“Since then “He hath purged our sins,” (Hebrews 1:3), let us continue pure; and let us receive no stain, but preserve the beauty which He hath implanted in us, and His comeliness undefiled and pure, “not having spot or wrinkle or any such thing.” ( Ephesians 5:27). Even little sins are “a spot and a wrinkle,” such a thing, I mean, as Reproach, Insult, Falsehood.
Nay, rather not even are these small, but on the contrary very great: yea so great as to deprive a man even of the kingdom of Heaven. How, and in what manner? “He that calleth his brother fool, is in danger” (He saith) “of hellfire.” (Matthew 5:22.) But if it be so with him who calls a man “fool,” which seems to be the slightest of all things, and rather mere children’s talk; what sentence of punishment will not he incur, who calleth him malignant and crafty and envious, and casteth at him ten thousand other reproaches? What more fearful than this?
Now suffer, I beseech you, the word [of exhortation]. For if he that “doeth” [aught] to “one of the least, doeth it to Him” (Matthew 25:40), and he that “doeth it not to one of the least doeth it not to Him” (Matthew 25:45) how is it not the same also in the matter of good or evil speaking? He that reviles his brother, reviles God: and he that honors his brother, honors God. Let us train therefore our tongue to speak good words. For “refrain,” it is said, “thy tongue from evil.” (Psalm 34:13) For God gave it not that we should speak evil, that we should revile, that we should calumniate one another; but to sing hymns to God withal, to speak those things which “give grace to the hearers” (Ephesians 4:29), things for edification, things for profit.
Hast thou spoken evil of a man? What is thy gain, entangling thyself in mischief together with him? For thou hast obtained the reputation of a slanderer. For there is not any, no not any evil, which stops at him that suffers it, but it includes the doer also. As for instance, the envious person seems indeed to plot against another, but himself first reaps the fruit of his sin, wasting and wearing himself away, and being hated of all men. The cheat deprives another of his money; yea and himself too of men’s good will: and causes himself to be evil spoken of by all men. Now reputation is much better than money, for the one it is not easy to wash out, whereas it is easy to gain possession of the other. Or rather, the absence of the one doth no hurt to him that wanteth it; but the absence of the other makes you reproached and ridiculed, and an object of enmity and warfare to all.
The passionate man again first punishes and tears himself in pieces, and then him with whom he is angry. Just so the evil speaker disgraces first himself and then him who is evil-spoken of: or, it may be, even this hath proved beyond his power, and while he departs with the credit of a foul and detestable kind of person, he causes the other to be loved the more. For when a man hearing a bad name given him, doth not requite the giver in the same kind, but praises and admires, he doth not praise the other, but himself. For I before observed that, as calumnies against our neighbors first touch those who devise the mischief, so also good works done towards our neighbors, gladden first those who do them. The parent either of good, or evil, justly reaps the fruit of it first himself. And just as water, whether it be brackish or sweet, fills the vessels of those who resort to it, but lessens not the fountain which sends it forth; so surely also, both wickedness and virtue, from whatever person they proceed, prove either his joy or his ruin.
So far as to the things of this world; but what speech may recount the things of that world, either the goods or the evils? There is none. For as to the blessings, they surpass all thought, not speech only; for their opposites are expressed indeed in terms familiar to us. For fire, it is said, is there, and darkness, and bonds, and a worm that never dieth. But this represents not only the things which are spoken of, but others more intolerable. And to convince thee, consider at once this first: if it be fire, how is it also darkness? Seest thou how that fire is more intolerable than this? For it hath no light. If it be fire, how is it forever burning? Seest thou how something more intolerable than this happens? For it is not quenched. Yea, therefore it is called unquenchable.
Let us then consider how great a misery it must be, to be forever burning, and to be in darkness, and to utter unnumbered groanings, and to gnash the teeth, and not even to be heard. For if here any one of those ingeniously brought up, should he be cast into prison, speaks of the mere ill savor, and the being laid in darkness, and the being bound with murderers, as more intolerable than any death: think what it is when we are burning with the murderers of the whole world, neither seeing nor being seen, but in so vast a multitude thinking that we are alone. For the darkness and gloom doth not allow our distinguishing those who are near to us, but each will burn as if he were thus suffering alone. Moreover, if darkness of itself afflicteth and terrifieth our souls, how then will it be when together with the darkness there are likewise so great pains and burnings?
Wherefore I entreat you to be ever revolving these things with yourselves, and to submit to the pain of the words, that we may not undergo the punishment of the things. For assuredly, all these things shall be, and those whose doings have deserved those chambers of torture no man shall rescue, not father, nor mother, nor brother. “For a brother redeemeth not,” He saith; “shall a man redeem?” ( Ps. xlix. 7 , LXX.), though he have much confidence, though he have great power with God. For it is He Himself who rewards every one according to his works, and upon these depends our salvation or punishment.”
Source: https://www.ccel.org/ccel/schaff/npnf114/npnf114.v.v.html
Faith Unto Ages 