4. But I would not speak of these things: for I say that such was the abundance of God’s care, that we may know His goodness, and His love towards man, not only from the way in which He has honoured, but also from the way in which He has punished us. And this, I especially exhort you to consider with attention, that God is alike good, not only while He is treating us with honour and beneficence, but also while He is punishing and chastising. And whether we should have to carry on our contest and combat against the heathen, or against the heretics, respecting the lovingkindness and goodness of God, we shall make His goodness evident, not only from the cases in which He bestows honour, but also from the cases in which He inflicts punishment. For if He is good only while honouring us, and not good while punishing us, He were but half good. But this is not the case. God forbid! Among men this may probably happen, when they inflict punishments in anger and passion; but God being free from passion, whether He exercise kindness, or whether He punish, He is alike good. Nor less does the threat of hell serve to show His goodness, than the promise of the kingdom. But how? I answer. If He had not threatened hell, if He had not prepared punishment, there are not many who would have attained the kingdom. For the promise of good things does not so strongly induce the multitude to virtue; as does the threat of evil things compel by fear, and arouse them to the care of the soul. So that, although hell be the opposite of the kingdom of heaven, yet each has respect to the same end — the salvation of men; the one alluring to itself, the other driving them towards its opposite, and by the operation of fear correcting those who are carelessly disposed.

5. I do not enlarge upon this subject without reason; but because there are many who often, when famines, and droughts, and wars take place, or when the wrath of an Emperor overtakes them, or when any other unexpected events of this kind happen, deceive the simpler class by saying, that these things are unworthy of the Providence of God.

I am therefore compelled to dwell on this part of my discourse, that we may not be beguiled by words, but that we may plainly perceive, that whether He brings upon us a famine, or a war, or any calamity, whatsoever, He does it out of His exceeding great care and kindness. For even those fathers, who especially love their offspring, will forbid them the table, and inflict stripes, and punish them by disgrace, and in endless other ways of this kind correct their children when they are disorderly; yet are they nevertheless fathers, not only while doing them honour, but when acting thus; yea, they are preeminently fathers when they act thus. But if men, who are frequently carried away beyond what is meet by the force of angry feelings, are yet held to punish those whom they love, not from cruelty and inhumanity, but from a kind care and regard; much rather is it proper to be thus minded concerning God; who in the exceeding abundance of His goodness, far transcends every degree of paternal fondness. And that you may not suppose that what I say is a mere conjecture, let us, I pray you, direct our discourse to the Scripture itself. When man, then, had been deceived and beguiled by the wicked demon, let us observe how God treated him, after his committing so great a sin. Did He then altogether destroy him? Yet the reason of the thing in justice demanded this, that one who had displayed nothing that was good, but, after enjoying so much favour, had waxed wanton even from the very first, should be made away with, and utterly destroyed; yet God acted not so; neither did He regard with disgust and aversion him who had been so ungrateful towards his Benefactor, but He comes to him as a physician comes to a sick man.

6. Do not, O beloved, pass over unthinkingly, what has just been said! But consider what an act it was, not to send an angel, or archangel, or any other of his fellow-servants, but that the Lord Himself should have descended to him who had fallen from the right way, and should have raised him when thus cast down; and should have approached him, One to one, as a friend comes to a friend when he is unfortunate, and is plunged in great distress! For that He acted thus out of His great kindness, the very words too which He spoke to him evidently show His ineffable affection. And why do I say, all the words? The first utterance signifies at once His tenderness. For He said not, what it was probable a person treated so contemptuously would say, O wicked, yea most wicked man! When you had enjoyed so great favour from Me, and had been honoured with such a sovereignty, being exalted above all the creatures upon the earth for no merit of your own; and having received in actual deeds the pledges of My care, and a true manifestation of My Providence, did you esteem a wicked and pestiferous demon, the enemy of your salvation, to be worthy of more credit than your Lord and Benefactor? What proof did he give of regard for you, like that which I have done? Did I not make for you the heaven, the earth, the sea, the sun, the moon, and all the stars? For truly none of the angels needed this work of creation; but for you, and for your recreation, I made so great and excellent a world; and did you esteem mere words alone, a false engagement, and a promise full of deceit, as more worthy to be believed than the kindness and providence that was manifested by deeds; that you gave yourself over to him, and trampled My laws under foot! These words, and more of this kind, one who had been treated contemptuously would probably say. But God acted not so; but quite in the contrary manner. For by His first word He at once raised him up from his dejection, and gave the fearful and trembling man confidence, by being the first Himself to call him, or rather, not by merely calling him first, but by addressing him by his own familiar appellation, and saying, Adam, where are you? Thus He showed His tenderness, and the great regard He had for him. For you must all know, that this is a mark of intimate friendship. And thus those who call upon the dead are wont to do, continually repeating their names. And so, on the other hand, those who entertain hatred and enmity against any, cannot bear to mention the very names of those who have aggrieved them. Saul, for instance, though he had sustained no injury from David, but had wronged him exceedingly, since he abhorred and hated him, could not endure to mention his proper name; but when all were seated together, not seeing David to be present, what said he? He said not, Where is David? But, ‘Where is the son of Jesse?’ calling him by his father’s name. And again, the Jews did the same with respect to Christ, for since they abhorred and hated Him, they did not say, Where is Christ? but, Where is that man?

