his labors ; '' and he that thresheth ought to|others partake of this right over you,'' i. e.,

his labors ; '' and he that thresheth ought to|others partake of this right over you,'' i. e.,

HomILy XXI. }

HOMILIES ON FIRST CORINTHIANS.

I2I also well-pleasing to God, and I read an ancient law enjoining them.''

Wherefore also he carries on his discourse in the form of a question, which is apt to be done in things fully acknowledged ; thus saying, '' Say I these things after the manner

| of men?'' i. e. ''do I strengthen myself only by human examples?'' ''or saith not the law also the same ?"' they in their own persons both plough and tread the floor.

And of the ploughing, because there was nothing to reap, but labor only, he used the word, ''hope;'' but of treading the floor he presently allows the fruit, saying, '' He that thresheth is a partaker of his hope.''

Further, lest any should say, << Is this then the return for so many toils,'' he adds, '' in hope,"' i. e., '* which is to come.'' No other thing therefore doth the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.

Ver. g. ''For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn."'

And on what account hath he mentioned this, having the example of the priests?

Wishing to establish it far beyond what the case required.

Further, lest any should say, '' And what have we to do with the saying about the oxen ?"' he works it out more exactly, saying, ''Is it for the oxen that God careth;''

Doth God then, tell me, take no care for oxen?

Well, He doth take care of them, but not so as to make a law concerning such a thing as this.

So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the | teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen.

[6.] Ver.

11.

''If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things? "'

Lo, he adds also a fourth argument for the duty of yielding support.

For since he had said, '' What soldier ever serveth at his own charges?'' and, ''who planteth a vineyard ?"' and, ''who feedeth a flock?' and introduced the ox that treadeth the corn; he points out likewise another most reasonable cause on account

\of which they might justly receive ; viz. having bestowed much greater gifts, no more as having labored only.

What is it then? '' if we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?''

Seest thou a most just allegation and fuller of reason than all the former ? for ''in those instances,'' says he,

Wherein he points out another thing likewise, that the labor of teachers both is and ought to be great.

'¢carnal is the seed, carnal also is the fruit; but here not so, but the seed is spiritual, the return carnal.''

Thus, to prevent high thoughts in those who contribute to their teachers, he signified that they receive more than they give.

As if he had said, '* Husbandmen, whatsoever they sow, this also do they receive; but we, sowing in your souls spiritual things, do reap carnal.''

For such is the kind of support given by them.

Further, and still more to put them to the blush.

And again another thing.

What then is this?

That whatever is said by the Old Testament respecting care for brutes, in its principal meaning bears on the instruction of human beings: as in fact do all the rest: the precepts, for example, concerning various garments; and those concerning vineyards and seeds and not making the ground bear divers crops,! and those concerning leprosy ; and, in a word, all the rest: for they being of a duller sort He was discoursing with them from these topics, advancing them by little and little.

Ver. 12. ''If others partake of this right over you, do not we yet more ?"'

See also again another argument, and this too from examples though not of the same kind.

For it is not Peter whom he mentions here nor the Apostles, but certain other spurious ones, with whom he afterwards enters into combat, and concerning whom he says, (2 Cor. xi. 20.) 'If a man devour you, if he take you captive, if he exalt himself, if he smite you on the face,'' and already he is sounding the prelude? to the fight with them.

Wherefore neither did he say, 'If others take of you,'' but pointing out their insolence and tyranny and trafficking, he says, 'if others partake of this right over you,'' i. e.,

And see how in what follows he doth not even confirm it, as being clear andself-evident.

For having said, '' Is it for the oxen that God careth ?"' he added, ''or saith he it altogether for our sake?''

Not adding even the ''altogether'' at random, but that he might not leave the hearer any thing whatever to reply.

And he dwells upon the metaphor, saying and declaring, '' Yea for our sakes it was hope; because he who ploweth ought to plow in hope; "'

1. e., the teacher ought to enjoy the returns of | his labors ; '' and he that thresheth ought to | thresh in hope of partaking.'"'

And observe his wisdom in that from the seed he transferred the '¢rule you, exercise authority, use you as servants, not taking you captive only, but with much matter to the threshing floor; herein also again | authority.'?

Wherefore he added ''do not we manifesting the many toils of the teachers, that | yet more?'' which he would not have said if 1 Stahopov movety thy ynv. See Deut. xxii. 9. LXX.

2 mpoavaxpoverTat.

CHRYSOSTOM.

[Homity XX].

WORKS OF ST.

chose to do even more than was commanded rather than hinder the Gospel,'' i.e., your instruction.

Now if we in a matter left free to us, and when we were both enduring much hardship and having Apostles for our pattern, used abstinence lest we should give hindrance, (and he did not say, ''subversion,'' but '' hindrance;'' nor simply '' hindrance,'' but ''any'' hindrance,) that we might not, so to speak, cause so much as the slightest suspense and delay to the course of the Word:

''If now," saith he, '' we used so great care, how much more ought you to abstain, who both come far short of the Apostles and have no law to mention, giving you permission: but contrariwise are both putting your hand to things forbidden and things which tend to the great injury of the Gospel, not to its hindrance only!; and not even having any pressing necessity in view.''

For all this discussion he had moved on account of these Corinthians, who were making their weaker brethren to stumble by eating of things sacrificed to idols. the discourse were concerning the Apostles.

But it is evident that he hints at certain pestilent men, and deceivers of them.

''So that besides the law of Moses even ye yourselves have made a law in behalf of the duty of contribution."

And having said, ''do not we yet more?'' he does not prove why yet more, but leaves it to their consciences to convince them of that, wishing at the same time both to alarm and to abash them more thoroughly.

[7.] '' Nevertheless, we did not use this right; "' i.e., '* did not receive.''

Do you see, when he had by so many reasons before proved that receiving is not unlawful, how he next says, ''we receive not,'' that he might not seem to abstain as from a thing forbidden?

'* For not because it is unlawful,'' saith he, '' do Inot receive; for it is lawful and this we have many ways shown : from the Apostles; from the affairs of life, the soldier, the husbandman, and the shepherd ; from the law of Moses; from the very nature of the case, in that we have sown unto you spiritual things; from what yourselves have done to others.''

But as he had laid down these things, lest he should seem to put to shame the Apostles who were in the habit of receiving ; abashing them and signifying that not as from a forbidden thing doth he abstain from it: so again, lest by his large store of proof and the examples and reasonings by which he had pointed out the propriety of receiving, he should seem to be anxious to receive himself and therefore to say these things; he now corrects it.

And afterwards he laid it down more clearly where [8.] These things also let us listen to, beloved ; that we may not despise those who are offended, nor, ''cause any hindrance to the Gospel of Christ ;'' that we may not betray our own salvation.

And say not thou to me when thy brother is offended, '' this or that, whereby he is offended, hath not been forbidden ; it is permitted.''

For I have something greater to say to thee: 'although Christ Himself have permitted it, yet if thou seest any injured, stop and do not use the permission.''

For this also did Paul ; when he might have received, Christ having granted permission, he received not.

Thus hath our Lord in His mercy mingled much gentleness with His precepts that it might not be all merely of commandment, but that we might do much also of our own mind.

Since it was in His power, had He not been so minded, to extend the commandments further and to say, ''he who fasts not continually, let

;him be chastised; he who keeps not his virginity, let him be punished; he that doth not strip himself of all that he hath, let him suffer the severest penalty.''

But he did not so, giving thee occasion, if thou wilt, to be forward in doing more.

Wherefore both when He was discoursing about virginity, He said, '' He that is able to receive, let him receive it: '' and in | the case of the rich man, some things He comhe says, '' And I wrote not these things, that it may be so done in my case;'' but here his words are, '' we did not use this right."

And what is a still greater thing, neither could any have this to say, that being in abundance we declined using it; rather, when necessity pressed upon us we would not yield to the necessity.

Which also in the second Epistle he says; ''I robbed other Churches, taking wages of them that I might minister unto you; and when I was present with you, and was in want, I was not a burden on any man."'

(2 Cor. xi. 8, 9.) And in this Epistle again, 'We both hunger, and thirst, and are naked, and are buffeted."

(1 Cor. iv. 11.) And here again he hints the same thing, saying, '' But we bear all things.'"? For by saying, ''we bear all things,'' he intimates both hunger and great straits and all the other things.

'' But not even thus have we been compelled,'' saith he, ''to break the law which we laid down for ourselves. manded, but some He left to the determination of hismind.

For He said not, '' Sell what thou hast,'' but,. '¢ If thou wilt be perfect, sell.''

But we are not only not forward to do more, and to go beyond the precepts, but we fall very short even of the measure of things commanded.

Wherefore?

''that we may cause no hinderance to the Gospel of Christ.''

For since the Corinthians were rather weak-minded, '' lest we should wound you,"' saith he '' by receiving, we

1 The reading seems imperfect, and unintelligible: it is rendered as if it were, ovx emi tw eyxomrhv povov Sovvac.

Homi.y XXI.]

HOMILIES ON FIRST CORINTHIANS.

And whereas Paul suffered hunger that he might not hinder the Gospel; we have not the heart even to touch what is in our own stores, though we see innumerable souls overthrown.

'' Yea,'' saith one, ''let the moth eat, and let not the poor eat; let the worm devour, and let not the naked be clothed ; let all be wasted away with time, and let not Christ be fed; and this when thee: for he indeed is meet to be pitied because he hath fallen into so great necessity; but we are worthy of innumerable punishments because we compel the poor to suffer such things.

For if we would easily give way, never would he have chosen to endure such things.

And why speak I of nakedness and trembling ?

For I will tell a thing yet more to be shuddered at, that some have been compelled even to deprive their children of sight at an early age in order that they might touch our insensibility.

For since when they could see and went about naked, neither by their age nor by their misfortunes could they win favor of the unpitying, they added to so great evils another yet sterner tragedy, that they might remove their hunger ;

He hungereth.''

'' Why, who said this?'' it will be asked.

Nay, this is the very grievance, that not in words but in deeds these things are said: for it were less grievous uttered in words than done in deeds.

For is not this the cry, day by day, of the inhuman and cruel tyrant, Covetousness, to those who are led captive by | her?

'Let your goods be set before informers and robbers and traitors for luxury, and not before the hungry and needy for their sustenance.'"'

Is it not ye then who make robbers?

Is it not ye who minister fuel to the fire of the envious?

Is it not ye who make vagabonds and traitors, putting your wealth before them for a bait?

What madness is this? (for a madness it is, and plain distraction,) to fill. your chests | with apparel, and overlook him that is made after God's image and similitude, naked and trembling with cold, and with difficulty keeping himself upright. thinking it to be a lighter thing to be deprived

'of this common light and that sunshine which \is given to all, than to struggle with continual famine and endure the most miserable of deaths.

Thus, since you have not learned to pity pov- 'erty, but delight yourselves in misfortunes, they satisfy your insatiable desire, and both for themselves and for us kindle a fiercer flame in hell.

[9.] And to convince you that this is the reason why these and such like things are done, I will tell you of an acknowledged proof which noman can gainsay.

There are other poor men, of light and unsteady minds and not knowing how to bear hunger, but rather enduring every

'thing than it.

These having often tried to deal with us by piteous gestures and words and finding that they availed nothing, have left off those supplications and thenceforward our very wonder-workers are surpassed by them, some chewing the skins of worn-out shoes, and some fixing sharp nails into their heads, others lying about in frozen pools with naked stomachs, and others enduring different things yet more horrid

'than these, that they may draw around them '¢But he pretends,' saith one, ''this tremor and weakness.''

And dost thou not fear lest a thunderbolt from heaven, kindled by this word, should fall upon thee?

(For I am bursting with wrath: bear with me.) Thou, I say, pampering and fattening thyself and extending thy potations to the dead of night and comforting thyself in soft coverlets, dost not deem thyself liable to judgment, so lawlessly using the gifts of God: (for wine was not made that we should be drunken; nor food, that we should

9? pamper our appetites ; nor meats, that we should distend the belly.) But from the poor, the wretched, from him that is as good as dead, from him demandest thou strict accounts, and dost thou not fear Christ's tribunal, so full of all awfulness and terror?

Why, if he do play the hypocrite, he doth it of necessity and want, because of thy cruelty and inhumanity, requiring the use of such masks and refusing all inclination to mercy.

For who is so wretched and miserable as without urgent necessity, for one loaf of bread, to submit to such disgrace, and the ungodly spectators.

And thou, while these things are going on, standest laughing and wondering the while and making a fine show of other men's miseries, our common nature disgracing itself.

And what could a fierce demon do more?

Next, you give him money in abundance that he may do these things more promptly.

And to him that prays and calls on God and approaches with modesty, you vouchsafe neither an answer nor a look: rather you utter to him, continually teazing you, those disgusting expressions, '' Ought this fellow to live? or at all to breathe and see this sun ?'' whereas to the other sort you are both cheerful and liberal, as though you were appointed to dispense the prize of that ridiculous and Satanic

'unseemliness.

Wherefore with more propriety to those who appoint these sports and bestow nothing till they see others punishing themselves, might these words be addressed, '' Ought to bewail himself and endure so severe a pun-. ishment?

So that this hypocrisy of his goeth about, the herald of thine inhumanity.

For since by supplicating and beseeching and uttering piteous expressions and lamenting and weeping and going about all day, he doth not obtain even necessary food, he devised perhaps even this contrivance also, the disgrace and blame whereof falls not so much on himself as on

WORKS OF ST. CHRYSOSTOM.

[ HomiLy XXI. ity great.

Let them be once aware of this, even though they be of all men most miserable, they will never choose to punish themselves so severely, I pledge myself; nay, they will even give you thanks for delivering them both from the mockery and the pain of that way of life.

But as it is, for charioteers you would let out even your own children, and for dancers you would throw away your very souls, while for Christ an hungered you spare not the smallest portion of your substance.

But if you give a little silver, you think as much of it as if you had laid out all you have, not knowing that not the giving but the giving liberally, this is true almsgiving.

Wherefore also it is not those simply who give whom the prophet proclaims and calls happy, but those who bestow liberally.

For he doth not say simply, He hath given, but what ? (Ps. cxii. 8.) '' he hath dispersed abroad, he hath given to the poor.''

For what profit is it, when out of it thou givest as it were a glass of water out of the sea, and even a widow's magnanimity is beyond thy emulation?

And how wilt thou say, '' Pity me, O Lord, according to thy great pity, and according to the multitude of thy mercies blot out my transgression,"' thyself not pitying according to any great pity, nay, haply not according to any little.

For I am greatly ashamed, I own, when I see many of the rich riding upon their golden-bitted chargers with a train of domestics clad in gold, and having couches of silver and other and more pomp, and yet when there is need to give to a poor man, becoming more beggarly than the very poorest. these men to live, to breathe at all, or see the sun, who trangress against our common nature, who insult God?''

For whereas God saith, ''Give alms, and I give thee the kingdom of heaven,"' thou hearest not: but when the Devil shews thee a head pierced with nails, on a sudden thou hast become liberal.

And the contrivance of the evil spirit pregnant with so much mischief, hath wrought upon thee more than the promise of God bringing innumerable blessings.

If gold were to be laid down to prevent the doing of these things or the looking upon them when done, there is nothing which thou oughtest not to practise and endure, to get rid of so excessive madness; but ye contrive every thing to have them done, and look on the doing of them.

Still askest thou then, tell me, to what end is hell-fire?

Nay, ask not that any more, but how is there one hell only?

For of how many punishments are not they worthy, who get up this cruel and merciless spectacle and laugh at what both they and yourselves ought to weep over; yea, rather of the two, ye who compel them to such unseemly doings.

'¢But I do not compel them,'' say you.

What else but compelling is it, I should like to know?

Those who are more modest and shed tears and invoke God, thou art impatient even of listening to; but for these thou both findest silver in abundance and bringest around thee many to admire them.

'Well, let us leave off,'' say you, '' pitying them.

And dost thou too enjoin this?''

Nay, it is not pity, O man, to demand so severe a punishment for a few pence, to order men to maim themselves for necessary food and cut into many pieces the skin of their head so mercilessly and pitifully.

<'' Gently,'' say you, '< for it is not we who pierce those heads.''

Would it were thou, and the horror would not be so horrible.

For he that slays a man does a much more grievous! thing than he who bids him slay himself, which indeed happens in the case of these persons.

For they endure more bitter pains when they are bidden to be themselves the executors of these wicked commands.

[1z.] But what is their constant talk?

'' He hath,"' they say, ''the common church-allowance.'?"

And what is that to thee?

For thou wilt not be saved because I give; nor if the Church bestow hast thou blotted out thine own sins.

For this cause givest thou not, because the Church ought to give to the needy?

Because the priests pray, wilt thou never pray thyself?

And because others fast, wilt thou be continually drunken?

Knowest thou not that God enacted not almsgiving so much for the sake of the poor as for the sake of the persons themselves who bestow ?

And all this in Antioch, where men were first called Christians, wherein are bred the most civilized of mankind, where in old time the fruit of charity flourished so abundantly.

For not only to those at hand but also to those very far off, they used to send, and this when famine was expected.

But dost thou suspect the priest?

Why this thing itself, to begin with, is a grievous sin.

However, I will not examine the matter too nicely.

Do thou it all in thine own person, and so shalt thou reap a double reward.

Since in fact, what we say in behalf of almsgiving, we say not, that thou shouldest offer to us, but that thou shouldest thyself minister by thine own hands.

For if thou bringest thine alms to me, perhaps thou mayest even be led captive by vain-glory, and oftentimes likewise thou shalt go

| away offended through suspicion of something [10.] What then ought we to do? say you.

To cease from this savage practice: and to convince all that are in need that by doing these things they will gain nothing, but if they modestly approach they shall find your liberal- * xaAerwtepov ; the sense seems to require " /ess grievous:" perhaps the negative has slipped out of the text.

Homity XXI.]

HOMILIES ON FIRST CORINTHIANS.

evil: but if ye do all things by yourselves, ye) maimed, and other such like causes, what must shall both be rid of offences and of unreason-| be done?

'Turn away from all these, and block able suspicion, and greater is your reward.!up so many ports?

Who then could endure the Not therefore to compel you to bring your|shipwrecks that would ensue; the weepings, the money hither, do I say these things; nor from| lamentations, the wailings which would reach indignation on account of the priests being ill- | us from every quarter ? reported of.

For if one must be indignant and| Let us not then speak at random what comes grieve, for you should be our grief, who say this| into our mind.

For now, as I have just said, ill.

Since to them who are spoken ill of falsely | we are really prepared to render up our accounts and vainly the reward is greater, but to the to you.

But even if it were the reverse, and ye speakers the condemnation and punishment is | had corrupt teachers plundering and grasping at heavier.

Isay not these things therefore in} every thing, not even so were their wickedness their behalf, but in solicitude and care for you. | an apology for you.

For the Lover of mankind For what marvel is it if some in our generation | and All-wise, the Only-Begotten Son of God, are suspected, when in the case of those holy |seeing ali things, and knowing the chance that men who imitated the angels, who possessed | in so great length of time and in so vast a world nothing of their own, I mean the Apostles, |there would be many corrupt priests; lest the there was a murmuring in the ministration to|carelessness of those under their rule should the widows (Acts vi. 1.) that the poor were| increase through their neglect, removing every overlooked ? when''' not one said that aught of |excuse for indifference; ''In Moses' seat,'' the things he possessed was -his own, but they | saith He, ''sit the Scribes and the Pharisees ; had all things common ?'' (Acts iv. 32.) all things, therefore, whatsoever they bid you,

Let us not then put forward these pretexts, | these do ye, but do not ye after their works: "' nor account it an excuse that the Church is| implying, that even if thou hast a bad teacher, wealthy.

But when you see the greatness of her | this will not avail thee, shouldest thou not attend substance, bear in mind also the crowds of poor|to the things which are spoken.

For not from who are on her list, the multitudes of her sick, | what thy teacher hath done but from what thou her occasions of endless expenses.

Investigate, | hast heard and disobeyed, from that, I say, doth scrutinize, there is none to forbid, nay, they are; God pass his sentence upon thee.

So that if even ready to give you an account.

But I wish|thou doest the things commanded, thou shalt to go much farther.

Namely, when we have} then stand with much boldness: but if thou disgiven in our accounts and proved that our|obey the things spoken, even though thou expenditure is no less than our income, nay, | shouldest show ten thousand corrupt priests, this sometimes more, I would gladly ask you this| will not plead for thee at all.

Since Judas also further question:

When we depart hence and | was an apostle, but nevertheless this shall never shall hear Christ saying, '' Ye saw me hungry, | be any apology for the sacrilegious and covetous. and gave me no meat; naked, and ye clothed| Nor will any be able when accused to say, me not;'' what shall we say? what apology | '' Why the Apostle was a thief and sacrilegious, shall we make?

Shall we bring forward such|and a traitor ;'' yea, this very thing shall most and such a person who disobeyed these com-| of all be our punishment and condemnation that mands? or some of the priests who were sus- | not even bythe evils of others were we corrected. pected?

''Nay, what is this to thee? for I| For this cause also these things were written accuse thee,'' saith He, ''of those things| that we might shun all emulation of such things. wherein thou hast thyself sinned.

And the; Wherefore, leaving this person and that, let apology for these would be, to have washed|us take heed to ourselves.

For ''each of us away thine own offences, not to point to others | shall give account of himself toGod.''

In order whose errors have been the same as thine.'' therefore that we may render up this account In fact, the Church through your meanness is| with a good defence, let us well order our own compelled to have such property as it has now. | lives and stretch out a liberal hand to the needy,

Since, if men did all things according to the | knowing that this only is our defence, the showapostolical laws, its revenue should have been|ing ourselves to have rightly done the things your good will, which were both a secure chest | commanded ; there is no other whatever.

And and an inexhaustible treasury.

But now when|if we be able to produce this, we shall escape ye lay up for yourselves treasures upon the earth | those intolerable pains of hell, and obtain the and shut up all things in your own stores, while| good things to come; unto which may we all the Church is compelled to be at charges with} attain, by the grace and mercy of our Lord Jesus bands of widows, choirs of virgins, sojournings |

Christ, with Whom, to the Father and the Holy of strangers, distresses of foreigners, the misfor-| Ghost, be glory, power, and honor, now and tunes of prisoners, the necessities of the sick and | ever, and world without end.

Amen.

ET © NE Tee eet Te COR. Ty a sora.

| the dangers, but from the greatness of the gift.

|For he said not, ''if we have jeoparded our- 'selves,'' or '' exposed ourselves to snares,'' but,

Know ye not that they which minister about sacred things eat of the temple? and they which wait upon the altar have their portion with the altar?

Evenso did the Lord ordain that they which proclaim the Gospel should live of the Gospel.

'¢if we sowed unto you spiritual things.''

And the part of the priests, as far as possible, he exalts, saying, '' They which minister about sacred things,'' and '' they that wait upon the |altar,'' thereby intending to point out their conHE takes great care to show that the receiving was not forbidden.

Whereupon having said so much before, he was not content. but proceeds also to the Law, furnishing an example closer to the point than the former.

For it was not the same thing to bring forward the oxen and to adduce the law expressly given concerning priests. tinual servitude and patience.

Again, ashe had spoken of the priests among the Jews, viz. both the Levites and the Chief Priests, so he hath expressed each of the orders, both the inferior and the superior; the one by saying, '' they which minister about sacred things,'' and the other by saying, ''they which wait upon the altar.''

For not to all was one work commanded ; but some were entrusted with the coarser, others with the more exalted offices.

Comprehending therefore all these, lest any should say, ''why talk to us of the old law? knowest thou not that ours is the time of more perfect commandments? '' after all those topics he placed that which is strongest of all, saying,

But consider, I pray, in this also the wisdom of Paul, how he mentions the matter in a way to give itdignity.

For he did not say, '' They which minister about sacred things receive of those who offer them.''

But what?

<'' They eat of the temple:'' so that neither they who receive may be blamed nor they who give may be lifted up.

Wherefore also what follows he hath set down in the same way.

For neither did he say, '' They which wait upon the altar receive of them which sacrifice,"' but, '' have their portion with the altar.''

For the things offered now no longer belonged to those who offered them, but to the temple and the altar.

And he said not, '' They receive the holy things,'' but, they '' eat of the temple,"' indicating again their moderation, and that it behoves them not to make money nor to be rich.

And though he say that they have their portion '' with the altar,'' he doth not speak of equal distribution but of relief given them as their due.

And yet the case of the Apostles was much stronger.

For in the former instance the priesthood was an honor, but in the latter it was dangers and slaughters and violent deaths.

Wherefore all the other examples together did not come up to the saying, ''If we sowed unto you spiritual things:'' since in saying, '' we sowed,'' he points out the storms, the danger, the snares, the unspeakable evils, which they endured in preaching.

Nevertheless, though the superiority was so great, he was unwilling either to abase the things of the old law or to exalt the things which belong to himself: nay he even contracts his own, reckoning the superiority not from Ver. 14.

'' Even so did the Lord ordain that they who proclaim the Gospel should live of the Gospel."'

Nor doth he even here say that they are supported by men, but as in the case of the priests, of ''the temple"? and ''of the altar,'' so likewise here,

''of the Gospel;'' and as there he saith, ''eat,'' so here, ''live,'' not make merchandize nor lay up treasures.

For the laborer,'' saith He, ''is worthy of his hire."'

[2.] Ver. 15. '' But I have used none of these things: "'

What then if thou hast not used them now, saith one, but intendest to use them at a future time, and on this account sayest these things.

Far from it; for he speedily corrected the notion, thus saying ; '¢ And I write not these things that it may be so done in my case."'

And see with what vehemence he disavows and repels the thing :

'« For it were good for me rather to die, than that any man should make my glorying void."'

And not once nor twice, but many times he uses this expression.

For above he said, '' We

HomILy XXII.]

HOMILIES ON FIRST CORINTHIANS.

Near 4 did not use this right: and after this again, | beyond the commandment, have a great reward

''that I abuse not my right: '' and here, <" but I have used none of these things.''

'' These things;'' what things?

The many examples.!

That is to say, many things giving me license; the soldier, the husbandman, the shepherd, the Apostles, the law, the things done by us unto you, the things done by you unto the others, the priests, the ordinance of Christ ; by none of these have I been induced to abolish my own law, and to receive.

And speak not to me of the past: (although I could say, that I have endured much even in past times on this account, ) nevertheless I do not rest on it alone, but likewise concerning the future I pledge myself, that I would choose rather to die of hunger than be deprived of these crowns. in this respect: but such as are in pursuance of a commandment, not so great: and so in this respect he says, the one is more than the other ; not in the very nature of the thing.

For what is equal to preaching; since it maketh men vie even with the angels themselves.

Nevertheless since the one is a commandment and a debt, the other a forwardness of free-will, in this respect this is more than that.

Wherefore he saith, explaining the same, what I just now mentioned :

''For if I do this of mine own will, I have a reward, but if not of mine own will, a stewardship is entrusted to me;'' taking the words of mine own '' will'' and '* not of mine own will,'' of its being committed or not committed to him.

And thus we must understand the expression, '¢For it were good for me rather to die,"' saith he, ''than that any man should make my glorying void."'

'<for necessity is laid upon me;'' not asthough he did aught of these things against his will,

God forbid, Sut as though he were bound by the things commanded, and for contradistinction to the liberty in receiving before mentioned.

Wherefore also Christ said to the disciples, (St. Luke xvii. 10.) '' When ye have done all, say, We are unprofitable servants ; for we have done that which was our duty to do."'

He said not, ''that any man should abolish my law,'' but, ''my glorying.''

For lest any should say, '' he doth it indeed but not cheerfully, but with lamentation and grief,'' willing to show the excess of his joy and the abundance of his zeal, he even calls the matter '< glorying.''

So far was he from vexing himself that he even glories, and chooses rather to die than to fall from this ''glorying.''

So much dearer to him even than life itself was that proceeding of his.

'«What then is my reward?

That when I preach the Gospel, I may make the Gospel without charge.''

What then, tell me, hath Peter no reward?

Nay, who can ever have so great an one as he?

And what shall we say of the other Apostles?

How then said he, 'If I do this of mine own will I have a reward, but if not of mine own will, a stewardship is entrusted to me?'

Seest thou here also his wisdom ?

For he said not, '' But if not of mine own will,"'

I have no reward, but, ''a stewardship is committed unto me:"' implying that even thus he hath a reward, but such as he obtains who hath performed what was commanded, not such as belongs to him who hath of his own resources. been generous and exceeded the commandment.

[3.] Next, he exalts it from another consideration also, and signifies that it was a great thing, not that he might show himself famous, (for far was he from that disposition,) but to signify that he rejoices, and with a view more abundantly to take away all suspicion.

For on this account, as I before said, he also called it a glorying: and what saith he?

Ver. 16, 17, 18.

'' For if I preach the Gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the Gospel!

For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship entrusted tome.

Whatthen is my reward?

'That when I preach the Gospel, I may make the Gospel of Christ without charge, so as not to use to the full my right in the Gospel."'

'¢What then is the reward?

That, when I preach the Gospel,"' saith he, ''I may make the Gospel without charge, so as not to use to the full my right in the Gospel.''

See how throughout he uses the term ''right,'' intimating this, as I have often observed; that neither are they who receive worthy of blame.

But he added, ''in the Gospel,'' partly to show the reasonableness of it, partly also to forbid our carrying the matter out into every case.

For the teacher ought to receive, but not the mere drone also."

What sayest thou? tell me.

''If thou preach the Gospel, it is nothing for thee to glory of, but it is, if thou make the Gospel of Christ without charge?''

Is this therefore greater than that?

By no means; but in another point of view it hath some advantage, inasmuch as the one is a command, but the other is a good deed of my own free-will: for what things are done

2 (Chrysostom's view of this difficult passage appears to be:

'If my preaching the Gospel is an optional thing, I have a reward ; if on the other hand it is not optional but obligatory, then reward is out of the question (Luke xvii. 10).

But it is obligatory in my case, and yet I have a reward, viz. the privilege of preaching gratuitously."'

This is one of Paul's felicitous paradoxes.

'' The consciousness of Amr oes freely a free Gospel was his pay for | declining to be paid.""

C , 1 (Better, '' None of these preogatives,'' such as freedom from restrictions as to food, freedom tv marry, and authority to claim maintenance from the churches.

Edwards zx do. C.]

CHRYSOSTOM.

[HomiLy XXII

WORKS"OF ST:

[4.] Ver. 19.

'* For though I was free from 'lievers and yet adhered to the law.

For they were no longer as Jews, yet 'under the law.'

And when was he under the law?

When he shaved his head; when he offered sacrifice.

Now these things were done, not because his mind changed, (since such conduct would have been wickedness,) but because his love condescended.

For that he might bring over to this faith those who were really Jews, he became such himself not really, showing himself such only, but not such in fact nor doing these things from a mind so disposed.

Indeed, how could he, zealous as he was to convert othersalso, and doing these things only in order that he might free others who did them from that degradation? all men, I brought myself under bondage to all, that I might gain the more."

Here again he introduces another high step in advance.

Fora great thing it is even not to receive, but this which he is about to mention is much more than that.

What then is it that he says?

''Not only have I not received," saith he, '' not only have I not used this right, but I have even made myself a slave, and in a slavery manifold and universal.

For not in money alone, but, which was much more than money, in employments many and various have

I made good this same rule: and I have made myself a slave when I was subject to none, having no necessity in any respect, (for this is the _ieaning of, ''though I was free from all men; '') and not to any single person have | been a slave, but to the whole world."'

Ver. 21.

'* To them that are without law, as without law.''

These were neither Jews, nor Christians, nor Greeks; but 'outside of the Law,' as was Cornelius, and if there were any others like him.

For among these also making his appearance, he used to assume many of their ways.

But some say that he hints at his discourse with the Athenians from the inscription on the altar, and that so he saith, ''to them that are without law, as without law."'

Wherefore also he subjoined, ''1I brought myself under bondage to all.''

'That is, '* To preach the Gospel I was commanded, and to proclaim the things committed to my trust; but the contriving and devising numberless things beside, all that was of my own zeal.

For I was only under obligation to invest the money, whereas I did every thing in order to get a return for it, attempting more than was commanded.''

Thus doing as he did all things of free choice and zeal and love to Christ, he had an insatiable desire for the salvation of mankind.

Wherefore also he used to overpass by a very great deal the lines marked out, in every way springing higher than the very heaven.

Then, lest any should think that the matter was a change of mind, he added, ''not being without law to God, but under law to Christ ; "'

1.e., 'so far from being without law, I am not simply under the Law, but I have that law which is much more exalted than the older one, viz. that of the Spirit and of grace.''

Wherefore also he adds, '' to Christ.'

Then again, having made them confident of his judgment, he states also the gain of such condescension, saying, 'that I might gain them that are without law.'?

And every where he brings forward the cause of his condescension, and stops not even

| here, but says, [5.] Next, having mentioned his servitude, be describes in what follows the various modes of it.- And what are these ?

Wer. '20, ** And I beeame;'' 'says he; **to the Jews as a Jew, that I might gain Jews.''

And how did this take place? cised that he might abolish circumcision.

Wheretore he said not.) a jew, sput, pasa Jew,'' which was a wise arrangement.

What sayest thou?

The herald of the world and he who touched the very heavens and shone so bright in grace, doth he all at once descend so low?

Yea.

For this is to ascend.

For you are not to look to the fact only of his descending, but also to his raising up him that was bowed down and bringing him up to himself.

Ver.

22. ''To the weak became I weak, that " in this part coming to their case, with a view to which also all these things have been spoken.

However, those were much greater things, but this more to the purpose; whence also he hath placed it after them.

Indeed he did the same thing likewise in his Epistle to the Romans, when he was finding fault about meats; and so in many other places.

When he circum-|I might gain the weak :

Next, not to waste time by naming all severally, he saith, ''I am become all things to all men, that I may by all means save some."'

Seest thou how far it is carried?

''I am become all things to all men,'' not expecting, however, to save all, but that I may save though it be but a few.

And so great care and service have I undergone, as one naturally would who was about saving all, far however from hoping to gain all: which was truly magnanimous!

'¢'To them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law.''

Either it is the explanation of what went before, or he hints at some other thing besides the former: calling those Jews, who were such originally and from the first: but ''under the law,'' the proselytes, or those who became _ belrroAV meya.

Homity XXII.]

HOMILIES ON FIRST CORINTHIANS.

and a proof of burning zeal.

Since likewise the sower sowed every where, and saved not all To show that the things which have been stated were not pretence; in a case where he is not compelled to do or say any such thing but means to express his affection and his confidence; hear him saying, (Rom. viii.

39.) ''neither life, nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our

Lord.''

Seest thou a love more ardent than fire?

So let us also love Christ.

For indeed it is easy, if we will.

For neither was the Apostle such by nature.

On this account, you see, his former life was recorded, so contrary to this, that we may learn that the work is one of choice, and that to the willing all things are easy. the seed, notwithstanding he did his part. And | having mentioned the fewness of those who are saved, again, adding, '' by all means,'' he consoled those to whom this was a grief.

For though it be not possible that all the seed should be saved, nevertheless it cannot be that all should perish.

Wherefore he said, 'by all means,'' because one so ardently zealous must certainly have some success.

Ver. 23. ''And I do all things for the Gospel's sake, that I may be a joint partaker thereof."

'¢ That is, that I may seem also myself to have added some contribution of mine own, and may partake of the crowns laid up for the faithful.

For as he spake of ''living of the Gospel,'' i.e, of the believers; so also here, '¢that I may be a joint partaker in the Gcspel, that I may be able to partake with them that have believed in the Gospel.'?

Do you perceive his humility, how in the recompense of rewards he places himself as one of the many, though he had exceeded all in his labors? whence it is evident that he would in his reward also. first prize, but is content if so be he may partake with the others in the crowns laid up for them.

But these things he said, not because he did this for any reward, but that hereby at least he might draw them on, and by these hopes might induce them to do all things for their brethren's sake.

Seest thou his wisdom!

Seest thou the excellency of his perfection? how he wrought beyond the things commanded, not receiving when it was lawful to receive.

Seest thou the exceeding greatness of his condescension? how he that was 'under law to Christ,"' and kept that highest law, '' to them that were without law,'' was '' as one without law,'' tothe

Jews, as a Jew, in either kind showing himself Let us not then despair, but even though thou be a reviler, or covetous, or whatsoever thou art, consider that Paul was (1 Tim. 1. 13, 16.) ''a blasphemer, and persecutor, and injurious, and the chief of sinners,' and suddenly rose to the very summit of virtue, and his former life proved no hindrance to him.

And yet none with so great frenzy clings to vice as he did to the war against the Church.

For at that time he put his very life into it; and because he had not ten thousand hands that he might stone Stephen with all of them, he was vexed.

Notwithstanding, even thus he found how he might stone him with more hands, to wit, those of the false witnesses whose clothes he kept.

And again, when he entered into houses like a wild beast and no otherwise did he rush in, haling, tearing men and women, filling all things with tumult and confusion and innumerable conflicts.

For instance, so terrible was he that the Apostles, (Acts 1x. 26.) even after his most glorious change, did not yet venture to join themselves to him.

Nevertheless, after all those things he became such as he was: for I need not say more.

Nevertheless, he claims not to enjoy the | preeminent, and surpassing all.

[7.] Where now are they who build up the necessity of fate against the freedom of the will ?

Let them hear these things, and let their mouths be stopped.

For there is nothing to hinder him that willeth to become good, even though before he should be one of the vilest.

And in fact we are more aptly disposed that way, inasmuch as virtue is agreeable to our nature, and vice contrary to it, even as sickness and health.

For God hath given us eyes, not that we may look wantonly, but that, admiring his handi-work, we may worship the Creator.

And that this is the use of our eyes is evident from the things which are seen.

For the lustre of the sun and of the sky we see from an immeasurable distance, but a woman's beauty one cannot discern so far off.

Seest thou that for thisend our eye was chiefly given?

Again, he made the ear that [6.] This also do thou, and think not being eminent, that thou lowerest thyself, when for thy brother's sake thou submittest to some abasement.

For this is not to fall, but to descend.

For he who falls, lies prostrate, hardly to be raised up again; but he who descends shall also rise again with much advantage.

As also Paul descended indeed alone, but ascended with the whole world: not acting a part, for he would not have sought the gain of them that are saved had he been acting.

Since the hypocrite seeks men's perdition, and feigns, that he may receive, not that he may give.

