him. And not only this is wonderful, but also that he corrects the crimes that had been committed. For judges in general, when they find thieves and grave-robbers,1358 do not consider how they may make them better, but how they may make them pay the penalty of the offences committed. But God, quite on the contrary, when He finds a sinner, considers not how He may make him pay the penalty, but how He may amend him, and make him 394 better, and invincible1359 for the future. So that God is at the same time a Judge, a Physician, and a Teacher; for as a Judge He examines, and as a Physician He amends, and as a Teacher He instructs those who have sinned, directing them unto all spiritual wisdom. 8. But if one short and simple speech thus demonstrates the care of God, what if we should read through this whole judgment, and unfold its entire records? Seest thou how all Scripture is consolation and comfort? But of these records we will speak at a befitting season; before that, however, it is necessary to state at what time this Book was given; for these things were not written in the beginning, nor at once when Adam was made,1360 but many generations afterwards; and it were worth while to enquire for what reason this delay took place, and why at length they were given to the Jews only, and not to all men; and why written in the Hebrew tongue; and why in the wilderness of Sinai? For the Apostle doth not mention the place merely in a cursory manner; but shews that in that circumstance too there was a great subject of contemplation for us, when he saith to us: “For these are two covenants, the one from Mount Sinai, which gendereth to bondage.”1361 9. Other things too besides these it were to our purpose to enquire into. But I see that the time doth not permit us to launch our discourse upon so wide a sea; wherefore prudently reserving these to a fit season, we would again address you on the subject of abstinence from oaths; and we would entreat your Charity to use much diligence respecting this matter. For what is it but an absurdity, that not even a servant dares to call his master by name, nor to mention him unceremoniously, and casually, but that he should everywhere bandy about the name of the Lord of Angels familiarly with much irreverence! And if it be necessary to take the book of the Gospel, thou receivest it with hands that have been first washed; and fearfully and tremblingly, with much reverence and devotion; and dost thou unceremoniously bandy about upon thy tongue the Lord of the Gospel? Dost thou desire to learn how the Powers above pronounce that Name; with what awe, with what terror, with what wonder? 1358 A common crime then, probably from the richness of burials. See on Rom. vi. 18, Hom. XI. 1359 ‡χείρωτον, i.e., to the adversary. See Hom. I, and εὐχšίρωτον, Hom. VIII. (2). 1360 γενομ™νου. This seems the usual meaning, as Plut. Mor. p. 109 (cit. Steph.) ‡λλ οἴει σὺ διαφορὰν εἶναι ἢ μὴ γ™νεσθας ἢ γ™νομενον ‡πογ™νεσθαι; but Luc. ix. 36, γ™νεσθαι seems to mean the completion of an event. He is speaking, however, of the whole Bible, or at least the Pentateuch, not merely of the history of the Fall, as appears from the sequel. Hom. VIII. 2, and the general argument of those which follow. 1361 Gal. iv. 24. 563 Homily VII