published with St. Justin Martyr's works agrees with St. Chrysos-

published with St. Justin Martyr's works agrees with St. Chrysos-

{ HomIity VII.

WORKS OF ST. CHRYSOSTOM.

angel nor archangel, nor any other created power knew of it before it actually took place.

Wherefore he saith, (Ephes. iii. ro.) '¢That now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God.''

And this hath God done in honor to us, so that they not without us should hear the mysteries.

For. we, too, ourselves, whomsoever we make our friends, use to speak of this as a sure proof of friendship towards them, that we tell our secrets to no one in preference to them.

Let those hear who expose to shame? the secrets of the Gospel, and unto all indiscriminately display the ''pearls '' and the doctrine, and who cast ''the holy things'' unto ''dogs,'' and ''swine,:' and useless reasonings.

For the Mystery wants no argumentation ; but just what it is, that only is to be declared.

Since it will not be a mystery, divine and whole in all its parts, when thou addest any thing to it of thyself also. if it had had the benefit of the spirit.

But since it trusted all to itself and supposed that it wanted none of that help, it became foolishness, although it seemed to be wisdom.

Wherefore having first exposed it by the facts, then and not till 'then he calls it foolishness ; and havying first called the wisdom of God folly, according to their reckoning, then and not till then he shews it to bewisdom. ( For after our proofs, not before, we are best able to abash the gainsayers. )

His words then are, '' Howbeit we speak wisdom among the perfect :'' for when I, accounted foolish and a preacher of follies, get the better of the wise, I overcome wisdom, not by foollishness but by a more perfect wisdom ; a wisdom, too, so ample and so much greater, that the other appears foolishness.

Wherefore having before called it by a name such as they named it at that time,and having both proved his victory from the facts, and shewn the extreme foolishness of the other side: he thenceforth bestows upon it its right name, saying, '' Howbeit we speak wisdom among the perfect.''

'' Wisdom'' is the name he gives to the Gospel, to the method of salvation, the being saved by the Cross.

'' The perfect,'' are those who believe.

For indeed they are ''perfect,'' who know all human things to be utterly helpless, and who overlook them from the conviction that by such they are profited nothing : such were the true believers.

And in another sense, too, a mystery is so called ; because we do not behold the things which we see, but some things we see and others we believe.

For such is the nature of our Mysteries.

I, for instance, feel differently upon these subjects from an unbeliever.

I hear, '« Christ was crucified ;'' and forthwith I admire His loving-kindness unto men: the other hears, and esteems it weakness.

I hear, ''He became a servant ;'' and I wonder at his care for us: the other hears, and counts it dishonor.

I hear, '' He died ;'' and am astonished at His might, that being in death He was not holden, but even broke the bands of death: the other hears, and surmises it to be helplessness.

He hearing of the resurrection, saith, the thing is a legend ; I, aware of the facts which demonstrate it, fall down and worship the dispensation of God.

He hearing of a laver, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit.

He considers only that my body hath been washed ; but I have believed that the soul also hath become both pure and holy; and I count it the sepulchre, the resurrection, the sanctification, the righteousness, the redemption, the adoption, the inheritance, the kingdom of heaven, the plenary effusion (yopnytav) of the Spirit.

For not by the sight co I judge of the things that appear, but by the eyes of the mind.

I hear of the '' Body of Christ :'' in one sense I understand the expression, in another sense the unbeliever.

'¢But not a wisdom of this world.''

For where is the use of the wisdom which is without, terminating here and proceeding no further, and not even here able to profit its possessors ?

Now by the ''rulers of the world,'' here, he means not certain demons, as some suspect}, but those in authority, those in power, those who esteem the thing worth contending about, philosophers, rhetoricians and _ writers of speeches (Aoyoypdgouvs ). For these were the dominant sort and often became leaders of the people.

'' Rulers of the world'' he calls them, because beyond the present world their dominion extends not.

Wherefore, he adds further, ''which are coming to nought ;"' disparaging it both on itsown account, and from those who wield it.

For having shewn that it is false, that it is foolish, that it can discover nothing, that it is weak, he shews moreover that it is but of short duration.

} [2.] '' But we speak God's wisdom in a mystery.''

What mystery?

For surely Christ saith, (St. Matt. x.

27. yxobeare rec. text axovete.) '*What ye have heard in the ear, How then does Because that neither proclaim upon the housetops."' he call it ''a mystery ?"'

And just as children, looking on their books, know not the meaning of the letters, neither know what they see; yea more, if even a grown man be unskilful in letters, the same thing will befall him; but the skilful will find

+e. g. Origen, in Lament. iv. 11; in Ezek. Hom. xiii. §. 1; Come. in St. Matt. §. 125; St. Athanasius on Ps. cviii.

(cix. Heb.) v.

15. t. i. 1194. Ed. Bened. The author of the Questions and Answers published with St. Justin Martyr's works agrees with St. Chrysostom ; see qu. cviii, clxx.

Why may not both be right ?

? €xtroumevovrtes. vid. Conc. Ant. A. D. 270. ap. E. H. vii. 30,

HOMILIES ON FIRST CORINTHIANS.

Homity VII.]

and yet, elsewhere he saith, ''unto his own glory,'' for he considereth our salvation to be

His own glory: even as also He calleth it His own riches, (vid. Ephes. ii. 8,) though He be

Himself rich in good and need nothing in order that He may be rich. much meaning stored up in the letters, even complete lives and histories: and an epistle in the hands of one that is unskilful will be accounted but paper and ink; but he that knows how to read will both hear a voice, and hold converse with the absent, and will reply whatsoever he chooses by means of writing: so it is also in regard of the Mystery.

Unbelievers albeit they hear, seem not to hear: but the faithful, having the skill which is by the Spirit, behold the meaning of the things stored therein.

For instance, it is this very thing that Paul signified, when he said that even now the word preached is hidden: for ''unto them that perish, ? he "saith, '"it is hidden.

''')'(2Cor\ iv.

'¢Fore-ordained,"' he saith, pointing out the care had of us.

For so those are accounted most both to honor and to love us, whosoever shall have laid themselves out to do us good from |the very beginning: which indeed is what fathers do in the case of children.

For although they give not their goods until afterwards, yet at first and from the beginning they had predetermined this.

And this is what Paul is earnest to point out now; that God always loved us even from the beginning and when as yet we were not.

For unless He had loved us, He would not have fore-ordained our riches.

Consider not then the enmity which hath come between; for more ancient than that was the friendship.

In another point of view, the word indicates also the Gospel's being contrary to all expectation.

By no other name is Scripture wont to call what happens beyond all hope and above all thought of men.

Wherefore also in another place, ''My mystery is for Me!,"' and for Mine. And Paul again,(2 Cor. xv. 51.) '' Behold,

I shew you a mystery: we shall not all sleep, but we shall all be changed."'

As to the words, '' before the worlds,"' (zpé tov ai@vwy) they mean eternal.

For in another place also He saith thus, ''Who is before the worlds.''

'The Son also, if you mark it, will be found to be eternal in the same sense.

For concerning Him he saith, (Heb. i. 2.) 'By Him He made the worlds;'' which is equivalent to subsistence before the worlds; for it is plain that the maker is before the things which are made.

[3.] And though it be everywhere preached, still is it a mystery; for as we have been commanded,

'' what things we have heard in the ear, to speak upon the house tops, '' so have we been also charged, '' not to give the holy things unto dogs nor yet to cast our pearls before swine.'' (St. Matt. vii. 9.) For some are carnal and do not understand: others have a veil upon their hearts and do not see: wherefore that is above all things a mystery, which everywhere is preached, but is not known of those who have not a right mind; and is revealed not by wisdom but by the Holy Ghost, so far as is possible for us to receive it.

And for this cause a man would not err, who in this respect also should entitle it a mystery, the utterance whereof is forbidden.

(azéééytov) For not even unto us, the faithful, hath been committed entire certainty and exactness.

Wherefore Paul also said, (ch. xiil. 9.) '* We know in part, and we prophesy in part: for now we see in a mirror darkly; but then face to face."'

[5.] Ver. 8. '*Which none of the rulers of this world knew; for had they known, they would not have crucified the Lord of Glory.''

Now if they knew not, how said He unto them, (St. John vii. 28.) ''Ye both know Me, and ye know whencelam?''

Indeed, concerning Pilate the Scripture saith, he knew not.

(vid. St. John xix, g.) It is likely also that neither did Herod know.

'These, one might say, are called rulers of this world: but if aman were to say that this is spoken concerning the Jews also and the Priests, he would not err.

For to these also He saith, (St. John viii.

1g.) ''Ye know neither Me nor My Father."'

How then saith He a little before, ''Ye both know Me, and ye know whence I am?''

However, the manner of this way of knowledge and of that hath already been declared in the Gospel; (Hom. 49. on St. John,) and, not to be continually handling the same topic, thither do we refer our readers.

[4.] For this cause he saith, ''We speak wisdom in a mystery, the hidden wisdom which God fore-ordained before the worlds unto our glory.

Hidden:'' that is, that no one of the powers above hath learnt it before us; neither do the many know it now.

''Which he fore-ordained unto our glory"'

What then? was their sin in the matter of the Cross forgiven them?

For He surely did say, ''Forgive them.''

(Luke xxiii. 34.) If they repented, it was forgiven.

For even he who set countless assailants on Stephen and persecuted the Church, even Paul, became the champion of the Church.

Just so then, those others also who 1 This is the rendering, in some old Greek version, though not inthe LXX, of theclausein Isaiah X XIV. 16, which in our authorized version runs, '' My leanness, my leanness; woe unto me!"

'' Mystery" stands for the Chaldee''a secret :'" which meaning the Targum of Jonathan gives to the word in this place: as do the Vulgate, and the Syriac according to Walton.

The received reading of the LX X may be explained as a pharaphrase of this rendering.

The words, ''and for mine,'"' seem added by St. Chrysost»m. i

WORKS OF ST. CHRYSOSTOM.

{ Homity VII.

remain to us.* For the Apostle saith (Acts iii.

24.) ''From Samuel and the Prophets which follow after they have all spoken concerning Him:'' and these their words are not entirely extant.

Paul, however, as being learned in the law and speaking by the Spirit, would of course know all with accuracy.

And why speak I of the captivity?

Even before the captivity many books had disappeared ; the Jews having rushed headlong to the last degree of impiety: and this is plain from the end of the fourth book of Kings,

(2 Kings xxii.

8. 2 Chron. xxxiv.

14.) for the book of Deuteronomy could hardly be found, having been buried somewhere in a dunghill?. chose to repent, had forgiveness: and this indeed Paul himself meant, when he exclaims,

(Rom. X1.11,..1; 2)..''1 say then, have; they stumbled that they should fall?

God forbid."'

''T say then, hath God cast away His people whom He foreknew?

God forbid.''

Then, to shew that their repentance was not precluded, he brought forward as a decisive proof his own conversion, saying, '' For I alsoam an Israelite.''

As to the words, ''They knew not;'' they seem to me to be said here not concerning Christ's Person, but only concerning the dispensation hidden in that event:

(spt abtis tod mpdypatos 7t7¢ otxovopias, ) as if he had said, what meants 'the; death,)' and: the ."'.\Cross, 4). they, knew not.

For in that passage also He said not, '' They know not Me,"'' but, '* They know not what they do;'' that is, the dispensation which is being accomplished, and the mystery, they are ignorant of.

For they knew not that the Cross is to shine forth so brightly; that it is made the salvation of the world, and the reconciliation of God unto men; that their city should be taken; and that they should suffer the extreme of wretchedness.

And besides, there are in many places double prophecies, easy to be apprehended by the wiser sort; from which we may find out many of the things which are obscure.

[7.] What then, hath '' eye not seen what God prepared?''

No.

For who among men saw the things which were about to be dispensed ?

Neither then hath ''the ear heard, nor hath it entered into the heart of man.''

How is this?

For if the Prophets spoke of it, how saith he, '¢EKar hath not heard, neither hath it entered into the heart of man?''

It did not enter; for not of himself alone is he speaking, but of the whole human race.

What then?

'The Prophets, did not they hear?

Yes, they heard; but the prophetic ear was not the ear ''of man:'' for not as men heard they, but as Prophets. Wherefore he said, (Is. 1. 4. Sept.)

'' He hath added unto me an ear to hear,'' meaning by ' addition'' that which was from the Spirit.

From whence it was plain that before hearing it had not entered into the heartof man.

For after the gift of the Spirit the heart of the Prophets was not the heart of man, but a spiritual heart; as also he saith himself, '' We have the mind of Christ'' (v. 16.) as if he would say, '' Before we had the blessing of the Spirit and learnt the things which no man can speak, no one of us nor yet of the Prophets conceived them in his mind.

How should we? since not even angels know them.

For what need is there to speak,"' saith he, '' concerning 'the rulers of this world,' seeing that no man knew them, nor yet the powers above ? "'

By the name of ''wisdom,'' he calls both Christ, and the Cross and the Gospel.

Opportunely also he called Him, 'The Lord of glory.''

For seeing that the Cross is counted a matter of ignominy, he signifies that the Cross was great glory: but that there was need of great wisdom in order not only to know God but also to learn this dispensation of God: and the wisdom which was without turned out an obstacle, not to the former only, but to the latter also.

[6.] Ver. 9. ''But as it is written, Things which eye saw not and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love

Him; Where are these words written?

Why, it is said to have been '' written,'' then also, when it is set down, not in words, but in actual events, as in the historical books!; or when the same meaning is expressed, but not in the very same words, as in this place: for the words, '' They to whom it was not told about Him shall see, and they who have not heard shall understand,"

Cis) slits 5 sept. ;Comp: Rom. ~xvai2i cls.

Ixiv, 4.) are the same with ''the things which eye hath not seen, nor ear heard.''

Either then this is his meaning, or probably it was actually written in some books, and the copies have perished.

For indeed many books were destroyed, and few were preserved entire even in the first captivity.

And this is plain, in those which What kind of things then are these?

That by what is esteemed to be the foolishness of preaching He shall overcome the world, and the nations shall be brought in, and there shall be reconciliation of God with men, and so great blessings shall come upon us !

How then have we ''known?

Unto us,'' he saith, '' God hath revealed them by His Spirit ;"'

* [Dr. Field prints the original with a capital letter, making it= Paraleipomena, the txx. name for the books of Chronicles, and refers to II. Chron, ix. 29, xii. 5, xiii. 22. C.]

* Of which, perhaps, He shall be called a Nazarene, St. Matt. ii. 23. is an instance: although that indeed is not said to be " written," but spoken by the Prophets.

2 Two circumstances in this account appear to be traditional: that the book found was that of Deuteronomy; and that the place where it was found was a dunghill.

Homity VII.]

HOMILIES ON FIRST CORINTHIANS.

a _ not by the wisdom which is without; for this like some dishonored handmaid hath not been permitted to enter in, and stoop down and look into (see St. John xx. 5.) the mysteries pertaining to the Lord.

Seest thou how great is the difference between this wisdom and that?

The things which angels knew not, these are what she hath taught us: but she that is without, hath done the contrary.

Not only hath she failed to instruct, but she hindered and obstructed, and after the event sought to obscure His doings, making the Cross of none effect.

Not then simply by our receiving the knowledge, does he describe the honor vouchsafed to us, nor by our receiving it with angels, but, what is more, by His Spirit conveying it to us. which are now might be believed when they came in.

And again we shew, how of the earth was man, and how of man alone the woman ; and this without any intercourse whatever; how the earth itself of nothing, the power of the Great Artificer being every where sufficient for all things.

'Thus '' with spiritual things'' do I ''compare spiritual,' and in no instance have I need of the wisdom which is without—neither its reasonings nor its embellishments.

For such persons do but agitate the weak understanding and confuse it; and are not able to demonstrate clearly any one of the things which they affirm, but even have the contrary effect.

They rather disturb the mind and fill it with darkness and much perplexity.

Wherefore he saith, '' with spiritual things comparing spiritual.''!

Seest thou how superfluous he sheweth it to be? and not only superfluous, but even hostile and injurious: for this is meant by the expressions, ''lest the Cross of Christ be made of none effect,'' and, '' that our (' your faith,' rec. text) faith should not stand in the wisdom of men.''

And he points out here, that it is impossible for those who confidently entrust every thing to it, to learn any useful thing: for [7.] Then to show its greatness, he saith, If the Spirit which knoweth the secret things of God had not revealed them, we should not have learned them.

Such an object of care was this whole subject to God, as to be among His secrets. Wherefore we needed also that Teacher who knoweth these things perfectly ; for '' the Spirit,'"' (v. 10, 11, 12.) saith he, '' searcheth all things, even the deep things of God.''

For the word ''to search'' is here indicative not of ignorance, but of accurate knowledge: it is the very same mode of speaking which he used even of God, saying, '' He that searcheth the hearts knoweth what is the mind of the Spirit.'? (Rom. vill.

27.) Then having spoken with exactness concerning the knowledge of the Spirit, and having pointed out that it is as fully equal to God's knowledge, as the knowledge of a man itself to itself ; and also, that we have learned all things from it and necessarily from it ; he added,

[9.] Ver.14.

'*The natural man receiveth not the things of the Spirit.''

It is necessary then to lay it aside first.

'¢What then,'' some man will say; 'is the wisdom from without stigmatized?

And yet it is the work of God:''

How is this clear ? since He made it not, but it was an invention of thine.

For in this place he calls by the term 'wisdom' curious research and_ superfluous elegance of words.

But should any one say that he means the human understanding ; even in this sense the fault is thine.

For thou bringest a bad name upon it, who makest a bad use of it; who to the injury and thwarting of God demandest from it things which indeed it never had.

Since then thou boastest therein and fightest with God, He hath exposed its weakness.

For strength of body also is an excellent thing, but when Cain used it not as he ought, God disabled him and made him tremble

(Gen. iv.

12, 14. Sept. ''sighing and trembling,'' rec. ver.

'' fugitive and vagabond.'') Wine also is a good thing; but because the Jews indulged in it immoderately, God prohibited the priests entirely from the use of the fruit.2, And since thou also hast abused wisdom unto the rejecting of God, and hast demanded of it more than it can do of its own strength ; in order to withdraw thee from human hope, he hath shewed thee its weakness.

'which things also we speak, not in words which man's wisdom teacheth, but which the Holy Ghost teacheth ; comparing spiritual things with spiritual.''

Seest thou to what point he exalted us because of the Teacher's dignity?

For so much are we wiser than they as there is difference between Plato and the Holy Spirit ; they having for masters the heathen rhetoricians ; but we, the Holy Spirit.

[8.] But what is this, '' comparing spiritual things with spiritual?'

When a thing is spiritual and of dubious meaning, we adduce testimonies from the things which are spiritual.

For instance, I say, Christ rose again—was born of a Virgin; I adduce testimonies and types and demonstrations ; the abode of Jonah in the whale and his deliverance afterwards; the child-bearing of the barren, Sarah, Rebecca, and the rest; the springing up of the trees which took place in paradise (Gen. ii. 5.) when there had been no seeds sown, no rains sent down, no furrow drawn along.

For the things to come were fashioned out and figured forth, as in shadow, by the former things, that these

1 [Principal Edwards explains the phrase adopting the A. V., as 'combining revealed truths so as to form a consistent and wellproportioned system"? Com. 7 Zo.] i. e. when they were in course of attendance on the tabernacle,

Levit. x. 8. 9.

CHRYSOSTOM.

(Homiry VII.

WORKS OF, STi

endowed with a mortal body, she expected greater things from the false promise of the Devil——.

(for,;, {uN eoshally bes said mneyetags gods'' Gen. iii. 4)—to what extent would she not have cast herself away, had she received her body also, from the beginning, immortal.

For, even after that, she asserted herself to be unbegotten and of the essence of God, through the corrupt mouth of the Manicheans!, and it was this distemperature which gave occasion to her invention of the Grecian gods. On this account, as it seems to me, God made virtue laborious, with a view to bow down the soul and to bring it to moderation.

And that thou mayest convince thyself that this is true, (as far as from trifles one may guess at any thing great, ) let us learn it from the Israelites.

They, it is well known, when they led not a life of toil but indulged in relaxation, not being able to bear prosperity, fell away into ungodliness.

What then did God upon this?

He laid upon them a multitude of laws with a view to restrain their licence.

And to convince you that these laws contribute not to any virtue, but were given to them asa sort of curb, providing them with an occasion of perpetual labor; hear what saith the prophet concerning them; ''I gave them statutes which were not good.''

Ezek. xx. 25.

What means, ''not good?''

Such as did not much contribute towards virtue.

Wherefore he adds also, ''and ordinances whereby they shall not live."'

For (to proceed) he is ''a natural.man, who attributes every thing to reasonings of the mind and considers not that he needs help from above ; which is a mark of sheer folly.

For God bestowed it that it might learn and receive help from Him, not that it should consider itself sufficient ,unto itself.

For eyes are beautiful and useful, but should they choose to see without light, their beauty profits them nothing ; nor yet their natural force, but even doth harm.

So if you mark it, any soul also, if it choose to see without the Spirit, becomes even an impediment unto itself. a Sh Se '¢How then, before this,'' it will be said, 'did she see all things of herself?''

Never at any time did she this of herself but she had creation for a book set before her in open view.

But when men having left off to walk in the way which God commanded them, and by the beauty of visible objects to know the Great

Artificer, had entrusted to disputations the leading-staff of knowledge; they became weak and sank in a sea of ungodliness ; for they presently brought in that which was the abyss of all evil, asserting that nothing was produced from things which were not, but from uncreated matter ; and from this source they became the parents of ten thousand heresies.

Moreover, in their extreme absurdities they agreed ; but in those things wherein they seemed to dream out something wholesome, though it were only as in shadows, they fell out with one another; that on both sides they might be laughed to scorn.

For that out of things which are not nothing is produced, nearly all with one accord have asserted and written; and this with great zeal.

In these absurdities then they were urged on by the Devil.

But in their profitable Sayings, wherein they seemed, though it were but darkly, (é aivyyarte,) to find some part of what they sought, in these they waged war with one another: for instance, that the soul is immortal; that virtue needs nothing external ; and that the being good or the contrary is not of necessity nor of fate.

[ 10. ] ''But the natural man receiveth not the things of the Spirit."

For as with these eyes no man could learn the things in the heavens; so neither the soul unaided the things of the Spirit.

And why speak I of the things in heaven?

It receives not even those in earth, allof them.

For beholding afar off a square tower, we think it to be round; but such an opinion is mere deception of the eyes: so also we may be sure, when a man by means of his understanding alone examines the things which are afar off much ridicule wil! ensue.

For not only will he not see them such as indeed they are, but will even account them the contraries of what they are.

Wherefore he added, ''for they are foolishness unto him"

But this comes not of the nature of the things, but of his*infirmity, unable as he is to attain to their greatness through the eyes of his soul.

Dost thou see the craft of the Devil?

If any where he saw men speaking any thing corrupt, he made all to be of one mind ; but if any where speaking any thing sound, he raised up others against them; so that the absurdities did not fail, being confirmed by the general consent, and the profitable parts died away, being variously understood.

Observe how in every respect the soul is unstrung, (droves) and is not sufficient unto herself.

And this fell out as one might expect.

For if, being such as she is, she aspire to have need of nothing and withdraw herself from God; suppose her not fallen into that condition, and into what extreme madness would she not have insensibly sunk?

If, [11.] Next, pursuing his contrast, he states the cause of this, saying, ''he knoweth not because they are spiritually discerned :'' i. e. the things asserted require faith, and to apprehend them by reasonings is not possible, for their * 'Manes opposed to each other two diverse and adverse principles, alike eternal and coeternal : and fancied two natures and substances, Good and Bad; in this following elder heretics ;'' (some of the Gnostics, see S. Aug. above, §. 6, 14, 16, 21, 22)....

"Hence they are compelled to affirm that good souls are of the S. Aug.de Herestbus, §. 46. same nature with God."'

——————— SS (SR eS SSS SS SS SPS SS le

Homiry VII.]

HOMILIES ON FIRST CORINTHIANS.

magnitude exceeds by a great deal the meanness of our understanding.

Wherefore he saith, ''but he that is spiritual judgeth all things, yet he himself is judged of no man.''

For he that has sight, beholds himself all things that appertain to the man that has no sight; but no sightless person discerns what the other is about.

So also in the case before us, our own matters and those of unbelievers, all of them we for our part greater?

For seeing that those reasons, '' That no flesh should glory;'' and, '' For this cause hath He chosen the foolish things, that He might confound the wise men;'' and, 'Lest the Cross of Christ should be made void:"' seemed not to the unbelievers greatly worthy of credit, nor yet attractive, or necessary, or useful, he finishes by laying down the principal reason ; because in this way we most easily see from Whom we may have the means of learning even high things, and things secret, and things which are above us.

For reason was absolutely made of none effect by our inability to apprehend through Gentile wisdom the things above us. know ; but ours, they know not henceforth any more.

We know what is the nature of things present, what the dignity of things to come; and what some day shall become of the world when this state of things shall be no more, and what sinners shall suffer, and the righteous shall enjoy.

And that things present are nothing worth, we both know, and their meanness we expose ; (for to ''discern'' is also to expose ;)

You may observe, too, that it was more advantageous to learn in this way from the Spirit.

For that is the easiest and clearest of all teaching.

'¢But we have the mind of Christ.''

That is, spiritual, divine, that which hath nothing human.

For it is not of Plato, nor of Pythagoras, but it is Christ Himself, putting His own things into our mind.

(avaxptvev, édgyyewv) and that the things to come are immortal and immoveable.

All these things are known to the spiritual man; and what the natural man shall suffer when he is departed into that world; and what the faithful shall enjoy when he hath fulfilled his journey from this: none of which are known to the natural man.

This then, if naught else, let us revere, O beloved, and let our life shine forth as most excellent ; since He also Himself maketh this a sure proof of great friendship, viz. the revealing

His secrets unto us: where He saith, (St. John xv. 15.) '' Henceforth I call you not servants, for all ye are My friends ; for all things which I have heard from My Father I have told unto you:"' that is, I have had confidence towards you.

Now if this by itself is a proof of friendship, namely, to have confidence: when it appears that He has not only confided to us the mysteries conveyed by words, (ra ded pypdtwy pvotnpia) but also imparted to us the same conveyed by works, (dca trav epywy, i. e. sacramental actions) consider how vast the love of which this is the fruit.

This, if nothing else, let us revere; even though we will not make any such great account of hell, yet let it be more fearful than hell to be thankless and ungrateful to such a friend and benefactor.

And not as hired servants, but as sons and freemen, let us do all things for the love of our Father; and let us at last cease from adhering to the world that we may put the Greeks also to shame.

For even now desiring to put out my strength against them, I shrink from so doing, lest haply, surpass them as we may by our arguments and the truth of what we teach, we bring upon ourselves much derision from the comparison of our way of life; seeing that they indeed, cleaving unto error and having no such conviction, abide by philosophy, but we do just the contrary.

However, I will say it.

For it may be, it may be that in practising how to contend against them, we shall long as rivals to become better than they in our mode of life also.

[12.] Wherefore also, subjoining a plain demonstration of what had been affirmed, he saith, ''For who hath known the mind of the Lord, that he may instruct Him?

But we have the mind of Christ.''

That is to say, the things which are in the mind of Christ, these we know, even the very things which He willeth and hath revealed.

For since he had said, '' the Spirit had revealed them;'' lest any one should set aside the Son, he subjoins that Christ also shewed us these things.

Not meaning this, that all the things which He knoweth, we know; but that all the things which we know are not human so as to be open to suspicion, but of His mind and spiritual.

For the mind which we have about these things we have of Christ; that is, the knowledge which we have concerning the things of the faith is spiritual; so that with reason we are ''judged of no man.''

For it is not possible that a natural man should know divine things.

Wherefore also he said, ''For who hath known the mind of the Lord?' implying that our own mind which we have about these things, is His mind.

And this, '' that he may instruct Him, '' he hath not added without reason, but with reference to what he had just now said, ''the spiritual man no one discerneth."'

For if no man is able to know the mind of God, much less can he teach and correct it.

For this is the meaning of, ''that he may instruct Him. "'

5s eee ——e—eeeeeeEeEeEeEeEeEyEy—eEEEE—E—EE—E————EEE———EeE——E—EE Seest thou how from every quarter he repels the wisdom which is without, and shews that the spiritual man knoweth more things and

WORKS*OF sT, CHRYSOSTOM.

[Homity VII.

young and old, masters and slaves, artificers and husbandmen, dwellers in cities and in the country; allofthem.

And those who were instructed would naturally say, '' What in the world is this?

Have all that dwell in the world been deceived ? both sophists and orators, philosophers and historians, the present generation and they who were before this, Pythagoreans, Platonists, generals, consuls, kings, they who in all cities from the beginning were citizens and colonists, both Barbarians and Greeks?

And are the twelve fishermen and tent-makers and publicans wiser than all these?

Why, who could endure such a statement?'

However, they spake not so, nor had it in their mind, but did endure them, and owned that they were wiser than all.

Wherefore they overcame even all.

And custom was no impediment to this, though accounted invincible when she hath acquired her full swing by course of time.

[14.] I was saying not long ago, that it would not have entered the Apostles' thoughts to preach what they did preach, had they not enjoyed Divine Grace; and that so far from succeeding, they would not even have devised such a thing.

Well then, let us also to-day prosecute the same subject in our discourse; and let us shew that it was a thing impossible so much as to be chosen or thought of by them, if they had not had Christ among them: not because they were arrayed, the weak against the strong, not because few against many, not because poor against rich, not because unlearned against wise, but because the strength of their prejudice, too, was great.

For ye know that nothing is so strong with men as the tyranny of ancient custom.

So that although they had not been twelve only, and not so contemptible, and such as they really were, but another world as large as this, and with an equivalent number arrayed on their side, or even much greater; even in this case the result would have been hard to achieve.

For the other party had custom on their side, but to these their novelty was an obstacle.

For nothing so much disturbs the mind, though it be done for some beneficial purpose, as to innovate and introduce strange things, and most of all when this is done in matters relating to divine worship and the glory of God.

And how great force there is in this circumstance I will now make plain; first having made the following statement that there was added also another difficulty with regard to the Jews.

For in the case of the Greeks, they destroyed both their gods and their doctrines altogether; but not so did they dispute with the Jews, but many of their doctrines they abolished, while the God who had enacted the same they bade them worship. And affirming that men should honor the legislator, they said, ''obey not in all respects the law which is of Him;'' for instance, in the keeping the Sabbath, or observing circumcision, or offering sacrifices, or doing any other like thing.

So that not only was custom an impediment, but also the fact, that when they bade men worship God, they bade them break many of His laws.

And that thou mayest learn how great is the strength of custom, it hath oftentimes prevailed over the commands of God.

And why do I say, commands?

Even over very blessings.

For so the Jews when they had manna, required garlic; enjoying liberty they were mindful of their slavery; and they were continually longing for Egypt, because they were accustomed to it.

Such a tyrannical thing is custom.

If thou desire to hear of it from the heathens also; it is said that Plato, although well aware that all about the gods was a sort of imposture, condescended to all the feasts and all the rest of it, as being unable to contend with custom; and as having in fact learnt this from his master.

For he, too, being suspected of some such innovation, was so far from succeeding in what he desired that he even lost his life; and this, too, after making his defence.

And how many men do we see now by prejudice held in idolatry, and having nothing plausible to say, when they are charged with being Greeks, but alleging the fathers, and grandfathers, and great grandfathers.

For no other reason did some of the heathens call custom, second nature.

But when doctrines are the subject-matter of the custom, it becomes yet more deeply rooted.

For a man would change all things more easily than those pertaining to religion.

The feeling of shame, too, coupled with custom, was enough to raise an obstacle; and the seeming to learn a new lesson in extreme old age, and that of those who, were not so intelligent.

And why wonder, should this happen in regard of the soul, seeing that even in the body custom hath great force?

[15.] But in the case of the Greeks great was the tyranny of custom.

For if it had been a custom of ten years only, I say not of such a length of time, and if it had preoccupied but a few men, I say not the whole world, when these persons made their approaches; even in this case the revolution would have been hard to effect.

But now sophists, and orators, and fathers, and grandfathers, and many more ancient than all these, had been preoccupied by the error: the very earth and sea, and mountains and groves, and all nations of Barbarians, and all tribes of the Greeks, and wise men and ignorant, rulers and subjects, women and men, [16.] In the Apostles' case, however, there was yet another obstacle, more powerful than these ; it was not merely changing custom so ancient and primitive, but there were perils also

HOMILIES ON FIRST CORINTHIANS.

Homi ty VII. under which the change was effected.

For they were not simply drawing men from one custom to another, but from a custom wherein was no fear to an undertaking which held out threats of danger.

For the believer must immediately incur confiscation, persecution, exile from his country ; must suffer the worst ills, be hated of all men, be a common enemy both to his own people and to strangers.

So that even if they had invited men to a customary thing out of novelty, even in this case it would have been a difficult matter.

But when it was from a custom to an innovation, and with all these terrors to boot, consider how vast was the obstacle ! without cause shall fall into hell;''—which of the men of that day would not these things have frightened off?

And yet all came running in, and many even leaped over the boundaries of the course.

What then was their attraction ?

Was it not, plainly, the power of Him who was preached?

For suppose that the case were not as it is, but just contrary!, that this side was the other, and the other this; would it have been easy, let me ask, to hold fast and to drag on those who resisted?

We cannot say so.

So that in every way that power is proved divine which wrought so excellently.

Else how, tell me, did they prevail with the frivolous and the dissolute, urging them toward the severe and rough course of life ?

And again, another thing, not less than those mentioned, was added to make the change difficult.

For besides the custom and _ the dangers, these precepts were both more burdensome, and those from which they withdrew men were easy and light.

For their call was from fornication unto chastity ; from love of life unto sundry kinds of death; from drunkenness unto fasting ; from laughter unto tears and compunction; from covetousness unto utter indigence ; from safety unto dangers: and throughout all they required the strictest circumspection.

For, [17.] Well; such was the nature of the precepts.

But let us see whether the doctrine was attractive.

Nay, in this respect also there was enough to frighten away the unbelievers.

For what said the preachers?

'That we must worship the crucified, and count Him as God, who was born of a Jewish woman.

Now who would have been persuaded by these words, unless divine power had led the way?

That indeed He had been crucified and buried, all men knew ; but that He had risen again and ascended, no one save the Apostles had seen.

"« Filthiness,'' (Ephes. v. 4.) saith he, '' and foolish talking, and jesting, let it not proceed out of your mouth.''

And these things they spake unto those who knew nothing else than how to be drunken and serve their bellies ; who celebrated feasts made up of nothing but of But, you will say, they excited them by promises and deceived them by an empty sound of words.

Nay, this very topic most particularly shews (even apart from all that has been said ) that our doctrines are no deceit.

For all its hardships took place here, but its consolations they were to promise after the resurrection.

This very thing then, for I repeat it, shews that our Gospel is divine.

For why did no one of the believers say, ''I close not with this, neither dolendure it?

Thou threatenest me with hardships here, and the good things thou promisest after the resurrection.

Why, how is it plain that there will be a resurrection?

Which of the departed hath returned?

Which of those at rest hath risen again?

Which of these hath said what shall be after our departure hence ? "'

But none of these things entered into their minds ; rather they gave up their very lives for the Crucified.

So that this bare fact was more than anything a proof of great power ; first, their working conviction at once, touching matters so important, in persons that had never in their lives before heard of any such thing ; secondly, that they prevailed on them to take the difficulties upon trial, and to account the blessings as matter of hope.

Now if they had been deceivers they would have done the contrary : their good things they would have promised as of this world (évredéev, so St. John xviii. 36.); the '¢filthiness'' and laughter and all manner of revellings (xwuwdtas adzdons.) So that not only from the matter pertaining to severity of life were the doctrines burthensome, but also from their being spoken unto men who had been brought up in careless ease, and '¢filthiness,"' and '' foolish talking,'' and laughter and revellings.

For who among those who had lived in these things, when he heard, (Matt. x. 38) ''If a man take not up his cross and follow Me, he is not worthy of Me;"'' and, (Ibid. 34) ''I came not to send peace but a sword, and to set a man at variance with his father, and the daughter at variance with her mother,'' would not have felt himself chilled all over (évdpxynce)?

And who, when he heard, ''If a man bid not farewell to home and country and possessions, he is not worthy of Me,'' would not have hesitated, would not have refused?

And yet there were men, who not only felt no chill, neither shrunk away when they heard these things, but ran to meet them and rushed upon the hardships, and eagerly caught at the precepts enjoined.

Again, to be told, '' For every idle word we shall give account;''

(Matt. xii. 36) and, '' whosoever looketh upon a woman to lust after her, hath committed adultery with her as soon as seen;'"'

(Matt. v. 28, 25) and, '' whosoever is angry 1 ij. e. suppose miracles and the attempt to convert had been the other way, from strictness to ease and pleasure.

WORKS OF ST. CHRYSOSTOM.

[Homiry VII.

'thee, how they persuaded men to expect prizes fearful things they would not have mentioned, whether they related to the present life or the future.

For so deceivers and flatterers act.

Nothing harsh, nor galling, nor burdensome, do they hold out, but altogether the contrary.

For this is the nature of deceit. and recompenses after death?

For this, were there nothing else, is to me matter of amazement.

But this, too, it will be said, came of folly.

Inform me wherein is the folly of these things: that the soul is immortal; that an impartial tribunal will receive us after the present life; that we shall render an account of our deeds and words and thoughts unto

God that knoweth all secrets; that we shall see the evil undergoing punishment, and the good with crowns on their heads.

Nay, these things are not of folly, but the highest instruction of wisdom.

'The folly is in the contrary opinions to these.

[18.] But ''the folly,'' it will be said, '' of the greater part caused them to believe what they were told.''

How sayest thou?

When they were under Greeks, they were not foolish ; but when they came over to us, did their folly then begin?

And yet they were not men of another sort nor out of another world, that the Apostles took and persuaded: they were men too who simply held the opinions of the Greeks, but ours they received with the accompaniment of dangers.

So that if with better reason they had maintained the former, they would not have swerved from them, now that they had so long time been educated therein ; and especially as not without danger was it possible to swerve.

But when they came to know from the very nature of the things that all on that side was mockery and delusion, upon this, even under menaces of sundry deaths, they sprang off (axexyjédnoav) from their customary ways, and came over voluntarily unto the new ; inasmuch as the latter doctrine was according to nature, but the other contrary to nature.

[19.] Were this then the only thing, the despising of things present, the setting much by virtue, the not seeking rewards here, but advancing far beyond in hopes, and the keeping the soul so intent and faithful as by no present terror to be hindered in respect of the hope of what shall be ; tell me, to what high philosophy must this belong?

But would you also learn the force of the promises and predictions in themselves, and the truth of those uttered both before and after this present state of things?

Behold, I shew you a golden chain, woven cunningly from the beginning!

He spake some things to them about Himself, and about the churches, and about the things to come; and as He spake, He wrought mighty works.

By the Now in the first! fulfilment therefore of what He said, it is plain But '' the persons convinced," it is said, 'were slaves, and woman, and nurses, and midwives, and eunuchs.'' place, not of these alone doth our Church consist ; and this is plain unto all.

But be it of these ; this is what especially makes the Gospel worthy of admiration; that such doctrines as Plato and his followers could not apprehend, the ' that both the wonders wrought were real, and the future and promised things also.

But that my meaning may be yet plainer, let me illustrate it from the actual case.

He raised up Lazarus by a single word merely, and shewed him alive.

Again, He said, '"The gates of Hades shall not prevail against the Church (St.

Matt. xvi. 18.) and, '' He that forsaketh father or mother, shall receive an hundred-fold in this life, and shall inherit everlasting life.''

(ib.

19. 29.) The miracle then is one, the raising of Lazarus; but the predictions are two; made evident, the one here, the other in the world to come.

Consider now, how they are all proved by one another.

For if a man disbelieve the resurrection of Lazarus, from the prophecy uttered about the Church let him learn to believe the miracle.

For the word spoken so many years before, came to pass then, and received accomplishment : for '' the gates of Hades prevailed not against the Church.'"'

You see that He who spake truth in the prophecy, it is Clear that he also wrought the miracle: and He who both wrought the miracle and brings to accomplishment the words which He spake, it is Clear that He speaks the truth also in the predictions of things yet to come, when He saith, fishermen had power on a sudden to persuade | the most ignorant sort of all to receive.

For if they had persuaded wise men only, the result would not have been so wonderful ; but in advancing slaves, and nurses, and eunuchs unto such great severity of life as to make them rivals to angels, they offered the greatest proof of their divine inspiration.

Again; had they enjoined I know not what trifling matters, it were reasonable perhaps to bring forward the conviction wrought in these persons, to show the trifling nature of the things which were spoken: but if things great, and high, and almost transcending human nature, and requiring high thoughts, were the matter of their lessons of wisdom ; the more foolishness thou showest in those who were convinced, by so much the more dost thou shew clearly that they who wrought the conviction were wise and filled with divine grace.

But, you will say, they prevailed on them through the excessive greatness of the promises.

But tell me, is not this very thing a wonder to '¢ He who despiseth things present shall receive

Homity VIII]

HOMILIES ON FIRST CORINTHIANS,

an hundred-fold, and shall inherit everlasting ' ye also with Him be manifested in glory.'' life.''

For the things which have been already | But if in this life also it hath advantages, as done and spoken, He hath given as the surest | indeed it hath, this also is more than all a matter pledges of those which shall hereafter come to | of great wonder, that they had power to persuade ass. men who had done innumerable evil deeds, yea

Ofall these things then, and the like to these, |such as no one else had done, that they should collecting them together out of the Gospels, let; wash themselves clean of all, and they should us tell them, and so stop their mouths.

But if| give account of none of their offences.

So that any one say, Why then was not error com-|on this very account it were most of all meet to pletely extinguished? this may be our answer: | wonder that they persuaded Barbarians to Ye yourselves are to blame, who rebel against | embrace such a faith as this, and to have good your own g¢alvation.

For God hath so ordered | hopes concerning things to come; and having this matter (wxovéuyoev,) that not even a remnant| thrown off the former burden of their sins, to of the old impiety need be left. apply themselves with the greatest zeal for the [20.] Now, briefly to recount what has been | time to come to those toils which virtue requires, said: What is the natural course of things?|and not to gape after any object of sense, but That the weak should be overcome by the|rising to a height above all bodily things, to strong, or the contrary?

Those who speak|receive gifts purely spiritual: yea, that the things easy, or things of the harsher sort? those| Persian, the Sarmatian, the Moor, and the who attract men with dangers, or with security ? |

Indian should be acquainted with the purificainnovators, or those who strengthen custom? | tion of the soul, and the power of God, and His those who lead into a rough, or into a smooth | unspeakable mercy to men, and the severe discipway? those who withdraw men from the insti-| line of faith, and the visitation of the Holy tutions of their fathers, or those who lay down | Spirit, and the resurrection of bodies, and the no strange laws? those who promise all their | doctrines of life eternal.

For in all these things, good things after our departure from this world, | and in whatever is more than these, the fisheror those who flatter in the present life ? the few | men, initiating by Baptism divers races of Barto overcome the many, or the many the few? _| barians, persuaded them (¢gedosogetv) to live on But you, too, saith one, gave promises pertain- | high principles. ing to this life.

Whatthen have we promisedin| Of all these things then, having observed this life?

The forgiveness of sins and the laver | them accurately, let us speak unto the Gentiles, of regeneration.

Now in the first place, baptism | and again, letusshew them the evidence of our itself hath its chief part in things to come;

|lives: that by both means we ourselves may be and Paul exclaims, saying, (Col. ili. 4.)

'' For|saved and they drawn over by our means unto ye died, and your life is hid with Christ in God: | the glory of God.

For unto Him be the glory when your life shall be manifested, then shall! for ever.

Amen.

ELO Vil VeouVidel Ts 1 Cor. iil, 1—3.

And I, brethren, could not speak unto you as unto spirit-| turn and toss up and down (dvw xa? xdtw orpégets)

BE ea ee Cone | the wisdom which is from without?" not ait able to bear it ; Nay, not even now eis able.

Hear then how he makes his stand against For ye are yet carnal. this.

'* And I, brethren, could not speak unto you as unto spiritual.'"

Why, in the first place, AFTER having overturned the philosophy | says he, though you had been perfect in spiritual which is from without, and cast down all its| things also, not even so ought you to be elated ; arrogance, he comes unto another argument. | for what you preach is not your own, nor such

For it was likely that they would say, ''If we|as yourselves have found from your own means. were putting forth the opinions of Plato, or of} But now even these things ye know not as ye

Pythagoras, or any other of the philosophers, | ought to know them, but ye are learners, and reason were thou shouldest draw out such a long|the last of all.

Whether therefore the Gentile discourse against us.

But if we announce the} wisdom be the occasion of your high imaginathings of the Spirit, for what reason dost thou! tions; that hath been proved to be nothing, nay,

WORKS OF ST.

CHRYSOSTOM.

[Homiry VIII. ing that so it is, even when they are wrought by saints?

For Paul saith, (1 Cor. il. 22.) 'All things are yours; whether Paul, or Apollos, or Cephas, or life, or death :'' and again, (Eph. iv. in regard to spiritual things to be even contrary | unto us: or if it be on account of things spiritual, in these, too, ye come short and have your place among the hindmost.

Wherefore he saith, '¢T could not speak unto you as unto spiritual.'

He:said not, ''I did not speak,'' lest the thing might seem to proceed from his grudging them somewhat; but in two ways he brings down their high spirit; first, because they knew not the things that are perfect; next, because their ignorance was owing to themselves: yea, in a third way besides these, by pointing out that II, 12) ''He gave some Apostles, and some

Prophets, and some Pastors and 'Teachers, for the perfecting of the saints, unto the work of ministering.'' For if it were not so, there would have been no security against universal corruption.

For it may be that rulers are wicked and polluted, and their subjects good and virtuous ; that laymen may live in piety, and' priests in wickedness ; and there could not have been either baptism, or the body of Christ, or oblation, through such, if in every instance grace required merit.

But as it is, God uses to work even by unworthy persons, and in no respect is the grace of baptism damaged by the conduct of the priest: else would the receiver suffer loss.

Accordingly, though such things happen rarely, still, it must be owned, they do happen.

Now these things I say, lest any one of the bystanders busying himself about the life of the priest, should be offended as concerning the things solemnized (ta tedovpeva).

'For man_ introduceth nothing into the things which are set before us!, but the whole is a work of the power of God, and He it is who initiates (6 puctaywydv) you into the mysteries."'

"¢ not even now are they able [to bear it]."'

For as to their want of ability at first, that perhaps arose from the nature of the case.

In fact, however, he does not leave them even this excuse.

