126 WORKS OF ST. CHRYSOSTOM. [HOMILY XVI. Nay, there was an ancient custom amongst the heathen, to crown with a golden crown, 1 not the man who had done no evil to his country, for this were in itself no more than enough to save him from punishment ; but him who had displayed great public services. 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. Accordingly having made some slight correction of what I have said, I retract the first portion of this division. 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 sen tence 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 pre pared for you from the foundation of the world : for I was an hungered, and ye gave me meat." (Matt. xxv. 34.) So far, well. For it was meet that for such compassion they should receive this reward. That those, however, who 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 in this? Most certainly this too will have a fair show of reason, no less than the other case : for we are hence instructed, that they that have done good shall enjoy those good things that are in heaven, but they, who, though they have no evil indeed to be charged with, yet have omitted to do good, will be hurried away with them that have done evil into hell-fire. Unless one might indeed say this, that the very not doing good is a part of wickedness, inasmuch as it comes of indolence, and indolence is a part of vice, or rather, not a part, but a source and baneful root of it. For idleness is the teacher of all 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? For 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 drunken ness 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, wouldest thou not chastise him, wouldest thou not put him to the rack? Tell me. 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 plots against us, and he is not a thief, he only ties his hands behind him, and sits at home, neither sowing, nor cutting a single furrow, nor harnessing oxen to the yoke, nor looking after a vine, nor in fact discharging any one of those other labors required in hus bandry. Now, I say, should we not punish such a man? And yet he has done no wrong to any one ; we have no charge to make against him. No, but by this very thing has he 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, were to do no harm, even 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? Do you wish that I yet further extend the discourse with reference to the body also ? 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 ser vice 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 detri ment 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 far better that it should be stopped up ? If therefore both in the case of servants, and of 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 regard to the body of Christ. MORAL. And therefore the blessed Paul also, in leading us away from sin, leads us on to vir tue. For where, tell me, is the advantage of all the thorns being cut out, if the good seeds be not sown ? For our labor, remaining unfinished, will come round and end in the same mischief. And therefore Paul also, in his deep and affec tionate anxiety for us, does not let his admoni tions stop at eradicating and destroying evil tempers, but urges us at once to evidence the implanting of good ones. For having said, " Let all bitterness, and wrath, and clamor, and rail ing be put away from you, with all malice," he adds, " And be 2 ye kind one to another, tender hearted, forgiving each other." For all these 1 [The Athenians, for example, bestowed a golden crown upon Demosthenes, and his celebrated oration " On the Crown " was oc casioned by this custom to which Chrysostom refers.] 2 ["Not be (e<TTe), but become (yiVeo-tfe), in keeping with the apOr/Tui atf> V/J.MV, let it be put away from you." Meyer. G. A.]