Hebrews 12:14

18. It is better, then, that we affirm that concerning which we have no doubt, that God shall be seen by the inward man, which alone is able, in our present state, to see that love in commendation of which the apostle says, “God is love;” the inward man, which alone is able to see “peace and holiness, without which no man shall see the Lord.” For no fleshly eye now sees love, peace, and holiness, and such things; yet all of them are seen, so far as they can be seen, by the eye of the mind, and the purer it is the more clearly it sees; so that we may, without hesitation, believe that we shall see God, whether we succeed or fail in our investigations as to the nature of our future body, although, at the same time, we hold it to be certain that the body shall rise again, immortal and incorruptible, because on this we have the plainest and strongest testimony of Holy Scripture. …

This sickliness, that is to say, that disobedience of which we spoke in the fourteenth book, is the punishment of the first disobedience. It is therefore not nature, but vice; and therefore it is said to the good who are growing in grace, and living in this pilgrimage by faith, “Bear ye one another’s burdens, and so fulfill the law of Christ.” In like manner it is said elsewhere, “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men. …

16. This conversation of well-doing, of perseverance in well-doing, of hoping for rewards above, of the secret dispensation of the grace of God, in wisdom not in foolishness, nor yet in finding fault, because one man is after this manner and another after that; for “there is no iniquity with God;” apply this, I say, if you think good, also to the Cross of thy Lord. For it was not without a meaning that He chose this kind of death, in whose power it was even either to die or not. Now if it was in His power to die or not, why was it not in His power also to die in this or the other manner! Not without a meaning then did He select the Cross, whereby to crucify thee to this world. For the “breadth” is the transverse beam in the cross where the hands are fastened, to signify good works. The “length” is in that part of the wood which reaches from this transverse beam to the ground. …

Behold again the reward is spiritual. Now He here calls “pure,” either those who have attained unto all virtue, and are not conscious to themselves of any evil; or those who live in temperance. For there is nothing which we need so much in order to see God, as this last virtue. Wherefore Paul also said, “Follow peace with all men, and holiness, without which no man shall see the Lord.” He is here speaking of such sight as it is possible for man to have.

And why do I speak of the whole code. For even a part of it overlooked brings upon one great evils; as, for instance, almsgiving overlooked casts into hell them that have come short in it; and yet this is not the whole of virtue, but a part thereof. But nevertheless both the virgins were punished for not having this, and the rich man was for this cause tormented, and they that have not fed the hungry, are for this condemned with the devil. Again, not to revile is a very small part of it, nevertheless this too casts out them that have not attained to it. “For he that saith to his brother, Thou fool, shall be in danger of hell fire.” Again, even continence itself is a part, but nevertheless, without this no one shall see the Lord. …

As I said then; that it hath no end, Christ has declared. Paul also saith, in pointing out the eternity of the punishment, that the sinners “shall pay the penalty of destruction, and that for ever” ( 2 Thess. i. 9 .) And again, ( 1 Cor. vi. 9 .) “Be not deceived; neither fornicators. nor adulterers, nor effeminate, shall inherit the kingdom of God.” And also unto the Hebrews he saith, ( Heb. xii. 14 .) “Follow peace with all men, and the sanctification without which no man shall see the Lord.” And Christ also, to those who said, “In thy Name we have done many wonderful works,” saith, “Depart from Me, I know you not, ye workers of iniquity” (St. Matt. vii. 22 .) And the virgins too who were shut out, entered in no more. And also about those who gave Him no food, He saith, (St. Matt. xxv. 46 .) “They shall go away into everlasting punishment.”

Moral . Thus here he rejoices not that we should work one work, but all; for, as we have five senses, and ought to make use of all in their proper season, so ought we also the several virtues. Now were a man to be temperate and yet unmerciful, or were he to be merciful and yet grasping, or were he to abstain indeed from other people’s goods, and yet not bestow his own, it would be all in vain. For a single virtue alone is not enough to present us with boldness before the judgment-seat of Christ; no, we require it to be great, and various, and universal, and entire. Hear what Christ saith to the disciples, “Go, ye and make disciples of all the nations, teaching them to observe all things whatsoever I commanded you.” ( Matt. xxviii. 19 .) And again, “Whosoever shall break one of these least commandments, shall be called least in the kingdom of Heaven,” ( Matt. v. …

But why did he begin his list with fornication? For having said, “Mortify your members which are upon the earth” ( c. iii. 5 .), he immediately says, “fornication”; and so he does almost everywhere. Because this passion hath the greatest sway. For even when writing his Epistle to the Thessalonians he did the same. ( 1 Thess. iv. 3 .) And what wonder? since to Timothy even he saith, “Keep thyself pure” ( 1 Tim. v. 22 .); and again elsewhere, “Follow after peace with all men, and the sanctification,” without which “no man shall see the Lord.” ( Heb. xii. 14 .) “Put to death,” he says, “your members.” Ye know of what sort that is which is dead, namely, hated, loathed, dropping to decay. If thou put anything to death, it doth not when dead continue dead, but presently is corrupted, like the body. Extinguish then the heat; and nothing that is dead will continue. …

“For ye know,” he says, “what charge we gave you through our Lord Jesus Christ. For this is the will of God, even your sanctification.” And observe how he nowhere so vehemently glances at any other thing, as at this. As elsewhere also he writes to this effect; “Follow after peace with all men, and the sanctification without which no man shall see the Lord.” ( Heb. xii. 14 .) And why dost thou wonder, if he everywhere writes to his disciples upon this subject, when even in his Epistle to Timothy he has said, “Keep thyself pure.” ( 1 Tim. v. 22 .) Also in his second Epistle to the Corinthians he has said, “In much patience, in fastings, by pureness.” ( 2 Cor. vi. 5, 6 .) And one may find this in many places, both in this Epistle to the Romans, and everywhere, and in all his Epistles. For in truth this is an evil pernicious to all. …

I said indeed to your fathers, that they ought early to lead you to marriage: but nevertheless neither are you without liability to punishment. For if there were not other young men also, more numerous than you, living in chastity, both formerly, and now, there would perhaps be some excuse for you. But if there are, how can you say, that we were not able to restrain the flame of lust? For they, who have been able, are your accusers, in that they are partakers of the same nature. Hear Paul saying, “Follow after peace…and the sanctification, without which no man shall see the Lord.” ( Heb. xii. …

This Linus, some say, was second Bishop of the Church of Rome after Peter. “And Claudia.” You see how zealous for the faith the women were, how ardent! Such was Priscilla and this Claudia, already crucified, already prepared for the battle! But why, when there were so many faithful, does he mention only these women? Manifestly because they in purpose had already withdrawn from worldly affairs, and were illustrious above other. For a woman, as such, meets not with any impediments. It is the work of divine grace, that this sex should be impeded only in the affairs of this life, or rather not even in them. For a woman undertakes no small share of the whole administration, being the keeper of the house. And without her not even political affairs could be properly conducted. …

Whence then shall we begin? From the sonship itself? What then is the distinction between the first and second? The first is the honor of a name, in the second the thing goes with it. Of the first the Prophet says, “I have said, Ye are gods, and all of you are children of the Most High” ( Ps. lxxxii. 6 ); but of the latter, that they “were born of God.” How, and in what way? By the washing of regeneration, and renewing of the Holy Ghost. For they, even after they had received the title of sons, retained the spirit of slavery, (for while they remained slaves they were honored with this appellation,) but we being made free, received the honor, not in name, but in deed. And this Paul has declared and said, “For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” ( Rom. viii. …