For not through any inability on their part to receive high doctrines, doth he say they received them not, but because they were ''carnal.''

However, in the beginning this was not so blameworthy ; but that after so long a time, they had not yet arrived at the more perfect knowledge, this was a symptom of most utter dulness.

It may be observed, that he brings the same charge against the Hebrews, not however, with so much vehemence.

For those, he saith, are such, partly because of tribulation: but these, because of some appetite for wickedness.

Now the two things are not the same.

He implies too, that in the one case he was intending rebuke, in the other rather stirring them up, when he spake these words of truth.

For to these Corinthians he saith, ''Neither yet now are ye able;'' but unto the others (Heb. vi 1.)

[3.] '' And I, brethren, could not speak unto you as unto spiritual, but as unto carnal.

I fed you with milk, and not with meat.

For ye were not able [to bear it.]"'

For lest he should seem to have spoken ambitiously (gtkotepias vexa, to obtain favor) these things which he hath just spoken; 'the spiritual man judgeth all things,'' and, ''he himself is judged of no man,'' and, ''we have the mind of Christ ;'' with a view also to repress their pride: observe what he saith.

'' Not on this account,'' saith he, '' was I silent, because I was not able to tell you more, but because 'ye are carnal: neither yet now are ye able.' "'

''Wherefore let us cease to speak of the first principles of Christ, and press on unto perfection :'' and again, (Ib. v. 9.) 'we are persuaded better things concerning you, and things which accompany salvation, though we thus speak.''

[2.] And how calleth he those 'carnal,"' who had attained so large a measure of the Spirit ; and into whose praises, at the beginning he had entered so much at large?

Because they also were carnal, unto whom the Lord saith, (St. Matt. vii. 22, 23.) '* Depart from Me, ye workers of iniquity, I know you not;'' and yet they both cast out devils, and raised the dead, and uttered prophecies. Sothat it is possible even for one who wrought miracles to be carnal.

For! so God wrought by Balaam, and unto Pharaoh He revealed things to come, and unto Nebuchadnezzar ; and Caiaphas prophesied, not knowing what he said; yea, and some others cast out devils in His name, though they were (Luke ix.

49.) ''not with Him ;"' since not for the doers' sake are these things done, but for others' sake: nor is it seldom, that those who were positively unworthy have been made instrumental to them.

Now why wonder, if in the case of unworthy men these things are done for others' sake, seeWhy said he not, '' ye are not willing,'' but 'ye are not able?''

Even because he put the latter for the former.

For as to the want of ability, it arises from the want of will.

Which to them indeed is a matter of accusation, but to their teacher, of excuse.

For if they had been unable by nature, one might perhaps have been forgiven them: but since it was frcm choice, they were bereft of all excuse.

He then speaks of the particular point also which makes them carnal.

'' For whereas there is among you strife, and jealousy, and division, are ye not carnal and walk as men?''

Although he had fornications also and uncleannesses of theirs to speak of, he sets down rather that offence which 17a mpoxe(ueva, a liturgical word ; the Sacred Elements ; vid,

St. Basil's Liturgy, and St. Chrysostom's.

Homiy VIII.]

HOMILIES ON FIRST CORINTHIANS.

he had been a good while endeavoring to cor- | their own accord approaching, are not thrust

) rect.

Now if '' jealousy ''? makes men carnal, it is high time for us to bewail bitterly, and to clothe ourselves with sackcloth and lie in ashes.

For who is pure from this passion?

Except indeed I am but conjecturing the case of others from myself.

If '' jealousy'? maketh men '' carnal,'' and suffereth them not to be " spiritual,"' although they prophesy and show forth other wonderful works ; now, when not even so much grace is with us, what place shall we find for our own doings; when not in this matter alone, but also in others of greater moment, we are convicted. back.

Many alsoeven from their ancestors have received the true religion.

[5.] Ver. 3.

'' For whereas there is among you jealousy and strife."'

At this point he prepares himself to wrestle with those whose part was obedience: for in what went before he hath been casting down the rulers of the Church, where he said that wisdom of speech is nothing worth.

But here he strikes at those in subjection, in the words, Ver. 4. '* For whenone saith, I am Paul, and I of Apollos, are ye not carnal ?"'

[4.] From this place we learn that Christ had good reason for saying, (St. John iil. 20.) And he points out that this, so far from helping them at all or causing them to acquire any thing, had even become an obstacle to their profiting in the greater things.

For this it was which brought forth jealousy, and jealousy had made them 'é carnal ;'' and the having become '' carnal"' left them not at liberty to hear truths of the sublimer sort.

'¢ He that doeth evil cometh not to light ;'' and that unclean life is an obstacle to high doctrines, not suffering the clear-sightedness of the understanding to shew itself.

Asthen it isnot in any case possible for a person in error, but living uprightly, to remain in error; so it is not easy for one brought up in iniquity, speedily to look up to the height of the doctrines delivered to us, but he must be clean from all the passions who is to hunt after the truth: for whoso is freed from these shall be freed also from his error and attain unto the truth.

For do not, I beseech you, think that abstinence merely from covetousness or fornication may suffice thee for this purpose.

Not so.

All must concur in him that seeketh the truth.

Wherefore saith Peter, (Acts

X. 34, 35.)

''Ofatruth I perceive that God 1s no respecter of persons; but in every nation he that feareth Him, and worketh righteousness, is acceptable to Him:"' that is, He calls and attracts him unto the truth.

Seest thou not Paul, that he was more vehement than any one in warring and persecuting ? yet because he led an irreproachable life, and did these things not Ver. 5.

''Who then is Paul, and who is Apollos ?"'

In this way, after producing and proving his facts, he makes his accusation henceforth more openly.

Moreover, he employs his own name, doing away all harshness and not suffering them to be angry at what it is said.

For if Paul is nothing and murmur not, much less ought they to think themselves ill used.

Two ways, you see, he has of soothing them; first by bringing forward his own person, then by not robbing them of all as if they contributed nothing.

Rather he allows them some small portion: small though it be, he does allow it.

For having said, '' Who is Paul, and who Apollos,"' he adds, ''but ministers by whom ye believed."'

Now this in itself isa great thing, and deserving of great rewards: although in regard of the archetype and the root of all good, it is nothing.

(For not he that ''ministers'' to our blessings, but he that provides and gives them, he is our

Benefactor.) And he said not, '' Evangelists,'' but '' Ministers,'' which is more.

For they had not merely preached the Gospel, but had also ministered unto us; the one being a matter of word only, while the other hath deed also.

And so, if even Christ be a minister only of good things, and not the root Himself and the fountain, (I mean, of course, in that He is a Son,) observe to what an issue this matter is brought.

(0d tO Tpaypa xatdyetat. ''how deep and high it is made to go.'') How then, you will ask, doth he say that He ''was made a Minister of Circumcision?

(Rom. xv. 8.) He is speaking in that place of His secret dispensation in the Flesh, and not in the same sense which we have now mentioned.

For there, by '' Minister,'' he means ''Fulfiller,"' (zAypwryy, i. e. of types), and not one that of his own store gives out the blessings. through human passion, he was both received, and reached a mark beyond all.

But if any one should say, '' How doth such a one, a Greek, who is kind, and good, and humane, continue in error?'' this would be my answer: He hath some other passion,, vainglory, or indolence of mind, or want of carefulness about his own salvation, accounting that all things which concern him are drifted along loosely and at random.

1Peter calls the man irreproachable in all things one that '' worketh righteousness,'' [and Paul says] ''touching the righteousness which is in Again, ''I give thanks to God, whom I serve from my forefathers with a pure conscience,'"(2 Tim. i. 3.) How the law found blameless.'' then, you will say, were unclean persons considered worthy of the Gospel?

Because they wished and longed for it.

Thus the one sort, though in error, are attracted by Him, because they are clean from passions; the others, of {* The version of this sentence follows Dr. Field's text.

C. ]

WORKS OF ST. CHRYSOSTOM.

[Hommy VIIL

are one, refers to their inability to do any thing without '' God that giveth the increase.''

And thus saying, he permitted not either those who labored much to lift themselves up against those who had contributed less; nor these again to envy the former.

In the next place, since this had a tendency to make men more indolent, I mean, all being esteemed as one, whether they have labored much or little; observe how he sets this right, saying, '' But each shall receive his own reward according to his own labor.''

As if he said, '' Fear not, because I said, Ye are one; for, compared with the work of God, they are one; howbeit, in regard to labors, they are not so, but '' each shall receive his own reward."'

Further, he said not, '' Those who guide you into the Faith,'' but ''those by whom ye believed ;'' again attributing the greater share to themselves, and indicating by this also the subordinate class of ministers (robs dtaxdvoug xavtedOev dnddv).

Now if they were ministering to another, how come they to seize the authority for themselves?

ButI would have you consider how in no wise he lays the blame on them as seizing it for themselves, but on those who endow them with it.

For the ground-work of the error lay in the multitude; since, had the one fallen away, the other would have been broken up.

Here are two points which he has skilfully provided for: in that first he hath prepared, as by mining(bzopd&as, ) in the quarter where it was necessary to overthrow the mischief; and next, on their side, in not attracting ill-will, nor yet making them more contentious.

Then he smooths it still more, having succeeded in what he wished ; and gratifies them, where it is allowed, with liberality.

Ver. g. For we are God's fellow-workers:

'' ye are God's husbandry, God's building."

Ver. 5. '' Even as Christ (6 Aupcos, rec. text.) gave to every man."'

Seest thou how to them also he hath assigned no small work, having before laid it down that the whole is of God? For since he is always persuading them to obey those that have the rule over them, on this account he abstains from making very light of their teachers.

For not even this small thing itself was of themselves, but of God, who put it into their hands.

For lest they might say, What then ? are we not to love those that minister unto us? Yea, saith he; but you should know to what extent.

For not even this thing itself is of them, but of God who gave it.

'¢Ye are God's husbandry."'

For because he had said, ''I planted,'' he kept to the metaphor.

Now if ye be God's husbandry, it is right that you should be called not from those who cultivate you, but from God.

For the field is not called the husbandman's, but the householder's.

Ver.

''I planted, Apollos watered, but God gave the increase.''

That is, I first cast the word into the ground ; but, in order that the seeds might not wither away through temptations, Apollos added his own part.

But the whole was of God.

[6.] Ver.

7.. '*So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.''

"'Ye are God's building.''

Again, the building is not the workman's, but the master's.

Now if ye be a building, ye must not be forced asunder: since this were no building. If ye be a farm, ye must not be divided, but be walled in with a single fence, namely, unanimity.

Do you observe the manner in which he soothes them, so that they should not be too much irritated, on hearing, '' Who is this person,'' and '' Who is that ?'"' '* Nay, both are invidious, namely, both the saying, 'Who is this person? Who the other,''' and the saying, that ''neither he that planteth nor he that watereth is any thing.''

How then does he soften these expressions?

First, By attaching the contempt to his own person, '' Who is Paul, and who Apollos?'' and next, by referring the whole to God who gave all things.

For after he had said, ''Such a person planted,'' and added, ''He that planteth is nothing,'' he subjoined, '' but God that giveth the increase."'

Nor does he stop even here, but applies again another healing clause, in the words.

Ver. 10.

'' According to the Grace of God which was given 'unto me, as a wise masterbuilder I laid a foundation."'

In this place he calls himself wise, not exalting himself, but to give them an ensample, and to point out that this is a wise man's part, to lay a foundation.

You may observe as one instance of his modest bearing, that in speaking of himself as wise, he allowed not this to stand as though it were something of his own; but first attributing himself entirely unto God, then and not till then calls himself by that name.

For, '¢ according to the Grace of God,'' saith he, '¢which was given unto me.''

Thus, at once he signifies both that the whole is of God ; and that this most of all is Grace, viz. the not being divided, but resting on One Foundation.

Ver.

8. ''He that planteth and he that watereth, are one."'

For by means of this he establishes another point also, viz. that they should not be exalted one against another.

His assertion, that they [7.] '' Another buildeth thereon; but let each man take heed how he buildeth thereon.''

Homity VIII.}

HOMILIES ON FIRST CORINTHIANS.

Here, I think, and in what follows, he puts them upon their trial concerning practice, after that he had once for all knit them together and made them one. trifle, but is even almost thewhole.

Whensoever then we commit some little fault or even negligence, let us not overlook that little; since this, being disregarded, quickly becomes great.

So also when a garment hath begun to be torn and is neglected, it is apt to prolong its rent all throughout; and a roof, when a few tiles have fallen, being disregarded, brings down the whole house.

Ver. 11. ''For other foundation can no man lay than that is laid, which is Jesus Christ."'

I say, no man can lay it so long as he is a master-builder ; but if he lay it, (te@y conj. for te0y.

Douneus ap. Savil. vitt. not. p.

261.) he ceases to be a master-builder.

See how even from men's common notions he proves the whole of his proposition.

His meaning is this: '*I have preached Christ, I have delivered unto you the foundation.

Take heed how you build thereon, lest haply it be in vainglory, lest haply so as to draw away the disciples unto men.''

Let us not then give heed unto the heresies.

'' For other foundation can no man lay than that which is laid.''?

Upon this then let us build, and asa foundation let us cleave to it, as a branch to a vine; and let there be no interval between us and Christ.

For if there be any interval, immediately we perish.

For the branch by its adherence draws| is come into any depth of sins. in the fatness, and the building stands because it is cemented together.

Since, if itstand apart it perishes, having nothing whereon to support itself.

Let us not then merely keep hold of Christ, but let us be cemented to Him, for if we stand apart, we perish.

'' For they who withdraw themselves far from Thee, shall perish ;"'

(Psrixxin, 27) Sept.) %so. fit/s')said.'7

Let: us cleave then unto Him, and let us cleave by our works.

''For he that keepeth my commandments, the same abideth in Me"' (John xiv. 21. in substance.) And accordingly, there are many images whereby He brings us into union.

Thus, if you mark it, He is '' the Head,'' weare [8.] These things then let us bear in mind, and never slight the small things, lest we fall into those which are great.

But if so be that we have slighted them and are come into the abyss of evils, not even when we are come there let us despond, lest we fall into recklessness (xapyBaptay). For to emerge from thence is hard ever after, for one who is not extremely watchful ; not because of the distance alone, but of the very position, too, wherein we find ourselves.

For sin also is a deep, and is wont to bear down and crush.

And just as those who have fallen into a well cannot with ease get out, but will want others to draw them up; so also is he that To such then we must lower ropes and draw them up.

Nay rather, we need not others only, but ourselves also, that we for our part may fasten on ourselves and ascend, I say not so much as we have descended, but much further, if we be willing: for why? God also helpeth: for He willeth not the death of a sinner so much as his conversion.

Let no one then despair ; let no one have the feeling of the ungodly ; for to them properly belongs this kind of sin:

''an ungodly man having come into any depth of evils, makes light of it!"

So that it is not the multitude of men's sins which causes their despair, but their ungodly mind.

''the body :'' can there be any empty interval between the head and body?

He is ''a Foundation,'' we ''a building: '' He ''a Vine,'' we Shouldest thou then have gone all lengths in wickedness, yet say unto thyself, God is loving unto men and he desires our salvation: for ''Dranches: '' He '' the Bridegroom,"'' we '' the bride 2? erhié 1S the':

'Shepherds'? iwe \*<< the sheep;''

He is ''the Way,'' we '' they who walk therein.'?

Again, weare '"atemple,'' He ''the Indweller:'' He ''the First-Begotten,"' we ''the brethren: '' He '' the Heir,'' we ''the heirs together with Him:''

He 'the Life," we '' the living:'' He '' the Resurrection,'"' we '¢though your sins be as scarlet, I will whiten you as snow,''(Is. i. 10. Sept. ) saith He ; and unto the contrary habit I will change you.

Let us not therefore give up in despair ; for to fall is not so grievous, as to lie where we have fallen ; nor to be wounded so dreadful, as after wounds to refuse healing.

'' For who shall boast that he has his heart chaste? or who shall say confidently that he is pure from sin?'' (

Prov. xx. 9. Sept.) These things I say not to make you more negligent, but to prevent your despairing.

'those who rise again: '' He '' the Light,'' we ''the enlightened.''

All these things indicate unity ; and they allow no void interval, not even the smallest.

For he that removes but to a little distance will go on till he has become very far distant.

For so the body, receiving though it be but a small cut by a sword, perishes: and the building, though there be but a small chink, falls to decay: and the branch, though it be but a little while cut off from the root, becomes useless.

So that this trifle is no Wouldest thou know how good our Master is?

The Publican went up full of ten thousand wickednesses, and saying only, '' Be merciful unto me,'' went down justified.

(St. Luke xviii.

1 [This is an exact quotation from the Sept. version of Prov. xviil. 3.]

WORKSVOP' ST. CHRYSOSTOM.

{ Homivy VIIL.

_ 13; 14.) Yea, God saith by the prophet, | tempt; and when the threat alone is sufficient to '< Because of sin for some little season I grieved | cause fear in us, He doth not suffer us to him, (Is. lvii. 17, 18. Sept.) and I saw that | undergo the actual trial.

(efdov Ste not in Sept.) he was grieved and went sorrowful, and I healed his ways'' ( facapny adtov, Sept.)

What is there equal to this loving-kindness 2? On condition ('tvaotuyydoy.

See St. John viii. 56. ta %6n tyy Aygeay) of his!

See, for instance, what He saith unto Jeremiah, (Jer. vil. 17, 18.

Sept. transposing the first and second clauses. ) '¢Seest thou not what they do?

Their fathers light a fire, their children gather sticks together, their women knead dough.''

It is to be feared lest the same kind of thing be said also concerning us.

'*Seest thou not what they do?

No one seeketh the things of Christ, but all their '¢being but sorrowful,''? so he speaks, ''I for- | gave him his sins.''

But we do not even this:

| wherefore we especially provoke God to wrath.

| (For he, who by little things even is made own. propitious, when He meets not with so much as | these, is of course indignant and exacts of us the last penalty; for this comes of exceeding | contempt.) Who is there, for instance, that hath ever become melancholy for his sins ?

Who hath bemoaned himself?

Who hath, beaten his breast?

Who hath taken anxious thought?

Not one, to my thinking.

But days without number do men weep for dead servants ; for the loss of money: while as to the soul which we are ruining day by day, we give it| not a thought.

How then wilt thou be able to render God propitious, when thou knowest not even that thou hast sinned ?

Their children run into uncleanness, their fathers into covetousness and rapine, their wives so far from keeping back their husbands from the pomps and vanities of life, do rather sharpen their appetites for them.''

Just take your stand in the market place; question the comers and goers, and not one wilt thou see hastening upon a spiritual errand, but all running after carnal things.

How long ere we awake from our surfeiting? How long are we to keep sinking down into deep slumber? Have we not had our fill of evils?

[9.] And yet one might think that even without words experience itself is sufficient to teach you the nothingness of things present, and their utter meanness.

At all events, there have been men, who, exercising mere heathen wissay it to me with thy mind, and with the word | dom and knowing nothing of the future, because mourn heavily, that thou mayest have continual cheerfulness.

Since, if we did grieve for our sins, if we mourned heavily over our offences, | alone. nothing else could give us sorrow, this one pang would expel all kinds of dejection.

Here then is another thing also which we should gain by our thorough confession ; namely, the not being overwhelmed (fazntifecdar) with the pains of the present life, nor puffed up with its splendors.

And in this way, again, we should more entirely propitiate God; just as by our present conduct we provoke Him to anger.

For tell me, if thou hast a servant, and he, after suffering much evil at the hands of his fellow-servants, takes no account of any one of the rest, but is only anxious not to provoke his master; is he not able by this alone to do away thine anger ?

But what, if his offenses against thee are no) manner of care to him, while on those against his fellow-servants he is full of thought; wilt thou not lay on him the heavier punishment ?

So also God doeth: when we neglect His wrath, He brings it upon us more heavily ; but when we regard it, more gently.

Yea, rather, He lays it on us no more at all.

He wills that we should exact vengeance of ourselves for our offences, and thenceforth He doth not exact it

'¢Yea,'' saith some one, ''I have sinned."'

'"'Yea,'' is thy word to me with the tongue: they had proved the great worthlessness of present things, have left them on this account

What pardon then canst thou expect to obtain, grovelling on the ground and not despising the little things and transient for tne sake of the great and everlasting: who also hearest God

Himself declaring and revealing these things unto thee, and hast such promises from Him?

For that things here have no sufficient power to detain a man, those have shewn who even without any promise of things greater have kept away from them.

For what wealth did they expect that they came to poverty?

'There was none.

But it was from their knowing full well that such poverty is better than wealth.

What sort of life did they hope for that they forsook luxury, and gave themselves up unto severe discipline? Not any.

But they had become aware of the very nature of things; and perceived that this of the two is more suitable, both for the strict training of the soul, and for the health of the body.

These things then duly estimating, and revolving with ourselves continually the future blessings, let us withdraw from this present world that we may obtain that other which is to come; through the favor and loving kindness of our

Lord Jesus Christ, with Whom to the Father punishment; that by fear He may destroy con-| and the Holy Ghost &c., &c.

Himself.

For this is why He at all threatens |

PAGO Noein.

» 12—15.

1 Cor. iil.

'¢They shall go away into everlasting punishment."'

If any man build upon this foundation gold, silver, costly stones, wood, hay, stubble; each man's work shall be made manifest : for the day shall declare it, because it is revealed in fire; and the fire shall prove each man's work of what sort it is.

If any man's work abide which he built thereon, he shall receive a reward.

If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.

[2.] And say not unto me, '' where is the rule of justice preserved entire, if the punishment hath no end?''

Rather, when God doeth any thing, obey His decisions and submit not what is said to human reasonings.

But moreover, how can it be any thing else than just for one who hath experienced innumerable blessings from the beginning, and then committed deeds worthy of punishment, and neither by threat nor benefit improved at all, to suffer punishment? . For if thou enquire what is absolute justice; it was meet that we should have perished immediately from the beginning, according to the definition of strict justice.

Rather not even then according to the rule of justice only; for the result would have had in it kindness too, if we had suffered this also.

For when any one insults him that hath done him no wrong, according to the rule of justice he suffers punishment: but when it is his benefactor, who, bound by no previous favor, bestowed innumerable kindnesses, who alone isthe Author of his being, who is Gad, who breathed his soul into him, who gave ten thousand gifts of grace, whose will is to take him up into heaven ;— when, I say, such an one, after so great blessings, is met by insult, daily insult, in the conduct of the other party; how can that other be thought worthy of pardon?

Dost thou not see how He punished Adam for one single sin?

Tuls is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end.

For that it hath no end Christ indeed declared when he said, '' Their fire shall not be quenched, and their worm shall not die.

[Mark viii. 44, 46, 48.] Well: I know that a chill comes over you (vapzate) on hearing these things ; but what am

I to do?

For this is God's own command, continually to sound these things in your ears, where He says, '' Charge this people; (Fors.

Exod. xix. 10. 20. dtanaptopat, Sept. here dedotetdat,) and ordained as we have been unto the ministry of the word, we must give pain to our hearers, not willingly but on compulsion.

Nay rather, if you will, we shall avoid giving you pain.

For saith He, (Rom. xiii. 3, in substance.) ''if thou do that which is good, fear not:'' so that it is possible for you to hear me not only without ill-will, but even with pleasure.

As I said then; that it hath no end, Christ has declared.

Paul also saith, in pointing out the eternity of the punishment, that the sinners

'© Yes,'' you will say; ''but He had given him Paradise and caused him to enjoy much favor.''

Nay, surely it is not all as one, for a man to sin in the enjoyment of security and ease, and in a state of great affliction.

In fact, this is the dreadful circumstance that thy sins are the sins of one not in any Paradise but amid the innumerable evils of this life; that thou art not sobered even by affliction, as though one in prison should still practise hiscrime.

However, unto thee He hath promised things yet greater than Paradise.

But neither hath He given them now, least He should unnerve thee in the season of conflicts; nor hath He been silent about them, lest He should quite cast thee down with thy labors.

As for Adam, he committed but <¢shall pay the penalty of destruction, and that for fever) (2 'These'i,.9,)* _And:again, (1 Cor: vi. g.) '' Be not deceived ; neither fornicators, nor adulterers, nor effeminate, shall inherit the the kingdom of God.''

And also unto the Hebrews he saith, (Heb. xil. 14.) '' Follow peace with all men, and the sanctification without which no man shall see the Lord'

And Christ also, to those who said, '' In thy Name we have done many wonderful works,"' saith,

'¢Depart from Me, I know you not, ye workers | And the. of iniquity''

(St. Matt. vil.

22.) virgins too who were shut out, entered in no more.

And also about those who gave Him mo ood, He 'saith, (St?

Matt. xxv.

"46.

WORKS OF ST. CHRYSOSTOM.

[Homity IX.

(Sirac. xvi. 12.) '' For as His mercy is great, so also is His reproof.''

When therefore thou sayest unto me, ''God is loving unto men,"' then thou tellest me of so much the greater reason for punishing: namely, our sinning against such a Being.

Hence also Paul said, (Heb. x.

31.) ''It is a fearful thing to fall into the hands of the living God.''

Endure I beseech you, the fiery force of the words, for perhaps—perhaps you will have some consolation from hence!

Who among men can punish as God has punished? when He caused a deluge and entire destruction of a race so numerous; and again, when, a little while after, He rained fire from above, and utterly destroyed them all?

What punishment from men can be like that ?

Seest thou not that the punishment even in this world is almost eternal?

Four thousand years have passed away, and the punishment of the Sodomites abideth at its height.

For as His mercy is great, so also is His punishment. one sin and brought on himself certain death ; whereas we commit ten thousand transgressions daily.

Now if he by that one act brought on himself so great an evil and introduced death ; what shall not wé suffer who continually live in sins, and instead of Paradise, have the expectation of heaven?

The argument is irksome and pains the hearer: were it only by my own feelings, I know this.

For indeed my heart is troubled and throbs; and the more I see the account of hell confirmed, the more do I tremble and shrink through fear.

But it is necessary to say these things lest we fall into hell.

What thou didst receive was not paradise, nor trees and plants, but heaven and the good things in the heavens.

Now if he that had received less was comdemned, and no consideration exempted him, much more shall we who have sinned more abundantly, and have been called unto greater things, endure the woes without remedy.

Again: if He had imposed any burdensome or impossible things, one might perhaps have been able to urge difficulty of the laws: but if they be extremely easy, what can we say for our not regarding even these?

Suppose thou art unable to fast or to practice virginity ; although thou art able if thou wilt, and they who have been able are a condemnation to us.

But, however, God hath not used this strictness towards us; neither hath He enjoined these things nor laid them down as laws, but left the choice -to be at the discretion of the hearers.

Nevertheless, thou art able to be chaste in marriage; and thou art able to abstain from drunkenness.

Art thou unable to empty thyself of all thy goods? Nay surely thou art able; and they who have done so prove it.

But nevertheless He hath not enjoined this, but hath commanded not to be rapacious, and of our means to assist those who are in want.

But if a man say, I cannot even be content with a wife only, he deceiveth himself and reasoneth falsely ; and they condemn him who without a wife lives in chastity.

But how, tell me, canst thou help using abusive words? canst thou not help cursing?

Why, the doing these things is irksome, not the refraining from them.

What excuse then have we for not observing precepts so easy and light?

We cannot name any atall.

That the punishment then is eternal is plain from all that hath been said.

Consider, for example, how long a time, but for one single sin, our race abides in death.

Five thousand years! and more have passed, and death hath not yet been done away, on account of one single sin.

And we cannot even say that Adam had heard prophets, that he had seen others punished for sins, and it was meet that he should have been terrified thereby and corrected, were it only by the example.

For he was at that time first, and alone; but nevertheless he was punished.

But thou canst not have anything of this sort to advance, who after so many examples art become worse; to whom so excellent a Spirit hath been vouchsafed, and yet thou drawest upon thyself not one sin, nor two, nor three, but sins without number!

For do not, because the sin is committed in a small moment, calculate that therefore the punishment also must be a matter of a moment.

Seest thou not those men, who for a single theft or a single act of adultery, committed in a small moment of time, oftentimes have spent their whole life in prisons, and in mines, struggling with continual hunger and every kind of death?

And there was no one to set them at liberty, or to say, '' The offence took place in a small moment of time; the punishment too should have its time equivalent to that of the sin.''

[3.] But, '' They are men,'' some one will say, ''who do these things; as for God, He is loving unto men.''

Now, first of all, not even men do these things in cruelty, but in humanity.

And God Himself, as He is loving unto men,"' in the same character doth He punish sins.

[4.] But since Paul's saying appears to some to tell the othér way, come let us bring it forward also and search it out thoroughly.

For having said, ''If any man's work abide which he hath built thereon, he shall receive a reward ; and if any man's work shall be burned, he shall suffer loss,'' he adds, ''but himself shall be saved, yet so as through fire.''

What shall we * According to the reckoning of the LX X, in Gen. 5. which adding 100 years to the five first generations, and also to the seventh. and making some slight difference in the lives of Methuselah and Lamech, brings the date of the flood to A. M. 2242, and that of our

Lord's birth to 5500.

Homiiy IX.]

HOMILIES ON FIRST CORINTHIANS.

SI say then to this?

Let us consider first what is ''the Foundation, '' ahd what '' the gold,'' and what ''the precious stones,'' and what 'the hay, '' and what the 'stubble. "' these sayings, the thing affirmed is not reasonable.

For in the faith all ought to be equal, since ''there is but one faith ;'' (Eph. iv. 5.) but in goodness of life it is not possible that all should be the same.

Because the faith is not in one case less, in another more excellent, but the same in all those who truly believe.

But in life there is room for some to be more diligent, others more slothful; some stricter, and others more ordinary; that some should have done well in greater things, others in less; that the errors of some should have been more grievous, of others less notable.

On this account he saith, 'Gold, silver, costly stones, wood, hay, stubble,—every man's work shall be made manifest: ''—his conduct; that is what he speaks of here:—''If any man's work abide which he built thereupon, he shall receive a reward; if any man's work shall be burned, he shall suffer loss.''

Whereas, if the saying related to disciples and teachers, he ought not to '¢The Foundation,'' then, he hath himself plainly signified to be Christ, saying, '' For other foundation can no man lay than that which is laid, which,'' he saith 'is Jesus <Shiristessh:

Next, the building seems to me to be actions.

Although some maintain that this also is spoken concerning teachers and disciples and concerning corrupt heresies: but the reasoning doth not admit it.

For if this be it, in what sense, while <''the work is _ destroyed,'' is the 'builder'? to be ''saved,'' though it be ''through fire?''

Of right, the author ought rather of the two to perish; but now it will be found that the severer penalty is assigned to him who hath been built into the work.

For if the teacher was the cause of the wickedness, he is worthy to suffer severer punishment: how then shall he be '' saved ?'' If, on the contrary, he was not the cause but the disciples became such through their own perverseness, he is no whit deserving of punishment, no, nor yet of sustaining loss: he, I say, who builded so well.

In what sense then doth he say, '' he shall suffer loss ?"'

''suffer loss'' for disciples refusing to hear. And therefore he saith, '' Every man shall receive his own reward according to his own labor'' not according to the result, but according to ''the labor.''

For what if the hearers gave no heed ?

Wherefore this passage also proves that the saying is about actions.

Now his meaning is this: If any man have an ill life with a right faith, his faith shall not shelter him from punishment, his work being burnt up.

The phrase, ''shall be burned up,'' means, ''shall not endure the violence of the fire.'"'

But just as if a man having golden armor on were to pass through a river of fire, he comes from crossing it all the brighter; but if he were to pass through it with hay, so far from profiting, he destroys himself besides; so also is the case in regard of men's works.

For he doth not say this as if he were discoursing of material things being burnt up, but witha view of making their fear more intense, and of shewing how naked of all defence he is who abides in wickedness.

Wherefore he said, '' He shall suffer loss :'' lo, here is one punishment :

From this it is plain that the discourse is about actions.

For since he means next in course to put out his strength against the man who had committed fornication, he begins high up and long beforehand to lay down the preliminaries.

For he knew how while discussing one subject, in the very discourse about that thing to prepare the grounds of another to which he intends to pass on.

For so in his rebuke for not awaiting one another at their meals, he laid the grounds of his discourse concerning the mysteries.

And also because now he is hastening on towards the fornicator, while speaking about the ''Foundation,'' he adds,

'¢Know ye not that ye are the Temple of God? and that the Spirit of God dwelleth in you?

If any man destroy (@6efon, rec. version, "'defile.'?) the Temple of God, him will God destroy.''

Now these things, he said, as beginning now to agitate with fears the soul of him that had been unchaste.

'¢but he himself shall be saved, but so as by fire ;'' lo, again, here is a second.

And his meaning is, ''He himself shall not perish in the same way as his works, passing into nought, but he shall abide in the fire.!

[6.] '' He calleth it, however, '' Salvation,"' you will say; why, that is the cause of his adding, '' so as by fire :'' since we also used to say, ''It is preserved in the fire,'' when we speak of those substances which do not immediately burn up and become ashes.

For do not at sound of the word fire imagine that [5.] Ver. 12. <'If any man build upon this foundation, gold, silver, costly stones, wood, hay, stubble.''

For after the faith there is need of edification: and therefore he saith elsewhere,

''Edify one another with these words.'' (perhaps 1 Thess. v. 11; iv. 5.) For both the artificer and the learner contribute to the edifying.

Wherefore he saith, ''But let every man take heed how he, buildeth thereon.'"'

(1 Cor. iii. ro.) But if faith had been the subject of 1 [Few accept this singular explanation.

The common view of the clause is that it means that the man is saved, but as if through the very flames, i. ¢., with the greatest difficulty. 1 Pet. iv. 18. c.]

WORKS OF ST. CHRYSOSTOM.

[Homity IX. those who are burning pass into annihilation. | brings back his discourse to the common fault,

And though he call such punishment Salvation, | saying, '' If any man among you seemeth to be be not astonished.

For his custom is in things; wise in this world, let him become a fool, that which have an ill sound to use fair expressions,

|he may become (yévyrae. rec. vers.

'¢ be.'') and in good things the contrary.

For example, |wise.''?

And this' he doth afterwards with the word '' Captivity'? seems to be the name} great boldness of speech, as having sufficiently of an evil thing, but Paul has applied it in a| beaten them down?, and shaken with that fear good sense, when he says, ' Bringing into cap-|the mind not of that unclean person only, but tivity every thought to the obedience of Christ.'' | of all the hearers also: so accurately does he

(2 Cor. x. 5.) And again, to an evil thing he, measure the reach of what-he has to say.

For hath applied a good word, saying, ''Sin| what if a man be rich, what if he be noble; he reigned,' (Rom. v. 21.) here surely the term | is viler than all the vile, when made captive by ''reigning"' is rather of auspicious sound.;sin.

For as if a man were a king and enslaved And so here in saying, 'he shall be saved,''|to barbarians, he is of all men most wretched, he hath but darkly hinted at the intensity of | so also is it in regard to sin: since sin is a barthe penalty: as if he had said, '' But himself barian, and the soul which hath been once shall remain forever in punishment."' taken captive she knoweth not how to spare, but He then makes an inference, saying, plays the tyrant to the ruin of all those who [7.] Ver. 16.

'* Know ye not that ye are the; admit her.

; Temple of God?''

For since he had discoursed| [9.] For nothing is so inconsiderate as sin: in the section before, concerning those who| nothing so senseless, so utterly foolish and outwere dividing the Church, he thenceforward | rageous.

All is overturned and confounded and attacks him also who had been guilty of unclean-| destroyed by it, wheresoever it may alight. ness ; not indeed as yet in plain terms but in a| Unsightly to behold, disgusting and grievous. general way; hinting at his corrupt mode of |And should a painter draw her picture, he life and enhancing the sin, by the Gift which| would not, methinks, err in fashioning her had been already given to him.

'Then also he| after this sort.

A woman with the form of a puts all the rest to shame, arguing from these | beast, savage, breathing flames, hideous, black ; very blessings which they had already: for this|such as the heathen poets depict their Scyllas. is what he is ever doing, either from the future; For with ten thousand hands she lays hold of or from the past, whether grievous or encour-|our thoughts, and comes on unexpected, and aging.

First, from things future; '' For the! tears everything in pieces, like those dogs that day shall declare it, because it is revealed by | bite slily. fire.'

Again, from things already come to| But rather, what need of the painter's art, pass; '' Know ye not that ye are the Temple | when we should rather bring forward those who of God, and the Spirit of God dwelleth in| are made after sin's likeness ? you?"

Whom then will ye that we should portray Ver. 17.

'If any man destroy the Temple first ? The covetous and rapacious? And what of God, him will God destroy.''?

Dost thou|more shameless than those eyes? What more mark the sweeping vehemence of his words? | immodest, more like a greedy dog? For no dog

However, so long as the person is unknown, |keeps his ground with such shameless impuwhat is spoken is not so invidious, all dividing |dence as he when he is grasping at all men's among themselves the fear of rebuke. goods.

What more polluted than those hands ?

'¢Him will God destroy,' that is, will] What more audacious than that mouth, swalcause him to perish.

And this is not the word | lowing all down and not satisfied ? Nay, look of one denouncing a curse, but of one that} not on the countenance and the eyes as being a prophesieth. aman's.

For such looks belong not to the ''For the Temple of God is holy:" but he| eyes of men.

He seeth not men as men; he that hath committed fornication is profane.

|seeth not the heaven as heaven.

He does not Then, in order that he might not seem to! even lift up his head unto the Lord ; but all is spend his earnestness upon that one, in saying, | money in his account.

The eyes of men are ''for the Temple of God is holy,'' he addeth, | wont to look upon poor persons in affliction, and '' which ye are."' to be softened ; but these of the rapacious man,

[8.] Ver. 18. '* Let no man deceive himself.'' | at sight of the poor, glare like wild beasts'.

This also is in reference to that person, as|The eyes of men do not behold other men's thinking himself to be somewhat and flattering | goods as if they were their own, but rather their himself on wisdom.

But that he might not 1 i. e. ''reproving them for their common fault." seem to press on him at great length mM a mere

° From this to the end of the sentence is not in Benedictine, but digression ; he first throws him into a kind of | in Savile's margin, evidently from some MS,

It seems to complete ;

the connection of the sentences.

[But Dr. Field its it. agony and delivers him over unto fear, and then | ® Compare gs emt

Be) aiioheds 1Bb4! ig ao Or Be Se ee Se ee ee ee eee ee eee eee

Homity IV.]

HOMILIES ON FIRST CORINTHIANS.

own as others; and they covet not the things | against their '' fellow-servant:

(St. Mat. xviii. given to others, but rather exhaust upon others | 33.) and neither is love of the kingdom there, their own means: but these are not content| nor fear of hell ; no reverence for men, no pity, unless they take all men's property.

For it is} no sympathy: but shamelessness and audacity, not a man's eye which they have, but a wild| and contempt of all things to come.

And unto beast's.

The eyes of men endure not to see|them the words of God concerning punishment their own body stripped of clothing, (for it is|seem to be a fable, and His threats mirth.

For their own, though in person it belong to others, ) | such is the mind of the covetous man.

Since but these, unless they strip every one and lodge | then within they are demons, and without, wild all men's property in their own home, are never | beasts ; yea, worse than wild beasts ; where are cloyed; yea rather they never have enough. | we to place such as they are?

For that they are Insomuch that one might say that their hands| worse even than wild beasts, is plain from this. are not wild beasts' only, but even far more| The beasts are such as they are by nature: but savage and cruel than these.

For bears and| these, endowed by nature with gentleness, wolves when they are satiated leave off their | forcibly strive against nature to train themselves kind of eating: but these know not any satiety. | to that which is savage.

The demons too have And yet for this cause God made us hands, to| the plotters among men to help them , to such assist others, not to plot against them.

And if|an extent that if they had no such aid, the we were to use them for that purpose, better had | greater part of their wiles against us would be they been cut off and we left without them.|done away: but these, when such as they have But thou, if a wild beast rend a sheep, art grieved ; | spitefully entreated are vying with them, still try but when doing the same unto one of thine own/to be more spiteful then they.

Again, the devil flesh and blood, thinkest thou that thy deed is} wages war with man, not with the demons of nothing atrocious?

How then canst thou be a|his own kind: but he of whom we speak is man?

Seest thou not that we call a thing | urgent in all ways to do harm to his own kindred humane, when it is full of mercy and loving-|and family, and doth not even reverence nature. kindness?

But when a man doth any thing; I know that many hate us because of these cruel or savage, inhuman is the title we give to| words; but I feel no hatred towards them; such a one.

You.see then that the stamp rather I pity and bewail those who are so disof manas we portray him is his showing| posed.

Even should they choose to strike, I mercy; of a beast the contrary; according to} would gladly endure it, if they would but constant saying, '' Why, is a man a wild beast, | abstain from this their savage mind.

For not I or a dog?' (vid. 2 Kings vill. 13.) For men|alone, but the prophet also with me, banisheth relieve poverty; they do not aggravate it.|all such from the family of men saying, (Ps.

Again these men's mouths are the mouths of|xhx. 20. Sept. tots dvoytors) '* Man being in wild beasts; yea rather these are the fiercer of} honor hath no understanding, but is like unto the two.

For the words also, which they utter, | the senseless beasts.'' emit poison, more than the wild beasts' teeth,

Let us then become men at last, and let us working slaughter.

And if one were to go|look up unto heaven; and that which is accordthrough all particulars, one should then see] ing to His image, (Colos. ili. 10.) let us receive clearly how inhumanity turns those who practise | and recover: that we may obtain also the blessit from men into beasts. ings to come through the grace and loving-kind- [10.] But were he to search out the mind/ness of our Lord Jesus Christ, with Whom to also of that sort of people, he would no longer | the Father and the Holy Spirit be glory, power, call them beasts only, but demons.

For first, | honor, now and always, and unto everlasting they are full of great cruelty and of hatred|ages.

Amen.

SSS ee ee ee a eee eS ee ee ee ee eee

EO Mel Ei Veraxe: t) Cor. 117/10, 119: despise glory is the cause of glory; so alsé the becoming a fool maketh a man wiser than all.

For all, with us, goes by contraries.

Let no man deceive himself. If any man (éy gyi omitted.) thinketh that he is wise in this world, let him become a fool, that he may become wise.

For the wisdom of this world is foolishness with God.

Further: why said he not, ''Let him put off wisdom,"' but, '' Let him become a fool?"'

That he might most exceedingly disparage the heathen instruction.

For it was not the same thing to say, '' Lay aside thy wisdom,"' and, '¢become a fool.'?

And besides, he is also training people not to be ashamed at the want of refinement among us; for he quite laughs to scorn all heathen things.

And for the same sort of reason he shrinks not from the names, trusting as he does to the power of the things

As I said before, having launched out before the proper time into accusation of the fornicator, and having half opened it obscurely in a few words, and made the man's conscience to quail, he hastens again tothe battle with heathen wisdom, and to his accusations of those who were puffed up there-with, and who were dividing the Church: in order that having added what remained and completed the whole topic with accuracy, he might thenceforth suffer his tongue to be carried away with vehement impulse against the unclean person, having had but a preliminary skirmishing with him in what he had said before.

For this, ''Let no man deceive himself, '' is the expression of one aiming chiefly at him and quelling him beforehand by fear: and the saying about the '' stubble,"' suits best with one hinting at him.

And so does the phrase, '' Know ye not that ye are the Temple of God, and the Spirit of God dwelleth in you?''

For these two things are most apt to withdraw us from sin; when we have in mind the punishment appointed for the sin ; and when we reckon up the amount of our true

[which he speaks of ].

Wherefore, as the Cross, though counted ignominious, became the author of innumerable blessings, and the foundation and root of glory unspeakable ; so also that which was accounted to be foolishness became unto us the cause of wisdom.

For as he who hath learned anything ill, unless he put away the whole, and make his soul level and clear, and so offer it to him who is to write on it, will know no wholesome truth for certain; so also in regard of the wisdom from without.

Unless thou turn out the whole and sweep thy mind clear, and like one that is ignorant yield up thyself unto the faith, thou wilt know accurately nothing excellent.

For so those also who see imperfectly if they will not shut their eyes and commit themselves unto others, but will be trusting their own matters to their own faulty eyesight, they will commit many more mistakes than those who see not. dignity.

By bringing forward then ''the hay'"' and ''the stubble, ' he terrifies ; but by speaking of the dignity of that noble birth which was theirs, he puts them to shame; by the former striving to amend the more insensible kind, by the latter the more considerate.

[2.] ''Let no man deceive himself; if any man thinketh that he is wise in this world, let him become a fool."'

But how, you will say, are men to put off this wisdom?

By not acting on its precepts.

[3.] Then, seeing that he bade men so urgently withdraw themselves from it, he adds the cause, saying, '' For the wisdom of this world is foolishness with God."

For not only it contributes nothing, but it even hinders.

We must then withdraw ourselves from it, as doing harm.

Dost thou mark with what a high hand he carries off the spoils of victory, having proved that so far from profiting us at all, it is even an opponent?

As he bids one become, as it were, dead unto the world ;—and this deadness harms not at all, but rather profits, being made a cause of life :— so also he bids him become foolish unto this world, introducing to us hereby the true wisdom.

Now he becomes a fool unto the world, who slights the wisdom from without, and is persuaded that it contributes nothing towards his comprehension of the faith.

As then that poverty which is according to God is the cause of wealth, and lowliness, of exaltation, and to And he is not content with his own arguments, but he has also adduced testimony again,

Homi ty X.]

HOMILIES ON FIRST CORINTHIANS.

saying, ''For it is written, (Job v. 13.) He taketh the wise in their own craftiness.''

By ''craftiness,'' 1. e. by their own arms getting the better of them. taking down the pride of the teachers, and signifying that so far from bestowing any favor on them, they themselves ought to be grateful to the others.

Since for their sake they were made such as they were, yea, moreover, had received grace.

But seeing that these also were sure to boast, on this account he cuts out beforehand this disease too, saying, '* As God gave to every man," (Supr. vi. 5. 6.) and, ''God gave the increase :'' to the end that neither the one party might be puffed up as bestowers of good ; nor the others, on their hearing a second time, '* All things are yours,'' be again elated.

'For, indeed, though it were for your sakes, yet the whole was God's doing.''

And I wish you to observe how he hath kept on throughout, making suppositions in his own name and that of Peter.

For seeing that they made | use of their wisdom tothe doing away of all, need of God, by it and no other thing He refuted them, shewing that they were specially in need of God.

How and by what method?

Because having by it become fools, by it, as was meet, they were taken.

For they who supposed that they needed not God, were reduced to so great a strait as to appear inferior to fishermen and unlettered persons; and from that time forth to be unable to do without them.

Wherefore he saith, ''In their own craftiness'' He took them.