7. But God, willing to show even by this that sin had not quenched His tenderness, nor disobedience taken away His favor toward him, and that He still exercised His Providence and care for the fallen one, said, Adam, where are you? not being ignorant of the place where he was, but because the mouth of those who have sinned is closed up; sin turning the tongue backward, and conscience taking hold of it; so that such persons remain speechless, held fast in silence as by a kind of chain. And God wishing therefore to invite him to freedom of utterance, and to give him confidence, and to lead him to make an apology for his offenses, in order that he might obtain some forgiveness, was Himself the first to call; cutting off much of Adam’s distress by the familiar appellation, and dispelling his fear, and opening by this address the mouth that was shut. Hence also it was that he said, Adam, where are you? I left you, says he, in one situation, and I find you in another. I left you in confidence and glory; and I now find you in disgrace and silence! And observe the care of God in this instance. He called not Eve;— He called not the serpent — but him who had sinned in the lightest degree of all, he brings first to the tribunal, in order that beginning from him who was able to find some degree of excuse, He might pass a more merciful sentence, even against her who had sinned the most. And judges, indeed, do not deign to make inquiry in their own person of their fellow-servants, and those who are partakers of a common nature with them, but putting forward some one of their attendants to intervene, they instruct him to convey their own questions to the criminal; and through him they say and hear whatever they wish, when they examine the offenders. But God had no need of a go-between in dealing with man; but Himself in His own person at once judges and consoles 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, do not consider how they may make them better, but how they may make them pay the penalty of the offenses 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 better, and invincible 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? Do you see 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, 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 does not mention the place merely in a cursory manner; but shows that in that circumstance too there was a great subject of contemplation for us, when he says to us: For these are two covenants, the one from Mount Sinai, which genders to bondage.

9. Other things too besides these it were to our purpose to enquire into. But I see that the time does 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, you receive it with hands that have been first washed; and fearfully and tremblingly, with much reverence and devotion; and do you unceremoniously bandy about upon your tongue the Lord of the Gospel? Do you desire to learn how the Powers above pronounce that Name; with what awe, with what terror, with what wonder? I saw the Lord, says the prophet, sitting upon a throne, high, and lifted up; around Him stood the Seraphim; and one cried unto another, and said, Holy, Holy, Holy, Lord God of Sabaoth; the whole earth is full of His glory! Do you perceive, with what dread, with what awe, they pronounce that Name, while glorifying and praising Him? But you, in your prayers and supplications, callest upon Him with much listlessness; when it would become you to be full of awe, and to be watchful and sober! But in oaths, where it is wholly unsuitable that this wonderful Name should be introduced, there you make a long string of various forms of imprecation! What pardon then, or what excuse shall we have, howsoever we may plead this custom? It is said, that a certain heathen orator, by a kind of foolish habit, was continually moving his right shoulder as he went along. He conquered this habit, however, by fastening sharp knives on each side over his shoulders, so that the fear of being cut controlled the member in its unseasonable movement by fear of the wound! Do thou too, then, act thus with regard to your tongue, and instead of the knife, suspend over it the fear of God’s chastisement, and you will assuredly get the better! For it seems impossible, utterly impossible, that those should ever be overcome, who are solicitous and earnest about this, and really make it their business.

10. You applaud what is now said, but when you have amended, you will applaud in a greater degree not only us, but also yourselves; and you will hear with more pleasure what is spoken; and you will call upon God with a pure conscience, who is so sparing of you, O man! That He says, Neither shall you swear by your head. But you so despise Him as to swear even by His glory. But what shall I do, says one, with those who impose necessity on me? What kind of necessity can there be, O man? Let all men understand that you will choose to suffer anything rather than transgress the law of God; and they will abstain from compelling you. For as a proof that it is not an oath which renders a man worthy of credit, but the testimony of his life, the uprightness of his conversation, and his good reputation, many have often split their throats with swearing, and yet have been able to convince no one; whereas others by a mere expression of assent, have been esteemed more deserving of belief than they who swore never so much. Knowing, therefore, all these things, and placing before our eyes the punishment that is in store for those who swear, as well as for those who swear falsely, let us abstain from this evil custom, that advancing from hence to the correction of what remains, we may enjoy the blessedness of the life to come, which God grant that we may all be found worthy to obtain, by the grace and love toward man of our Lord Jesus Christ, through Whom and with Whom to the Father with the Holy Ghost be glory, and power, and honour, now and ever, and world without end. Amen.