But the apostle not so: as a physician rather, as a teacher, as a father, the one to the sick, the other to the disciple, the third to the son, condescends for his correction, not for his hurt ; so likewise did he.

WORKS SOFT ST: =

CARN S Onhene ([Homiry XXII.

ment-seat of God, he will not be able even to stand.

And the pleasure i is short: but the pain from it unceasing.

For both at even, and in the night, in the desert and the city, and every where, the accuser haunts him, pointing to a sharpened sword and the intolerable punishment, and with that terror consuming and wasting him.

But the other, the chaste person, is free from all these things, and is at liberty, and with comfort looks upon his wife, his children, his friends, and meets all with unembarrassed eyes.

Now if he that is enamored but is master of himself enjoy so great pleasure, he that indulges no such passion but is truly chaste, what harbor, what calm will be so sweet and serene as the mind which he will attain?

And on this account you may see few adulterers but many chaste persons.

But if the former were the pleasanter, it would be preferred by the greater number.

And tell me not of the terror of the laws.

For this is not that which restrains them, but the excessive unreasonableness, and the fact that the pains of it are more than the pleasures, and the sentence of conscience. we should entertain not blasphemous words, but saving doctrines.

Wherefore you see, when it receives any thing dissonant, both our soul shudders and our very body also.

'' For," saith one, (Ecclus. 'xxvii. 5.) ''the talk of him that sweareth much maketh the hair stand upright.'' And if we hear any thing cruel or merciless, again our flesh creeps; but if any thing decorous and kind, we even exult and rejoice.

Again, if our mouth utter base words, it causes us to be ashamed and hide ourselves, but if grave words, it utters them with ease and all freedom,

Now for those things which are according to nature no one waquld blush, but for those which are against nature.

And the hands when they steal hide themselves, and seek excuses ; but if they give alms, they even glory.

So that if we will, we have from every side a great inclination towards virtue.

But if thou talk to me of the pleasure which arises from vice, consider that this also is a thing which we reap more of from virtue.

For to have a good conscience and to be looked up to by all and to entertain good hopes, is of all things most pleasant to him that hath seen into the nature of pleasure, even as the reverse is of all things the most grievous to him that knows the nature of pain; such as to be reproached by all, to be accused by our own conscience, to tremble and fear both at the future and the present.

[8.] Such then is the adulterer.

Now, if you please, let us bring before you the covetous, laying bare again another lawless passion.

For him too we shall see afraid of the same things and unable to enjoy real pleasure: in that calling to mind both those whom he hath wronged, and those who sympathize with them, and the public sentence of all concerning himself, he hath ten thousand agitations.

And that what I say may become more evident, let us suppose for argument's sake one man having a wife, yet defiling the marriage-bed of his neighbor and taking pleasure in this wicked robbery, enjoying his paramour.

'Then let us again oppose to him another who loves his own spouse.

And that the victory may be greater and more evident, let the man who enjoys his own wife only, have a fancy also for the other, the adulteress, but restrain his passion and do nothing evil: (although neither is this pure chastity.) However, granting more than is necessary, that you may convince yourself how great is the pleasure of virtue, for this cause have we so framed our story.

And this is not his only vexation, but not even his beloved object can he enjoy. For such is the way of the covetous; not that they may enjoy do they possess, but that they may not enjoy.

But if this seem to thee a riddle, hear next what is yet worse than this and more perplexing; that not in this way only are they deprived of the pleasure of their goods, by their not venturing to use them as they would, but also by their never being filled with them but living in a continual thirst: than which what can be more grievous? But the just man is not so, but is delivered both from trembling and hatred and fear and this incurable thirst: and as all men curse the one, even so do all men conspire to bless the other: and as the one hath no friend, so hath the other no enemy.

Now then, having brought them together, let us ask them accordingly, whose is the pleasanter life: and you will hear the one glorying and exulting in the conquest over his lust: but the other—or rather, there is no need to wait to be informed of any thing by him.

For thou shalt see him, though he deny it times without number, more wretched than men in a prison.

For he fears and suspects all, both hisown wife and the husband of the adulteress and the adulteress herself, and domestics, and friends, and kinsmen, and walls, and shadows, and himself, and what is worst of all, he hath his conscience cryWhat now, these things being so acknowledged, can be more unpleasing than vice or more pleasant than virtue?

Nay, rather, though we should speak for ever, no one shall be able to represent in discourse either the pain of this, or the pleasure of the other, until we shall experience it.

For then shall we find vice more bitter than gall, when we shall have fully tasted the honey of virtue.

Not but vice is even now unpleasant, and disgusting, and burdensome,,. ing out against him, barking aloud every day.

But if he should also bring to mind the judg-

HOMILIES ON FIRST CORINTHIANS.

HomiLy XXIII. ] and this not even her very votaries gainsay ; but when we withdraw from her, then do we more clearly discern the bitterness of her commands.

But if the multitude run to her, it isno marvel; since children also oftentimes, choosing things less pleasant, despise those which are more delightful; and the sick for a momentary gratification lose the perpetual and more certain joy.

But this comes of the weakness and folly of those who are possessed with any fondness, not of the nature of the things.

For it is the virtuous man who lives in pleasure ; he who is rich indeed and free indeed. destitute.

And before the enjoyment, it is madness, not pleasure: but after the enjoyment, straightway this also is extinguished.

Now then if neither at the beginning nor afterwards can one discern the pleasure of it, when will it appear, and where?

And that thou mayest more clearly understand what I say, let us try the force of the argument in an example.

Now consider.

One is enamored of a fair and lovely woman: this man as long as he cannot obtain his desire is like unto men beside themselves and frantic; but after that he hath obtained it, he hath quenched his appetite.

If therefore neither at the beginning doth he ¥Yeel pleasure, (for the affair is mading no man, the suspecting no man,—but would | ness,) nor in the end, (for by the indulgence of not grant it pleasure ; to laugh, and that heartily, occurs to me, I confess, as the only course to be taken.

For what else is pleasure, but freedom from care and fear and despondency, and the not being under the power of any?

And who is in pleasure, tell me, the man in frenzy and convulsion, who is goaded by divers lusts, and is not even himself; or he who is freed from all these waves, and is settled in the love of wisdom, as it were ina harbor?

Is it not evident, the latter?

But this would seem to be a thing peculiar to virtue.

But if any one would grant the rest to virtue, — liberty, security freedom from cares, the fearhis lust he cools down his wild fancy,) where after all are we to find it?

But our doings are not such, but both at the beginning they are freed from all disturbance, and to the end the pleasure remains in its bloom: nay rather there is no end of our pleasure, nor have our good things a limit, nor is this pleasure ever done away.

Upon all these considerations, then, if we love pleasure, let us lay hold on virtue that we may win good things both now and hereafter :

So that vice hath merely | unto which may we all attain, through the grace the name of pleasure, but of the substance it is'and mercy, &c.

ELGG TY oo XoclTT. ix/'24, 1 Cor. profited by this perfect knowledge, except charity be added; he again proceeds to a common example, and saith, Know ye not that they which run in a race run all, but one receiveth the prize ?

HavING pointed out the manifold usefulness of condescension and that this is the highest perfectness, and that he himself having risen higher than all towards perfection, or rather having gone beyond it by declining to receive, descended lower than all again; and having made known to us the times for each of these, both for the perfectness and for the condescension; he touches them more sharply in what follows, covertly intimating that this which was done by them and which was counted a mark of perfectness, is a kind of superfluous and useless labor.

And he saith it not thus out clearly, lest they should become insolent; but the methods of proof employed by him makes this evident.

'¢ Know ye not that they which run in a race run all, but one receiveth the prize?''

Now this he saith, not as though here also one only out of many would be saved ; far from it; but to set forth the exceeding diligence which it is our duty to use.

For as there, though many descend into the course not many are crowned, but this befalls one only; and it is not enough to descend into the contest, nor to anoint one's self and wrestle: so likewise here it is not sufficient to believe, and to contend in any way ; but unless we have so run as unto the end to show ourselves unblameable, and to come near the prize, it will profit us nothing.

For even though thou consider thyself to be perfect according to knowledge, thou hast not yet attained the whole; which hinting at, he said,

And having said that they sin against Christ and destroy the brethren, and are nothing

WORKS OF ST. CHRYSOSTOM.

(Homiry XXIII.

'so run, that ye may obtain.""

They had not|he thus speaks.

For since he had dealt somethen yet, as it seems, attained.

And having! what vehemently with them in the preceding said thus, he teaches them also the manner. part, he now on the contrary keeps back his reVer. 25.

'* And every man that striveth in| buke, reserving for the end of the discourse the the games is temperate in all things."' deep wound of all.

Since here he says that What is, ''all things? ''

He doth not abstain} they act at random and in vain ; but afterwards from one and err in another, but he masters) signifies that it is at the risk of no less than utter entirely gluttony and _ lasciviousness and | ruin to their own soul, and that even apart from all drunkenness and all his passions.

'' For this,'' | injury to their brethren, neither are they themsaith he, ''takes place even in the heathen | selves guiltless in daring so to act. games.

For neither is excess of wine permitted; Ver. 27.

'' But I buffet my body, and bring to those who contend at the time of the contest,

|it into bondage lest by any means, after that nor wantonness, lest they should weaken their/I have preached to others, I myself should be vigor, nor yet so much as to be busied about any | rejected.""__ thing else, but separating themselves altogether}

Here he implies that they are subject to the from all things they apply themselves to their | lust of the belly and give up the reins to it, and exercise only.''

Nowif there these things beso| under a pretence of perfection fulfil their own where the crown falls to one, much more here, | greediness; a thought which before also he was where the incitement in emulation is more|travailing to express, when he said, '' meats for abundant.

For here neither is one to be crown- | the belly, and the belly for meats.""

(1 Cor. vi. ed alone, and the rewards also far surpass the) 13.) For since both fornication is caused by labors.

Wherefore also he puts it so as to}|luxury, and it also brought forth idolatry, he shame them, saying, '' Now they do it receive | naturally oftentimes inveighs against this disease ; to a corruptible crown, but we an incor-jand pointing out how great things he suffered ruptible."' for the Gospel, he sets this also down among [2.] Ver. 26. ''I therefore sorun, as not un-|them.

'' As I went,"' saith he, '' beyond the certainly." commands, and this when it was nolight matter

Thus having shamed them from those that are | for me: '' ('' for we endure all things,"' it issaid, ) without, he next brings forward himself also, | <'so also here I submit to much labor in order which kind of thing is a most excellent method | to live soberly.

Stubborn as appetite is and the of teaching: and accordingly we find him/|tyranny of the belly, nevertheless I bridle it and every where doing so. give not myself up to the passion, but endure

But what is, ''notuncertainly ?''

'' Looking | all labor not to be drawn aside by it."' to some mark,'' saith he, ''notat random andin;

'For do not, I pray you, suppose that by vain, as yedo.

For what profit have ye of| taking things easily I arrive at this desirable reentering into idol-temples, and exhibiting for-| sult.

For it is a race and a manifold struggle,} sooth that perfectness?

None.

But not such|and a tyrannical nature continualiy rising up am I, but all things whatsoever I do, I do for|against me and seeking to free itself.

But I the salvation of my neighbor.

Whether I show} bear not with it but keep it down, and bring it forth perfectness, it is for their sake; or con-jinto subjection with many struggles.'

Now descension, for their sake again: whether I|this he saith that none may despairingly withsurpass Peter in declining to receive [compen-|draw from the conflicts in behalf of virtue sation], it is that they may not be offended ; or| because the undertaking is laborious.

Wheredescend lower than all, being circumcised and| fore he saith, ''I buffet and bring into shaving my head, it is that they may not be sub-| bondage.''

He said not, ''I kill: "' nor, 'I verted.

This is, ''not uncertainly.''

But} punish"' for the flesh is notto be hated, but, 'I thou, why dost thou eat in idol-temples, tell me? | buffet and bring into bondage ;'' which is the Nay, thou canst not assign any reasonable cause. | part of a master not of an enemy, of a teacher

For ''meat commendeth thee not to God;|not of a foe, of a gymnastic master not of an neither ifthou eat art thou the better, nor if thou | adversary. eat not art thou the worse.''

(1 Cor. vill. 8.) 'Lest by any means, having preached to Plainly then thou runnest at random: for this! others, I myself should be a rejected."' is, '' uncertainly."'

Now if Paul feared this who had taught so '«So fight I, as not beating the air."

This;many, and feared it after his preaching and he saith, again intimating that he acted not at becoming an angel and undertaking the leaderrandom nor in vain.

'' For I have one at whom | ship of the whole world ; what can we say ?

I may strike, i.e., the devil.

But thou dost not For, ''think not,'' saith he, '' because ye strike him, but simply throwest away thy|have believed, that this is sufficient for your strength."' salvation: since if to me neither preaching nor Now so far then, altogether bearing with them, |. cy 05 ern gf ee SS SS SEE ES SSE 1 TayKparvov.

HomILy XXIII.]

HOMILIES ON FIRST CORINTHIANS.

teaching nor bringing over innumerable per. sons, is enough for salvation unless I exhibit my own conduct also unblameable, much less to 'of nature, but according to the gracious intenition of the gift, and together with the body

[nourished also the soul, leading it unto faith. ou."

' [3.] Then he comes to other illustrations again.

And as above he alleged the examples of the Apostles and those of common custom and those of the priests, and his own, so also here having set forth those of the Olympic games and those of his own course, he again proceeds to the histories of the Old Testament.

And because what he has to say will be somewhat unpleasing he makes his exhortation general, and discourses not only concerning the subject before him, but also generally concerning all the evils among the Corinthians.

And in the case of the heathen games, '' Know ye not?'' saith he: but here, On this account, you see, touching the food he made no remark, for it was entirely different, not in mode only but in nature also; (for it was manna;) but respecting the drink, since the manner only of the supply was extraordinary and required proof, therefore having said that 'they drank the same spiritual drink,'' he added, ''for they drank of a spiritual Rock that followed them,'' and he subjoined, ''and the Rock was Christ.'

For it was not the nature of the rock which sent forth the water, (such is his meaning, ) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders.

For on this account he said, Chap. x. ver. 1.

'' For I would not, brethren, have you ignorant."'

"¢ that followed them "'

Now this he said, implying that they were not very well instructed in these things.

And what is this which thou wouldest not have us ignorant of ?

Perceivest thou the wisdom of Paul, how in both cases he points cut Him as the Giver, and thereby brings the Type nigh to the Truth?

''For He who set those things before them,'' saith he, ''the same also hath prepared this our

Table: and the same Person both brought them through the sea and thee through Baptism; and before them set manna, but before thee His Body and Blood."'

Ver.

1—5.

'' That our fathers,'' saith he, 'were all under the cloud, and all passed through the sea; and were all baptized unto

Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of a spiritual Rock that followed them: and the Rock was Christ.

Howbeit with most of them God was not well pleased."'

[4.] As touching His gift then, such is the case: now let us observe also what follows, and consider, whether when they showed themselves unworthy of the gift, He spared them.

Nay, this thou canst not say.

Wherefore also he added, '' Howbeit with most of them God was not well-pleased ;'' although He had honored them with so great honor.

Yea, it profited them nothing, but most of them perished.

The truth is, they all perished, but that he might not seem to prophesy total destruction to these also, therefore he said, '' most of them.''

And yet they were innumerable, but their number profited them nothing: and these were all so many tokens of love; but not even did this profit them, inasmuch as they did not themselves show forth the fruits of love.

And wherefore saith he these things?

To point out that as they were nothing profited by the enjoyment of so great a gift, so neither these by obtaining Baptism and partaking of spiritual Mysteries, except they go on and show forth a life worthy of this grace.

Wherefore also he introduces the types both of Baptism and of the Mysteries.

But what is, ''They were baptized into Moses?''

Like as we, on our belief in Christ and His resurrection, are baptized, as being destined in our own persons to partake in the same mysteries; for, ''we are baptized,'' saith he, '' for the dead,' i.e., for our own bodies; even so they putting confidence in Moses, i.e., having seen him cross first, ventured also themselves into the waters.

But because he wishes to bring the Type near the Truth; he speaks it not thus, but uses the terms of the Truth even concerning the Type.

Thus, since most men disbelieve the things said of hell, as not being present nor in sight ; he alleges the things heretofore done as a proof that God doth punish all who sin, even though

He have bestowed innumerable benefits upon them:

''for if ye disbelieve the things to come,'' so he speaks, '' yet surely the things that are past ye will not disbelieve.''

Consider, for example, how great benefits He bestowed on them: from Egypt and the slavery there He set them free, the sea He made their path, from heaven he brought down manna, from beneath

He sent forth strange and marvellous fountains of waters; He was with them every where, '

Further: this was a symbol of the Font, and that which follows, of the Holy Table.

For as thou eatest the Lord's Body, so they the manna: and as thou drinkest the Blood, so they water from a rock.

For though they were things of sense which were produced, yet were they spiritually exhibited, not according to the order

WORKS OF ST. CHRYSOSTOM.

{HomiLy XXIII.

down,'"' saith he, '' to eat and to drink,'' and he adds the end thereof, '' they rose up to play.''

<''For even as they," saith he, '' from sensuality passed into idolatry; so there is a fear lest ye also may fall from the one into the other.'?

Do you see how he signifies that these, perfect men forsooth, were more imperfect than the others whom they censured?

Not in this respect only, their not bearing with their brethren throughout, but also in that the one sin from ignorance, but the others from gluttony.

And from the ruin of the former he reckons the punishment to these, but allows not these to lay upon another the cause of their own sin but pronounces them responsible both for their injury, and for their own. doing wonders and fencing them in on every side: nevertheless since they showed forth nothing worthy of this gift, He spared them not, but destroyed them all.

Ver. 5. '' For they were overthrown,"' saith he, ''in the wilderness.'"'?

Declaring by this word both the sweeping destruction, and the punishments and the vengeance inflicted by God, and that they did not so much as attain to the rewards proposed tothem.

Neither were they in the land of promise when He did these things unto them, but without and afar somewhere, and wide of that country; He thus visiting them with a double vengeance, both by not permitting them to see the land, and this too though promised unto them, and also by actual severe punishment.

'' Neither let us commit fornication, as some of them committed."'

Wherefore doth he here make mention of fornication again, having so largely discoursed concerning it before?

It is ever Paul's custom when he brings a charge of many sins, both to set them forth in order and separately to proceed with his proposed topics, and again in his discourses concerning other things to make mention alsoof the former: which thing

God also used to do in the Old Testament, in reference to each several transgression, reminding the Jews of the calf and bringing that sin before them.

This then Paul also does here, at the same timé both reminding them of that sin, and teaching that the parent of this evil also was luxury and gluttony.

Wherefore also he adds, And what are these things to us? say you.

To thee surely they belong.

Wherefore also he adds, Ver.

'*Now these things were figures of .us!."

| For as the gifts are figures, even so are the punishments figures: and as Baptism and the Table were sketched out prophetically, so also by what ensued, the certainty of punishment coming on those who are unworthy of this gift was proclaimed beforehand for our sake that we by these examples might learn soberness.

Wherefore also he adds, 'To the intent we should not lust after evil things, as they also lusted.''

For as in the benefits the types went before and the substance followed, such shall be the order also in the punishments.

Seest thou how he signifies not only the fact that these shall be punished, but also the degree, more severely than those ancients?

For if the one be type, and the other substance, it must needs be that the punishments should as far exceed as the gifts.

'¢ Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand."'

And wherefore names he not likewise the punishment for their idolatry?

Either because it was clear and more notorious, or because the plague was not so great at that time, as in the matter of Balaam, when they joined themselves to Baalpeor, the Midianitish women appearing in the camp and alluring them to wantonness according to the counsel of Balaam.

For that this evil counsel was Balaam's Moses sheweth after this, in the following statement at the end of the Book of Numbers. (Numb. xxxi. 8, 11, 15,

And see whom he handles first: those who eat in the idol-temples.

For having said, '¢that we should not lust after evil things,'' which was general, he subjoins that which is particular, implying that each of their sins arose from evil lusting.

And first he said this, Ver. 7. '*Neither be ye idolaters, as were some of them; as it is written, ' the people sat down to eat and to drink, and rose up to play.'

| Do you hear how he even calls them ' idolaters?'' here indeed making the declaration, but afterwards bringing the proof.

And he assigned the cause too wherefore they ran to those tables; and this was gluttony. Wherefore having said, ''to the intent that we should not lust after evil things,'' and having added, nor '< be idolaters,'' he names the cause of such transgression ; and this was gluttony.

'' For the people sat 16. in our translation.) '' Balaam also the son of Beor they slew in the war of Midian with the sword and they brought the spoils. ... And Moses was wroth, and said, Wherefore have ye saved all the women alive?

For these were to the children of Israel for a stumbling-block, according to the word of Balaam, to cause them to depart from and despise the word of the Lord for Peor's sake."'

Ver. g. '' Neither let us tempt Christ, as some of them also tempted, and perished by serpents."'

By this he again hints at another charge which he likewise states at the end, blaming them because they contended about signs. And indeed

1 rymrot nav, rec. vers. our examples.

HomiLy XXIII.]

HOMILIES ON FIRST CORINTHIANS.

they were destroyed on account of trials, saying, ''when will the good things come? when the rewards?''

Wherefore also he adds, on this account correcting and alarming them, suffered these things.

Whence it is evident, that chiefly pride, and carelessness from which comes gluttony also, are the sources of these evils.

Wherefore even though thou stand, yet take heed lest thou fall.

For our standing here is not secure standing, no not until we be delivered out of the waves of this present life and have sailed into the tranquil haven.

Be not therefore highminded at thy standing, but guard against thy falling ; for if Paul feared who was firmer than all, much more ought we to fear.

Ver. to. ''Neither murmur ye, as some of them murmured, and perished by the destroyer.''

For what is required is not only to suffer for Christ, but also nobly to bear the things that come on us, and with all gladness: since this is the nature of every crown., Yea, and unless this be so, punishment rather will attend men who take calamity with a bad grace.

Wherefore, both the Apostles when they were beaten rejoiced, and Paul gloried in his sufferings.

[6.] Now the Apostle's word, as we have seen, was, '' Wherefore let him that thinketh he standeth take heed lest he fall;'' but we cannot say even this; all of us, so to speak, having fallen, and lying prostrate on the ground.

For to whom am I to say this?

'To him that committeth extortion every day?

Nay, he lies prostrate with a mighty fall.

To the fornicator?

He too is cast down to the ground.

To the drunkard?

He also is fallen, and knoweth not even that he is fallen.

So that it is not the season for this word, but for that saying of the prophet which he spake even to the Jews, (Jer. vill. 4.). ''He that falleth, doth he not rise again?''

For all are fallen, and to rise again they have no mind.

So that our exhortation is not concerning the not falling, but concerning the ability of them that are fallen to arise.

Let us rise again then, late though it be, beloved, let us rise again, and let us stand nobly.

How long do we lie prostrate?

How long are we drunken, besotted with the excessive desire of the things of this life?

It is a meet opportunity now to say, (Jer. vi. 10.) '*To whom shall I speak and testify?''

So deaf are all men become even to the very instruction of virtue, and thence filled with abundance of evils.

And were it possible to discern their souls naked; as in armies when the battle is ended one may behold some dead, and some wounded, so also in the Church we might see.

Wherefore I beseech and implore you, let us stretch out a hand to each other and thoroughly raise ourselves up.

For I myself am of them that are smitten, and require one to apply somé remedies.

[5.] Ver.

11.

'' Now all these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come."'

Again he terrifies them speaking of the ''ends,'' and prepares them to expect things greater than had already taken place.

'' For that we shall suffer punishment is manifest,'' saith he, '' from what hath been said, even to those who disbelieve the statements concerning hell-fire; but that the punishment also will be most severe, is evident, from the more numerous blessings which we have enjoyed, and from the things of which those were but figures.

Since, if in the gifts one go beyond the other, it is most evident that so it will be in the punishment likewise.''

For this cause he both called them types, and said that they were '' written for us,'? and made mention of an ''end,'' that he might remind them of the consummation of all things.

For not such will be the penalties then as to admit of a termination and be done away, but the punishment will be eternal ; for even as the punishments in this world are ended with the present life, so those in the next continually remain.

But when he said, '' the ends of the ages,'' he means nothing else than that the fearful judgment is henceforth nigh at hand.

Ver. 12.

'' Wherefore let him that thinketh he standeth take heed lest he fall."'

Again, he casts down their pride who thought highly of their knowledge.

For if they who had so great privileges suffered such things ; and some for murmuring alone were visited with such punishment, and others for tempting, and neither their multitude moved God to repent', nor their having attained to such things; much more shall it be so in our case, except we be sober.

And well said he, '' he that thinketh he standeth:'' for this is not even standing as one ought to stand, to rely on yourself: for quickly will such an one fall: since they too, had they not been high-minded and self-confident, but of a subdued frame of mind, would not have Do not however despair on this account.

For what if the wounds be severe? yet are they not incurable; such is our physician: only let us feel our wounds.

Although we be arrived at the very extreme of wickedness, many are the ways of safety which He strikes out for us.

Thus, if thou forbear to be angry with thy neighbor, thine own sins shall be forgiven.

''For if ye forgive men," saith He, '' your heavenly Father will also forgive you.''

(Mat. vi. 14.) And if thou give alms, He will remit thee thy sins; for, '' break off thy sins,'' saith

He, ''by alms.''

(Dan. iv. 24.) And if thou 1 edvowmnce.

WORKS OF ST. CHRYSOSTOM.

[Homiry XXIII. pray earnestly, thou shalt enjoy forgiveness: and this the widow signifieth who prevailed upon that cruel judge by the importunity of her prayer.

And if thou accuse thine own sins, thou hast relief: for ''declare thou thine iniquities first, that thou mayest be justified: '' (Is. xlvii. 26.) and if thou art sorrowful on account of these things, this too will be to thee a powerful remedy: ''for I saw,'' saith He, 'that he was grieved and went sorrowful, and I healed his ways.''

(Is. lviil.

17.) And if, when thou sufferest any evil, thou bear it nobly, thou hast put away the whole.

For this also did Abraham say to the rich man, that '' Lazarus received his evil things, and here he is comforted."?

And if thou hast pity on the widow, thy sins are washed away.

For, '' Judge,' saith He, ''the orphan, and plead for the widow, and come and let us reason together, saith the Lord.

And if your sins be as scarlet, I will make them white as snow; and if they be as crimson, I will make them white as wool."'

(Is. 1. 17.) For not even a single scar of the wounds doth He suffer to appear.

Yea, and though we be come to that depth of misery into which he fell, who devoured his father's substance and fed upon husks, and should repent, we are undoubtedly saved.

And though we owe ten thousand talents, if we fall down before God and bear no malice, all things are forgiven us.

Although we have wandered away to that place whither the sheep strayed from his keeper, even thence He recovers us again: only let us be willing, beloved.

For God is merciful.

Wherefore both in the case of him that owed ten thousand talents, He was content with His falling down before Him; and in the case of him who had devoured his father's goods, with his return only; and in the case of the sheep, with its willingness to be borne. at whom I cannot but wonder, when I see men continually interceding with God for mercy, whilst they are doing themselves incurable harm, and unsparing of their very soul as if it were an enemy.

Let us not then trifle, beloved, let us not trifle nor delude ourselves, beseeching God to have mercy upon us, whilst we ourselves prefer both money and luxury, and, in fact, all things to this mercy.

For neither, if any one brought before thee a case and said in accusation of such an one, that being to suffer ten thousand deaths and having it in his power to rid himself of the sentence by a little money, he chose rather to die than to give up any of his property, would you say that he was worthy of any mercy or compassion.

Now in this same way do thou also reason touching thyself.

For we too act in this way, and making light of our own salvation, we are sparing of our money.

How then dost thou beseech God to spare thee, when thou thyself art so unsparing of thyself, and honorest money above thy soul?

Wherefore also Iam greatly astonished to see, how great witchery lies hid in wealth, or rather not in wealth, but in the souls of those that are beguiled.

For there are, there are those that utterly derided this sorcery!.

For which among the things therein is really capable of bewitching us?

Is it not inanimate matter? is it not transitory? is not the possession thereof unworthy of trust? is it not full of fears and dangers? nay, of murders and conspiracy ? of enmity and hatred ? of carelessness and much vice? is it not dust and ashes? what madness have we here ? what disease?

'' But,' say you, ''we ought not merely to bring such accusations against those that are so diseased, but also to destroy the passion.''

And in what other way shall we destroy it, except by pointing out its baseness and how full it is of innumerable evils ?

[7.] Considering therefore the greatness of His mercy, let us here make Him propitious unto us, and ''let us come before His face by a full confession,' (Ps. xcv. 2. LXX.) that we may not depart hence without excuse, and have to endure the extreme punishment.

For if in the present life we exhibit even an ordinary diligence, we shall gain the greatest rewards: but if we depart having become nothing better here, even though we repent ever so earnestly there it will do us no good.

For it was our duty to strive while yet remaining within the lists, not after the assembly was broken up idly to lament and weep: as that rich man did, bewailing and deploring himself, but to no purpose and in vain, since he overlooked the time in which he ought to have done these things.

And not he alone, but many others there are like him now among the rich; not willing to despise wealth, but despising their own souls for wealth's sake:

But of this it is not easy to persuade a lover concerning the objects of his love.

Well then, we must set befcre him another sort of beauty.

But incorporeal beauty he sees not, being yet in his disease.

Well then, let us show him some beauty of a corporeal kind, and say to him, Consider the meadows and the flowers therein, which are more sparkling than any gold, and more elegant and transparent than all kinds of precious stones.

Consider the limpid streams from their fountains, the rivers which like oil flow noiselessly out of the earth.

Ascend to heaven and behold the lustre of the sun, the beauty of the moon, the stars that cluster like flowers?, '¢Why, what is this,'' say you, '¢since we do not, I suppose, make use of them as of wealth?''

Nay, we use them more than payyavelas.

2 T@v aoTpwY a avOn.

HOMILIES ON FIRST CORINTHIANS.

HomiLy XXIITI.J wealth, inasmuch as the use thereof 1s more needful, the enjoyment more secure.

For thou hast no fear, lest, like money, any one should take them and go off: but you may beever confident of having them, and that without anxiety or care.

But if thou grieve because thou enjoyest them in common with others, and dost not possess them alone like money; it isnot money, but mere covetousness, which thou seemest to me to be in love with: nor would even the money bean object of thy desire, if it had been placed within reach of all in common. enters within, and carries with him a cruse to drop oil from thence into the lamp, because there is darkness even by day, without a ray of light, as I said before.

Then when the time of day calls him to his wretched meal, himself, they say, isignorant of the time, but his jailor from above striking violently on the cave, by that clattering sound declares to those who are at work below the end of the day.

Do ye not shudder when ye hear all this?

Let us see now, whether there be not things more grievous than these in the case cf the covetous.

For these too, in the first place, have a severer jailor, viz. avarice, and so much severer, as that besides their body he chains also their soul.

And this darkness also is more awful than that.

For it is not subject to sense, but they producing it within, whithersoever they go, carry it about with themselves.

For the eye of their soul is put out: which js the reason why more than all Christ calls them wretched, saying, '' But if the light that is in thee be darkness, how great is that darkness."'

(S. Mat. vi. 23.) And they for their part have at least a lamp shining, but these are deprived even of this beam of light ; and therefore every day they fall into countless pitfalls.

And the condemned when night overtakes them have a respite, sailing into that calm port which is common to all the unfortunate, I mean the night: but against the covetous even this harbor is blocked up by their own avarice: such grievous thoughts have they even at night, since then, without disturbance from any one, at full leisure they cut themselves to pieces.

[8.] Therefore, since we have found the beloved object, I mean Covetousness, come let me show thee how she hates and abhors thee, how many swords she sharpens against thee, how many pits she digs, how many nooses she ties, how many precipices she prepares ; that thus at any rate thou mayest do away with the charm.

Whence then are we to obtain this knowledge ?

From the highways, from the wars, from the sea, from the courts of justice.

For she hath both filled the sea with blood, and the swords of the judges she often reddens contrary to law, and arms those who on the highway lie in wait day and night, and persuades men to forget nature, and makes parricides and matricides, and introduces all sorts of evils into man's life.

Which is the reason why Paul entitles her ''a root of these things.''

(1 Tim. vi. 10.) She suffers not her lovers to be in any better condition than those who work in the mines.

For as they, perpetually shut up in darkness and in chains, labor unprofitably ; so also these buried in the caves of avarice, no one using any force with them, voluntarily draw on their punishment, binding on themselves fetters that cannot be broken.

And those condemned to the mines. at least when even comes on, are released from their toils; but these both by day and night are digging in these wretched mines.

And to those there is a definite limit of that hard labor, but these know no limit, but the more they dig so much the greater hardship do they desire.

And what if those do it unwillingly, but these of their own will? in that thou tellest me of the grievous part of the disease, that it is even impossible for them to be rid of it, since they do not so much as hate their wretchedness.

But as a swine in mud, so also do these delight to wallow in the noisome mire of avarice, suffering worse things than those condemned ones.

As to the fact that they are in a worse condition, hear the circumstances of the one, and then thou wilt know the state of the other.

Such are their circumstances in this world; but those in the next, what discourse shall exhibit ? the intolerable furnaces, the rivers burning with fire, the gnashing of teeth, the chains never to be loosed, the envenomed worm, the rayless gloom, the never-ending miseries.

Let us fear them, beloved, let us fear the fountain of so great punishments, the insatiate madness, the destroyer of our salvation. For it is impossible at the same time to love both money and your soul.

Let us be convinced that wealth is dust and ashes, that it leaves us when we depart hence, or rather that even before our departure it oftentimes darts away frcm us, and injures us both in regard of the future and in respect of the present life.

For before hell fire, and before that punishment, even here it surrounds us with innumerable wars, and stirs up strifes and contests.

For nothing is so apt to cause war as avarice: nothing so apt to produce beggary, whether it show itself in wealth or in poverty.

For in the souls of poor men also this grievous disease ariseth, and aggravates their poverty the more.

And if there be found a poor covetous man, such an one suffers not punishment in Now it is said that that soil which is impregnated with gold has certain clefts and recesses in those gloomy caverns.

The malefactor then condemned to labor in that place, taking for that purpose a lamp and a mattock, so, we are told,

WORKS OF ST. CHRYSOSTOM.

{Homity XXIV. money, but in hunger.

For he allows not him- | the market, and sodo greater despite to his own self to enjoy his moderate means with comfort, but both racks his belly with hunger and punishes his whole body with nakedness and cold, and every where appears more squalid and filthy than any prisoners ; and is always wailing and lamenting as though he were more wretched than all, though there be ten thousand poorer than he.

This man, whether he go into the market-place, goes away with many a stripe ; or into the bath, or into the theatre, he will still be receiving more wounds, not only from the spectators, but also from those upon the stage, where he beholds not a few of the unchaste women glittering in gold.

This man again, whether he sail upon the sea, regarding the merchants and their richly-freighted ships and their enormous profits, will not even count himself to live: or whether he travel by land, reckoning up the fields, the suburban farms, the inns, the baths, the revenues arising out of them, will count his own life thenceforth not worth living; or whether thou shut him up at home, soul: and he knows only one consolation for the evils which oppress him; death and deliverance from this life.

And these things not the poor man only, but the rich also, will suffer, who falls into this disease, and so much more than the poor, inasmuch as the tyranny presses more vehemently on him, and the intoxication is greater.

Whereforealso he will account himself poorer than all ; or rather, he ispoorer.

For riches and poverty are determined not by the measure of the substance, but by the disposition of the mind: and he rather is the poorest of all, who is always hangering after more and is never able to stay this wicked lust.

On all these accounts then let us flee covetousness, the maker of beggars, the destroyer of souls, the friend of hell, the enemy of the kingdom of heaven, the mother of all evils together ; and let us despise wealth that we may enjoy wealth, and with wealth may enjoy also the good things laid up for us; unto which may we all he will but rub and fret the wounds received in| attain, &c.

FEO NOL Ye se Xa X. 13.

1 Cor.

There hath no temptation taken you, but such as man can (Rom. vi. 1g.) 'Think not then great things,'' saith he, ''as though ye had overcome the storm.

For never have ye seen a danger threatening death nor a _ temptation intending slaughter: '' which also he said to the Hebrews, bear : but God is faithful, Who will not suffer you to be tempted above that ye are able ; but will with the temptation make also the way of escape, that ye may be able to endure it.

Tuus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, '' Let him that thinketh he standeth take heed lest he fall; "' though they had borne many temptations, and had exercised themselves many times therein; for ''ye have not yet resisted unto blood, striving against sin.'' (Heb. xii. 4.) Then, because he terrified them, see how again he raises them up, at the same time recommending moderation ; in the words, '' God is faithful, Who will not suffer you to be tempted above that ye are able.''

There are therefore temptations which we are not able td bear.

And what are these?

All, so to speak.

For the ability lies in God's gracious influence; a power which we draw down by our own will.

Wherefore that thou mayest know and see that not only those which exceed our power, but not even chese which are ''common to man"' is it possible without assistance from God easily to bear, he added, ''T was with you,'"' saith he, ''in weakness, and in fear, and in_ much trembling:"' (1 Cor. ii. 3.) lest they should say, '' Why terrify and alarm us? we are not unexercised in these troubles, for we have been both driven and persecuted, and many and continual dangers have we endured:'' repressing again their pride, he says, '' there hath no temptation taken you but such as man can bear,"'' i.e., small, brief, moderate.

For he uses the expression '¢ man can bear?,'' in respect of what is small ; as when he says, ''I speak after the manner of men because of the infirmity of your flesh."'

'*But will with the temptation also make the way of escape, that ye may be able to endure it.'"

For, saith he, not even those moderate temptations, as I was remarking, may we bear by our

2 avOpamvor.

HomILy XXIV.]

HOMILIES ON. FIRST CORINTHIANS.

own power: but even in them we require aid | unspeakable mercies of God and all that we have from Him in our warfare that we may pass through them, and until we have passed, bear them.

For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable.

'This he covertly imtimates, saying, ''will also make the way of escape, that ye may be able to bear it:'' and all things he refers to Him. been made partakers of, so draw near to Him, and communicate; giving Him thanks that He hath delivered from error the whole race of mankind?; that being afar off, He made them nigh; that when they had no hope and were without God in the world, He constituted them

His own brethren and fellow-heirs.

For these and all such things, giving thanks, thus we approach.