For the saying ''I will destroy their wisdom,'' was spoken in regard to its introducing nothing useful; but this, '* who taketh the wise in their own craftiness, with a view of shewing the power of God."

But what is, '' or death ?'' That even though they die, for your sakes they die, encountering dangers for your salvation.

Dost thou mark how he again takes down the high spirit of the disciples, and raises the spirit of the teachers ?

In fact, he talks with them as with children of high birth, who have preceptors, and who are to be heirs of all.

Next, he declares also the mode in which God took them, adding another testimony :

Ver. 20.

'' For the Lord,"' saith he, '' knoweth the reasonings of men (Ps. xciv. 11. dv3pamwy Sept.) that they are vain.'"'

Now when the Wisdom which is boundless pronounces this edict concerning them, and declares them to be such, what other proof dost thou seek of their extreme folly?

For men's judgments, it is true, in many instances fail; but the decree of God is unexceptionable and uncorrupt in every case.

We may say also, in ancther sense, that both the death of Adam was for our sakes, that we might be corrected ; and the death of Christ, that we might be saved.

«¢ And ye are Christ's ; and Christ is God's.''

In one sense '' we are Christ's, and in another sense '¢ Christ is God's,'' and in a third sense is

[4.] Thus having set up so splendid a trophy of the judgment from on high, he employs in what follows a certain vehemence of style, turning it against those who were under his ministry,

(apyopuévovs) and speaking thus:

'<the world ours.'' For we indeed are Christ's, as his work:

'' Christ is God's, as a genuine Offspring, not as a work: in which sense neither is the world ours.

So that though the saying is the same, yet the meaning is different.

For '' the world is ours,' as being a thing made for our sakes: but '' Christ is God's,'' as having Him the Author of his being, in that He is

Father.

And ''we are Christ's,'' as having been formed by Him. Now '<< if they are yours,"' saith he, '' why have ye done what is just contrary to this, in calling yourselves after their name, and not after Christ, and God ?"'

Ver. 21.

'' Wherefore let no man glory in men; for all things are yours.''

He comes again to the former topic, pointing out that not even for their spiritual things ought they to be highminded, as having nothing of themselves.

<< Since then the wisdom from without is hurtful, and the spiritual gifts were not given by you, what hast thou wherein to boast?''?

And in regard to the wisdom from without, '' Let no man deceive himself,'' saith he, because they were conceited about a thing which in truth did more harm than good.

But here, inasmuch as the thing spoken of was really advantageous, [5.] C. iv. ver.

'* Let aman so account of us, as of ministers of Christ, and stewards of the mysteries of God.'"'

After he had cast down their spirit, mark how again he refreshes it, saying, '¢as ministers of Christ.'""

Do not thou then, letting go the Master, receive a name from the servants and ministers.

'' Stewards,'' saith he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister.

''Let no man glory.'?

And he orders his speech more gently: ''for all things are yours.''

Ver. 22. ''Whether Paul,or Apollos,or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and ye are Christ's and Christ is God's.''

For because he had handled them sharply, he refreshes them again.

And as above he had said, (I. Cor. iii. g.) ''We are fellow-workers with God ;'' and by many other expressions had soothed them : so here too he saith, '' All things are yours ; Ver. 2.

'' Moreover it is required in stewards, that a man be found faithful :'' that is, that he do not appropriate to himself his master's goods, that he do not as a master lay claim for himself

WORKS OF ST.

CHRYSOSTOM.

[Homity X.

—. unsuitable things, nor puffed up, nor appropriating it unto thyself; but esteem thyself to be poor and inglorious.

For never,—hadst thou been entrusted with a king's purple to keep,— never would it have become thee to abuse the robe and spoil it, but with the more exactness to keep it for the giver.

Is utterance given thee?

Be not puffed up; be not arrogant; for the gracious gift is not thine.

Be not grudging about thy Master's good, but distribute them among thy fellow-servants ; and neither be thou elated with these things as if they were thine own, nor be sparing as to the distribution of them.

Again, if thou hast children, they are God's which thou hast.

Ifsuch be thy thought, thou wilt both be thankful for having them, and if bereft thou wilt not take it hard.

Such was Job when he said, ( Job i. 21. ) ''The Lord gave, the Lord hath taken away. "' but administer as a steward.

For a steward's part is to administer well the things committed to his charge: not to say that his master's things are his own; but, on the contrary, that his own are his master's.

Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master's goods and that they are not his own; let him not keep them with himself, nor set them down to his own account ; but let him impute them unto God who gave them all.

Wouldest thou see faithful stewards? Hear what saith Peter, '¢ Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk ?"' (Acts iii. 12.) Unto! Cornelius also he saith, ''We also are men of like passions with you: '' and unto Christ Himself, '' Lo, we have left all, and followed Thee."' (St. Matt. xix. 27.) And Paul, no less, when he had said,

For we have all things from Christ.

Both existence itself we have through Him, and life, and breath, and light, and air, and earth.

And if He were to exclude us from any one of these, we are lost and undone.

For ( 1 S.Pet. ii. 11.) 'we are sojourners and pilgrims''

And all this about ''mine,'' and ''thine,'' is bare words only, and doth not stand for things.

For if thou do but say the house is thine, it is a word without a reality: since the very air, earth, matter, are the Creator's: and so art thou too thyself, who hast framed it; and all other things also.

But supposing the use to be thine, even this is uncertain, not on account of death alone, but also before death, because of the instability of things.

"'T labored more abundantly than they all," (1 Cor. xv. 10.) added, '' yet not I, but the grace of God which was with me.''

Elsewhere also, setting himself strongly against the same persons, he said, '' For what hast. thou which thou didst novi receive? so (Cintyel a) ie thor) thoughasp nothing of thine own, neither' wealth, nor speech, nor life itself; for this also is surely the Lord's.

Wherefore, when necessity calls, do thou lay down this also.

But if thou doatest on life, and being ordered to lay it down refusest, thou art no longer a faithful steward."'

«¢ And how is it possible, when God calls, to resist ?'' Well, that is just what I say too: and on this account do I chiefly admire the lovingkindness of God, that the things which He is able, even against thy will, to take from thee, these He willeth not to be paid in (elseveyO7vat) by thee unwillingly, that thou mayest have a reward besides.

For instance, He can take away life without thy consent; but His will is [ 6. ] These things then continually picturing to ourselves, let us lead strict lives; and we shall gain two of the greatest advantages.

For first, we shall be thankful both when we have and when we are bereaved; and we shall not be enslaved to things which are fleeting by, and things not our own.

For whether it be wealth that He taketh, He hath taken but His own; or honor, or glory, or the body, or the life itself: be it that He taketh away thy son, it is not thy son that He hath taken, but His own servant.

For thou formedst him not, but He made him.

Thou didst but minister to his appearing ; the whole was God's own work.

Let us give thanks therefore that we have been counted worthy to be His ministers in this matter.

But what?

Wouldest thou have had him for ever?

This again proves thee grudging, and ignorant that it was another's child which thou hadst, and not thine own.

As therefore those who part resignedly are but aware that they have what was not theirs ; so whoever gives way to grief is in fact counting the King's property his own.

For, if we are not our own, how can they be ours?

I say, we: for in two ways we are His, both on to do so with thy consent, that thou mayest say with Paul, ''I die daily," ( 1 Cor. xv. 31.) He can take away thy glory without thy consent, and bring thee low: but He will have it from thee with thine own goodwill, that thou mayest have a recompense.

He can make thee poor, though unwilling, but He will have thee willingly become such, that He may weave crowns for thee.

Seest thou God's mercy to man?

Seest thou our own brutish stupidity ?

What if thou art come to great dignity, and hast at any time obtained some office of Church government?

Benot high-minded.

Thou hast not acquired the glory, but God hath put it on thee.

As if it were another's, therefore, use it sparingly ; neither abusing it nor using it upon 1 These words were addressed by St. Paul and St. Barnabas, to the men of Lystra when they were about to offer sacrifices to them.

Acts xiv.

15.

[The words of Peter which Chrysostom seems to have had in mind were 'Stand up, I myself also ama man."

Acts x. 26—C.]

HomIy X.]

HOMILIES ON FIRST CORINTHIANS.

D7. and then will you reap the benefit of it.

Seest thou not that the hands minister, and the and the stomach receives?

Doth the stomach say, Since I have received, I ought to keep it all?

Then do not thou I pray, in regard to riches, use this language.

For it belongs to the receiver to impart.

As 'then it is a vice in the stomach to retain the account of our creation, and also on account of the faith.

Wherefore David saith, stance is with Thee:

Sept. '' hope" rec. vers. of. ver.6; Ps. cxxxix. 14.) and Paul too, '' For in Him we live and move | and have our being:'' ( Acts xvii. 28.) and | plying the argument about the faith, he Says, |

(1 Cor. vi. 19, 20.) '* Ye are not your own,"' and '' ye were bought with a price.''

For all things are God's.

When then He calls and chooses to take, let us not, like grudging servants, fly from the reckoning, nor purloin our

Master's goods.

'Thy soul is not thine; and how can thy wealth be thine?

How is it then that thou spendest on what is unnecessary the things which are not thine? Knowest thou not that for this we are soon to be put on our trial, that is, if we have used them badly?

But seeing that they are not our's but our Master's, it were right to expend them upon our fellow-servants.

Itis worth considering that the omission of this was the charge brought against that rich man: and against those also who had not given food to the Lord. (St. Luke xvi. 21. St. Matt. exVend 20) fe My sub- ' (Ps. xxxix. 7. Ordéctaotg | mouth softens, food and not to distribute it, (for it is injurious to the whole body,) so it is a vice in those that are rich to keep to themselves what they have.

For this destroys both themselves and others.

Again, the eye receives all the light: but it doth not itself alone retain it, but enlightens the entire body.

For it is not its nature to keep it to itself, so long as it is an eye.

Again, the nostrils are sensible of perfume; but they do not keep it all to themselves, but transmit it to the brain, and affect the stomach with a sweet savor, and by their means refresh the entire man.

The feet alone walk; but they move not away themselves only, but transfer also the whole body.

In like manner do thou, whatsoever thou hast been entrusted withal, keep it not to thyself alone, since thou art doing harm to the whole and to thyself more than all.

[7.] Say not then, <'Iam but spending mine | own, and of mine own I live delicately."'

It is not of thine own, but of other men's.

Other men's, I say, because such is thine own choice: for God's will is that those things should be thine, which have been entrusted unto thee on behalf of thy brethren.

Now the things which are not thine own become thine, if thou spend them upon others: but if thou spend on thyself unsparingly, thine own things become no longer thine.

For since thou usest them cruelly, and sayest, '' That my own things should be altogether spent on my own enjoyment is. fair :"' therefore I call them not thine own.

For they are common to thee and thy fellow-servants ; just as the sun is common, the air, the earth, and all the rest.

For asin the case of the body, each ministration belongs both to the whole body and to each several member ; but when it is applied to one single member only, it destroys the proper function of that very member : so also it comes to pass in the case of wealth.

And that what I say may be made plainer ; the food of the body which is given in common to the members, should it pass into one member, even to that it turns out alien in the end.

For when it cannot be digested nor afford nourishment, even to that part, I say, it turns out alien.

But if it be made common, both that part and all the rest have it as their own.

And not in the case of the limbs only may one see this occuring: for the smith also, if he chose to impart of his craft to no one, ruins both himself and. all other crafts.

Likewise the cordwainer, the husbandman, the baker, and everyone of those who pursue any necessary calling; if he chose not to communicate to anyone of the results of his art, will ruin not the others only but himself also with them.

And why do I say, '' the rich?''

For the poor too, if they followed after the wickedness of you who are covetous and rich, would injure you very greatly and soon make you poor ; yea rather, they would quite destroy you, were they in your want unwilling to impart of their own: the tiller of the ground, (for instance,) of the labor of his hands; the sailor, of the gain from his voyages ; the soldier, of his distinction won in the wars.

Wherefore if nothing else can, yet let this at |least put you to shame, and do you imitate their benevolence.

Dost thou impart none of thy wealth unto any?

'Then shouldest thou not receive any thing from another: in which case, the world will be turned upside down.

For in every thing to give and receive is the principle of numerous blessings: in seeds, in scholars, in arts.

For if any one desire to keep his art to himself, he subverts both hirnself and the whole course of things.

And the husbandman, if he alone, you too have lost it: for you will not} bury and keep the seeds in his house, will bring reap its reward.

But if you possess it jointly | about a grievous famine. with the rest, then will it be more your own,

So also in regard of wealth.

If you enjoy it So also the rich man, if he act thus in regard of his wealth, will

CHRYSOSTOM.

[ Hominy XI.

WORKS OF ST.

destroy himself before the poor, heaping up the another, And he afforded my son the means of taking his station among men:

(els dvdpas épgavivat) another, He made my calamity to cease: another, He delivered me from dangers.

Better than golden crowns are words such as these, that a man should have in his city innumerable persons to proclaim his beneficence.

Voices such as these are pleasanter far, and sweeter than the voices of the heralds marching before the archons; to be called saviour, benefactor, defender, (the very names of God ;) and not, covetous, proud, insatiate, and mean.

Let us not, I beseech you, let us not have a fancy for any of these titles, but the contrary.

For if these, spoken on earth, make one so splendid and illustrious; when they are written in heaven, and God proclaims them on the day that shall come, think what renown, what splendor thou shalt enjoy!

Which may it be the lot of us all to obtain, through the grace and lovingkindness of our Lord Jesus Christ; with Whom unto the Father and the Holy Spirit, be glory, power, honor, now and always and unto everlasting ages. Amen. fire of hell more grievous upon his own head.

[8.] Therefore as teachers, however many scholars they have, impart some of their lore unto each; so let thy possession be, many to whom thou hast done good.

And let all say, '' such an one he freed from poverty, such an one from dangers.

Such an one would have perished, had he not, next to the grace of God, enjoyed thy patronage.

'This man's disease thou didst cure, another thou didst rid of false accusation, another being a stranger you took in, another being naked you clothed.''

Wealth inexhaustible and many treasures are not so good as such sayings.

'They draw all men's gaze more powerfully than your golden vestments, and horses, and slaves.

For these make a man appear even odious: (gopttxdv, a conj. of Saville's for gopttxa) they cause him to be hated as a common foe ; but the former proclaim him as a common father and benefactor.

And, what is greatest of all, Favor from God waits on thee in every part of thy proceedings.

What I mean is, let one man say, He helped to portion out my daughter :

HOMT ENS ae POR asl:

But with me it is a very small thing that I should be such another ; this man is inferior to that; that, better than this.'""

And, leaving off to mourn for their own bad ways, they were become judges of others; and in this way again were kindling grievous warfare. judged of you, or of man's judgment: yea I judge not mine own self.

For I know nothing against myself, yet am I not hereby justified: but He that judgeth me is the Lord.

TOGETHER with all other ills, I know not how, there hath come upon man's nature the disease of restless prying and of unseasonable curiosity, which Christ Himself chastised, saying, (S.

Matt. vii, 1.) '' Judge not, that ye be not judged."

A kind of thing, which hath no pleasure as all other sins have, but only punishment and vengeance.

For though we are ourselves full of ten thousand evils, and bearing the '' beams"'

Mark then, how wisely Paul corrects them, doing away with this disease.

For since he had said, '' Moreover, it is required in stewards that a man be found faithful,'' and it seemed as if he were giving them an opening to judge and pry into each man's life, and this was aggravating the party feeling; lest such should be the effect on them, he draws them away from that kind of petty disputation, saying, '' With me it is a very small thing that I should be judged of you;"' again in his own person carrying on the discourse. in our own eyes, we become exact inquisitors of the offences of our neighbor which are not at all bigger than <''motes.''

And so this matter at Corinth was falling out.

Religious men and dear to God were ridiculed and cast out for their want of learning; while others,

[2.] But what means, '' With me it is a very small thing that I should be judged of you or of man's day?"' (jpépas) «1 judge myself unworthy,"' saith he, '' of being judged by you."'

And why say I, <'by you?" I will add, "by (xat td [tod ?]) any one else.'"?

Howbeit, let no one condemn Paul of arrogance; though he saith that no man is worthy to pass sentence conbrimful of evils innumerable, -were classed highly because of their fluent speech. Then like persons sitting in public to try causes, these were the sort of votes they kept rashly passing: '' such an one is worthy: such an one is better than

HomIiy XI.]

HOMILIES ON FIRST CORINTHIANS.

cerning him. For first, he saith these things not for his own sake, but wishing to rescue others from the odium which they had incurred from the Corinthians.

And in the next place, he limits not the matter to the Corinthians merely, but himself also he deposes from this right of father.

For this is arrogance, to think one's self better than one's fellow-servants: but to pass the true sentence on things cometh not of boasting, but of strictness of life.

On this account Paul also, not to exalt himself, but to humble others, and to keep down those who were rising up out of their places, and to persuade them to be modest, said, '* With me it is a very small thing that I should be judged of you or of man's day.''

Observe how he soothes the other party also.

For whosoever is told that he looks down on all alike, and deigns not to be judged of any one, will not thenceforth any more feel pain, as though himself were the only one excluded.

For if he had said, ''Of you,'"' only, and so held his peace ; this were enough to gall them as if treated contemptuously.

But now, by introducing, 'nor yet of man's day,'' he brought alleviation to the blow ; giving them partners in the contempt.

Nay, he even softens this point again, saying, judging ; saying, that to decree such things was a matter beyond his decision.

At least he adds, "'T judge not mine own self.''

But besides what has been said, we must search out the ground upon which these expressions were uttered.

For he knew well in many cases how to speak with high spirit : and that, not of pride or arrogance, but of a certain excellent management [olxovopyias aptotyns] seeing that in the present case also he saith this, not as lifting up himself, but as taking down other men's sails, and earnestly seeking to invest the saints with due honor.

For in proof that he was one of the very humble, hear what he saith, bringing forward the testimony of his enemies on this point; ''His bodily presence is weak, and his speech of no account; (2 Cor. x.

''not even do I judge myself."'

Mark the expression, how entirely free from arrogance: in that not even he himself, he saith, is capable of so great exactness. ro.) and again, ''Last of all, as to one born out of due time, He appeared unto mealso."' (2 Cor. xv.

8.) But notwithstanding, see this lowly man, when the time called on him, to what a pitch he raises the spirit of the disciples, not teaching pride but instilling a wholesome courage.

For with these same discoursing he saith, ''And if the world shall be judged by you, are ye unworthy to judge the smallest matters?

1 Cor. vi. 2.

For as the Christian ought to be far removed from arrogance, so also from flattery and a mean spirit.

Thus, if any one says, '<I count money as nothing, but all things here are to me as a shadow, and a dream, and child's play ;'' we are not at all to charge him as arrogant ; since in this way we shall have to to accuse Solomon himself of arrogance, for speaking austerely (gtdocogodvta) on these things, saying '' Vanity of vanities (Eccles. i. 2.) all is vanity.''

But God forbid that we should call the strict rule of life by the name of arrogance.

Wherefore to despise these things is not haughtiness, but greatness of soul; albeit we see kings, and rulers, and potentates, making much of them. But many a poor man, leading a strict life despises them ; and we are not therefore to call him arrogant but highminded: just as, on the other hand, if any be extremely addicted to them, we do not call him lowly of heart and moderate, but weak, and poor spirited, and ignoble.

For so, should a son despise the pursuits which become his father and affect slavish ways, we should not commend him as lowly of heart, but as base and servile we should reproach him.

What we should admire in him would be, his despising those meaner things and making much account of what came to him from his

[3.] Then because this saying also seemed to be that of one extolling himself greatly, this too he corrects, saying, '' Yet am I not hereby justified.'""

What then?

Ought we not to judge ourselves and our own misdeeds?

Yes surely: there is great need to do this when we sin.

But Paul said not this, ''

For I know nothing,'' saith he, ''against myself.'?

What misdeed then was he to judge, when he ''knew nothing against himself?'

Yet, saith he, '' he was not justified."' (1 Cor. vi. 3.) We then who have our conscience filled with ten thousand wounds, and are conscious to ourselves of nothing good, but quite the contrary ; what can we say?

And how could it be, if he knew nothing against himself that he was _ not justified ?

Because it was possible for him to have committed certain sins, not however, knowing that they were sins.

From this make thine estimate how great shall be the strictness of the future judgment.

It is not, you see, as considering himself unblameable that he saith it is so unmeet for him to be judged by them, but to stop the mouths of those who were doing so unreasonably.

At least in another place, even though men's sins be notorious, he permits not judgment unto others, because the occasion required it.

'' For why dost thou judge thy brother,"' saith he, (Rom. xiv. ro.) or, ''thou, why dost thou set at nought thy brother ?"' For thou wert not enjoined, O man, to judge others, but to test thine own doings.

Why then dost thou seize upon the office of the Lord?

Judgment is His, not thine.

To which effect, he adds, '' Therefore judge

CHRYSOSTOM.

[Homiry XI.

WORKS OF ST.

mayest be justified: '' but if after sinning one is void of shame, he is-not so much to be pitied for falling as for lying where he is fallen. nothing before the time, until the Lord come ; who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts, and then shall each man have his praise from God.''

What then ? Is it not right that our teachers should do this? It is right in the case of open and confessed sins, and that with fitting opportunity, and even then with pain and inward vexation: not as these were acting at that time, of vain-glory and arrogance.

For neither in this instance is he speaking of those sins which all own to be such, but about preferring one before another, and making comparisons of modes of life.

For these things He alone knows how to judge with accuracy, who is to judge our secret doings, which of these be worthy of greater and which of less punishment and honor.

But we do all this according to what meets our eye. '' Forif in mine own errors,"' saith he, ''I know nothing clearly, how can I Now if it be a grievous fault not to repent after sins; to be puffed up because of sins, what sort of punishment doth it deserve?

For if he who is elate for his good deeds,is unclean, what pardon shall he meet with who has that feeling with regard to his sins ?

Since then the fornicator was of this sort, and had rendered his mind so headstrong and unyielding through his sin, he of course begins by casting down his pride.

And he neither puts the charge first, for fear of making him hardened, as singled out for accusation before the rest ; nor yet later, lest he should suppose that what related to him was but incidental.

But, having first excited great alarm in him by his plain speaking towards others, then, and not till then, he goes on to him, in the course of his rebuke to others giving the man's wilfulness a share beforehand. be worthy to pass sentence on other men? And how shall I who know not my own case with accuracy, be able to judge the state of others? "'

Now if Paul felt this, much more we.

For (to proceed) he spake these things, not to exhibit himself as faultless, but to shew that even should there be among them some such person, free from transgression, not even he would be worthy to judge the lives of others : and that if he, though conscious to himself of nothing declare himself guilty, much more they who have ten thousand sins to be conscious of in themselves.

For these same words, viz. ''I know nothing against myself, yet am I not hereby justified,"' and this, '' He that judgeth me is the Lord, who will both bring to light the hidden things of darkness,and make manifest the counsels of the hearts,'' glance not lightly both upon that person, and upon such as act in concert with him and despise the saints.

<'' For what,'' saith he, ''if any outwardly appear to be virtuous and admirable persons?

He, the Judge, is not a discerner of externals only, but also brings to light all secrets."'

[4.] Having thus, you see, stopped the mouths of those who pass such sentences, he travails next with strong feeling ready to break out and come upon the unclean person.

And like as when a storm is coming on, some clouds fraught with darkness run before it ; afterwards, when the crash of the thunders ariseth and works the whole heavens into one black cloud, then all at once the rain bursts down upon the earth: so also did it then happen.

For though he might in deep indignation have dealt with the fornicator, he doth not so; but with fearful words he first represses the swelling pride of the man, since in truth, what had occurred was a twofold sin, fornication, and, that which is worse than fornication, the not grieving over the sin committed.

For not so much does he bewail the sin, as him that committed it and did not as yet repent.

Thus, 'I shall bewail many of those,'' saith he, not simply '' who have sinned heretofore,'' but he adds, '' who have not repented of the uncleanness and impurity which they wrought.''

(2 Cor. xii.

21.) For he who after sinning hath practised repentance, is a worthy object not of grief but of gratulations, having passed over into the choir of the righteous.

For, (Is. xliii, 26.) [5.] On two accounts you see, or rather on three, correct judgement belongs not to us.

One, because, though we be conscious to ourselves of nothing, still we need one to reprove our sins with strictness.

Another, because the most part of the things which are done escape us and are concealed.

And for a third besides these, because many things which are done by others seem to us indeed fair, but they come not of a right mind.

Why say ye then, that no sin hath been committed by this or that person?

That such anone is better than such another?

Seeing that this we are not to pronounce, not even concerning him who knows nothing against himself.

For He who discerns secrets, He it is who with certainty judges.

Behold, for example; I for my part know nothing against myself: yet neither so am I justified, that is, I am not quit of accounts to be given, nor of charges to be answered.

For he doth not say this, ''I rank not among the righteous; "' but ''T am not pure from sin.'"'

For elsewhere he saith also, (Rom. vi. 7, dedtxatwrat, routestey anyjddaxtat.) <* He that hath died is justified from sin,'' that is, '' is liberated.''

'' declare thou thine iniquities first, that thou Again, many things we do, good indeed, but

Homiy XI. ]

HOMILIES ON FIRST CORINTHIANS.

not of a right mind.

For so we commend many, not from a wish to render them conspicuous, but to wound others by means of them.

And the thing done indeed is right for the welldoer is praised; but the intention is corrupt : for it is done of a satanical purpose.

For this one hath often done, not rejoicing with his brother, but desiring to wound the other party. also surely there is a light, the light of reason, ever burning.

But if the spirit of wickedness coming eagerly on with its strong blast quench that flame, it straightway darkens the soul and prevails against it, and despoils it straightway of all that is laid up therein.

For when by unclean desire the soul is made captive, even as a cloud and mist the eyes of the body, so that desire intercepts the foresight of the mind, and suffers it to see nothing at any distance, either preci: pice, or hell, or fear; but thenceforth, having that deceit as a tyrant over him, he comes to be easily vanquished by sin; and there is raised up before his eyes as it were a wall without windows, which suffers not the ray of righteousness to shine in upon the mind, the absurd conceits of lust enclosing it as with a rampart on all sides.

And from that time forward the unchaste woman is everywhere meeting him: standing present before his eyes, before his mind, before his thoughts.

And as the blind, although they stand at high noon beneath the very central point of the heaven, receive not the light, their eyes being fast closed up; just so these also, though ten thousand doctrines of salvation sound in their ears from all quarters, having their soul preoccupied with this passion stop their ears against such discourses.

And they know it well who have made the trial.

But God forbid that you should know it from actual experience.

Again, a man hath committed a great error; some other person, wishing to supplant him, says that he hath done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature.

But oftentimes he doth this from no mind to sympathize, but to make him more easy in his faults.

Again, a man rebukes oftentimes not so much to reprove and admonish, as publicly to (ézzopmedoat xat éxtpaywdyjcat) display and exaggerate his neighbor's sin.

Our counsels however themselves men do not know; but, (Rom. vill, 27.) '<He that searcheth the hearts,'' knows them perfectly ; and He will bring all such things into view at that time.

Wherefore he saith, '<< Who will bring to light the secret things of darkness and make manifest the counsels of the hearts.''

[6.] Seeing then that not even where we ''know nothing against ourselves,'' can we be clean from accusations, and where we do any thing good, but do it not of a right mind, we are liable to punishment; consider how vastly men are deceived in their judgments. these matters are not be come at by men, but by the unsleeping Eye alone: and though we may deceive men, our sophistry will never avail [7.] And not only this sin hath these effects, but every misplaced affection as well.

For let us transfer, if you please, the argument from the unchaste woman unto money, and we shall see here also thick and unbroken darkness.

For in the former case, inasmuch as the beloved object is one and shut up in one place, the feeling is not so violent; but in the case of money which sheweth itself every where, in silversmiths' shops, in taverns, in foundries for gold, in the houses of the wealthy, the passion blows a vehement gale.

For when servants swaggering in the market place, horses with golden trappings, men decked with costly garments, are seen with desire by him who has that distemper, the darkness becomes intense which envelopes him.

And why speak of houses and silversmiths' shops? for my part I think that such persons, though it be but in a picture and image that they see the wealth, are convulsed, and grow wild, and rave.

So that from all quarters the darkness gathers around them.

And if they chance to behold a portraiture of a King, they admire not the beauty of the precious stones, nor yet the gold, nor the purple robe, but they pine away.

And as the wretched lover before mentioned, though he see but the image of the woman beloved, cleaveth unto the lifeless thing; so this man also, beholding a For all | against Him.

Say not then, darkness is around me and walls; who seeth me?

For He who by Himself formed our hearts, Himself knoweth all things.

(Ps. cxxxix, 12.) '' For darkness is no darkness with Him."" And yet he who is committing sin, well saith, '' Darkness is around me and walls;'' for were there not a darkness in his mind he would not have cast out the fear of God and acted as he pleased.

For unless the ruling principle be first darkened, the entrance of sin without fear is a thing impossible.

Say not then, who seeth me?

For there is that (Heb. iv, 12.) ''pierceth even unto soul and spirit, joints and marrow; '' but thou seest not thyself nor canst thou pierce the cloud ; but as' if thou hadst a wall on all sides surrounding thee, thou art without power to look up unto the | heaven.

For whatsoever sin thou wilt, first let us examine, and thou shalt see that so it is engendered.

For as robbers and they who dig through walls when they desire to carry off any valuable thing, put out the candle and then do their work; so also doth men's perverse reasoning in the case | of those who are committing sin.

Since in us

CHRYSOSTOM.

[Homiry XI.

WORKS OF) ST:

Ne ee ever fell into this disease, and was easily rid of it?

That well-known Zacchzeus.

For 'who could be more fond of money than a publican ?

But all at once he became a man of strict life, (Pcddcogos) and put out all that blaze.

Matthew in like manner: for he too was a publican, living in continual rapine.

But he likewise all at once stripped himself of the mischief, and quenched his thirst, and followed after spiritual gain.

Considering therefore these, and the like to them, despair not even thou.

For if thou wilt, quickly thou shalt be able to recover.

And if you please, according to the rule of physicians, we will prescribe accurately what thou shouldest do. lifeless image of wealth, is more strongly affected in the same way, as being holden of a more tyrannical passion.

And he must henceforth either abide at home, or if he venture into the Forum, return home with innumerable hurts.

For many are the objects which grieve his eyes.

And just as the former seeth nothing else save the woman, even so the latter hastens by poor persons, and all things else, that he may not obtain so much asa slight alleviation.

But upon the wealthy he steadily fixeth his eyes; by the sight of them introducing the fire into his own soul mightily and vehemently.

For it is a fire that miserably devours the person that falls into it; and if no hell were threatened nor yet punishment, this condition were itself punishment ; to be continually tormented and never able to find an end to the malady.

It is necessary then, before all other things, to be right in this, that we never despond, nor despair of our salvation.

Next, we must look not only upon the examples of those who have done well, but also upon the sufferings of those who have persisted in sin.

For as we have considered Zaccheeus, and Matthew, even so ought we also to take account of Judas, and Gehazi, and Ahar, [perhaps Achan, Josh. vii.] and Ahab, and Ananias, and Sapphira, in order that by the one, we may cast out all despair, and by the other cut off all indolence ; and that the soul become not reckless of the remedies suggested.

And let us teach them of themselves to say what the Jews said on that day, approaching unto Peter, (Acts 1, 37, cf. xvi,

30.) '*What must we do to be saved?''

And let them hear what they must do.

[8.] Well: these things alone might suffice to recommend our fleeing from this distemper.

But there is no greater evil than inconsideration which causes men to be rivetted unto things that bring sorrow of heart and no advantage.

Wherefore I exhort that you cut off the passion at its beginning: for just as a fever on its first attack, does not violently burn up the patients with thirst, but on its increase and the heightening of its fire causes from that time incurable thirst ; and though one should let them fill themselves full of drink, it puts not out the furnace but makes it burn fiercer: so also it happens in regard to this passion; unless when it first invadeth our soul we stop it and shut the doors ; having got in, from that time it makes the disease of those who have admitted it incurable.

For so both good things and bad, the longer they abide in us, the more powerful they become.

[10.] What then must we do? We must know how worthless the things in question are, and that wealth is a run-away slave, and heartless, and encompasseth its possessors with ills innumerable.

And such words, like charms, let us sound in their ears continually.

And as physicians soothe their patients when they ask for cold water, by saying that they will give it, making excuses about the spring, and the vessel, and the fit time, and many more such, (for should they refuse at once, they make them wild with phrensy,) so let us also act towards the lovers of money.

When they say we desire to be rich, let us not say immediately that wealth is an evil thing; but let us assent, and say that we also desire it; but in due time; yea, true wealth; yea, that which hath undying pleasure: yea, that which is gathered for thyself, and not for others, and those often our enemies.

And let us produce the lessons of true wisdom, and say, we forbid not riches, but ill-gotten riches.

For it is lawful to be rich, but without covetousness, without rapine and violence, and an ill report from all men.

With these arguments let us first smooth them down, and not as yet discourse of hell.

For the sick man endures not yet such sayings.

Wherefore And in all other things too, any one may see that this cometh to pass.

For so a plant but lately set in the ground is easily pulled up; but no more so when rooted for a long time; it then requires great strength in the lever.

And a building newly put together is easily thrown down by those who push against it; but once well fixed, it gives great trouble to those who attempt to pull it down.

And a wild beast that hath made his accustomed haunt in certain places for a long time is with difficulty driven away.

Those therefore who are not yet possessed by the passion in question, I exhort not to be taken captive.

For it is more easy to guard against falling into it, than having fallen to get away.

[9.] But unto those who are seized by itand broken down, if they will consent to put themselves into the hands of the Worp of healing, I promise large hope of salvation, by the Grace of God.

For if they will consider those who have suffered and fallen into that distemper and have recovered, they will have good hopes respecting the removal of the disease.

Who then

HOMILIES ON FIRST CORINTHIANS.

Homity XI.] let us go to this world for all our arguments upon these matters; and say, '' Why is it thy choice to be rich through covetousness?

That the gold and the silver may be laid up for others, but for thee, curses and accusations innumerable?

'That he whom you _ have defrauded may be stung by want of the very necessaries of life, and bewail himself, and draw down upon thee the censure of thousands ; and may go at fall of evening about the market place, encountering every one in the alleys, and in utter perplexity, and not knowing what to trust to even for that one night? For how is he to sleep after all, with pangs of the belly, restless famine besetting him, and that often while it is freezing, and the rain coming down on him?

And while thou, having washed, returnest home from the bath, in a glow with soft raiment, merry of heart and rejoicing, and hastening unto a banquet prepared and costly: he, driven every where about the market place by cold and hunger, takes his round, stooping low and stretching out his hands; nor hath he even spirit without trembling to make his suit for his necessary food to one so full fed and so bent on taking his ease; nay, often he has to retire with insult.

When therefore thou hast returned home, when thou liest down on thy couch, when the lights round thine house shine bright, when the table is prepared and plentiful, at that time call to rememberance that poor miserable man wandering about, like the dogs in the alleys, in darkness and in mire; except indeed when, as is often the case, he has to depart thence, not unto house, nor wife, nor bed, but unto a pallet of straw; even as we see the dogs baying all through the night.

And thou, if thou seest but a little drop falling from the roof, throwest the whole house into confusion, calling thy slaves and disturbing every thing: while he, laid in rags, and straw, and dirt, has to bear all the cold. after this sort; for it is better to be idle in this way, than to be covetous.

But now thou even tramplest on the calamities of others, not only idling, not only pursuing an occupation worse than idleness, but also maligning those who spend their days in misery.

And let us farther narrate to them the disasters of others; the untimely bereavements, the dwellers in prison, those who are torn to pieces before tribunals, those who are trembling for life ; the unlooked for widowhood of women; the sudden reverse of the rich: and with this let us soften their minds.

For by our narrations concerning others, we shall induce them by all means to fear these evils in their own case too.

For when they hear that the son of such an one who was a covetous and grasping man, or (7 tod detvog instead of 7v; rod detvus) the wife of such an one who did many tyrannical actions, after the death of her husband endured afflictions without end; the injured persons setting upon the wife and the children, and a general war being raised from all quarters against his house ; although a man be the most senseless of beings, yet expecting himself also to suffer the same, and fearing for his own lest they undergo the same fate, he will become more moderate.

Now we find life full of many such histories, and we shall not be at a loss for correctives of this kind.

But when we speak these things, let us not speak them as giving advice or counsel, lest our discourse become too irksome: but as in the order of the narrative and by association with something else, let us proceed in each case unto that kind of conversation, and let us be constantly putting them upon stories of the kind, permitting them to speak of no subject except these which follow: How such an one's splendid and famous mansion fell down; How it is so entirely desolate that all things that were in it have come into the hands of others; How many trials have taken place daily about this same property, what a stir; How many of that man's relations

(otxetat, probably oxetor) have died either beggars, or inhabitants of a prison.

What wild beast would not be softened by these things?

Who is there so savage and inhuman that these things should not make him mild ? and yet there are some who are arrived at such a pitch of cruelty as even to say that they deserve what they suffer.

Yea, when they ought. to pity, and weep, and help to alleviate men's calamities, they on the contrary visit them with savage and inhuman censures.

Of these I should be glad to ask, Tell me, why do they deserve what they suffer?

Is it because they would be fed and not starve ?

All these things let us speak as in pity for the deceased, and as depreciating things present ; in order that by fear and by pity we may soften the cruel mind.

And when we see men shrinking into themselves at these narrations, then and not till then let us introduce to their notice also the doctrine of hell, not as terrifying these, but in compassion for others.

And let us say, But why speak of things present?

For far, indeed, will our concern be from ending with these; a yet more grievous punishment will await all such persons: even a river of fire, and a poisonous worm, and darkness interminable, and undying

No, you will reply ; but because they would be fed in idleness.

And thou, dost not thou wanton in idleness?

What say I?

Art thou not oft-times toiling in an occupation more grievous than any idleness, grasping, and oppressing, and coveting?

Better were it if thou too wert idle | tortures.

If with such addresses we succeed in

WORKS OF ST.

CHRYSOSTOM.

[Homity XII. throwing a spell over them, we shall correct both ourselves and them, and quickly get the better of our infirmity. who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable.

Knowing these things therefore, let us act so as to be praised of God, and to acquire the greatest blessings; which God grant us all to obtain, through the grace and loving-kindness of our

Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto all the ages of eternity.

Amen.

And on that day we shall have God to praise us: as also Paul saith, '' And then shall each man have praise from God.''

For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions.

But that which cometh from God both abideth continually, and shines out clearly.

For when He who knew all things before their creation, zl.) PLO MEE. lele 1 GOR'

Ive. 08

Now these things, brethren, I have ina figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written. * ye are judging are saints, and worthy of all admiration; '' they might have taken it ill and (xdv anenyOnoay) started back.

But now in saying, '*' But to me it is a very small thing that I should be judged of you:'' and again, '' Who is Paul, and who is Apollos?'' he rendered his speech easy of reception.

So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed ; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges.

But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos.

And on this account he said, '' These things, brethren, I have transferred in a figure unto myself and Apollos."'

This, if you mark it, is the reason why he says here, '' These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written,'' signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said.

But as it was, revering Paul, they bore the rebuke well.

[2.] But what is the meaning of, '' not to be wise above what is written?''

It is written, (St. Matt. vil. 3.) '*'Why beholdest thou the mote that is in thy brothers's eye, but considerest not the beam that is in thine own eye?"' and And as in the case of the sick, when the child being out of health kicks and turns away from the food offered by the physicians, the attendants call the father or the tutor, and bid them take the food from the physician's hands and bring it, so that out of fear towards them he may take it and be quiet: so also Paul, intending to censure them about certain other persons, of whom some, he thought, were injured, others honored above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure.

But that once received, he presently makes known in whose behalf he wasso expressing himself.

''Judge not, that ye be not judged."

For if we are one and are mutually bound together, it behooveth us not to rise up against one another.

For '' he that humbleth himself shall be exalted,"' saith he.

And (St. Matt. xx, 26, 27; St. Mark X, 43; not verbatim.) '* He that will be first of all, let him be the servant of all.''

These are the things which '' are written."'

''That no one of you be puffed up for one against another.'"'

Again, having dismissed the teachers, he rebukes the disciples.

For it was they who caused the former to be elated.

And _ besides, the leaders would not quietly receive that kind of speech because of their desire of outward glory: for they were even blinded with that passion.

Whereas the disciples, as not reaping themselves the fruits of the Now this was not hypocrisy, but condescension (svyxatdBaocts) and tact (olxovozta).

For if he had said openly, '' As for you, the men whom *[The true text of this clause is well given in the Revised Version, '' not to go beyond the things which are written.'']

Homiry XII. ]

HOMILIES ON FIRST CORINTHIANS.

glory, but procuring it for others, would both| hast it upon receiving it: not merely this thing endure the chiding with more temper, and had | or that, but all things whatsoever thou hast. it more in their power than the leading men to distroy the disease.

For not to thee belong these excellencies, but to the grace of God.

Whether you name faith, It seems then, that this also is a symptom of | it came of His calling; or whether it be the being '' puffed up,'' to be elated on another's account, even though a man have no such feelforgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles ; thou didst receive all from thence.

Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say.

Well: thou hast received ; and does that make thee highminded?

Nay, it ought to make thee shrink back into thyself.

For it is not thine, what hath been given, but the giver's.

What ifthou didst receive it? thou receivedst it of him. And if thou receivedst of him, it was not thine which thou receivedst: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own?

Wherefore he added also, '' Now if thou didst receive it, why dost thou glory, as if thou hadst not received it ? ing in regard of what is his own.

For as he who is proud of another's wealth, is so out of arrogance; so also in the case of another's glory.

And he hath well called it '* being puffed up."'

For when one particular member rises up over the rest, it is nothing else but inflammation and disease ; since in no other way doth one member become higher than another, except when a swelling takes place.

(So in English ' proud flesh.'') And soin the body of the Church also ; whoever is inflamed and puffed up, he must be the diseased one; for he is swollen above the proportion of the rest.

For this [disproportion] is what we mean by ''swelling.''

And_ so comes it to pass in the body, when some spurious and evil humor gathers, instead of the wonted nourishment.

So also arrogance is_ born; notions to which we have no right coming over us.

And mark with what literal propriety he saith, be not ''puffed up:'' for that which is puffed up hath a certain tumor of spirit, from being filled with corrupt humor.

[4.] Thus having, you see, made good his argument by concession,!

(z%ata svvdpopyy.) he indicates that they have their deficiencies ; and those not a few: and saith, '' In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute.'"?'

And in the beginning he did but hint at this, saying, These things, however, he saith, not to preclude all soothing, but such soothing as leads to narm.

'' Wouldest thou wait upon this or that | person? I forbid thee not: but do it not to the injury of another,''

For not that we might array ourselves one against another were teachers given us, but that we might all be mutually united.

For so the general to this end is set over the host, that of those who are separate he may make one body.

But if he is to break up the army, he stands in the place of an enemy rather than of a general.

'¢T could not speak unto you as unto spiritual : "' and, '' determined to know nothing among you, save Jesus Christ and Him crucified.''

But here he doth it in a way to abash them, saying, Ver. 8. ''Already ye are filled, already ye are rich: '' that is, ye want nothing henceforth ; ye are become perfect; ye have attained the very summit; ye stand, as ye think, in need of no one, either among Apostles or teachers.

(3.] Ver. 7. '' For who maketh thee to differ ?

For what hast thou which thou didst not receive?"

'¢ Already ye are filled.''

And well saith he 'already ;'? pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves.

It was therefore in mockery that he said to them, ''So quickly have ye come to the end;'' which thing was impossible in the time: for all the more perfect things wait long in futurity: but to be ' full'' with a little betokens a feeble soul; and from a little to imagine one's self ''rich,'' a sick and miserable one.

For piety is an insatiable thing ; and it argues a childish mind to imagine from just the beginnings that you have obtained the From this point, dismissing the governed, he turns to the governors.

What he saith comes to this: From whence is evident that thou art worthy of being praised?

Why, hath any judgment taken place? any inquiry proceeded ? any essay? any severe testing?

Nay, thou canst not say it: and if men give their votes, their judgment is not upright.

But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case whole: and for men who are not yet even in the prelude of a matter, to be high-minded as if they had laid hold of the end. were it right to be high-minded ; for thou hast nothing of thyself but from God didst receive it.

Why then dost thou pretend to have that which thou hast not?

Thouwilt say, '' thou hast it: "' and others have it with thee: well then, thou Then also by means of what followeth he puts

1 [That is, conceding that they had the gifts which they claimed.

C.]

WORKS OF ST. CHRYSOSTOM.

{ Homity XII.

ye say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering.

But ye have already a kingdom and honors and great rewards in your fancy.'"'

And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, '' We are ' last,''' but, ''God made us last ;'' nor was he satisfied with saying, them yet more out of countenance; for having said, 'Already ye are full,'' he added, '' ye are become rich, ye have reigned without us: yea and I would to God ye did reign, that we also might reign with you."'

Full of great austerity is the speech: which is why it comes last, being introduced by him after that abundance | of reproof.

For then is our admonition respected and easily received, when after our accusations we introduce our humiliating expressions, (ta éutpextixd pyyata.) For this were enough to repress even the shameless soul and strike it more sharply than direct accusation, and correct the bitterness and hardened feeling likely to arise from the charge brought.

It being certain that this more than anything else is the admirable quality of those arguments which appeal to our sense of shame, that they possess two contrary advantages.

On the one hand, one cuts deeper than by open invective : on the other hand, it causes the person reprimanded to bear that severer stab with more entire patience.

<< Jast,'' but he added also, '' doomed to death :"' to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them.

Observe.too the good sense of Paul.

The topics by which, when it is the proper time, he exalts and shews himself honorable and makes himself great; by these he now puts them to shame, calling himself ''condemned."'

Of so great consequence is it to do all things at the befitting season.

By' 'doomed to death,"' in this place he means ''condemned,'' and deserving of ten thousand deaths.

[6.] '' For we are made a spectacle unto the world, and to angels, and to men."'

[5.] '* Ye have reigned without us.''

Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves (16 douvetOntov.) 1s pointed out, and their great inconsideration.

For what he saith is this:

''In 'labors indeed,'' saith he, 'all things are common both to us and to you, but in the rewards and the crowns ye are first.

Not that I say this in vexation:'' wherefore he added also, ''I would indeed that ye did reign:"' then, lest there should seem to be some irony, he added, ''that we also might reign with you ;"' for, saith he, we also should be in possession

(éxetoyotsev, MS.

Reg., éxerdywyev Edd.) of these blessings.

Dost thou see how he shews in himself all at once his severity and his care over them and his self-denying mind?

Dost thou see how he takes down their pride ?

What means, ''We are become a spectacle unto the world ?''

