420 WORKS OF ST. CHRYSOSTOM. [HOMILY IV. alone. On this account he says, " It is a saying to be believed." But some not only disbelieved, but even objected, as the Greeks do now. " Let us then do evil, that goodmay come." This was the consequence they drew in derision of our faith, from his words, "Where sin abounded, grace did much more abound." (Rom. iii. 8, and v. 20.) So when we discourse to them of Hell, they say, How can this be worthy of God? When man has found his servant offending, he forgives it, and thinks him worthy of pardon ; and does God punish eternally? And when we speak of the Laver, and of the remission of sins through it, this too they say is unworthy of God, that he who has committed offenses without number should have his sins remitted. What perverseness of mind is this, what a spirit of contention does it manifest ! Surely if forgive ness is an evil, punishment is a good ; but if punishment is an evil, remission of it is a good. I speak according to their notions, for according to ours, both are good. This I shall show at another time, for the present would not suffice for a matter so deep, and which requires to be elaborately argued. I must lay it before your Charity at a fitting season. At present let us proceed with our proposed subject. "This is a faithful saying," he says. But why is it to be believed ? This appears both from what precedes and from what follows. Observe how he prepares us 1 for this assertion, and how he then dwells upon it. For he hath previously declared that He showed mercy to me "a blasphemer and a persecutor " ; this was in the way of preparation. And not only did He show mercy, but "He accounted me faithful." So far should we be, he means, from disbelieving that He showed mercy. For no one, who should see a prisoner admitted into a palace, could doubt whether he obtained mercy. And this was visibly the.situa tion of Paul, for he makes himself the example. Nor is he ashamed to call himself a sinner, but rather delights in it, as he thus can best demon strate the miracle ofGod s regard for him, and that He had thought him worthy of such extraor dinary kindness. But how is it, that he here calls himself a sinner, nay, the chief of sinners, whereas he elsewhere asserts that he was " touching the righteousness which is in the law blameless"? (Phil. iii. 6.) Because with respect to the righteousness which God has wrought, the jus tification which is really sought, even those who are righteous 2 in the law are sinners, "for all have sinned, and come short of the glory of God." (Rom. iii. 23.) Therefore he does 1 Or, " gives proof beforehand." - The word " righteous" seems to be understood in " righteous ness," just before. not say righteousness simply, but " the right eousness which is in the law." As a man that has acquired wealth, with respect to himself appears rich, but upon a comparison with the treasures of kings is very poor and the chief of the poor ; so it is in this case. Compared with Angels, even righteous men are sinners ; and if Paul, who wrought the righteousness that is in the law, was the chief of sinners, what other man can be called righteous ? For he says not this to condemn his own life as impure, let not this be imagined ; but com paring his own legal righteousness with the righteousness of God, he shows it to be noth ing worth, and not only so, but he proves those who possess it to be sinners. Ver. 16. " Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting." See how he further humbles and depreciates himself, by naming a fresh and less creditable reason. For that he obtained mercy on account of his ignorance, does not so much imply that he who obtained mercy was a sinner, or under deep condemnation ; but to say that he obtained mercy in order that no sinner hereafter might despair of finding mercy, but that each might feel sure of obtaining the like favor, this is an excess of humiliation, such that even in calling himself the chief of sinners, " a blasphemer and a persecutor, and one not meet to be called an Apostle," he had said nothing like it. This will appear by an example. Suppose a populous city, all whose inhabitants were wicked, some more so, and some less, but all deserving of condemna tion ; and let one among that multitude be more deserving of punishment than all the rest, and guilty of every kind of wickedness. If it were declared that the king was willing to pardon all, it would not be so readily believed, as if they were to see this most wicked wretch actually pardoned. There could then be no longer any doubt. This is what Paul says, that God, willing to give men full assurance that He pardons all their transgressions, chose, as the object of His mercy, him who was more a sinner than any ; for when I obtained mercy, he argues, there could be no doubt of others : as familiarly speaking we might say, " If God pardons such an one, he will never punish anybody " ; and thus he shows that he himself, though unworthy of pardon, for the sake of others salvation, first obtained that pardon. Therefore, he says, since I am saved, let no one doubt of salvation. And observe the humility of this blessed man ; he says not, " that in me he might show forth " His " longsuffering," but " all longsuffering " ; as if he had said, greater longsuffering He could not