'' How then are not your doings inconsistent,'' saith he, ''OQ ye Corinthians ; blessing God for delivering you from idols, yet running again to their tables? '"' lz sjany ereuir4:} 46 Wherefore, my. brethren}, flee from idolatry."

Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed.

For he did not say, simply, depart, but 'flee; "' and he calls the matter ''idolatry,'' and no longer bids them quit it merely on account of the injury to their neighbor, but signifies that the very thing of itself is sufficient to bring a great destruction.

'¢The cup of blessing which we bless, is it not a communion of the Blood of Christ? '?

Very persuasively spake he, and awfully.

For what he says is this:

'' This which is in the cup is that which flowed from His side, and of that do we partake.''

But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all.

'' Wherefore if thou desire blood,'' saith He, ''redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood.''

'Tell me, what can be more tremendous than this?

What more tenderly kind?

This also lovers do.

When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others.

Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so.

Whereas Christ even herein exhibited His care and fervent love for us.

And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection : but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up

Himself.

Ver.

15.

''I speak as to wise men: judge ye what I say."'

Because he hath cried out aloud and heightened the accusation, calling it idolatry ; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with anencomium.

'' For I speak as to wise men,"' saith he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations.

Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them.

For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors.

And he discourses as with friends, and says, ''I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters.''

[3.] Ver. 16. 'The cup of blessing which we bless, is it not a communion of the Blood of Christ? '"'

What sayest thou, O blessed Paul?

When thou wouldest appeal to the hearer's reverence, when thou art making mention of awful mysteries, dost thou give the title of '' cup of blessing'' to that fearful and most tremendous cup?

''VYea,'' saith he; ''and no mean title is that which was spoken.

For when I call it ' blessing,'

I mean thanksgiving, and when I call it thanksgiving I unfold all the treasure of God's goodness, and call to mind those mighty gifts.''

Since we too, recounting over the cup the EEE [4.] ''The bread which we break, is it not a communion of the Body of Christ?''

Wherefore said he not, the participation?

Because he intended to express something more and to 3«*When we had fallen away, Thou didst raise us again, and didst not cease doing all things, until Thou hadst brought us up to Heaven, and given unto us freely Thy future Kingdom."

Liturgy of St. Chrysostom.

Ed. Savile. vi.

996.

'' When we had fallea from our eternal life and were exiled oni the Paradise of delight:

Thou didst not cast us off to the end, but did, visit us continually,"

&c.

Lit. of St. Basil, t. ii. 677: and so in all the old Liturgies , vid. Brett's Collection.

+ adeApoi, rec. text ayamyrot, [which is well sustained.

C.] —— ee eee

CHRYSOSTOM.

[Homity XXIV.

WORKS OF ST.

thereof, that being nourished by this and laying aside the old dead material, we might be blended together unto that which is living and eternal, by means of this table. point out how close was the union: in that we communicate not only by participating and partaking, but also by being united.

For as that body is united to Christ, so also are we united to him by this bread.

[5.] Ver. 18.

'' Behold Israel after the flesh : have not they which eat the sacrifices communion with the altar?"

But why adds he also, '' which we break?"'

For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary.

For, ''A bone of Him," saith one, '¢shall not be broken.''

But that which He suffered not on the cross, this He suffers in the oblation for thy sake, and submits to be broken, that he may fill all men.

Again, from the old covenant he leads them unto this point also.

For because they were far beneath the greatness of the things which had been spoken, he persuades them both from former things and from those to which they were accustomed.

And he says well, '' according to the flesh,'' as though they themselves were according to the Spirit.

And what he says is of this nature:

''even from persons of the grosser sort ye may be instructed that they who eat the sacrifices, have communion with the altar.''

Dost thou see how he intimates that they who seemed to be perfect have not perfect knowledge, if they know not even this, that the result of these sacrifices to many oftentimes is a certain communion and friendship with devils, the practice drawing them on by degrees?

For if among men the fellowship of salt! and the table becomes an occasion and token of friendship, it is possible that this may happen also in the case of devils.

Further, because he said, ''a communion of the Body,'' and that which communicates is another thing from that whereof it communicates; even this which seemeth to be but a small difference, he took away.

For having said, ''a communion of the Body,' he sought again to express something nearer.

Wherefore also he added, Ver.

17. ''For we, who are many, are one bread, one body.''

'' For why speak I of communion?'' saith he, ''we are that self-same body.''

For what is the bread?

The Body of Christ.

And what do they become who partake of it?

The Body of Christ: not many bodies, but one body.

For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ: there not being one body for thee, and another for thy neighbor to be nourished by, but the very same for all.

Wherefore also he adds, But do thou, I pray, consider, how with regard to the Jews he said not, ''they are partakers with God,'' but, '' they have communion with the altar;'' for what was placed thereon was burnt: but in respect to the Body of Christ, not so.

But how?

It is ''a Communion of the Lord's Body.''

For not with the altar, but with Christ Himself, do we have communion.

'¢For we all partake of the one bread.'' Now if we are all nourished of the same and all become the same, why do we not also show forth the, same love, and become also in this respect one?

For this was the old way too in the time of our forefathers:

''for the multitude of them that believed,'' saith the text, ''were of one heart and soul.'"' (Acts iv. 32.)

Not so, however, now, but altogether the reverse. Many and various are the contests betwixt all, and worse than wild beasts are we affected towards each other's members.

And Christ indeed made thee so far remote, one with himself: but thou dost not deign to be united even to thy brother with due exactness, but separatest thyself, having had the privilege of so great love and life from the Lord.

For he gave not simply even His own body; but because the former nature of the flesh which was framed out of earth, had first become deadened by sin and destitute of life; He brought in, as one may say, another sort of dough and leaven, His own flesh, by nature indeed the same, but free from sin and full of life; and gave to all to partake

But having said that they have '' communion with the altar,'' afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying, Ver. 19. '' What say I then?

That an idol is any thing? or that a thing sacrificed to idols is any thing ?"'

As if he had said, '' Now these things I affirm, and try to withdraw you from the idols, not as though they could do any injury or had any power: for an idol is nothing; but I wish you to despise them.''

'' And if thou wilt have us despise them,"' saith one, '' wherefore dost thou carefully withdraw us from them?''

Because they are not offered to thy Lord.

Ver. 20." '' For that which the Gentiles sacrifice,'' saith he, '' they sacrifice to demons, and not to God."'

* Cf. Lev. ii. 13; Numbers xviii. 19; 2 Chron. xiii, 5. Theodoret on the latter place says, '"' By a covenant of salt for ever, he expresses the stability of the Kingdom, since even

Barbarians oftentimes upon eating with their enemies keep the peace entire, vemembering the sadt thereof.''

9 0 yap Over. rec, text GAA ote & Over. [which is correct.

C.]

HOMILIES ON FIRST CORINTHIANS.

HomiLy XXIV. ] pride?

'' Well, but why,'' some one will say, '¢did he not set down these things at first, which would be most effectual to withdraw them?''

Because it is his custom to prove his point by many particulars, and to place the strongest last, and to prevail by proving more than was necessary.

On this account then, he began from the lesser topics, and so made his way to that which is the sum of all evils: since thus that last point also became more easily admitted, their mind having been smoothed down by the things said before.

Do not then run to the contrary things.

For neither if thou wert a king's son, and having the privilege of thy father's table, shouldest leave it and choose to partake of the table of the condemned and the prisoners in the dungeon, would thy father permit it, but with great vehemence he would withdraw thee; not as though the table could harm thee, but because it disgraces thy nobility and the royal table.

For verily these too are servants who have offended; dishonored, condemned, prisoners reserved for intolerable punishment, accountable for ten thousand crimes.

How then art thou not ashamed to imitate the gluttonous and vulgar crew, in that when these condemned persons set out a table, thou runnest thither and Ver. 23, 24.

'' All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

Let no man seek his own, but each his neighbor's good."' partakest of the viands?

Here is the cause why I seek to withdraw thee.

For the intention of the sacrificers, and the person of the receivers, maketh the things set before thee unclean.

Seest thou his exact wisdom?

Because it was likely that they might say, '' I am perfect and master of myself, and it does me no harm to partake of what is set before me;"''

'' Evenso,"' saith he, '' perfect thou art and master of thyself; do not however look to this, but whether the result involve not injury, nay subversion."'

For both these he mentioned, saying, ' All things are not expedient, all things edify not ;"' and using the former with reference to one's self, the latter; to one's brother: since the clause, '' are not expedient,'' is a covert intima- 'tion of the ruin of the person to whom he

'¢ And I would not that ye should have communion with demon.''

Perceivest thou the kindness of a careful father?

Perceivest thou also the very word, what force it hath to express his feeling?

'For it is my wish,"' saith he, '' that you have nothing in common with them."''

[6.] Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, ''I would not,'"' and, <' judge ye;'' he positively affirms in what follows and lays down the law, saying, speaks; but the clause, ''edify not,'' of the stumbling block to the brother.

Ver. 21.

''Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the Lord's table, and of the table of demons."'

Wherefore also he adds, '' Let no man seek his own;'' which he every where through the whole Epistle insists upon and in that to the Romans; when he says, '' For even Christ pleased not Himself:''?

(Rom. xv.

3.) and again, '' Even as I please all men in all things, not seeking mine own profit."

(Cor. x. 33.) And again inthis place; he does not, however, fully work it out here.

'That is, since in what had gone before he had established it at length, and shown that he no where '' seeks his own,"' but both '' tothe Jews became as a Jew and to them that are without law as without law,'' and used not his own ''liberty'' and ''right"' at random, but tothe profit of all, serving all; he here broke off, content with a few words, by these few guiding them to the remembrance of all which had been said.

And he contents himself with the mere terms, for the purpose of keeping them away.

Then, speaking also to their sense of shame, Ver. 22.

''Do we provoke the Lord to jealousy ?! are we stronger than He?'' i.e., '' Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies?''

And this he said, reminding them of an ancient history and of their fathers' transgression.

Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God.

''For they," saith He, '"'moved Me to jealousy? with that which is not God; they provoked Me to anger with their idols.'"' (Deut. xxxil. 21.) [7.] These things therefore knowing, let us also, beloved, consult for the good of the brethren and preserve unity with them.

For to this that fearful and tremendous sacrifice leads us, warning us above all things to approach it with one mind and fervent love, and thereby becoming eagles, so to mount up to the very heaven, nay, even beyond the heaven.

'' For wheresoever the carcase is,'' saith He, '' there also will be the eagles,"' (St. Mat. xxiv. 28.) calling His

'¢ Are we stronger than He?''

Dost thou see how terribly, how awfullv he rebukes them, thoroughly shaking their very nerves, and by his way of reducing them to an absurdity, touching them to the quick and bringing down their

1 rapacnAovmer.

2 mapesnAwaar.

WORKS OF SF. CHRYSOSTOM.

[Homity XXIV. body a carcase by reason of His death.

For unless He had fallen, we should not have risen again.

But He calls us eagles, implying that he who draws nigh to this Body must be on high and have nothing common with the earth, nor wind himself downwards and creep along ; but must ever be soaring heavenwards, and look on the Sun of Righteousness, and have the eye of his mind quick-sighted.

For eagles, not daws, have a right to this table.!.

Those alsoshall then meet Him descending from heaven, who now worthily have this privilege, even as they who do so unworthily, shall suffer the extremest torments. immortal life, the portion of angels, converse with Christ; this Body, nailed and scourged, was more than death could stand against ; this

Body the very sun saw sacrificed, and turned aside his beams; for this both the veil was rent in that moment, and rocks were burst asunder, and all the earth was shaken.

This is even that Body, the blood-stained, the pierced, and that out of which gushed the saving fountains, the one of blood, the other of water, for all the world."'

Wouldest thou from another source also learn its power?

Ask of her diseased with an issue of blood, who laid hold not of Itself, but of the garment with which It was clad; nay not of the whole. of this, but of the hem: ask of the sea, which bare It on its back: ask even of the Devil himself, and say, '' Whence hast thou that incurable stroke? whence hast thou no longer any power?

Whence art thou captive?

By whom hast thou been seized in thy flight ?"'

And he will give no other answer than this, For if one would not inconsiderately receive a king—(why say I a king? nay were, it but a royal robe, one would not inconsiderately touch it with unclean hands ; )—though he should be in solitude, though alone, though no man were at hand: and yet the robe is nought but certain threads spun by worms: and if thou admirest the dye, this too is the blood of a dead fish ; nevertheless, one would not choose to venture on it with polluted hands: I say now, if even a man's garment be what one would not venture inconsiderately to touch, what shall we say of the Body of Him Who is God over all, spotless, pure, associate with the Divine Nature, the Body whereby we are, and live; whereby the gates of hell were broken down and the sanctuaries! of heaven opened ? how shall we receive this with so great insolence?

Let us not, I pray you, let usnot slay ourselves by our irreverence, but with all awfulness and purity draw nigh to It; and when thou seest It set before thee, say thou to thyself, '' Because of this Body am I no longer earth and ashes, no longer a prisoner, but free: because of this I hope for heaven, and to receive the good things therein,

'¢The Body that was crucified.''

By this were his goads broken in pieces; by this was his head crushed; by this were the powers and the principalities made a show of. '' For,'' saith he,

'having put off from himself principalities and powers, He made a show of them openly, triumphing over them in it.''

(Col. ii. 15.) Ask also Death, and say, '' whence is it that thy sting hath been taken away? thy victory abolished? thy sinews cut out? and thou become the laughing-stock of girls and children, who wast before a terror even to kings and to all righteous men?''

And he will ascribe it to this Body.

For when this was crucified, then were the dead raised up, then was that prison burst, and the gates of brass were broken, and the dead were loosed,! and the keepers of hell-gate all cowered in fear.

And yet, had He been one of the many, death on the contrary should have become more mighty ; but it was not so.

For He was not one of the many.

'Therefore was death dissolved.

And as they who take food which they are unable to retain, on account of that vomit up also what was before lodged in them; so also it happened unto death.

That Body, which he could not digest, he received: and therefore had to cast forth that which he had within him.

Yea, he travailed in pain, whilst he held Him, and was straitened until He vomited Him up.

Wherefore saith the Apostle, '* Having loosed the pains of death.""

(Acts xi. 24.) For never woman labouring of child was so full of anguish as he was torn and racked in sunder, while he held the Body.of the Lord.

And that which happened to the Babylonian dragon, when, having taken the food it burst asunder in the midst,?

1 «This Table is not, saith Chrysostom, for chattering jays, but for eagles, who fly thither where the dead body lieth."",

Hom. the worthy receiving of the Sacrament, &c.

This interpretation seems to be generally recognised by the Fathers, See S. Iren. iv.

14; Orig. on S. Matt. §. 47; S. Ambr. on S. Luke xvii. 7.

' The souls of the righteous are compared unto eagles, because they seek what is on high, leave the low places, are accounted to lead a long life.

Wherefore also David saith to his own soul, 7ky youth shall be renewed asofaneagle.

[Ps. ciii. 5.] If then we have come to know what the eag~/es are, we can no longer doubt about the Body; especially if we recollect that Body which Joseph once received from Pilate.

Seem they not unto thee as eagles around a Body, I mean Mary the wife of Cleopas, and Mary Magdelene and Mary the Mother of the Lord, and the gathering of the Apostles around the Lord's entombing?

Doth it not seem to thee as eagles around a body, when the Son of Man shall come with the mystical clouds, awd every eye shall see Him, and they also which pterced Him ?

'There is also the Body concerning which it was said, My Flesh zis meat indeed, and My Blood ts drink indeed.

Around this Body are certain eagles, which hover over It with spiritual wings.

They are also eagles round the Body, which believe that Jesus is come in the Flesh: singe every spirzt which confesseth that Fesus Christ is come in the flesh, ts of God.

Wheresoever then faith is, there is the Sacrament, there the resting place of holiness.

Again, this Body is the Church, wherein by the grace of Baptism we are renovated in spirit, and whatever tends to decay through old age is refreshed. for ages of new life.''

Comp. also Theodoret on Providence Orat.

5. t. iv. 550.

Ed'

Schultze; S. Jerome, ZA. xlvi. 11; S. Aug. Que@est, Evangel. 1. 42.

1 Qwides; originally ''arches,"' afterwards 'the vaults of the sanctuary or choir in a church."'

' abe(@noav, Ms. Reg. Bened. aviornaav.

? Bel and the Dragon, v. 27.

HomiLy XXIV.]

HOMILIES ON FIRST CORINTHIANS.

this also happened unto him.

For Christ came not forth again by the mouth of death, but having burst asunder and ripped up in the very midst, the belly of the dragon, thus from His secret chambers (Psalm xix. 5.) right gloriously

He issued forth and flung abroad His beams not to this heaven alone, but to the very throne most high.

For even thither did He carry it up.

This Body hath He given to us both to hold and to eat; a thing appropriate to intense love.

For those whom we kiss vehemently, we ofttimes even bite with our teeth.

Wherefore also Job, indicating the love of his servants towards him, said, that they ofttimes, out of their great affection towards him, said, ''Oh! that we were filled with his flesh !'' (Job xxxi. 31.) Even so Christ hath given to us to be filled with His flesh, drawing us on to greater love. of golden armor.

And why speak I of the world to come?

Since here this mystery makes earth become to thee a heaven.

Open only for once the gates of heaven and look in; nay, rather not of heaven, but of the heaven of heavens; and then thou wilt behold what I have been speaking of.

For what is there most precious of all, this will I show thee lying upon the earth.

For as in royal palaces, what is most glorious of all is not walls, nor golden roofs, but the person of the king sitting on the throne ; so likewise in heaven the Body of the King.

But this, thou art now permitted to see upon earth.

For it is not angels, nor archangels, nor heavens and heavens of heavens, that I show thee, but the very Lord and Owner of these.

Perceivest thou how that which is more precious than all things is seen by thee on earth; and not seen only, but also touched; and not only touched, but likewise eaten ; and after receiving

It thou goest home?

(8.] Let us draw nigh to Him then with fervency and with inflamed love, that we may not have to endure punishment.

For in proportion to the greatness of the benefits bestowed on us, so much the more exceedingly are we chastised when we show ourselves unworthy of the bountifulness.

This Body, even lying in a manger, Magi reverenced.

Yea, men profane and barbarous, leaving their country and their home, both set out on a long journey, and when they came, with fear and great trembling worshipped Him.

Let us, then, at least imitate those Barbarians, we who are citizens of heaven.

For they indeed when they saw Him but in a manger, and in a hut, and no such thing was in sight as thou beholdest now, drew nigh with great awe; but thou beholdest Him not in the manger but on the altar, not a woman holding

Him in her arms, but the priest standing by, and the Spirit with exceeding bounty hovering over the gifts set before us.

Thou dost not see merely this Body itself as they did, but thou knowest also Its power, and the whole economy, and art ignorant of none of the holy things which are brought to pass by It, having been exactly initiated into all.

Make thy soul clean then, prepare thy mind for the reception of these mysteries.

For if thou wert entrusted to carry a king's child with the robes, the purple, and the diadem, thou wouldest cast away all things which are upon the earth.

But now that it is no child of man how royal soever, but the only-begotten Son of God Himself, Whom thou receivedst ; dost thou not thrill with awe, tell me, and cast away all the love of all worldly things, and have no bravery but that wherewith to adorn thyself? or dost thou still look towards earth, and love money, and pant after gold?

What pardon then canst thou have? what excuse?

Knowest thou not that all this worldly luxury is loathsome to thy Lord?

Was it not for this that on His birth He was laid in a manger, and took to Himself a mother of low estate?

Did He not for this say to him that was looking after gain, '¢But the Son of Man hath not where to lay

His head ?'' (St. Mat. viil. 20.) And what did the disciples?

Did they not observe the same law, being taken to houses of the poor and lodged, one with a tanner, another with a tent-maker, and with the seller of purple?

For they inquired not after the splendor of the house, but for the virtues of men's souls.

Let us therefore rouse ourselves up and be filled with horror, and let us show forth a reverence far beyond that of those Barbarians ; that we may not by random and careless approaches heap fire upon our own heads.

But these things I say, not to keep us from approaching, but to keep us from approaching without consideration.

For as the approaching at random is dangerous, so the not communicating in those mystical suppers is famine and death.

For this Table is the sinews of our soul, the bond of our mind, the foundation of our confidence, our hope, our salvation, our light, our life.

When with this sacrifice we depart into the outer world, with much confidence we shall tread the sacred threshold, fenced round on every side as with a kind

These therefore let us also emulate, hastening by the beauty of pillars and of marbles, and seeking the mansions which are above; and let us tread under foot all the pride here below with all love of money, and acquire a lofty mind.

For if we be sober-minded, not even this whole world is worthy of us, much less porticoes and arcades.

Wherefore, I beseech you, let us adorn our souls, let us fit up this house which we are also to have with us when we depart ; that we may attain even to the eternal blessings, through the grace and mercy, &c. ee

ELON Nay, MR2 5, 1 Cor.

See again his moderation.

For he did not command and make a law that they should withdraw themselves, yet neither did he forbid it.

And again, should they depart, he frees them from all suspicion.

Now what may be the account of this?

'That so great curiousness might not seem to arise from any fear and cowardice.

For he who makes scrupulous enquiry doth so as being in dread: buthe who, on hearing the fact, abstains, abstains as out of contempt and hatred and aversion.

Wherefore Paul, purposing to establish both points, saith, '* Whatsoever is set before you, eat.''

Ver. 28.

'* But if any mansay unto you, This hath been offered in sacrifice unto idols ; eat not, for his sake that showed it."'

Whatsoever is sold in the shambles, eat, asking no question for conscience sake.

Havinc said that ''they could not drink the cup of the Lord and the cup of the devils,'' and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols!; and having filled them with great fear; that he might not by this fear drive again to another extreme, and they be forced, exercising a greater scrupulosity than was necessary, to feel alarm, lest possibly even without their knowledge there might come in some such thing either from the market or from some other quarter; to release them from this strait, he saith, '' Whatsoever is sold in the shambles, eat, asking no question."' saith he, ''if thou eat in ignorance and not knowingly, thou art not subject to the punishment: it being thenceforth a matter not of greediness, but of ignorance."'

Thus it is not at all for any power that they have but as accursed, that he bids abstain from them.

Neither then, as though they could injure you, fly from them, (for they have no strength;) nor yet, because they have no strength, indifferently partake: for it is the table of beings hostile and degraded.

Wherefore he said, '' eat not for his sake that showed it, and for conscience sake.

For the earth is the Lord's and the fulness thereof.'' * re For,?} !

Nor doth he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty.

For he doth not even suffer them to '' question ; '' i.e., to search and enquire, whether it be an idolsacrifice or no such thing; but simply to eat every thing which comes from the market, not even acquainting one's self with so much as this, what it is that is set before us.

So that even he that eateth, if in ignorance, may be rid of anxiety.

For such is the nature of those things which are not in their essence evil, but through the man's intention make him unclean.

Wherefore he saith, '* asking no question."

Seest thou how both when he bids them eat and when they must abstain, he brings forward the same testimony?

'' For I do not forbid,'' saith he, ''for this cause as though they belonged to others: (''for the earth is the Lord's :'') but for the reason I mentioned, for conscience sake; 1.e., that it may not be injured.''

Ought one therefore to inquire scrupulously?

'"Nay'"' saith he: '' for Isaid not thy conscience, but his.

For I have already said, ' for his sake that showed it.'''

And again, v. 29, ''Conscience, I say, not thine own, but the other's.''

Ver. 26. '' For tothe Lord belongeth the earth and the fulness thereof.'' Not tothe devils. Now if the earth and the fruits and the beasts be all

His, nothing is unclean: but it becomes unclean otherwise, from our intention and our disobedience.

Wherefore he not only gave permission, but also, [2.] But perhaps some one may say, ''The brethren indeed, as is natural, thou sparest, and dest not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices.

But if it be some heathen, what is this man to thee?

Was it not thine own word, ' What have I to do with judging them that are without?' (1 Cor. v. 12.)

Ver. 27. ''If one of them that believe not biddeth you," saith he, ''toa feast, and you are disposed to go; whatsoever is set before you, eat, asking no question for conscience sake."'

1 Savile conj. eidwAetous, "in the idol Temples:'' but eidwAors is the actual reading.

* [The latest editions omit this clause as unsustained by MS, authority and needless to the argument.

HoMILyY XXV.]

HOMILIES' ON, FIRST CORINTHIANS.

Wherefore then dost thou on the contrary care for them ?''

'Not for him is my care,'' he replies, 'but in this case also for thee.'?

'To which effect also he adds, estate of the Jews, so that from no quarter am I injured.

But the Gentiles not knowing my high rule of life will suspect the contrary, and will say, ' Here are Christians indulging a taste for our customs; they are a kind of hypocrites, abusing the demons and loathing them, yet running to their tables; than which what can be more senseless?

We conclude that not for truth's sake, but through ambition and love of power they have betaken themselves to this doctrine.'

What folly then would it be that in respect of those things whereby I have been so benefited as even to give solemn thanks, in respect of these I should become the cause of evil-speaking?''

' But these things, even as it is,'' say you, ''will the Gentile allege, when he seeth me not making enquiry.''

In no wise.

For all things are not full of idol-sacrifices so that he should suspect this: nor dost thou thyself taste of them as idol-sacrifices.

But not then scrupulous overmuch, nor again, on the other hand, when any say that it is an idolsacrifice, do thou partake.

For Christ gave thee grace and set thee on high and above all injury from that quarter, not that thou mightest be evil spoken of, nor that the circumstance which hath been such a gain to thee as to be matter of special thanksgiving, should so injure others as to make themeven blaspheme.

'' Nay, why,"' saith he, '' do I not say tothe Gentile, «I eat, [ am no wise injured, and I do not this as one in friendship with the demons' ?''

Because thou canst not persuade him, even though thou shouldst say it ten thousand times: weak as he is and hostile.

For if thy brother hath not yet been persuaded by thee, much less the enemy and the Gentile.

If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever.

And besides, what occasion have we for so great trouble?

'For why is my liberty judged by another conscience?'' meaning by '' liberty,' that which is left without caution or prohibition.

For this is liberty, freed from Jewish bondage.

And what he means is this: '*God hath made me free and above all reach of injury, but the Gentile knoweth not how to judge of my rule of life, nor to see into the liberality of my Master, but will condemn and say to himself,

'Christianity is a fable; they abstain from the idols, they shun demons, and yet cleave to the things offered to them: great istheir gluttony.' "'

'¢ And 'what then?'' it may be said.

'* What harm is it to us, should he judge us unfairly?"

But how much better to give him no room to judge at all!

For if thou abstain, he will not even say this.

'' How,'' say you, '' will he not say it?

For when he seeth me not making these inquiries, either in the shambles or in the banquet ; what should hinder him from using this language and condemning me, as one who partakes without discrimination?''

It is not so at all.

For thou partakest, not as of idol-sacrifices, but as of things clean.

And if thou makest no nice enquiry, it is that thou mayest signify that thou fearest not the things set before thee ; this being the reason why, whether thou enterest a house of Gentiles or goest into the market, I suffer thee not to ask questions; viz. lest thou. become timid! and perplexed,? and occasion thyself needless trouble.

Ver. 30. ''If I by grace partake, why am I _ evil spoken of for that for which give thanks?"'

'¢Of what dost thou ' by grace partake ?' tell me."'

Of the gifts of God.

For His grace isso great, as to render my soul unstained and above all pollution.

For as the sun sending down his beams upon many spots of pollution, withdraws them again pure; so likewise and much more, we,

'¢ What then? whereas we have known Christ and give thanks, while they blaspheme, shall we therefore abandon this custom also?''

Far from it.

Forthe thing is not the same.

For in the one case, great is our gain from bearing the reproach; but in the other, there will be no advantage.

Whereforealso he said before, '' for and that | neither if we eat, are we the better; nor if we living in the midst of the world remain pure, if we will, by how much the power we have is even greater than his.

'' Why then abstain ?'' say you.

Not as though I should become unclean, far from it; but for my brother's sake, I may not become a partaker with devils, and that I may not be judged by the unbeliever.

For in this case it is no longer now the nature of the thing, but the disobedience and the friend_ ship with devils which maketh me unclean, and eat not, are we the worse.'' (c. vill. 8.)

And besides this too he showed that the thing was to be avoided, so that even on another ground ought they to be abstained from, not on this account only but also for the other reasons which he assigned. the purpose of heart worketh the pollution.

But what is, ''why am I evil spoken of for [3-] Ver. 31.

'' Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."' that for which I give thanks ?"' part," saith he, '' give thanks to God that He

'¢T, for my Perceivest thou how from the subject befcre him, he carried out the exhortation to what was general, giving us one, the most excellent of all hath thus set me on high, and above the low

1 Wododens.

9 AwomdAné.

IO eee ee eeeeee—e——eeeeeeeeeeeeeeeeeeeeEeEeEeEeeeE—e—e—ee—e—e—eeeeeeeee—————eeeEEEEEE—E—————E——E———e

WORKSIOF SF. CHRYSOSTOM.

[Homity XXV. aims, that God in all things should be glori- | 'have done many of those things which were fied ? unprofitable also: e. g., when I used circumcision, when I offered sacrifice; for these, were any one to examine them in themselves, rather destroy those that follow after them and cause them to fall from salvation: nevertheless, I submitted even to these on account of the advantage therefrom: but here isnosuchthing.

For in that case, except there accrue a certain benefit and except they be done for others' sake, then the thing becomes injurious: but in this, though there be none made to stumble, even so ought one to abstain from the things forbidden.

Ver. 32. 'Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God:"' i. e., give no handle to anyone: since in the case supposed, both thy brother is offended, and the Jew will the more hate and condemn thee, and the Gentile in like manner deride thee even as a gluttonous man and a hypocrite.

Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without.

For if we are '"'light,'' and ''leaven," and ''luminaries,'' and ''salt,'' we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive themaway.

Why then puttest thou to flight those whom thou oughtest to draw to thee ?. Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our soul hath come to be above all pollution of sense.

And the Jews too, and the weaker brethren, will suffer the same.

But not only to things hurtful have I submitted, but also to things toilsome For, 'I robbed other Churches,'' saith he, 'taking wages of them; (2 Cor. x1. 8.) and 'when it was lawful to eat and not to work, I sought not this, but chose to perish of hunger rather than offend another.''

'This is why he says, ''I please all men in all things.''

'' Though it be against the law, though it be laborious and hazardous, which is to be done, I endure all for the profit of others.

So then, being above all in perfection, he became beneath all in condescension.''

[4.] For no virtuous action can be very exalted, when it doth not distribute its benefit to others also: as is shown by him who brought the one talent safe, and was cut in sunder because he had not made more ofit.

And thou then, brother, though thou shouldest remain without food, though thou shouldest sleep upon the ground, though thou shouldest eat ashes and be ever wailing, and do good to no other; thou wilt do no great work.

For so also those great and noble persons who were in the beginning made this their chiefest care : examine accurately their life, and thou wilt see clearly that none of them ever looked to his own things, but each one to the things of his neighbor, whence also they shone the brighter.

For so Moses (to mention him first) wrought many and great wonders and signs; but nothing made him so great as that blessed voice which he uttered unto God, saying,

Seest thou how many reasons he hath assigned for which we ought to abstain from the idol-sacrifices?

Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evilspeaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.

Further, because he had said, '' give no occasion of stumbling,'' and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous ; see how he renders it acceptable and light, putting himself forward, and saying,

Ver. 33.

'' Even asI also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved."'

Chap. xi. ver.

''Be ye imitators of me, even as I also am of Christ."

This is a rule of the most perfect Christianity, this is a landmark exactly laid down, this is the point that stands highest of all; viz. the seeking those things which are for the common profit: which also Paul himself declared, by adding, ''even as I also am of Christ."'

For nothing can so make a man an imitator of Christ as caring for his neighbors.

Nay, though thou shouldest fast, though thou shouldest lie upon the ground, and even strangle thyself, but take no thought for thy neighbor; thou hast wrought nothing great, but still standest far from this Image, while so doing.

''If Thou wilt forgive their sin,'"' forgive ' '* but if not, blot me also out.'' (Exod. xxxii. 32.)

Such too was David: wherefore also he said, © '¢T the shepherd have sinned, and I have done wickedly, but these, the flock, what have they done?

Let Thine hand be upon me and upon my father's house.''

(2 Sam. xxiv. 17.) So likewise Abraham sought not his own profit, but the profit of many.

Wherefore he both exposed himself to dangers and besought God for those who in no wise belonged to him.

Well: these indeed so became glorious.

But as for those who sought their own, consider what harm too they received.

The nephew, for instance, of the last mentioned, because he listened to the saying, '' If thou wilt go to the right,

However, in the case before us, even the very thing itself is naturally useful, viz; the abstaining from idol-sacrifices.

But ''I,'' saith he, a e a ea ee 7°) eka e

HOMILIES ON FIRST CORINTHIANS.

HoMILy XXV.] I will go to the left ;'' (Gen. xiii. 9.) and acceptting the choice, sought his own profit, did not even find his own: but this region was burned up, while that remained untouched.

Jonah again, not seeking the profit of many, but his own, was in danger even of perishing : and while the city stood fast, he himself was tossed about and overwhelmed in the sea.

But when he sought the profit of many, then he also found his own.

So likewise Jacob among the flocks, not seeking his own gain, had exceeding riches for his portion.

And Joseph also, seeking the profit of his brethren, found his own.

At least, being sent by his father, (Gen xxxvii. 14.) he said not, '' What is this?

Hast thou not heard that for a vision and certain dreams they even attempted to tear me in pieces, and I was held responsible for my dreams, and suffer punishment for being beloved of thee?

What then will they not do when they get me in the midst of them?''

He said none of these things, he thought not of them, but prefers the care of his brethren above all.

Therefore he enjoyed also all the good things which followed, which both made him very brilliant and declared him glorious.

'Thus also Moses,—for nothing hinders that we should a second time make mention of him, and behold how he overlooked his own things and sought the things of others :—I say this Moses, being conversant in a king's court, because he ''counted the reproach of Christ rest exposed themselves to dangers in the present life, and all these were but asking for this kind of death once for all: but Paul prayed (Rom. ix. 3.,) that he might fall from the glory of the world to come for the sake of others' salvation.*

I may mention also a third point of superiority.

And what is this?

'That some of those, though they interceded for the persons who conspired against them, nevertheless it was for those with whose guidance they had been entrusted : and the same thing happened as if one should stand up for a wild and lawless son, but still ason: whereas Paul wished to be accursed in the stead of those with whose guardianship he was not entrusted.

For to the Gentiles was he sent.

Dost thou perceive the greatness of his soul and the loftiness of his spirit, transcending the very heaven?

'This man do thou emulate: but if thou canst not, at least follow those who shone in the old covenant.

For thus shalt thou find thine own profit, if thou seekest that of thy neighbor.

Wherefore when thou feelest backward to care for thy brother, considering that no otherwise canst thou be saved, at least for thine own sake stand thou up for him and his interests.

[5.] And although what hath been said is sufficient to convince thee that no otherwise is it possible to secure our own benefit: yet if thou wouldst also assure thyself of it by the examples of common life, conceive a fire happening any where to be kindled in a house, and then some of the neighbors with a view to their own interest refusing to confront the danger but shutting themselves up and remaining at home, in fear lest some one find his way in and purloin some part of the household goods; how great punishment will they endure?

Since the fire will come on and burn down likewise all that is theirs; and because they looked not to the profit of their neighbor, they lose even their own besides.

For so God, willing to bind us all to each other, hath imposed upon things such a necessity, that in the profit of one neighbor that of the other is bound up; and the whole world is thus constituted.

And therefore in a vessel too, if a storm come on, and the steersman, leaving the profit of the many, should seek his own only, he will quickly sink both himself and them.

And of each several art too we may say that should it look to its own profit only, life could never stand, nor even the art itself which so seeketh its own.

'Therefore the husbandman sows not so much corn only as is sufficient for himself, since he would long ago have famished both himself and others; but seeks the profit of the many: and the soldier

(Heb. xi. 26.) greater riches than the treasures of Egypt;'' and having cast them even all out of his hands, became a partaker of the afflictions of the Hebrews;—so far from being himself enslaved, he liberated them also from bondage.

Well: these surely are great things and worthy of an angelical life.

But the conduct of Paul far exceeds this.

For all the rest leaving their own. blessings chose to be partakers in the afflictions of others: but Paul did a thing much greater.

For it was not that he consented to be a partaker in others' misfortunes, but he chose himself to be at all extremities that other men might enjoy blessings.

Now it is not the same for one who lives in luxury to cast away his luxury and suffer adversity, as for one himself alone suffering adversity, to cause others to be in security and honor.

For in the former case, though it be a great thing to exchange prosperity for affliction for your neighbor's sake, nevertheless it brings some consolation to have partakers in the misfortune.

But consenting to be himself alone in the distress that others may enjoy their good things,—this belongs to.a much more energetic soul, and to Paul's own spirit.

And not by this only, but by another and greater excellency doth he surpass all those before mentioned.

Thatis, Abraham and all the * [But the Apostle did not say absolutely '(1 wish,'' but "I could wish" or pray.

The difference is great. C.]

CHRYSOSTOM.

[Homity XXVI.

WORKS OF ST.

bring us into the bond of love.

When therefore He demands so large a measure, and we do not render even that which is less, of what indulgence shall we be worthy

'©And how,'' saith one, '' did God say to Lot by the Angels, ' Escape for thy life?' ''

(Gen. xix. 17.) Say, when, and why.

When the punishment was brought near, not when there was an opportunity of correction but when they were condemned and incurably diseased, and old and young had rushed into the same passions, and henceforth they must needs be burned up, and in that day when the thunderbolts were about to be launched.

And besides, this was not spoken of vice and virtue but of the chastisement inflicted by God.

For what was he to do, tell me?

Sit still and await the punishment, and without at all profiting them, be burned up?

Nay, this were the extremest folly. takes the field against dangers, not that he may save himself, but that he may also place his cities in security: and the merchant brings not home so much as may be sufficient for himself alone, but for many others also.

Now if any say, ''each man doeth this, not looking to my interest, but his own, for he engages in all these things to obtain for himself money and glory and security, so that in seeking my profit he seeks his own:'' this also do I say and long since wished to hear from you, and for this have I framed all my discourse ; viz. to signify that thy neighbor then seeks his own profit, when he looks to thine.