'*Not in a single corner nor yet in a small part of the world suffer we these things,'' saith he; '' but every where and before all.'

But what means, '' unto angels? "'

It is possible to ''become a spectacle unto men,'' but not so unto angels, when the things done are ordinary.

But our wrestlings are such as to be worthy even of angelic contemplation.

Behold from the things by which he vilifies himself, how again he shows himself great ; and from the things about which they are proud, how he displays their meanness.

For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong ; and unhonored, than glorious and distinguished ; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former ; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves.

For not with men only is our wrestling but also with incorporeal powers.

Therefore also a mighty theatre is set (uéya O¢atpov xdOnrat. ) Ver. g. 'For I think that God hath set forth us the Apostles last of all, as men doomed to death.''

There is great depth of meaning and severity implied again in his saying, ''us:'' and not even with this was he satisfied, but added also his dignity, hitting them vehemently:

''us the Apostles ;'? who are enduring such innumerable ills; who are sowing the word of Godliness ; who are leading you unto this severe rule of life.

These '' He hath set forth last, as doomed to death,'"' that is, as condemned.

For since he had said, '' That we also might reign with you,"' and by that expression had relaxed his vehemency in order not to dispirit them ; he takes it up again with greater gravity, and saith, '' For I think that God hath set forth us the Apostles last, as men doomed to death.''

<'' For according to what I see," saith he, '' and from what Ver. 10.

'* We are fools for Christ's sake, but ye are wise in Christ.''

Again, this also he spake in a way to abash them ; implying that it is impossible for these contraries to agree, neither can things so distant from one another concur.

'' For how can it be,'' saith he, '' that you should be wise, but we fools in the things relating to Christ?''

That is: the one sort beaten and despised and

HomIiLy XII. ]

HOMILIES ON FIRST CORINTHIANS.

dishonored and esteemed as nothing ; the others enjoying honor and looked up to by many as a wise and prudent kind of people ; it gives him occasion to speak thus: as if he had said, did I say, and fornications?

Nay, things even far less than these we fear to do before men: but in God's sight we fear no longer.

From hence, in fact, all the world's evils have originated ; because in things really bad we reverence not God but men.

'¢ How can it be that they who preach such things should be looked upon as practically engaged in their contraries ?"'

On this account, you see, both things which are truly good, not accounted such by the generality, become objects of our aversion, we not investigating the nature of the things, but having respect unto the opinon of the many: and again, in the case of evil things, acting on this same principle.

Certain things therefore not really good, but seeming fair unto the many, we pursue, as goods, through the same habit.

So that on either side we go to destruction.

'¢We are weak, but ye are strong.''

'That is, we are driven about and persecuted; but ye enjoy security and are much waited upon ; howbeit the nature of the Gospel endureth it not.

'We are despised, but ye are honorable."'

Here he setteth himself against the noble and those who plumed themselves upon external advantages.

«¢Hven unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands.''

'That is, '¢Tt is not an old story that I am telling but just what the very time present bears me wit- [8.] Perhaps many may find this remark somewhat obscure.

Wherefore we must express it more clearly.

When we commit uncleanness, (for we must begin from the instances alleged, ) we fear men more than God.

When therefore we have thus subjected ourselves unto them and made them lords over us; there are many other things also which seem unto these our lords to be evil, not being such ; these also we flee for our part in like manner. For instance ; To live in poverty, many account disgraceful: and we flee poverty, not because it is disgraceful nor because we are so persuaded, but because our masters count it disgraceful; and we fear them.

Again, to be unhonored and contemptible, and void of all authority seems likewise unto the most part a matter of great shame and vileness.

This again we flee ; not condemning the thing itself, but because of the sentence of our masters. ness of: that of human things we take no account nor yet of any outward pomp ; but we look unto God only.''?

Which thing we too have need to practice in every place.

For not only are angels looking on, but even more than they He that presides over the spectacle.

[7.] Let us not then desire any others to applaud us.

For this is to insult Him ; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants.

For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display ; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment.

What but this hath turned every thing upside down? this puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which cometh from our fellowservants: and for the contrary things again, despising Him we fear men.

And yet surely they shall stand with us before that tribunal, doing us no good.

But God whom we despise now shall Himself pass the sentence upon us.

Again on the contrary side also we undergo the same mischief.

As wealth is counted a good thing, and pride, and pomp, and to be conspicuous.

Accordingly this again we pursue, not either in this case from considering the nature of the things as good, but persuaded by the opinion of our masters.

For the people is our master and the great mob (6 rodbs éylog) ; a savage master and a severe tyrant: not so much as a command being needed in order to make us listen to him; it is enough that we just know what he wills, and without a command we submit : so great good will do we bear towards him.

Again, God threatening and admonishing day by day is not heard; but the common people, full of disorder, made up of all manner of dregs, has no occasion for one word of command ; enough for it only to signify with what it is well pleased, and in all things we obey immediately.

But yet, though we know these things, we still gape after men, which is the first of sins.

Thus were a man looking on no one would choose to commit fornication; but even though he be ten thousand times on fire with that plague, the tyranny of the passion is conquered by his reverence for men.

But in God's sight men not only commit adultery and fornication ; but other things also much more dreadful many have dared and still dare to do.

This then alone, is it not enough to bring down from [9.] '* But how,"' says some one, '' is a man to flee from these masters?''

By getting a mind greater than their's; by looking into the nature of things; by condemning the voice of above ten thousand thunderbolts?

Adulteries, | the multitude ; before all, by training himself in

WORKS OF ST. CHRYSOSTOM.

[Homiry XII.

the multitude laughs it to scorn, and the judge will not suffer it.

Dice-playing, again, is exempt from all their punishments: nor did any one among them ever incur penalty for it.

Drunkenness and gluttony, so far from being a crime, are considered by many even asa fine thing.

And in military carousals it isa point of great emulation ; and they who most of all need a sober mind and a strong body, these are mcst of all given over to the tyranny of drunkenness ; both utterly weakening the body and darkening the soul.

Yet of the lawgivers not one hath punished this fault.

What can be worse than this madness ? things really disgraceful to fear not men, but the unsleeping Eye ; and again, in all good things, to seek the crowns which come from Him.

For thus neither in other sort of things shall we be able to tolerate them.

For whoso when he doeth right judges them unworthy to know his good deeds, and contents himself with the suffrage of God ; neither will he take account of them in matters of the contrary sort.

'¢ And how can this be?'' you will say. Consider what man is, what God; whom _ thou desertest, and unto whom thou fliest for refuge ; and thou wilt soon be right altogether.

Man lieth under the same sin as thyself, and the same condemnation, and the same punishment.

Is then the good word of men so disposed an object of desire to thee, and dost thou not hide thyself in the earth?

For even though all such admired thee, oughtest thou not to feel ashamed and cover thy face, at being applauded by men of such corrupt judgment?

''Man is like to vanity,'' (Psalm cxliv. 4. LXX,) and hath not correct judgment, and needs the correction from above.

''Man is dust and ashes,'' and if he bestow praise, he will often bestow it at random, or out of favor, or ill will.

And if he calumniate and accuse, this again will he do out of the same kind of purpose.

But God doeth not so: rather irreprovable in His sentence, and pure His judgment.

Wherefore we must always flee to Him for refuge; and not for these reasons alone, but because He both made, and more than ll spares thee, and loves thee better than thou dost thyself.

Again, blasphemy by legislators in general is accounted nothing terrible.

At any rate, noone for having blasphemed Ged was ever brought to trialand punishment.

But ifa mansteal another's garment, or cut his purse, his sides are flayed, and he is often given over unto death: while he that blasphemeth God hath nothing laid to his charge by the heathen legislators.

And if a man. seduce a female servant when he hatha wife, it seems nothing to the heathen laws nor to men in general.

Why then, neglecting to have so admirable (Gavyactéyv) an approver, betake we ourselves unto man, who is nothing, all rashness, all at random?

Doth he call thee wicked and polluted when thou art not so?

So much the more do thou pity him, and weep because he is corrupt ; and despise his opinion, because the eyes of his understanding are darkened.

For even the Apostles were thus evil reported of; and they laughed to scorn their calumniators.

But doth he call thee good and kind?

If such indeed thou art, yet be not at all puffed up by the opinion: but if thou art not such, despise it the more, and esteem the thing to be mockery.

[10.] Wilt thou hear besides of some things of another class which shew their folly?

For as they punish not these things, so there are others which they enforce by law.

What then are these?

'They collect crowds to fill theatres, and there they introduce choirs of harlots and prostituted children, yea such as trample on nature herself ; and they make the whole people sit on high, and so they captivate their city ; so they crown these mighty kings whom they are perpetually admiring for their trophies and victories.

And yet, what can be more insipid than this honor? what more undelightful than this delight?

From among these then seekest thou judges to applaud thy deeds?

And isit in company with dancers, and effeminate, and buffoons, and harlots, that thou art fain to enjoy the sound of compliment ? answer me.

How can these things be other than proofs of extreme infatuation?

For I should like to ask them, is it or is it not, a dreadful thing to subvert the laws of nature, and introduce unlawful intercourse?

They will surely! say, it is dreadful: at any rate, they make a show of inflicting a penalty onthatcrime.

Why then dost thou bring on the stage those abused wretches ; and not only bring them in, but honor them also with honors

Wouldest thou know the judgments of the greater part of men, how corrupt they are, how useless, and worthy of ridicule ; some of them coming only from raving and distracted persons, others from children at the breast?

Hear what hath been from the beginning. I will tell thee of judgments, not of the people only, but also of those who passed for the wisest, of those who were legislators from the earliest period.

For who would be counted wiser among the multitude than the person considered worthy of legislating for cities and peoples?

But yet to these wise men fornication seems to be nothing evil nor worthy of punishment.

At least, no one of the heathen laws makes its penal or brings men to trial on account of it.

And should any one bring another into court for things of that kind, (mavtes Savile; wavrw¢g Bened.) [Dr. Field adopts the former reading.

C.]

Homiry XII.]

HOMILIES ON FIRST CORINTHIANS.

of immediately: because the most part, possessed and beguiled by custom, are not even aware of their absurdity, but need others to teach them.

For dancing, and cymbals, and flutes, and shameful words, and songs, and drunkenness, and revellings, and all the Devil's great heap (zodbds 6 16d dtaBdrov goputds) of garbage is then introduced. innumerable, and gifts not to be told?

In other places thou punishest those who dare such things ; but here even as on common benefactors of the city, thou spendest money upon them and supportest them at the public expense.

'¢ However,'' thou wilt say, ''they are (atenot) infamous!.'?

Why then train them up?

(xacdotptfsts) Why choose the infamous to pay honor to kings withal?

And why ruin our (extpayndtZecs, Plutarch, zept zratdwy aywy7s, c.

17.) cities? ? Or why spend so much upon these persons?

Since if they be infamous expulsion is properest for the infamous.

For why didst thou render them infamous? in praise or in condemnation ? Of course in condemnation.

Is the next thing to be, that although as after condemnation you make them infamous, yet as if they were honorable you run to see them, and admire and praise and applaud?

Why need I speak of the sort of charm' which is found in the horse races? or in the contests of the wild beasts?

For those places too being full of all senseless excitement train the populace to acquire a merciless and savage and inhuman kind of temper, and practise them in seeing men torn in pieces, and blood flowing, and the ferocity of wild beasts confounding all things.

Now all these our wise lawgivers from the beginning introduced, being so many plagues! and our cities applaud and admire.

I know indeed that I shall appear ridiculous in finding fault with these things; and shall incur the charge of great folly with the generality, as disturbing the ancient laws: for, as I said before, great is the deceptive power of custom.

But nevertheless, I will not cease repeating these things: for there is, there is surely a chance, that although not all, yet some few will receive our saying and will choose to be laughed to scorn with us, rather than we laugh with them such a laughter as deserves tears and overflowing punishment and vengeance.

For how can it be other than worthy of the utmost condemnation that a damsel who hath spent her life entirely at homeand been schooled in modesty from earliest childhood, should be compelled on a sudden to cast off all shame, and from the very commencement of her marriage be instructed in imprudence ; and find herself put forward in the midst of wanton and rude men, and unchaste, and effeminate?

What evil will not be implanted in the bride from that day forth?

Immodesty, petulance, insolence, the love of vain glory: since they will naturally go on and desire to have all their days such as these.

Hence our women become expensive and profuse; hence are they void of modesty, hence proceed their unnumbered evils.

{x1.] But, if thou wilt, dismissing these things which clearly and confessedly are abominable, but seemed (0dx édofev. perhaps '' were not decreed.'') not [so] to the heathen legislators, let us proceed to their grave precepts ;and thou shalt see these too corrupted through the opinion of the multitude.

'Thus marriage is accounted an honorable thing (Heb. xiii. 4.) both by us and by those without: and it is honorable.

But when marriages are solemnized, such ridiculous things? take place as ye shall hear

And tell me not of the custom: for if it be an evil thing, let it not be done even once: but if good, let it be done constantly.

'For tell me, is not committing fornication evil?

Shall we then allow just once this to be done?

By no means.

Why?

Because though it be done only once, it is evil all the same.

So also that the bride be entertained in this way, if it be evil, let it not be done even once; but if it be not evil, let it even be done always.

1 Bingham (b. xvi. c. 4. §. 10.) proves that actors and the like were debarred from the Sacraments, except they renounced their calling, from very early times: from S. Cyprian, Ep. 61, who says,

"'T think it inconsistent with the majesty of God and the discipline of the Gospel, to allow the chastity eels: of the Church to be defiled with so base contagion :"' from Tertullian; de Spectac. 4; de Cor. Mil. 13; and from the Apostolical Constitutions, viii. 32.

2 Gibbon, c. 31. from Ammianus, relates, that on occasion of a scarcity, when all strangers were expelled from Rome, an exception was made in favor of the actors, singers, dancers, &c.

'¢ What then,'' saith one, ''dost thou find fault with marriage? tell me.''

'That be far from me.

I am not so senseless: but the things which are so unworthily appended to marriage, the painting the face, the coloring the eyebrows, arid all the other niceness of that kind.

For indeed from that day she will receive many lovers even before her destined consort.

3 wayyavetas.

Compare §. Augustin's account in the Confessions of the way in which some persons were bewitched by the gladiatorial shows ; of which his friend Alypius in his youth was a remarkable instance. b. vi. §. 13.

4S. Chrys. on Gen.

Hom.

48. near the end, speaking of Rebekah's veiling herself at sight of Isaac; ''See the noble breeding of the maiden....... and observe here, I pray you, how there is no place here for these superfluous and useless things ; for a diabolical procession, for cymbals and flutes and dances, and those revels, the device of Satan, and invectives full of all indecency ; but all wisdom, all gravity, all thoughtfulness....... Let

Rebekah be the pattern of our wives, let our husbands emulate Isaac ; be it their endeavor thus to bring home their brides.''

Then complaining, nearly asin the text, of the Fescennine verses, as they were called, and other bad customs, relics of heathenism, « Rather,"' says he, '' should the maiden be trained in all modesty from the beginning, and priests called, and prayers and blessings be used to rivet fast the concord of their common habitation, that so both the bride groom's love may increase, and the damsel's purity of soul be heightened.

So by all ways shall the deeds of and they shall pass their life with joy, God's Providence bringing them together.''

So again Hom. 56. of the marriage of Jacob and Leah: in which place he complains especially of the introduction of people from the stage and orchestra at wedding feasts. See both places in Bingham, xxii. iv. 8: as also the 53d Canon of Laodiceas

'Tt is wrong for Christians attending marriages to practise theatrical gestures or dances, but to take their part soberly in the morning or evening meal, as becometh Christians."'

CHRYSOSTOM.

{ Homiry XII.

WORKS OF ST.

bride?

If any one in the market-place speak ill of thy wife, thou makest ado without end and countest life not worth living: and can it be that disgracing thyself with thy future consort in the presence of the whole city, thou art pleased and lookest gay on the matter?

Why, what strange madness is this!

'*But many will admire the woman for her beauty.''

And what of that?

Even if discreet, she will hardly avoid evil suspicion ; but if careless, she will be quickly overtaken, having got that very day a starting point in dissolute behavior.

Yet though the evils are so great, the omission of these proceedings is called an insult, by certain who are no better than brute beasts, and they are indignant that the woman is not exhibited to a multitude, that she is not set forth as a stage spectacle, common to all beholders: whereas most assuredly they should rather count it insult when these things do take place; and a laughing stock, and a farce.

For even now I know that men will condemn me of much folly and make me a laughing stock : but the derision I can bear when any gain accrues from it.

For I should indeed be worthy of derision, if while I was exhorting to contempt of the opinion of the many, I myself, of all men, were subdued by that feeling.

«¢ But,'' saith one, '' the thing is customary.''

Nay, for this very reason we ought most to bewail it, because the devil hath hedged in the thing with custom.

In fact, since marriage is a solemn thing and that which recruits our race and the cause of numerous blessings ; that evil one, inwardly pining and knowing that it was ordained as a barrier against uncleanness, by a new device introduces into it all kinds of uncleanness.

At any rate, in such assemblages many virgins have been even corrupted.

And if not so in every case, it is because for the time the devil is content with those words and those songs, so flagitious; with making a show of the bride openly, and leading the bridegroom in triumph through the market-place.

Behold then what follows from all this.

Not in the day only but also in the evening, they provide on purpose men that have well drunk, besotted, and inflamed with luxurious fare, to look upon the beauty of the damsel's countenance ; nor yet in the house only but even through the market-place do they lead her in pomp to make an exhibition; conducting her with torches late in the evening so as that she may be seen of all: by their doings recommending nothing else than that henceforth she put off all modesty.

And they do not even stop here; but with shameful words do they conduct her.

And this with the multitude is a law.

And runaway slaves and convicts, thousands of them and of desperate character, go on with impunity uttering whatever they please, both against her and against him who is going to take her to his home.

Nor is there any thing solemn, but all base and full of indecency.

Will it not be a fine lesson in chastity for the bride to see and hear such things?

[Savile reads this sentence with a question.] And there is a_ sort of diabolical rivalry among these profligates to outdo one another in their zealous us of reproaches and foul words, whereby they put the whole company out of countenance, and those go away victorious who have found the largest store of railings and the greatest indecencies to throw at their neighbors.

Moreover, because all this takes place in the evening, that not even the darkness may bea veil to these evils, many torches are brought in, suffering not the disgraceful scene to be concealed.

For what means the vast throng, and what the wassail, and what the pipes?

Most clearly to prevent even those who are in their houses and plunged [fazxrefépevor] in deep sleep from remaining ignorant of these proceedings; that being wakened by the pipe and leaning to look out of the lattices, they may be witnesses of the comedy such as it is.

What can one say of the songs themselves, crammed as they are with all uncleanness, introducing monstrous amours, and unlawful connections, and subversions of houses, and tragic scenes without end ; and making continual mention of the titles of '' friend and lover,'' '' mistress and beloved ?''

And, what is still more grievous, that young women are present at these things, having divested themselves of all modesty ; in honor of the bride, rather I should say to insult her, exposing even their own salvation }, and in the midst of wanton young men acting a shameless part with their disorderly songs, with their foul words, with their devilish harmony.

Tell me then: dost thou still enquire, '' Whence come adulteries ? Whence fornications? Whence violations of marriage ?"'

Now I know that I am a troublesome, sort of person and disagreeable, and morose, as though

I were curtailing life of some of its pleasure.

Why, this is the very cause of my mourning that things so displeasing are esteemed a sort of pleasure.

For how, I ask, can it be other than displeasing to be insulted and reviled? to be reproached by all, together with your

[12.] 'But they are not noble nor decent women,'' you will say, '' who do these things.''

Why then laugh me to scorn for this remonstrance, having been thyself aware of this law, before I said any thing.

I say, if the proceed1 rhs éavTav mpoteivoveataowtnpias.

The Benedictine translates as ifit were ras éavto@v : whichis here followed. [The true reading as given by Field is thy éavt@v mpotivovsatawrnoiav.

C.]} !

HomiLy XII. ]

HOMILIES ON FIRST CORINTHIANS.

ings are right, allow those well-born women also to enact them.

For what if these others live in poverty?

Are not they also virgins ? ought not they also to be careful of chastity?

But now here is a virgin dancing in a public theatre of licentious youths ; and, I ask, seems she not unto thee more dishonored than a harlot ? nothing ; (and this is why I grieve ;) but it is the beginning of folly and madness in the extreme.

'The women in the bath, nurses and waiting-maids, take up mud and' smearing it with the finger make a mark on the child's forehead ; and if one ask, What means the mud, and the clay? the answer is, '' It turneth away an evil eye, witchcraft andenvy?.'"'

Astonishing! what power in the mud ! what might in the clay! what mighty force is this which it has?

It averts all the host of thedevil.

'Tell me, can ye help hiding yourselves for shame?

Will ye never come to understand the snares of the devil, how from earliest life he gradually brings in the several evils which he hath devised?

For if the mud hath this effect, why dost thou not thyself also do the same to thine own forehead, when thou art a man and thy character is formed ; and thou art likelier than the child to have such as envy thee?

Why dost thou not as well bemire the whole body? I say, if on the forehead its virtue be so great, why not anoint thyself all over with mud?

All this is mirth and stageplay to Satan, not mockery only but hell-fire being the consummation to which these deceived ones are tending.

But if you say, '' Female servants do these things ;'' neither so do I acquit thee of my charge: for neither to these ought such things to have been permitted.

For hence all these evils have their origin, that of our household we make no account.

But it is enough in the way of contempt to say, '' He is a slave,' and, '¢They are handmaids.''

And yet, day after day we hear, (Gal. ili. 28. ) '' In Christ Jesus there is neither bond nor free.''

Again, were it a horse or an ass, thou dost not overlook it but takest all pains not to have it of an inferior kind ; and thy slaves who have souls like thine own dost thou neglect?

And why do I say slaves, when I might says sons and daughters?

What then must follow?

It cannot be but grief (Adz7y, qu.

Abpyy, *' mischief.'') must immediately enter in, when all these are going to ruin.

And often also very great losses must ensue, valuable golden ornaments being lost in the crowd and the con- [z4.] Now that among Greeks such things should be done is no wonder: but among the worshippers of the Cross, (tdv stavpoy mpocxuvodce) and partakers in unspeakable mysteries, and professors of such high morality, (recabta g:ocogovew) that such unseemliness should prevail, this is especially to be deplored again and again.

God hath honored thee with spiritual anointing ; and dost thou defile thy child with mud?

God hath honored thee, and dost thou dishonor thyself?

And when thou shouldest inscribe on his forehead the Cross which affords invincible security; dost thou forego this, and cast thyself into the madness of Satan? fusion.

[13.] Then after the marriage if perchance a child is born, in this case again we shall see the same folly and many practices [odpufoda] full of absurdity.

For when the time is come for giving the infant a name, caring not to call it after the saints as the ancients at first did, they light lamps and give them names, and name the child after that one which continues burning the longest ; from thence conjecturing that he will live a long time.

After all, should there be many instances of the child's untimely death, (and there are many,) great laughter on the devil's part will ensue, at his having made sport of them as if they were silly children.

What shall we say about the amulets and the bells which are hung upon the hand, and the scarlet woof, and the other things full of such extreme folly; when they ought to invest the child with nothing else save the protection of the Cross!.

But now that is despised which hath converted the whole world and given the sore wound to the devil and overthrown all his power: while the thread, and the woof, and the other amulets of that kind are entrusted with the child's safety.

If any look on these things as trifles, let them know that they are the source of great evils; and that not even unto Paul did it seem right to overlook the lesser things. or, tell me, what can be less than a man's covering his head?

Yet observe how great a matter he makes of this and with how great earnestness he forbids it; saying, among many things, ''He dishonoreth his head."

(i Cor. xi. 4.) Now if he that covers himself ''dishonoreth his head''; he that besmears his child with mud, how can it be less than making it abominable?

For how, I want to know, can he bring it to the hands of the priest?

How canst thou require that on that forehead the seal? should be placed by the hand

May I mention another thing yet more ridiculous than this?

Only let no one tax us with speaking out of season, should our argument proceed with that instance also.

For he that would cleanse an ulcer will not hesitate first to pollute his own hands.

What then is this so very ridiculous custom?

It is counted indeed as 2 So on Col. ubi supra.

'' What is all this folly?

Here we have ashes, and soot, and salt, and the silly old woman again brought into play.

Truly it is amockery anda shame.

' Nay,' says she, 'an evil eye has caught hold of the child!' How long will you go on with these diabolical fancies?

"' &c 3 i, e. the sign of the cross in baptism, made with consecrated balm or ointment, and called odpayis in the Apostolical Constitu1 Compare St. Chrys. on Coloss. Hom viii. near the end.

WORKS OF ST. CHRYSOSTOM.

[Homity XIII.

mean, of entrance into the world and of departure ? of the presbyter, where thou hast been smearing the mud?

Nay, my brethren, do not these things, but from earliest life encompass them with spiritual armor and _ instruct them to seal the forehead with the hand (t7 yetot matdedte aypayifetv to pétTwroyv) : and before they are able to do this with their own hand!, do you imprint upon them the Cross.

[15.] Are these then, I beseech you, the persons whose good opinion thou followest after?

And what can it be but the extreme of folly to seek earnestly the praise of men, so corrupt in their ideas, men whose conduct is all at random ? when we ought always to resort to the unsleeping Eye, and look to His sentence in all that we do and speak?

For these, evenif they approve, will have no power to profitus.

But He, should He accept our doings, will both here make us glorious, and in the future day will impart to us of the unspeakable good things: which may it be the lot of us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ ; with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto everlasting ages.

Amen.

Why should one speak of the other satanical observances in the case of travail-pangs and childbirths, which the midwives introduce with a mischief on their own heads?

Of the outcries which take place at each person's death, and when he is carried to his burial; the irrational wailings, the folly enacted at the funerals ; the zeal about men's monuments; the importunate and ridiculous swarm of the mourning women?; the observances of days; the days, I HONG: exo I Cor.

LV 10!

"We are fools for Christ's sake :" (For it is necessary us.''

As if he had said, '' My sentence is that the present is not a time of honor nor of glory, which kind of things you enjoy, but of persecution and insult, such as we are suffering.

If however it be not so; if this rather be the time of remuneration: then as far as I see,'' (but this he saith in irony,) '' ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable things."' from this point to resume our discourse :) " but ye are wise in Christ: we are weak, but ye are strong : ye have glory,but we have dishonor."

Havinc filled his speech with much severity which conveys a sharper blow than any direct charge and having said, ''Ye have reigned without us;'' and ''God hath set forth us last, as men doomed to death'' he shows by what comes next how they are '' doomed to death ;"' saying,

We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands:'' which were very signs of genuine teachers and apostles.

Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration.

Now these things he said that he might hereby cause them also to consider, that they should zealously seek the condition of the Apostles ; their dangers and their indignities, not their honors and glories.

For these, not the other, are what the Gospel requires.

But to this effect he speaks not directly, not to shew himself disagreeable to them: rather in a way characteristic of himself he takes in hand this rebuke.

For if he had introduced his address in a-direct manner, he would have spoken thus; ''Ye err, and are beguiled, and have swerved far from the apostolical mode of instruction.

For every apostle and minister of Christ ought to be esteemed a fool, ought to live in affliction and Desiring therefore to take down their selfconceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed ; he first of all mocks them, saying, '' Ye have reigned without tions, iii.

17; vid. Bingham xi. 9.6.

St. Chrysostom, it may be remarked, takes for granted, 1. that infants would be brought to baptism ; 2. that they would be brought to the priest.

* Comparethe well-known passages in Tertullian and St. Cyprian: the first, " At all our goings out and comings in, &c. we trace upon the forehead the sign of the cross;'' de Cor. Mid. 3.: the other,

"'Arm your foreheads with all boldness, that the sign of the cross may be safe.'' Ep. 50: both in Bingham «é/ supra.

2 About this custom, of hiring heathen women as mourners,he speaks very strongly elsewhere; Hom.

32. in Matt, Hom. 4. in eb. both which are quoted in Bingham, xxxiii. 18.

HOMILIES ON FIRST CORINTHIANS.

Homity XIII.] we entreat; we are made as the filth of the world.''

This is the meaning of '' fools for Christ's sake.''

For whoso suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen ; and dishonored and weak.

And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what saith he? dishonor ; which indeed is our state: whereas you are in the contrary case.''

But thus might his expressions have offended | them yet more, as containing but praises of the Apostles ; and might have made them fiercer, censured as they were for indolence and vainglory and luxuriousness.

Wherefore he conducts not his statement in this way, but in another, more striking but less offensive ; and this is why he proceeds with his address as follows, saying ironically, '' But ye are strong and honorable ;'' since, if he had not used irony, he would have spoken to this effect ; '' It is not possible that one man should be esteemed foolish, and another wise ; one strong, and another weak ; the Gospel requiring both the one and the other.

For if it were in the nature of things that one should be this, and another that, perchance there might be some reason in what you say.

But now it is not permitted, either to be counted wise, or honorable, or to be free from dangers.

If otherwise, it follows of necessity that you are preferred before us in the sight of God; you the disciples before us the teachers, and that after our endless hardships.''

If this be too bad for anyone to say, it remains for you to make our condition your object.

'¢ We are made the filth," not, ''of your city,"' but, ''of the world.''

And again, ''the offscouring of all men;'' not of you alone, but of all.

As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward ; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account.

So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward.

'« The offscouring of all men, even until now.''

This is a vigorous blow which he gave at the end, ''of all men;"' ''not of the persecutors only,'' saith he, ''but of those also for whom we suffer these things: Oh greatly am I obliged to them.''

It is the expression of one seriously concerned ; not in pain himself, but desiring to make them feel, (247&ac) that he who hath innumerable complaints to make should even salute them.

And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame.

For that effect one produces not so well by reproach as by silence.

[2.] And ''let.no one,'' saith he, '* think that I speak only of the past :"'

Ver.

11.

'Even unto this present hour we both hunger and thirst and are naked.''

Seest thou that all the life of Christians must be such as this; and not merely a day or twoe For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall.

«¢ And hunger ;"'' against the luxurious.

'' And are buffeted ;'' against those who are puffed up.

Ver.

14.

[3.] Then since he saw that the blow could not well be borne, he speedily heals it; saying, ''I write not these things to shame you, but to admonish you as my beloved children.''

'' For not as abashing you,'' saith he, ''do I speak these things.''

The very thing which by his words he had done, this he says he had not done: rather he allows that he had done it, not however with an evil and spiteful mind.

Why, this mode of soothing is the very best, if we should say what we have to say and add the apology from our motive.

For not to speak was impossible, since they would have remained uncorrected: on the other hand, after he had spoken, to leave the wound untended, were hard.

Wherefore along with his severity he apologizes: for this so far from destroying the effect of the knife, rather makes it sink deeper in, while it moderates the full pain of the wound.

Since when a man is told that not in reproach but in love are these things said, he the more readily receives correction.

'¢ And have no certain dwelling-place ;'' for we are driven about.

'' And are naked ;'' against the rich.

Ver.

12.

'*And labor;'' now against the false apostles who endure neither toil nor peril, while they themselves receive the fruits.

'' But not so are we,'' saith he: '' but together with our perils from without, we also strain ourselves to the utmost with perpetual labor.

And what is still more, no one can say that we fret at these things, for the contrary is our requital to them that so deal with us: this, I say, is the main point, not our suffering evil, for that is common to all, but our suffering without despondency or vexation.

But we so far from desponding are full of exultation.

And a sure proof of this is our requiting with the contrary those who do us wrong."

Now as to the fact that so they did, hear what follows.

However, even here also is great severity, and a strong appeal to their sense of shame, (évtpoz7, )

[Ver.

12, 13.] '*Being reviled, we bless; being persecuted, we endure ; being defamed,

WORKS OF ST. CHRYSOSTOM.

[Homiry XIII.

Ver. 16. [5.] '' I beseech you, be ye imitators of me, as I also am of Christ.'?

(2d0ws xay@ Xptotsd, omitted in our version: the Vulgate has it, see c. xi. 3.) Astonishing!

How great is our teacher's boldness of speech !

How highly finished the image, when he can even exhort others hereunto! Not that in selfexaltation he doth so, but implying that virtue is an easy thing.

Asif he had said, '' Tell me not, 'I am not able to imitate thee.

Thou art a Teacher, and a great one.'

For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him.'' in that he said not, '' As a master'' nor yet '' as an apostle,'' nor yet ''as having you for my disciples; (which had well suited his claims on them;) but, ''as my beloved children I admonish you.''

And not simply, children ; but, '' longed after.''

<'' Forgive me,'' saith he.

''If anything disagreeable has been said, it all proceeds of love.''

And he said not, '' I rebuke,' but, 'I admonish.''

Now, who would not bear with a father in grief, and in the act of giving good advice?

Wherefore he did not say this before, but after he had given the blow.

On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, '' Be ye imitators of God,'' is his word.

(Eph. v. 1.) But in this place, since his discourse was addressed to weak persons, he puts himself in by the way.

'¢What then ?'' some might say; '' Do not other teachers spare us?''

'' I say not so, but, they carry not their forbearance so far.''

This however he spake not out at once, but by their professions and titles gave indication of it; ''Tutor''? and '' Father'' being the terms which he employs.

And besides, too, he signifies that it is possible even thus to imitate Christ.

For he who copies the perfect impression of the seal, copies the original model.

Ver. 15. [4.] '' For though,'' saith he, '' ye have ten thousand tutors in Christ, yet have ye not many fathers.''

He is not here setting forth his dignity, but the exceeding greatness of his love.

Thus neither did he wound the other teachers : since he adds the clause, '' in Christ :'' but rather soothed them, designating not as parasites but as tutors those among them who were zealous and patient of labor: and also manifested his own anxious care of them.

On this account he said not, '' Yet not many masters,'' but, '' not many fathers.''

So little was it his object to set down any name of dignity, or to argue that of him they had received the greater benefit: but granting to the others the Let us see then in what way he followed Christ: for this imitation needs not time and art, but a steady purpose alone.

Thus if we go into the study of a painter, we shall not be able to copy the portrait, though we see it ten thousand times.

But to copy him we are enabled by hearing alone.

Will ye then that we bring the tablet before you and sketch out for you Paul's manner of life?

Well, let it be produced, that picture far brighter than all the images of Emperors: for its material is not boards glued together, nor canvass stretched out; but the material is the work of God: being as it is a soul and a body: a soul, the work of God, not of men; and a body again in like wise. great pains they had taken for the Corinthians,

(for that is the force of the word Tutor,) the superiority in love he reserves for his own portion: for that again is the force of the word

Father.

And he saith not merely, No one loves you so much ; a statement which admitted not of being called in question ; but he also brings forward a real fact.

What then is this?

<'' For in Christ Jesus I begat you through the Gospel.

In Christ Jesus.''

Not unto myself do I impute this.

Again, he strikes at those who gave their own names to their teaching.

For '' ye,'' saith he, '' are the seal of mine Apostleship.'"'

And again, ''I planted:'' and in this place, 'I begat.''

He said not, '' I preached the word,"' but, ''I begat;'' using the words of natural relationship.

(tvts tHe gio:ws évéuact) For his one care at the moment was, to shew forth the love which he had for them.

'' For they indeed received you from me, and led you on ; but that you are believers at all came to pass through | me.'' Thus, because he had said, ''as children ;'' lest you should suppose that the expression was flattery he produces also the matter of fact.

Did you utter applause here?

Nay, not here is the time for plaudits; but in what follows: for applauding, I say, and for imitating too: for so far we have but the material which is common to all without exception : inasmuch as soul differs not from soul in regard of its being a soul: but the purpose of heart shews the difference.

For as one body differs not from another in so far as it is a body, but Paul's body is like every one's else, only dangers make one body more brilliant than another: just so is it in the case of the soul also.

[6.] Suppose then our tablet to be the soul of Paul: this tablet was lately lying covered with soot, full of spider's webs; (for nothing can be worse than blasphemy;) but when He came who transformeth all things, and saw that not through indolence or sluggishness were his lines so drawn but through inexperience and his not having the tints (rd dv@y) of true piety:

Homizy XIII. ]

HOMILIES ON FIRST CORINTHIANS.

the Jews alone; but from hence to the whole world: and there it was by things without life; but here by a soul instinct with virtue.

(for zeal indeed he had, but the colors were not there ; for he had not ''the zeal according to knowledge: '') He gives him the tint of the truth, that is, grace: and in a moment he exhibited the imperial image.

For having got the colors and learnt what he was ignorant of, he waited no time, but forthwith appeared a most excellent artist.

And first he shews the head of the king, preaching Christ; then also the remainder of the body; the body of a perfect Christian life.

Now painters we know shut themselves up and execute all their works with great nicety and in quiet; not opening the doors to any one: but this man, setting forth his tablet in the view of the world, in the midst of universal opposition, clamor, disturbance, did under such circumstances work out this Royal Image, and was not hindered.

And therefore he said, ''We are made a spectacle untothe world ;'' in the midst of earth, and sea, and the heaven, and the whole habitable globe, and the world both material and intellectual, he was drawing that portrait of his.

This Mercy Seat was brighter even than heaven, not shining forth with variety of stars nor with rays from the sun, but the very Sun of righteousness was there, and from hence He sent forth His rays.

Again, from time to time in this our heaven, any cloud coursing over at times makes it gloomy; but that bosom never had any such storm sweeping across it.

Or rather there did sweep over it many storms and oft: but the light they darkened not; rather in the midst of the temptation and dangers the light shone out.

Wherefore also he himself when bound with his chain kept exclaiming, (2 Tim. i. g.) '' The word of God is not bound."'

Thus continually by means of that tongue was It sending forth its rays.

And no fear, no danger made that bosom gloomy.

Perhaps the bosom seems to outdo the feet; however, both they as feet are beautiful, and this as a bosom.

Wilt thou see also the belly with its proper beauty ? Hear what hesaith about it, (ch. viii. 13.)

Would you like to see the other parts also thereof from the head downwards?

Or will ye that from below we carry our description upwards?

Contemplate then a statue of gold or rather of something more costly than gold, and such as might stand in heaven; not fixed with lead nor placed in one spot, but hurrying from Jerusalem even unto Illyricum, (Rom. Xv. 19.) and setting forth into Spain, and borne as it were on wings over every part of the world.

For what could be more '' beautiful'' than these '¢Tf meat make my brother to stumble, I will eat no flesh while the world standeth:

(Rom. xiv.

21.) It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak:

(ch. vi.

13) Meats for the belly and the belly for meats.''

What can be more beautiful in its kind than this belly thus instructed to be quiet, and taught all temperance, and knowing how both to hunger and be famished, and also to suffer thirst?

For as a well-trained horse witha golden bridle, so also did this walk with measured paces, having vanquished the necessity of nature.

For it was Christ walking in it.

Now this being so temperate, it is quite plain that the whole body of vice besides was done away.

'<feet'' which visited the whole earth under the sun?

This same ''beauty'' the prophet also from of old proclaimeth, saying, (Is. Li.

7.) 'How beautiful are the feet of them that preach the Gospel of peace!''

Hast thou seen how fair are the feet?

Wilt thou see the bosom too?

Come, let me shew thee this also, and thou shalt behold it far more splendid than these beautiful, yea even than the bosom itself of the ancient lawgiver.

For Moses indeed carried tablets of stone: but this man within him had Christ Himself: it was the very image of the King which he bore.

Wouldst thou see the hands too? those which he now hath?

Or wouldest thou rather behold first their former wickedness?

(Acts vill. 3.) '¢Entering (this very man) into the houses, he haled,'' of late, ''men and women,"' with the hands not of man, but of some fierce wild beast.

But as soon as he had received the colors of the Truth and the spiritual experience, no longer were these the hands of a man, but spiritual; day by day being bound with chains.

And they never struck any one, but they were stricken times without number.

Once even a viper (Acts xxvill. 3, 5.) reverenced those hands: for they were the hands of a human being no longer; and therefore it did not even fasten on them.

For this cause he was. more awful than the Mercy Seat! and the Cherubim.

For no such voice went out from them as from hence; but from them it talked with men chiefly about things of sense, from the tongue of Paul on the other hand about the things above the heavens.

Again, from the Mercy Seat it spake oracles to 1 That is, probably, 'of our Lord's Human Nature:"' according to Theodoret on Rom. iii. 25.

'' The true Mercy Seat is the Lord Christ.

The name suits Him as man, not as God: for as God, He Himself gives oracles from the Mercy Seat.'?

And Theophylact on the same place:

'It meant certainly the Human Nature, which was the Sheath of the Deity, covering It over.'?

See Suicer on the word iAagryjprov.

[This note is based upon a false reading, which has been corrected according to Field. C.]

And wilt thou see also the back, resembling as it does the other members?

Hear what he saith about this also.

(2 Cor. xi.

24, 25.) '¢ Five times I received of the Jews forty stripes

CHRYSOSTOM.

( Homity XIII.

WORKS OF ST.

But when together with fulness of flesh we are also bound down to wealth, whence are we to overcome our antagonists?

For wealth isachain, a grievous chain, to those who know not how to use it; a tyrant savage and inhuman, imposing all his commands by way of outrage on those who serve him.

Howbeit, if we will, this bitter tyranny we shall depose from its throne, and make it yield to us, instead of commanding.

How then shall this be?

By distributing our wealth unto all.

For so long as it stands against us, each single handed, like any robber in a wilderness it works all its bad ends: but when we bring it forth among others, it will master us no more, holden as it will be in chains, on all sides, by all men. save one; thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep.''

[7.] But lest we too should fall into an interminable deep, and be carried away far and wide, going over each of his members severally; come let us quit the body and look at another sort of beauty, that, namely, which proceeds from his garments; to which even devils shewed reverence ; and therefore both they made off, and diseases took flight.

And wheresoever Paul happened to shew himself, they all retired and got out of the way, as if the champion of the whole world had appeared.

And as they who have been often wounded in war, should they see but some part of the armor of him that wounded them feel a shuddering ; much in the same way the devils also, at sight of '' handkerchiefs'? only were astonied.

Where be now the rich, and they that have high thoughts about wealth?

Where they who count over their own titles and their costly robes?

With these things if they compare themselves, it will be clay in their sight and dirt, all they have of their own.

And why speak I of garments and golden ornaments?

Why, if one would grant me the whole world in possession, the mere nail of Paul I should esteem more powerful than all that dominion: his poverty than all luxury: his dishonor, than all glory: his nakedness than all riches: no security would I compare with the buffeting of that sacred head: no diadem, with the stones to which he was a mark.

This crown let us long for, beloved: and if persecution be not now, let us mean while prepare ourselves.

For neither was he of whom we speak glorious by persecutions alone: for he said also,

(1 Cor. ix. 27. bnoncéfw rec. text, brwztafw) '"1 keep under my body ;'' now in this one may attain excellence without persecutions.

And he exhorted not to (Rom. xiil. 14.) ''make provision for the flesh to fulfill the lusts thereof.''

And again, (1 Tim. vi. 8.) '' Having food and covering, let us be therewith content.''

For to these purposes we have no need of persecutions.

And the wealthy too he sought to moderate, saying, (Ibid. 9.) '' They that desire to be rich fall into temptation.''

[3.] And these things I say, not because riches are a sin: the sin is in not distributing them to the poor, and in the wrong use of them.

For God made nothing evil but all things very good; so that riches too are good; i. e. if they do not master their owners; if the wants of our neighbors be done away by them.

For neither is that light good which instead of dissipating darkness rather makes it intense: nor should I call that wealth, which instead of doing away poverty rather increases it.

For the rich man seeks not to take from others but to help others: but he that seeks to receive from others is no longer rich, but is emphatically poor.

So that it is not riches that are an evil, but the needy mind which turns wealth into poverty.

These are more wretched than those who ask alms in the narrow streets, carrying a wallet and mutilated in body.

I say, clothed in rags as they are, not so miserable as those in silks and shining garments.

Those who strut in the marketplace are more to be pitied than those who haunt the crossings of the streets, and enter into the courts, and cry from their cellars, and ask charity.

For these for their part do utter praises to God, and speak words of mercy and a strict morality.

And therefore we pity them, and stretch out the hand, and never find fault with them.

But those who are rich to bad purpose ; cruelty and inhumanity, ravening and satanical lust, are in the words they belch out.

And therefore by all are they detested and laughed to scorn.

Do but consider; which of the two among all men is reckoned disgraceful, to beg of the rich or the poor.

Every one, I suppose, sees it at once:—of the poor.

Now this, if you mark it, is what the rich do; forthey durst not apply to those who are richer than themselves: whereas those who beg do so of the wealthy: for one beggar asks not alms of another, but of arich man; but the rich man tears the poor in pieces.

EEE Eee ee ee Eee If therefore we also thus exercise ourselves, when we enter into the contest we shall be crowned: and though there be no persecution before us, we shall receive for these things many rewards.

But if we pamper the body and live the life of a swine, even in peace we shall often sin and bear shame.

Seest thou not with whom we wrestle?

With the incorporeal powers.

How then, being ourselves flesh, are we to get the better of these?

For if wrestling with men one have need to be temperate in diet, much more with evil spirits.

Again tell me, which is the more dignified, to receive from those who are willing and are obliged to you, or when men are unwilling, to eee

Homity XIV.]

HOMILIES ON FIRST CORINTHIANS.

compel and tease them?

Clearly not to trouble those who are unwilling.

But this also the rich do: for the poor receive from willing hands, and such as are obliged to them ; but the rich from persons unwilling and repugnant, which is an indicatsome of them discourse perpetually on banquets, and dishes, and delicacies, and wine of all sorts, and ointments, and vestures, and all the rest of that extravagance.

And others about the interest of money and loans.

And making out accounts and increasing the mass of debts to an intolerable amount, as if it had begun in the time of men's fathers or grandfathers, one they rob of his house, another of his field, and another of his slave, and of all that he has.

Why should one speak of their wills, which are written in blood instead of ink?

For either by surrounding them with some intolerable danger, or else bewitching them with some paltry promises, whomsoever they may see in possession of some small property, those they persuade to pass by all their relations, and that oftentimes when perishing through poverty, and instead of them to enter their own names.

Is there any madness and ferocity of wild beasts of any sort which these things do not throw into the shade ? ion of greater poverty.

Forif no one would like so much as to go to a meal, unless the inviter were to feel obliged to the guest, how can it be honorable to take one's share of any property by compulsion?

Do we not on this account get out of the way of dogs and fly from their baying, because by their much besetting they fairly force us off?

'This also our rich men do.

'But, that fear should accompany the gift, is more dignified.''

Nay, this is of all most disgraceful.

For he who moves heaven and earth about his gains, who can be so laughed to scorn ashe?

For even unto dogs, not seldom, through fear, we throw whatever we had hold of.

