September 3

Therefore to him that knoweth to do good, and dosth it not, to him it is sin.— James 4:17.

If we are to attain to the kingdom of heaven, it is not enough to abandon wickedness, but great exercise of the virtues is required also. To be delivered indeed from hell, we must abstain from wickedness; but to attain to the kingdom we must cleave fast to virtue. Know ye not that even in the tribunals of the heathen, when examination is made of men's deeds, and the whole city is assembled, this is the case? Nay, there was an ancient custom among the heathen, to crown with a golden crown,—not the man who had done no evil to his country, for this were in itself no more than enough to save him from pun- ishment;—but him who had achieved signal benefits. It was thus that a man was to be advanced to this distinction. But what I had especial need to say, had, I know not how, well nigh escaped me.

For as I was saying that the departure from evil is sufficient to prevent our falling into hell, whilst I was speaking, there stole upon me a certain awful sentence, which does not merely bring down vengeance on them that dare to commit evil, but which also punishes those who omit any opportunity of doing good. What sentence then is this? When the day, the dreadful day, he saith, was arrived, and the set time was come, the Judge, seated on the judgment-seat, set the sheep on the right hand, and the goats on the left; and to the sheep he said, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered and ye gave me meat. So far, well. For it was meet that for such compassion they should receive this reward. That those, however, who only did not communicate of their own possessions to them that were in need, that they should be punished, not merely by the loss of blessings, but by being also sent to hell-fire, what just reason, I say, can there be for this? Now most certainly this too will have a fair show of reason, no less than the other case: for we are hence instructed, that as they that have done good shall enjoy those good things that are in heaven, so they, who, though they have no evil indeed to be charged with, yet have omitted to do any good they might have done, will be hurried away with them that have done evil into hell-fire. Unless one might indeed say this, that the very not doing is a part of wickedness, inasmuch as it comes of indolence, and indolence is a part of vice, nay, rather, not a part, but a source and baneful root of it. For idleness is the teacher of every vice. Let us not then foolishly ask such questions as these, What place shall he occupy, who has done neither any evil nor any good? The very not doing good, is in itself doing evil. Tell me, if thou hadst a servant, who should neither steal, nor insult, nor contradict thee, who moreover should keep from drunkenness and every other kind of vice, and yet should sit perpetually in idleness, and not doing one of those duties which a servant owes to his master, wouldst thou not chastise him, wouldst thou not put him to the rack? Doubtless thou wilt say, I would. And yet forsooth he has done no evil. No, but this is in itself doing evil. But let us, if you please, apply this to other cases in life. Suppose then that of an husbandman. He does no damage to our property, he lays no plot against us, and he is not a thief; he only ties his hands behind him, and sits at home; he neither sows, nor cuts a single furrow, nor harnesses an ox to the yoke, nor looks after a vine, nor in fact discharges any one of those other labors required in husbandry. Now, I say, should we not chastise such a man? And yet he has done no wrong to any one, we have no charge whatever to make against him. No, but by this very thing he has done wrong. He does wrong in that he does not contribute his own share to the common stock of good. And what again, tell me, if every single artisan or mechanic were only to do no harm, say to one of a different craft,—nay, to one of his own, but only were to be idle, would not our whole life at that rate be utterly at an end, and perish? Will ye yet that I further protract the discourse with reference to the body? Let the hand then neither strike the head, nor cut out the tongue, nor pluck out the eye, nor do any evil of this sort, but only remain idle, and not render its due service to the body at large; would it not be more fitting that it should be cut off, than that one should carry it about in idleness, and a detriment to the whole body? And what too if the mouth, without either devouring the hand, or biting the breast, should nevertheless fail in all its proper duties; were it not better that it should be stopped? If therefore both in the case of servants, and mechanics, and of the whole body, not only the commission of evil, but also the omission of what is good, is great unrighteousness, much more will this be the case in the body of Christ.