For since men would no otherwise make up their mind toseek the things of their neighbor, except they were reduced to this necessity ; therefore God hath thus joined things together, and suffers them not to arrive at their own profit except they first travel through the profit of others.

For I do not affirm this, that one ought to bring chastisement on one's self without discrimination and at random, apart from the will of God.

But when a man tarries long in sin, then I bid thee push thyself forward and correct him: if thou wilt, for thy neighbor's sake: but if not, at least for thine own profit.

It is true, the first 1s the better course: but if thou reachest not yet untc that height, do it even for this.

And let no man seek his own that he may find his own ; and bearing in mind that neither voluntary poverty nor martyrdom, nor any other thing, can testify in our favor, unless we have the crowning virtue of love; let us preserve this beyond the rest, that through it we may also obtain all other, both present and promised blessings ; at which may we.all arrive through the grace and mercy of our Lord Jesus

Christ; Whom be the glory world without end.

Amen.

Well then, this is natural to man, thus to follow after his neigt bors' advantage; but one ought to be persuaded not from this reason, but from what pleases God.

For it is not possible to be saved, wanting this; but though thou shouldest exercise the highest perfection of the work and neglect others who are perishing, thou wilt gain no confidence towards God.

Whence is this evident?

From what the blessed Paul declared.

'' For if I bestow my goods to feed the poor, and give my body to be burned, and have not love, it profiteth me nothing,'' (1 Cor.

Xill. 3.) saith he.

Seeth thou how much Paul re- | quireth of us?

And yet he that bestowed his goods to feed the poor, sought not his own good, but that of his neighbor.

But this alone is not enough, he saith.

For he would have it done with sincerity and much sympathy.

For therefore also God made it a law that he might EEO NG ERY exe xa Vale a) Pe TuoR:

Now I praise you that ye remember me in all aya he doth not set down all the heavy accusations continuously, but after disposing them in due order, he inserts among them the lighter matters, mitigating what the readers would else feel offensive in his discourse on account of his continually reproving. and hold fast the traditions, even as I delivered them to you.

HavinGc completed the discourse concerning the idol-sacrifices as became him, and having rendered it most perfect in all respects, he proceeds to another thing, which also itself was a complaint, but not so great a one.

For that which I said before, this do I also now say, that zy ae passage and others like it show, as Neander says, that while Chrysostom was enthusiastically alive to the ideal of holy temper and holy living in Monachism, yet he was too deeply penetrated by the essence of the Gospel not to be aware that this indeed should pervade aé@/ the relations of life. C.]

Homity XXVI.]

HOMILIES ON FIRST CORINTHIANS.

I49 Wherefore also he set the most serious of all| haps listened to him and others disobeyed ; last, that relating to the resurrection.

But for} therefore in his letter also again, he foments the the present he goes to another, a lighter thing, | place, like a physician, by his mode of addresssaying, '' Now I praise you that ye remember | ing them, and so corrects the offence.

For that me in all things.'"?

'Thus when the offence is he had heretofore admonished them in person is admitted, he both accuses vehemently and|evident from what he begins with.

Why else, threatens: but when it is questioned, he first; having said nothing of this matter any where in proves it and then rebukes.

And what was|the Epistle before, but passing on from other admitted, he aggravates: but what was likely to} accusations, doth he straightway say, '' Now I be disputed, he shows to be admitted.

Their} praise you that ye remember me in all things, fornication, for instance, was a thing admitted. | and hold fast the traditions, even as I delivered

Wherefore there was no need to show that there| them to you ?"' was an offence ; but in that case he proved the;

Thou seest that some obeyed, whom he magnitude of the transgression, and conducted | praises; and others disobeyed, whom he corhis discourse by way of comparison.

Again,j}rects by what comes afterwards, saying, '' Now their going to law before aliens was an offence, | if any man seem to be contentious, we have no but not so great a one.

Wherefore he consid- | such custom.'' (ver. 16.) For if after some had ered by the way, and proved it. The matter of | done well but others disobeyed, he had included the idol-sacrifices again was questioned.

It was] all in his accusation, he would both have made however, a most serious evil.

Wherefore he|the one sort bolder, and have caused the others both shows it to be an offence, and amplifies it by | to become more remiss ; whereas now by praishis discourse.

But when he doeth this, he not}ing and approving the one, and rebuking the only withdraws them from the several crimes, | other, he both refreshes the one more effectubut invites them also to their contraries.

Thus! ally, and causes the other to shrink before him. he said not only that one must not commit for-| For the accusation even by itself was such as nication, but likewise that one ought to exhibit | might well wound them ; but now that it takes great holiness. Wherefore he added, '' Therefore | place in contrast with others who have done glorify God in your body, and in your spirit.'"' | well and are praised, it comes with a sharper

(c. vi. 20.) And having said again that one|sting.

However, for the presen: he begins not ought not to be wise with the wisdom that is| with accusation, but with encomiums and great without, he is not content with this, but bids | encomiums, saying, '' Now I praise you that ye him also to '' become a fool." (c. ili. 18.)

_And|remember me in all things.'

For such is the where he advises them not to go to law before| character of Paul; though it be but for small them that are without, and to do no wrong ;/ matters he weaves a web of high praise; nor is he goeth further, and takes away even the very | it for flattery that he doth so: far from it; how going to law, and counsels them not only to do|could he so act to whom neither money was no wrong, but even to suffer wrong. (c. vi. 7, 8.) | desirable, nor glory, nor any other such thing ?

And discoursing concerning the idol-sacrifi- | but for their salvation he orders all his proceedces, he said not that one ought to abstain from|ings.

And this is why he amplifies the encomthings forbidden only, but also from things per-| ium, saying, '' Now I praise you that ye rememmitted when offence is given: and not only not| ber me in all things."' to hurt the brethren, but not even Greeks,| All whatthings?

For hitherto his discourse nor Jews.

Thus, '' give no occasion of stum-| was only concerning their not wearing long hair bling,'' saith he, '' either to Jews, or to Greeks, | and not covering their heads; but, as I said, he or to the Church of God." (c. x. 32.) is very bountiful in his praises, rendering them

[2.] Having finished therefore all the dis-| more forward.

Wherefore he saith, courses concerning all these things, he next pro-| '' That ye remember me in all things, and ceeds also to another accusation.

And what was|hold fast the traditions, even as I delivered them this?

Their women used both to pray and/to you.''

It appears then that he used at that prophesy unveiled and with their head bare, | time to deliver many things also not in writing,

(for then women also used to prophesy ;) but| which he shows too in many other places.

But the men went so far as to wear long hair as hav-|at that time he only delivered them, whereas ing spent their time in philosophy!, and cov-| now he adds an explanation of their reason: ered their heads when praying and prophesying, | thus both rendering the one sort, the obedient, each of which was a Grecian custom.

Since} more steadfast, and pulling down the others' then he had already admonished them concern-| pride, who oppose themselves.

Further, he ing these things when present, and some per-|doth not say, ''ye have obeyed, whilst ; 1 To let the hair and beard grow was a token of devotion to' ani others disobeyed,"' but without exciting aus: study ; as Poetry, Hor. 4. P. 297; Philosophy, as it is told of Jul- | picion, intimates it by his mode of teaching in Jen a ppeaaans that it was part of his affectation to let his hair | what follows, where he saith,

CHRYSOSTOM.

[Homity XXVI.

WORKS OF ST.

measure in respect of ourselves and of God, though the language used concerning them be similar; but we must assign to God a certain appropriate excellency, and so great as belongs to God.

For should they not grant this, many absurdities will follow.

As thus; ''the head of Christ is God :'' and, ''Christ is the head of the man, and he of the woman."'

Therefore if we choose to take the term, '' head,'' in the like sense in all the clauses, the Son will be as far removed from the Father as we are from Him.

Nay, and the woman will be as far removed from us as we are from the Word of God.

And what the Son is to the Father, this both we are to the Son and the woman again to the man.

' And who will endure this?

Ver. 3. '' But I would have ye know, that the head of every man is Christ ; and the head of every woman is the man; and the head of Christ is God."

This is his account of the reason of the thing, and he states it to make the weaker more attentive.

He indeed that is faithful, as he ought to be, and steadfast, doth not require any reason or cause of those things which are commanded him, but is content with the ordinance! alone.

But he that is weaker, when he also learns the cause, then both retains what is said with more care and obeys with much readiness.

Wherefore neither did he state the cause until he saw the commandment transgressed.

What ! then is the cause?

''The head of every man is Christ."'

Is He then Head of the Gentile also?

Inno wise.

For if ''we are the: Body of Christ, and severally members thereof,'' (c. xii.

But dost thou understand the term '' head'"' differently in the case of the man and the wo- | man, from what thou dost in the case of Christ?

} | Therefore in the case of the Father and the 'Son, must we understand it differently also.

'** How understand it differently ?"' saith the objector.

According to the occasion'.

For had | Paul meant to speak of rule and subjection, as | thou sayest, he would not have brought forward ithe instance of a wife, but rather of a slave and 27.) and in this way He is our head, He cannot be the head of them who are not in the Body and rank not among the members.

So that when he says, ''of every man,'' one must understand it of the believer.

Perceivest thou how every where he appeals to the hearer's shame by arguing from on high?

Thus both a master. when he was discoursing on love, and when on For what if the wife be under sub-_ humility, and when on alms-giving, it was from | jection to us? it is as a wife, as free, as equal \ thence that he drew his examples. in honor.

And the Son also, though He did [2.] ''But the head of the woman is the| become obedient to the Father, it was as the man; andthe head of Christ is God."

Here |Son of God, it was as God.

For as the obedithe heretics rush upon us with a certain decla-| ence of the Son to the Father is greater than we ration of inferiority, which out of these words | find in men towards the authors of their being, they contrive against the Son.

But they stumSo also His liberty is greater.

Since it will not ble against themselves.

For if ''the man be) of course be said that the circumstances of the the head of the woman,"' and the head be of |Son'srelation to the Father are greater and more the same substance with the body, and 'the! intimate than among men, and of the Father's head of Christ is God,'' the Son is of the same|to the Son, less.

For if we admire the Son, substance with the Father.

'' Nay,'' say they, | that He was obedient so as to come even unto 'it is not His being of another substance|death, and the death of the cross, and reckon which we intend to show from hence, but that;this the great wonder concerning Him; we He is under subjection.''

What then are we to | Ought to admire the Father also, that He begat say to this?

In the first place, when any thing | such a son, not as a slave under command, but lowly is said of him conjoined as He is with the| as free, yielding obedience and giving counsel.

Flesh, there is no disparagement of the God-| For the counsellor is no slave. head in what is said, the Economy admitting

But again, when thou hearest of a counsellor, the expression.

However, tell me how thou in- | do not understand it as though the Father were tendest to prove this from the passage?

''Why,;in need, but that the Son hath the same honor as the man governs the wife,'' saith he, ' ul aeitH Him that begat Him.

Do not therefore also the Father, Christ.""

Therefore also as|strain the example of the man and the woman Christ governs the man, so likewise the Father, | to all particulars. the Son.

'For the head of every man,' we} For with us indeed the woman is reasonably read, ''is Christ.'"

And who could ever admit | subjected to the man: since equality of honor this?

For if the superiority of the Son com-jcausethcontention.

And not for this cause only, pared with us, be the measure of the Fathers' | but by reason also of the deceit (1 Tim. ii. 14.) compared with the Son, consider to what mean-| which happened in the beginning.

Wherefore ness thou wilt bring Him.

| you see, she was not subjected as soon as she So that we must not try? all things by like|was made; nor, when He brought her to the —_— man, did either she hear any such thing from 2 t y wapadocer.

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HomiLy XXVI.]

HOMILIES ON FIRST CORINTHIANS.

ISI God, nor did the man say any such word to her: he said indeed that she was '' bone of his bone, and flesh of his flesh:'' (Gen. ii. 23.) but of rule stand all in that way, extreme absurdity will result.

For the head is of like passions with the body and liable to the same things.

What then ought we to let go, and what to accept?

We should let go these particulars which I have mentioned, but accept the notion ofa perfect union, and the first principle; and not even these ideas absolutely, but here also we must form a notion, as we may by ourselves, of that which is too high for us and suitable to the Godhead: for both the union is surer and the beginning more honorable. or subjection he no where made mention unto her.

But when she made an illuse of her privilege and she who had been made a helper was found to be an ensnarer and ruined all, then she is justly told for the future, '' thy turning shall be to thy husband.'' (Gen. iil. 16.)

To account for which; it was likely that this sin would have thrown our race into a state of warfare; (for her having been made out of him would not have contributed any thing to peace, when this had happened, nay, rather this very thing would have made the man even the harsher, that she made as she was out of him should not have spared even him who was a member of herself: ) wherefore God, considering the malice of the Devil, raised up the bulwark of this word ; and what enmity was likely to arise from his evil device, He took away by means of this sentence and by the desire implanted in us: thus pulling down the partition-wall, i. e, the resentment caused by that sin of hers.

But in God and in that undefiled Essence, one must not suppose any such thing.

Again, thou hearest the word ''Son;'' do not thou in this case admit all particulars ; yet neither oughtest thou to reject all: but admitting whatever is meet for God, e. g. that He is of the same essence, that He is of God; the things which are incongruous and belong to human weakness, leave thou upon the earth.

Again, God is called ' Light.''

Shall we then admit all circumstances which belong to natural light?

In no wise. For this light yields to darkness, and is circumscribed by space, and is moved by another power, and is overshadowed; none of which it is lawful even to imagine of That Essence.

We will not howeve: reject allt things on this account, but will reap something useful from the example.

The illumination which cometh to us from God, the deliverance from darkness, this will be what we gather from Do not therefore apply the examples to all, since elsewhere also from this source many grievous errors will occur.

For so in the beginning of this very Epistle, he said, (1 Cor. ii. 22, 23.) ''All are yours, and ye are Christ's, and Christ is God's.'"'

Whatthen?

Are all in like manner ours, as '' we are Christ's, and Christ is God's?''

In no wise, but even to the very simple the difference is evident, although the same expression is used of God, and Christ, and us.

And elsewhere also having called the husband ''head of the wife,'' he added, (Eph. v. 23.) ''Even as Christ is Head and Saviour and Defender of the Church, so also ought the man to be of his own wife.''?

Are we then to understand in like manner the saying in the text, both this, and all that after this is written to the Ephesians concerning this subject?

Far from it.

It is impossible.

For although the same words are spoken of God and of men, they do not have the same force in respect to God and to men, but in one way those must be understood, and inanother these.

Not however on the other hand all things diversely: since contrariwise they will seem to have been introduced at random and in vain, we reaping no benefit from them.

But as we must not receive all things alike, so neither must we absolutely reject all.

It.

[4.] Thus much in answer to the heretics: but we must also orderly go over the whole passage.

For perhaps some one might here have doubt also, questioning with himself, what sort of a crime it was for the woman to be uncovered, or the man covered?

What sort of crime it is, learn now from hence.

Symbols many and diverse have been given both to man and woman ; to him of rule, to her of subjection: and among them this also, that she should be covered, while he hath his head bare.

If now these be symbols, you see that both err when they disturb the proper order, and transgress the disposition of God, and their own proper limits, both the man falling into the woman's inferioriy, and the woman rising up against the man by her outward habiliments.

For if exchange of garments be not lawful, so that neithershe should be clad with a cloak, nor he with a mantle or a veil: ('' for the woman,"' saith He, '' shall not wear that which pertaineth to a man, neither shall aman put on a woman's garments: '') much more is it unseemly for these (Deut. xxil. 5.) things to be interchanged.

For the former indeed were ordained by men, even although God afterwards ratified them: but this by nature, I mean the being covered or uncovered.

But when I say Nature, I mean God.

For He it is Who created Nature. When Now that what I say may become clearer, I will endeavor to make it manifest in an example.

Christ is called ''the Head of the Church."'

If I am to take nothing from what is human in the idea, why, I would know, is the expression used at all?

On the other hand, if I under-|

WORKS OF ST. CHRYSOSTOM.

[ HomiLy XXVI. therefore thou overturnest these boundaries, see | or prophesying, having any thing on his head, how great injuries ensue. his) «heads iHe sxsaidi not; but ''having any thing on his signifying that even though he pray with the head bare, yet if he have long hair, he is like to one covered.

'' For the hair,"' saith he, ''is given for a covering."' dishonoreth And tell me not this, that the error is but} '' covered,"'

For first, it is great even of itself: being | head ; small. as it is disobedience.

Next, though it were small, it became great because of the greatness | of the things whereof it is a sign.

However, that it is a great matter, is evident from its ministering so effectually to good order among mankind, the governor and the governed being regularly kept in their several places by it.

Ver. 6. '' But if a woman is not veiled, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be veiledi:

Thus, in the beginning he simply requires that the head be not bare: but as he proceeds he intimates both the continuance of the rule, saying, '' for it is one and the same thing as if she were shaven,'' and the keeping of it with all care and diligence.

For he said not merely covered, but '' covered over!,'' meaning that she be carefully wrapped up on every side.

And by reducing it to an absurdity, he appeals to their shame, saying by way of severe reprimand,

So that he who transgresseth disturbs all things, and betrays the gifts of God, and casts to the ground the honor bestowed on him from | above ; not however the man only, but also the woman.

For to her also it is the greatest of honors to preserve her own rank; as indeed of disgraces, the behavior of a rebel.

Wherefore he laid it down concerning both, thus saying, Ver. 4. ''Every man praying or prophesying having his head covered, dishonoreth his head.

But every woman praying or prophesying with her head unveiled dishonoreth her head.''

'<but if she be not covered, let her also be shorn.''

As if he had said, <' If thoucast away the covering appointed by the law of God, cast

For there were, as I said, both men who prophesied and women who had this gift at that | away likewise that appointed by nature.'' time, as the daughters of Philip, (Acts. xxi. 9.) as others before them and after them: concerning whom also the prophet spake of old:

'' your sons shall prophesy, and your daughters shall see visions.''

(Joelil. 28. Acts il. 17.) Well then: the man he compelleth not to be always uncovered, but only when he prays.

But if any say, '' Nay, how can this be a shame to the woman, if she mount up to the glory of the man?'"' we might make this answer; ''She doth not mount up, but rather falls from her cwn proper honor.''

Since not to abide within our own limits and the laws ordained of God, but to go beyond, is not an addition but a diminuation.

For as he that desireth other men's goods and seizeth what is not his own, hath not gained any thing more, but is diminished, having lost even that which he had, (which kind of thing also happened in <¢ For" every yman, ' saith 'he, "'praying zor prophesying, having his head covered, dishonoreth his head.''

But the woman he commands to be at all times covered.

Wherefore also having said, ''Every woman that prayeth or prophesieth with her head unveiled, dis- | paradise:) so likewise the woman acquireth not honoreth her head,'' he stayed not at this point | the man's dignity, but loseth even the woman's only, but also proceeded to say, '* for it is one and the same thing asif she were shaven.''

But if to be shaven is always dishonorable, it is plain too that being uncovered is always a reproach. decency which she had.

And not from hence only is her shame and reproach, but also on account of her covetousness.

Having taken then what was confessedly shameful, and having said, ''but if it be a shame for a woman to be shorn or shaven,"' he states in what follows his own conclusion, saying, '' let her be covered.''

And he said not, 'let her have long hair,'' but, '' let her be covered,'"' ordaining both these to be one, and establishing them both ways, from what was customary and from their contraries: in that he both affirms the covering and the hair to be one, and also that she again who is shaven is the same with her whose head is bare.

'' For it is one and the same thing,'' saith he, ''as if she were shaven.''

But if any say, '' And how is it one, if this woman have the covering of nature, but the other who is shaven have not even this?"' we answer, that as far as her will goes, she threw

And not even with thisonly was he content, but added again, saying, ''The woman ought to| have a sign of authority on her head, because of the angels.''

He signifies that not at the time of prayer only but also continually, she ought to be covered.

But with regard to the man, it is no longer about covering but about wearing long hair, that he so forms his discourse.

To be covered he then only forbids, when a man is praying; but the wearing long hair he discourages at all times.

Wherefore, as touching the woman, he said, '' But if she be not veiled, let her also be shorn;'' so likewise touching the man, '' If he have long hair, it is a dishonor unto him.''

He said not, ''if he be covered,"' but, ''if he have long hair,''

Wherefore also he said at the beginning, '' Every man praying

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Homity XXVI.]

HOMILIES ON FIRST CORINTHIANS.

that off likewise by having the head bare.

Andjher proper virtue.

For the virtue and honor if it be not bare of tresses, that is nature's| of the governed is to abide in his obedience. doing, not her own.

So that as she who is| Again: the man is not compelled to do this; shaven hath her head bare, so this woman in| for he is the image of his Lord: but the woman like manner.

For this cause He left ittonature|is; and that reasonably.

Consider then the to provide her with a covering, that even of it} excess of the transgression when being honshe might learn this lesson and veil herself. ored with so high a prerogative, thou puttest thyThen he states also a cause, as one discours- | self to shame, seizing the woman's dress.

And ing with those who are free: a thing whichin|thou doest the same as if having received a many places I have remarked.

What then is|diadem, thou shouldest cast the diadem from the cause? thy head, and instead of it take a slave's garVer. 7. ''For a man indeed ought not to/} ment. have his head veiled, forasmuch as he is the|

Ver. 11.

'' Nevertheless, neither is the man image and glory of God."' without the woman, nor the woman without the This is again another cause.

'' Not only,''| man, in the Lord."' so he speaks, '' because he hath Christ to be| Thus, because he had given great superiority

His Head ought he not to cover the head, but|to the man, having said that the woman is of because also he rules over the woman.''

For|him and for him and under him; that he might the ruler when he comes before the king ought | neither lift up the men more than was due nor to have the symbol of his rule.

As therefore no| depress the women, see how he brings in the ruler without military girdle and cloak, would | correction, saying, '' Howbeit neither is the man venture to appear before him that hath the} without the woman, nor the woman without the diadem : so neither do thou without the sym-|man, in the Lord."

''Examine not, I pray,"' bols of thy rule, (one of which is the not being | saith he, '' the first things only, and that creacovered,) pray before God, lest thou insult both; tion.

Since if thou enquire into what comes thyself and Him that hath honored thee. after, each one of the two is the cause of the And the same thing likewise one may say] other; or rather not even thus each of the other, regarding the woman.

For to her also is it a} but God of all.'?

Wherefore he saith, '' neither reproach, the not having thesymbols of her sub-|is the man without the woman, nor the woman jection.

'* But the woman is the glory of the| without the man, in the Lord."' man.''

Therefore the rule of the man is} Ver.

12.

''For as the woman is of the man, natural. so is the man also by the woman."'

[5.] Then, having affirmed his point, he} He said not, '' of the woman,'' but he repeats states again other reasons and causes also, lead-| the expression, (from v.

7.) '' of the man."' ing thee to the first creation, and saying thus: |For still this particular prerogative remains Ver. 8. 'For the man is not of the woman, | entire with the man.

Yet are not these excelbut the woman of the man.'' lencies the property of the man, but of God.

But if to be of any one, is a glory to him of | Wherefore also he adds, '' but all things of God." whom one is, much more the being an image |If therefore all things belong to God, and he of him. commands these things, do thou obey and gainVer. g. '' For neither was the man created | say not. for the woman, but the woman for the man.''}

Ver.

13.

'' Judge ye in yourselves: is it This is again a second superiority, nay, |seemly that a woman pray unto God veiled?"' rather also a third, and a fourth, the first being,

| Again he places them as judges of the things that Christ is the head of us, and we of the|said, which also he did respecting the idol-sacwoman; a second, that we are the glory of God, | rifices.

For as there he saith, ''judge ye what but the woman of us; a third, that we are not|Isay:"' (c. x. 15.) so here, ''judge in yourof the woman, but she of us; a fourth, that we|selves:'? and he hints something more awful are not for her, but she for us. here.

For he says that the affront here passes Ver. 10.

'' For this cause ought the woman! on unto God: although thus indeed he doth not to have a sign of authority on her head."' express himself, but in something of a milder

''For this cause:'' what cause, tell me?}and more enigmatical form of speech:

''is it 'For all these which have been mentioned,"' | seemly that a woman pray unto God unveiled

?"' saith he; or rather not for these only, but also} Ver. 14. '' Doth not even nature itself teach

'because of the angels.""

'' For although thou | you, that if a man have long hair, it is a disdespise thine husband,"' saith he, ''yet rever- | honor unto him ? "' ence the angels."'

Ver. 15.

'' But if a woman have long hair, It follows that being covered is a mark of | it is a glory to her; for her hair is given her for subjection and authority.

For it induces her to|a covering."' look down and be ashamed and preserve entire}

His constant practice of stating commonly

CHRYSOSTOM.

[ Homity XXVI.

WORKS'*j0OF ST.

not yielding.

However, even if the Corinthians were then contentious, yet now the whole world hath both received and kept thislaw.

So great is the power of the Crucified. received reasons he adopts also in this place, | betaking himself to the common custom, and greatly abashing those who waited to be taught these things from him, which even from men's ordinary practice they might have learned.

For such things are not unknown even to Barbarians: and see how he every where deals in piercing expressions:

'' every man praying having his head covered dishonoreth his head; "' and again, '' but if it be a shame for a woman to be shorn or shaven, let her be veiled: '' and here again, ''if a man have long hair, it isa shame unto him; but if a woman have long

[6.] But I fear lest having assumed the dress, yet in their deeds some of our women should be found immodest and in other ways uncovered.

For therefore also writing to Timothy Paul was not content with these things, but added others, saying, ''that they adorn themselves in modest apparel, with shamefacedness and sobriety ; not with braided hair, or gold.'

(1 Tim. ii. 9.) For if one ought not to have the head bare, but everywhere to carry about the token of authority, much more is it becoming to exhibit the same in our deeds.

Thus at any rate the former women also used both to call their husbands lords, (1 Pe. iil. 6.) and to yield the precedence to them.

''Because they for their part, '' you say,'' used to love their own wives.''

I know that as well as you: I am not ignorant of it.

But when we are exhorting thee concerning thine own duties, let not theirs take all thine attention.

For so, when we exhort children to be obedient to parents, saying, that it is written, hair, it isa glory to her, for her hair is given her for a covering."'

«¢ And if it be given her for a covering,'' say you, ''wherefore need she add another coveridg?''

That not nature only, but also her own will may have part in her acknowledgment of subjection. For that thou oughtest to be covered nature herself by anticipation enacted a law.

Add now, I pray, thine own part also, that thou mayest not seem to subvert the very laws of nature; a proof of most insolent rashness', to buffet not only with us, but with nature also.

This is why God accusing the Jews said, (Ezek. xvi. 21, 22.) '*Thou hast slain thy sons and thy daughters: this is beyond all thy abominations.''?

And again, Paul rebuking the unclean among the Romans thus aggravates the. accusation, saying, that their usage was not only against the law of God, but even against nature.

'' For they changed the natural use into that which is against nature.'' (Rom. i, 26.) For this cause then here also he employs this argument signifying this very thing, both that he is not enacting any strange law and that among Gentiles their inventions would all be reckoned as a kind of novelty against nature.* So also Christ, implying the same, said, '' Whatsoever ye would that men should do to you, do ye also so them ; "' showing that He is not introducing any thing

'chonor thy father and thy mother," they reply tous, ''mention also what follows, 'and ye fathers, provoke not your children to wrath,"'

(Eph. vi.

1-4.) And servants when we tell them that it is written that they should '"'obey their masters, and not serve with eye-service,'"' they also again demand of us what follows, bidding us also give the same advice to masters.

For Paul bade them also, they saw, ''to forbear threatening.''

But let us not do thus nor enquire into the things enjoined on others, when we are charged with regard to our own: for neither will thy obtaining a partner in the charges free thee from the blame: but look to one thing only, how thou mayest rid thyself of those charges which lie against thyself.

Since Adam also laid the blame on the woman, and she again on the serpent, but this did in no wise deliver them.

Do not thou, therefore, for thy part, say this to me now, but be careful with all consideration to render what thou owest to thy husband: since also when I am discoursing with thy husband, advising him to love and cherish thee, I suffer him not to bring forward the law that is appointed for the woman, but I require of him that which is written for himself.

And do thou therefore busy thyself with those things only which belong to thee, and show thyself tractable to thy consort.

And accordingly if it be really for God's sake that thou obeyest . thy husband, tell me not of the things which ought to be done by him, but for what things thou hast been made responsible by the lawgiver, those perform with exactness.

For this is especially to obey God, not to transgress the law new.

Ver. 16. ''But if any man seems to be contentious, we have no such custom, neither the Churches of God."'

It is then contentiousness to oppose these things, and not any exercise of reason.

Notwithstanding, even thus it is a measured sort of | rebuke which he adopts, to fill them the more with self-reproach ; which in truth rendered his saying the more severe.

''For we,'' saith he, ''have no such custom,'' so asto contend and to strive and to oppose ourselves.

And hestopped not even here, but also added, ''neither the Churches of God;'' signifying that they resist and oppose themselves to the whole world by '

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37a THS KatvoTomias dmayTa THs Tapa Pucty.

Perhaps the text is mutilated,

Homity XXVI.]

HOMILIES ON FIRST CORINTHIANS.

even when suffering things contrary toit.

And by the same rule, he that being beloved loves, is not reckoned to do any great thing.

But he that waits upon a person who hateth him, this above all is the man to receive a crown.

Inthe same manner then do thou also reckon that if thy husband give thee disgust, and thou endure it, thoushalt receive a glorious crown: but if he be gentle and mild, what will there be for God to reward in thee?

And these things I say, not bidding the husbands be harsh; _ but persuading the wives to bear even with harshness laments: but he complains, though not to his wife, butto God.

And see how each preserves | his own appropriate part: for he neither despised Sarah as childless, nor reproached her with any such thing: and she again was anxious to devise

| some consolation to him for her childlessness by ; means of the handmaid.

For these things had |not yet been forbidden then as now.

For now neither is it lawful for women to indulge their husbands in such things, nor for the men, with or without the wife's knowledge, to form such connexions, even though the grief of their childlessness should infinitely harass them: since they also shall hear the sentence, '' their worm shall not die, neither shall their fire be |quenched."?

For now it is not permitted, but in their husbands.

Since when each is careful to fulfil his own duty, his neighbor's part also will quickly follow: as when the wife is prepared to bear even with rough behavior in the husband, and the husband refrains from abusing her in her angry mood; then all is a calm and a harbor free from waves.

Wherefore both his wife commanded this, and he obeyed, yet not even thus for pleasure's sake.

But 'behold,' it will be said, '' how he cast Hagar out again at her bidding.''

Well, this is what I want to point out, that both he obeyed her in all things, and shehim.

But do not thou give heed to these things only, but examine, thou who urgest this plea, into what had gone before also, Hagar's insulting her, her boasting herself against her mistress ; than which what can be more vexatious to a free and honorable woman ?

PRED it had not been forbidden.

[7.] So also was it with those of old time.

Each was employed in fulfilling his own duty, not in exacting that of his neighbor.

Thus, if you mark it, Abraham took his brother's son: his wife found no fault with him.

He commanded her to travel along journey; she spake not even against this but followed.

Again, after those many miseries and labors and toils having become lord of all, he yielded the precedency to Lot.

And so far from Sarah being offended at this, she did not even open her [3.] Let not then the wife tarry for the virmouth, nor uttered any such thing as many of | tue of the husband and then show her own, for the women of these days utter, when they see their own husbands coming off inferior in such allotments, and especially in dealing with inferiors; reproaching them, and calling them fools and senseless and unmanly and traitors and stupid.

But no such thing did she say or think, but was pleased with all things that were done by him. this is nothing great; nor, on the other hand, the husband, for the obedience of the wife and then exercise self-command ; for neither would this any more be his own well-doing; but let each, as I said, furnish his own share first.

For if to the Gentiles smiting us on the right, we must turn the other cheek; much more ought one to bear with harsh behavior in a husband.

And another thing, and that a greater: after that Lot had the choice put in his power, and had thrown the inferior part upon his uncle, a great danger fell upon him.

Whereof the patriarch hearing, armed all his people, and set himself against the whole army of the Persians with his own domestics only, and not even then did she detain him, nor say, as was likely, ''O man, whither goest thou, thrusting thyseif down

And I say not this for a wife to be beaten ; far from it: for this is the extremest affront, not to her that is beaten, but to him who beateth.

But even if by some misfortune thou have such a yokefellow allotted thee, take it not ill,

O woman, considering the reward which is laid up for such things and their praise too in this present life.

And to you husbands also this I say: make it a rule that there can be no such offence as to bring you under the necessity of striking a wife.

And why say Ia wife? since not even upon his handmaiden could a free man endure to inflict blows and lay violent hands.

But if the shame be great for a man to beat a maidservant, much more to stretch forth the right hand against her that is free.

And this one might see even from heathen legislatures who no longer compel her that hath been so treated to live with him that beat her, as being unworthy of her fellowship.

For surely it |comes of extreme lawlessness when thy partner precipices, and exposing thyself to so 'great hazards; for one who wronged thee and seized on all that was thine, shedding thy blood?

Yea, and even if thou make light of thyself, yet have pity on me which have left house and country and friends and kindred, and have followed thee in so long a pilgrimage; and involve me not in widowhood, and in the miseries of widowhood.''

None of these things shesaid: she thought not of them but bore all in silence.

After this, her womb continuing barren, she herself suffers not the grief of women nor

CHRYSOSTOM.

[Homity XXVI.

WORKSHFOF? Sif. helnhalineiheanoee intidiate seintionS RES nature of its situation: ? This also do thou.

For thus shalt thou be first to enjoy both the fruit and the calm.

Since thy wife is to thee both a harbor, and a potent healing charm to rejoice thy heart.

Well then: if thou shalt free thy harbor from winds and waves, thou shalt enjoy much tranquility on thy return from the market-place: but if thou fill it with clamor and tumult, thou dost but prepare for thyself a more grievous shipwreck.

In order then to prevent this, let what I advise be done: When any thing uncomfortable happens in the household, if she be in the wrong console her and do not aggravate the discomfort.

For even if thou shouldest lose all, nothing is more grievous than to have a wife without good-will sharing thine abode.

And whatever offence thou canst mention, thou wilt tell me of nothing so very painful as being at strife with her.

So that if it were only for such reasons as these, let her love be more precious than all things.

For if one another's burdens are to be borne, much more our own wife's. of life, she who in the most intimate relations and in the highest degree, is united with thee ; when she, like a base slave, is dishonored by thee.

Wherefore also such a man, if indeed one must call him a man and not rather a wild beast, I should say, was like a parricide and a murderer of his mother.

For if for a wife's sake we were commanded to leave even father and mother, not wronging them but fulfilling a divine law; and a law so grateful to our parents themselves that even they, the very persons whom we are leaving, are thankful, and bring it about with great eagerness; what but extreme frenzy can it be to insult her for whose sake

God bade us leave even our parents ?

But we may well ask, Is it only madness?

There is the shame too: I would fain know who can endure it.

And what description can set it before us ; when shrieks and wailings are borne along the alleys, and there is a running to the house of him that is so disgracing himself, both of the neighbors and the passers by, as though some wild beast were ravaging within?

Better were it that the earth should gape asunder for one so frantic, than that he should be seen at all in the forum after it.

Though she be poor do not upbraid her : though she be foolish, do not trample on her, but train her rather: because she is a member of thee, and ye are become one flesh.

<'' But the she is 'trifling and drunken and passionate. nA For, Thou oughtest then to grieve over these things, and | not to be angry; and to beseech God, and exhort her and give her advice, and do every thing to remove the evil.

But if thou strike her thou dost aggravate the disease: for fierceness is removed by moderation, not by rival fierceness.

With these things bear in mind also the reward from God: that when it is permitted thee to cut her off, and thou doest not so for the fear of God, but bearest with so great defects, fearing the law appointed in such matters which forbids to put away a wife whatsoever disease she may have: thou shalt receive an unspeakable reward.

Yea, and before the reward thou shalt be avery great gainer, both rendering her more obedient and becoming thyself more gentle thereby.

It is said, for instance, that one of the heathen philosophers?, who had a bad wife, a trifler and a brawler, when asked, '' Why, having such an one, he endured her ;"' made reply,

'¢ But the woman is insolent,'' saith he. sider nevertheless that she is a woman, weaker vessel, whereas thou art a man. therefore wert thou ordained! to be ruler ; wert assigned to her in place of a head, that thou mightest. bear with the weakness of her that is set under thee.

Make then thy rule glorious.

And glorious it will be when the subject of, it meets with no dishonor from thee.

And as the monarch will appear so much the more dignified, as he manifests more dignity in the officer under him; but if he dishonor and depreciate the greatness of that rank, he is indirectly cutting off no small portion of his own glory likewise : so also thou dishonor her who governs next to thyself, wilt in no common degree mar the honor of thy governance.

ConConsidering therefore all these things, command thyself: and withal think also of that evening on which the father having called thee, delivered thee his daughter as a kind of deposit, and having separated her from all, from her mother, from himself, from the family, intrusted her entire guardianship to thy right hand.

Consider that (under God) through her thou hast children and hast become a father, and be thou also on that account gentle towards her.

'That he might have in his house a school and training-place of philosophy.

For I shall be to all the rest meeker,'' saith he, ''being here disciplined every day.''

Did you utter a great shout?

Why, I at this moment am greatl mourning, when heathens prove better lovers of wisdom than we; we who are commanded to imitate angels, nay rather who are commanded to follow God Himself in respect of gentleness.

Seest thou not the husbandmen, how the earth which hath once received the seed, they tend with all various methods of culture, though it have ten thousand disadvantages; e. g., though it be an unkindly soil or bear ill weeds, or though it be vexed with excessive rain through But to proceed: it is said that for this reason the philosopher having a bad wife, cast her not 1 Exetpotov7nOys.

3 Socrates.

HomiLy XXVII.]

HOMILIES ON FIRST CORINTHIANS.

out; and some say that this very thing was the! other affairs too be all in calm, and with reason of his marrying her.

But I, because| tranquility shall we run our course through the many men have dispositions not exactly reason- | ocean of the present life.

Compared with this, able, advise that at first they do all they can, and | let house, and slaves, and money, and lands, be careful that they take a suitable partner and | and the business itself of the state, be less in one full of all virtue.

Should it happen, how-j| our accouut.

And let it be more valuable than ever, that they miss their end, and she whom! all in our eyes that she who with us sits at the they have brought into the house prove no good | oars should not be in mutiny and disunion with or tolerable bride, then I would have them at/us.