Which I ask again, is more disgraceful? that one clothed with rags should beg, or one who wears silk?

Thus when a rich man pays court to old and poor persons, so as to get possession of their

[8.] Wherefore I beseech you, all such wealth as this let us flee, disgraceful as it is and in deaths abundant; and let us obtain that which is spiritual, and let us seek after the treasures in the heavens.

For whcso possess these, they are the rich, they are the wealthy, both here and there enjoying things; even all things.

Since whoso will be poor, according to the word of God, has all men's houses opened to him.

For unto him that for God's sake has ceased to possess any thing, every one will contribute of his own.

But whoso will hold a little with injustice, shutteth the doors of all against him.

'To the end, then, that we may attain both to the good things here and to those which are there, let us choose the wealth which cannot be removed, that immortal abundance: which may God grant us all to obtain, through the grace and loving-kindness of our Lord Jesus property, and this when there are children, what pardon can he deserve?

Further: If you will, let us examine the very words ; what the rich beggars say, and what the poor.

What then saith the poor man?

''That he who giveth alms will never have to give by measure (ypetptdoee perhaps corrupt: conj. zewdoee, 'will never hunger); that he is giving of what is God's: that God is loving unto men, and recompenses more abundantly; all which are words of high morality, and exhortation, and counsel.

For he recommends thee to look unto the Lord, and he takes away thy fear of the poverty to come.

And one may perceive much instruction in the words of those who ask alms: but of what kind are those of the rich?

Why, of swine, and dogs, and wolves, and all other wild beasts.

For Christ, &c.

PE @avl:

Tele Nicexe lV.

LV ere 1 Cor. pered and broken into parties.

For he knew well what a help to the disciples his presence was and what a mischief his absence.

And the former he declared in the Epistle to the Philippians, saying, (Phil. i.

12. xa? om. in rec. text.) '* Not as in my presence only, but also now much more in my absence, work out your own salvation with fear and trembling.''

The latter he signifies in this Epistle, saying, (ver.

For this cause have I sent unto you Timothy, who is my beloved and faithful child in the Lord, who shall put you in remembrance of my ways which be in Christ Jesus.'

CoNnsIDER here also, I entreat, the noble soul, the soul more glowing and keener than fire: how he was indeed especially desirous to be present himself with the Corinthians, thus distem1'Inoovd om. in rec. text, [but retained it Rev. Vers.]

WORKS (ORIST: CHRYSOSTOM.

[ Homity XIV. and that with the aid from that source he doth all things well.

18.) '*Now some are puffed up, as though I were not coming to you; but I will come."'

He was urgent, it seems, and desirous to be present himself.

But as this was not possible for a time, he corrects them by the promise of his [2.] And having said these things and so soothed them, and being just about to enter on his charge against the unclean person, he again utters words full of anger; not that in himself he felt so but in order to correct them: and giving over the fornicator, he directs his discourse to the rest, as not deeming him worthy even of words from himself; just as we act in regard to our servants when they have given us great offence. appearance ; and not this only, but also by the sending of his disciple.

'' For this,'' he saith, ''T have sent unto you Timothy."

<'' For this cause:'' how is that ? '' Because I care for you as for children, and as having begotten you.''

And the message is accompanied with a recommendation of his person:

'' Who is my beloved and faithful child in the Lord.''

Now this he said, both to shew his love of him, and to prepare them to look on him with respect.

And not simply 'faithful,' but, ''in the Lord; "' that is, in the things pertaining to the Lord.

Now if in worldly things it is high praise for a man __to be faithful, much more in things spiritual.

Next, after that he had said, ''I send Timothy, lest they should thereupon take things too easily, mark what he saith:

Ver. 18. ''Now some are puffed up, as though I were not coming unto you.''

For there he glances both at them and at certain others, casting down their highmindedness: since the love of preeminence is in fault, when men abuse the absence of their teacher for their own selfwill.

For when he addresses himself unto the people, observe how he does it by way of appeal to their sense of shame; when unto the originators of the mischief, his manner is more vehement.

'Thus unto the former he saith, ''We are the offscouring of all:'' and soothing them he saith, ''Not to shame you I write these things;'' but to the latter, ''Now as though I were not coming to you, some are puffed up ;"' shewing that their self-will argued a childish turn of mind.

For so boys in the absence of their master wax more negligent.

If then he was his '' beloved child,'' consider how great was Paul's love, in choosing to be separated from him for the Corinthian's sake,

And if ''faithful'' also, he will be unexceptionable in his ministering to their affairs.

'¢Who shall put you in remembrance.''

He said not, ''shall teach,'' lest they should take it ill, as being used to learn from himself.

Wherefore also towards the end he saith, (1 Cor. xvi. 10, 11.) '* For he worketh the work of the Lord, as I.also do.

Let no man therefore despise him.''

For there was no envy among the Apostles, but they had an eye unto one thing, the edification of the Church."

And if he that was employed was their inferior, they did as it were support (cuvezpétovy) him with all earnestness.

Wherefore neither was he contented with saying, ''He shall put you in remembrance; '' but purposing to cut out their envy more completely,—for Timothy was young,—with this view, I say, he adds, ''my ways," not ©" his,"'\ but' mines thats, his methods, (tag otxovouztas.) his dangers, his customs, his laws, his' ordinances, his Apostolical Canons, and all the rest.

For since he had said, ''We are naked, and are buffeted, and have no certain dwelling place: all these things,'' saith he, '*he will remind you of ;'' and also of the laws of Christ; for destroying all heresies.

Then, carrying his argument higher, he adds, '' which be in Christ; "' ascribing all, as was his wont, unto the Lord, and on that ground establishing the credibility of what is to follow.

Wherefore he subjoins, ''Even as I teach every where in every church.''

'Nothing new have I spoken unto you: of these my proceedings all the other Churches are cognizant as well as you."

Further: he calls them ''ways in Christ,'' to shew that they have in them nothing human,

This then is one thing here indicated; and another is that his presence was sufficient for their correction.

For as the presence of a lion makes all living creatures shrink away, so also does that of Paul the corrupters of the Church.

Ver. 19.

And therefore he goes on, '' But I will come to you shortly, if the Lord will."

Now to say this only would seem to be mere threatening.

Butto promise himselfand demand from them the requisite proof by actions also; this was a course for a truly high spirit.

Accordingly he added this too, saying, '"¢And I will know, not the word of them which are puffed up, but the power.'"'

For not from any excellencies of their own but from their teacher's absence, this self-will arose.

Which again itself was a mark of a scornful mind towards him.

And this is why, having said, '<I have sent Timothy,'"' he did not at once add, '¢T will come;'' but waited until he had brought his charge against them of being '' puffed up:"' after that he saith, ''I willcome.''

Since, had he put it before the charge, it would rather have been an apology for himself as not having been deficient, instead of a threat; nor even so (o}rws so the King's MS. odrog the rec. text. ) would the statement have been convincing.

HomiLy XIV.]

HOMILIES ON FIRST CORINTHIANS.

But as it is, placing it after the accusation, he rendered himself such as they would both believe and fear. and from thence holding discourses with them and taking upon him all his authority.

What means, ''with a rod?''

With punishment, with vengeance: that is, I will destroy ; I will strike with blindness: the kind of thing which Peter did in the case of Sapphira, and himself in the case of Elymas the sorcerer.

For henceforth he no longer speaks as bringing himself into a close comparison with the other teachers, but with authority. Andin the second Epistle too he appears to say the same, when he writes, '* Since ye seek a proof of Christ speaking in me."'

Mark also how solid and secure he makes his ground: for he saith not simply, ''I will come:"' but, ''If the Lord will:'' and he appoints no set time.

For since he might perhaps be tardy in coming, by that uncertainty he would fain keep them anxiously engaged.

And, lest they should hereupon fall back again, he added, ''shortly,''

[2.] '*And I will know, not the word of them that are puffed up, but the power.'"'

He said not, ''I will know not the wisdom, nor the signs,'' but what? ''not the word:"' by the term he employs at the same time depressing the one and exalting the other.

And for a while he is setting himself against the generality of them who were countenancing the fornicator.

For if he were speaking of him, he would not say, '¢Shall 1 come with a rod, or in love?''

What then? to come with a rod, was it not an instance of love?

Of love it was surely!.

But because through his great love he shrinks back in punishing, therefore he so expresses himself.

Further ; when he spoke about punishment, he said not, ''in a spirit of meekness, but, [simply,] '' with a rod:'' and yet of that too the Spirit was author.

For there is a spirit of meekness, and a spirit of severity.

He doth not, however, choose so to call it, but from its milder aspect (az0 tév ypyototépwy.) And fora like reason also, God, although avenging Himself, has it often affirmed of Him that He is

''the power;'' but, ''the works,'' the corrupt works which he did.

Now why seekest thou not after ''the word ?"'

'*Not because I am wanting in word but because all our doings are 'in power.'''

As therefore in war success is not for those who talk much but those who effect much; so also in this case, not speakers, but doers have the victory.

''Thou,'' saith he, ''art proud of this fine speaking.

Well, if it were a contest and a time for orators, thou mightest reasonably be elated thereat: but if of Apostles preaching truth, and by signs confirming the same, why art thou puffed up for a thing superfluous and unreal, and to the present purpose utterly inefficient?

For what could a display of words avail towards raising the dead, or expelling evil spirits, or working any other such deed of wonder?

But these are what we want now, and by these our cause stands.''

Whereupon also he adds, Ver. 20.

'' For the kingdom of God is not in word, but in power.''

By signs, saith he, not by fine speaking, we have prevailed: and that our teaching is divine and really announces the Kingdom of Heaven we give the greater proof, namely, our signs which we work by the power of the Spirit.

If those who are now puffed up desire to be some great ones; as soon as I am come, let them shew whether they have any such power.

And let me not find them sheltering themselves behind a pomp of words: for that kind of art is nothing to us.

'¢ gracious and long-suffering, and rich in mercy and pity: '' but that He is apt to punish, once perhaps or twice, and sparingly, and that upon some urgent Cause.

[5.] Consider then the wisdom of Paul ; holding the authority in his own hands, he leaves both his and that in the power of others, saying. '' What will ye?''

''The matter is at your disposal.''

For we too have depending on us both sides of the alternative ; both falling into hell, and obtaining the kingdom: since God hath so willed it.

For, '' behold,"' saith he, '' fire and water: whichever way thou wilt, thou mayest stretch forth thine hand"' (Ecclus. xv. 16.) And,

"¢Tf ye be willing, and will hearken unto me, ye shall eat the good of the land; (Is, i. 19,) but if ye be not willing, the sword shall devour you."'

But perhaps one will say, ''I am willing; (and no one is so void of understanding as not to. be willing ;) but to will is not sufficient for me.''

Nay, but it is sufficient, if thou be duly willing, and do the deeds of one that is willing,

But as it is, thou art not greatly willing.

And let us try this in other things, if it seem good. For tell me, he that would marry a wife, is he content with wishing? By no means ; but eae |. (Ver.

27, 1<* What 'will yer 'Shall 1 come unto you with a rod, or in love and a spirit of meekness ?"'

There is much both of terrror and of gentleness in this saying.

For to say, 'I will know,"' was the language of one as yet withholding himself: but to say, ''What will ye? Must I come unto you with a rod?'' are the words of one thenceforth ascending the teacher's seat,

1 St. Augustin, '' cont. Parmen, iii. 3.

'' Are we to suppose that "the rod' at all excludes " Zove,'' because he has given this turn to his sentence, 'Shall I come unto you with a rod,' oy 'in love?'

Nay, the following clause, 'And ina spirit of meekness,' hints what was passing in his mind—that the rod also has in it love.

But love in severity is one thing, love in meekness another thing. The love is the same, but it works diversely in divers cases.

WORKS OF ST.

CHRYSOSTOM.

[ Homity XIV.

may now gainsay for contradiction's sake, yet things which are plainly allowed on all hands, however shameless, you will not be able to gainsay.

Now that that way is rather to be chosen which hath its beginning difficult but not its end, I will endeavor to teach you from what is quite obvious.

And, if you please, let us first take in hand the arts.

For these have their beginning full of toil, but the end gainful. he looks out for women to advance his suit, and request friends to keep watch with him, and gets together money.

Again, the merchant is not content with sitting at home and wishing, but he first hires a vessel, then selects sailors and rowers, then takes up money on interest, and is inquisitive about a market and the price of merchandise.

Is it not then strange for men to shew themselves so much in earnest about earthly things, but that when they are to make a venture for heaven, they should be content with wishing only? rather I should say, not even in this do they shew themselves properly in earnest.

For he that wills a thing as he ought, puts also his hand unto the means which lead to the object of his desire.

Thus, when hunger compels thee to take nourishment, thou waitest not for the viands to come unto thee of their own accord, but omittest nothing to gather victuals together.

So in thirst, and cold and all other such things, thou art industrious and duly prepared to take care of the body.

Now do this in respect of God's kingdom also, and surely thou shalt obtain it.

'¢But,'' say you, ''no one applies himself to an art without some one to compel him; for,'' you add, ''so long as the boy is his own master, he will choose rather to take his ease at first, and in the end to endure the evil, how great soever, than to live hardly at the outset, and afterwards reap the fruit of those labors.''

Well then, to make such a choice comes of a mind left to itself, (¢ogavex7s dravotas) and of childish idleness: but the contrary choice, of sense and manliness.

And soit iswith us: were we not children in mind, we should not be like the child aforesaid, forsaken (épgdvw) as he is and thoughtless, but lke him that hath a father.

We must cast out then our own childish mind, and not find fault with the things themselves; and we must set a charioteer over our conscience, who will not allow us to indulge our appetite, but make us run and strive mightily.

For what else but absurdity is it to inure our children with pains at first unto pursuits which have laborious beginnings, but their end good and pleasant; while we ourselves in spiritual things take just the contrary turn?

For to this end God made thee a free agent, that thou mightest not afterwards accuse God, as though some necessity had bound thee: but thou, in regard of those very things wherein thou hast been honored, dost murmur, For in fact I have often heard people say.

'¢ But why did He then make my goodness depend on me?''

Nay, but how was He to bring thee, slumbering and sleeping, and in love with all iniquity, and living delicately, and pampering thyself; how was He to bring thee up to heaven ?

If He had, thou wouldest not have abstained from vice.

For if now, even in the face of threatening, thou dost not turn aside from thy wickedness ; had he added no less than heaven as the end of thy race, when wouldest thou have ceased waxing more careless and worse by far?

(ystowy rodd@. zodddy Bened. ) And yet even in those earthly things it is not quite plain that the end will be good and pleasant: since before now untimely death, or poverty, or false accusation, or reverse of fortune, or other such things, of which there are many, have caused men after their long toil to be deprived of all its fruits.

What is more, those who have such pursuits, though they succeed, it is no great gain which they willreap.

For with the present life all those things are dissolved.

But here, not for such fruitless and perishable things is our race, neither have we fears about the end; but greater and more secure is our hope after our departure hence.

What pardon then can there be, what excuse for those who will not strip themselves for the evils to be endured for virtue's sake?

Neither again wilt thou be able to allege, He hath shewed me indeed what things were good but gave no help, for abundant also is His promise to thee of aid.

[6.] '' But," say you, '' Virtue is burden- ''some and distasteful; while with vice great '* pleasure is blended; and the one is wide and 'broad, but the other strait and narrow."'

Tell me then, are they respectively such throughout, or only from the beginning?

For in fact what thou here sayest, thou sayest, not intending it, in behalf of virtue; so potent a thing is truth.

For suppose there were two roads, the one leading to a furnace, and the other to a Paradise; and that the one unto the furnace were broad, the other unto Paradise, narrow; which road wouldest thou take in preference?

For although you And do they yet ask, '' Wherefore is the way narrow?''

Why, thou dost not deem it right that any fornicator or lewd or drunken (za: ta» peOvdvtwy inserted from the King's MS.) person should enter into the courts of earthly kings ; and claimest thou for men to be let into heaven itself with licentiousness, and luxury, and drunkenness, and covetousness, and all manner of iniquity?

And how can these things be par- | donable ?

Homity XIV. ]

HOMILIES ON FIRST CORINTHIANS.

8I fever long after cool drink is not upon calculation that the momentary luxury is pleasanter than being burned up from beginning to end, but because they cannot restrain their inordinate desire; so also these.

Since if one brought them to their punishment at the very moment of their pleasure, assuredly they never would have chosen it.

Thus you see in what sense vice is not an easy thing.

[7H] toNay,' you rep? '*T say not that, but why has not virtue a ''broad way?''

In good truth if we be willing, its way is very easy.

For whether is easier, tell me; to dig through a wall and take other men's goods and so be cast into prison; or to be content with what you have and freed from all fear?

I have not however said all.

For whether is easier, tell me; to steal all men's goods and revel in few of them for a short time, and then to be racked and scourged eternally; or having lived in righteous poverty for a short time, to live ever after in [8.] But if you will, let us try this same point over again by an example in the proper subject matter.

Tell me, for instance, which is pleasanter and easier ? (only let us not take again the desire of the many for our rule in the matter ; since one ought to decide, not by the sick, but by the whole; just as you might show me ten thousand men in a fever, seeking things unwholesome upon choice to suffer for it afterwards; but I should not allow such choice ;) which, I repeat, brings more ease, tell me; to desire much wealth, or to be above that desire ?

For I, for my part, think the latter.

If thou disbelieve it, let the argument be brought to the facts themselves. delights?

(For let us not enquire as yet which is the more profitable, but for the present, which is the more easy.) Whether again 1s it pleasanter, to see a good dream and to be punished in reality; or after having had a disagreeable dream to be really in enjoyment?

Of course the latter.

Tell me then, In what sense dost thou call virtue harsh?

JI grant, it is harsh, tried by comparison with our carelessness.

However, that it is really easy and smooth, hear what Christ saith, (S. Mat. xi. 30.) '¢ My yoke is easy, and My burden is light.''

But if thou perceivest not the lightness, plainly it is for want of courageous zeal; since where that is, even heavy things are light; and by the same rule where it is not, even light things are heavy.

For tell me, what could be sweeter and more easily obtained than the banquet of manna?

Yet the Jews were discontented, though enjoying such delightful fare.

What more bitter than hunger and all the other hardships which Paul endured?

Yet he leaped up, and rejoiced, and said, (Col. 1. 24.) '' Now I rejoice in my sufferings."

What then is the cause?

The difference of the mind.

If then you frame this as it ought to be, you will see the easiness of virtue.

Let us then suppose one man desiring much, another nothing.

Which now is the better state, tell me, and which the more respectable ?

However, let that pass.

For this is agreed upon, that the latter is a finer character than the former.

And we are making no enquiry about this at present, but which lives the easier and pleasanter life?

Well then: the lover of money will not enjoy even what he has: for that which he loves he cannot choose to spend ; but would gladly even carve (xataxé¢ete) himself out, and part with his flesh rather than with his gold.

But he that despises wealth, gains this the while, that he enjoys what he has quietly and with great security, and that he values himself more than it.

Which then is the pleasanter ; to enjoy what one has with freedom, or to live under a master, namely wealth, and not dare to touch a single thing even of one's own?

Why, it seemeth to me to be much the same as if any two men, having wives and loving them exceedingly, were not upon the same terms with them; but the one were allowed the presence and intercourse of his wife, the other not even permitted to come near his.

''What then,'' say you, ''does she only become such through the mind of those who pursue her ?''

Sheis such, not from their mind alone, but by nature as well.

Which I thus prove:

If the one had been throughout a thing painful, the other throughout of the contrary sort, then with some plausibility might some fallen persons have said that the latter was easier than the former.

But if they have their beginnings, the one in hardship, the other in pleasure, but their respective ends again just opposite to these; and if those ends be

There is another thing which I wish to mention, indicating the pleasure of the one and the discomfort of the other.

He that is greedy of gain will never be stayed in that desire, not only because it is impossible, for him to obtain all men's goods, but also because whatever he may have compassed, he counts himself to have nothing.

But the despiser of riches will deem it all superfluous, and will not have to punish his soul with endless desires.

I say, punish; for nothing so completely answers both infinite, in the one the pleasure, in the other the burthen ; tell me,.which igs the more easy to choose?

'Why then do many not choose that which is easy?''

Because some disbelieve ; and others, who believe, have their judgment corrupt, and would prefer pleasure for a season to that which is everlasting.

''Is not this then easy?''

Not so: but this cometh of a sick soul.

And as the reason why persons in a

WORKS OF ST.

CHRYSOSTOM.

[ Homity XIV. the definition of punishment as desire deprived ous persons seem to me continually to suffer, of gratification; a thing too which especially | and to resemble him where he begs that he may marks his perverse mind.

Look at it in this} obtain that drop, and obtains it not. way.

He that lusts after riches and hath increased his store, he is the sort of person to feel as if he had nothing.

I ask then, what more complicated than this disease?

And the strange thing is not this only, but that although having, he thinks he has not the very things | which are in his hold, and as though he had them not he bewails himself.

If he even get all men's goods, his pain is but greater.

And should he gain an hundred talents, he is vexed that he hath not received a thousand : and if he received a thousand ; he is stung to the quick that it is not ten thousand: and if he receive ten thousand, he utterly bemoans himself (xaraxéntetat) because it is not ten times as much.

And the acquisition of more to him becomes so much more poverty ; for the more he receives so much the more he desires.

So then, the more he receives, the more he becomes poor : since whoso desires more, is more truly poor.

When then he hath an hundred talents, is he not very poor?! for he desires. a thousand.

When he hath got a thousand, then he becomes yet poorer.

For it is no longer a thousand as before, but ten thousand that he professes himself to want.

Now if you say that to wish and not to obtain is pleasure, you seem to me to be very ignorant of the nature of pleasure.

For their soul is more on fire than his.

Well indeed hath one? said, that all lovers of money are in a sort of dropsy; for as they, bearing much water in their bodies, are the more burnt up: so also the covetous, bearing about with them great wealth, are greedy of more.

'The reason is that neither do the one keep the water in the parts of the body where it should be, nor the other their desire in the limits of becoming thought.

Let us then flee this strange and craving (E¢vyv xat xevzv: a play on the sound of the words, ) disease ; let us flee the root of all evils;

'let us flee that which is present hell; for it is a hell, the desire of these things.

Only just lay open the soul of each, of him who despises wealth and of him who does not so; and you will see that the one is like the distracted, choosing neither to hear nor see any thing: the other, like a harbor free from waves: and he is the friend of all, as the other is the enemy.

For whether one take any thing of his, it gives him no annoyance; or if whether, on the contrary, one give him aught, it puffs him not up; but there is a certain freedom about him with entire security.

The one is forced to flatter and feign before all; the other, to no man.

If now to be fond of money is to be both poor and timid and a dissembler and a hypocrite and to be full of fears and and great penal anguish and chastisement : while he that despises wealth has all the contrary enjoyments: is it not quite plain that virtue is the more pleasant ?

[9.] To shew that this sort of thing is not pleasure but punishment, take another case, and so let us search it out.

When weare thirsty, do we not therefore feel pleasure in drinking because we quench our thirst; and is it not therefore a pleasure to drink because it relieves us from a great torment, the desire, I mean, of drinking?

Every one, I suppose, can tell. But were we always to remain in such a state of desire, we should be as badly off as the rich man in the parable of Lazarus for the matter of punishment ; for his punishment was just this that vehemently desiring one little drop, he obtained it not.

Now we might have gone through all the other evils also whereby it is shewn that there is no vice which hath pleasure in it, had we not spoken before so much at large.

Wherefore knowing these things, let us choose virtue; to the end that we may both enjoy such pleasure as is here, and may attain unto the blessings which are to come, through the grace and loving-kindness, &c. &c.

And this very thing all covet- | — causa morbt Fugerit venis, et aguosus albo corpore languor.

Hor. Carm. ZZ. 2.

1 Savile reads this interrogatively, [as does also Dr. Field.

C.]

OVE IY ea

LAC OR. |

Vial 502:

It is actually reported that there is fornication among you, ers, so far from venturing on them, do not even know of, the sin must be exceeding great, beyond all words.

And the clause, '' among you,'' is spoken also emphatically; that is, '¢Among you, the faithful, who have been favored. with.so.high mysteries, the partakers of secrets, the guests invited to heaven.''

Dost thou mark with what indignant feeling his works overflow ? with what anger against all? For had it not been for the great wrath of which he was full, had he not been setting himself against them all, he would have spoken thus:

'' Having heard that such and such a person hath committed fornication, I charge you to punish him."

But as itis he doth not so; he rather challenges allatonce.

And indeed, if they had written first, this is what he probably would have said. _

Since however so far from writing, they had even thrown the fault into the shade, on this account / and such fornication as is not even named among the Gentiles, that one of you hath his father's wife.

And ye are puffed up, and did not rather mourn, that he that had done this deed might be taken away from among you.

WHEN he was discoursing about their divisions, he did not indeed at once address them vehemently, but more gently at first; and afterwards, he ended in accusation, saying thus, (c. I. xi.) 'For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you.'' But in this place, not so; but he lays about him immediately and makes the reproach of the accusation as general as possible..

For he said not, '' Why did such an one commit fornication ?'' but, '< It is reported that there is fornication among you;'' that they might as persons altogether aloof from his charge take it easily; but might be filled with such anxiety as was natural when the whole body was wounded, and the Church had_ incurred reproach.

''For no one,"' saith he, '' will state it thus, 'such an one hath committed fornication,' but, 'in the Church of Corinthians that sin hath been committed.' "'

—_ he orders his discourse more vehemently.

[2.] '' That one of you should have his father's wife.''

Wherefore said he not, '' That he should abuse his father's wife ?'' The extreme foulness of the deed caused him to shrink.

He hurries by it accordingly, with a sort of scrupulousness as though it had been explicitly mentioned before.

And hereby again he aggravates the charge, implying that such things are ventured on among them as even to speak plainly of was

And he said not, ''Fornication is perpetrated,'' but, ''Is reported,—such as is not even named among the Gentiles.'"'

For so continually he makes the Gentiles a topic of reproach to the believers.

Thus writing to the Thessalonians, he said, (1 Thess. iv. 4, 5, xat tty OM. ta Aoezwa inserted.) ''Let every one possess himself of his own vessel in sanctification, not in the passion of lust, even as the rest of the Gentiles.'?

And to the Colossians and Ephesians, (Eph. iv. 17. cf Col. iii. 6, 7.) '"That you should no longer walk, as the other Gentiles walk.''?

Now if their committing the same sins was unpardonable, when they even outdid the Gentiles, what place can we find for them ? tell me:

'' inasmuch as among the Gentiles,'' so he speaks, ''not only they dare no such thing, but they do not even give it aname."'

Wherefore also, as he goes on, he uses the same mode of speech, saying, '' Him who hath so done this thing: '' and is again ashamed and blushes to speak out; which also we are wont to do in regard of matters extremely disgraceful.

And he said not, 'his step-mother,'' but, '' his father's wife ; '' so as to strike much more severely.

For when the mere terms are sufficient to convey the charge, he proceeds with them simply, adding nothing. intolerable for Paul.

And '* tell me not,'' saith he, '' that the for-| nicator is but one: the charge hath become' common to all.''

Wherefore at once he added, 'cand ye are puffed up:'"' he said not, '' with the sin;'' for this would imply want of all reabut with the doctrine you have heard from that person!.

This however he set not ; SON :

Do you see to what point he aggravated his charge? For when they are convicted of invent- "s\ing such modes of uncleanness as the unbeliev-

S. Aug. cont. Parm. iii. 5. gives their '' glorying "' a different turn ; saying, (with especial reference to v. 6.) ' To glury, not for

WORKS OF ST. CHRYSOSTOM.

[Homity XV. unto the declaration of their sentence and to \ give them no opportunity of contriving some- |

'thing else, but also to frighten them, as one, who knew what was to be done and determined) there.

For this is the meaning of being " present in spirit:'' as Elisha was present with Gehazi, and said, ''

Went not my heart with thee?

(2 Kings v.

26.) Wonderful!

How great is the power of the gift, in that it makes all to be together and as one; and qualifies them to know the things which are far off.

'I have judged already as though I were present.'' down himself, but left it undetermined, that he , might inflict a heavier blow.

And mark the good sense of Paul.

Having first overthrown the wisdom from without, and signified that it is nothing by itself although no sin were associated with it; then and not till | then he discourses about the sin also.

For if, by way of comparison with the fornicator who perhaps was some wise one, he had maintained the greatness of his own spiritual gift ; he had done no great thing: but even when unattended with sin to take down the heathen wisdom and demonstrate it to be nothing, this was indicating its extreme worthlessness indeed.

Wherefore first, as I said, having made the comparison, he afterwards mentions the man's sin also.

He permits them not to have any other, device.

''Now I have uttered my decision as | if I were present: let there be no delays and | puttings off: for nothing else must be done."'

Then lest he should be thought. too.authori-* tative and his speech sound rather self-willed, . mark how he makes them also. partners in-the sentence.

For having said, ''I have judged," he adds, '' concerning him that hath so wrought this thing, in the Name of our Lord Jesus

Christ, ye being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan.

And with him indeed he condescends not to debate, and thereby signifies the exceeding greatness of his dishonor.

But to the others he saith, '' You ought to weep and wail, and cover your faces, but now ye do the contrary.''

And this is the force of the next clause, ''And ye are puffed up, and did not rather mourn."'

'¢And why are we to weep?'' some might /say.

Because the reproach hath made its way \even unto the whole body of your Church.

Now what means, '' In the Name of our Lord Jesus Christ ?'"'

<'* According to God;"' '' not possessed with any human prejudice."

'¢And what good are we to get by our weeping?''

<*That such an one should be -taken away from you.'"'

Not even here doth he mention his name; rather, I should say, not any where; which in all monstrous things is our usual way.

Some, however, read thus, ''Him that hath so wrought this thing in the name of our Lord

Jesus Christ,''? and putting a stop there or a break, then subjoin what follows, saying, '¢ When you are gathered together and my spirit to deliver such an one unto Satan: "' and they assert that the sense of this reading is as follows,

And he said not, '' Ye have not rather cast him out,'' but, as in the case of any disease or pestilence, ''there is need of mourning,'' saith he, ''and of intense supplication, 'that he may be taken away.'

And you should have used prayer for this, and left nothing undone that he should be cut off.''

'¢Him that hath done this thing in the Name: of Christ,' saith St. Paul, '' deliver ye unto!

Satan;'"' that is, ''him that hath done insult} unto the Name of Christ, him that, after he had become a believer and was called after that! appellation, hath dared to do such things,| deliver ye unto Satan.''

But to me the former! exposition (éxdvors. It seems to mean '' enunciation.'') appears the truer.

Nor yet doth he accuse them for not having given him information, but for not having | mourned so that the man should be taken away ; implying that even without their Teacher this

'ought to have been done, because of the notoriety of the offence.

What then is this?

'' When ye are gathered together in the Name of the Lord.''

That is; His Name, in whose behalf ye have met, collecting you together.

[3.] Ver. 3.

'For I verily being absent in body, but present in spirit."'

Mark his energy.

He suffers them not even to wait for his presence, nor to receive him first and then pass the sentence of binding: but as if on the point of expelling some conta- | gion before that it have spread itself into the rest of the body, he hastens to restrain it. And therefore he subjoins the clause, '' I have judged already, as though I were present.''

'These things moreover he said, not only to urge them '¢And my spirit.'"'

Again he sets himself at their head in order that when they should pass sentence, they might no otherwise cut off the offender than as if he were present; and that no one might dare to judge him pardonable, knowing that Paul would be aware of the proceedings.

[4.] Then making it yet more awful, he saith, ''with the power of our Lord Jesus Christ ;'' that is, either that Christ is able to give you such_ grace as..that. you.should have their own sins, but over other men's sins, as in comparison with their own innocence, may seem but 'a little leaven;' while to boast even of one's iniquities is much leaven: however, this also

'leaveneth the whole lump.'''

[Perhaps the phrase refers merely to their general elation at their good estate, notwithstanding their coleration of so great ar offence. -C.] power to deliver him to the devil; or that He is

HomILy XV. ]

HOMILIES ON FIRST CORINTHIANS.

Himself together with you passing that sentence against him. who had hindered him from repenting, by taking pride in him.

Next he shews that he is taking this step in order to spare not that person only, but also those to whom he writes.

To which effect he adds, And he said not, '' Give up' such an one to | Satan, but << deliver ; '? opening unto him the \doors. of repentance, and delivering up such an lone as it were to a schoolmaster.

And again it 'is, ''such an one:'' he no where can endure to '¢Know ye not, that a little leaven leaveneth the whole lump?'

'< For,'' saith he, '' though the offence be his, yet if neglected it hath power to waste the rest of the body of the Church also.

For when the first transgressor escapes punishment, speedily will others also commit the same faults."' make mention of his name.

'¢For the destruction of the flesh.'"'

As was done in the case of the blessed Job, but not upon the same ground.

For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with a grievous sore or some other disease.

'True it is that elsewhere he saith, ''Of the Lord are we judged, (i Cor. xi.

32.) when we suffer these things.''

But here, | desirous of making them feel it more severely, he In these words he indicates moreover that their struggle and their danger is for the whole

Church, not for any one person.

For which purpose he needeth also the similitude of the leaven.

For ''as that,'' saith he, '' though it be but little, transforms unto its own nature the whole lump; so also this man, if he be let go unpunished and this sin turn out unavenged, will corrupt likewise all the rest.'

'<¢delivereth up unto Satan.''

And so this too which God had determined ensued, that the man's flesh was chastised.

For because inordinate eating and carnal luxuriousness are the parents of desires, it is the flesh which he chastises.

Ver.

7. '' Purge out the old leaven,'' that is, this evil one.

Not that he speaketh concerning this one only; rather he glances at others with him.

For, ''the old leaven"' is not fornication only, but also sin of every kind.

And he said NOt ie puree; bute. i purceout + ues* cleanse with accuracy so that there be not so much as a remnant nor a shadow of that sort.''

In saying then, '' purge out,'' he signifies that there was still iniquity among them.

But in saying, ''that ye may be a new lump, even as ye are unleavened,'' he affirms and declares that not over very many was the wickedness prevailing.

But though he saith, ''as ye are unleavened,"' he means it not as a fact that all were clean, but as to what sort of people you ought to be.

_ That the spirit may be saved in_the day of r the Lord Jesus;'' that is the soul." Not as )though this were saved alone, but because it was

'a settled point that if that were saved, without all controversy the body too would partake i in its

_ salvation.

For as it became mortal because of the soul's sinning: so if this do righteousness, that also on the other hand shall enjoy great glory.

But some maintain, that ''the Spirit'' is the Gracious Gift which is extinguished when we sin.

'In order then that this may not happen,' saith he, ''let him be punished; that thereby becoming better, he may draw down to himself

God's grace, and be found having it safe in that (day."'

So that all comes as from one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random.

'For the gain is greater than the punishment:

'one being but for a season, the other everlasting.

[6.] '' For our Passover also hath been sacrificed for us, even Christ; wherefore let us keep the feast: not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.''

So also Christ called His doctrine Leaven.

And further he himself dwells upon the metaphor, reminding them of an ancient history, and of the Passover and unleavened bread, and of their blessings both then and now, and their punishments and their plagues.

And he said not simply, '¢ That the spirit may be saved,'' but ''in that day.''

Well and seasonably doth he remind them of that day in order that both they might more readily apply themselves to the cure, and that the person censured might the rather receive

> his words, not as it were of anger, but as the forethought of an anxious father.

For this cause also he said, 'unto the destruction of the flesh: " proceeding to lay down regulations for the devil and not suffering htm to go a step too far.

As in the instance of Job, God said, (Job il. 6.) '' But touch not his life.''

It is festival, therefore, the whole time in which we live.

For though he said, '' Let us keep the feast,'' not with a view to the presence of the Passover or of Pentecost did he say it ; but as pointing out that the whole of time-is a festival unto Christians, because of the excellency of the good things which have been given.

[5.] Then, having ended his sentence, and spoken it in brief without dwelling on it, he brings in again a rebuke, directing himself , against them ; For what hath not come to pass that is good ?

The Son of God was made man for thee; He freed thee from death; and called thee to a kingdom.

Thou therefore who hast obtained and art still obtaining such things, how can it

Ver. 6. '' Your glorying is not good:"'' sig- | nifying that it was they up to the present time

? nw) oN ' ily a tA? nF } (XS ¢ .

WORKS OF ST. CHRYSOSTOM.

[ Homity XV.

be less than thy duty to '' keep the feast '' all thy life? Let no one then be downcast about poverty, and disease, and craft of enemies. For it is a festival, even the whole of our time.

Wherefore saith Paul, (Philip. iv, 4.) '' Rejoice in the Lord always; again Isay, Rejoice.'' Upon the festival days no one puts on filthy garments.

Neither then let us do so.

For a marriage hath been made, a spiritual marriage.

For, '' the kingdom of Heaven,' saith He, ''is likened unto a certain king which would make (S. Mat.

Xxil, I. 7O0¢Anoe motqoat, rec. text éxotyoe.) a marriage feast for his son.'?

Now where it is a king making a marriage, and a marriage for his son, what can be greater than this feast?

Let no one then enter in clad in rags.

Not about garments is our discourse but about unclean actions.

For if where all wore bright apparel one alone, being found at the marriage in filthy garments, was cast out with dishonor, consider how great strictness and purity the entrance into that marriage feast requires. bors also, (Exod. xii, 4.) and that it should be eaten ''standing'' and ''in the evening ;"' or the fortifying the house with blood? He will have nothing else to say but over and over all about Egypt.

But I can tell you the meaning both of the Blood, and of the Evening, and the Eating all together, and of the rule that all should be standing.

[8.] But first let us explain why the leaven is cast out of all their borders.

What then is the hidden meaning?

'The believer must be freed from all iniquity.

For as among them he per-.ishes with whomsoever is found old leaven, so' also with us wheresoever is found iniquity :) since of course the punishment being so,great in'

-that which is a shadow, in our case it cannot choose but be much greater.

For if they so) carefully clear their houses of leaven!, and pry into mouse-holes; much more ought we to. search through the soul so as to cast out every | unclean thought.

This however was done by them of late ?; but now no longer.

For every where there is leaven, where a Jew is found.

For it is in the midst of cities that the feast of unleavened bread is kept: a thing which is now rather a game at play than a law.

For since the Truth is come, the Types have no longer any place.

[7.] However, not on this account only does he remind them of the '' unleavened bread,'' but also to point out the affinity of the Old

Testament with the New; and to point out also that it was impossible, after the '' unleavened bread,'' again to enter into Egypt; but if any one chose to return, he would suffer the same things as did they.

For those things were a shadow of these; however obstinate the Jew may be.

Wherefore shouldest thou enquire of him, he will speak, no great thing, rather it zs great which he will speak of, but nothing like what we speak of: because he knows not the truth.

For he for his part will say, '' the Egyptians who detained us were so changed by the Almighty that they themselves urged and drave us out, who before held us forcibly ; they did not suffer us so much as to leaven our dough.''

But if a man asketh me, he shall hear ~not of Egypt nor of Pharaoh; but of our deliverance from the deceit of demons and the darkness of the devil: not of Moses but of the Son of God ; not of a Red Sea but of a Baptism overflowing with ten thousand blessings, where the ''old man"' is drowned.

So that by means of this example also he mightily drives the fornicator out of the Church.

For, saith he, so far from his presence profiting, he even doth harm, injuring the common estate of the body.

For one knows not whence is the evil savor while the corrupt part is concealed, and so one imputes it to the whole.

Wherefore he urges upon them strongly to '' purge out the leaven, that ye may be,"' saith he, ''a new lump, even as ye are unleavened."'

''For our Passover hath been sacrificed for us even Christ.''

Hesaid not, hath died, but more in point to the subject in hand, '' hath been sacrificed.'"?

Seek not then unleavened bread of this kind, since neither hast thou a lamb of the same kind.

Seek not leaven of this description, seeing that thine unleavened bread is not such as this.

[9.] Thus, in the case of material leaven, Again, shouldest thou ask the Jew why he expels all leaven from all his borders; here he will even be silent and will not so much as state any reason.

And this is because, although some indeed of the circumstances were both types of things to come, and also due to things then happening ; yet others were not so, that the Jews might not deal deceitfully ; that they might not abide in the shadow.

For tell me, what is the meaning of the Lamb's being a 1 Lightfoot, Works, i. 953.

'''Seven days there shall be no leaven found in your houses.'

'The Jews to meet this command that was so exceeding strict, and to make sure for its observance soon enough, 'did on the fourteenth day, while yet there was some light, make search for leaven by the light of a candle.'

(7am. in Pesachim, no. 1.) Thus is the Tradition; in which by the light of the fourteenth day their glossaries tell us that we must understand the 'thirteenth day at even, when it began to be duskish and candle-light.'

The rubric of the Passover in the Hebrew and Spanish tongues renders it, 'At the entrance of the fourteenth day of the month Nisan, they searched for leaven in all the places where they were wont to use leaven, even in holes and crannies ; and that not by light of the sun and moon, or torch, but by the light of a wax candle,'.

. because it is the fittest for searching holes and corners, and because the Scripture speaketh of searching

Jerusalem with candles.''

See Zeph. i. 12.

2 i. e. (as it should seem) it has now become impossible for the Jews to keep this command, since they and their false doctrine are

'¢ Male,'' and '' Unblemished,'' and a ' year old, '' and of, 'a bone shall not be broken? "' and what means the command to call the neigh- (spiritually) that very leaven, which is to be put away.

Compare St. Matt. xvi. 6.

HomiLy XV.]

HOMILIES ON FIRST CORINTHIANS.

the unleavened might become leavened, but | enemies." never the reverse; whereas here there is a chance of the direct contrary occuring.

This however he has not plainly declared: and observe his good sense.

In the former Epistle he gives the fornicator no hope of return, but orders that his whole life should-be spent in repentance, lest he should make him less energetic through the promise.

For he said not, 'Deliver him up to Satan," that having repented he might be commended again unto

'the Church.

But what saith he?

'That he _may be saved in the last day.''

For he conducts him on unto that time in order to make -him full of anxiety.

And what favors he intended him after the repentance, he reveals not, imitating his own Master.

For as God saith, (Jonah.

11,) 4. 1xx':) (rec: text, ** forty days."') '* Yet three days, and Nineveh shall be overthrown,'' and added not, '' but if she repent she shall be saved :'' so also he did not say here, '' But if he repent worthily, we will 'confirm our love towards him.''' (ii. Cor. ii. 8.), But he waits for him to do the work that so he may then receive the favor.

For if he had said this at the beginning he might have set him free from the fear.

Wherefore he not only does not so, but by the instance of leaven allows him not even a hope of return, but reserves him unto that day:

'* Purge out (so he says ) the old leaven ;'' and, ''let us not keep the feast with old leaven.''

But as soon as he had repented, he brought him in again with all earnestness.

And again, ( Dan. xiii. 52. Hist.

Susan.) <'*O thou that art become old in evil days.''

So also the '' Leaven"' is often taken for the kingdom of Heaven, although here found fault with.

But in that place it is used with one aspect, and in this with another.

[ 11. ] But I have a strong conviction that the saying about the leaven refers also to the priests who suffer a vast deal of the old leaven to be within, not purging out from their borders, that is, out of the Church, the covetous, the extortioners, and whatsover would exclude from the kingdom of Heaven.

For surely covetousness is an '' old leaven;'' and whenever it lights and into whatsoever house it enters, makesit unclean: and though you may gain but little by your injustice, it leavens the whole of your substance.

Wherefore not seldom the dishonest gain being little, hath cast out the stock honestly laid up however abundant.

For nothing is more rotten than covetousness.

You may fasten up that. man's closet with key, and door, and bolt: you do all in vain, whilst you shut up within covetousness, the worst of robbers, and able to carry off all.

'¢ But what,'' say you, ''if there are many covetous who do not experience this?''

In the first place, they will experience it, though their experience come not immediately.

And should they now escape, then do thou fear it the more: for they are reserved for greater punishment.

Add to this, that in the event of themselves escaping, yet those who inherit their wealth will have the same to endure.

'' But how can this be just,'' you will say?

It is quite just.

For | he that has succeeded to an inheritance full of injustice, though he have committed no rapine himself, detains nevertheless the property of | others; and is perfectly aware of this; and it is fair he should suffer for it.

For if this or that person had robbed and you received a thing, and then the owner came and demanded it back ; would it avail you in defence to say that you had not seized it? Byno means.

For what would be your plea when accused! tell me.

That it was another who seized it?

Well: but you are keeping possession. That it washewhorobbed?

But you are enjoying it.

Why these rules even the laws of the heathen recognise, which acquitting those who have seized and stolen, bid youdemand satisfaction from those persons in whose possession you happen to find your things all laid up.

[10.] But why does he call it 'old ?"'

_Either because our former life was of this sort, or because that which is old is '' ready to van- \ish away,' ' ( Heb. viii. 13.) and is unsavory and foul ; which is the nature of sin.

For He neither simply finds fault with the old, nor simply praises the new, but with reference to the subject matter.

And thus elsewhere He saith, (Ecclus. ix. 15.) ''New wine is as a new friend: but if it become old, then with pleasure shalt thou drink it:'' in the case of friendship bestowing his praise rather upon the old than the new.

And again, '' The Ancient of days sat,''

(Dan. vii. 9.) here again, taking the term ''ancient'' as among those pendatory expressions which confer highest / glory.

Elsewhere the Scripture takes the term ''old'' in the sense of blame; for seeing that the things are of various aspect as being composed of many parts, it uses the same words both in a good and an evil import, not according to the same shade of meaning.

Of which you may see an instance in the blame cast elsewhere on the old:. ( Ps. xvii. 46. ap. LXX.)

If then you know who are the injured, restore and do what Zacchzus did, with much increase.

But if you know not, I offer you another way yet; I do not preclude you from the remedy.

Distribute all these things to the poor: and thus you will mitigate the evil.

'© They waxed old, and they halted from their paths.'"'

And again, (Ps. vi. 7. ap. LXX.) '*T have become old in the midst of all mine But if some have transmitted these things even to children and descendants, still in retribution they have suffered other disasters.

{ HomILy XV.

WORKS OF ST. CHRYSOSTOM.

and he shrinks not from poverty, (which is the feeling of the unwise,) nor hides his face, but he even wears it as an ornament.

[12.] And why speak I of things in this present life?

In that day at any rate will none of these things be said, when both appear naked, both the spoiled and the spoilers.

Or rather not alike naked.

Of riches indeed both will be equally stripped ; but the one will be full of the charges to which they gave occasion.

What then shall we do on that day, when before the dread tribunal he that hath been evil entreated and lost his all is brought forward into the midst, and you have no one to speak a word for you?

What will you say to the Judge?

