editors, but given only in the margin by the Rev. Ver. The external evidence is decidedly in its favor, but not the internal. C.]
[327] mazes kai phuramatos.
[328] kleronome rec. text.
[329] eis nikos; i.e. eis telos.
[330] mou agapetoi, omitted.
[331] meta periousias.
[332] hupopiezontas.
[333] ten apo ton ergon sunegorian.