For so shall our other matters proceed with any rate try to be like this philosopher, and ja favoring tide, and in spiritual things also we train her in every way, and consider nothing; shall find ourselves much the freer from more important than this.

Since neither will a| hindrance, drawing this yoke with one accord; merchant, until he have made a compact with/ and having done all things well, we shall obtain his partner capable of procuring peace, launch | the blessings laid up in store; unto which may the vessel into the deep, nor apply himself to the; we all attain, through the grace and mercy of rest of the transaction.

And let us then use!our Lord Jesus Christ, with Whom to the every effort that she who is partner with us in| Father, with the Holy Ghost, be glory, power, the business of life and in this our vessel, may|and honor, now and ever, and world without be kept in all peace within.

For thus shall our;}end.

Amen.

NAT Tile Vi a Oe Wee Te

Te CCORM XE 177)

But in giving you this charge, I praise you not, that ye| Epistle, '' For it hath been signified unto me come together not for the better, but for the worse.

| concerning you, my brethren, by them which A A are of the household of Chloe, that there are

Ir is necessary in considering the present | contentions among you.

Now this I mean, charge to state also first the occasion of it.

For! that each one of you saith, Iam of Paul; and I thus again will our discourse be more in-] of Apollos; and I of Cephas.''

Not that Paul telligible.

What then is this occasion ? was the person to whom they were attaching As in the case of the three thousand who themselves; for he would not have borne it: believed in the beginning, all had eaten their) put wishing by concession to tear up this custom meals in common and had all things common; | from the root, he introduced himself, indicating such also was the practice at the time when the} that if any one had inscribed upon himself even

Apostle wrote this: not such indeed exactly ; | his name when breaking off from the common but as it were a certain outflowing of that combody, even so the thing done was profane and munion which abode among them descended | extreme wickedness.

And if in his case it were also to them that came after.

And because of| wickedness, much more inthe case of those who course some were poor, but others rich, they} were inferior to him: laid not down all their goods in the midst, but;

[2,] Since therefore this custom was broken made the tables open on stated days, as it/ through, a custom most excellent and most useshould seem; and when the solemn service! ful; (for it was a foundation of love, anda comwas completed, after the communion of the/ fort to poverty, and a corrective of riches, and Mysteries, they all went to a common entertain- | an occasion of the highest philosophy, and an ment, the rich bringing their provisions with | instruction of humility:) since however he saw them, and the poor and destitute being invited | so great advantages in a way to be destroyed, he by them, and all feasting in common.

But naturally addresses them with severity, thus sayafterward this custom also became corrupt. | ing: «¢ But in giving you this charge, I praise

And the reason was, their being divided and | you not.'?

For in the former charge, as there addicting themselves, some to this party, and | were many who kept (the ordinances), he began others to that, and saying, '"'I am of such | otherwise, saying thus: ''Now I praise you that one," and ''I of such a one ;"' which thing also| ye remember me in all things:'' but here to correct he said in the beginning of the| contrariwise, '' But in giving you this charge, I sneGaorb be cae.

~| praise you not.''

And here is the reason why

WORKS OF ST. CHRYSOSTOM.

[Homity XXVIT. he placed it not after the rebuke of them that |anxious and inviting them to return to correcteat the idol-sacrifices.

But because that was| ion. unusually harsh he interposes the discourse; [3.] Ver. 19. '' For there must be also factions about wearing of long hair, that he might not | among you, that they which are approved may have to pass from one set of vehement reproofs | be made manifest among you."' to others again of an invidious kind and so|

By ''factions,'' here he means those which appear too harsh: and then he returns to the} concern not the doctrines, but these present dimore vehement tone, and says, '' But in giving | visions.

But even if he had spoken of the docyou this charge, I praise you not.'?

What is|trinal heresies, not even thus did he give them this?

That which I am about to tell you of.|any handle.

For Christ Himself said, ''it must What is, '' giving you this charge, I praise you| needs be that occasions of stumbling come,"' not?''

'JI do not approve you,"' saith he, ''be- | (Matt. xviii. 7.) not destroying the liberty of cause ye have reduced me to the necessity of | the will nor appointing any necessity and comgiving advice: I do not praise you, because ye; pulsion over man's life, but foretelling what have required instruction in regard to this, |would certainly ensue from the evil mind of because ye have need of an admonition from!men; which would take place, not because of me.''

Dost thou perceive how from his be-|his prediction, but because the incurably disginning he signifieth that what was done was very | posed are so minded.

For not because he foreprofane?

For when he that errs ought not to| told them did these things happen : but because require so much as a hint to prevent his erring, | they were certainly about to happen, therefore he foretold them.

Since, if the occasions of the error would seem to be unpardonable.

And why dostthou not praise?

Because ''ye|stumbling were of necessity and not of the come together,'' saith he, ''not for the better} mind of them that bring them in, it was superbut for the worse; '' i.e., because ye do not go| fluous His saying, '' Woe to that man by whom forward unto virtue.

For it were meet that|the occasion cometh.''

But these things we dis. your liberality! should increase and become|cussed more at length when we were upon the manifold, but ye have taken rather from the| passage itself*; now we must proceed to what is before us. custom which already prevailed, and have so Now that he said these things of these factaken from it as even to need warning from me, tions relating to the tables, and that contention in order that ye may return to the former order.

Further, that he might not seem to say these} and division, he made manifest also from what follows.

For having said, ''I hear that there things on account of the poor only, he doth not at once strike in to the discourse concerning the | are divisions among you,'' hestopped not here, tables, lest he render his rebuke such as they | but signifying what divisions he means he goes might easily come to think slightly of, but he| on to say, ''each one taketh before other his searches for an expression most confounding and | own supper ;'' and again, '' What ? have ye not houses to eat and to drink in? or despise ye the very fearful.

For what saith he?

Ver. 18.

'' For first of all, when ye come to- | Church of God?''

However, that of these he gether in the Church, I hear that divisions? exist | was speaking is evident.

And if he call them divisions, marvel not.

For, as I said, he among you. wishes to touch them by the expression:

And he saith not, '' For fear that you do not sup together in common ;'' ''for I hear that you | whereas had they been divisions of doctrine, he would not have discoursed with them thus feast in private, and not with the poor:'' but mildly.

Hear him, for instance, when he what was most calculated thoroughly to shake their minds, that he set down, the name of div-|speaks of any such thing, how vehement he is both in assertion and in reproof: in assertion, ision, which was the cause of this mischief also: as when he says, '' If even an angel preach any and so he reminded them again of that which was said in the beginning of the Epistle, and| other gospel unto you than that ye have received, let him be accursed ;'' (Gal. i. 8.) but was ''signified by them of the house of Chloe."' in reproof, as when he says, '' Whosoever of you

CTR ee) would be justified by the law, ye are fallen ''And I partly believe it.''

Thus, lest they should say, '' But what if the|away from grace.'' (Gal. v. 4.) And at one time he calls the corrupters '' dogs ,'' saying, accusers speak falsely ?'' he neither saith, ''I believe it,'' lest he should rather make them reck- |

'' Beware of dogs:'' (Phil. iii. 2.) at another, 'having their consciences seared with a hot less ; nor again, on the other hand, ''I disbelieve it,'' lest he should seem to reprove without | iron.'' (1 Tim. iv. 2.) And again, ''angels of Satan:'' (2 Cor. xi. 14-15.) but here he said no cause, but, ''I partly believe it,'' saith he, i. e.,

'JT believe it in a small part;'' making them|such thing, but spoke in a gentle and subdued

Tree t tt; othe tone.

1 Pidotipiarv. dee 3 vid. S. Chrys. on S. Matth.

Hom. 59.

2 oxiouata.

HomILy XXVII.]

HOMILIES ON FIRST CORINTHIANS.

undisturbed.

And he doth this, studying by such praises to render both others and these persons themselves more forward.

But what is, '' that they which are approved | may be made manifest among you?''

That they may shine the more.

And what he intends to say is this, that those who are unchangable and firm are so far from being at all injured hereby, but even shows them the more,

[4.] Then at last he adds the very form of offence.

And what is it?

Ver.

20.

'When ye assemble yourselves together,'' saith he, '' it isnot possible to eat the Lord's Supper."' and that it makes them more glorious.

For the word, ''that!,'' is not every where indicative of cause, but frequently also of the event of things.

Thus Christ Himself uses it, when He saith, Seest thou how effectually appealing to their shame, even already by way of narrative hecontrives to give them his counsel?

'' For the appearance of your assembly,'"' saith he, '' is different.

It is one of love and brotherly affection.

At least one place rece:ves you all, and ye are together in one flock.

But the Banquet, when you come to that, bears no resemblance to the Assembly of worshippers.''

And he said not, '' When ye come together, this is not to eat in common,'

''this is not to feast with one another;'' but otherwise again and much more fearfully he reprimands them, saying, '¢ it is not possible to eat the Lord's Supper,'' sending them away now from this point to that evening on which Christ delivered the awful Mysteries.

Therefore also he called the early meal '¢a supper.''

For that supper too had them all reclining at meat together: yet surely not so great was the distance between the rich and the poor as between the Teacher and the disciples.

For that is infinite.

And why say I the Teacher and the disciples?

Think of the interval between the Teacher and the traitor: nevertheless, the Lord Himself both sat at meat with them and did not even cast him out, but both gave him his portion of salt and made him partaker of the Mysteries.

'For judgement I am come into this world ; that they which see not may see, and that they which seemay be made blind."' (John ix. 39.) So likewise Paul in another place, when discoursing of the law, he writes, '' And the Law came in beside, that the trespass might abound.'"' (Rom. v.

20.) But neither was the law given to this end that the trespasses of the Jews might be increased:

(though this did ensue:) nor did Christ come for this end that they which see might be made blind, but for the contrary ; but the result was such.

Thus then also here must one understand the expression, ''that they which are approved may be made manifest."

For not at all with this view came heresies into being, that '*they which are approved may be made manifest,'' but on these heresies taking place such was the result.

Now these things he said to console the poor, those of them who nobly bore that sort of contempt.

Wherefore he said not, ''that they may become approved,"' but, ''that they which are approved may be made manifest; showing that before this also they were such, but they were mixed up with the multitude, and while enjoying such relief as was afforded them by the rich, they were not very conspicuous: but now this strife and contentiousness made them manifest, even as the storm shows the pilot.

And he said not, ''that ye may appear approved,'' but, '' that they which are approved may be made manifest, those among you who are such.''

For neither when he is accusing doth he lay them open, that he may not render them more reckless ; nor when praising, that he may not make them more boastful; but he leaves both this expression and that in suspense?, allowing each man's own conscience to make the application of what he saith.

Next he explains how '' it is not possible to eat the Lord's Supper."'

Ver.

21.

''For in your eating,? each one taketh before other his own supper,'' saith he, '¢and one is hungry, and another is drunken."'

Perceivest thou how he intimates that they were disgracing themselves rather?

For that which is the Lord's, they makea private matter: so that themselves are the first to suffer indignity, depriving their own table of its greatest prerogative.

How and in what manner?

Because the Lord's Supper, i.e. the Master's, ought to be common.

For the property of the master belongs not to this servant without belonging to that, but in common to all.

So that by '' the Lord's'' Supper he expresses this, the ''community"' of the feast.

As if he had said, ''If it be thy master's, as assuredly it is, thou oughtest not to withdraw it as private, but as belonging to thy Lord and Master to set it in common before all.

For this is the meaning of, 'the Lord's.'

But now thou dost not suffer it to be the Lord's, not suffering it to be Nor doth he here seem to me to be comforting the poor only, but those also who were not violating the custom.

For it was likely that there were among them also those that observed it.

And this is why he said, '<I partly believe it.'"

Justly then doth he call these '' approved,"' who not only with the rest observed the custom, but even without them kept this good law 1 iu iva.

9 eis wetéewpov adinar, ' sends it out into the air." ee eee 3év tw payetv.

WORKS OF ST. CHRYSOSTOM.

[Homity XXVII. common but feasting by thyself." also he goes on to say, Wherefore | saying, all of a sudden!, '' Shall I praise you?

In this I praise you not.''

Wherein cne might especially marvel at him that when there was need to strike and chide more vehemently after the proof of so great offences, he doeth thecontrary rather, gives way, and permits them to recover breath.

What then may the cause be?

''and one is hungry, and|He had touched more painfully than usual in each of which showed a/| aggravating the charge, and being a most excelboth the craving and the! lent physician, he adapts the incision to the wounds, neither cutting superficially those parts which require a deep stroke; (for thou hast heard him how he cut off among those very persons him that had committed fornication ;) nor delivering over to the knife those things which require the milder sort of remedies.

For this cause then here aiso he conducts his address more mildly, and in another point of view likewise, he sought especially to render them gentle

_ to the poor: and this is why he discourses with them rather in a subdued tone.

'¢For each one taketh before other his own supper.''

And he said not, ''cutteth off,'' but ''taketh before,'' tacitly censuring them both for greediness and for precipitancy.

'This at least the sequel also shows.

For having said this, he added again, another is drunken, want of moderation, excess.

See also a second fault again whereby those same persons are injured: the first, that they dishonor their supper: the second, that they are greedy and drunken; and what is yet worse, even when the poor are hungry.

For what was intended to be set before all in common, that these men fed on alone, and proceeded both to surfeiting and to drunkenness.

Wherefore neither did he say, '' one is hungry, and another is filled:'' but, ''is drunken.''

Now each of these, even by itself, is worthy of censure: for it is a fault to be drunken even without despising the poor; and to despise the poor without being drunken, is an accusation.

When both

| [5.] Next, wishing also from another topic to shame them yet more, he takes again the points which were most essential and of them weaves his discourse. ak t then are joined together at the same time, con- | sider how exceeding great is the transgression.

Ver. 23. '*For I received of the Lord,"' saith he, ''that which also I delivered unto you: how that the Lord Jesus in the night in which He was betrayed, took bread:"' a Next, having pointed out their profaneness, he adds his reprimand in what follows, with much anger, saying, Ver.

24. ''And when He had given thanks, He brake it, and said, Take, eat: this is My

Body, which is broken for you: this do in remembrance of me."'

Ver.

22.

'' What? have ye not houses to eat and to drink in?

Or despise ye the Church of God, and put them to shame that have not?'"'

Seest thou how he transferred the charge from the indignity offered to the poor to the Church, that his words might make a deeper impression of disgust?

Here now you see is yet a fourth accusation, when not the poor only, but the Wherefore doth he here make mention of the Mysteries?

Because that argument was very necessary to his present purpose.

As_ thus:

'¢Thy Master,'' saith he, ''counted all worthy Church likewise is insulted.

For even as thou, of the same 'Table, though it be very awful and makest the Lord's Supper a private meal, so also | far exceeding the dignity of all: but thou conthe place again, using the Church as a house. | siderest them to be unworthy even of thine own,

For it was made a Church, not that we who;small and mean as we see it is; and while they come together might be divided, but that they | have no advantage over thee in spiritual things, who are divided might be joined: and this act of assembling shows. thou robbest them in the temporal things. neither are these thine own."

For ''And put them to shame that have not.'

He said not, ''and kill with hunger them that have not,'' but so as much more to put them to the blush, ''shame them;'' to point out that it is not food which he cares for so much as the wrong done unto them.

Behold again a fifth accusation, not only to overlook the poor but ; even to shame them. treating with reverence the concerns of the poor,

However, he doth not express himself thus, to prevent his discourse becoming harsh: but he frames it in a gentler form, saying, that '¢the Lord Jesus in the night in which He was betrayed, took bread."'

And wherefore doth he remind us of the time, and of that evening, and of the betrayal ?

Now this he said, partly as | Not indifferently nor without some reason, but that he might exceedingly fill them with comand intimating that they grieve not so for the| punction, were it but from consideration of the belly as for the shame; and partly also drawing | time. the hearer to compassion.

For even if one be a very stone, yet when he considers that night, how He was with Having therefore pointed out so great impiet-| His disciples,

''very heavy,' how He was indignity to the| betrayed, how He was bound, how He was led the contempt practised towards the|away, how He was judged, how He suffered al] ies, indignity to the Supper, Church, poor ; he relaxes again the tones of his reproof, a aKal TOV TOVOV, aOpdoov Aéywr.

HomILy XXVII.]

HOMILIES ON FIRST CORINTHIANS.

the rest in order , he becometh softer than wax, and is withdrawn from earth and all the pomp of this world.

Therefore he leads us to the remembrance of all those things, by His time, and His table, and His betrayal, putting us to shame and saying, '' Thy Master gave up even Himself for thee: and thou dost not even share a little meat with thy brother for thine own sake."' tremblest not?

Why, if a son or brother had died and thou wert making a remembrance of him, thou wouldst have been smitten by thy conscience, hadst thou not fulfilled the custom and invited the poor: and when thou art making remembrance of thy Master, dost thou not so much as simply give a portion of the Table?

But what is it which He saith, '' This cup is the New Covenant?''

Because there was also a cup of the Old Covenant; the libations and the blood of the brute creatures.

For after sacrificing, they used to receive the blood in a chalice and bowl and so pour it out.

Since then instead of the blood of beasts He brought in His own Blood ; lest any should be troubled on hearing this, He reminds them of that ancient sacrifice.

But howsaith he, that '' he received it from the Lord ?'' since certainly he was not present then but was one of the persecutors.

'That thou mayest know that the first table had no advantage above that which cometh after it.

For even to-day also it is He who doeth all, and delivereth it even as then.

And not on this account only doth he remind us of that night, but that he may also in another way bring us to compunction.

For as we particularly remember those words which we hear last from those who are departing ; and to their heirs if they should venture to transgress their commands, when we would put them to shame we say, '' Consider that this was the last word that your father uttered to you, and until the evening when he was just about to breathe his last he kept repeating these injunctions :'' just so Paul, purposing hence also to make his argument full of awfulness; ''Remember,'' saith he, ''that this was the last mysterious rite! He gave unto you, and in that night on which He was about to be slain for us, He commanded these things, and having delivered to us that Supper after that He added nothing further."

[6.] Next, having spoken concerning that Supper, he connects the things present with the things of that time, that even as on that very evening and reclining on that very couch and receiving from Christ himself this sacrifice, so also now might men be affected; and he saith, Ver. 26.

'' For as often as ye eat this bread, and drink this cup, ye proclaim the Lord's death till He come."'

For as Christ in regard to the bread and the cup said, '' Dothis in remembrance of Me,"' revealing to us the cause of the giving of the Mystery, and besides what else He said, declaring this to be a sufficient cause to ground our religious fear upon :—(for when thou considerest what thy Master hath suffered for thee, thou wilt the better deny thyself : )—so also Paul saith here: ''as often as ye eat ye do proclaim His death.''

And this is that Supper.

Then intimating that it abides unto the end, he saith, Next also he proceeds to recount the very things that were done, saying, '' He took bread, and, when He had given thanks, He brake it, and said, Take, eat: this is My Body, which is broken for you.''

If therefore thou comest for a sacrifice of thanksgiving," do thou on thy part nothing unworthy of that sacrifice: by no means either dishonor thy brother, or neglect

'till ievcomes; Ver. 27.

'' Wherefore whosoever shall eat this bread and drink the cup of the Lord unworthily, shall be guilty of the Body and the Blood of the Lord." him in his hunger ; be not drunken, insult not | the Church.

As thou comest giving thanks for what thou hast enjoyed: so do thou thyself accordingly make return, and not cut thyself off from thy neighbor. part gave equally to all, saying, '' Take, eat.''

He gave His Body equally, but dost not thou give so much as the common bread equally ?

Yea, it was indeed broken for all alike, and became the Body equally for all.

Why so?

Because he poured it out, and makes the thing appear a slaughter and no longer a sacrifice.

Much therefore as they who then pierced Him, pierced Him not that they might drink but that they might shed His blood: so likewise doth he that cometh for it unworthily and reaps no profit thereby.

Seest thou how fearful he makes his discourse, and inveighs against them very exceedingly, signifying that if they are thus to drink, they partake unworthily of the elements??

For how can it be other than unworthily when it is he who neglects the hungry ? who besides overlooking him puts him toshame?

Since if not giving to the poor casteth one out of the kingdom, even though one should be a virgin; or rather, not giving

Since Christ for His Ver. 25. ''In like manner also the cup after supper, saying, This cup is the New Covenant in My Blood: this do, as oft as ye drink of it, in remembrance of Me.''

What sayest thou? Art thou making a remembrance of Christ, and despisest thou the poor and : KvoTaywylav.

€vxapiotia.

3 TOV TPOKELMEVWY.

CHRYSOSTOM.

[Homiry XXVII.

WORKS OF ST.

liberally: (for even those virgins too had oil, only they had it not abundantly:) consider how great the evil will prove, to have wrought so many impieties ?

Hast thou not heard how the three thousand also who partook of the Communion continued even in prayer and teaching, not in drunken feasts and revellings?

But thou before thou hast partaken fastest, that in a certain way thou mayest appear worthy of the Communion: but when thou hast partaken, and thou oughtest to increase thy temperance, thou undoest all.

And yet surely it is not the same to fast before this and after it.

Since although it is our duty to be temperate at both times, yet most particularly after we have received the Bridegroom.

Before, that thou mayest become worthy of receiving: after, that thou mayest not be found unworthy of what thou hast received.

'¢What impieties?'' say you.

Why sayest thou, what impieties?

'Thou hast partaken of such a Table and when thou oughtest to be more gentle than any and like the angels, none so cruel as thou art become.

'Thou hast tasted the Blood of the Lord, and not even thereupon dost thou acknowledge thy brother.

Of what indulgence then art thou worthy?

Whereas if even before this thou hadst not known him, thou oughtest to have come to the knowledge of him from the Table; but now thou dishonorest the Table itself; he having been deemed worthy to partake of it and thou not judging him worthy of thy meat.

Hast thou not heard how much he suffered who demanded the hundred pence? how he made void the gift vouchsafed to him!?

Doth it not come into thy mind what thou wert and what thou hast become?

Dost thou not put thyself in remembrance that if this man be poor in possessions, thou wast much more beggarly in good works, being full of ten thousand sins?

Notwithstanding, God delivered thee from all those and counted thee worthy of such a Table: but thou art not even thus become more merciful: therefore of course nothing else remaineth but that thou shouldest be 'delivered to the tormentors."'

'What then? ought we to fast after receiving?'' I say not this, neither do I use any compulsion. This indeed were well: however, I do not enforce this, but I exhort you not to feast to excess.

For if one never ought to live luxuriously, and Paul showed this when he said, ''she that giveth herself to pleasure is dead while she liveth"? (1 Tim. v. 6.);much more will she then be dead.

And if luxury be death to a woman, much more to a man: and if this done at another time is fatal, much more after the communion of the Mysteries.

And dost thou having taken the bread of life, do an action of death and not shudder?

Knowest thou not how great evils are brought in by luxury ? Unseasonable laughter, disorderly expressions, buffoonery fraught with perdition, unprofitable trifling, all the other things, which it is not seemly even to name.

And these things thou doest when thou hast enjoyed the Table of Christ, on that day on which thou hast been counted worthy to touch

His flesh with thy tongue.

What then is to be done to prevent these things?

Purify thy right hand, thy tongue, thy lips, which have become a threshold for Christ to tread upon.

Consider the time in which thou didst draw near and set forth a material table, raise thy mind to that Table, to the Supper of the Lord, to the vigil of the disciples, in that night, that holy night.

Nay, rather should one accurately examine, this very present state is night.

Let |us watch then with the Lord, let us be pricked [7.] These words let us also listen to, all of us, aS many as in this place approach with the poor to this holy Table, but when we go out, do not seem even to have seen them, but are both drunken and pass heedlessly by the hungry; the very things whereof the Corinthians were accused.

And when is this done? say you.

At all times indeed, but especially at the festivals, where above all times it ought not so to be.

Is it not so, that at such times, immediately after Communion, drunkenness succeeds and contempt of the poor?

And having partaken of the Blood, when it were a time for thee to fast and watch, thou givest thyself up to wine and revelling.

And yet if thou hast by chance made thy morning meal on any thing good, thou keepest thyself lest by any other unsavory viand thou spoil the taste of the former: and now that thou hast been feasting on the Spirit thou bringest in asatanical luxury.

Consider, when the Apostles partook of that holy Supper, what they did: did they not betake themselves to prayers and singing of hymns? to sacred vigils? to that long work of teaching, so full of all self-denial?

For then He related and delivered to them those great and wonderful things, when Judas had gone out to call them who were about to crucify Him. in our hearts with the disciples.

It is the season of prayers, not of drunkenness; ever indeed, but especially during a festival.

For a festival is therefore appointed, not that we may behave ourselves unseemly, not that we may accumulate sins, but rather that we may blot out those which exist.

I know, indeed, that I say these things in vain, yet will I not cease to say them.

For if ye do not all obey, yet surely ye will not all disobey; or rather, even though ye should all be

| disobedient, my reward will be greater, though 1 éfevexOeioayv, perhaps " officially declared."

HomILy XXVIII. ]

HOMILIES ON FIRST CORINTHIANS.

yours will be more condemnation.

However, that it may not be more, to this end I will not cease to speak.

For perchance, perchance, by my perseverance I shall be able to reach you. would have thee enjoy thyself, but with the real enjoyment, that which never fadeth.

What then is the real enjoyment, ever blooming?

Invite Christ to sup! (Rev. ii. 20.) with thee ; give Him to partake of thine, or rather of His own.

'This bringeth pleasure without limit, and in its prime everlastingly.

But the things cf sense are not such ; rather as soon as they appear they vanish away; and he that hath enjoyed them will be in no better condition than he who hath not, or rather in a worse. For the one is settled as it were in aharbor, but the other exposes himself to a kind of torrent, a besieging army of distempers, and hath not even any power to endure the first swell of the sea.?

Wherefore I beseech you that we do not this to condemnation; let us nourish Christ, let us give Him drink, let us clothe Him.

These things are worthy of that Table.

Hast thou heard holy hymns?

Hast thou seen a spiritual marriage?

Hast thou enjoyed a royal Table?

Hast thou been filled with the Holy Ghost?

Hast thou joined in the choir of the Seraphim ?

Hast thou become partaker of the powers above ?

Cast not away so great a joy, waste not the treasure, bring not in drunkenness, the mother of dejection, the joy of the devil, the parent of ten thousand evils.

For hence is a sleep like unto death, and heaviness of head, and disease, and obliviousness, and an image of dead men's condition.

Further, if thou wouldst not choose to meet with a friend when intoxicated, when thou hast Christ within, durst thou, tell me, to thrust in upon Him so great an excess ?

That these things be therefore not so, let us follow after moderation. For thus we shall both be in a good state of body, and we shall possess our souls in security, and shall be delivered from evils both present and future: from which may we all be delivered, and attain unto the kingdom, through the grace and mercy of our

Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, power, and honor, now and ever, and world without end.

Amen.

But dost thou love enjoyment ? Then, on this very account cease being drunken. __ For I, too,

OVE Vn ee TTT:

ORS IWAVOR: viding for that which is the sum of all good things, viz. their approaching those Mysteries with a pure conscience.

Whence neither was he content with the things said before alone, but adds these also, saying, But let a man prove himself, and so let him eat of the bread, and drink of the cup.

WuatT mean these words, when another object is proposed to us?

This is Paul's custom, as also I said before, not only to treat of those things which he had proposed to himself, but also if an argument incidental to his purpose occur, to proceed upon this also with great diligence, and especially when it relates to very necessary and urgent matters.

Thus, when he was discoursing with married persons, and the question about the servants fell in his way, he handled it very strenuously and at great length.

Again, when he was speaking of the duty of not going to law before those courts, then also having fallen upon the admonition respecting covetousness, he discoursed at length concerning this | subject likewise.

Now the same thing he hath also done here: in that having once found occasio to remind them of the Mysteries, he judged it

'¢But let a man prove himself :'' which also he saith in the second Epistle: '' try your own selves, prove your own selves:'' (2 Cor. xiii. 5.) not as we do now, approaching because of the season rather than from any earnestness of mind.

For we do not consider how we may approach prepared, with the ills that were within us purged out, and full of compunction, but how we may come at festivals and whenever all do so.

But not thus did Paul bid us come: he knoweth only one season of access and communion, the purity of a man's conscience.

Since if even that kind of banquet which the senses take cogn|nizance of cannot be partaken of by us when feverish and full of bad humors, without risk of For | perishing: much more is it unlawful for us to necessary to proceed with that subject. indeed it was no ordinary one.

Wherefore also he discoursed very awfully concerning it, pro- € aptoTov 2 tnv SadAnv TavTHy.

WORKS OF ST. CHRYSOSTOM.

[Homity XXVIIL touch this Table with profane lusts, which are|these things alone, but from these he also intromore grievous than fevers.

Now when I say;duced and confirmed the argument concerning profane lusts, I mean both those of the body, and | hell-fire, terrifying them in both ways; and solvof money, and of anger, and of malice, and, in/ing an inquiry which is handled everywhere. a word, all that are profane.

And it becomes!I mean, since many question one with another, him that approacheth, first to empty himself of |

'' whence arise the untimely deaths, whence the all these things and so to touch that pure sacrifice.

|long diseases of men ;'' he tells them that these And neither if indolently disposed and reluct-|unexpected events are many of them conditional antly ought he to be compelled to approach by rea-| uponcertainsins.

'* Whatthen?

They who are son of the festival; nor, on the other hand, if |in continual health,'' say you, ''and come to a penitent and prepared, should any one prevent}green old age, do they not sin?''

Nay, who him because it is not a festival.

For a festival|durst say this?

<'' How then," say you, ''do is a showing forth of good works, and a rever-|they not suffer punishment?''

Because there ence of soul, and exactness of deportment.

And/they shall suffer a severer one.

But we, if we if thou hast these things, thou mayest at all times} would, neither here nor there need suffer it. keep festival and at all times approach.

-Where-!

Ver.

31.

''For if we discerned ourselves,"' fore he saith, '' But let each man prove himself, | saith he, '' we should not be judged."' and then let him approach.''

And he bids not} And he said not, ''if we punished ourselves, one examine another, but each himself, making|if we were revenged on ourselves,'' but if we the tribunal not a public one and the conviction | were only willing to acknowledge our offence, to without a witness. pass sentence on ourselves, to condemn the [2.] Ver. 29. ''For he that eateth and drink-| things done amiss, we should be rid of the puneth unworthily, eateth and drinketh judgment to]ishment both in this world and the next.

For himself."' he that condemns himself propitiates God in two What sayest thou, tell me?

Is this Table;} ways, both by acknowledging his sins, and by which is the cause of so many blessings and|being more on his guard for the future.

But teeming with life, become judgment ? Not|since we are not willing to do even this light from its own nature, saith he, but from the will! thing, as we ought to do it, not even thus doth of him that approaches.

For as His presence, } Heendure to punish us with the world, but even which conveyed to us those great and unutter-|thus spareth us, exacting punishment in this able blessings, condemned the more them that} world, where the penalty is for a season and the received it not: so also the Mysteries become] consolation great; for the result is both deliverprovisions! of greater punishment to such as par-|ance from sins, and a good hope of things to take unworthily. come, alleviating the present evils.

And these But why doth he eat judgment to himself?|things he saith, at the same time comforting the 'Not discerning the Lord's bedy:'' 1. e., not}|sick and rendering the rest more serious.

Wheresearching, not bearing in mind, as he ought, the | fore he saith, greatness of the things set before him; not esti-|

Ver. 32. ''But when we are judged, we are mating the weight of the gift.

For if thou should- | chastened of the Lord." est come to know accurately Who it is that hes}

He said not, we are punished, he said not, we before thee, and Who He is that gives Himself, | have vengeance taken on us, but, '' we are chasand to whom, thou wilt need no other argument, | tened.''

For what is done belongs rather to but this is enough for thee to use all vigilance; | admonition than condemnation, to healing than unless thou shouldest be altogether fallen. vengeance, to correction than punishment.

And Ver. 30. ''For this cause many among you}not so only but by the threat of a greater evil he are weak and sickly, and not a few sleep.'' makes the present light, saying, ''that we may

Here he no longer brings his examples from | not be condemned with the world.''

Seest thou others as he did in the case of the idol-sacrifices, | how he brings in hell also and that tremendous relating the ancient histories and the chastise- | judgment-seat, and signifies that that trial and ments in the wilderness, but from the Corinth-} punishment is necessary and by all means must ians themselves; which also made the discourse | be ? for if the faithful, andsuch as God especially apt to strike them more keenly.

For whereas he| cares for, escape not without punishment in was saying, ''he eateth judgment to himself,' | whatsoever things they offend, (and this is and, ''he is guilty ;'' that he might not seem to| evident from things present,) much more the speak mere words, he points to deeds also and | unbelieving and they who commit the unpardoncalls themselves to witness; a kind of thing] able and incurable sins. which comes home to men more than threaten-|

[3.] Ver.

33.

'' Wherefore when ye come ing, by showing that the threat has issued 1n some | together to eat, wait one for another."' real fact.

He was not however content with!

Thus, while their fear was yet at its height a; viatica,. i.) as). yn Le he pand, the-terronofhellirematned hem ngoceaguaiis i 1 é$ddca, viatica.

HomiLy XXVIII. ]

HOMILIES ON FIRST CORINTHIANS.

to bring in also the exhortation in behalf of the poor, on account of which he said all these things; implying that if they do not this they must partake unworthily.

But if the not imparting of our goods excludes from that Table, much more the violently taking away.

And he said not, ''wherefore, when ye come together, impart to them that need,' but, which has a more reverential sound, '' wait one for another."'

For this also prepared the way for and intimated that, and in a becoming form introduced the exhortation.

Then further to shame them, Ver. 34. ''And if any man is hungry, let him eat at home."' puffed up, as though I would not come to you ;''

(1 Cor. iv. 18.) and elsewhere again, '¢ not as in my presence only, but now much more inmy absence, work out your own salvation with fear and trembling.'' (Phil. ii. 12.) And therefore neither did he merely promise that he would come, lest they should disbelieve him and become more negligent; but he also states a necessary cause for his sojourning with them, saying, 'the rest I will set in order when

[| come; which implies, that the correction of the things that remained, even had he not in any case been desirous, would have drawn him thither.

By permitting, he hinders it, and more strongly than by an absolute prohibition.

For he brings him out of the church and sends him to his house, hereby severely reprimanding and ridiculing them, as slaves to the belly and unable to contain themselves.

For he said not, 'if any despise the poor,'' but, '' if any hunger,'' discoursing as with impatient children ; as with brute beasts which are slaves to appetite.

Since it would be indeed very ridiculous, if, because they were hungry they were to eat at home.

[4.] Hearing therefore all these things, let us both take great care of the poor, and restrain our appetite, and rid ourselves of drunkenness, and be careful worthily to partake of the Mysteries ; and whatsoever we suffer, let us not take it bitterly, neither for ourselves nor for others; as when untimely death happen or long diseases.

For this is deliverance from punishment, this is correction, this is most excellent admonition.

Who saith this?

He that hath Christ speaking in him.

But nevertheless even after this many of our women are so foolishly disposed as even to go beyond the unbelievers in the excess of their grief!.

And some do this blinded by their passion, but others for ostentation, and to avoid the censures of them that are without: who most of all are deprived of excuse, to my mind.

For, ''lest such a one accuse me,"' saith she, Yet he was not content with this, but added also another more fearful thing, saying, '' that your coming together-be not unto judgment: "' that ye come not unto chastisement, unto punishment, insulting the Church, dishonoring your brother. '' For for this cause ye come together,"' saith he, '' that ye may love one another, that ye may profit and be profited.

But if the contrary happen, it were better for you to feed yourselves at home."'

'¢ let God be my accuser: lest men more senseless than the brute beasts condemn me, let the law of the King of all be trampled under foot."'

Why, how many thunderbolts do not these sayings deserve P This, however, he said, that he might attract them to him the more.

Yea, this was the very purpose both of his pointing out the injury that would arise from hence, and of his saying that condemnation was no trifling one, and terrifying them in every way, by the Mysteries, by the sick, by those that had died, by the other things before mentioned.

Again ; If any one invite you to a funeral supper? after your affliction there is no one to say any thing against it, because there is a law of men which enjoins such things: but when God by His law forbids your mourning, all thus contradict it.

Doth not Job come into thy mind, O woman?

Rememberest thou not his words at the misfortune of his children, which adorned that holy head more than ten thousand crowns, and made proclamation louder than many trumpets?

Dost thou make no account of the greatness of his misfortunes, of that unprecedented shipwreck, and that strange and portentous tragedy?

For thou possibly hast lost one, or a second,. or third: but he so many sons and daughters: and he that had many children suddenly became childless.

And not even by degrees were his bowels wasted away : but at one sweep all the fruit of his body was

Then also he alarms them again in another way, Saying, ''and the rest will I set in order whensoever I come: '' with reference either to some other things, or to this very matter.

For since it was likely that they would yet have some reasons to allege, and it was not possible to set all to rights by letter, ''the things which I have charged you, let them be observed for the present,'' saith he; '' but if ye have any thing else to mention, let it be kept for my coming ;'' speaking either of this matter, as I said, or of some other things not very urgent.

And this he doth that hence too he may render them more serious.

For being anxious about his coming, they would correct the error.

For the sojourning of Paul in any place was no ordinary thing: and to signify this he said, ''some are

1 For the sentiments of Christian antiquity about mourning at funerals, see S. Cyprian, De AMfortalitate, c. 15, 16.

2 wéprdertvov.

CHRYSOSTOM.

[Homiry XXVIII.

WORKS OF ST.

have received good at the hand of the Lord, shall we not endure evil?'' (Job li. 10.)

For in fact his wife was by this time the only one left, all his having been clean destroyed, both his children and his possessions and his very body, and she reserved to tempt and to ensnare him.

And this indeed was the reason why the devil did not destroy her with the children, nor asked her death, because he expected that she would contribute much towards the ensnaring of that holy man.

'Therefore he left her as a kind of implement, and a formidable one, for himself.

''For if even out of paradise,'' saith he, 'I cast mankind by her means, much more shall I be able to trip him up on the dunghill."' snatched from him. Nor was it by the common law of nature, when they had come to old age, but by a death both untimely and violent: and all together, and when he was not present nor sitting by them, that at least by hearing their last words he might have some consolation for so bitter an end of theirs: but contrary to all expectation and without his knowing any thing of what took place, they were all at once overwhelmed, and their house became their grave and their snare.