Now indeed you may be able even to corrupt the judgment, being but of men; but in that court and at that time, it will be no longer so: no, nor yet now will you be able.

For even at this moment that tribunal is present: since God both seeth our doings and is near unto the injured, though not invoked: it being certain that whoever suffers wrong, however in himself unworthy to obtain any redress, yet nevertheless seeing that what is done pleases not God, he hath most assuredly one to avenge him.

Where now be the rich men, they who count up their interest simple and compound, they who take from all men and are never satisfied ?

Have ye heard the voice of Peter, that voice / which sets forth poverty as the mother of wealth? That voice which has nothing, yet is wealthier than those who wear diadems?

For') this is that voice, which having nothing, raised. the dead, and set upright the lame, and, drove away devils, and bestowed such gracious. gifts, as those who are clad in the purple robe and lead the mighty and terrible legions never were able to bestow.

This is the voice of those who are now removed into heaven, of those who. have attained unto that height.

[14.] Thus it is possible that he who hath , nothing may possess all men's goods.

Thus may he who possesses nothing acquire the goods | of all: whereas, were we to get all men's goods, we are bereft of all.

Perhaps this saying seems to be a paradox; but it is not.

'' But," you will say, '' how does he who hath nothing possess all men's goods? Doth he not have much more who hath what belongs to all?''

By no / means: but the contrary.

For he who hath nothing commands all, even as they did.

And throughout the world all houses were open to them, and they who offered them took their coming as a favor, and they came to them as to friends and kindred.

For so they came to the woman who was a seller of purple, (Acts xvi. 14.) and she like a servant set before them what she had.

And to the keeper of the prison ; and he opened to them all his house. And to innumerable others.

Thus they had all things and had nothing: for (Acts iv. 32.) ''they said that // none of the things which they possessed was. their own ;"' therefore all things were theirs. For he that considers all things to be common, will not only use his own, but also the things of others as if they belonged to him.

But he that parts things off and sets himself as master over his own only, will not be master even of these.

And this is plain from an example.

He who possesses nothing at all, neither house, nor table, nor garment to spare, but for God's sake is bereft of all, uses the things which are in common as his own; and he shall receive from '¢ How then,'' you will say, ''is such an one well off, who is wicked?"

Nay, it will not be so unto the end.

Hear what saith the Prophet ; (Ps. xxxvil. 1, 2.) '¢ Fret not thyself because of the evil doers, because as grass they shall quickly wither away.'' For where, tell me, where is he who wrought rapine, after his departure hence?

Where are his bright hopes!

Where his august name?

Are they not all passed and gone?

Is it not a dream and a shadow, all that was his?

And this you must expect in the case of every such person, both in his own person while living, and in that of him who shall come after him.

But not such is the state of the saints, nor will it be possible for you to say the same things in their case also, that it is shadow and a dream and a tale, what belongs to them.

{13.] And if you please, he who spake these things, the tent-maker, the Cilician, the man whose very parentage is unknown, let him be the example we produce.

You will say, '' How is it possible to become such as he was?''

Do you then thoroughly desire it?

Are you thoroughly anxious to become such?

'' Yes,'' you will say.

Well then, go the same way as he went and they that were with him.

Now what way went he?

One saith, (2 Cor. xi. 27.) ''In hunger, and thirst, and nakedness.''

Another, (Acts ili. 6.) '*Silver and gold I have none."'

Thus they ''had nothing and yet possessed all things."'

(2 Cor. vi. 10.) What can be nobler than this saying? what more blessed or more abundant in riches? Others indeed pride themselves on the contrary things, saying, ''I have this or that number of talents of gold, and acres of land without end, and houses, and slaves ;"'

~but this man on his being naked of all things ; all whatsoever he may desire, and thus he that hath nothing possesses the things of all.

But he that hath some things, will not be master even of these.

For first, no one will give to him that hath possessions; and, secondly, his property shall belong to robbers and thieves and informers and changing events and be any body's rather than his.

Paul, for instance, went up and down throughout all the world, SSeS SSS, tse NA

Homity XVI.]

HOMILIES ON FIRST CORINTHIANS.

carrying nothing with him, though he went neither unto friends nor kindred.

Nay, at first he was a common enemy to all: but neverthe- -less he had all men's goods after he had made provided only the repayment be secure and they have no mistrust of the borrower.

Let this be done then in the present case also.

Leave them with God that He may pay thee thy wages manifold.

Seek not to have the whole here ; for if you recover it all here, how will you receive it back there?

And it is on this account that God stores them up there, inasmuch as this present life is full of decay.

But He gives even here also; for, '' Seek ye,'' saith He, ''the kingdom of heaven, and all these things shall be added unto you.''

(S. Mat. vi.

33.) Well then, let us look towards the kingdom, and not be in a hurry for the repayment of the whole, lest we diminish our recompense.

But let us wait for the fit season.

For the interest in these cases is not of that kind, but is such as 1s meet to be given to God.

This then having collected together in great abundance, so let us depart hence, that we may obtain both the present and the future blessings; through the grace and loving-kindness of our

Lord Jesus Christ, with Whom unto the Father and the Holy Spirit be glory, power, honor, now, henceforth, and for evermore.

Amen.

But Ananias and Sapphira, hastening to gain a little more than their own, lost all together with life itself.

Withdraw then from thine own, that thou mayest use others' goods as thine own.

- | good his entrance.

[15.] But I must stop: I know not how I have been carried into such a transport in speaking such words as these unto men who think it a great thing to impart but ever so little of their own.

Wherefore let these my words have been spoken to the perfect.

But to the more imperfect, this is what we may say, Give of what you have unto the needy.

Increase your substance.

For, saith He, (Prov. xix. 17.) '"'He that giveth unto the poor, lendeth unto God.''

But if you are in a hurry and wait not for the time of recompense, think of those who lend money to men: for not even these desire to get their interest immediately ; but they are anxious that the principal should remain a good long while in the hands of the borrower, Eee eRe) Viele ye te te PCOR? VirG-— 11: fornicators, yet not altogether with the fornicators of this world:'' using the word 'altogether,'' as if it were an acknowledged thing.

For that they might not think that he charged ) not this upon them as being rather imperfect, and should attempt to do it under the erron- | eous impression that they were perfect, he shews that this were even impossible to be done, | though they wished it ever so much.

For it) would be necessary to seek another world.

Wherefore he added, '' For ye must needs then go out of the world.''

Seest thou that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done.

For how is it possible, says he, for a man having care ofa house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks, ) to avoid the unclean who are to be found every where?

For by '' the fornicators of the world,'' he means those who are among the Greeks.

'' But now I write unto you, If any brother"' be of this kind, I wrote unto you in my epistle to have no company with fornicators: yet not altogether with the fornicators of this world, or with the covetous and extortioners, or with idolaters, for then must ye needs go out of the world: but now I write unto you not to keep company, if any man that is named a brother be a fornicator, or covetous, or an idolater, or a drunkard, or a reviler, or an extortioner; with such an one no not to eat.

\ For since he had said, '' Ye have not rather mourned, that such an one should be taken away ;'' and, '' Purge out the old leaven ; '' and it was likely that they would surmise: it to be their duty to avoid all fornicators: for if he that has sinned imparts some of his own mischief to those who have not sinned, much more is it meet to keep one's self away from those without: (for if one ought not to spare a friend on account of such mischief arising from him, much less any others;) and under this impression, it was probable that they would separate themselves from the fornicators among the Greeks also, and the matter thus turning out impossible, they would have taken it more to heart: he used this mode of correction, saying,

'¢ with such an one no not to eat.''

Here also he glances at others who were living in wickedness.

"'T wrote unto you to have no company with

WORKS OF ST. CHRYSOSTOM.

[HomiLy XVI. gO also that this punishment which is for a season snatches them away from that which is undying and perpetual: which also he has plainly declared elsewhere, saying, (1 Cor. xl. 32.) '* But now being judged, we are chastened, that we should not be condemned with the world."'

But how can one '' that is a brother'' be an idolater?

As was the case once in regard to the Samaritans who chose piety but by halves. And besides he is laying down his ground beforehand for the discourse concerning things offered in sacrifice to idols, which after this he intends to [3.] ''Put away from among yourselves the wicked person.''

He used an expression found in the Old Testament, (Deut. xvii. 7.) partly hinting that they too will be very great gainers,, in being freed as it were from some grievous plague ; and partly to shew that this kind of thing is no innovation, but even from the begin7 ning it seemed good to the legislator that such as these should be cut off.

But in that instance it was done with more severity, in this with more gentleness.

On which account one might reasonably question, why in that case he conceded that the sinner should be severely punished and stoned, but in the present instance not so; rather he leads him to repentance.

Why then were the lines drawn in the former instance one way and in the latter another?

For these two causes : one, because these were led into a greater trial and needed greater long-suffering; the other and truer one, because these by their impunity were more easily to be corrected, coming as they might to repentance; but the others were likely to go on to greater wickedness.

For if when' language, saying, (2 Thes. ili. 14.) '' Have no intercourse with him to the end that he may be put to shame.'"'

And, ''Count him not as an enemy, but admonish himasa brother.''

Here, however, he does not add the reason.

Why?

Because in the other case he wished to soothe handle.

'¢Or covetous.''

For with these also he enters into conflict.

Wherefore he said also, ''Why not rather take wrong?

Why not rather be defrauded?

Nay, ye yourselves do wrong and defraud."'

'¢Or a drunkard.''

For this also he lays to their charge further on; as when he says, '' One is hungry and another is drunken:"' and, '' meats for the belly and the belly for meats."'

'¢Or a reviler, or an extortioner:'' for these too he had rebuked before.

[2.] Next he adds also the reason why he forbids them not to mix with heathens of that character, implying that it is not only impossible, but also superfluous.

Ver. 12, 'For what have I to do with judging them that are without?''

Calling the Christians and the Greeks, ''those within '' and "<those without,'' as also he says elsewhere, (1 Tim. ili. 7.) ''He must also have a good report of them that are without.''

And in the Epistle to the Thessalonians he speaks the same they saw the first undergoing punishment they

\.. persisted in the same things, had none at all been " punished, much more would this have been their," feeling.

For which reason in that dispensation death is immediately inflicted upon the adulterer and the manslayer; but in this, if through |, them, but in this, notso.

For the fault in this case and in that was not the same, but in the Thessa- 'lonians it was less.

For there he is reproving indolence; but here fornication and other most grievous sins.

And if any one wished to go over to the Greeks, he hinders not him from eating with such persons; this too for the same reason.

So also do we act; for our children and our brethren we leave nothing undone, but of strangers we do not make much account.

How then?

Did not Paul care for them that were without as well?

Yes, he cared for them; but it was not till after they received the Gospel and he had made them subject to the doctrine of Christ, that he laid down laws for them,!

But so long as they despised, it was superfluous to speak the precepts of Christ to those who knew not Christ Himself. repentance they are absolved, they have escaped

_| the punishment.

However, both here one may see some instances of heavier punishment, and in the Old Testament some less severe, in order that it may be signified in every way that the covenants are akin to each other, and of one and the same lawgiver: and you may see the punishment following immediately both in that coyenant and in this, and in both often after a long interval.

Nay, and oftentimes not even after a long interval, repentance alone being taken as satisfaction by the Almighty.

Thus in the Old Testament, David, who had committed adultery and murder, was saved by means of repentance ; and in the New, Ananias, who withdrew but a small portion of the price of the land, perished together with his wife.

Now if these instances are more frequent in the Old Testament, and those of the contrary kind in the New, the differ-_/ ence of the persons produces the difference in the treatment adopted in such matters.

''Do not ye judge them that are within, whereas them that are without, God judgeth ?"'

For since he had said, '' What have I to do with judging those without;'' lest any one should think that these were left unpunished, there. is

'another tribunal which he sets over them, and [4.] C. vi. ver. 1.

'Dare any one of you, having a matter against his brother, (rév adeAgoy, rec. text tdv &repov.) go to law before the unrighteous, and not before the saints? "' that a fearful one.

And this he said, both to terrify those, and to console these; intimating

Homity XVI.]

HOMILIES ON FIRST CORINTHIANS.

gli Here also he again makes his complaint upon acknowledged grounds; for in that other place he says, ''It is actually reported that there is fornication among you.''

And in this place, 'Dare any one of you?''

From the very first outset giving signs of his anger, and implying that the thing spoken of comes of a daring and lawless spirit. contrary to what you wish, and in order to obtain justice committing yourself to unjust men?''

And because it would have been intolerable to be told at once not to go to law, he did not immediately add this, but only changed the judges, bringing the party engaged in the trial from without into the Church.

[5.] Then, since it seemed easily open to contempt, I mean our being judged by those who were within, and especially at that time, (for they were not perhaps competent to comprehend a point, nor were they such as the heathen judges, well skilled in laws and rhetoric, inasmuch as the greater part of them were uneducated men, ) mark how he makes them worthy of credit, first calling them '' Saints."'

Now wherefore did he bring in by the way that discourse about covetousness and about the duty of not going to law without the Church?

In fulfilment of his own rule.

For itisa custom with him to set to right things as they fall in his way; just as when speaking about the tables which they used in common, he launched out into the discourse about the mysteries.

So here, you see, since he had made mention of covetous brethren, burning with anxiety to correct those in sin, he brooks not exactly to observe order; but he again corrects the sin which had been introduced out of the regular course, and so returns to the former subject.

But seeing that this bore witness to purity of life, and not to accuracy in hearing a case, observe how he orderly handles this part also, saying thus, ''Do ye not know that the saints shall judge the world ?''

How then canst thou who art in thy day to judge them, endure to be judged by them now?

'They will not indeed judge, taking their seat in person and demanding account, yet they shall condemn.

This at least he plainly said; ''And if the world is judged in you, are ye unworthy to judge the smallest matters?''

He says not '' by you," but 'in you: "' just as when He said, (S. Mat. xl. 42.) '' The queen of the south shall rise up and condemn this generation:'' and, ''The men of Nineveh shall arise and condemn this generation.'"'

For when beholding the same sun and sharing all the same things, we shall be found believers but they unbelievers, they will not be able to take refuge in ignorance.

For we shall accuse them, simply by the things which we have done.

And many such ways of judgment one will find there.

Let us hear then what he also says about this.

''Dare any of you, having a matter, go to law before the unrighteous, and not before the saints?''

For a while, he employs those personal terms to expose, discredit, and blame their proceedings: nor does he quite from the beginning subvert the custom of seeking judgment before the believers: but when he had stricken them down by many words, then he even takes away entirely ali going tolaw.

'' For in the first place,'' says he, '' if one must go to law it were wrong to do so before the unrighteous.

But you ought not to goto lawatall.''

This however he adds afterwards.

For the present he thoroughly sifts the former subject, namely, that they should not submit matters to external arbitration.

'' For,'' says he, '' how can it be othwise than absurd that one who is at variance

Then, that no one should think he speaks about other persons, mark how he generalizes his speech.

''And if the world is judged in you, are ye unworthy to judge the smallest matters ?"'

(pixpopozodyta) with his friend should take his enemy to be a reconciler between them?

And how can you avoid feeling shame and blushing when a Greek sits to judge a Christiane And if about private matters it is not right to go to law before Greeks, how shall we submit to their decisions about other things of greater importance? "'

The thing is a disgrace to you, he says, and an unspeakable reproach. For since it was likely that they would be out of countenance at being judged by those that were within ; ''nay,'' saith he, '' on the contrary, the disgrace is when you are judged by those without: for those are the very small controversies, not these.''

Observe, moreover, how he speaks.

He says not, '' Before the unbelievers,'' but, '' Before the unrighteous;'' using the expression of which he had most particular need for the matter before him, in order to deter and keep them away.

For see that his discourse was about going to law, and those who are engaged in suits seek for nothing so much as that the judges should feel great interest about what is just; he takes this as a ground of dissuasion,

Ver. 3. '* Know ye not that we shall judge angels? how much more, things which pertain to this life ?

Some say that here the priests are hinted at, but away with this.

His speech is about demons.

For had he been speaking about corrupt priests, he would have meant them above when he said, ''the world is judged in you:'' (for the Scripture is wont to call evil men also '' The world :'') and he would not have said the same all but saying, '' Where are you going?

What are you doing, O man, bringing on yourself the

CHReyvSOS LOM, [Homity XVI. ye WORKS#OFr Sif. could not be the author of reconciliation even among brethren, but recourse must be had to those without.

So that when he said, '' those who are of no account,' his chief meaning was not (0d todto elze xponyovpévws.) that the Church's outcasts should be appointed as judges, but to find fault with them.

For that it was proper to make reference to those who were able to decide, he has shewn by saying, ''Is it so, that there is not a wisé man among you, not even one?''

And with great impressiveness he stops their mouths, and says, ''Even thoygh there were not a single wise man, the hearing ought to have been left to you who are unwise rather than that those without should judge."' thine twice, nor would he, as if he was saying something of greater consequence, have put it down afterwards.

But he speaks concerning those angels about whom Christ saith, '' Depart ye into the fire which is prepared for the devil and his angels.'' (St. Matt. xxv. 41.) And Paul, 'Chis angels fashion themselves as ministers of righteousness.'' (2 Cor. xi. 15.) For when the very incorporeal powers shall be found inferior to us who are clothed with flesh, they shall suffer heavier punishment.

But if some should still contend that he speaks of priests, '' What sort of priests?'' let us ask.

Those whose walk in life has been worldly, of course.

In what sense then does he say, '¢ We shall judge angels, much more things! For what else can it be than absird, that relate to this life?'' He mentions the angels, that whereas on a quarrel arising in a house we call in no one from without and feel ashamed if news get abroad among strangers of what is going on within doors; where the Church is, the treasure of the unutterable Mysteries, there all things should be published without ? in contradistinction to '' things relating to this life'': likely enough; for they are removed from the need of these things, because of the superior excellence of their nature.

[6.] Ver. 4. ''If then ye have to judge things pertaining to this life, set them to judge who are of no account in the Church.!

Ver. 6.

'But brother goeth to law with brother, and that before unbelievers. "'

Wishing to instruct us as forcibly as possible that they ought not to commit themselves to those without, whatsoever the matter may be; having raised what seemed to be an objection, he answers it in the first instance.

For what he says is something like this: Perhaps some one will say, '' No one among you is wise, nor competent to pass sentence; all are contemptible.'' Now what follows? <'Even though none be wise,'' says he, ''I bid you ole things to those who are of least weight."'

The charge is twofold; both that he '' goeth to law,'' and <'' before the unbelievers.''

For if even the thing by itself, To go to law with a brother, be a fault, to do it also before aliens, what pardon does it admit of ?

[7.] Ver. 7. '*Nay, already it is altogether a defect in you, that ye have lawsuits one with another."'

Do you see for what place he reserved this point?

And how he has cleared the discussion of it in good time?

For ''I talk not yet," saith he, ''which injures, or which is injured."

Thus far, the act itself of going to law brings each party under his censure, and in that respect one is not at all better than another.

But whether one go to law justly or unjustly, that is quite another subject.

Say not then, '' which did the wrong?'"'

For on this ground I at once condemn thee, even for the act of going to law.

Versog: \oBut 'thistisayato move ou to shame.''

'These are the words of one exposing their objection as being an idle pretext: and therefore he adds, ''Is it so that there is nota wise man among you, no not even one?"' Is the scarcity, says he, so great? so great the want of sensible persons among you?

And what he subjoins strikes even still harder.

For having said, ''Is it so, that there is not a wise man among you, not even one ?'"' he adds, '' who shall be able to judge in the case of his brother.''

For when brother goes to law with brother, there is never any need of understanding and talent in the person who is mediating in the cause, the feeling and relationship contributing greatly to the settlement of such a quarrel.

Now if being unable to bear a wrong-doer be a fault, what accusation can come up to the actual wrong?

''Why not rather take wrong?

Why not rather be defrauded? "'

Ver. 8.

'' Nay, ye yourselves do wrong, and defraud, and that your brethren."'

Again, it is a twofold crime, perhaps even threefold or fourfold.

One, not to know how to bear being wronged.

Another, actually to do wrong.

A third, to commit the settlement of these matters even unto the unjust.

And yet a fourth, that it should be so done to a brother.

For men's offences are not judged by the same rule, when they are committed against any chance person, and towards one's own member.

For it must be a greater degree of recklessness to venture upon that.

In the other ''But brother goeth to law with brother, and that before unbelievers.''

Do you observe with what effect he disparaged the judges at first by calling them unrighteous; whereas here, to move shame, he calls them Unbelievers?

For surely it is extremely HOR Sa if the priest * [Most of the ries critics and 'ne Rev. Version make this a question, but Principal Edwards agrees with Chrysostom in considering it a precept. C.]

HomiLy XVI.]

HOMILIES ON FIRST CORINTHIANS.

case, the nature of the thing is alone trampled on; but in this, the quality of the person also. reviler with the adulterer and the abominable and the abuser of himself with mankind.

And yet the offenses are not equal: how then is the award of punishment the same?

What shall we say then?

First, that drunkenness is no small thing nor reviling, seeing that Christ Himself delivered over to hell him that called his brother Fool.

And _ often that sin has brought forth death.

Again, the Jewish people too committed the greatest of their sins through drunkenness.

In the next place, it is not of punishment that he is so far discoursing, but of exclusion from the kingdom.

Now from the kingdom both one and the other are equally thrust out ; but whether in hell they will find any difference, it belongs not to this present occasion to enquire.

For that subject is not before us just now.

[8.] Having thus, you see, abashed them from arguments on general principles, and before that, from the rewards proposed!; he shuts up the exhortation with a threat, making his speech more peremptory, and saying thus,

(ver. 9.) 'Know ye not that the unrighteous shall not inherit the kingdom of God?

Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, (ver. ro.) nor covetous, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God."'

What sayest thou?

When discoursing about covetous persons, have you brought in upon us so vast a crowd of lawless men?

'' Yes,'' says he, '' but in doing this, I am not confusing my discourse, but going on in regular order.'"'

For as when discoursing about the unclean he made mention of all together ; so again, on mentioning the covetous he brings forward all, thus making his rebukes familiar to those who have such things on their conscience.

For the continual mention of the punishment laid up for others makes the reproof easy to be received, when it comes into conflict with our own sins.

And so in the present instance he utters his threat, not at all as being conscious of their doing such things, nor as calling them to account, a thing which has special force to hold the hearer and keep him from starting off ; namely, the discourse having no respect unto him, but being spoken indefinitely and so wounding his conscience secretly.

[9.] Ver. 11.

'*And such were some of you: but ye were washed, but ye were sanctified."'

In a way to abash them exceedingly, he adds this: as if he said, '' Consider from what evils

God delivered us; how great an experiment and demonstration of loving-kindness He afforded us!

He did not limit His redemption to mere deliverance, but greatly extended the benefit: for He also made thee clean.

Was this then all?

Nay: but He also '* sanctified."'

Nor even is this all: He also ' justified."'

Yet even bare deliverance from our sins were a great gift: but now He also filled thee with countless blessing.

And this He hath done, '¢In the Name of our Lord Jesus Christ ;"' not in this name or in that: yea also, 'In the Spirit of our God."'

Knowing therefore these things, beloved, and bearing in mind the greatness of the blessing which hath been wrought, let us both continue to live soberly, being pure from all things that have been enumerated ; and let us avoid the tribunals which are in the forums of the Gentiles ; and the noble birth which God hath freely given us, the same let us preserve to the end.

For think how full of shame it is that a Greek should take his seat and deal out justice to thee.

'Be not deceived.''

Here he glances at certain who maintain ( what indeed most men assert now ) that God being good and kind to man, takes not vengeance upon our misdeeds:

'Let us not then beafraid."'

For never will he exact justice of any one for any thing.

And it is on account of these that he says, '' Be not deceived. ye For.it belongs :to: the 'extreme, of error and delusion, after depending on good to meet with the contrary; and to surmise such things about God as even in man no one would think of. Wherefore saith the Prophet in His perabs Xixs LON le Areb.<veriv2p.

9 > hast conceived iniquity, that I shall be like unto thee:

I will reprove thee and set before thy face thine iniquities.'"'

And Paul here, ''Be not deceived; neither fornicators,''

(he puts first the one that was already condemned, ) '' nor adulterers, nor effeminate, nor drunkards, nor revilers, shall inherit the kingdom of God."'

But you will say, what if he that is within judge contrary to the law?

Why should he? tell me.

For I would know by what kind of laws the Greek administers justice, and by what the Christian?

Is it not quite plain that the laws of men are the rule of the Greek, but those of God, of the Christian?

Surely then with the latter there is greater chance of justice, seeing that these laws are even sent from heaven.

For in regard to those without, besides what has been said, there are many other things also to suspect ; talent in speakers and corruption in magistrates and many other things which are the ruin of justice.

But with us, nothing of this sort.

'¢'Thou | Many have attacked this place as extremely severe, since he places the drunkard and the 1 i. e. in the clause, Do ye not know that the Saints shadl fudge the world ? ver. 2.

2 +a5 avoulas gov not in rec. text.

WORKS OF ST. CHRYSOSTOM.

[Homity XVI.

! va tes '' What then,'' you will say, '' if the adver-|evident to you.

He that cannot endure injury, sary be one in high place?

Well, for this reason more than all one ought to go to law in Christian courts: for in the courts without he will get the better of you at all events.

<'' But what if he acquiesce not, but both despise those within and forcibly drag the course without ? "'

Better were it to submit willingly to what you are likely to endure by compulsion, and not go to law, that thou mayest have also a reward.

For, (St. Matt. v. 40.) 'If any one will go to law with thee, and take away thy coat, thou shalt let him have thy cloak also:'' and, (v. 25.) '* Agree with thine adversary quickly, whilst thou art with him in the way.''

And why' need I speak of our rules?

For even the pleaders in the heathen courts very often tell us this, saying, ''it were better to make up matters out of court.''

But, O wealth, or rather, O the absurd love of wealth!

It subverts all things and casts them down; and all things are to the many an idle tale and fables because of money!

Now that those who give trouble to courts of laws should be worldly men is no marvel: but that many of those who have bid farewell to the world should do the very same, this is a thing from which all pardon is cut off.

For if you choose to see how far you should keep from this sort of need, I mean that of the tribunals, by rule of the Scripture, and to learn for whom the laws are appointed, hear what Paul saith; (1 Tim. 1. 9.) '' Fora righteous man law is not made, but for the lawless, and unruly.''

And if he saith these things about the Mosaic Law, much more about the laws of the heathen. though he force the other into court and gain the verdict, yet is he then most of all defeated.

For that which he would not, he hath suffered ; in that the adversary hath compelled him 'both to feel pain and to go to law.

For what is it to the point that you have prevailed? and what, that you have recovered all the money?

You have in the meanwhile borne what you did not desire, having been compelled to decide the matter by law.

But if you endure the injustice, you overcome; deprived indeed of the money, but not at all of the victory which is annexed to such self-command.

For the other had no power to oblige you to do what you did not like.

And to shew that this is true; tell me, which conquered at the dunghill?

Which was defeated ? Job who was stripped of all, or the devil who stripped him of all?

Evidently the devil who stripped him of all.

Whom do we admire for the victory, the devil that smote, or Job that was smitten?

Clearly, Job.

And yet he could not retain his perishing wealth nor save his children.

Why speak I of riches and children?

He could not insure to himself bodily health.

Yet nevertheless this is the conqueror, he that lost all that he had.

His riches indeed he could not keep; but his piety he kept with all strictness.

''But his children when perishing he could not help.'"?

And what then ?

Since what happened both made them more glorious, and besides in this way he protected himself against the despiteful usage.

Now had he not have suffered ill and been wronged of the devil, he would not have gained that signal victory.

Had it been an evil thing to suffer wrong, God would not have enjoined it upon us: for God enjoineth not evil things.

What, know ye not that He is the God of Glory? that it could not be His will to encompass us with shame and ridicule and loss, but to introduce (xpofev7car) us to the contrary of these?

Therefore He commands us to suffer wrong, and doth all to withdraw us from worldly things, and to convince us what is glory, and what shame; what loss, and what gain.

[10.] Now then, if you commit injustice, it is plain that you cannot be righteous: but if you are injured and bear it, (for this is a special mark of a righteous man, ) you have no need of the laws which are without.

'' How then,'' say you, ''shall I be able to bear it when injured?''

And yet Christ hath commanded something even more than this.

For not only hath he cornmanded you when injured to bear it, but even to give abundantly more to the wrong-doer ; and in your zeal for suffering ill to surpass his eagerness for doing it.

For he said not, ''to him that will sue thee at law, and take away thy coat, give thy coat,'' 'but, ''together with that give also thy cloak.''

But I bid you overcome him, saith He, by suffering, not by doing, evil: for this is the certain and splendid victory.

Wherefore also Paul goes on to say, '' Now then it is altogether a defect in (jjttyua rec. vers. ''a fault.'') you that ye have lawsuits one with another.''

And, '' Wherefore do ye not rather take wrong?''

For that the injured person overcomes, rather than he who cannot endure being injured, this I will make

'¢But it is hard to suffer wrong and be spitefully entreated.''

Nay, O man, it is not, it is not hard.

How long will thy heart be fluttering about things present?

For God, you may be sure, would not have commanded this, had it been hard.

Just consider.

The wrong-doer goes his way with the money, but with an evil conscience besides: the receiver of the wrong, defrauded indeed of some money, but enriched with confidence towards God; an acquisition more valuable than countless treasures.

[11.] Knowing these things, therefore, let us of our free choice go on strict principles, and not be like the unwise, who think that they are then

HomILy XVI. ]

HOMILIES ON FIRST CORINTHIANS.

not wronged, when their suffering wrong is the result of a trial.

But, quite on the contrary, that is the greatest harm ; and so in every case when we exercise self-restraint in these matters, not willingly, but after being worsted in that other quarter.

For it is no advantage that a man defeated in a trial endures it; for it becomes thenceforth a matter of necessity.

What then is the splendid victory ? When thou lookest down on it: when thou refusest to go to law. will nourish thee.''

For if the sparrows of the field are nourished by Him, how shall He not nourish thee? Now let us not be of little faith nor of little soul, O my beloved! For He who hath promised the kingdom of heaven and such great blessings, how shall He not give things present?

Let us not covet superfluous things, but let us keep to a sufficiency, and we shall always be rich.

Let shelter be what we seek and food, and we shall obtain all things; both these, and such as are far greater.

'How say you? have I been stripped of every thing,'' saith one, ''and do you bid me keep silent ? Have I been shamefully used, and do you exhort me to bear it meekly?

And how shall I be able?''

Nay, but it is most easy if thou wilt look up unto heaven; if thou. wilt behold the beauty that is in sight ; and whither

God hath promised to receive thee, if thou bear wrong nobly.

Do this then; and looking up unto the heaven, think that thou art made like unto Him that sitteth there upon the Cherubim.

But if you are still grieving and bowing down, I should like to shew you the soul of the wrongdoer after his victory, how it is become ashes.

For truly sin is that kind of thing: while one commits it, it affords a certain pleasure; but when it is finished, then the trifling pleasure is gone, one knows not how, and in its place comes dejection.

And this is our feeling when we do hurt to any: afterwards, at any rate, we condemn ourselves.

So also when we over-reach we have pleasure; but afterwards we are stung by conscience.

Seest thou in any one's possession some poor man's home? Weep not for him that is spoiled, but for the spoiler: for he has not inflicted, but sustained an evil.

For he robbed the other of things present; but himself he cast out of the blessings which cannot be uttered.

For if he who giveth not to the poor shall go away into hell; what shall he suffer who takes the goods of the poor ?

For He also was injured and He bore it; He was reproached and avenged not Himself; and was beaten, yet He asserted not His cause.

Nay, He made return, in the contrary kind, to those who did such things, even in benefits without number; and He commanded us to be imitators of Him.

Consider that thou camest naked out of thy mother's womb, and that naked botn thou and he that hath done thee wrong shall depart; rather, he for his part, with innumerable wounds, breeding worms.

Consider that things present are but for a season ; count over the tombs of thine ancestors; acquaint thyself accurately with past events ; and thou shalt see that the wrong-doer hath made thee stronger.

For his own passion he hath aggravated, his covetousness I mean; but yours, he hath alleviated, taking away the food of the wild beast.

And besides all this, he hath set you free from cares, agony, envy, informers, trouble, worry, perpetual fear; and the foul mass of evils he hath heaped upon his own head. uv et," saithone, ** wherenisathe; gainyitid suffer ill?'' Indeed, the gain is great.

For not of the punishment of him that hath done thee harm doth God frame a compensation for thee : since that would be no great thing.

For what great good is it, if I suffer ill and he suffer ill ?

And yet I know of many, who consider this the greatest comfort, and who think they have got all back again, when they see those who had insulted them undergoing punishment.

But God doth not limit His recompense to this.

Wouldest thou then desire to know in earnest how great are the blessings which await thee?

He openeth for thee the whole heaven; He maketh thee a fellow-citizen with the Saints ; He fits thee to bear a part in their choir: from sins with Paul, who saith, (1 Cor. iv. 10.) '¢ Even! He absolveth ; with righteousness He crowneth. unto this present hour we both hunger, and! For if such as forgive offenders shall obtain thirst, and are naked.''

But he did it, you will say, ''for God's sake:'' do thou it also for God's sake.

For when thou abstainest from avenging, thou dost so for God's sake.

''What then,'' saith one, ''if I have to struggle with hunger?''

Thou endurest this forgiveness, those who not only forgive but who also give largely to boot, what blessing shall they not inherit ?

Therefore, bear it not with a poor spirit, but even pray for him that injured thee.

It is for thyself that thou dost this.

Hath he taken thy money?

Well: he took thysins too: which was the case with Naaman and Gehazi.

How much wealth wouldest thou not give to have thine iniquities forgiven thee?

'This, believe me, is the case now.

For if thou endure nobly and '«But he that wronged me, takes his pleasure with the wealthy.''

Nay, rather with the devil.

But be you crowned with Paul.

Therefore fear not hunger, for (Prov. x. 3.) '¢the Lord will not kill with hunger the souls of the righteous.''

And again, another saith, (Ps. lv. 23.) '' Cast upon the Lord thy care, and He

WORKS OF ST.

CHRYSOSTOM.

[Homity XVII. money; are made possessor of the kingdom of heaven. curse not, thou hast bound on thee a glorious crown.

It is not my word, but thou hast heard Christ speaking, '' Pray for those that despitefully use you.''

And consider the reward how great!

''That ye may be like your Father which is in the heavens.''

So then you have been deprived of nothing, yea, you have been a gainer: you have received no wrongs, rather you have been crowned; in that you are become better disciplined in soul; are made like to God; are set free from the care of | now, henceforth, and for ever and ever.

All these things therefore taking into account, let us restrain ourselves in injuries, beloved, in order that we may both be freed from the tumult of this present life, and cast out all unprofitable sadness of spirit, and may obtain the joy to come; through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor,

Amen.

ELO UME Y es NE 1 Cor SNA LUZ «© All things are lawful for me, but not all things are

'In doing so, thou art not so much acting as one who had power over a thing, but rather as being thyself subject to some such power.

For thou hast not power even over thine own belly, so long as thou art dissolute, but it hath power over thee.'?

And the same we may say both of riches and of other things. expedient.

All things are lawful for me, but I will not be brought into the power of any.

HERE he glances at the gluttons.

For since he intends to assail the fornicator again, and fornication arises from luxuriousness and want of moderation, he strongly chastises this passion.

It cannot be that he speaks thus with regard to things forbidden, such not being ''lawful:'' but of things which seem to be indifferent.

To illustrate my meaning: 'It is lawful,'' he says, Ver. 13.

'' Meats for the belly."'

By 'the belly '' here he means not the stomach, but the stomach's voraciousness.

As when he says, (Phil. ii. 19.) '' Whose God is their belly: "' not speaking about that part of the body, but about greediness.

To prove that so it is, hear what follows:

'' And the belly for meats; but the body is not for fornication, but for the Lord.''?

And yet '' the belly" also is of '' the pody.''

But he puts down two pairs of things, ''meats'' and gluttony, (which he terms ''the belly 5") .<*. Christ,' and "the body."

''to eat and to drink; but it is not expedient with excess.'?

And so that marvellous and unexpected turn of his, which he is often wont tOmaulOpty .

(OTOR OMsaxlib-2

GOL mea) bringing his argument clear round to its contrary, this he manages to introduce here also; and he signifies that to do what is in one's power not only is not expedient, but even is not a part of power, but of slavery.

What then is the meaning of, '' Meats for the belly ?"'

'' Meats,'' he says, are on good terms with gluttony, and it with them.

It cannot therefore lead us unto Christ, but drags towards these.

For it is a strong and brutal passion, and makes us slaves, and puts us upon ministering to the belly.

Why then art thou excited and gaping after food, O man?

For the end of that service is this, and nothing fnrther shall be seen of it: but as one was waiting on some mistress, it abides keeping up this slavery, and advances no further, and has no other employment but this same fruitless one.

And the two are connected together and destroyed together ; And first, he dissuades them on the ground of the inexpediency of the thing, saying, '' they are not expedient:'' in the next place, on that of its contrariety to itself, saying, ''I will not be brought under the power of any.''

This is his meaning: ''You are at liberty to eat,"' says he; ''well then, remain in liberty, and take heed that you do not become a slave to this appetite: for he who uses it properly, he is master of it; but he that exceeds the proper measure is no longer its master but its slave, since gluttony reigns paramount within him."'

Do you perceive how, where the man thought he had authority Paul points out that he is under authority?

For this is his custom, as I was saying before, to give all objections a turn the contrary way.

It is just this which he has done here.

For mark; each of them was saying, '«T have power to live luxuriously.''

He replies, ''the belly'? with ''the meats,' and 'the meats'' with ''the belly ;'' winding out a sort of interminable course; just as from a corrupt body worms may be produced, and again by worms the body consumed ; or as it were a wave swoln high and breaking, and having no fur-

Homity XVII.]

HOMILIES ON FIRST CORINTHIANS.

ther effect.

But these things he says not concerning food and the body, but it is the passion of greediness and excess in eatables which he is censuring: and what follows shews it.

For he proceeds : both raised up the Lord ;'"' nor was there need of any proof.

But concerning our resurrection, since it has not yet come to pass, he spoke not thus, but how?

<'And will raise up us also through His power:'' by the reliance to be placed on the power of the Worker, he stops the mouths of the gainsayers.

'¢ But God shall bring to nought both it and them:'' speaking not of the stomach, but of immoderate desire: not of food but of high feeding.

For with the former he is not angry, but even lays down rules about them, Further: if he ascribe unto the Father the Resurrection of Christ, let not this at all disturb thee.

For not as though Christ were powerless, hath he put this down, for He it is Himself who saith, (S. John 11. 19.) '' Destroy this Temple, and in three days I will raise it up :'' and again,

(S. John x.

18.) '*I have power to lay down My life, and I have power to take it again.''

And Luke also in the Acts says, (c. 1. 3.) '* To whom also He shewed Himself alive.'"?

Wherefore then does Paul so speak ? Because both the acts of the Son are imputed unto the Father, and the Father's unto the Son.

For He saith, (S.

John v.

19.) '' Whatsoever things He doeth, these the Son also doeth in like manner."' saying, (1 Tim. vi. 8.) '' Having food and covering we shall be therewith content.

However, thus he stigmatizes the whole thing; its amendment (after advice given) being left by him to prayer.

But some say that the words are a prophecy, declaring the state which shall be in the life to come, and that there is no eating or drinking there.

Now if that which is moderate shall have an end, much more ought we to abstain from excess.

Then lest any one should suppose that the body is the object of his censure, and suspect that from a part he is blaming the whole, and say that the nature of the body was the cause of gluttony or of fornication, hear what follows.

And very opportunely he here made mention of the Resurrection, keeping down by those hopes the tyranny of gluttonous desire ; and all but saying, Thou hast eaten, hast drunk to excess: and what is the result?

Nothing, save only destruction.

Thou hast been conjoined unto Christ ; and what is the result?

A great and marvellous thing: the future Resurrection, that glorious one, and transcending all utterand commit fornication, as neither was the belly | ance ! to be greedy; but that it might follow Christ as a Head, and that the Lord might be set over the body.

Let us be overcome with shame, let us be horror-struck, that after we have been counted worthy of such great honor as to become members of Him that sitteth on high, we defile ourselves with so great evils.

''] blame not,'' he says, ''the nature of the body, but the immoderate license of the mind."'

And therefore he subjoins, '' Now the body is not for fornication, but for the Lord;'' for it was not formed for this purpose, to live riotously

[3.] Let no one therefore go on disbelieving the Resurrection: but if a man disbelieve, let him think how many things He made from nothing, and admit it as a proof also of the other.

For the things which are already past are stranger by far, and fraught with overpowering wonder.

Just consider.

He took earth [2.] Having now sufficiently condemned the;and mixed it, and made man; earth which glutton, he uses also the hope of things to come | existed not before this. to divert us from this wickedness: saying,

How then did the earth become man?

And how was it produced from nothing ? And, how, all the things that were made from it? the endless sorts of irrational Do you perceive again his Apostolical wis-| creatures; of seeds; of plants; no pangs of dom ? For he is always establishing the credi- | travail having preceded in the one case, no bility of the Resurrection from Christ, and/rains having come down upon the others; no especially now.

For if our body be a member of Christ, and Christ be risen, the body also} shall surely follow the Head.

Ver. 14.

And God both raised up the Lord, and will raise up us also through His power. tillage seen, no oxen, no plough, nor any thing else contributing to their production?

Why, for this cause the lifeless and senseless thing was made to put forth in the beginning so many kinds of plants and irrational creatures, in order that from the very first He might instruct thee in the doctrine of Resurrection.

For this is more inexplicable than the Resurrection. For it is not the same thing to rekindle an extinguished lamp, and to shew fire that has never yet appeared.

It is not the same thing to raise up again a house which has fallen down, and to produce one which has never at all had an exist- 'Through his power.''

For since he had asserted a thing disbelieved and not to be apprehended by reasonings, he hath left entirely to His incomprehensible power the circumstances of Christ's own Resurrection, producing this too as no small demonstration against them.

And concerning the Resurrection of Christ he did not insert this: for he did not say, '' And God shall also raise up the Lord ; ''—for the thing was past and gone;—but how?

''And God

WORKS OF ST. CHRYSOSTOM.

[ Homity XVII. and fruit?

And dost thou hereupon admit each of these and make no curious enquiries, and of God alone dost thou demand account, in His work of changing the fashion of our body?

And how can such things be pardonable ? ence.

For in the former case, if nothing else, yet the material was given to work with: but in the latter, not even the substance appeared.

Wherefore He made first that which seemed to be the more difficult, to the end that hereby thou mightest admit that whichis the more easy ; more difficult, I say, not to God, but as far as our reasonings can follow the subject.

For with God nothing is difficult: but as the painter who has made one likeness will make ten thousand with ease, so also with God it is easy to make worlds without number and end.

Rather, as it is easy for you to conceive a city and worlds without bound, so unto God is it easy to make them; or rather again it is easier by far.

For thou consumest time, brief though it be, in thy conception; but God not even this, but as much as stones are heavier than any of the lightest things, yea even than our minds; so much is our mind surpassed by the rapidity of God's work of creation.

These things and such like we say to the Greeks.

For to those who are obedient to the Scriptures, I have no occasion to speak at all.

I say, if you intend to pry curiously into all His doings, what shall God have more than men?

And yet even of men there are many about whom we do not so enquire.

Much more then ought we to abstain from impertinent inquiry about the wisdom of God, and from demanding accounts of it: in the first place, because He is trustworthy who affirmeth: in the second place, because the matter admits not investigation by reasonings.

For God is not so abjectly poor as to work such things only as can be apprehended by the weakness of thy reasonings.

And if thou comprehendest not the work of an artisan, much less of God, the best of arti ficers.

Disbelieve not then the Resurrection, for very far will ye be from the hope of that which is to come.

Do you marvel at His power on the earth?

Think again how the heaven was made, not yet being ; how the innumerable stars, how the sun, how the moon; and all these things not yet being.

Again, tell me how after they were made they stood fast, and upon what?

What foundation have they? and what the earth?

What comes next to the earth? and again, what after that which came next to the earth?

Do you see into what an eddy the eye of your mind is plunged, unless you quickly take refuge in faith and the incomprehensible power of the Maker P ee —————— cMmoaooaw- —— But what is the wise argument of the gainsayers; rather, I should say, their exceeding senseless one?

'' Why how, when the body is mixed up with the earth and is become earth, and this again is removed elsewhere, how,"' say they, ''shall it rise again?''

To thee this seems impossible, but not to the unsleeping Eye.

For unto that all things are clear.

And thou in that confusion seest no distinction of parts ; but He knows them all.

Since also the heart of thy neighbor thou knowest not, nor the things in it; but He knoweth all.

If then, because of thy not knowing how God raiseth men up, thou believest not that He doth raise them, wilt thou disbelieve that He knoweth also what is in thy mind? for neither is that obvious to view. And yet in the body it is visible matter, though it be dissolved: but those thoughts are invisible.

Shall He then who knoweth with all certainty the invisible things, not see the things which be visible, and easily distinguish the scattered parts of the body? I suppose this is plain to every one.

But if you choose from human things also to make conjecture, you will be able by degrees to find wings for your understanding.

'' What kind of human things?'' may be asked.

Do you not see the potters, how they fashion the vase which had been broken in pieces and become shapeless?

'Those who fuse the ore from the mine, how the earth in their hands turns out (ry y7y ypdbotov dxogatvover) gold, or silver, or copper?

Others again who work in glass, how they transform the sand into one compact and transparent substance?

Shall I speak of the dressers of leather, the dyers of purple vestments; how they make that which had received their tint shew as one thing, when it had been another?

Shall I speak of the generation of our own race?

Doth not a small seed, at first without form and impress, enter into the womb which receives it?

Whence then the so intricate formation of the living creature?

What is the wheat?

Is it not cast a naked seed into the earth?

After it has been cast there, doth it not decay?

Whence is the ear, the beard, the stalk, and all the other parts ?

Doth not often a little grain of a fig fall into the ground, and produce both root, and branches,

Do not then disbelieve the Resurrection ; for this is a doctrine of the Devil.

This is what the Devil is earnest for, not only that the Resurrection may be disbelieved, but good works also may be done away with.

For the man who does not expect that he shall rise again and give an account of the things which he has done, will not quickly apply himself to virtue; will in turn come to disbelieve the Resurrection entirely: for both these are established by each other; vice by unbelief, and unbelief by vice.

For the conscience filled with many wickedetn —_———

Homity XVII. ]

HOMILIES ON FIRST CORINTHIANS.

| punishment, but rather have been a gainer. For if you had been to remain altogether mortal, perchance what is said would have had some reason in it.

But now thou art immortal, and if thou wilt, thou mayest shine brighter than the sun itself. nesses, fearing and trembling fon the recompense to come and not willing to provide itself with comfort by changing to what is most excellent, is fain to repose in unbelief.

Thus when thou deniest resurrection and judgment, the other for his part will say, ''Then shall I also not have to render account of my bold deeds."'

.] ''But,'' says one, '' had I not received a mortal body, I had not sinned.''

'Tellme then, had he a mortal body when he sinned?

Surely not: for if it had been mortal before, it would not have undergone death as a punishment afterwards.

And that a mortal body is no hindrance to virtue, but that it keeps men in order and is of the greatest service, is plain from what follows.

If the expectation of immortality alone so lifted up Adam ; had he been even immortal in reality, to what a pitch of arrogance would he not have proceeded?

And as things are, after sinning you may do away with your sins, the body being abject, falling away, and subject to dissolution: for these thoughts are suffi- [4.] But why saith Christ? (St. Matt. xxii.

29.) ''Ye do err, not knowing the Scriptures, nor the power of God.''

For God would not have wrought so many things, had He intended not to raise us up again, but to dissolve and blot us out in annihilation.

He would not have spread out this heaven, He would not have stretched the earth beneath, He would not have made all the rest of the universe only for this short life.

But if all these are for the present, what will He not do for that which is to come?

If, on the contrary, there is to be no future life, we are in this respect of far meaner account than the things which have been made for our sakes.

For both the heaven, and the earth, and the sea, and the rivers, are more lasting than we are: and some even of the brutes ; since the raven, and the race of elephants, and many other creatures, have a longer enjoyment of the present life.

To us, moreover, life is both short and toilsome, but not tothem.

Theirs is both long, and freer from grief and cares. cient to sober a man.

But if you had sinned in an immortal body, your sins were likely to have been more lasting.

Mortality then is not the cause of sin: accuse it not: but the wicked will is the root of all the mischief.

For why was not Abel at all the worse for his body?

Why are the devils not at all the better for being incorporeal?

Wilt thou hear why the body's becoming mortal, so far from hurting, has been positively useful?

Mark how much thou gainest thereby, if thou art sober.

It drags thee back and pulls thee off from wickedness, by griefs and pains and labors and other such things.

'' But it tempts men to uncleanness,'' perhaps you will say.

Not the body, but incontinence, doth this.

For all these things which I was mentioning certainly do belong to the body: on which account it is impossible that a man who has entered into this life should escape disease and pain and lowness of spirits: but that he commit nouncleanness is possible.

Thus it appears that if the affections of vice were part of the nature of the body they would be universal : since all things natural are so; but to commit fornication is not so.

Pain indeed cometh of nature: but to commit fornication proceeds from deliberate purpose.

'¢What then? tell me: hath he made the slaves better than the masters?''

Do not, I beseech thee, do not reason thus, O man, nor be so poverty-stricken in mind, nor be ignorant of the riches of God, having such a Master.

For even from the beginning God desired to make thee immortal, but thou wert not willing.

Since the things also of that time were dark hints of immortality: the converse with God ; the absence of uneasiness from life ; the freedom from grief, and cares, and toils, and other things which belong toa temporary existence.

For Adam had no need either of a garment or a shelter, or any other provision of this sort; but rather was like to the Angels; and many of the things to come he foreknew, and was filled with great wisdom.

Even what God did in secret, he knew, I mean with regard to the woman: wherefore also he said, '' This is now bone of my bone, and flesh of my flesh.'' (Gen. ii. 23.)

Labor came into being afterwards: so did sweat, so did shame, and cowardice, and want of confidence.

But on that day there was no grief, nor pain, nor lamentation.

But he abode not in that dignity.

Blame not the body then; let not the Devil take away thine honor, which God hath given thee.

For if we choose, the body is an excellent bridle to curb the wanton sallies of the soul, to pull down haughtiness, to repress arrogance, to minister to us in the greatest achievements of virtue.

For tell me not of those who have lost their senses; since we often see horses, after they have thrown out their drivers, dashing with their reins over the precipices, and yet we do not blame the rein.

For it is not the breaking of that which caused it all, but the What then, saith one, am I to do? must I perish on his account? I reply, first, It is not on his account: for neither hast thou remained without sin : though it be not the same sin, at least there is some other which thou hast committed.

And again, you have not been injured by his

CHRYSOSTOM.

[Homiry XVIII.

WORKS OF ST.

these be in good condition, you will suffer no harm: but if you let them go, you have annihilated and ruined every thing.

Let us be temperate then, and lay all blame not on the body, but on the evil mind.

For this is the Devil's special work, to make foolish men accuse the body and God and their neighbor, rather than their own perverted minds; lest, having discovered the cause, they get free from the root of the evils. driver not holding them in was the ruin of every thing.

Just so dothou reason in this case.

If thou seest a young person living in orphanhood and doing innumerable evil things, blame not the body, but the charioteer who is dragged on, I mean, the man's faculty of reasoning.

For as the reins give no trouble to the charioteer, but the charioteer is the cause of all the mischief through his not holding them properly:

(and therefore do they often exact a penalty of him, entangling themselves with him, and dragging him on, and compelling him to partake in their own mishap:) so is it also in the case before us.

''I,'' say the reins, '' made bloody the horse's mouth as long as you held me: but since you threw me away, I require satisfaction for your contempt, and I entwine myself about you, and drag you along, so as not to incur the same usage again.''

Let no one then blame the reins, but himself and his own corrupt mind.

For over us too is a charioteer, even reason: and the reins are the body, connecting the horses with the charioteer ; if then

But do ye, being aware of his design, direct your wrath against him: and having set the charioteer upon the car, bend the eye of your minds towards God.

For in all other instances he that appoints the games contributes nothing, but only awaits the end.

But in this case, He is all in all, who appointed the contest, even God.

Him therefore let us render propitious, and surely we shall obtain the blessings in store; through the grace and loving-kindness of our

Lord Jesus Christ, to Whom, with the Father and the Holy Spirit, be glory, power, honor, now, henceforth, and for evermore.

Amen.

EPO EE Ye een aielele TCOLs Vico L5.. here he takes in hand the work of admonition ina yet more terrific manner.

For as he that only punishes a sin and does nothing to point out its most extreme lawlessness, produces no such great effect by his chastisement: so again, he who only abashes and fails to terrify by his mode of punishing, does not very keenly hit men of hardened minds.

Wherefore Paul does both: here he abashes, saying, '' Know ye not that we shall judge angels?'' there again he terrifies, saying, ''Know ye not that the covetous shall not inherit the kingdom of God?"'

"Know ye not that your bodies are members of Christ ?

Shall I then take away the members of Christ, and make them members of a harlot?

God forbid.

Havinc passed on from the fornicator to the covetous person, he comes back to the former from the latter, no longer henceforth discoursing with him but with the others who had not committed fornication.

And in the act of securing them lest they fall into the same sins, he assails him again.

For he that has committed sin, though you direct your words to another, is stung even in that way; his conscience being thoroughly awakened and scourging him.

And in regard to the fornicator, he again uses this order of discourse.

For having terrified him by what he had said before ; first cutting him off and delivering him to Satan, and then reminding him of that day which is coming; he abashes him again by saying, '' Know ye not that your bodies are members of Christ ?"' thenceforth speaking as to children of noble birth.

For whereas he had said, '"Now the body is for the Lord,'' he indicates it more plainly now.

And in another place as well he does this same thing, saying, (xli. 27.) 'Now ye are the body of Christ, and severally members thereof.''

And the same figure he often employs, not with the Now the fear of punishment indeed was enough to keep them in chastity.

But seeing that he does not wish by fear alone to set these matters right, he uses both threatenings and reasons.

Now upon that other occasion, having stated the sin, and prescribed the punishment, and pointed out the harm which intercourse with the fornicator brought upon all, he left off, and passed to the subject of covetousness: and having threatened the covetous and all the rest whom he mentioned with expulsion from the kingdom, he so concluded his discourse.

But

HomiLy XVIII. ]

HOMILIES ON FIRST CORINTHIANS.

IOI same aim, but at one time to shew His love, and at another to increase their fear.

But here he has employed it to startle and fill them with alarm.

''Shall I then take the members of Christ, and make them members of a harlot ?

God forbid.''

Nothing can be apter to strike horror than this expression.

He said not, '' Shall I take the members of Christ, and join them on to a harlot?'' but what ? '' make them members of a harlot;'' which surely would strike more keenly. ness and fornication; and both cast into hell.

But as Paul doeth every thing with good management, so by whatever topics he had he magnified the sin of fornication.

[3.] Ver. 19.

'' Know ye not that your body is a temple of the Holy Ghost which isin you?"

He did not merely say, '' of the Spirit,'"' but, ''which is in you;'' which was the part of one who also was soothing.

And again, explaining himself still further, he added, ''which ye have from God.''?

He mentioned Him that gave also, both exalting the hearer and putting him in fear, both by the magnitude of the deposit, and by the munificence of Him that made it.

Then he makes out how the fornicator becomes this, saying thus, '' Know ye not that he that is joined unto a harlot is one body?"

How is this evident?

<''For the twain, saith He, shall become one.''

'¢And ye are not you own.''

This is not only to abash, but even to force men towards virtue.

'' For why,'' says he; ''doest thou what thou wilt ? thou art not thine own master."'

But these things he said, not to take away freewill.

For so in saying, '' All things are lawful for me, but not all things are expedient,'' he does not take away our liberty.

And here again, writing, ''Ye are not your own,'' he makes no infringement upon freedom of choice, but he leads away from vice and indicates the guardian care of the Lord.

And therefore he added, '' For ye were bought with a price."'

Ver. 17.

'' But he that is joined unto the Lord is one spirit.''

For the conjunction suffers the two no longer to be two, but makes them both one.

[2.] Now mark again, how he proceeds by means of the bare terms, conducting his accusation in the names of the harlot and of Christ.

Ver. 18.

'' Flee fornication.''

He said not, ''abstain from fornication,"' but ''Flee:'' that is, with all zeal make to yourselves deliverance from that evil.

'' Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.''

'This is less than what went before; but since he had to speak of fornicators, he amplifies that guilt by topics drawn from all quarters, from greater things and smaller alike, making the charge heinous.

And, in fact, that former topic was addressed to the more religious, but this to the weaker sort.

For this also is characteristic of the wisdom of Paul, not only to allege the great things wherewith to abash men, but the lesser also, and the consideration of what is disgraceful and unseemly.

'¢ But if Iam not my own, upon what ground do you demand of me duties to be done?

And why do you go on to say again, ''Glorify God therefore in your body and in your spirit, which are God's?''

What then is the meaning of, ''ye are not your own?''

And what does he wish to prove thereby?

To settle them ina state of security against sin, and against following the improper desires of the mind.

For indeed we have many improper wishes: but we must repress them, for we can.

And if we could not, exhortation would be in vain.

Mark, accordingly, how he secures his ground.

For | having said, '' Ye are not your own,"'' he adds «¢ What then,'' say you, ''does not the murderer stain his hand?

What, of the covetous person and the extortioner?''

I suppose it is plain to every one.

But since it was not possible to mention anything worse than the fornicator, he amplifies the crime in another way, by saying that in the fornicator the entire body not, ''But are under compulsion;'' but, '' Ye were bought with a price.''

Why sayest thou this?

Surely on another ground, one might say perhaps, you should have persuaded men, pointing out that we have a Master.

But this iscommon to the Greeks also together with us: whereas the expression, '' Ye were bought with a price,'' belongs to us peculiarly.

For he reminds us of the greatness of the benefit and of the mode of our salvation, signifying that when we were alienated, we were ''bought:'' and not simply '' bought,'' but, '' with a price." becomes defiled.

For it is as polluted as if it had fallen into a vessel of filth, and been immersed in defilement.

And this too is our way.

For from covetousness and extortion no one would make haste to go into a bath, but as if nothing had happened returns to his house.

Whereas from intercourse with a harlot, as having become altogether unclean, he goes to a bath.

To such a degree does the conscience retain from this sin a kind of sense of unusual shame.

Both however are bad, both covetous- | ''Glorify then, take up and bear,! God in your body, and in your spirit.''? Now these things

1 apate om. in rec. text., fortate Vulg.:so St. Ignatius was called Theophorus.

2[The last clause, and in your spirit, which are Goa's, not being found in the uncials, is omitted by all the modern Editors

C.J

WORKS OF ST. CHRYSOSTOM.

[Homiry XVIII.

use it as a King's bride, there is none to hinder; but if you bring it where it was before, you * will suffer just what they ought who are guilty of such outrages.

Wherefore you should rather adorn instead of disgracing it.

For you have no authority over the flesh in the wicked lusts, but in those things alone which God may enjoin.

Let the thought enter your mind at least from what great outrage God hath delivered it.

For in truth never did any harlot expose herself so shamefully as our nature before this.

For robberies, murders, and every wicked thought entered in and lay with the soul, and for a small and vulgar hire, the present pleasure.

For the soul, being mixed up with all wicked devices and deeds, reaped this reward and no other. he says, that we may not s, that we may not only flee fornication | us flee fornication in the body, but also in the spirit of our mind abstain from every wicked thought, and from driving away grace.

'¢Which are God's.''

For as he had said '¢your,'' he added therefore, ''which are God's:'' continually reminding us that all things belong to the Lord, both body and soul and spirit, For some say, that the words '¢ in the spirit" mean the gracious Gift ; for if That be in us, God is glorified.

And this will be, if we have a clean heart.

But He has spoken of these things as God's, not only because He brought them into being, but also because, when they were alienated, He won them again a second time, paying as the price, the blood of the Son.

"Mark how He brought the whole to completion in Christ, how He raised us up into heaven.

'' Ye are members of Christ,'' saith he, '' ye are a temple of the Spirit.''

Become not then 'members of a harlot:'' for it is not your body which is insulted ; since it is not your body at all, but Christ's.

And these things he spake, both to make manifest His loving-kindness in that our body is His, and to withdraw us from all evil license.

For if. the body be another's, '' you have no authority,'' says he, ''to insult another's body; and especially when it is the Lord's; nor yet to pollute a temple of the Spirit."'

For if any one who invades a private house and makes his way revelling into it, must answer for it most severely ; think what dreadful things he shall endure who makes a temple of the King a robber's lurking place.

However, in the time before this, bad though it were to be such as these, it was not so bad : but after heaven, after the King's courts, after partaking of the tremendous Mysteries, again to be contaminated, what pardon shall this have?

Or, dost thou not think that the covetous too, and all those whom he recounted before, have the Devil to lie with them?

And dost thou not judge that the women who beautify themselves for pollution have intercourse with him?

Why, who shall gainsay this word?

But if any be contentious, let him uncover the soul of the women who behave in this unseemly manner, and he will surely see that the wicked demon closely entwined with them.

For it is hard, brethren, it is hard, perchance even impossible, when the body is thus beautified, for the soul to be beautified at the same time: but one must

Considering these things therefore, reverence | needs be neglected, while the other is cared for. thou Him that dwelleth within. clete is He.

'Thrill before Him that is enfolded and cleaves unto thee; for Christ is He.

Hast thou indeed made thyself members of Christ ?

Think thus, and continue chaste; whose members they were, and Whose they have become.

Erewhile they were members of an harlot, and Christ hath made them members of His own

Body.

Thou hast therefore henceforth no authority over them.

Serve Him that hath set nee sree:

For the Para-| For nature does not allow these to take place together.

[4.] Wherefore he saith, '' He that is joined to a harlot is one body; but he that is joined to the Lord is one Spirit.""

For such an one becomes thenceforth Spirit, although a body envelope him.

For when nothing corporeal nor gross nor earthly is around him, the body doth but merely envelope him ; since the whole government of him is in the soul and the Spirit.

In this way God is glorified.

Wherefore both in the Prayer we are commanded to say, '' Hallowed be Thy Name:'' and Christ saith also,

For supposing you had a daughter, and in extreme madness had let her out to a procurer for hire, and made her live a harlot's life, and then a king's son were to pass by, and free her from that slavery, and join her in marriage to himself; you could have no power thenceforth to bring her into the brothel.

For you gave her up once for all, and sold her.

Such as this is our case also.

We let out our own flesh for hire unto the Devil, that grievous procurer:

Christ saw and set it free, and withdrew it from that evil tyranny; it is not then ours any more but His who delivered it.

If you be willing to ''Let your light shine before men, that they may see your good works, and glorify your

Father which is in heaven."'

So do the heavens also glorify Him, uttering no voice, but by the view of them attracting wonder and referring the glory unto the Great

Artificer.

So let us glorify Him also, or rather more than they.

For we can if we will.

For not so much do the heaven nor day nor night glorify God, as a holy soul.

For as one that gazeth upon the beauty of the heaven, saith, Re ae a Se ee Se SS

HomiLy XVIII.]

HOMILIES ON FIRST CORINTHIANS.

<< Glory be to Thee,O God!

How fair a work hast thou formed !'' so too when beholding virtue in any man: nay, and much more so in the latter instance.

For from these works of creation all do not glorify God; but many even assert that the things which exist are selfmoving: and others impute to demons the workmanship of the world and providence ; and these indeed greatly and unpardonably err: but in regard to the virtue of man, no one shall have power to hold these shameless opinions, but shall assuredly glorify God when not less in respect of the wonder than to deliver from a furnace.

For how can it be otherwise than astonishing for the Emperor of the world, with so many arms around him, and legions, and generals, and viceroys, and consuls, and land and sea subject to his sway, to be despised by captive children ; for the bound to overcome the binder and conquer all that army?

Neither was there any power in the king and his company to do what they would, no, not even with the furnaces for an ally.

But they who were naked, and slaves, and strangers, and few, ( for what number could be more contemptible than three ?) being in chains, vanquished an innumerable army.

For already now was death despised, since Christ was henceforth about to sojourn in the world.

And as when the sun is on the point of rising, even before his rays appear the light of the day groweth bright; so also when then the Sun of Righteousness was about to come, death henceforth began to withdraw himself.

What could be more splendid than that theatre?

What more conspicuous than that victory?

What more signal than those new trophies of theirs ? he seeth him that serveth Him living in goodness.

For who shall help being astonished when one being a man, and partaking of our common nature, and living among other men, like adamant yields not at all to the swarm of passions?

When being in the midst of fire and iron and wild beasts, he is even harder than adamant and vanquishes all for the Word of godliness' sake? when he is injured, and blesses; when he is evil reported of, and praises ; when he is despitefully used, and prays for those who injure him; when he is plotted against, and does good to those that fight with him and lay snares for him?

For these things, and such as these, will glorify God far more than the heaven.

For the Greeks when they behold the heavens feel no awe ; but when they see a holy man exhibiting a severe course of life with all strictness, they shrink away and condemn themselves.

Since when he that partakes of the same nature as themselves is so much above them, a great deal more so than the heaven is above the earth, even against their inclination they think that it is

The same thing is done in our time also.

Even now is there a king of the Babylonish furnace, even now he kindles a flame fiercer than that.

There is even now such an image, and one who giveth command to admire it. At his side are satraps and soldiers and bewitching music.

And many gaze in admiration upon this image, so varied, so great.

For somewhat of the same kind of thing as that image is covetousness, which doth not despise even iron!, but unlike as the materials are whereof it is composed, it giveth command to admire all, both brass and iron, and things much more ordinary than they. a Divine power which works these things.

Wherefore He saith, '' And glorify your Father which is in heaven."'

[5.] Wilt thou learn also from another place how by the life of His servants God is glorified, and how by miracles?

Nebuchadnezzar once threw the Three Children into the furnace.

Then when he saw that the fire had not prevailed over them, he saith, ( Dan. ili. 28. LXX. éx t7¢ xapivov added.) '' Blessed be God, who hath sent His Angel, and delivered his servants out of the furnace, because they trusted in Him and have changed the word of theking.''

'' How sayest thou?

Hast thou been despised, and dost thou admire those who have spit upon you ?"'

But as these things are, so also even now are there some who are emulous of these children : who say, ''thy gods we serve not, and thine images we worship not; '' but both the furnace of poverty we endure and all other distress, for the sake of God's laws.''

And the wealthy for their part, even as those at that time, oftentimes, worship this image too and are burnt.

But those who possess nothing despite even this, and although in poverty, are more in the dew? than those who live in affluence.

Even as at that time they who cast into the fire were burnt up ; but those in the midst of it found themselves in dew as it were rain.

Then also that tyrant was more burnt up with the flame, his wrath kindling him violently, than those children.

As to them, the fire had no power even to touch the *¢ Yes,'' saith he, ''and for this very reason, that I was despised.''

And of the marvel he gives this reason.

So that not because of the miracle alone was glory given to God at that time, but also because of the purpose of those who have been thrown in.

Now if any one would examine this point and the other, as they are in themselves, this will appear not less than that: for to persuade souls to brave a furnace is considers the image which Nebuch1 St. Chrysostom evident] to represent the image which he had adnezzar set up as intende seen in his dream.

2 MaAdov eiai év Spdow. Alluding to the words in LXX, émroinge TO METOV THS Kapivou ws mvevua Spdgov Stagvpior. v. 26.

NE,

(Homity XVIII.

WORKS. OF ST. CHRYSOSTOM.

own power and the causing the zeal of the children to appear more conspicuous. ends of their hair: but more fiercely than that fire did wrath burn up his mind.

For consider what a thing it was that with so many to look on, he should be scorned by captive children.

And it was a sign that his taking their city also had not been through his own might, but by reason of the sin of the multitude among them.

Since if he had not the power to overcome these men in chains, and that when they were cast into a furnace, how could he have overcome the Jews in regular warfare, had they been all such as these?

From which it is plain that the sins of the multitude betrayed the city.

From whence then arose their doubting and their not feeling confident that they should at all events be preserved ? Because they esteemed themselves assuredly too mean, and unworthy of such a benefit.

And to prove that I say not this upon conjecture; when they fell into the furnace, they bewailed themselves after this sort, saying, (Song of the three Children vv. 6, 10.)

''We have sinned, we have done iniquity, we cannot open our mouth.''

And therefore they said, '' But if not.'"

But if they did not plainly say this, namely, '' God is able to deliver us; but if he deliver us not, for our sin's sake He will not deliver us;'' wonder not at it.

For they would have seemed to the barbarians to be sheltering the weakness of God under the pretext of their own sins.

Wherefore His power only is what they speak of: the reason they allege not.

And besides, they were well disciplined not to be over-curious about the judgments of God.

[6.] But mark also the children's freedom from vain-glory.

For they did not leap into the furnace, but they kept beforehand the commandment of Christ where he says, (St. Matt. xxvi.

41.) 'Pray that ye enter not into temptation."

Neither did they shrink when they were brought to it; but stood in the midst nobly, neither contending without a summons, nor yet when summoned playing the coward: but ready for everything, and noble, and full of all boldness of speech.

With these words then, they entered into the fire ; and they neither cast insult upon the king, nor overturned the statue.?

For such should the courageous man be, temperate and mild ; and that especially in dangers; that he may not seem to go forth to such contests in wrath and vain-glory ; but with fortitude and self-possession.

For whoso deals insolently undergoes the suspicion of those faults: but he that endures, and is forced into the struggle, and goes through the trial with meekness, is not only admired as brave, but his self-possession also and consideration cause him to be no less extolled.

And this is what they did at that time; shewing forth all fortitude and gentleness, and doing nothing for reward nor for recompense or return.

'¢« Though He be not willing 'so it stands' to deliver us, we will not serve thy gods:' for we have already our recompense in that we are counted worthy to be kept from all impiety, and for that end to give our bodies to be burned."'

But let us hear also what they say, that from this also we may learn their! lofty spirit.

(Dan. iii, 17.) 'There is'a God in heaven able to deliver us:'' they take no care for themselves, but even when about to be burned the glory of God is all their thought.

For what they say comes to this, '' Lest perchanceif we are burnt thou shouldest charge God with weakness, we now declare unto thee accurately our whole doctrine.

'' There is a God in heaven,'' not such as this image here on earth, this lifeless and mute thing, but able to snatch even from the midst of the burning fiery furnace.

Condemn him not then of weakness for permitting us to fall into it.

So powerful is He that after our fall, He is able to snatch us out again out of the flame.

'' But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.''?

Observe that they by a special dispensation are ignorant of the future: for if they had foreknown, there would have been nothing wonderful in their doing what they did.

For what marvel is it if when they had a guarantee for safety, they defied all terrors?

Then God indeed would have been glorified in that He was able to deliver from the furnace: but they would not have been wondered at, inasmuch as they would not have cast themselves into any dangers.

For this cause He suffered them to be ignorant of the future that He might glorify them the more.

And as they cautioned (7o¢adifovro) the king that he was not to condemn God of weakness though they might be burnt, so God accomplished both purposes; the shewing forth His

We then also having already our recompense, (for indeed we have it in that we have been vouchsafed the full knowledge of Him, vouchsafed to be made members of Christ,) let us take care that we make them not members of an harlot.

For with this most tremendous saying we must conclude our discourse, in order that having the fear of the threat in full efficacy, we may remain purer than gold, this fear helping to make us so.

For so shall we be able, delivered from all fornication, to see Christ.

Whom God grant us all to behold with boldness at that day, through the grace and loving-kindness of our Lord Jesus Christ; to Whom be the glory, for evermore.

Amen. a a eS 2 This may bea covert allusion to the outrage on the statues of Theodosius, which had brought Antioch into so great trouble in the second year of S. Chrysostom's ministry there.

1 MS. Reg. dtAdbeor, * devout.'' Bened. giddaodor. ee SS EEE See

LOM go GLX.

Vise Toe TA(GOR? indefinitely.

And the whole of his speech goes on entirely in the same tone.

And in saying, | '* Because of fornications, let every man have his Now concerning the things whereof ye wrote to me: it is good for a mannot to touch a woman.

But because of fornications, let each man have his own wife; and let each woman have her own husband. own wife'' by the very cause alleged for the concession he guides men to continence.

Havinc corrected the three heaviest things laid to their charge, one, the distraction of the Church, another, about the fornicator, a third, about the covetous person, he thenceforth uses a milder sort of speech.

And he interposes some exhortation and advice about marriage and virginity, giving the hearers some respite from more unpleasant subjects.

But in the second Epistle he does the contrary ; he begins from the milder topics, and ends with the more distressing.

And here also, after he has finished his discourse about virginity, he again launches forth into matter more akin to reproof; not setting all down in regular order, but varying his discourse in either kind, as the occasion required and the exigency of the matters in hand.

[2.] Ver. 3.

'' Let the husband pay the wife the honor! due to her: in like manner the wife the husband."'

Now what is the meaning of '' the due honor?

The wife hath not power over her own body ;'' but is both the slave and the mistress of the 'husband.

And if you decline the service which is due, you have offended God.

But if thou wish to withdraw thyself, it must be with the husband's permission, though it be but a for short time.

For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other.

When therefore thou seest an harlot tempting thee, say, '' My body is not mine, but my wife's."'

The same also let the woman say to those who would undermine her chastity, '' My body is not mine, but my husband's."'

Wherefore he says, '' Now concerning the things whereof ye wrote unto me.''

For they had written to him, '' Whether it was right to abstain from one's. wife, or not:'' and writing back in answer to this and giving rules about marriage, he introduces also the discourse concerning virginity:

''It is good for a man not fomipucie aywordans 9. "chor wits. says he; ''thou enquire what is the excellent and greatly superior course, it is better not to have any con- ' nection whatever with a woman: but if you ask what is safe and helpful to thine own infirmity, be connected by marriage."'

Now if neither husband nor wife hath power even over their own body, much less have they over their property.

Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money Elsewhere I grant He gives to the husband abundant precedence, both inthe New Testament, and the Old saying, (7 azootpogy cov, LXX.

Gen. ili. 16.) '* Thy turning shall be towards thy husband, and he shall rule over thee.''

Paul doth so too by making a distinction thus, ard writing, (Ephes. v. 25, 33.) '* Husbands, love your wives; and let the wife see that she reverence her husband.''

But in this place we hear no more of greater and less, but it is one and the same right.

Now whyisthis?

Because his speech was about chastity.

'In all other things,' says he, ''let the husband have the prerogative; but not so where the question is about chastity.''

'' The husband hath no power over his own body, neither the wife.''

There is great equality of honor, and no prerogative.

But since it was likely, as also happens now, that the husband might be willing but the wife not, or perhaps the reverse, mark how he discusses each case.

Some indeed say that this discourse was addressed by him to priests.

But I, judging from what follows, could not affirm that it was so: since he would not have given his advice in general terms.

For if he were writing these things only for the priests, he would have said, ''Tt is good for the teacher not to touch a woman.''

But now he has made }t of universal application, saying, ''It is good for a man;"' not for priest only.

And again, '' Art thou loosed from a wife?

Seek not a wife.''

He said not, ''You who are a priest and teacher,'' but 1 runny: rec. text. evvoiavy.

[The latest editors adopt the reading 'opecAnv.

WORKS OF ST. CHRYSOSTOM.

[Homity XIX.

a matter of express enactment, he adds the reason.

And what is it?

''That Satan tempt you not.''

And that you may understand that it is not the devil only who causeth this crime,

I mean adultery, he adds, '' because of your incontinency."'

Pao Ver Son sr elraud | ye uanoL other, except it be by consent.'' one the What then can this mean?

''Let not the wife,'' says he, ''exercise continence, if the husband be unwilling; nor yet the husband without the wife's consent.'?

Why so?

Because great evils spring from this sort of continence.

For adulteries and fornications and the ruin: of families have often arisen from hence.

For if when men have their own wives they commit fornication, much more if yon defraud them of this consolation.

And well says le, ''Defraud not; fraud'' here, and '¢debt'' above, that he might shew the strictness of the right of dominion in question.

For that one should practice continence against the will of the other is '' defrauding ; '' but not so, with the other's consent: any more than I count myself defrauded, if after persuading me you take away any thing of mine.

Since only he defrauds who takes against another's will and by force.

A thing which many women do, working sin rather than righteousness, and thereby becoming acountable for the husband's

'¢ But this I say by way of permission, not of commandment.

ForI would that all men were even as I myself; ina state of continence.''

This he doth in many places when he is advising about difficult matters; he brings forward himself, and says, '' Be ye imitators of me.''

'' Howbeit each man hath his own gift from God, one after this manner, and another after that.'"

Thus since he had heavily charged them saying, '' for your incontinence,'' he again comforteth them by the words, '' each one hath his own gift of God;" not declaring that towards that virtue there is no need of zeal on our part, but, as I was saying before, to comfort, them.

Forsif ite bea." out 7 vandeman contributes nothing thereunto, how _ sayest thou, '' But (v. 8.) Isay to the unmarried and to widows, it is good for them if they abide even as I: (v. 9.) but if they have not continency let them marry ?'' Do you see the strong sense of Paul how he both signifies that continence is better, and yet puts no force on the person who cannot attain to it; fearing lest some offence arise ? uncleanness, and rending all asunder.

Whereas they should value concord above all things, since this is more important than all beside.

We will, if you please, consider it witha view to actual cases.

Thus, suppose a wife and husband, and let the wife be continent, without consent of her husband; well then, if hereupon he commit fornication, or though abstaining from fornication fret and grow restless and be heated and quarrel and give all kind of trouble to his wife; where is all the gain of the ''For it is better to marry than to burn.''

He indicates how great is the tyranny of concupiscence.

What he means is something like this: ''If you have to endure much violence and burning desire, withdraw yourself from your pains and toils, lest haply you be subVertes, fasting and the continence, a breach being made in love?

'There is none.

For what strange reproaches, how much trouble, how great a war must of course arise! since when

[4.] Ver.

1o.

'' But to the married I give charge, yet not I, but the Lord."'

Because it is a law expressly appointed by Christ which he is about to read to them about the ''not putting away a wife without fornication. 3... (Su; Mati vie 3 255 0G sc) nV cae S. Luke xvi. 18.) therefore he says, '' Not I."'

True it is what was before spoken though it were not expressly stated, yet it also is His decree.

But this, you see, He had delivered in express words.

So that the words ''I and not I'' have this difference of meaning.

For that you might not imagine even his own words to be human, therefore he added, '' For I think that I also have the Spirit of God."' in an house man and wife are at variance, the house will be no better off than a ship in a storm when the master is upon ill terms with the man at the head.

Wherefore he saith, '¢ Defraud not one another, unless it be by consent for a season, that ye may give yourselves unto prayer.''

It is prayer with unusual earnestness which he here means.

For if he is forbidding those who have intercourse with one another to pray, how could '' pray without ceasing'' have any place?

It is possible then to live with a wife and yet give heed unto prayer.

But by continence prayer is made more perfect.

For he did not say merely, Now what is that which '' to the married the Lord commanded?

That the wife depart not from her husband: (v. 11.) but if she depart, let her remain unmarried, or be reconciled unto her husband.''

Here, seeing that both on the score of continence and other pretexts, and because of infirmities of temper, (uixpod¢uytas.) it fell out that separations took place: it were

'« That ye may pray ;'' but, '' That ye may give yourselves unto it;'' as though what he speaks of might cause not uncleanness but much occupation.

''And may be together again, that Satan tempt you not.''

'Thus lest it should seem to be

HomILy XIX. ]

HOMILIES ON FIRST CORINTHIANS.

ble by having connection with an _ harlot; wherefore all the purity flits away.

But in the case before us it is not so.

But how?

The idolater is unclean but the woman is not unclean.

For if indeed she were a partner with him in that wherein he is unclean, I mean his impiety, she herself would also become unclean.

But now the idolater is unclean in one way, and the wife holds communion with him in another wherein he is not unclean.

For marriage and mixture of bodies is that wherein the communion consists. better, he says, that such things should not be at all; but however if they take place, let the wife remain with her husband, if not to cohabit with him, yet so as not to introduce any other to be her husband.

Ver.

12.

** But to the rest speak I, not the Lord.

If any brother have a wife that believeth not, and she is content to dwell with him, let him not leave her.

And if any woman hathan husband that believeth not, and he is content to dwell with her, let her not leave him."

For as when discoursing about separating from fornicators, he made the matter easy by the correction which he applied to his words, saying, '' Howbeit, not altogether with the fornicators of this world ;'' so also in this case he provideth for the abundant easiness of the duty, saying, ''If any wife have a husband, or husband a wife, that believeth not, let him not leave her.''

What sayest thoue 'If he be an unbeliever, let him remain with the wife, but not if he be a fornicator?

And yet fornication is a less sin than unbelief.'

I grant, fornication is a less sin: but God spares thine infirmities extremely.

And this is what He doth about the sacrifice, saying, (S. Mat. v. 24.) Again, there is a hope that this man may be reclaimed by his wife for she is made completely his own: but for the other it is not very easy.

For how will she who dishonored him in former times and became another's and destroyed the rights of marriage, have power to reclaim him whom she had wronged; him, moreover, who still remains to her as an alien?

Again in that case, after the fornication the husband is not a husband: but here, although the wife be an idolatress, the husband's rights are not destroyed.

However, he doth not simply recommend cohabitation with the unbeliever, but with the qualification that he wills it.

Wherefore he said, ''And he himself be content to dwell with her.''

For, tell me, what harm is there when the duties of piety remain unimpaired and there are good hopes about the unbeliever, that those already joined should so abide and not bring in occasions of unnecessary warfare?

For the question now is not about those who have never yet come together, but about those who are already joined.

He did not say, If any one wish to take an unbelieving wife, but, ''If any one hath an unbelieving wife.'?

Which means, If any after marrying' or being married have received the word of godliness, and then the other party which had continued in unbelief still yearn for them to dwell together, let not the marriage be broken off.

''For,'' saith he, '¢the unbelieving husband is sanctified in the wife."'

So great is the superabundance of thy purity.

'¢ Leave the sacrifice, and be reconciled to thy brother.''

'This also in the case of the man who owed ten thousand talents.

For him too He did not punish for owing him ten thousand talents, but for demanding back a hundred pence from his fellow-servant He took vengeance on him.

Then lest the woman might fear, as though she became unclean because of intercourse with her husband, he says, '' For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband."" And yet, if ''he that is joined to an harlot is one body," it is quite clear that the woman also who is joined to an idolater is one body.

Well: it is one body; nevertheless she becomes not unclean, but the cleanness of the wife overcomes the uncleanness of the husband ; and again, the cleanness of the believing husband, overcomes the uncleanness of the unbelieving wife.

What then, is the Greek holy?

Certainly not: for he said not, He is holy; but, '' He is sanctified in his wife.''

And this he said, not to signify that he is' holy, but to deliver the woman as completely as possible from her fear and lead the man to desire the truth.

For the uncleanness is not in the bodies wherein there is communion, but in the mind and the thoughts.

And here follows the proof; namely, that if thou continuing unclean have offspring, the child, not being of thee alone, is of course unclean or half clean.

But now it is not unclean.

'To which effect he adds, '' else were your children unclean ; but now are they holy ; "'

How then in this case is the uncleanness overcome, and _ therefore the intercourse allowed ; while in the woman who prostitutes herself, the husband is not condemned in casting her out?

Because here there is hope that the lost member may be saved through the marriage; but in the other case the marriage has already been dissolved; and there again both are corrupted ; but here the fault is in one only of the two.

I mean something like this: she that has been guilty of fornication is utterly abominable: if then ''he that is joined to an harlot is one body,'' he also becomes abomina-

CHRYSOSTOM.

{Homiry XIX.

WORKS OF ST.

called, being in uncircumcision?

Remain uncircumcised.

Being circumcised, didst thou become a believer?

Continue circumcised.

For this is the meaning of, '' As God hath distributed unto each man."' For these are no hindrances to piety.

Thou art called, being a slave; another, with an unbelieving wife; another, being circumcised. that is, not unclean.

But the Apostle calls them, ''holy,'" by the intensity of the expression again casting out the dread arising from that sort of suspicion.

Ver. 15.

'' Yet if the unbelieving departeth, let him depart,'' for in this case the matter is no longer fornication.

But what is the meaning of, ''if the unbelieving departeth?''

For instance, if he bid thee sacrifice and take part in his ungodliness on account of thy marriage, or else part company; it were better the marYiage were annulled, and no breach made in godliness.

Wherefore he adds, ''A brother is not under bondage, nor yet a sister, in such cases.''

If day by day he buffet thee and keep up combats on this account, it is better to separate.

For this is what he glances at, saying, Astonishing ! where has he put slavery?

As circumcision profits not: and uncircumcision does no harm; so neither doth slavery, nor yet liberty.

And that he might point out this with surpassing clearness, he says, '' But even (AAV et xat dvvdoat) if thou canst become free, use it rather: '' that is, rather continue a slave.

Now upon what possible ground does he tell the person who might be set free to remain a slave?

He means to point out that slavery is no harm but rather an advantage.

'' But God hath called us in peace.''

For it is the other party who furnished the ground of separation, even as he did who committed uncleanness.

Now we are not ignorant that some say, the words, ''use it rather,'' are spoken with regard to liberty: interpreting it, ''if thou canst become free, become free.''? But the expression would be very contrary to Paul's manner if he intended this.

For he would not, when consoling the slave and signifying that he was inno respect injured, have told him to get free. Since perhaps some one might say, '' What then, if I am not able?

JI am an injured and degraded person.'?

This then is not what he says: but as I said, meaning to point out that a man gets nothing by being made free, he says, '' Though thou hast it in thy power to be made free, remain rather in slavery."'

Ver. 16. ''For how knowest thou, O wife, whether thou shalt save thine husband?'' This again refers to that expression, ''let her not leave him.''

That is, ''if he makes no disturbance, remain,'' saith he, '' for there ig even profit in this ; remain and advise and give counsel and persuade.''

For no teacher will have such power to prevail (Reg. 'zetoar.

Bened. toyvoat.1) as a wife.

And neither, on one hand, doth he lay any necessity upon her and absolutely demand the point of her, that he may not again do what would be too painful; nor, on the other, doth he tell her to despair: but he leaves the matter in suspense through the uncertainty of the future, saying, '' For how knowest thou, O wife, whether thou shalt save thy husband ? or how knowest thou, O husband whether thou shalt save thy wife?''

Next he addsalso the cause ; '' For he that was called in the Lord being a bondservant, is the Lord's free man: likewise he that was called, being free, is Christ's bondservant.''

'' For,"' saith he, ''in the things that relate to Christ, both are equal: and like as thou art the slave of Christ, so also is thy master.

How then is the slave a free man?

Because He has freed thee not only from sin, but also from outward slavery while continuing a slave.

For he suffers not the slave to be a slave, not even though he be a man abiding in slavery: and this is the great wonder.

[5.] And again, ver.

17.

'Only as God hath distributed to each man, as the Lord hath called each, so let him walk.

Was any one called being circumcised? let him not become uncircumcised.

Was any called in uncircumcision? let him not be circumcised.

Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.

Let each man abide in that calling wherein he was called. Wast thou called, being a slave?

Care not for it."

These things contribute nothing unto faith, saith he. Be notthen contentious neither be troubled ; for the faith hath cast out all these things.

But how is the slave a free man while continuing a slave?

When he is freed from passions and the diseases of the mind: when he looks down upon riches and wrath and all other the like passions.

Ver. 23. '*Ye were bought with a price:

'become not bondservants of men.''

This saying is addressed not toslaves only but also to free men. For it is possible for one who isaslave not to be.a slave ; and for one whois a freeman to be

'* Let each man abide in that calling wherein he was called.

Hast thou been called, having an unbelieving wife?

Continue to have her.

Cast not out thy wife for the faith's sake.

Hast thou been called, being a slave?

Care not for it.

Continue to be a slave.

Hast thou been ?[ This is the view of Calvin, Neander, Hoffmann, etc., but Bengel, De Wette, Meyer, Alford, Stanley,

Principal Edwards agree with Chrysostom, 'The question is a very nice one.C. ] 1 [The latter is adopted by Field. ]

HOMILIES ON FIRST CORINTHIANS.

Homity XIX.] a slave.

'' And how can one be a slave and not a slave?''

When he doeth all for God: when he feigns nothing, and doeth nothing out of eye-service towards men: that is how one that is a slave to men can be free.

Or again, how doth one that is free become a slave?

When he serves men in any evil service, either for gluttony or desire of wealth or for office' sake.

For such an one, though he be free, is more of a slave than any man.

/neither chain nor bondage nor the love of his mistress nor his being in a strange land.

But he abode free every where.

For this is liberty in the truest sense when even in bondage it shines through.

[6.] Such a thing is Christianity ; in slavery it bestows freedom.

And as that which is by nature an invulnerable body then shews itself to be invulnerable when having received a dart it suffers no harm; so also he that is strictly free then shows himself, when even under masters he is not enslaved.

For this cause his bidding is, ''remain a slave.''

But if it is impossible for one who is a slave to be a Christian such as he ought to be, the Greeks will condemn true religion of great weakness : whereas if they can be taught that slavery in no way impairs godliness, they will admire our doctrine.

For if death hurt us not, nor scourges, nor chains, much less slavery.

Fire and iron and tyrannies innumerable and diseases and poverty and wild beasts and countless things more dreadful than these, have not been able to injure the faithful; nay, they have made them even mightier.

And how shall slavery be able to hurt?

It is not slavery itself, beloved, that hurts; but the real slavery is that of sin.

And if thou be not a slave in this sense, be bold and rejoice.

No one shall have power to do thee any wrong, having the temper which cannot be enslaved.

But if thou be a slave to sin, even though thou be ten thousand times free thou hast no good of thy freedom.

And consider both these points.

Joseph was a slave but not a slave to men: wherefore even in slavery he was freer than all that are free.

For instance, he yielded not to his mistress; yielded not to the purposes which she who possessed him desired.

Again she was free; yet none ever so like a slave, courting and beseeching her own servant.

But she prevailed not on him, who was free, to do what he »would not.

This then was not slavery ; but it was liberty of the most exalted kind.

For what impediment to virtue had he from his slavery?

Let men hear, both slaves and free.

Which was the slave?

He that was entreated or she that did entreat?

She that besought or he that despised her supplication ?

In fact, there are limits set to slaves by God Himself; and up to what point one ought to keep them, has also been determined, and to transgress them is wrong.

Namely, when your master commands nothing which is unpleasing to God, it is right to follow and to obey; but no farther.

For thus the slave becomes free.

But if you go further, even though you are free you are become a slave.

At least he intimates this, saying, '' Be not ye the servants of men."'

But if this be not the meaning, if he bade them forsake their masters and strive contentiously to become free, in what sense did he exhort them, saying, '' Let each one remain in the calling in which he is called?''

And in another place, (1 Tim. vi. 1,2.) '' As many serFor, tell me, what profit is it when, though not in bondage to a man, thou liest down in subjection to thy passions?

Since men indeed often know how to spare; but those masters are never satiated with thy destruction.

Art thou in bondage to a man?

Why, thy master also is slave to thee, in arranging about thy food, in taking care of thy health and in looking after thy shoes and all the other things.

And thou dost not fear so much less thou shouldest offend thy master, as he fears lest any of those necessaries should fail thee.

'' But he sits down, while thou standest.''

And what of that?

Since this may be said of thee as well as of him.

Often, at least, when thou art lying down and sleeping sweetly, he is not only standing, but undergoing endless discomforts in the market-place ; and he lies awake more painfully than thou. vants as are under the yoke, let them count their own masters worthy of all honor ; and those that have believing masters, let them not despise them, because they are brethren who partake of the benefit.'"

And writing to the Ephesians also and to the Colossians, he ordains and exacts the same rules.

Whence it is plain that it is not this slavery which he annuls, but that which caused as it is by vice befalls free men also: and this is the worst kind of slavery, though he bea free man who is in bondage to it.

For what profit had Joseph's brethren of their freedom?

Were they not more servile than all slaves; both speaking lies to their father, and to the merFor instance; what did Joseph suffer from his mistress to be compared with what she suffered from her evil desire?

For he indeed did not the things which she wished to put upon him; but she performed every thing which her mistress ordered her, I mean her spirit of unchastity : which left not off until it had put her to open shame.

What master comSS a ae a i a are chants using false pretences, as well as to their brother?

But not such was the free man: rather every where and in all things he was true.

And nothing had power to enslave him,

Ilo

WORKS OF ST. CHRYSOSTOM.

{ HomiLty XIX, mands such things? what savage tyrant? | not separation.''

This isno contradiction.

For '¢Intreat thy slave,'' that is the word:

'' flatter the person bought with thy money, supplicate the captive ; even if he reject thee with disgust, again besiege him: even if thou speakest to him oftentimes, and he consent not, watch for his being alone, and force him, and become an object of derision."

What can be more dishonorable, what more shameful, than these words?

''And if even by these means you make no progress, why, accuse him falsely and deceive your husband.''

Mark how mean, how shameful are the commands, how unmerciful and savage and frantic.

What command does the master ever lay on his slave, such as those which her wantonness then laid upon that royal woman?