And not only their untimely death, but many things besides there were to grieve him; such as their being all in the flower of their age, all virtuous and loving, all together, that not one of either sex was left, that it befel them not by the common law of nature, that it came after so great a loss, that when he was unconscious of any sin on his own part or on theirs, he suffered these things.

For each of these circumstances is enough even by itself to disturb the mind: but when we find them even concurring together, imagine the height of those waves, how great the excess of that storm, And what in particular is greater and worse than his bereavement, he did not even know wherefore all these things happened.

On this account then, having no cause to assign for the misfortune, he ascends to the good pleasure of God, and saith, '' The Lord gave, the Lord hath taken away::"' as it pleased the Lord, even so it happened; ''blessed be the name of the Lord for ever."'

(Job ii. 21.) And these things he said, when he saw himself who had followed after all virtue in the last extremity; but evil men and impostors, prospering, luxurious, revelling on all sides.

And he uttered no such word as it is likely that some of the weaker sort would have uttered, And observe his craft.

He did not apply this stratagem when the oxen or the asses or the camels were lost, nor even when the house fell and the children were buried under it, but so long looking on the combatant, he suffers her ta be silent and quiet.

But when the fountain of worms gushed forth, when the skin began to putrify and drop off, and the flesh wasting away to emit most offensive discharge, and the hand of the devil was wearing him out with sharper pain than gridirons and furnaces and any flame, consuming on every side and eating away his body more grievously than any wild beast, and when a long time had been spent in this misery!; then he brings her to him, seasoned and worn down.

Whereas if she had approached him at the beginning of his misfortune, neither would she have found him so unnerved, nor would she have had it in her power so to swell out and exaggerate the misfortune by her words.

But now when she saw him through the length of time thirsting for release,and desiring the termination of what pressed on him vehemently then doth she come upon him.

For to show that he was quite worn down, and bythis time had become unable even to draw breath, yea, and desired even to die, hear what he saith;

'' For I would I could lay hands on myself, or could request another and he should do it for me;"'

And observe, I pray, the wickedness of his '' Was it for this that I brought up my children and trained them with all exactness?

For this did I open my house to all that passed by, that after those many courses run in behalf of the needy ,the naked, the orphans, I might receive this recompense?''

But instead of these, he offered up those words better than all sacrifice, saying,

'' Naked came I out of my mother's womb, and!wife, from what topic she at once begins: naked shall I return thither.'

If however he rent his clothes: and shaved his head, marvel not.

For he was a father and a loving father : and it was meet that both the compassion of his nature should be shown, and also the self-command of his spirit.

Whereas, had he not done this, perhaps one would have thought this selfcommand to beof mere insensibility.

Therefore he indicates both his natural affection and the exactness of his piety, and in his grief he was not overthrown. namely, from the length of time, saying, '' How long wilt thou hold out 3?"

Now, if often even when there were norealities words alone have prevailed to unman.a person, consider what it was likely he then

1 The LXX begin Job ii.g with, "After a long time had passed."'

2 reraptxevméevw. Conf. Asch. Choeph. 294.

3 Job il. 9. where, according to the LXX, the speech of Job's wife stands as follows: '' How long wilt thou be patient, saying,

Lo, let me endure yet a little while, awaiting the hope of my salvation?

For behold, thy memorial is. vanished from the earth, even sons and daughters, the throes and labors of my womb, for whom I have wearied myself in vain with toils : and thou thyself in corruption of worms sittest all night in the open air, while I am a wanderer and a servant, from place to place, and from house to house, awaiting the sun when it wil] set, that I may rest from my labors and the pains which now straiten me: but say some word against the Lord, and die."'

[5.] Yea, and when his trial proceeded further, he is again adorned with other crowns on account of his reply to his wife, saying, ''If we

Homity XXVIII. ]

HOMILIES ON FIRST CORINTHIANS.

indicates her great distress: these expressions being such as even to enhance that misfortune. should feel, when, besides these words, the things themselves also were galling him; and what, as it should seem, was worst of all, it was a wife also who spake thus, and a wife who had sunk down utterly and was giving herself up, and on this account was seeking to cast him also into desperation.

However, that we may see more clearly the engine which was brought against that adamantine wall, let us listen to the very words. What then are these ? ''How long wilt thou hold out? saying, Lo! I wait a short time longer, expecting the hope of my salvation.''

'¢ For I come to the doors of others," saith she ; ''nor do I beg only, but am a wanderer also and serve astrange and unusual servitude, going round everywhere and carrying about the tokens of my calamity, and teaching all men of my woes;'' which is most piteous of all, to change house after house.

And she stayed not even at these lamentations, but proceeded to say, '¢ Waiting for the sun when it will set, and I shall rest from my miseries and the pains that encompass me, by which I am now straitened.

'« Nay,'' saith she, '' the time hath exposed the folly of thy words, while it is protracted, yet shows no mode of escape.''

And these things she said, not only thrusting him into desperation, '¢'Thus, that which is sweet to others,'' saith she, ''to behold the light, this to me is grievous: but the night and the darkness is a desirable thing.

For this only gives me rest from my toils, this becometh a comfort to my miseries.

But speak somewhat against the Lord, and die.''

Perceivest thou here too her crafty wickedness ? how she did not even in the act of advising at once introduce the deadly counsel, but having first pitifully related her misfortunes and having drawn out the tragedy at length, she couches in a few words what she would recommend, and doth not even declare it plainly, but throwing a shade over that, she holds out to him the deliverance which he greatly longed for, and promises death, the thing which he then most of all desired. but also reproaching and jesting upon him.

For he, ever consoling her as she pressed upon him, and putting her off, would speak as follows :

'¢ Wait a little longer, and there will soon be an end of these things.'"'

Reproaching him _therefore, she speaks : '' Wilt thou now again say the same thing?

For alongtimehath now run by, and no end of these things hath appeared.''

And observe her malice, that she makes no mention of the oxen,the sheep or the camels, as knowing that he was not very much vexed about these; but she goes at once to nature, and reminds him of his children.

For on their death she saw him both rending his clothes and shaving off his hair.

And she said not, '* thy children are dead,'' but very pathetically, '' thy memorial is perished from the earth,'' ''the thing for which thy children were desirable.''

And mark from this also the malice of the devil: that because he knew the longing of Job towards God, he suffers not his wife to accuse

God, lest he should at once turn away from her as an enemy.

For this cause she no where mentions Him, but the actual calamities she is continually harping on.

For if, even now after that the resurrection hath been made known children are longed for because they preserve the memory of the departed ; much morethen.

Wherefore also her curse becomes from that consideration more bitter.

For in that case, he that cursed, said not, '' Let his children be utterly rooted out,'' but, '¢ his memorial from theearth.''

'' Thy sonsand thy daughters.''

Thus whereas she said, '' the memorial,'' she again accurately makes mention of either sex.

''But if thou," saith she, And do thou, besides what has been said, add the circumstance that it was a woman who gave this counsel, a wonderful orator to beguile the heedless.

Many at least even without external accidents have been cast down by the counsel of woman alone.

[6.] What then did the blessed saint, and firmer than adamant?

Looking bitterly upon her, by his aspect even before he spake, he repelled her devices: since she no doubt expected to excite fountains of tears; but he became fiercer than a lion, full of wrath and indignation, not on account of his sufferings, but on account of her diabolical suggestions ; and having signified his anger by his looks inasubdued tone he gives his rebuke ; for even in misfortune he kept his self-command.

And what saith he?

'¢Why speakest thou as one of the foolish women?''

'I have not so taught thee,' saith he, ''I did not so nurture thee ; and this is why

I do not now recognize even mine own consort.

For these words are the counsel of a < foolish woman,' and of one beside herself.''

Seest '" carest not for these, at least consider what is mine.''

'' The pains of my womb, and labors which Ihave endured in vain with sorrow."'

Now what she means is this: '* I, who endured the more, am wronged for thy sake, and having undergone the toils I am deprived of the fruits."'

And see how she neither makes express mention of his loss of property, nor is silent about it and hurries by ; but in that point of view in which it also might be most pathetically narrated, in that she covertly refers to it.

For when she says, ''I too am a vagabond and a slave, going about from place to place, from house to house,'' she both hints at the loss and (RR ee ee Se ee ee ee

WORKS OF ST. CHRYSOSTOM.

[HomILy XXIX. thou not here an instance of wounding in moderation, and inflicting a blow just sufficient to cure the disease ?

This discourse let us, both men and women, have recorded, and let us engrave the words in our minds, both these and those before them: and by sketching upon our minds as in picture the history of their sufferings,! I mean the loss of wealth, the bereavement of children, the disease of body, the reproaches, the mockings, the devices of his wife, the snare of the devil, in a word, all the calamities of that righteous man, and that with exactness, let us provide ourselves with a most ample port of refuge: that, enduring all things nobly and thankfully, we may both in the present life cast off all despondency, and receive the rewards that belong to this good way of taking things ;? by the grace and mercy of our Lord Jesus

Christ, with Whom to the Father, with the Holy Ghost, be glory, power, and honor, now and forever, world without end.

Amen.

Then, after the infliction, he brings in advice sufficient on the other hand to console her, and very rational, thus speaking:

''if we have received our good things at the hand of the Lord, shall we not endure our evils?''

' For remember,'' saith he, '' those former things and make account of the Author of them, and thou wilt bear even these nobly.'"

Seest thou the modesty of the man ? that he doth not at all impute his patience to his own courage, but saith it was part of the natural result of what happened.

'¢For in return for what did God give us these former things ? What recompense did he repay ?

None, but from mere goodness.

For they were a gift, not a recompense; a grace, not a reward.

Well then, let us bear these also nobly."'

HOM TiaYs Xoxexs

TAWORTXITG Da?

Now concerning spiritual gifts, brethren, I would not| very person speaking.

Wherefore also he so have you ignorant.

Ye know that when pas yi calls it, saying, ''But to each one the manifescara ae Be teled HA We Teicha a ted A INEAR GIO (e)" the Spirit is given to profit withal ; "'

(v. 7.) calling the gifts ''a manifestation of the Spirit.''

For asthe Apostles themselves had received this sign first, so also the faithful went on receiving it, I mean, the gift of tongues ; yet not this only but also many others: inasmuch as many used even to raise the dead and to cast out devils and to perform many other such wonders :

Tuis whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place.

And why do they not happen now P Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and nowdo so no more ? and they had gifts too, some less, and some more.

But more abundant than all was the gift of tongues among them: and this became to them a cause of division; not from its own nature but from the perverseness of them that had received it: in that on the one hand the possessors of the greater gifts were lifted up against them that had the lesser: and these again were grieved, and envied the owners of the greater.

And Paul himself as he proceeds intimates this.

This however let us defer to another time, but for the present let us state what things were occurring then.

Well: what did happen then?

Whoever was baptized he straightway spake with tongues and not with tongues only, but many also prophesied, and some also performed many other wonderful works.

For since on their coming over from idols, without any clear knowledge or training in the ancient Scriptures, they at once on their baptism received the Spirit, yet the Spirit they saw not, for It is invisible ; therefore God's grace bestowed some sensible proof of that energy.

And one straightway spake in the Persian, another in the Roman, another in the Indian, another in some other such tongue: and this made manifest to them that were without that it is the Spirit in the Since then herefrom they were receiving a fatal blow in the dissolution of their charity, he takes great care tocorrect it.

For this happened indeed in Rome also, but not in the same way.

And this is why in the Epistle to the Romans he moots it indeed, but obscurely and _ briefly, saying thus:

'' For even as we have many members in one body, and all the members have not ? raOnpatwy Savile: wa@ntav Bened.

2 Hs EvVpynmtas TavTys, "this way of using well-omened words,'"

HOMILIES ON FIRST CORINTHIANS.

HomiLy XXI.X] the same office ; so we, who are many, are one body in Christ, and severally members one of another. And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith ; or ministry, let us give ourselves to our ministry; or he that teacheth to his teaching.'' ( Rom. xii. 4 8.) And that the Romans also were falling into wilfulness hereby, this he intimates in the beginning of that discourse, thus saying:

'' For I say through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think ; but so to think as to think soberly, according as God hath dealt to each man a measure of faith.''

(Rom. xii. 3.) Withthese, however, (for the disease of division and pride had not proceeded to any length,) he thus discoursed : but here with great anxiety; for the distemper had greatly spread. tributing nothing to the working such wonders.

And intending to discourse concerning them, first, as I said, he lays down the difference between soothsaying and prophecy, thus saying; 'Ye know that when ye were Gentiles, ye were led away! unto those dumb idols, howsoever ye might be led.''

Now what he means is this:

'In the idol-temples,"' saith he, 'if any were at any time possessed by an unclean spirit and began to divine, even as one dragged away, so was he drawn by that spirit in chains: knowing nothing of the things which he utters.

For this is peculiar to the soothsayer, to be beside himself, to be under compulsion, to be pushed, to be dragged, to be haled as a madman.

But the prophet not so, but with sober mind and composed temper and knowing what he is saying, he uttereth all things.

Therefore even before the event do thou from this distinguish the soothsayer and the prophet.

And consider how he frees his discourse of all suspicion ; calling themselves to witness who had made trial of the matter.

As if he had said, ''that I lie not nor rashly traduce the religion of the Gentiles, feigning like an enemy, do ye yourselves bear me witness: knowing as ye do, when ye were Gentiles, how ye were pulled and dragged away then.''

And this was not the only thing to disturb them, but there were also in the place many soothsayers, inasmuch as the city was more than usually addicted to Grecian customs, and this with the rest was tending to offence and disturbance among them.

This isthe reason why he begins by first stating the difference between soothsayingand prophecy.

For this cause also they received discerning of spirits, so as to discern and know which is he that speaketh by a pure spirit, and which by an impure.

But if any should say that these too are suspected as believers, come, even from them that are without will I make this manifest to you.

Hear, for example, Plato saying thus: (Aol.

Soc. c. 7.) '*Even as they who deliver oracles and the soothsayers say many and excellent things, but know nothing of what they utter.''

Hear again another, a poet, giving the same intimation.

For whereas by certain mystical rites and witchcrafts a certain person had imprisoned a demon in a man, and the man divined, and in his divination was thrown down and torn, and was unable to endure the violence of the demon, but was on the point of perishing in that convulsion; he saith to the persons who were practicing such mystical arts,"

For because it was not possible to supply the evidence of the things uttered from within themselves at the moment; (for prophecy supplies the proof of its own truth not at the time when it is spoken, but at the time of the event ;) and it was not easy to distinguish the true prophesier from the pretender; (for the devil himself, accursed as he is, had entered into them that prophesied, [See 1 Kings xxii. 23.] bringing in false prophets, as if forsooth they also could foretell things to come ;) and further, men were easily deceived, because the things spoken could not for the present be brought to trial, ere yet the events had come to pass concerning which the prophecy was; (for it was the end that proved the false prophet and the true :)—in order that the hearers might not be deceived before the end, he gives them a sign which even before the event served to indicate the one and the other.

And hence taking his order and beginning, he thus goes on also to the discourse concerning the gifts and corrects the contentiousness that arose from hence likewise.

For the present however he begins the discourse concerning the soothsayers, thus saying, Loose me, I pray you:

The mighty God no longer mortal flesh Can hold.

And again, Unbind my wreaths, and bathe my feet in drops From the pure stream; erase these mystic lines,3

And let me go.

For these and such like things, (for one might 1 Graydouevot, properly "dragged to prison or execution."

2 These verses are taken from an old Oracle, quoted among others by Porphyry ina Treatise of the Philosophy of Oracles, and from him again by Theodoret, on the Remedies for Gentile

Errors, Disp. x. t. iv. p. 957.

[2.] '' Now concerning spiritual gifts, brethren, I would not have you ignorant ;"' calling the signs ''spiritual,'' because they are the works of the Spirit alone, human effort con3 Porphyry's note on this verse, as quoted by Hales from Eusebius ares Prep. v.) in Savile's Chrysostom, viii. pt. ii. p. 278, is as follows:

'' You see, he bids them erase the lines that he may depart : as though these detained him, and not orly these, but the other things too about their apparel: because they wore certain portraitures of the deities who were invoked."

WORKS OF ST. CH RYSOSTOM.

[Homity XXIX. mention many more,) point out to us both of| himself. (Jer. i. 6.) And God thrusts them not these facts which follow ; the compulsion which on by compulsion, but advising, exhorting, threat- |ening ; not darkening their mind; for to cause holds down the demons and makes them slaves ; and the violence to which they submit who have once given themselves up to them, so as to swerve even from their naturalreason. And the Pythoness too!: (for I am compelled now to bring forward and expose another disgraceful custom of theirs, which it were well to pass by, because it is unseemly for us to mention such things; but that you may more clearly know their shame it is necessary to mention it, that hence at least ye may come to know the madness and exceeding mockery of those that make use of the soothsayers:) this same Pythoness then is said, being a female, to sit at times upon the tripod of Apollo astride, and thus the evil spirit ascending from beneath and entering the distraction and madness and great darkness, is the proper work of a demon: but it is God's work to illuminate and with consideration to teach things needful.

[3.] This then is the first difference between a soothsayer and a prophet ; buta second and a | different one is that which he next states, saying,

Ver. 3. '* Wherefore I give you to understand, that no man speaking in the Spirit of God calleth Jesus accursed:'' and then another: ''and that no man can say that Jesus is the Lord, but in the Holy Ghost."

'¢ When thou seest,'' saith he , '¢ any one not uttering His name, or anathematizing Him, he is a soothsayer.

Again, when thou seest another speaking all things with His Name, understand that he is spiritual.''

'' What then," say you, '©must we say concerning the Catechumens ?

For if, no man can say that Jesus is the Lord but by the Holy Ghost, 'what must we say of ithem who name indeed His Name, but are deslower part of her body, fills the woman with madness, and she with dishevelled hair begins to play the bacchanal and to foam at the mouth, and thus being in a frenzy to utter the words of her madness.

I know that you are ashamed and blush when you hear these things: but they glory both in the disgrace and in the madness which I have described.

'These then and all such things Paul was bringing forward when he said, ''

Ye know that when ye were Gentiles, ye were led away unto those dumb idols, howsoever ye might be led."' titute of His Spirit??

But his discourse at this time was not concerning these for there were not at that time Catechumens, but concerning believers and unbelievers.

What then, doth no demon cal! upon God's Name?

Did notthe demoniacs say, '' We know Thee who Thou art, the Holy One of God?

(Mark i. 24.) Did they not say to Paul, '' these men are the servants of the Most High God?

And because he was discoursing with those who knew well, he states not all things with exact care, not wishing to be troublesome to them, but having reminded them only and brought all into their recollection, he soon quits the point, hastening to the subject before him.

(Acts xvi. 17.) They did, but upon scourging, upon compulsion; never of their own will and without being scourged.

But what is, '' unto those dumb idols ?'' These soothsayers used to be led and dragged unto

But here it is proper to enquire, both why the demon uttered these things and why Paul rebuked him.

In imitation of his Teacher ; for so Christ did also rebuke: since it was not his will to have testimony from them.

And wherefore did the devil also practise this?

Intending to confound the order of things, and to seize upon the dignity of the Apostles, and to ARR: many to pay attention to them?: which had it happened, they would easily have

| made themselves appear from hence worthy of rites are not such.

He did not however state! credit, and have brought in their own designs. ours, I mean the prophesyings. known to them all, and prophecy was exercised among them, as was meet for their condition, them.

But if they be themselves dumb, how did they give responses to others?

And wherefore did the demon lead them to the images?

As men taken in war, and in chains, and rendering at the same time his deceit plausible.

Thus, to keep men from the notion that it was just a dumb stone, they were earnest to rivet the people to the idols that their own style and title might be inscribed upon them.

But our For it was well | That these things then might not be, and the deceit might not have a beginning, he stops their mouths even when speaking the truth, so that in their falsehoods men should not at all give heed unto them, but stop their ears altogether against the things said by them. with. understanding and with entire freedom.

Therefore, you see, they had power either to speak or to refrain from speaking.

For they were not bound by necessity, but were honored with a privilege.

For this cause Jonah fled ; (Jonah, i. 3.) for this cause Ezekiel delayed ; (Ezek. iii. 15.) for this cause Jeremiah excused

[4.] Having therefore made manifest the 2 So St, Austin, Tract 11. on St John : "Inasmuch as the Catechumens have the sign of the Cross in their forehead, they now belong tothe Great House: but let them from servants become sons ; alluding to Gal. iv. 6, 7; ap. Bingham, i. 3: 3

3 Sav. in marg. reads avrois. Bened. avuTw.

-1 See Strabo, ix. 5.

HomILy XXIX.]

HOMILIES ON FIRST CORINTHIANS.

soothsayers and the prophets both by the first sign and also by the second, he next discourses of the wonders; not passing without reason to this topic, but so as to remove the dissension which had thence arisen, and to persuade both those that had the less portion not to grieve and those who had the greater not to be elated.

Wherefore also he thus began. ministration: ''

(Rom. xi.

13. office.) and writing to Timothy, he says, '' Therefore I put thee in remembrance that thou stir up the gift of God, which isin thee.

(2 Tim. i. 6.) And again, writing to the Galatians, he said, '' for he that wrought in Peter to the Apostleship, the same was mighty in me toward the Gentiles.

(Gal. il. 8.) Seest thou that he implies that there is no difference in the gifts of the Father, and the Son, and the Holy Ghost?

Not confounding! the Persons, God forbid! but declarVer. 4. '' Now there are diversities of gifts, but the same Spirit."'

And first he attends on him that had the lesser gift, and was grieved on this account. wherefore,'"' saith he, '' art thou dejected ? because thou hast not received as muchas another ?

Still, consider that it is a free gift and nota debt, and thou wilt be able to soothe thy pain."'

For this cause he spake thus in the very beginning: '' but there are diversities of gifts.'' And he said not ''of signs,'' nor '' of wonders,"' but of ''For| ing the equal honor of the Essence.

For that which the Spirit bestows, this he saith that God also works; this, that the Son likewise ordains and grants.

Yet surely if the one were inferior to the other, or the other to it, he would not have thus set it down nor would this have been his way of consoling the person who was vexed.

[5.] Now after this, he comforts him also in another kind of way; by the consideration that the measure vouchsafed is profitable to him, even though it be not so large.

For having said, that itis ''the same Spirit,'' and ''the same Lord,"' and '' the same God," and having thereby recovered him, he brings in again another consolation, thus saying, '' but to each one is given the manifestation of the Spirit to profit withal.''

For lest one should say, '' what if there be the same Lord, the same Spirit, the same God? yet I have received less: '' he saith, that thus it was profitable.

'' gifts,'' by the name of free gifts prevailing on them not only not to grieve but even to be thankful.

<'' And withal consider this also,'' saith he, ''that even if thou art made inferior in the measure of what is given ; in that it hath been vouchsafed thee to receive from the same source as the other who hath received more, thou hast equal honor.

For certainly thou canst not say that the Spirit bestowed the gift on him, but an angel on thee: since the Spirit bestowed it both on thee and him.

Wherefore he added, '' but the same Spirit.'"

So that even if there bea difference in the gift, yet is there no difference in the Giver.

For from the same Fountain ye are drawing, both thou and he.

But he calls miracles a '' manifestation of the Spirit,'' with evident reason.

For to me who am a believer, he that hath the Spirit is manifest from his having been baptized: but to the unbeliever this will in no wise be manifest, except from the miracles: so that hence also again there is no small consolation.

For though there be a difference of gifts, yet the evidence is one: since whether thou hast much or little, thou art equally manifest.

So that if thou desirest to show this, that thou hast the Spirit, thou hast a sufficient demonstration.

Ver. 5. '' And there are diversities of ministrations, but the same Lord."'

Thus, enriching the consolation, he adds mention of the Son also, and of the Father.

And again, he calls these gifts by another name, designing by this also an increase of consolation.

Wherefore also he thus said: 'there are diversities of ministrations, but the same Lord.''

For he that hears of '' a gift,'' and hath received a less share, perhaps might grieve; but when we speak of ''a ministration,"' the case is different.

For the thing implies labor and sweat.

'' Why grievest thou then,'' saith he, '' if he hath bidden another labor more, sparing thee ?''

Wherefore, now that both the Giver is one and the thing given a pure favor, and the manifestation takes place thereby, and this is more profitable for thee; grieve not as. if despised.

For not to dishonor thee hath God done it, nor to declare thee inferior to another, but to spare thee and with a view tothy welfare.

To receive more than one has ability to bear, this rather is unprofitable, and injurious, and a fit cause of dejection.

Ver. 6. '* And there are diversities of workings, but the same God who worketh all things in all."'

Ver. 7. '' But to each one is given the manifestation of the Spirit to profit withal.''

Ver. 8. ''For to one is given through the Spirit the word of wisdom ; to another the word of knowledge according to the same Spirit ;''

'¢ And what,"' saithone, ''isa working ?'' and what ''a gift?'' and what ''a ministration? '"'

They are mere differences of names, since the things are the same.

For what ''a gift'' is, that is ''a ministration,'' that he calls ''an operation'' also.

Thus fulfil thy ministry ; (2 Tim. iv. 5. menestry.) and, ''I magnify my Ver. g. ''To another, faith in the same Spirit; to another gifts of healing in the one Spirit.''

| a « ta , Tas UTOTTATELS TUVaAEipwr.

CHRYSOSTOM.

[Homity XXIX.

WORKS OF ST.

er the interpretation of tongues.''

For one person knew what he spake himself, but was unable to interpret to another ; while another had acquired both these or the other of the two.

Now this seemed to be a great gift because both the Apostles received it first, and the most among the Corinthians had obtained it.

But the word of teaching not so.

Wherefore that he places first, but this last: for this was on account of that, and so indeed were all the rest; both prophecies, and working of miracles, and divers kinds of tongues, and interpretation of tongues.

For none is equal to this.

Wherefore also he said, '' Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching." (1 Tim. v. 17.) And to Timothy he wrote, saying, '¢Give attendance to reading, to exhortation, to teaching; neglect not the gift that is in thee.''

(1 Tim. iv. 13, 14.) Seest thou how he calls it also a gift ?

Seest thou how he every where makes this | addition, saying, '' through the same Spirit, and according to the same Spirit?''

For he knew that the comfort from thence was great.

Ver. to.

**To another working of miracles ; to another prophecies; to another discernings of spirits; to another divers kind of tongues; to another the interpretation of tongues."'

Thus, since they boasted themselves in this, therefore he placed it last, and added, Ver.

11.

' But all these worketh one and the same Spirit.''

The universal medicine in which his consola- | tion consists is that out of the same root, out of the same treasures, out of the same streams, they all receive.

And accordingly, from time to time dwelling on this expression, he levels the apparent inequality, and consoles them.

And above indeed he points out both the Spirit, and the Son, and the Father, as supplying the gifts, but here he was content to make the Spirit, that even hence again thou mayest understand their dignity to be the same.

[6.] Next, the comfort which he before gave, when he said, ''the same Spirit,'' this also he here sets before us, saying, '* But all these worketh the one and the same Spirit, dividing to each one severally even as he will.''

And he not only gives cunsolation but also stops the mouth of the gainsayer, saying here, '' dividing to each one severally even as he will.

For it was necessary to bind* up also, not to heal only, as he doth also in the Epistle to the Romans, when he saith, '' But who art thou that repliest against God ? (Rom. ix. 20.) So likewise here, ' dividing to each one severally as he will."'

But what is ''the word of wisdom?''

That which Paul had, which John had, the son of thunder.

And what is ''the word of knowledge?''

That which most of the faithful had, possessing indeed knowledge, but not thereupon able to teach nor easily to convey to another what they knew.

'And to another, faith:'' not meaning by this faith the faith of doctrines, but the faith of miracles ; concerning which Christ saith, ''If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove.'' (S. Mat. xvii. 20.) And the Apostles too concerning this besought Him, saying, 'Increase our faith:'' (S. Luke xvii. 5.) for this is the mother of the miracles.

But to possess the power of working miracles and gifts of healing, is not the same thing: for he that had a! gift of healing used only to do cures: but he| that possessed powers for working miracles used to punish also.

For a miracle is not the healing | only, but the punishing also: even as Paul inflicted blindness: as Peter slew.

And that which was of the Father, this he signifieth to be of the Spirit also.

For as concerning the Father, he saith, '' but it is the same God who worketh all things in all;'' so also concerning the Spirit, '' but all these things worketh one and the same Spirit.''

But,4 it will be said, '' He doth it, actuated by God."

Nay, he no where said this, but thou feignest it.

For when he saith, '' who actuateth$ all things in all,"' he saith this concerning men: thou wilt hardly say that among those men he numbers also the Spirit, though thou shouldst be ever So manifold in thy doting and madness.

For because he had said '' through the Spirit,'' that '< To another prophecies; and to another dis- | cernings of spirits.'"

What is, '' discernings of | spirits?' the knowing who is spiritual, and who | thou mightest not suppose this word, ''through,"' to denote inferiority or the being actuated, he adds, that ''the Spirit worketh,"' not 'is worked,''® and worketh ''as he will,'' not as he is bidden.

For as concerning the Father, the Son saith that ''He raiseth up the dead and quickeneth ;'' in like manner also, concerning is not: who isa prophet, and who a deceiver: as he said to the Thessalonians, '' despise not prophesyings :"' (Thes. v. 20, 21.) but proving! all things, hold fast that which is good.''

For great wasat that time the rush? of the false prop- | hets, the devil striving underhand to substitute | falsehood for the truth.

3 émiaTudecy.

4[n this and other places of this Homily, S. Chrysostom seems to have had in view the controversy, then recent, with the Macedonians, who denied the Divinity of the Holy

'¢''To another divers kinds of tongues ; to anoth- "Pe Forney '*worketh.""

1 SoxiuaCovres; rec. text doxruacere, 9 Savile reads dtapopa, '' variety "'

& €vepyel, OUK EevEepyetTat.

HomILy XXIX.]

HOMILIES ON FIRST CORINTHIANS.

[5.]. And if in spiritual things one ought not to be over-curious, much more in temporal things ; but to be quiet and not nicely enquire why one is rich and another poor.

For, first of all, not every single rich man is rich from God, but many even of unrighteousness, and Himself, that '' He quickeneth whom He will: "'

(S. John v. 21.) thus also of the Spirit, in another place, that He doeth all things with authority and that there is nothing that hinders

Him ; (for the expression, '' bloweth where it listeth'' [S. John i. 8,] though it be spoken of the wind is apt to establish this ;) but here, | rapine, and avarice. that '' He worketh all things as He will.'' And| from another place to learn that He is not one

For he that forbade to be rich, how can he have granted that which he forbade to receive? of the things actuated, but of those that actu- | ptex "© For: who knoweth,'' says'

'he, "the! things of a man, but the spirit of the man? even so the things of God none knoweth save the Spirit of God." (1. Cor. ii. 11.) Now that But that I may, far above what the case requires, stop the mouths of those who concerning these things gainsay us, come, let us carry our discourse higher up, to the time when riches used to be given by God; and answer me.

Wherefore was Abraham rich whereas Jacob wanted even bread?

Were not both the one and the other righteous?

Doth He not say concerning the three alike, '' I am the God of Abraham, and of Isaac, and of Jacob ?'' (Exod. lil. 6.) Wherefore then was the one a rich man, and the other a hired servant? Or rather, why was Esau rich, who was unrighteous and a murderer of his brother, while Jacob was in bondage for so long a time?

Wherefore again did Isaac live in ease all his time, but Jacob in toils and miseries?

For which cause also he said, '' Few and evil are my days.'' (Gen. xlvii.

9) Wherefore did David, who was both a prophet and a king, himself also liveallhis time in toils ? whereas Solomon his son spent forty years in security above all men, in the enjoyment of profound peace, glory, and honor, and going through every kind of deliciousness?

What again could be the reason, that among the prophets also one was afflicted more, and another less?

Because so it was expedient for each.

Wherefore upon each our remark must be, '* Thy judgments are a great deep.'' (Ps. xxxvi. 6.) For if those great and wonderful men were not alike exercised by God, but one by poverty, and another by riches; one by ease, and another by trouble; much more ought we now to bear these things in mind.

''the spirit of aman,'' i. e., the soul, requires not to be actuated that it may know the things of itself, is, I suppose, evident to every one.

Therefore neither doth the Holy Ghost, that he may ''know the things of God."

. For his meaning is like this, ''the secret things of God'' are known to the Holy Spirit as to the soul of man the secret things of herself.''

But if this be not actuated for that end, much less would That which knoweth the depths of God and needs no actuation for that knowledge, require any actuating Power in order to the giving gifts tothe Apostles.

But besides these things, that also, which I before spake of, I will mention again now.

What then is this?

That if the Spirit were inferior and of another substance, there would have been no avail in his consolation, nor in our hearing the words, '' of the same Spirit.''

For he who hath received from the king, I grant, may find it a very soothing circumstance, that he himself gave to him; but if it be from the slave, he is then rather vexed, when one reproaches him with it.

So that even hence is it evident, that the Holy Spirit is not of the substance of the servant, but of the King.

[7.] Wherefore as he comforted them, when he said, that ''there are diversities of ministrations, but the same Lord; and dliversities of operations, but the same God; "' so also when he said above, ''there are diversities of gifts, but the same Spirit; '' and after this again when he said, '' But all these worketh the one and the same Spirit, dividing to every man severally as he will."

[38.] But besides this, it becomes one to consider also that many of the things which happen do not take place according to His mind, but arise from our wickedness.

Say not then, '' Why is one man rich who is wicked, and another poor who is righteous?''

For first of all, one may give an account of these things also, and say that neither doth the righteous receive any harm from his poverty, nay, even a greater addition of honor; and that the bad man in his riches possesseth but a store of punishment on his future road, unless he be changed: and, even before punishment, often-times his riches become to him the cause of many evils, and lead him into ten thousand pitfalls.

But God permits it, thou hast not received things beyond thy power. | at the same to signify the free choice of the '¢ Let us not, I pray you, be at a loss,'' saith he; ''neither let us grieve, saying, '

Why have I received this and not received that ?' neither let us demand an account of the Holy Spirit.

For if thou knowest that he vouchsafed it from providential care, consider that fromthe same care he hath given also the measure of it, and be content and rejoice in what thou hast received: but murmur not at what thou hast not received ; yea, rather confess God's favor that

CHRYSOSTOM.

[Homiry XXIX.

WORKS OF ST.

able nature of things present: whereas amongst us some do not even understand these things, but have their very judgment corrupted: and this while the Scripture is ever and anon sounding in our ears, and saying, '' In his sight the vile person is contemned, but he honoreth them that fear the Lord: (Ps. xv. 4.) the fear of the Lord excelleth every thing!; fear God, and keep His commandments; for this is the whole of man: (Eccles. xii. 13 ;) be not thou envious of evil men ; (Ps. xlix. 16;) all flesh is grass, and all the glory of man as the flower of grass;'' (Isa. xl. 7.) For these and 'such-like things though we hear every day, we are yet nailed to earth.

And as ignorant children, who learn their letters continuously, if they be examined concerning their order when they are disarranged, naming one instead of another, make much laughter: so also ye, when here we recount thern in order, follow us in a manner ; but when we ask you out of doors and in no set order, what we ought to place first and what next among things, and which after which; not knowing how to answer, ye become ridiculous.

Is it not a matter of great laughter, tell me, that they who expect immortality and the good will, and also to teach all others not to be mad nor rave after money.

'¢ How is it then, when a man being wicked is rich, and suffers nothing dreadful? '' say you. |

«¢ Since if being good he hath wealth, he hath | it justly ;: but if bad, what shall we say ?'' That even therein he is to be pitied.

For wealth added to wickedness aggravates the mischief.

But is he a good man, and poor? Yet is he nothing injured.

Is he then a bad man, and poor?

This is he so justly and by desert, or rather even with advantage to himself.

'' But such an one,'' say you, '' received his riches from his ancestors and lavishes it upon harlots and parasites, and suffers no evil.''? What sayest thou?

Doth he commit whoredom, and sayest thou, '' he suffers no evils?''

Is he drunken, and thinkest thou that he is in luxury?

Doth he spend for no good, and judgest thou that he is to be envied ? Nay what can be worse than this wealth which destroys the very soul?

But thou, if the body were distorted and maimed, wouldest say that his was a case for great lamentation ; and seest thou his whole soul mutilated, yet countest him even happy?

'' But he doth not perceive it,'' say you.

Well then, for this very reason again is he to be pitied, as all frantic persons are.

For he that knows he is sick will of course both seek the physician and submit to remedies; but he that is ignorant of it will have no chance at all of deliverance.

Dost thou call such an one happy, tell me ?

''things which eye hath not seen, nor ear heard, neither have entered into the heart of man," should strive about things which linger here and count them enviable?

For if thou hast need yet to learn these things that riches are no great thing, that things present are a shadow and a dream, that like smoke they are dissolved and fly away: stand for the present without the sanctuary: abide in the vestibule: since thou art not yet worthy of the entrance to the palace-courts on high.

For if thou knowest not to discern their nature which is unstable and continually passing away, when wilt thou be able to despise them ?

But it is no marvel: for the more part are ignorant of the true love of wisdom.

Therefore do we suffer the extremest penalty, being chastised and not even withdrawing ourselves from the punishment. For this cause are angers, dejections, and continual tumults ; because when

God hath shown us a life without sorrow, the life of virtue, we leave this and mark out another way, the way of riches and money, full of infinite evils.

And we do the same, as if one, not knowing how to discern the beauty of men's bodies but attributing the whole to the clothes and the ornaments worn, when he saw a handsome woman and_ possessed of natural beauty, should pass quickly by her, but when he beheld one ugly, illshaped, and deformed, but clothed in beautiful garments, should take her for his wife.

Now also in some such way are the multitude affected about virtue and vice.

They admit the one that is deformed by nature on account of her external ornaments, but turn away from her that is fair and lovely, on account of her unadorned beauty, for which cause they ought especially to choose her.

But if thou say thou knowest, cease curiously to inquire and busy thyself, what can be the reason why such an one is rich and such an one poor: for thou doest the same when thou askest these questions, as if thou didst go round and enquire, why one is fair and another black, or one hook-nosed and another flat-nosed.

For as. these things make no difference to us, whether it be thus or thus; so neither poverty nor riches, and much less than they. But the whole depends upon the way in which we use them.

Whether thou art poor, thou mayest live cheerfully denying thyself; or rich, thou art most miserable of all men if thou fliest from virtue.

For these are what really concern us, the things of virtue.

And if these things be not added, the rest are useless.

For this cause also are those continual questions, because the most think that indifferent things are of importance

[9.] Therefore am I ashamed that among the foolish heathen there are those that practise this philosophy, if not in deeds, yet so far at least as judgment goes; and who know the perisheee

1 Or, the love of the Lord.

Sirach xxv. 14.

HomILy XXX.}

HOMILIES ON FIRST CORINTHIANS.

to them, but of the important things they make | accurately the nature of things.

And whence no account: since that which is of importance | again doth this latter arise?

From the neither to us is virtue and love of wisdom. giving heed to the reading of the Scripture nor Because then ye stand I know not where, at| conversing with holy men, and from following some far distance from her, therefore is there! the assemblies of the wicked. confusion of thoughts, therefore the many} 'That this therefore may not always be so, waves, therefore the tempest.

For when menj|and lest wave after wave receiving us should have fallen from heavenly glory and the love of} carry us out into the deep of miseries and altoheaven, they desire present glory and become! gether drown and destroy us; while there is slaves and captives.

'And how is it that we' time, let us bear up and standing upon the rock, desire this,'' say you?

From the not greatly I mean of the divine doctrines and words, let desiring that.

And this very thing, whence | us look down upon the surge of this present happens it?

From negligence.

And whence | life.

For thus shall we both ourselves escape the the negligence? From contempt.

And whence | same, and having drawn up others who are makthe contempt?

From folly and cleaving to | ing shipwreck, we shall obtain the blessings which things present and unwillingness to investigate | are to come, through the grace and mercy, &c.

PUGH WE babar a So eGpeG TORK.

1 2:

For as the body is one, and hath many members, and all| he presses on and fights hard to prove that no the members of the body, being many, are one body; | one was really put in a worse condition: a thing eee ie which was marvellous and surprising to be able

AFTER soothing them from the considerations | to show, and calculated to refresh the weaker that the thing given was of free favor; that they | sort, I mean, the example of the body.

For received all from ''one and the self-same| nothing so consoles the person of small spirit

Spirit ;'' that it was given ''to profit withal,''| and inferior gifts, or so persuades him not to that even by the lesser gifts a manifestation was | grieve, as the being convinced that he is not made; and withal having also stopped their] left with less than his share.

Wherefore also mouth from the duty of yielding to the authority | Paul making out this point, thus expresses himof the Spirit:

(''for all these,'' saith he, |self: ''for as the body is one and hath many '' worketh the one and the same Spirit, dividing | members."' to each one severally even as he will;'' where-|

Seest thou his exact consideration?

He is fore it is not right to be over-curious:) he pro-| pointing out the same thing to be both one and ceeds now to soothe them in like manner from|many.

Wherefore also he adds, pressing the another common example, and betakes himself | point more vigorously, ''and all the members of to nature itself, as was his use to do. the one body, being many, are one body.'' He

For when he was discoursing about the hair | said not, '' being many, are of one body,'' but of men and women, after all the rest he drew | ''the one body itself is many:'' and those many matter thence also to correct them, saying, | members are this one thing.

If therefore the ''Doth not even nature itself teach you that if a}one is many, and the many are one, where man have long hair, it is a dishonor to him?| is the difference? where the superiority ? where but if a woman have long hair, it is a glory to| the disadvantage?

For all, saith he, are one: her ?'' (1 Cor. xi. 14, 15.) And when he spake|and not simply one, but being strictly considconcerning the idol-sacrifices, forbidding to|ered in respect of that even which is principal, touch them, he drew an argument from the|i. e., their being a body, they are found all to be examples also of them that are without, both|one: but when considered as to their particular making mention of the Olympic games, where; natures, then the difference comes out, and the he saith, '' they which run in a race run all, but | difference is in all alike.

For none of them by one receiveth the prize:'' (1 Cor. 1x. 24.) and | itself can make a body, but each is alike deficonfirming these views from shepherds and sol- |; cient in the making a body, and there is need diers and husbandmen.

Wherefore he brings| of a coming together: since when the many forward here also a common example by which | become one, then and not till then is there one

WORKS OF ST. CHRYSOSTOM.

[ HoMILY XXX.

but that we might all preserve one with another the perfect nature of one body: i. e., that we might all be one body, into the same were we body.

Wherefore also covertly intimating this very thing, he said, ''And all the members of the one body, being many, are one body."

And he said not, ''the superior and the inferior,' but ''being many,'' which is common to all. baptized.

So that both He who formed it is one, and that into which He formed it is one.

And he said not, '' that we might all come to be of the same body;"' but, ''that we might all be one body.''

For he everstrives to use the more expressive phrases.

And well said he, '' we all,"' adding also himself.

'' For not even I, the Apostle, have any more than thou in this respect,'' saith he.

'' For thou art the body even as I, and I even as thou, and wehave all the same Head and have passed through 3 the same birth-pains.

Wherefore we are also the same body.''

''And why speak I,'"' saith he, ''of the Jews ? since even the Gentiles who were so far off from us, He hath brought into the entireness of one body."'

Wherefore having said, 'we all,''? he stopped not here, but added, 'whether Jews or Greeks, whether bond or free.'

Now if, having before been so far off, we were united and have become one, much more after that we have become one, we can have no right to grieve and be dejected.

Yea, the difference, in fact, hath no place.

For if to Greeks and Jews, to bond and free, He hath vouchsafed the same blessings, how can it be that after so vouchsafing He divides them, now that He hath bestowed a greater perfection of unity by the supply of His gifts ?

And how is it possible that they should be one?

When throwing out the difference of the members, thou considerest the body.

For the same thing which the eye is, this also is the foot, in regard of its being a member and constituting a body.

For there is no difference in this respect.

Nor canst thou say that one of the members makes a body of itself, but another does not.

For they are all equal in this, for the very reason that they are all one body.

But having said this and having shown it clearly from the common judgment of all, he added, ''so also is Christ.''

And when he should have said, ''so also is the Church,'' for this was the natural consequent he doth not say it but instead of it places the name of Christ, carrying the discourse up on high and appealing more and more to the hgarer's reverence.

But his meaning is this: ''So also is the body of Christ, which is the Church.''

For as the body and the head! are one man, so he said that the Church and Christ areone.

Wherefore also he placed Christ instead of the Church, giving that name to His body.

'' As then,'' saith he, 'our body is one thing though it be composed of many: so also in the Church we all are one thing.

For though the Church be composed of many members, yet these many form one body."'

«¢ And were all made to drink of one Spirit."'

Ver. 14. '*For the body is not one member, but many."'

[2.] Thus having, you see, recovered and raised up by this common example him who thought himself depreciated, again he leaves the topic of common experience, and comes to another, a spiritual one, bringing greater consojation and indicative of great equality of honor.

What then is this? i, e., We are come to the same initiation, we enjoy thesame Table. And why said he not, '' we are nourished by the same body and drink the same blood?''

Because by saying '' Spirit,'' he declared them both, as well the flesh as the blood.

For through both are we '' made to drink of the Spirits Ver. 13.

'' For in one Spirit, saith he, were we all baptized into one body, whether Jews or Greeks, whether bond or free.''

But to me he appears now to speak of that visitation of the Spirit which takes place in us after Baptism and before the Mysteries.

And he said, '' We were made to drink,'' because this metaphorical speech suited him extremely well for his proposed subject: as if he had said respecting plants and a garden, that by the same fountain all the trees are watered, or by the same water; so:also here, '' we all drank the same Spirit, we enjoyed the same grace,"' saith he.

Now his meaning is this: that which established us to become one body and regenerated us, is one Spirit: for not in one Spirit was one baptized, and another another.

And not only is that which hath baptized us one, but alsothat unto which? He baptized us, i. e., for which? He baptized ufs, is one.

For we were baptized not that so many several bodies might be formed, '([The author seems here to imply that the Apostle speaks of Christ simply as the head of the church, the same view which Meyer advocates.

It is better to consider the expression as denoting the analogy of the body to Christ, since it is one body yet has many members.

Christ is the personal subject, the '' Ego'' whose body is the church.

' Christus non localiter, sed mystice et virtualiter, sive operative et per efficentiam, est corpus, hypostasis anima et spiritus totius Ecclesiz.''

(Cor. a Lap.) Principal Edwards says that the Apostle's meaning if expressed in modern phrase would run thus:

'' As the Person is one while the members of his body are many, so also Christ is one but the members of his mystical body, the church, are many." C.] If now one Spirit both formed us and gathered us all together into one body ; for this is the meaning of, ''we were baptized into one body: "' and vouchsafed us one table, and gave us all the same watering, (for this is the mean2 eis O—ed' W.

> va ® éAVoamer,

Homity XXX.]

HOMILIES ON FIRST CORINTHIANS.

ing of, ''we were made to drink into one Spirit',"".) and united persons so widely separated ; and if many things then become a body eye, and the meanest of all, the feet. And he doth not make the foot to discourse with the eye, but with the hand which is mounted a little above it; and the ear with the eyes.

For because we |are wont to envy not those who are very far when they are made one: why, I pray, art thou continually tossing to and fro their difference ?

But if thou sayest, '' Because there are many members and diverse,'' know that this very thing is the wonder and the peculiar excellency above us, but those who are a little higher, therefore he also conducts his comparison thus.

Ver. 17. ''If the whole body were an eye, where were the hearing?

If the whole were hearing, where were the smelling ?"' of the body, when the things which are many and diverse make one.

But if they were not many, it were not so wonderful and incredible that they should be one body; nay, rather they would not be a body at all.

Thus, because, having fallen upon the difference of the members, and having mentioned feet, and hands, and eyes, and ears, he led them to the consideration of their own inferiority and superiority: see how again he consoles them, intimating that so it was expedient: and that their being many and diverse, this especially causeth them to be a body. But if they all were some one, they would not bea body. Wherefore, he saith, '' If they were all one member, where were the body?'"'

'This however, he mentions not till afterwards; but here he points out also something more ; that besides the impossibility of any one being a body, it even takes away the being of the rest.

[3.] This however he states last ; but for the present he goes to the members themselves, saying thus:

Ver. 15. ''If the foot shall say, Because I am not the hand, Iam not of the body; is it therefore not of the body ?"'

Ver. 16.

'' And if the ear shall say, Because I am not the eye, am not of the body; is it therefore not of the body?"

For if the one being made inferior and the other superior, doth not allow their being of the body, the whole is done away.

Do not say therefore, ''I am not the body, because I am inferior.''

For the foot also hath the inferior post, yet is it of the body: for the being or not '¢ For if the whole were hearing, where were the smelling,'' saith he.

[4.] Then because after all they were yet disturbed: that which he had done above, the same he doth also now.

For as there he first alleged the expediency to comfort them and afterwards stopped their mouths, vehemently saying, '' But all these worketn the one and the same Spirit, dividing to each one man severally even as He will:'' so also here having stated reasons for which he showed that it was profitable that all should so be, he refers the being part of the body, is not from the one lying in this place and the other in that; (which is what constitutes difference of place;) but from the being conjoined or separated.

For the being or not being a body, arises from the having been made one or not.

But do thou, I pray, | mark his considerate way, how he applies their words to our members.

For as he said above, ''These things have Jin a figure transferred to myself and Apollos,'' (1 Cor. iv. 6.) just so likewise here, to make his argument free from invidwhole again to the counsel of God, saying,

Ver. 18.

'* But now God hath set the members each one of themin the body, even as it pleased

Him."' jlousness and acceptable, he introduces the members speaking: that when they shall hear nature answering them, being thus convicted by experience herself and by the general voice, they may have nothing further to oppose.

'' For say, if you will,'"' saith he, '' this very thing, murmur as you please, you cannot be out of the body.

For as the law of nature, so much more doth the power of grace guard all things and Even as he said of the Spirit, '' as He will,"' so also here, '' as it pleased Him.''

Now do not thou seek further into the cause, why it is thus and why not thus.

For though we have ten thousand reasons to give, we shall not be so able to show them that it is well done, as when we say, that as the best Artificer pleased, so it came to pass.

For as it is expedient, so He wills it.

Now if in this body of ours we do not curiously enquire about the members, much more in the Church.

And see his thoughtfulness in that he doth not state the difference which arises from their nature nor that from their operation, but that from their local situation.

For ''now,"' saith he, '* God hath set the members each one of them in the body even asit pleased Him.'' And he said well, '' each one,'' pointing out that the use extends to all.

For thou canst not say, preserve them entire.''

And see how he kept to the rule of having nothing superfluous; not working out his argument on all the members, but on two only and these the extremes ; having specified both the most honorable of all, the "(The phrase here " drink into one Spirit" differs from that used in the citation above, where we read "drink of one Spirit.'"'

The difference exists in the Greek original.

Chrysostom quotes what is now considered to be the correct text, omitting the preposition, but writes afterward, inserting it.

There is unusual obscurity in his treatment of the passage.

He expressly excludes any reference to the sacraments, saying it is 'after baptism and before the mysteries,'' (i. e. the Lord's Supper), and then speaks of it as if it meant a watering of plants, which however is not natural.

Most interpreters refer it baptism. C.] '¢ This He hath Himself placed but not that:

WORKS OF ST. CHRYSOSTOM.

[Homity XXX. members seem to contribute no little, but the great ones themselves are often injured by them,

I mean by their removal.

'Thus what in the body is more insignificant than the hair?

Yet if thou shouldest remove this, insignificant as it is, from the eyebrows and the eyelids, thou hast destroyed all the grace of the countenance, and the eye will no longer appear equally beautiful.

And yet the loss is of atrifle; but notwithstand- }ing even thus all the comeliness is destroyed. but every one according to His will, so it is situated.''

So that to the foot also it is profitable that itshould be so stationed, and not to the head only: and if it should invert the order and leaving its own place, should go to another, though it might seem to have bettered its condition, it would be the undoing and ruin of the whole.

For it both falls from its own, and reaches not the other station.

[5.] Ver.

19. ''And if they were all one member, where were the body ?"'

And not the comeliness only, but much also of the use of the eyes.

'The reason is that every one of our members hath both a working of its own and one which is common; and likewise there is in us a beauty which is peculiar and another which is common.

And these kinds of beauty appear indeed to be divided, but they are perfectly bound together, and when one is destroyed, the other perishes also along with it.

To explain myself: let there be bright eyes, and a smiling cheek, and a red lp, and straight nose, and open brow; nevertheless, if thou mar but the slightest of these, thou hast marred the common beauty of all; all is full of dejection ; all will appear foul to look on, which before was so beautiful: thus if thou shouldest crush only the tip of the ncse thou hast brought great deformity upon all: and yet it is the maiming of but a single member.

And likewise in the hand, if thou shouldest take away the nail from one finger, thou wouldest see the same result.

If now thou wouldest see the same taking place in respect of their function! also, take away one finger, and thou wilt see the rest less active and no longer performing their part equally.

Ver. 20.

'' But now are they many members, but one body."'

Thus having silenced them sufficiently by God's own arrangement, again he states reasons.

And he neither doth this always nor that, but alternates and varies his discourse.

Since on the one hand, he who merely silences, confounds the hearer, and he, on the contrary, who accustoms him to demand reasons for all things, injures him in the matter of faith; for this cause then

Paul is continually practising both the one and the other, that they may both believe and may not be confounded ; and after silencing them, he again gives a reason likewise.

And mark his earnestness in the combat and the completeness of his victory.

For from what things they supposed themselves unequal in honor because in them there was great diversity, even from these things he shows that for this very reason they are equal in honor.

How, I will tell you.

'<Tf all were one member,'' saith he, '' where were the body ?"'

Now what he means is, If there were not among you great diversity, ye could not bea body ; and not being a body, ye could not be one; and not being one, ye could not be equal in honor.

Whence it follows again that if ye were all equal in honor, ye were nota body ; and not being a body, ye were not one; and not being one, how could ye be equal in k)nor ?

As it is, however, because ye are not all endowed with some one gift, therefore are yea body; and being a body, ye are all one, and differ nothing from one another in this that ye are a body. So that this very difference is that which chiefly causeth your equality in honor.

And accordingly he adds, '' But now they are many members, yet one body."'

Since then the loss of a member is a common deformity, and its safety beauty to all, let us not be lifted up nor trample on our neighbors.

For through that small member even the great one is fair and beautiful, and by the eyelids, slight

| as they are, is the eyeadorned.

So that he who wars with his brother wars with himself: for the injury done reaches not only unto that one, but himself also shall undergo no small loss.

[7.] That this then may not be, let us care for our neighbors as for ourselves, and let us transfer this image of the body now also to the Church, and be careful for all as for our own members.

For in the Church also there are members many and diverse: and some are more honorable and some more deficient.

For example, there are choirs of virgins, there are assemblies of widows, there are fraternities? of those who shine in holy wedlock'; in short, many are the [6.] These things then let us also consider and cast out all envy, and neither grudge against them that have greater gifts nor despise them that possess the lesser.

For thus had God willed: let us then not oppose ourselves.

But if thou art still disturbed, consider that thy work is ofttimes such as thy brother is unable to perform.

So that even if thou art inferior, yet in this thou hast the advantage: and though he be greater, he is worse off in this respect ; and so equality takes place.

For in the body even the little) lémt évepyetas.

2 dpatpiar.

3See Bingham, vii. 2. 6; and as quoted by him, S. Athanas. ad Dracont, t. i. p. 263; S. Augustin. de Heres. c. 40; in support of the opinion, that '' there was an order of monks which lived ina married state, and enjoyed their own property and possessions as the primitive ascetics were used to do.''

If the opinion is correct, (the places quoted seem hardly to prove it,) this place of St. Chrysostom may perhaps refer to that order.

HomiLy XXX. ]

HOMILIES ON FIRST CORINTHIANS.

degrees of virtue.

And in almsgiving again in | like manner.

For some empty themselves of all their goods: others care for a competency alone and seek nothing more than necessaries ; others give of their superfluity: nevertheless, all these adorn one another; and if the greater should set at nought the less, he would in the greatest degree injure himself.

'Thus, suppose a virgin to deal scornfully with a married woman, she hath cut off no small part of her reward; and he again that emptied himself of all should he upbraid him that hath not done so, hath emptied himself of much of the fruit of his labors.

And why speak I of virgins, and widows, and men without possessions?

What is meaner than those who beg? and yet even these fulfill a most important office in the Church, clinging to the | doors of the sanctuary! and supplying one of its greatest ornaments: and without these there could be no perfecting the fulness of the Church.

Which thing, as it seems, the Apostles also observing made a law from the beginning, as in regard to all other things, so also that there should be widows: and so great care did they | use about the matter as also to set over them seven deacons.

For as bishops and presbyters | and deacons and virgins and continent persons, enter into my enumeration, where I am reckoning up the members of the Church, so also do widows.

Yea, and it is no mean office which they fill. For thou indeed comest here when thou wilt: but these both day and night sing psalms and attend: not for alms only doing this ; since if that were their object, they might walk in the market place and beg in the alleys: but there is in them piety also in no small degree. At least, behold in what a furnace of poverty they are; yet never shalt thou hear a blasphemous word from them nor an impatient one, after the manner of many rich men's wives.

Yet some of them often lie down to their rest in hunger, and others continue constantly frozen by the cold ; nevertheless, they pass their time in thanksgiving and giving glory.

Though you give buta penny, they give thanks and implore ten thousand blessings on the giver; and if thou give nothing they do not complain, but even so they bless, and | think themselves happy to enjoy their daily food.

'<Yes,'' it is replied, ''since whether they will or no, they must bear it.'"

Why, tell me?

Wherefore hast thou uttered this bitter expression?

Are there not shameful arts which bring gain to the aged, both men and women? Had they not power to support themselves by those means in great abundance, provided they had chosen to cast off all care of upright living?

Seest thou not how many persons of that age, by becoming pimps and panders and by other such ministrations, both live, and live in luxury 7?

Not so these, but they choose rather to perish of hunger than to dishonor their own life and betray their salvation ; and they sit throughout the whole day, preparing a medicine of salvation for thee.

For no physician stretching out the hand to apply the knife, works so effectually to cut out the corruption from our wounds, as doth a poor man stretching out his right hand and receiving alms, to take away the scars which the wounds have left.

And what is truly wonderful, they perform this excellent chirurgery without pain and anguish: and we who are set over the people and give you so much wholesome advice, do not more truly discourse than he doth, who sits before the doors of the church, by his silence and his countenance.

For we too sound these things in your ears every day, saying, ''Be not high-minded, O man; human nature is a thing that soon declines and is ready to fall away ; our youth hastens on to old age, our beauty to deformity, our strength to weakness, our honor to contempt, our health falls away to sickness, our glory to meanness, our riches to poverty ; our concernsare like a violent current that never will stand still, but keeps hastening down the steep."

The same advice do they also give and more than this, by their appearance and by their experience itself too, which is a yet plainer kind of advice.

How many, for instance, of those who now sit without, were in the bloom of youth and did great things?

How many of these loathsome looking persons surpassed many, both in vigor of body and in beauty of countenance?

Nay, disbelieve it not nor deride.

For surely, life is full of ten thousand such examples.

For if from mean and humble persons many have oftentimes become kings, what marvel is it if from being great,and glorious, some have been made humble and mean?

Since the former is much the more extraordinary: but the latter, of perpetual occurrence.

So that one ought not to be incredulous that any of them ever flourished in arts, and arms, and abundance of wealth, but rather to pity them with great compassion and to fear for ourselves, lest we too should sometime suffer the same things.

For 1Bingham, iv. 4. 1. '' Atthe entrance of theinterior Narthex,'' or Choir, '' the Poor of the Church placed themselves, both before and after Divine Service, to ask alms of such as came from the Altar.''

S. Chrys. on I Thess. Hom. xi. nearthe end.

'In the Churches, and in the Chapels of the Martyrs, the poor sit in front of the vestibules.

. When we enter into earthly palaces, there is no such thing to be seen, but grave, splendid, rich, wise men are hastening about on all sides.

But at our entrance into the true palaces, the Church, and the houses of prayer of the Martyrs, there are possessed persons, maimed, poor, old, blind, distorted in their limbs.'

«' They are an admirable sort of watch-dogs, keeping guard in the Courts of the Palace.

Feed them therefore, forthe honor redounds to their king.

. That human things arenought, thou art excellently instructed by the very Porch of the Church: that God delights not in wealth, thou art taught by those who sit before Him.'"'

For the custom of the Church of Rome, see the account of St. Lawrence's martyrdom in Prudentius, as quoted by Hooker, E. P. V.

Ixxix. 14.

2 tpépovtat Kat Tpudwoer.

WORKS*ORSST: CHRYSOSTOM.

[ HoMILy XXX. render thee softer than any wax.

And because it is our nature (so to speak,) not to consider the objects of our dread so fearful after suffering, as before and while yet untried: therefore to prevent thee from acquiring even this virtue, he detains thee in the very height of fear; by the fear of poverty, before all experience of it, melting thee down as wax in the fire.

Yea, and such a man is softer than any wax and lives a life more wretched than Cain himself.

For the things which he hath in excess, he is in fear: for those which he hath not, in grief ; and again, concerning what he hath he trembles, keeping his wealth within as a wilful runaway slave, and beset by I know not what various and unaccountable passions.

For unaccountable desire, and manifold fear and anxiety, and trembling on every side, agitate them. And they are like a vessel driven by contrary winds from every quarter, and enduring many heavy seas.

And how much better for such a man to depart than to be enduring a continual storm ?

Since for Cain also it were more tolerable to have died than to be for ever trembling". we too are men and are subject to this speedy change.

[8.] But perchance some one of the thoughtless, and of those who are accustomed to scoff, will object to what hath been said, and will altogether deride us, saying, '' How long wilt thou not cease continually introducing poor men and beggars in thy discourses, and prophesying to us of misfortunes, and denouncing poverty to come, and desiring to make us beggars?''

Not from a desire to make beggars of you, O man, do I say these things, but hastening to open unto you the riches of heaven.

Since he too, who to the healthy man makes mention of the sick and relates their anguish, saith it not to make him diseased, but to preserve him in health, by the fear of their calamities cutting off his remissness.

Poverty seems to you to be a fearful thing and to be dreaded, even to the mere name of it.

Yea, and therefore are we poor, because we are afraid of poverty; though we have ten thousand talents.

For not he who hath nothing is poor, but he who shudders at poverty.

Since in men's calamities also it is not those who suffer great evils whom we lament and account wretched, but those who know not how to bear them, even though they be small.

Whereas he that knows how to bear them is, as all know, worthy of praises and crowns.

And to prove that this is so, whom do we applaud in the games?

'Those who are much beaten and do not vex themselves, but hold their head on high; or those who fly after the first strokes?

Are not those even crowned by us as manly and noble; while we laugh at these as unmanly and cowards? So then let us do in the affairs of life.

Him that bears all easily let us crown, as we do that noble | champion!; but weep over him that shrinks and trembles at his dangers, and who before he receives the blow is dead with fear.

For so in the games; if any before he raised his hands, at the mere sight of his adversary extending his right hand, should fly, though he receive no wound, he will be laughed to scorn as feeble and effeminate and unversed in such struggles.

Now this is like what happens to these who fear poverty, and cannot so much as endure the expectation of it.

Lest we then for our part suffer these things, let us laugh to scorn the device of the devil, let us burst his cords asunder, let us sever the point of his terrible spear and fortify every approach.

For if thou laugh at money, he hath not where to strike, he hath not where he may lay hold.

Then hast thou rooted up the root of evils; and when the root is no more, neither will any evil fruit grow.

[9.] Well: these things we are always saying and never leave off saying them: but whether our sayings do any good, the day will declare, even that day which is revealed by fire, which trieth every man's work, (1 Cor. iil. 13.) which showeth what lamps are bright and what are not so.

Then shall he who hath oil, and he who hath it not, be manifest. But may none then be found destitute of the comfort; rather may all, bringing in with them abundance of mercy, and having their lamps bright, enter in together with the Bridegroom.

Since nothing is more fearful and full of anguish than that voice which they who departed without abundant almsgiving shall then hear the | Bridegroom, ''I know you not.'' (S. Mat. xxv.

12.) But may we never hear this voice, but rather that most pleasant and desirable one,

Evidently then it is not we that make you wretched, but ye yourselves.

For how can it be that the devil should not hence-forth make sport of thee, seeing thee even before the stroke afraid and trembling at the menace? Or rather, when thou dost but esteem this a threat, he will have no need so much as to strike thee any more, but leaving thee to keep thy wealth, by the expectation of its being taken away he will

'¢Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.'' (S. Mat. xxv. 34) For thus shall we live the happy life, and enjoy all the good things which even pass man's understanding : unto which may we all attain, through the grace and mercy, &c.

1 TayKpaTiacTHy.

| 2 Gen. iv. 12; vid. supr.

Hom. vii. g.

AGN

LY 9 XO XCT.

T CORW XiL 21,

And the eye cannot say to the hand, I have no need of | which he is always doing, contending not only thee: or again the head to the feet, I have no need | tg pe on equal terms but even advancing beyond.

Srey ou:

Wherefore also he adds, saying, Ver. 22. ''Nay, much rather those members of the body which seem to be more feeble are necessary :"'

Havine checked the envy of those in lower rank, and having taken off the dejection which it was likely that they would feel from greater gifts having been vouchsafed to others, he humbles also the pride of these latter who had received the greater gifts.

He had done the same indeed in his discourse also with the former.

For the statement that it was a gift and not an achievement was intended to declare this.

But now he doth it again even more vehemently, dwelling on the same image.

For from the body in what follows, and from the unity thence arising, he proceeds to the actual comparison of the members, a thing on which they were especially seeking to be instructed.

Since there was not so much vower to console them in the circumstance of their being all one body, as in the conviction that in the very things wherewith they were endowed, they were not left greatly behind.

And he saith, '' The eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you."'

Ver.

23.

''And those parts of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeli- | ness."

In every clause adding the term '' body,"'

}and thereby both consoling the one and checking the other.

'' For I affirm not this only, 1"' saith he, ''that the greater have need of the less, but that they have also much need.

Since if there be any thing weak in us, if any thing dishonorable, this is both necessary and enjoys greater honor.'?

And he well said, '' which seem,'' and, '' which we think;'' pointing out that the judgment arises not from the nature of the things, but from the opinion of the many.

For nothing in us is dishonorable, seeing it is God's work.

Thus what in us is esteemed less honorable than our genital members?

Nevertheless, they enjoy greater honor.

And the very poor, even if they have the rest of the body naked, cannot endure to exhibit those members naked.

Yet surely this is not the condition of things dishonorable; but it was natural for them to be despised rather

For though the gift be less, yet is it necessary: and as when the one is absent, many functions are impeded, so also without the other there is a maim in the fulness of the Church.

And he said not, '' will not say,'' but '' cannot say."'

So that even though it wish it, though it|than the rest.

For so in a house the servant should actually say so, it is out of the question who is dishonored, so far from enjoying greater nor is the thing consistent with nature.

For | attention, hath not even an equal share vouchthis cause having taken the two extremes, he safed him.

By the same rule likewise, if this makes trial of his argument in them, first in|™ember were dishonorable, instead of having respect of the hand and the eye, and secondly, |

8reater privileges it ought not even to enjoy the in respect of the head and feet, adding force to |

$4me: whereas now it hath more honor for its porthe example. tion: and this too the wisdom of God hath

For what is meaner than the foot?

Or what|¢ffected.

For to some parts by their nature He more honorable and more necessary than the| hath given not to need it: but to others, not head?

For this, the head, more than any having granted it by their nature, He hath comthing, is the man.

Nevertheless, it is not of pelled us to yield it. Yet are they not thereitself sufficient nor could it alone perform all| fore dishonorable.

Since the animals too by things; since if this were so, our feet would be their nature have a sufficiency, and need neither a superfluous addition. clothing nor shoes nor aroof, the greater part

Fea] And neither did he stop here, but seeks| ' The Text of the Editions seems here slightly corrupt.

The word yxovoy apparently should be transposed, and the second negaalso another amplification, a kind of thing! tive omitted, 18t

CHRYSOSTOM.

[HomiLy XXXI,

WORKS OF ST.

Now if He tempered it together, He did not suffer that which is more uncomely to appear.

For that which is mingled becomes one thing, and it doth not appear what it was before: since otherwise we could not say that it was tempered.

And see how he continually hastens by the defects, saying, '' that which lacked.''

Hesaid not, ''to that which is dishonorable,''

'' to that which is unseemly,'' but, ''to that which lacked, (''that which lacked; '' how? by nature, ) giving more abundant honor.'"'

And wherefore?

'' That there should be no schism in the body.''

'Thus because, though they enjoyed an endless store of consolation, they nevertheless indulged grief as if they had received less than others, he signifies that they were rather honored.

For his phrase is, '*Giving more abundant honor to that which lacked."' of them: yet not on this account is our body less honorable than they, because it needs all these things.

Yea rather, were one to consider accurately, these parts in question are even by nature itself both honorable and necessary.

Which in truth Paul himself imitated, giving his judgment! in their favor not from our care and from their enjoying greater honor, but from the very nature of the things.

Wherefore when he calls them '' weak '' and ''Jess honorable,'' he uses the expression, '¢ which seem: ''? but when he calls them '' necessary,'' he no longer adds '' which seem,'' but himself gives his judgment, saying, '' they are necessary ;''? and very properly.

For they are useful to procreation of children and the succession of our race.

Wherefore also the Roman legislators punish them that mutilate these members and make men eunuchs, as persons who do injury to our common stock and affront nature herself.

Next he also adds the reason, showing that with a view to their profit he both caused it to lack and more abundantly honored it.

And what is the reason?

'' That there should be no schism," saith he, ''in the body.''

(And he said not, ''in the members,'' but, ''in the body.'") For there would indeed be a great and unfair advantage, if some members were cared for both by nature and by our forethought, others not even by either one of these.

Then would they be cut off from one another, from inability to endure the connection.

And when these were cut off, there would be harm done also to the rest.

Seest thou how he points out, that of necessity '' greater honor"' is given to 'that which lacketh?"'

'' For had not this been so, the injury would have become common to all,'' saith he.

And the reason is, that unless these received great consideration on our part, they would have been rudely treated, as not having the help of nature: and this rude treatment would have been their ruin: their ruin would have divided the body; and the body having been divided, the other members also would have perished, which are far greater than these.

But woe to the dissolute who bring reproach on the handy-works of God.

For as many are wont to curse wine on account of the drunken, and womankind on account of the unchaste ; so also they account these members base because of those who use them not as they ought.

But improperly.

For the sin is not allotted to the thing as a portion of its nature, but the transgression is produced by the will of him that ventures on it.

But some suppose that the expressions, '' the 1) feeble members,'' and ''less honorable,'' and '¢ necessary,' and '*which enjoy more abundant honor,'' are used by Paul of eyes and feet, and that he speaks of the eye as '' more feeble,"' and ''necessary,'' because though deficient in strength, they have the advantage in utility : but of the feet as the ''less honorable: '' for these also receive from us great consideration.

[3.] Next, not to work out yet another amplification, he says, Ver. 24.

'' But our comely parts have no need c.:

Seest thou that the care of these latter is connected with making provision for those?

For they have not their being so much in their own nature, as in their being one, by virtue of the body?.

Wherefore if the body perish, they profit nothing by such health as they have severally.

But if the eye remain or the nose, preserving its proper function, yet when the bond of union is broken there will be no use for them ever after ; whereas, suppose this remaining, and those injured, they both support themselves through it and speedily return to health.

That is, lest any should say, ''Why what kind of speech is this, to despise the honorable and pay court to the less honored ?''

'' we do not this in contempt,"' saith he, '' but because they 'have no need.' ''

And see how large a measure of praise he thus sets down in brief, and so hastens on: a thing most conveniently and usefully done.

And neither is he content with this, but adds also the cause, saying, 'But God tempered the body together, giving more abundant honor unto that part which lacked: "'

But perhaps some one may say, '' this indeed in the body hath reason, that 'that which lacketh hath received more abundant honor,'

Ver. 25.

'* That there should be no schism in the body."'

1 Undioauevos. hd '

3 Os €v TH Twmare elvat Ev.

Homiry XXXI.]

HOMILIES ON FIRST CORINTHIANS.

but among men how may this be made out ?"'

Why, among men most especially thou mayest see this taking place.

For so they who came at the eleventh hour first received their hire ; and the sheep that had wandered induced the shepherd to leave behind the ninety and nine and run after it, and when it was found, he bore and did not drive it; and the prodigal son obtained more honor than he who was approved; and the thief was crowned and proclaimed before the Apostles.

And in the case of the talents also thou mayest see this happen: in that to him that received the five talents, and to him that received two, were vouchsafed the same rewards; yea, by the very circumstance that he received the two, he was the more favored with great providential care.

Since had he been entrusted with the five, with his want of ability he would have fallen from the whole: but having received the two and fulfilled his own duty, he was thought worthy of the same with him that had gained the five, having so far the advantage, as with less labor to obtain the same crown.

And yet he too was a man as well as the one that traded with the five. Nevertheless, his Master doth not in any wise call him to a strict account, nor compel him to do the same with his fellow-servant, nor doth he say, when the less are broken off, these ought to care in like manner for the less, and so as for themselves, inasmuch as in the safety of these the greater likewise remain.

So then, shouldst thou say ten thousand times, ''such member is dishonored and inferior," still if thou provide not for it in like manner as for thyself, if thou neglect it as inferior, the injury will pass on to thyself.

Wherefore he said not only, that '' the members should care one for another,'' but he added, ''that they should have the same care one for another,' i. e., in like manner the small should enjoy the same providential care with great.

Say not then, that such is an ordinary person, but consider he is a member of that body which holds together the whole: and as the eye, so also doth he cause the body to be a body.

For where the body is builded up, there none hath anything more than his neighbor: since neither does this make a body, there being one part greater and another less, but their being many and diverse.

For even as thou, because thou art greater, didst help to make up the body, so also he, because he is less.

So that his comparative deficiency, when the body is to be builded up, turns out of equal value with thee unto this noble contribution!: yea, he avails as much as thyself.

And it is evident from hence.

Let there be no member greater or less, nor more and less honorable: but let all be eye or all head : will not the body perish?

Every one sees it.

Again, if all be inferior, the same thing will happen.

So that in this respect also the less are proved equal.

Yea, and if one must say something more, the purpose of the less being less is that the body may remain.

So that for thy sake he is less, in order that thou mayest continue to be great.

And here is the cause of his demanding the same care from all.

And having said, '' that the members may have the same care one for another,'' he explains '¢the same thing '' again, by saying, "Why canst thou not gain the five?'' (though he might justly have said so,) but assigned him likewise his crown.

[4.] Knowing these things therefore, ye that are greater, trample not on the less, lest, instead of them, ye injure yourselves.

For when they are cut off, the whole body is destroyed.

Since, what else is a body than the existence of many members?

As also Paul himself saith, that ''the body is not one member, but many.''

If therefore this be the essence of a body, let us take care that the many continue many. the stroke is in the vital parts; which is the reason also why the Apostle doth not require this only, their not being separated, but also their being closely united. said, ''that there be no schism in the body,"' he was not content with this, but added, '' that the members should have the same care one for another.''

Adding this other cause also of the less enjoying more honor.

For not only lest they should be separated one from another hath God so contrived it, but also that there may be abundant love and concord.

For if each man's being depends on his neighbor's safety, tell me not of the less and the more: in this case there is no more and less.

While the body continues you may see the difference too, but when it perishes, no longer.

And perish it will, unless the lesser parts also continue.

Since, unless this be entirely preserved, [5.] Ver. 26.

'* And whether one member suffereth all the members suffer with it; or one member is honored, all the members rejoice with it.''

For instance, having | '< Vea, with no other view,'' saith he, '' did He make the care He requires common, establishing unity in so great diversity, but that of all events there might be complete communion.

Because, if our care for our neighbor be the common safety, it follows also that our glory and our sadness must be common.''

'Three things therefore he here demands: the not being divided but united in perfection: the having like care for another: and the considering all that happens common.

And as above he saith, ''He hath given more abundant honor to If now even the greater members will perish

1 bad épavov.

[ HomiLy XXXI.

WORKS OF ST. CHRYSOSTOM.

that part which lacked,'' because it needeth | any wise do the contrary, trampling on the misit ; signifying that the very inferiority was | eries of our neighbor and envying his good become an introduction to greater honor; so; things.