And yet she dare not disobey.

But Joseph underwent nothing of this sort, but every thing on the contrary which brought glory and honor. its being against consent makes a dissolution: but if with consent both live continently, it is no dissolution.

Then, lest this should seem to be laying down a law, he subjoins, (v. 28.) '' but if thou marry, thou hast not sinned."

He next alleges the existing state of things, ''the present distress, the shortness of the time,' and ''the affliction.'' For marriage draws along with it many things, which indeed he hath glanced at, as well here as also in the discourse about continence: there, by saying, ''the wife hath not power over herself;'' and here, by the expression, '' Thou art bound."'

'¢ But if and thou marry, thou hast not sinned."'

He is not speaking about her who hath made choice of virginity, for if it comes to that, she hath sinned.

Since if the widows! are condemned for having to do with second marriages after they have once chosen widowhood, much more the virgins.

Would you like to see yet another man under severe orders from a hard mistress, and without spirit to disobey any of them?

Consider Cain, what commands were laid on him by his envy.

She ordered him to slay his brother, to lie unto God, to grieve his father, to cast off shame; and he did it all, and in nothing refused to obey.

And why marvel that over a single person so great should be the power of this mistress?

She hath often destroyed entire nations.

For instance, the Midianitish women took the Jews, and all but bound them in captivity; their own beauty kindling desire, was the means of their vanquishing that whole nation.

Paul then to cast out this sort of slavery, said, '' Become not servants of men;'' that is, ''Obey not men commanding unreasonable things: nay, obey not yourselves.'?

Then having raised up their mind and made it mount on high, he says, '¢But such shall have trouble in the flesh.''

'And pleasure too,'' you will say: but observe how he curtails this by the shortness of the time, saying, (v. 28.) '' the time is shortened ;'' that is, 'we are exhorted to depart now and go forth, but thou art running further in.'"' And yet even although marriage had no troubles, even so we ought to press on towards things to come.

But when it hath affliction too, what need to draw on one's self an additional burden.

What occasion to take up such a load, when even after taking it you must use it as having it not?

For ''those even that have wives must be,'' he saith, ''as though they had none."'

Then, having interposed something about the future, he brings back his speech to the present.

For some of his topics are spiritual; as that, 'the one careth about the things which be her husband's, the other about those which be God's.''

Others relate to this present life; as, ''I would have you to be free from cares.''

But still with all this he leaves it to their own choice: inasmuch as he who after proving what is best goes back to compulsion, seems as if he did not trust his own statements.

Wherefore he rather attracts them by concession, and checks them as follows :

[7.] Ver.

25. '*Now concerning virgins. I have no commandment of the Lord ; but I give my judgment, as one that hath obtained mercy of the Lord to be faithful.''

Advancing on his way in regular order, he proceeds next to speak concerning virginity.

For after that he had exercised and trained them, in his words concerning continence, he goes forth towards what is greater, saying, ''I have no commandment, but I esteem it to be good.''

For what reason?

For the self-same reason as he had mentioned respecting continence.

Ver. 35. ''And this I say for your own profit, not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction.

Let the virgins hear that not by that one point is virginity defined ; for she that is careful about the things of the world cannot be a virgin, nor seemly.

Thus, when he said, '' There is difference between a wife and a virgin,'' he added this as the difference, and that wherein they are distinguished from each other And laying down

Ver.

27.

''Art thou bound unto a wife?

Seek not to be loosed.

Art thou loosed from a wife?

Seek not a wife."'

These words carry no contradiction to what had been said before but rather the most entire agreement with them.

For he says in that place also, '' Except it be by consent :'' as here he says, '* Art thou bound unto a wife?

Seek | 1 i, e, the widows whom St. Paul mentions, 1. Tim. v. 11, 12.

HoMILy XX.]

HOMILIES ON FIRST CORINTHIANS.

III the definition of a virgin and her that is not| composed by us upon this topic and as we have a virgin, he names, not marriage nor con-/|there with all the accuracy which we could, tinence but leisure from engagements and mul-| gone through every branch of the subject, we tiplicity of engagements.

For the evil is not in| considered it a waste of words to introduce it the cohabitation, but in the impediment to the | again here.

Wherefore, referring the hearer to strictness of life. that work as concerns these things, we will say

Ver. 36. ''But if any man think that he} this one thing here: We must follow after conbehaveth himself unseemly toward his virgin."' | tinence.

For, saith he, '' follow after peace, Here he seems to be talking about marriage; | and the sanctification without which no one shall but all that he says relates to virginity; for he;see the Lord.''

'Therefore that we may be allows even a second marriage, saying, '' only in| accounted worthy to see Him, whether we be in the Lord.''

Now what means, ''in the Lord?" | virginity or in the first marriage or the second,

With chastity, with honor: for this is needed | let us follow after this that we may obtain the very where, and must be pursued; for else we; kingdom of heaven, through the grace and lovcannot see God. ing-kindness of our Lord Jesus Christ ; to Whom

Now if we have passed lightly by what he| with the Father and the Holy Spirit, be glory, says of virginity, let no one accuse us of negli-| power, honor, now, henceforth, and for evergence; for indeed an entire book hath been | lasting ages.

Amen.

OV ON en .

ToCOle VilinoLs Now concerning things sacrificed to idols: we know that we all have knowledge.

Knowledge puffeth up, but love edifieth. tended to be more perfect were injured in no common way, partaking in the tables of demons.

This then was the subject of complaint. Now Ir is necessary first to say what the meaning|this blessed man being about to correct it, did of this passage is: for so shall we readily com-|not immediately begin to speak vehemently ; prehend the Apostle's discourse.

For he that|for that which was done came more of folly sees a charge brought against any one, except|than of wickedness: wherefore in the first he first perceive the nature of the offence will| instance there was need rather of exhortation not understand what is said.

What then is it/than of severe rebuke and wrath.

Now herein of which he was then accusing the Corinthians ?| observe his good sense, how he immediately

A heavy charge and the cause of many evils. | begins to admonish.

Well, what is it?

Many among them, having| '' Now concerning things sacrificed to idols, learnt that (St. Matt. xv. 11.) ''not the things} we know that we all have knowledge.''

Leavwhich enter in defile the man, but the things}ing alone the weak, which he always doth, he which proceed out,'' and that idols of wood and | discourses with the strong first.

And this is stone, and demons, have no power to hurt} what he did also in the Epistle to the Romans, or help, had made an immoderate use of their| saying, (Rom. xiv. 10.) '' But thou, why dost perfect knowledge of this to the harm both of | thou judge thy brother?'' for this is the sort of others and of themselves.

'They had both gone| person that is able to receive rebuke also with in where idols were and had partaken of the} readiness.

Exactly the same then he doth here tables there, and were producing thereby great | also. and ruinous evil.

For, on the one hand, those; And first he makes void their conceit by who still retained the fear of idols and knew} declaring that this very thing which they connot how to contemn them, took part in those | sidered as peculiar to themselves, the having meals, because they saw the more perfect sort} perfect knowledge, was common to all.

Thus, doing this; and hence they got the greatest | '' we know,"' saith he, '' that we all have knowlinjury: since they did not touch what was set|edge.''

For if allowing them to have high before them with the same mind as the others, | thoughts, he had first pointed out how hurtful but as things offered in sacrifice to idols; and| the thing was to others, he would not have done the thing was becoming a way to idolatry.

On/them so much good as harm.

For the ambithe other hand, these very persons who pre-| tious soul when it plumes itself upon any thing,

CHRYSOSTOM.

[Homity XX.

WORKS OF ST.

that is not on his guard, puffing nim up and elating him.

For arrogance is wont to cause divisions: but love both draws together and leads to knowledge.

And to make this plain he saith, '*' But if any man loveth God, the same is known of Him.''

So that ''I forbid not this,'' saith he, ''namely, your having perfect knowledge; but your having it with love, that I enjoin ; else is it no gain, but rather loss."' even though the same do harm to others, yet strongly adheres to it because of the tyranny of vain-glory.

Wherefore Paul first examines the matter itself by itself: just as he had done before in the case of the wisdom from without, demolishing it with a high hand.

But in that case he did it as we might have expected : for the whole thing was altogether blameworthy and his task was very easy.

Wherefore he signifies it to be not only useless, but even contrary to the Gospel.

But in the present case it was not possible to do this.

For what was done was of knowledge, and perfect knowlege.

Nor was it safe to overthrow it, and yet in no other way was it possible to cast out the conceit which had resulted from it.

What then doeth he?

First, by signifying that it was common, he curbs that swelling pride of theirs.

For they who possess something great and excellent are more elated, when they alone have it ; but if it be made out that they possess it in common with others, they no longer have so much of this feeling.

First then he makes it common property, because they considered it to belong to themselves alone.

Do you see how he already sounds the first note of his discourse concerning love?

For since all these evils were springing from the following root, i. e., not from perfect knowledge, but from their not greatly loving nor sparing their neighbors; whence ensued both their variance and their self-satisfaction, and all the rest which he had charged them with; both before this and after he is continually providing for love; so correcting the fountain of all good things.

'' Now why,"' saith he, '' are ye puffed up about knowledge?

For if ye have not love, ye shall even be injured thereby.

For what lis worse than boasting?

But if the other be | added, the first also will be in safety.

For although you may know something more than your neighbor, if you love him you will not set yourself up but lead him also to the same.''

Wherefore also having said, '' Knowledge puffeth up,'' he added, '' but love edifieth.''

He did not say, '' Behaveth itself modestly,'' but what is much more, and more gainful.

For their knowledge was not only puffing them up but also distracting them.

On this account he opposes the one to the other.

Next, having made it common, he does not make himself singly a sharer in it with them ; for in this way too he would have rather set them up; for as to be the only possessor elates, so to have one partner or two perhaps among leading persons has this effect just as much. For this reason he does not mention himself but all : he said not, ''I too have knowledge,'' but, '<we know that we all have knowledge.''

[2.] This then is one way, and the first, by which he cast down their pride ; the next hath greater force.

What then is this?

In that he shews that not even this thing itself was in all points complete, but imperfect, and extremely so.

And not only imperfect, but also injurious, unless there were another thing joined together with it.

For having said that '' we have knowledge,'"' he added, '' Knowledge puffeth up, but love edifieth :'' so that when it is without love, it lifts men up to absolute arrogance.

[3.] And then he adds a third consideration, which was of force to set them down.

What then is this? that although charity be joined with it, yet not even in that case is this our knowledge perfect.

And therefore he adds, Ver.

2...

*' But. if. any » man think sthatahe knoweth any thing, he knoweth nothing yet as he ought to know.''

This is a mortal blow.

'¢T dwell not,'' saith he, ''on the knowledge being common to all.

Isay not that by hating your neighbor and by arrogance, you injure yourself most.

But even though you have it by yourself alone, though you be modest, though you love your brother, even in this case you are imperfect in regard of knowledge.

'' For as yet thou knowest nothing as thou oughtest to know,"'

Now if we possess as yet exact knowledge of nothing, how is it that some have rushed on to such a pitch of frenzy as to say that they know

God with all exactness?

Whereas, though we had an exact knowledge of all other things, not even so were it possible to possess this knowledge tosuch an extent.

For how far He is apart from all things, it is impossible even to say.

'¢And yet not even love,'' you will say, ''without knowledge hath any advantage."

Well: this he did not say; but omitting it as a thing allowed by all, he signifies that knowledge stands in extreme need of love.

For he who loves, inasmuch as he fulfils the commandment which is most absolute of all, even though he have some defects, will quickly be blest with knowledge because of his love; as Cornelius and many others.

But he that hath knowledge but hath not love, not only shall gain nothing more, but shall also be cast out of that which he hath, in many cases falling into arrogance.

It seems then that knowledge is not productive of love, but on the contrary debars from it him

And mark how he pulls down their swelling pride: for he said not, ''of the matters before

HomiLy XX. ]

HOMILIES ON FIRST CORINTHIANS.

1 e us ye have not the proper knowledge,"' but, | but one.''

What then? are there no idols? no 'about every thing.''

And he did not say, statues?

Indeed there are; but they have no power: neither are they gods, but stones and demons.

For he is now setting himself against both parties ; both the grosser sort among them, and those who were accounted lovers of wisdom.

Thus, seeing that the former know of no more than the mere stones, the others assert that certain powers reside in them?, which they also call gods; to the former accordingly he says, that << ye,' but, ''no one whatever,'' be it Peter, be it Paul, be it any one else.

For by this he both soothed them and carefully kept them under.

Ver. 3.

'' But if any man love God, the same,'' he doth not say, '' knoweth Him,"' but, 'Cis known of Him.''

For we have not known Him, but He hath known us.

And therefore did Christ say, '' Ye have not chosen Me, but I have chosen you.'"'

And Paul elsewhere, '' Then shall T know fully,! even as also I have been known."'

'¢no idol is anything in the world,'' to the other, that '' there is no God but one.''

Observe now, I pray, by what means he brings down their high-mindedness.

First, he points out that not they alone knew the things which they knew ; for '' we all,'' hesaith, '' have knowledge.'"'

Next, that the thing itself was hurtful so long as it was without love; for '"<knowledge,'' saith he, ''puffeth up."

Thirdly, that even joined with love it is not complete nor perfect.

'' For if any man thinketh that he knoweth any thing, he knoweth nothing as yet as he ought to know," so he speaks.

In addition to this, that they have not even this from themselves, but by gift from God.

For he said not, '' hath known God,"' but, ''is known of Him.''

Again, that this very thing comes of love which they have not as they ought.

For, 'cif any man," saith he, ''love God, the same is known of Him."

Having then so much at large allayed their irritation, he begins to speak doctrinally, saying thus.

Do you mark how he writes these things, not simply as laying down doctrine, but in opposition to those without?

A thing indeed which we must at all times narrowly observe, whether he says anything abstractedly, or whether he is

Opposing any persons.

For this contributes in no ordinary way to the accuracy of our doctrinal views, and to the exact understanding of his expressions.

_ [5.] Ver. 5. '*For though there be that are called gods, whether in heaven or on earth, as there are gods many and lords many; yet to us there is one God, the Father, of Whom are all things, and we unto Him; and one Lord Jesus

Christ, through Whom are all things, and we through Him.''

Since he had said, that ''an idol is nothing'' and that ''there is no other God;"' and yet there were idols and there were those that were called gods; that he might not seem to be contradicting plain facts, he goes on to say,

[4.] Ver.

'*Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one.''

Look what a strait he hath fallen into!

For indeed his mind is to prove both; that one ought to abstain from this kind of banquet, and that it hath no power to hurt those who partake of it: things which were not greatly in agreement with each other.

For when they were told that they had no harm in them, they would naturally run to them as indif- ''For though there be that are called gods, as indeed there are ;'' not absolutely, '+ there are; "' but, ''called,'' not in reality having this but in names) be itsin » heaven'. or:-onmearth: "in heaven,'' meaning the sun and the moon and the remainder of the choir of stars; for these too the Greeks worshipped: but upon the earth demons, and all those who had been made gods of men:—'' yet to us there is One God, the Father.''

In the first instance having expressed it without the word '' Father,'' and said, '' there is no God but one,'' he now adds this also, when he had utterly cast out the others. ferent things.

But when forbidden to touch them, they would suspect, on the contrary, that their having power to do hurt occasioned the prohibition.

Wherefore, you see, he puts down their opinion about idols, and then states as a first reason for their abstaining the scandals which they place in the way of their brethren ; in these words:

'' Now concerning the eating of things sacrificed to idols, we know that no idol is anything in the world.''

Again he makes it common property and doth not allow this to be theirs alone, but extends the knowledge all over the world.

For '' not among you alone,'' says he, '' but every where on earth this doctrine prevails.'""

What then is it?

'* That no idol is anything in the world; that there is no God Next, he adduces what indeed is the greatest token of divinity; ''of Whom are all things."

For this implies also that those others are not gods, Por jitistsaid: jer. x) tr.)<* Tet. the gods who made not the heaven and the earth perish.'

Then he subjoins what is not less than this, ''and we unto Him.''

For when he saith, '¢of Whom are all things,'' he means the creation and the bringing of things out of nothing into existence.

But when he saith, ''and we unto Him,"' he speaks of the word of faith and mutual

? Olympius the Sophist, of Alexandria, A. D. 389, thus comforted the people when their idols were destroyed:

'' Shapes and counterfeits they were, fashioned of matter subject unto corruption, therefore to grind them to dust was easy: but those celestial powers which dwelt and resided in them are ascended to Heaven." vii. 15, quoted by Hooker, E. P. v. 65. 15.

Sozom.

1 émyvwcoua.

WORKS OF ST. CHRYSOSTOM.

[HomiLy XX.

together with the Son, lest they might suspect him to be speaking of two Lords; nor yet the Son, God, with the Father, lest he might be supposed to speak of two Gods: why marvel at his not having mentioned the Spirit?

His contest was, so far, with the Gentiles: his point, to signify that with us there isno plurality of Gods.

Wherefore he keeps hold continually of this word, ''One;"' saying, ''There is no God but One; and, to us there is One God, and One

Lord.''

From which it is plain, that to spare the weakness of the hearers he used this mode of explanation, and for this reason made no mention at all of the Spirit.

For if it be not this, neither ought he to make mention of the Spirit elsewhere, nor to join Him with the Father and the Son.

For if He be rejected from the Father and Son, much more ought He not to be put in the same rank with them in the matter of Baptism; where most especially the dignity of the Godhead appears and gifts are bestowed which pertain to God alone to afford.

Thus then I have assigned the cause why in this place He is passed over insilence.

Now do thou if this be not the true reason, tell me, why He is ranked with Them in Baptism?

But thou canst nct give any other reason but His being of equal honor, At any rate, when he has no such constraint upon him, he puts Him in the same rank, saying thus:

(2 Cor. xiii. 14.) '* The grace of our Lord Jesus Christ, and the love of God and the Father,! and the fellowship of the Holy Ghost, be with you all:'"' and again, (ch. xii 4.) '' There are diversities of gifts, but the same Spirit: and there are diversities of administrations, but the same Lord; and there are diversities of workings but the same God."'

But because now his speech was with Greeks and the weaker sort of the converts from among Greeks, for this reason he husbands it (tapeederat) so far.

And this is what the prophets do in regard of the Son ; no where making mention of Him plainly because of the infirmity of the hearers. appropriation (olzerwaews.), aS also he said before (1 Cor. i. 30.), '' but of Him are ye also in Christ Jesus.'

In two ways we are of Him, by being made when we were not, and by being made believers.

For this also is a creation: a thing which he also declares elsewhere; (Eph. ii, 15.) '' that He might create in Himself of the twain one new man."'

«¢ And there is one Lord, Jesus Christ, through Whom are all things, and we through Him."

And in regard to Christ again, we must conceive of this in like manner.

For through Him the race of men was both produced out of nothing into existence, and returned from error to truth.

So that as to the phrase ''of Whom,"' it is not to be understood apart from Christ.

For of Him, through Christ, were we created.

- [6.] Nor yet, if you observe, hath he distributed the names as if belonging exclusively, assigning to the Son the name Lord, and to the Father, God.

For the Scripture useth also often to interchange them; as when it saith, (Psalm cx. 1.) 'The Lord saith unto My Lord;'' and again, (Psalm xlv. 8.) '' Wherefore God Thy

God hath appointed Thee; '' and, (Rom. ix. 5.) '¢Of Whom is Christ according to the flesh, Who is God over all.''

And in many instances you may see these names changing their places.

Besides, if they were allotted to each nature severally, and if the Son were not God, and God as the Father, yet continuing a Son: after saying, ''but to us there is but One God,"' it would have been superfluous, his adding the word ''Father,'' with a view to declare the Unbegotten.

For the word of God was sufficient to explain this, if it were such as to denote Him only.

And this is not all, but there is another remark to make: that if you say, '' Because it is said

'One God,' therefore the word God doth not apply to the Son;'' observe that the same holds of the Son also.

For the Son also is called '¢Qne Lord,'' yet we do not maintain that therefore the term Lord applies to Him alone.

So then, the same force which the expression ''One"' has, applied to the Son, it has also, applied to the Father.

And as the Father is not thrust out from being the Lord, in the same sense as the Son is the Lord, because He, the Son, is spoken of as one Lord; so neither does it cast out the Son from being God, in the same sense as the Father is God, because the Father is styled

One God.

Ver. 7. '* But not in all is knowledge,"' saith he.

What knowledge doth he mean? about God, or about things offered in sacrifice to idols?

For either he here glances at the Greeks who say that there are many gods and lords, and who know not Him that is truly God; or at the converts from among Greeks who were still rather infirm, such as did not yet know clearly that they ought not to fear idols and that '' an idol is nothing in the world.''

But in saying this, he gently soothes and encourages the latter.

For there was no need of mentioning all he had to reprove, particularly as he intended to visit them again with more severity.

[7.] Now if any were to say, '¢ Why did he make no mention of the Spirit? '' our answer might be this: His argument was with idolaters, and the contention was about '' gods many and lords many.'"'

And this is why, having called the Father, God, he calls the Son, Lord.

If now he ventured not to call the Father Lord [8.] '' But some being used to the idol eat as of a thing sacrificed to an idol, and their con1 «ai Ilatpos, om. in rec, text.

HOMILIES ON FIRST CORINTHIANS.

HomiL_y XX.] They still | science being weak is defiled.'' tremble at idols, he saith.

For tell me not of the present establishment, and that you have received the true religion from your ancestors.

But carry back your thoughts to those times, and consider when the Gospel was just set on foot, and impiety was still at its height, and altars burning, and sacrifices and libations offering up, and the greater part of men were Gentiles ; think, I say, of those who from their ancestors had received impiety, and who were the descendants of fathers and grandfathers and greatgrandfathers like themselves, and who had sufbut all of us have knowledge,'' and that '(no one knoweth any thing as he ought to know,'' and that '' knowledge puffeth up;"' then having soothed them, and said that 'this knowledge is not in all,'' and that '' weakness is the cause of these being defiled,'' in order that they might not say, '' And what is it to us, if knowledge be not in all?

Why then has not such an one knowledge?

Why ishe weak?"

—I say, in order that they might not rejoin in these terms, he did not proceed immediately to point out clearly that for fear of the other's harm one ought to abstain: but having first made but a sort of skirmish upon mention of him, he points out what is more than this.

What then is this?

That although no one were injured nor any perversion of another ensued, not even in this case were it right so to do.

For the former topic by itself is laboring in vain.

Since he that hears of another being hurt while himself has the gain, is not very apt to abstain; but then rather he doth so, when he finds out that he himself is no way advantaged by the thing.

Wherefore he sets this down first, saying, '' But meat commendeth us not to God."

See how cheap he holds that which was accounted to spring from perfect knowledge! 'For neither if we eat are we the better," (that is, stand higher in God's estimation, as if we had done any thing good or great :) ''nor if we eat not are we the worse,'' that is, fallin any way short of others.

So far then he hath signified that the thing itself is superfluous, and as nothing.

For that which being done profits not, and which being left undone injures not, must be superfluous. fered great miseries from the demons.

How must they have felt after their sudden change !

How would they face and tremble at the assaults of the demons!

For their sake also he employs some reserve, saying, ''But some with con_science of the things sacrificed to an idol.!"" Thus he neither exposed them openly, not to strike them hard; nor doth he pass by them altogether : but makes mention of them in a vague manner, saying, '' Now some with conscience of the idol even until now eat as of a thing sacrificed to an idol; that is, with the same thoughts as they did in former times: 'and their conscience being weak is defiled ;''' not yet being able to despise and once for all laugh them to scorn, but still in some doubt.

Just as if a man were to think that by touching a dead body he should pollute himself according to the Jewish custom, and then seeing others touching it with aclear conscience, but not with the same mind touching it himself, would be polluted.

This was their state of feeling at that time.

'' For some,"'' saith he, '' with conscience of the idol do it even until now."'

Not without cause did he add, '' even until now;'' but to signify that they gained no ground by their refusing to condescend.

For this was not the way to bring them in, but in some other way persuading them by word and by teaching.

[10.] But as he goes on, he discloses all the harm which was likely to arise from the matter.

For the present, however, that which befel the brethren is his subject.

Ver. g. ''For take heed,'' saith he, 'lest by any means this liberty of yours become a stumbling-block to the weak among the brethren."' (7a adehg@y not in rec. text.) << And their conscience being weak is defiled."'

No where as yet doth he state his argument about the nature of the thing, but turns himself this way and that as concerning the conscience of the person partaking.

For he was afraid lest in his wish to correct the weak person, he should inflict a heavy blow upon the strong one, and make him also weak.

On which account he spares the one no lessthan the other. Nor doth he allow the thing itself to be thought of any consequence, but makes his argument very full to prevent any suspicion of the kind.

He did not say, '' Your liberty is become a stumbling-block,"' nor did he positively affirm it that he might not make them more shameless ; but how?

''Take heed ;'' frightening them, and making them ashamed, and leading them to disavow any such conduct.

And he said not, '"«This your knowledge'? which would have sounded more like praise; nor '' this your perfectness ;"' but, '' your liberty ;'"' a thing which seemed to savor more of rashness and obstinacy and arrogance.

Neither said he, ''To the brethren,'' but, '"To those of the brethren who are weak ;"' enhancing his accusation from their not even sparing the weak, and those too their brethren.

For let it be so that you correct them not, nor arouse them: yet why trip them up,

[9.] Ver. 8. ''But meat doth not commend us to God.

For neither if we eat are we the better, nor if we 'eat not are we the worse."'

Do you see how again he takes down their high spirit? in that, after saying that ''not only they

1 tov eidwAoOvTov. rec. text. etdwAov.

CHRYSOSTOM.

[Homity XX.

WORKS "OF Sf.

hath brought their offence up to the very sumand make them to stumble, when you ought to stretch out the hand? but for that you have no mind: well then, at least avoid casting them down.

Since if one were wicked, he required punishment ; if weak, healing: but now he is not only weak, but also a brother. mit of iniquity?

And again, he makes mention of the infirmity of the other sort: and so, the very thing which these considered to make for them, that he every where turns round upon their own head.

And he said not, ' Putting stumbling-blocks in their way,'' but, '' wounding;'' so as by the force of his expression to indicate their cruelty.

For what can be more savage than a man who wounds the sick ? and yet no wound is so grievous as making a man to stumble.

Often, in fact, is this also the cause of death.

Ver. ro. ''For if a man see thee who hast. knowledge, sitting at meat in an idol's temple, will not his conscience if he is weak, be emboldened! to eat things sacrificed to idols ?"'

After having said, '' Take heed lest this your liberty become a stumbling-block,'' he explains how and in what manner it becomes so: and he continually employs the term '' weakness,"' that the mischief may not be thoucht to arise from the nature of the thing, nor 'mons appear formidable.

As thus:

''At present,'' saith he, ''a man is on the point of withdrawing himself entirely from all idols; but when he sees you fond of loitering about them, he takes the circumstance for a recommendation and abides there himself also.

So that not only his weakness, but also your ill-timed behavior, helps to further the plot against him ; for it is you who make him weaker."'

But how do they ''sin against Christ?''

In one way, because He considers the concerns of His servants as His own; in another, because those who are wounded go to make up His Body and that which is part of Him: ina third way, because that work of His which He built up by His own blood, these are destroying for their ambition's sake.

[11.} Ver. 13.

'*'Wherefore, if meat make my brother to stumble, I will eat no flesh for ever.''

This is like the best of teachers, to teach in his own person the things which he speaks.

Nor did he say whether justly or unjustly; but in any case.

<''I say not,'' (such is his tone,) ''meat offered in sacrifice to an idol, which is already prohibited for another reason; but if any even of those things which are within license and are permitted causes stumbling, from these also will | abstain: and not one or two days, but all the time of my life."'

For he saith, ''I will eat no flesh for ever.''

And he said not, '' Lest I destroy my brother,"' but simply, ''That I make not my brother to stumble.''

For indeed it comes of folly in the extreme that what things are greatly cared for by Christ, and such as He should have even chosen to die for them, these we should esteem so entirely beneath our notice as not even to abstain from meats on their account.

Ver. 11.

''And through thy meat? he that is weak perisheth, the brother for whose sake Christ died."'

For there are two things which deprive you of excuse in this mischief; one, that he is weak, the other, that he is thy brother: rather, I should say, there is a third also, and one more terrible than all.

What then is this?

That whereas Christ refused not even to die for him, thou canst not bear even to accommodate thyself to him.

By these means, you see, he reminds the perfect man also, what he too was before, and that for him He died.

And he said not, ''For whom even to die was thy duty ;'' but what is much stronger, that even

Christ died for his sake.

<'' Did thy Lord then not refuse to die for him, and dost thou so make hirn of none account as not even to abstain from a polluted table for his sake?

Yea, dost thou permit him to perish, after the salvation so wrought, and, what is still more grievous,

'for a morsel of meat?'''

For he said not, '' for thy perfectness,"' nor '' for thy knowledge, Shuts sa fons thy meatieimtisom tiatonthe charges are four, and these extremely heavy : that it was a brother, that he was weak, and one of whom Christ made so much account as even to die for him, and that after all this for a Now these things might be seasonably spoken not to them only, but also to us, apt as we are to esteem lightly the salvation of our neighbors and to utter those satanical words.

I say, satanical: for the expression, '' What care I, though such an one stumble, and such another perish?'' savors of his cruelty and inhuman mind.

And yet in that instance, the infirmity also of those who were offended had some share in the result: but in our case it is not so, sinning as we do in such a way as to offend even the strong.

For when we smite, and raven, and overreach, and use the free as if they were slaves, whom is not this enough to offend?

'Tell me not of such a man's being a4 shoemaker, another a dyer, another a brazier: but bear in mind that he is a believer and a brother.

Why these are they whose disciples we are; the fishermen, "'morsel of meat'' he is destroyed.

Ver.

12.

'And thus sinning against the brethren, and wounding their weak conscience, ye sin against Christ."'

Do you observe how quietly and gradually he 1 oixodounOjoerar, ' established," ' edified."'

2 Bowoer, rec, text yywoer, Comp. Rom. xiv. 15.

HomILy XX.]

HOMILIES ON FIRST CORINTHIANS.

the publicans, the tent-makers, of Him who was brought up in the house of a carpenter; and who deigned to have the carpenter's betrothed wife for a mother ; and who was laid, after His swaddling clothes, in a manger; and who had not where to lay His head ;—of Him whose aware that there is no one, yet not on this account are those who live now to be despised : for if for Christ's sake thou give honor, though one be last of all, yet if he be a believer he shall justly be honored.

For suppose a general and a common soldier both present themselves before you, being friends of the king, and you open your house to both: in which of their persons would you seem to pay most honor to the king?

Plainly in that of a soldier.

For there were in the general, beside his loyalty to the king, many other things apt to win such a mark of respect from you: but the soldier had nothing else but his loyalty to the king. journeys were so long that His very journeying was enough to tire Him down; of Him who was supported by others.

[12.] Think on these things, and esteem the pride of man to be nothing.

But count the tent-maker as well as thy brother, as him that is borne upon a chariot and hath innumerable servants and struts in the market-place: nay, rather the former than the latter; since the term brother would more naturally be used where there is the greater resemblance.

Which then resembles the fisherman?

He who is supported by daily labor and hath neither servant nor dwelling, but is quite beset with privations ; or that other who is surrounded with such vast pomp, and who acts contrary to the laws of God?

Despise not then him that is more of the two thy brother, for he comes nearer to the Apostolic pattern.

Wherefore God bade us call to our suppers and our feasts the lame, and the maimed, and those who cannot repay us; for these are most of all properly called good deeds which are done for God's sake.

Whereas if thou entertain some great and distinguished man, it is not such pure mercy, what thou doest : but some portion many times is assigned to thyself also,! both by vain-glory, and by the return of the favor, and by thy rising in many men's estimation on account of thy guest.

At any rate, I think I could point out many who with this view pay court to the more distinguished among the saints, namely, that by their means they may enjoy a greater intimacy with rulers, and that they may find them thenceforth more useful in their own affairs and to their families.

And many such favors do they ask in recompense from those saints; a thing which mars the repayment of their hospitality, they seeking it with such a mind.

"'Not however,'' say you, ''of his own accord, but by compulsion ; for he doeth not this of his own mind.''

How comes this?

Hast thou not heard, '' Judge not, that ye be not judged ?''

But, to convince thyself that he doeth it not against his inclination, approach and give him ten thousand talents of gold, and thou shalt see him putting it away from him.

And thus, even though he have received no wealth by inheritance from his ancestors, yet when it is in his power to take it, and he lets it not come near him neither adds to his goods, he exhibits a mighty proof of his contempt of wealth. For so John was the son of Zebedee that extremely poor man: yet I suppose we are not therefore to say that his poverty was forced upon him.

And why need I say this about the saints?

Since he who seeks, even from God, the reward of his labors in the present life and follows after virtue for this world's good, is sure to diminish his recompense.

But he that asks for all his crowns wholly there, is found far more admirable; like that Lazarus, who even now is ' receiving'

2(st.) Lukerxvi.

25)! there" alli '*his good things;'' like those Three Children, who when they were on the point of being thrown into the furnace said, (Dan. iil.

17, 18.) Whensoever then thou seest one driving nails, smiting with a hammer, covered with soot, do not therefore hold him cheap, but rather for that reason admire him.

Since even Peter girded himself, and handled the drag-net, and went a fishing after the Resurrection of the Lord.

'< There is a God in heaven able to deliver us ; and if not, be it known unto thee, O king, that we serve not thy gods, nor worship the golden image which thou hast set up: '' Ike Abraham, who even offered? his son and slew him; and this he did, not for any reward, but esteeming this one thing the greatest recompense, to obey the Lord.

And why say I Peter?

For this same Paul himself, after his incessant runnings to and fro and all those vast miracles, standing in a tentmaker's shop, sewed hides together: while angels were reverencing him and demons trembling.

And he was not ashamed to say, (Acts xx. 34.) '' Unto my necessities, and to those who were with me, these hands ministered."

What say I, that he was not ashamed?

Yea, he gloried in this very thing.

These let us also imitate.

For so shall we be visited with a return of all our good deeds and that abundantly, because we do all with such a mind as this: so shall we obtain also the But you will say, '' Who is there now to be compared with the virtue of Paul?''

I too am 1 wepiCetai Te mpos oe.

2 avynyaye.

WORKS OF ST. CHRYSOSTOM.

[Homity XXI. brighter crowns.

And God grant that we may 'to the Father and the Holy Spirit, be glory, all obtain them, through the grace and loving-| power, honor, now, henceforth, and for everkindness of our Lord Jesus Christ, with Whom, | lasting ages.

Amen.

HOM DY eer 1 Cor.

IX. they should take offence, and abstained from permitted things to edify others; what must they deserve who abstain not from idol sacrifices? and that, when many perish thereby? a thing which even apart from all scandal one ought to shrink from, as being ''the table of demons."'

Am I not an Apostle? am Inot free ? have I not seen Jesus Christ our Lord ? are not ye my work in the Lord ?

INASMUCH as he had said, '' If meat make my brother to stumble I will eat no flesh forever; "' a thing which he had not yet done, but professed he would do if need require: lest any man should say, '' Thou vauntest thyself at random, and art severe in discourse, and utterest words of promise, a thing easy to me or to any body ; but if these sayings come from thy heart, shew by deeds something which thou hast slighted in order to avoid making thy brother stumble: '' for this cause, I say, in what follows he is compelled to enter on the proof of this also, and to point out how he was used to forego even things permitted that he might not give offence, although without any law to enforce his doing so.

The sum therefore of this whole topic is this which he works out in many verses.

But we must resume it and make a fresh entrance on what he hath alleged.

For neither hath he set it down thus expressly as I have worded it; nor doth he leap at once upon it; but begins from another topic, thus speaking ; [2.] ''Am I not an Apostle?''

For besides all that hath been said, this also makes no small difference that Paul himself is the person thus conducting himself.

As thus: To prevent their alleging, ''You may taste of the sacrifices, sealing* at the same time:"' for a while he withstands not that statement, but argues, And we are not yet come to the admirable part of the matter: though it be admirable that he abstain even from things lawful to avoid offence: but it is his habit of doing so at the cost of so much trouble and danger!.

'< For why,"' saith he, '' speak of the idol sacrifices ?

Since although Christ had enjoined that those who preach the Gospel should live at the charge of their disciples, I did not so, but chose, if need were, to end my life with famine and die the most grievous of deaths, so I might avoid receiving of those whom I instruct.''

'¢ Though it were lawful, your brethren's harm should keep you from doing so;'' and afterwards he proves that it is not even lawful.

In this particular place, however, he establishes the former point from circumstances relating to himself.

And intending presently to say that he had received nothing from them, he sets it not down at once, but his own dignity is what he first affirms:

''Am I not an Apostle? am I not free?"'

Thus, to hinder their saying, '' True; thou didst not receive, but the reason thou didst not was its not being lawful; °' he sets down therefore first the causes why he might reasonably have received, had he been willing to do so.

Not because they would otherwise be made to stumble, but because his not receiving would edify them?: a much greater thing for him to do.

And to witness this he summons themselves, among whom he was used to live in toil and in hunger, nourished by others, and put to straits, in order not to offend them.

And yet there was no ground for their taking offence, for it would but have been a law which he was fulfilling.

But for all this, by a sort of supererogation he used to spare them.

Further: that there might not seem to be any thing invidious in regard of Peter and such as Peter, in his saying these things, (for they did not use to decline receiving;) he first shows that they had authority to receive, and then that no one might say, '' Peter had authority to receive but thou hadst not,'' he possesses the Now if he did more than was enacted lest i hearer beforehand with these encomiums of himself.

And perceiving that he must praise 'The reading here adopted is Savile's.

2A slight transposition has been made here: the sense seeming to require it.

7éx meptovaias.

"i. e. making the sign of the Cross: gfpayigovte.

HomiLy XXI.]

HOMILIES ON FIRST CORINTHIANS.

himself, (for that was the way to correct the Corinthians,) yet disliking to say any great thing of himself, see how he hath tempered both but of those which have you for witnesses.

Upon which it follows that if from no other quarter, yet from you I have a right to receive.

Nevertheless, from whom I had most right to receive, even you whose teacher I was, from those

I received not."' feelings as the occasion required: limiting his own panegyric, not by what he knew of himself, but by what the subject of necessity required.

For he might have said, ''I most of all had a right to receive, even more than they, because |

"'If to others I am not an Apostle, yet at least I am to you.'"'

Again, he states his point by concession.

For the whole world had him for its Apostle.

'' However," saith he, '<I say not that, I am not contending nor disputing, but what concerns you I lay down.

'For the seal of mine Apostleship are ye:'"' i.e., its proof.

> 9) 'J labored more abundantly than they.

But this he omits, being a point wherein he surpassed them; and those points wherein they were great and which were just grounds for their receiving, those only he sets down: as follows :

''Should any one, moreover, desire to learn whence I am an Apostle, you are the persons whom I bring forward: for all the signs of an Apostle have I exhibited among you, and not one have I failed in.''

As also he speaks in the Second Epistle, saying, (2 Cor. xii.

12.) ''Though I am nothing, truly the signs of an Apostle were wrought among you in all patience, by signs and wonders and mighty works.

For what is there wherein ye were made inferior to the rest of the Churches?''

Wherefore he saith, '<The seal of mine Apostleship are ye."'

'' For I both exhibited miracles, and taught by word, and underwent dangers, and shewed forth a blameless life.'"

And these topics you may see fully set forth by these two Epistles, how he lays before them the demonstration of each with all exactness.

'¢Am I not an Apostle? am I not free?" i. e.

'<have I not authority over myself? am I under any, to overrule me and forbid my receiving?"

''But they have an advantage over you, in having been with Christ."

''Nay, neither is this denied me."' view to which he saith, With a '¢ Have I not seen Jesus Christ our Lord ?"'

For 'last of all,'' (c. xv. 8.) saith he, '' as unto one born out of due time, He appeared unto me also.''

Now this likewise was no small dignity : since ''many Prophets,'' (S. Mat. xiii. 17.) saith He, ''and righteous men have desired to see the things which ye see, and have not seen them :'' and, '' Days will come when ye shall desire to see one of these days.' (S. Luke xvii. on. featileh: Vier cay 4 ''My defence to them that examine me is this.''

What is, '' My defence to them that examine me is this?''

''To those whe seek to know whereby I am proved to be an Apostle, or who accuse me as receiving money, lor inquire the cause of my not receiving, or " What then, though thou be 'an Apostle,' and 'free,' and hast 'seen Christ,' if thou hast not exhibited any work of an Apostle ; how then can it be right for thee to receive ?"'

Wherefore after this he adds, '¢Are not ye my work in the Lord?"

For this is the great thing; and those others avail nothing, apart from this.

Even Judas himself was ''an Apostle,'' and ''free,"' and ''saw Christ ;'' but because he had not '' the work of an Apostle,"' all those things profited him not.

You see then why he adds this also, and calls themselves to be witnesses of it. would fain shew that Iam not an Apostle: to all such, my instruction given to you and these

| things which I am about to say, may stand for a | full explanation and defence.''

What then are | these?

Ver. 4, 5. '* Have we no right to eat and to drink?

Have we no right to lead about a wife that is a believer?''

Why, how are these sayings a defence?

<'' Because, when it appears that I abstain even from things which are allowed, it cannot be just to look suspiciously on me as a deceiver or one acting for gain."

Moreover, because it was a great thing which he had uttered, see how he chastens it, adding,

'In the Lord:"' i.e., '*the work is God's, not mine."

Ver. 2. ''If to others I am not an Apostle, yet at least I am to you."

Wherefore, from what was before alleged and from my having instructed you and from this which I have now said, I have matter sufficient to make my defence to you: and all who examine me I meet upon this ground, alleging both what has gone before and this which follows:

Do you see how far he is from enlarging here without necessity?

And yet he had the whole world to speak of, and barbarous nations, and sea and land.

However, he mentions none of these things, but carries his point by concession, and even granting more thanhe need.

Asif he had said, ''Why need I dwell on things over and above, since these even alone are enough for my present purpose?

I speak not, you will observe, of my achievements in other quarters, '¢Have we no right to eat and to drink? have we no right to lead about a wife that is a believere'"'

'*Yet for all this, having it I abstain ?"'

What then? did he not use to eat or to drink?

WORKS OF ST. CHRYSOSTOM.

[ HomILy XXT.

Nor is he satisfied with one example.

For to him who is rather simple and dull, this also is wont to come as a great refreshment, viz. their seeing the common custom also going along with the laws of God.

Wherefore he proceeds to another topic also and says, '' Who planteth a vineyard, and eateth not of the fruit thereof ?"'

For as by the former he indicated his dangers, so. by this his labor and abundant travail and care.

It were most true to say that in many places he really did not eat nor drink: for (c. iv. 11.)

'cin hunger,'' saith he, ''and in thirst, and in nakedness'' we were abiding.''

Here, however, this is not his meaning; but what? ''We eat not nor drink, receiving of those whom we instruct, though we have a right so to receive."'

'Have we no right to lead about a wife that is a believer, even as the rest of the Apostles, and the brethren of the Lord, and Cephas?'"'

Observe his skilfulness.

The leader of the choir stands last in his arrangement: since that is the time for laying down the strongest of all one's topics.

Nor was it so wonderful for one to be able to point out examples of this conduct in the rest, as in the foremost champion and in him who was entrusted with the keys of heaven.

But neither does he mention Peter alone, but all of them: as if he had said, Whether you seek the inferior sort or the more eminent, in all you find patterns of this sort.

He adds likewise a third example, saying, 'Who feedeth a flock, and eateth not of the milk thereof?''

He is exhibiting the great concern which it becomes a teacher to show for those who are under his rule.

For, in fact, the Apostles were both soldiers and husbandmen and shepherds, not of the earth nor of irrational animals, nor in such wars as are perceptible by sense; but of reasonable souls and in battle array with the demons.

It also must be remarked how every where he preserves moderation, seeking the useful only, not the extraordinary.

For hesaid not, '' What soldier serveth and is not enriched?'' but, For the brethren too of the Lord, being freed from their first unbelief (vid. S. John vii. 5.), had come to be among those who were approved, although they attained not to the Apostles.

And accordingly the middle place is that which he hath assigned to them, setting down those who were in the extremes before and after.

'¢ What soldier everserveth at his own charges? ''

Neither did he say, '' Who planteth a vineyard, and gathereth not gold, or spareth to collect the whole fruit ?'' but, ''Who eateth not of the fruit thereof?''

Neither did he say, '' Who feedeth a flock, and maketh not merchandize of the lambs?''

But what?

<''And eateth not of the milk thereof?''

Not of the lambs, but of the milk; signifying, that a little relief should be enough for the teacher, even his necessary food alone.

(This refers to those who would devour all and gather the whole of the fruit.) Ver. 6. ''Or I only and Barnabas, have we not a right to forbear working ?"'

(See his humility of mind and his soul pure from envy, how he takes care not to conceal him whom he knew to be a partaker with him- | self in this perfection.) For if the other things be common, how is not this common?

Both} they and we are apostles and are free, and have seen Christ, and have exhibited the works of Apostles.

'Therefore we likewise have a night both to live without working and to be supported by our disciples.

'¢So likewise the Lord ordained,'' saying, '' The laborer 1s worthy of his food.'' (St.

Mat. x.

10.) And not this only doth he establish by his illustrations, but he shows also what kind of man a priest ought to be.

For he ought to possess both the courage of a soldier and the diligence of a husbandman and the carefulness of a shepherd, and after all these, to seek nothing more than necessaries.

[4.] Ver. 7.

'* What soldier ever serveth at his own charges?''

For since, which was the strongest point, he had proved from the Apostles that it is lawful to do so, he next comes to examples and to the common practice; as he uses to do: '*'What soldier serveth at his own charges? '' saith he.

But do thou consider, I pray, how very suitable are the examples to his proposed subject, and how he mentions first that which isaccompanied with danger ; viz. soldier- | ship and arms and wars.

For such a kind of thing was the Apostolate, nay rather much more | hazardous than these.

For not with men alone was their warfare, but with demons also, and [5.] Having shewn, as you see, both from the Apostles, that it is not forbidden the teacher to receive, and from illustrations found in common life, he proceeds also to a third head, thus saying,

Ver. 8. ''Do I speak these things after the manner of men? or saith not the law also the same ?"' against the prince of those beings was their battle array.

What he saith therefore is this:

' Not even do heathen governors, cruel and unjust as they are, require their soldiers to endure service and peril and live on their own means.

How then could Christ ever have required this ? "'

| ments.

For since he had hitherto alleged nothing out of the Scriptures, but put forward the common custom; 'think not,'' saith he, ''that I am confident in these alone, nor that I go to the opinions of men for the ground of these enactFor I can shew that these things are

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