For this is the part of madmen and here he equalizes them in respect of the care | persons beside themselves.

Just as he that digs also which takes place mutually among them. For|out his own eye hath displayed a very great

''therefore did he cause them to partake of| proof of senselessness ; and he that devours his greater honor,'' saith he, '' that they might not | own hand exhibits a clear evidence of downright meet with less care.''

And not from hence | madness. only, but also by all that befallsthem, good and| Now if this be the case with regard to the painful, are the members bound to one another. | members, so likewise, when it happeneth among Thus often when a thorn is fixed in the heel, the | the brethren, it fastens on us the reputation of whole body feels it and cares for it: both the; folly and brings on no common mischief.

For back is bent and the belly and thighs are con-|as long as he shines, thy comeliness also is aptracted, and the hands coming forth as guards and servants draw out what was so fixed, and the | head stoops over it, and the eyes observe it with much care.

So that even if the foot hath inferiority from its inability to ascend, yet by its bringing down the head it hath an equality,

| and is favored with the same honor; and especially whenever the feet are the cause of the | head's coming down, not by favor but by their | claim on it.

And thus, if by being the more honorable it hath an advantage; yet in that, being so it owes such honor and care to the lesser and likewise equal sympathy: by this it indicates great equality.

Since what is meaner than the heel? what more honorable than the | head?

Yet this member reaches to that, and moves them all together with itself.

Again if; anything is the matter with the eyes, all complain and all are idle: and neither do the feet walk nor the hands work, nor doth the stomach enjoy its accustomed food ; and yet the affection is of the eyes.

Why dost thou cause the stom- | ach to pine? why keep thy feet still? why bind thy hands?

Because they are tied to the feet, and in an unspeakable manner the whole body suffers.

For if it shared not in the suffering, it would not endure to partake of the care. |

Wherefore having said, '' that the members may have the same care one for another,'' he added, '' whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it.''

''And how do they rejoice with it ?'' say you.

The head is crowned, and the whole man is honored.

The mouth speaks, and the eyes laugh and are delighted.

Yetthe credit belongs | not to the beauty of the eyes, but to the tongue.

Again if the eyes appear beautiful, the whole woman is embellished: as indeed these also, when a straight nose and upright neck and other members are praised, rejoice and appear cheerful: and again they shed tears in great abundance over their griefs and misfortunes, though themselves continue uninjured. parent and the whole body is beautified.

For not at all doth he confine the beauty to himself !alone, but permits thee also to glory.

But if thou extinguish him, thou bringest a common darkness upon the whole body, and the misfortune thou causest iscommon to all the members: as indeed if thou preservest him in brightness, thou preservest the bloom of the entire body.

For no man saith, '' the eye is beautiful: '' but what? ''such a woman is beautiful.''

And if it also be praised, it comes after the common encomium.

So likewise it happens in the Church.

I mean, if there be any celebrated persons, the community reaps the good report of it.

For the enemies are not apt to divide the praises, but connect them together.

And if any be brilliant in speech, they do not praise him alone but likewise the whole Church.

For they do not say only, ''such a one is a wonderful man,'' but what? ''the Christians have a wonderful teacher :'' and so they make the possession common.

[7.] And now let me ask, do heathens bind together, and dost thou divide and war with thine own body, and withstand thine own members?

Knowest thou not that this overturns all?

For even a ''kingdom,"' saith he, '' divided against itself shall not stand."' (S. Mat. xil.

25.) , But nothing so divides and separates as envy and jealousy, that grievous disease, and exempt from all pardon, and in some respect worse than

'¢ the root of all evils!) (iy dim.tvy, st2e) eon the covetous is then pleased when himself hath received : but the envious is then pleased, when another hath failed to receive, not when himself hath received.

For he thinks the misfortunes of others a benefit to himself, rather than prosperity ; going about a common enemy of mankind, and smiting the members of Christ, than which what can be more akin to madness ?

A demon is envious, but of men, not of any demon: but thou being a man enviest men, and withstandest what is of thine own tribe and family, which not even a demon doth.

And what pardon shalt thou obtain, what excuse? trembling and turning pale at sight of a brother

[6.] Let usall then, considering these things, imitate the love of these members ; let us not in

HomILy XXXI.]

HOMILIES ON FIRST CORINTHIANS.

For in every instance this happens: both he that is envied, if he be vigilant, becoming more eminent; and he that is envious, accumulating to himself more evils.

Thus also Joseph became eminent, thus Aaron the priest : the conspiracy of the envious caused God once and again to give His suffrage for him, and was the occasion of the rod's budding.

Thus Jacob attained his abundant wealth and all those other blessings.

Thus the envious pierce themselves through with ten thousand evils.

Knowing as we do all these things, let us flee such emulation.

For wherefore, tell me, enviest thou ?

Because thy brother hath received spiritual grace?

And from whom did he receive it? answer me.

Was it not from God?

Clearly then He is the object of the enmity to which thou art committing thyself, He the bestower of the gift.

Seest thou which way the evil is tending, and with what sort of a point it is crowning the heap of thy sins; and how deep the pit of vengeance which it is digging for thee ? in prosperity, when thou oughtest to crown | for himself. thyself and to rejoice and exult.

If indeed thou wishest to emulate him, I forbid not that: emulate, but with a view to be like him who is approved: not in order to depress him but that thou mayest reach the same lofty point, that thou mayest display the same excellence.

This is wholesome rivalry, imitation without contention: not to grieve at the good things of others but to be vexed at our own evils: the contrary to which is the result of envy.

For neglecting its own evils, it pines away at the good fortune of other men.

And thus the poor is not so vexed by his own poverty as by the plenty of his neighbor; than which what can be more grievous?

Yea, in this respect the envious, as I before said, is worse than the covetous; the one rejoicing at some acquisition of his own, while the other finds his delight in some one else failing to receive.

Wherefore I beseech you, leaving this evil way, to change to a proper emulation, (for it is a violent thing, this kind of zeal, and hotter than any fire,) and to win thereby mighty blessings.

Thus also Paul used to guide those of Jewish origin unto the faith, saying, '' If by any means I may provoke to emulation them which are my flesh, and may save some of them.''

(Rom. xi. 14.) For he whose emulation is like what Paul wished for doth not pine when he sees the other in reputation, but when he sees himself left behind: the envious not so, but at the sight of another's prosperity.

And he is a kind of drone, injuring other men's labors; and himself never anxious to rise, but weeping when he sees another rising, and doing every thing to throw him down.

'To what then might one compare this passion?

It seems to me to be like as if a sluggish ass and heavy with abundance of flesh, being yoked with a winged courser, should neither himself be willing to rise, and should attempt to drag the other down by the weight of his carcase.

For so this man takes no thought nor anxiety to be himself rid of this deep slumber, but doth every thing to supplant and throw down him that is flying towards heaven, becoming an exact emulator of the devil: since he too, seeing man in paradise, sought not to change his:own condition, but to cast him out of paradise.

And again, seeing him seated in heaven and the rest hastening thither, he holds to the same plan, supplanting them who are hastening thither and thereby heaping up the furnace more abundantly

Let us flee it, then, beloved, and neither envy others, nor fail to pray for our enviers and do all we can to extinguish their passion: neither let us feel as the unthinking do who being minded to exact punishment of them, do all in their power to light up their flame.

But let not us do so; rather let us weep for them and lament.

For they are the injured persons, having a continual worm gnawing through their heart, and collecting a fountain of poison more bitter than any gall.

Come now, let us beseech the merciful God, both to change their state of feeling and that we may never fall into that disease: since heaven is indeed inaccessible to him that hath this wasting sore, and before heaven too, even this present life is not worth livingin. For not so thoroughly are timber and wool wont to be eaten through by moth and worm abiding therein, as doth the fever of envy devour the very bones of the envious and destroy all self-command in their soul.

In order then that we may deliver both ourselves and others from these innumerable woes, let us expel from within us this evil fever, this that is more grievous than any gangrene: that having regained spiritual strength, we may both finish the present course and obtain the future crowns; unto which may we all attain, by the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end.

Amen.

OE ADI SS PA A I I I A RR a AON A IAA RL ALLELE EAI A A RAP OR RG LALLA IIS III AD itera LEILA = AION PALI I OLA IODIDE OER

FH @) Magny xe ewes:

ECORV At. woe set certain in the Church, apostles '' simply, '' or prophets,'' but he employs 'first, second," and ''third,'' signifying that same thing which I told you of.

Now ye are the body of Christ and severally members thereof.

For lest any should say, '' What is the example of the body to us? since the body is a slave to nature but our good deeds are of choice;

"' he applies it to our own concerns ; and to signify that we ought to have the same concord of design as they have from nature, he saith, '' Now ye are the body of Christ."'

But if our body ought not to be divided, much less the body of Christ, and '¢ Secondly, prophets.''

For they used to prophesy, as the daughters of Philip, as Agabus, as these very persons among the Corinthians, of whom he saith, '' Let the prophets speak, two or three.'' (c. xiv.

29.) And writing also to Timothy, he said, '' Neglect not the gift that is in thee, which was given thee by prophecy."' (1.

Tim. iv. 14.) And they were much more numerous then than under the old covenant: the gifts not: having devolved on some ten, and twenty, and fifty, and an hundred, but this grace was poured out abundantly, and every Church had many that prophesied.

And if Christ saith, ''The Law and the Prophets prophesied until John," (S. Matt. xi. 13.) He saith it of those prophets who before proclaimed His coming. so much less as grace is more powerful than nature.

«« And severally members thereof. ''

That is, "«not only,' saith he, '' are we a body, but members also.''

For of both these he had before discoursed, bringing the many together into one, and implying that all become some one thing after the image of the body, and that this one thing is made up of the many and is in the many, and that the many by this are held together and are capable of being many.

'¢ Thirdly, teachers.''

For he that prophesieth speaks all things from the Spirit; but he that teacheth sometimes discourses also out of his own mind.

Wherefore also he said, '' Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching:''

(1. Tim. v.

17.) whereas he that speaks all things by the Spirit doth not labor.

This accordingly is the reason why he set him after the prophet, because the one is wholly a gift but the other is also man's labor.

For he speaks many things of his own mind, agreeing however with the sacred Scriptures.

But what is the expression, 'severally ?"'

«<So far at least as appertaineth to you; and so far as naturally a part should be built up from you.''

For because he had said, '' the body,"' whereas the whole body was not the Corinthian

Church, but the Church in every part of the world, therefore he said, '' severally: '' i. e., the Church amongst you is a part of the Church existing every where and of the body which is made up of all the Churches: so that not only with yourselves alone, but also with the whole

Church throughout the world, ye ought to be at peace, if at least ye be members of the whole body.

[3.] '' Then miracles, then gifts of healings."'

Seest thou how he again divides the healings from the power, which also he did before.

For the power is more than the healing: since he that hath power both punishes and heals, but he that hath the gift of healings doeth cures only.

And observe how excellent the order he made use of, when he set the prophecy before the miracles and the healings.

For above when he said, '' To one is given by the Spirit the word of wisdom, and to another the word of knowledge," he spake, not setting them in order, but indiferently.

Here, on the other hand, he sets a first and a second rank.

Wherefore then doth he set [2.] Ver. 28. ''And God hath set some in the Church : first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues."'

Thus what I spake of before, this also he now doth.

Because they thought highly of themselves in respect of the tongues he sets it last every where.

For the terms, ''first'' and ""secondly,'' are notused by him here at random, but in order by enumeration to point out the more honorable and the inferior.

Wherefore also he set the apostles first who had all the gifts in themselves.

And he said not, '' God hath

HomILy XXXII]

HOMILIES ON FIRST CORINTHIANS.

prophecy first?

Because even in the old cove- | these things they would say, '' And why were nant the matter has this order.

For example, when Isaiah was discoursing with the Jews, and exhibiting a demonstration of the power of God, and bringing forward the evidence of the worth lessness of the demons, he stated this also as the greatest evidence of his divinity, his foretellwe not all made Apostles ?''—-whereas above he had made use of a more soothing tone of discourse, proving at length the necessity of this result, even from the image of the body; for 'the body,"' saith he, '' is not one member ; "' and again, '' but if all were one member, where were the body?'' and from the fact that they were given for use; for to each one is given ing things to come. (Is. xli. 22, 23.) And Christ

Himself after working so many signs saith that this was no small sign of His divinity: and continually adds,

'' But these things have I told you, that when it is come to pass, ye may believe that Iam He."' (S. John xili,: 19; Xiv. 29 3 xvi. 4.)

'*the manifestation of the Spirit,'' saith he, '' to profit withal:'' and from all being watered from the same Spirit: and from what is bestowed being a free gift and notadebt ; '' for there are,'' saith he, '' diversities of gifts, but the same Spirit: '' and from the manifestation of the Spirit being made alike through all ; for 'Well then; the gifts of healing are justly inferior toprophecy.

But why likewise to teaching?''

Because it is not the same thing to declare the word of preaching and sow piety in the hearts of the hearers, as it is to work miracles : since these are done merely for the sake of that.

When therefore any one teaches both by word and life, he is greater than all.

For those he calls emphatically teachers, who both teach by deeds and instruct in word.

For instance: this made the Apostles themselves to become Apostles.

And those gifts certain others also, of no great worth, received in the beginning, as they who said, '' Lord, did we not prophesy by Thy Name, and do mighty works?'' and after this were told, ''I never knew you; depart | from Me, ye that work inquity.'' (S. Mat. vii.

22.) But this twofold mode of teaching, I mean that by deeds and by words, no bad man would

'¢to each one,'' saith he, ''is given the manifestation through the Spirit: '' and from the fact that these things were shaped according to the pleasure of the Spirit and of God; ''for all these,'' saith he, ''worketh the one and the same Spirit, dividing to each one severally even as he will:'' and, ''God hath set the members each one of them in the body, even as it pleased

Him: '' and from the inferior members also being necessary ; '' for those which seem,"' saith he, ''to be more feeble are necessary: '' from their being alike necessary, in that they constitute the body equally with the greater;

' for the body,'' saith he, '' is not one member, but many: '" from the greater too needing the less:

''for the head,'' saith he, '' cannot say to the feet, I have no need of you: '' from these latter enjoying even more honor; for '' to that which prophets simply, but of those who by prophecy | lacketh,"' saith he, '' He hath given more abunddo also teach and say every thing to the common benefit: which in proceeding he makes more clear to us. ever undertake.

As to his setting the prophets first marvel not at it.

For he is not speaking of ant honor: '' from the care of them being com.~ mon and equal; for '' for all the members have the same care one for another: '' and from there

What is, ''helps?'' | being one honor and one grief of them all; for Is this then a gift, tell| '' whether,'' saith he, ''one member suffereth,

In the first place, this too is of the Gift of all the members suffer with it; or one member

'' Helps, governments.'"'

To support the weak. me?

God, aptness for a patron's office! ; the dispensis honored, all the members rejoice with it: ''— ing spiritual things ; besides which he calls many | whereas, I say, he had above exhorted them by even of our own good deeds, "' gifts,'' not! these topics, here and henceforth he uses lanmeaning us to lose heart, but showing that in every case we need God's help, and preparing them to be thankful, and thereby making them more forward and stirring up their minds. guage so as to bear them down and rebuke them.

For, as I said, it behoves us neither 'always to exhort people nor always to silence them.

Therefore also Paul himself, because he at length exhorted them, doth henceforth vehemently attack them, saying,

''Divers kinds of tongues.''

Seest thou where he hath set this gift, and how he every where assigns it the last rank ?

Ver. 29.

'' Areallapostles? are all prophets?

| have all gifts of healing ?"'

[4.] Further, since again by this catalogue he had pointed out a great difference, and stirred up the afore-mentioned distemper of those that had lesser gifts, he darts upon them in what follows with great vehemence, because he had already given them those many proofs of their not being left much inferior.

What I mean is; because it was likely that on hearing And he doth not stop at the first and the second gift, but proceeds to the last, either meaning this that all cannot be all things, (even as he there saith, ''if all were one member, where were the body?'') or establishing some other point also along with these, which may tell in the way of consolation again.

What then is this?

His signifying that even the lesser gifts s 1 rpocTatiKoy Elva.

WORKS OF ST. CHRYSOSTOM.

{Homity XXXII.

'¢a more excellent way'' and one that is open in common to all.

For not as the gifts are vouchsafed, to some these, to others those, but not all to all; so also in this case: but it is an universal gift.

Wherefore also he invites all to it.

'* Desire earnestly,'' saith he, ''the better gifts and yet show I unto you a more excellent way ;'' meaning love towards our neighbor. are contended for equally with the greater, from the circumstance that not even these were given absolutely to all?

For '' why,'' saith he, '' dost thou grieve that thou hast not gifts of healing? consider that what thou hast, even though it be less, is oftentimes not possessed by him that hath the greater.''

Wherefore he saith, Ver. 30.

'' Do all speak with tongues? do all interpret ? "'

Then intending to proceed to the disccurse concerning it and the encomium of this virtue, he first lowereth these by comparison with it, intimating that they are nothing without it; very considerately.

For if he had at once discoursed of love, and having said, ''I show unto you a way," had added, '' but this is love,'' and had not conducted his discourse by way of comparison ; some might possibly have scoffed at what was said, not understanding clearly the force of the thing spoken of but still gaping after these.

Wherefore he doth not at once unfold it, but first excites the hearer by the promise, and saith, ''I show unto you a more excellent way,'' and so having led him to desire it, he doth not even thus straightway proceed to it, but augmenting still further and extending their desire, he discourses first of these very things, and shows that without it they are nothing; reducing them to the greatest necessity of loving one another; seeing also that from neglect of it sprang that which caused all their evils.

So that in this respect also it might justly appear great, if the gifts not only brought them not together, but divided them even when united: but this, when many were so divided, would reunite them by virtue of its own and make them one body.

This however he doth not say at once, but what they chiefly longed for, that he sets down; as that the thing was a gift and amost excellent way to all the gifts. So that, even if thou wilt not love thy brother on the score of friendship, yet for the sake of obtaining a better sign and an abundant gift, cherish love.

For even as the great gifts God hath not vouchsafed all to all men, but to some this, and to others that, so also did He in respect of the less, not proposing these either to all.

And this He did, procuring thereby abundant harmony and love, that each one standing in need of the other might be brought close to his brother.

This economy He established also in the arts, this also in the elements, this also in the plants, and in our members, and absolutely in all things.

[5.] Then he subjoins further the most powerful consolation, and sufficient to recover them and quiet their vexed souls.

And what is this ?

Ver. 31.

'*Desireearnestly,'' saith he; ** the better gifts. And a still more excellent way show

I unto you."'

Now by saying this, he gently hinted that they were the cause of their own receiving the lesser gifts, and had it in their power, if they would, to receive the greater.

For when he saith, ''desire earnestly,'' he demands from them all diligence and desire for spiritual things.

And he said not, the greater gifts, but '' the better,'' i.e., the more useful, those which would profit.

And what he means is this:

'' continue to desire gifts; and I point out to you a fountain 'of "gifts"'

For neither«did* he® say, *"a gift,' but '*a way,'' that he might the more extol that which he intends to mention.

As if he said, It is not one, or two, or three gifts that I point out to you, but one way which leadeth to all these!: and not merely a way, but both

[6.] And see whence he first begins; from that which was marvellous in their eyes and great, the gift of tongues.

And in bringing forward that gift, he mentions it not just in, the degree they had it in, but far more.

For he did not say, ''if I speak with tongues,'' but, 1 [Chrysostom's view of the text is made more plain by a rendering somewhat different from that of the English translator and of both the Authorized Version and the Revised.

'' Desire earnestly the better gifts.

And furthermore I show you a very excellent way to do it.''

The contrast is not between the "gifts '' on one hand and love on the other, but between eagerness of emulation and the pursuit of love as a means of attaining the gifts.

In this the Greek expositor anticipates the conclusions of the best modern critics, such as DeWette, Meyer, Alford, Hodge, Heinrici, etc.

The view is sustained by the natural force of the words used and by the connection.

It is true that the superiority of love as a means is lost sight of in the beautiful panegyric of love that follows, but that seems due to the ardor of the writer's mind and the attractiveness of the theme.

It is not through the pursuit and exercise of gifts that we attain to love; but it is love that develops the gifts within us, and love is greater than gifts.

The reason why the Apostle indulges here in the digression which occupies the thirteenth chapter is thus given by Principal Edwards (z% doco).

'* Partly to rebuke indirectly the dissensions of the Corinthian Church, partly a statement of the peculiarly Christian means to secure possession of the Charismata for the edification of the Church and render them innocuous to their possessor, partly also a glimpse of a moral devel- | opment different in kind from gifts and greater in moral worth | than all other moral virtues, partly a reiteration in a new form of the idea that the Church is an organic body."

Chap, ?Xilin werr: tongues of men,—''

'"'If I speak with the What@is, <Cof "men eee Of all@ nationsen every part of the world.

And neither was he content with this amplification, but he likewise uses another much greater, adding the werds, used for the charitas of the Vulgate.

I have changed this to "'love'' which, besides its unambiguousness and its more exact conformity to the original, admits of the deeper meaning and wider application which makes God as well as our brethren the object of the affection.

C.] In the whole passage the English translator adhered to the rendering of the Authorized

Version, 'charity,' which Wyclif

HOMILIES ON FIRST CORINTHIANS.

HomiLy XXXII] 'cand of angels,—and have not love, I am !

'¢ And if I have all faith.''

Neither was he con- | tent with this, but even that which Christ spake of become sounding brass, or a clanging cymbal."'

Dost thou see to what point he first exalted the gift, and to what afterwards he lowered and cast it down?

For neither did he simply say, as greatest, this also he added, saying, ''so as to remove mountains and have not love, I am nothing.''

And consider how again here also he lowers the dignity of the tongues. For whereas in regard of prophecy he signifies the great advantage arising from it, ''the understanding mysteries, and having all knowledge; '"' and in regard of faith, no trifling work, even ''the removing mountains ;'' in respect of tongues, on the other hand, having named the gift itself only, he quits it.

''T am nothing,' but, ''I am become sound- | ing brass,'' a thing senseless and inanimate

But how 'sounding brass?''

Emitting a sound indeed, but at random and in vain, and for no good end.

Since besides my profiting nothing, Iam counted by most men as one giving impertinent trouble, an annoying and wearisome kind of person.

Seest thou how one void of love is like to things inanimate and senseless ?

But do thou, I pray, consider this also, how in brief he comprehended all gifts when he named prophecy and faith: for miracles are either in words or deeds.

And how doth Christ say, that the least degree of faith is the being able to remove a mountain?

For as though he were speaking something very small, did He other example) where he saith, '"To Him every | express Himself when He said, ''If ye have

Now he here speaks of the '' tongues of angels,'' not investing angels with a body, but what he means is this: ''should I even so speak as angels are wont to discourse unto each other, without this Iam nothing, nay rather a burden and an annoyance.''

Thus (to mention one knee shall bow, of things in heaven and things | faith as a grain of mustard-seed, ye shall say to on earth, and things under the earth,'' (Phil. ii. | this mountain, Remove, and it shall remove ;'' to.) he doth not say these things as if hej(S. Mat. xvii. 20.) whereas Paul saith that this attributed to angels knees and bones, far from it, | is ''all faith.'' What then must one say? Since but it is their intense adoration which he intends to shadow out by the fashion amongst us: so also here he calls it ''a tongue,'' not meaning an instrument of flesh, but intending to indicate their converse with each other by the manner which is known amongst us. this was a great thing, the removing a mountain, therefore also he mentioned it, not as though 'all faith '' were only able to do this, but since this seemed to be great to the grosser sort because of the bulk of the outward mass, from this also he extols his subject.

And what he saith is this:

'¢Tf I have all faith, and can remove mountains, but have not love, I am nothing."'

[7.] Then, in order that his discourse may be acceptable, he stops not at the gift of tongues, but proceeds also to the remaining gifts; and having depreciated all in the absence of love, he then depicts her image. And because he preferred to conduct his argument by amplification, he begins from the less and ascends to the greater.

For whereas, when he indicated their order, he placed the gift of tongues last, this he

[8.] Ver. 3. '' And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing."

Wonderful amplification!

For even these things too he states with another addition: in that he said not, ''if I give to the poor the half of my goods,'' or ''two or three parts,'' but, now numbers first ; by degrees, as I said, ascending to the greater gifts.

Thus having spoken of tongues, he proceeds immediately to prophecy ; and saith ; '¢ though I give all my goods.''

And he said not, ''give,'' but, '' distribute in morsels!,'' so that to the expense may be added the administering also with all care. oo ———————————————————— ee Ver. 2. 'And if Ihave the gift of prophecy.''

And this gift again with an excellency.

For as in that case he mentioned not tongues, but the tongues of all mankind, and as he proceeded, those of angels, and then signified that the gift was nothing without love: so also here he mentions not prophecy alone but the very highest prophecy: in havingsaid, ''If Ihave prophecy,"' he added, ''and know all mysteries and all knowledge ;'' expressing this gift also with intensity.

<¢ Andif I give my body to be burned.''

He said not, ''if I die,'' but this too with an excellency.

For he names the most terrible of all deaths, the being burnt alive, and saith that even this without charity is no great thing.

Accordingly he subjoins, '' it profiteth me nothing."'

But not even yet have I pointed out the whole of the excellency, until I bring forward the testimonies of Christ which were spoken concerning almsgiving and death.

What thenare His testimonies?

To the rich man He saith, ''If thou wouldest be perfect, sell what thou hast and give to the poor, and come, follow me." (S. Mat. xix. 21.) And discoursing likewise of love to Then after this also he proceeds to the other gifts.

And again, that he might not seem to weary them, naming each one of the gifts, he sets down the mother and fountain of all, and this again with an excellency, thus saying, 1 Www. eS _ a e e ees

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[HomILy XXXII.

What then are we torsay ? Either that he supposed an unreal case as real; which kind of thing he is ever wont to do, when he intends to set before us something in excess; as when writing to the Galatians he saith, '' If we or an angel from heaven preach any other gospel unto you than that ye received, let him be accursed."'

(Gal. i. 8.) And yet neither was himself nor an angel about to do so; but to signify that he meant to carry the matter as far as possible, he set down even that which could never by any means happen.

And again, when he writes to the Romans, and saith, '' Neither angels, nor principalities, nor powers, shall be able to separate us from the love of God ;'"' for neither was this about to be done by any angels: but here too he supposes a thing which was not; as indeed also in what comes next, saying, '' nor any other creature,'' whereas there is no other creature, for he had comprehended the whole creation, having spoken of all things both above and below.

Nevertheless here also he mentions that which was not, by way of hypothesis, so as to show his exceeding desire.

Now the same thing he doth here also, saying, '' If aman give all, and have not love, it profits him nothing." one's neighbor, He saith, ''Greater love hath no man than this, that a man may lay down his life for his friends.'' (S. John xv. 13.) Whence it is evident, that even before God this is greatest of all:

But. '"I declare,' said Paul, '' that'even if we should lay down life for God's sake, and not merely lay it down, but so as even to be burned, (for this is the meaning of, '' if I give my body to be burned,'') we shall have no great advantage if we love not our neighbor.''

Well then, the saying that the gifts are of no great profit without charity is no marvel: since our gifts are a secondary consideration to our way of life.

At any rate, many have displayed gifts, and yet on becoming vicious have been punished : as those who "' prophesied in His name, and cast out many demons, and wrought many mighty works;'' as Judas the traitor: while others, exhibiting as believers a pure life, have needed nothing else in order to their salvation.

Wherefore, that the gifts should, as I said, require this, is no marvel: but that an exact life even should avail nothing without it, this is what brings the intensity of expression strongly out and causes great perplexity : especially too when

Christ appears to adjudge His great rewards to both these, I mean to the giving up our possessions, and to the perils of martyrdom. For both to the rich man He saith, as I before observed,

Either then we may say this, or that his meaning is for those who give to be also joined closely to those who receive, and not merely to give without sympathy, but in pity and condescension, bowing down and grieving with the needy.

For therefore also hath almsgiving been enacted by God: since God might have nourished the poor as well without this, but that he might bind us together unto charity and that we might be thoroughly fervent toward each other, he commanded them to be nourished by us.

Therefore one saith in another place also; '' a good word is better than a gift; '' (Ecclus. xvili. 16, 17.) and, ''behold, a word is beyond a good gift."'

(Ecclus. xvili. 16, 17.) And He Himself saith, '¢T will have mercy, and not sacrifice.'"' (S. Mat. ix. 30; Hos. vi. 6.) For since it is usual, both for men to love those who are benefited by them, and for those who receive benefits to be more kindly affected towards their benefactors ; he made this law, constituting it a bond of friendship.

''Tf thou wilt be perfect, sell thy goods, and give to the poor, and come, follow me:,"' and discoursing with the disciples, of martyrdom

He saith, '' Whosoever shall lose his life for My sake, shall find it;'' and, '' Whosoever shall confess Me before men, him will will I also confess before My Father which is in heaven."'

For great indeed is the labor of this achievement, and well nigh surpassing nature itself, and this is well known to such as have had these crowns vouchsafed to them.

For no language can set it before us: so noble a soul doth the deed belong to and so exceedingly wonderful is it.

[9.] But nevertheless, this so wonderful thing Paul said was of no great profit without love, even though it have the giving up of one's goods joined with it.

Wherefore then hath he thus spoken?

'This will I now endeavor to explain, first having enquired of this, How is it possible that one who gives all his goods to feed the poor can be wanting in love?

I grant, indeed, he that is ready to be burned and hath the gifts, may perhaps possibly not have love: but he who not only gives his goods, but even distributes them in morsels ; how hath not he love ?!

[ro.] But the point proposed for enquiry above 1s, How, after Christ had said that both these belong to perfection, Paul affirms, that Thousands indeed are deluded on this point, and think that they can substitute what is outward for what is inward, but God requires the heart, and without holiness the most liberal giver or the most suffering ascetic can never see God." (Hodge)

The address of our Saviour to the rich young ruler was not intended ta furnish a general rule of action or even to specify a particular kind of perfection.

When he told the earnest enquirer to sell all that he had the object was to disclose to him his inordinate love of this world's goods and so lead him to see how far he was from the perfection which he had claimed.

Chrysostom's use of this passage is precisely that which was made by Anthony, the first of the 1 {The point which Chrysostom so anxiously discusses is much more readily settled by modern interpreters.

Thus one of them says, '' All outward acts of beneficence are of no avail without love.

A man may give away his whole estate, or sacrifice himself, and be in no sense the gainer.

He may do all this from vanity, or from the fear of perdition, or to purchase heaven, and only increase his condemnation.

Religion is no such easy thing.

Men would gladly compound by external acts of beneficence or by penances for a change of heart; but the thing is impossible.

Fathers of the Desert, and by St. Francis of Assisi, and which lies at the basis of the whole monastic system.

C.]

HomiLy XXXII.]

HOMILIES ON FIRST CORINTHIANS.

IOI these without charity are imperfect ? Not contradicting Him, God forbid: but harmonizing with Him, and that exactly.

For so in the case of the rich man, He said, not merely, '' sell thy goods, and give to the poor,'' but He added, essions is oftentimes puffed up on this account : the eloquent is affected with a wild passion for glory ; the humble-minded, on this very ground, not seldom thinks highly of himself in his con- }science.

But love is free from every such mischief.

For none could ever be lifted up against the person whom he loves.

And donot, I pray, Suppose one person only loving but all alike ; 'and then wilt thou see its virtue.

Or rather, if thou wilt, first suppose one single person beloved, and one loving ; loving, however, as it is meet to love.

Why, he will so live on earth as if it were heaven, every where enjoying a calm and weaving for himself innumerable crowns.

For both from envy, and wrath, and jealousy, and pride, and vain-glory, and evil concupiscence, and every profane love, and every distemper, such a man will keep his own soul pure.

Yea, even as no one would do himself an injury, so neither would this man his neighbors.

And being such, he shall stand with Gabriel himself, even while he walks on earth.

'¢and come, follow Me.''

Now not even the following Him proves any man a disciple of Christ so completely as the loving one another.

For, ''by this shall all men know,"' saith He, ''that ye are My disciples, if ye have love one to another.''

(S. John xiii.

35.) And also when He saith, '' Whosoever loseth his life for My sake, shall find it;'' (S. Mat. x. 39, and 35.) and, '' whosoever shall confess Me before men, him will I also confess before My Father which is in heaven;'' He means not this, that it is not necessary to have love, but He declares the reward which is laid up for these labors.

Since that along with martyrdom He requires also this, is what He elsewhere strongly intimates, thus saying,

'* Ye shall indeed drink of My cup, and be baptized with the baptism that I am baptized with;''

(S. Mat. xx. 23.) 1e., ye shall be martyrs, ye shall be slain for My sake; '' but to sit on My right hand, and on My left, (not asthough any sit on the right hand and the left, but meaning the highest precedency and honor ) ''is not Mine to give," saith He,

Such then is he that hath love.

But he that works miracles and hath perfect knowledge, without this, though he raises ten thousand from the dead, will not be much profited, broken off as he is from all and not enduring to mix himself up with any of his fellow-servants.

For no other cause than this did Christ say that the sign of perfect love towards Him is the loving one's neighbors.

For, '' if thou lovest Me,"'' saith He, ''O Peter, more than these, feed My sheep."'

(S. John xxi. 15.) Dost thou see how hence And the love which He requires is intense;|also He again covertly intimates, in what case wherefore He stopped not even at this, but added, ''even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many; '' pointing out that we ought so to love as even to be slain for our beloved.

For this above all is to love Him.

Wherefore also He saith to Peter, ''If thou lovest Me, feed My sheep." (S. John xxi. 16.)

'¢but to those for whom it is prepared.''

Then signifying for whom it is prepared, He calls them and saith, '' whosoever among you will be chief, let him be servant to you all;"'

(S.

Mat. xx. 26.) setting forth humility and love. this is greater than martyrdom?

For if any one had a beloved child in whose behalf he would even give up his life, and some one were to love the father, but pay no regard whatever to the son, he would greatly incense the father ; nor would he feel the love for himself, because of the overlooking his son.

Now if this ensue in the case of father and son, much more in the case of God and men: since surely God is more loving than any parents.

[1z.] And that ye may learn how great a work of virtue it is, let us sketch it out in word, since in deeds we see it no where appearing ; and let us consider, if it were every where in abundance, how great benefits would ensue: how there were no need then of laws, or tribunals, or punishments, or avenging, or any other such things: since if all loved and were beloved, no man would injure another.

Yea, murders, and strifes, and wars, and divisions, and rapines, and frauds, and all evils would be removed, and vice be unknown even in name.

Miracles, however, would not have effected this ; they rather puff up such as are not on their guard, unto vain-glory and folly.

Wherefore, having said, '' The first and great commandment is, Thou shalt love the Lord thy

God," he added, ''and the second—(He leaves it not in silence, but sets it down also)—is like unto it, Thou shalt love thy neighbor as thyself."'

And see how with nearly the same excellency He demands also this.

For as concerning God, He saith, ''with all thy heart:'' so concerning thy neighbor, ''as thyself,'? which is tantamount to, '' with all thy heart.''

Yea, and if this were duly observed, there would be neither slave nor free, neither ruler nor ruled, neither rich nor poor, neither small

Again : what is indeed the marvellous part of|nor great; nor would any devil then ever have love ; all the other good things have their evils yoked with them: as he that gives up his possbeen known: I say not, Satan only, but what- | ever other such spirit there be, nay, rather

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[ HomMILy XXXII.

'¢an unbecoming pleasure in love.!"'

Avaunt, and hold thy peace, whoever thou art.

For nothing is so pure from such pleasure as genuine love. were there a hundred or ten thousand such, they would have no power, while love existed.

For sooner would grass endure the application of fire than the devil the flame of love.

She is stronger than any wall, she is firmer than any adamant; or if thou canst name any material stronger than this the firmness of love transcends them all.

Her, neither wealth nor poverty overcometh: nay, rather there would be no poverty, no unbounded wealth, if there were love, but the good parts only from each estate.

For from the one we should reap its abundance, and from the other its freedom from care: and should neither have to undergo the anxieties of For tell me not of this ordinary sort, the vulgar and low-minded, and a disease rather than love, but of this which Paul seeks after, which considers the profit of them that are loved ; and thou shalt see that no fathers are so affectionate as persons of this stamp.

And even as they who love money cannot endure to spend money, but would with more pleasure be in straits than see their wealth diminishing : so too, he that is kindly affected towards any one, would choose to suffer ten thousand evils than see his beloved one injured. riches, nor the dread of poverty.

[12.] And why do I mention the advantages arising from it? Yea, rather consider how great | a blessing it is of itself to exercise love ; what

[13.] '' How then,'"' saith one, ''did the Egyptian woman who loved Joseph wish to injure him?''

Because she loved with this diabolical love.

Joseph however not with this, but with that which Paul requires.

Consider then now great a love his words were tokens of, and the action which she was speaking of.

'¢Insult me and make me an adulteress, and wrong my husband, and overthrow all my house, and cast thyself out from thy confidence towards

God: '' which were expressions of one who so far from loving him did not even love herself.

But because he truly loved, he sought to avert her from all these.

And to convince you that it was in anxiety for her, learn the nature of it from his advice.

For he not only thrust her away, but also introduced an exhortation capable of quenching every flame: namely 'if on my account, my master,'' saith he, '' knoweth not any thing which is in his house.''

He at once reminds her of her husband that he might put her to shame.

And he said not, 'thy husband,'' but ''my master,'? which was more apt to restrain her and induce her to consider who she was, and of whom she was enamored,—a mistress, of a slave.

'For if he be lord, then art thou mistress.

Be ashamed then of familiarity with a servant, and consider whose wife thou art, and with whom thou wouldst be connected, and towards whom thou art becoming thankless and inconsiderate, and that Irepay him greater good-will.''

And see how he extols his benefits.

For since that barbarous and abandoned woman could entertain no lofty sentiment, he shames her from human considerations, saying, '' He knoweth nothing through me,' i.e., ''heis a great benefactor to me, and I cannot strike my patron in avital part.

He hath made me a second lord of his house, and no one? hath been kept back from me, but thee.'?

Here he endeavors to raise her mind, that so at any rate he might persuade her to be cheerfulness it produces, in how great grace it establishes the soul ; a thing which above all is a choice quality of it.

For the other parts of virtue have each their troubles yoked with them ; as fasting, temperance, watching, have envy, concupiscence, and contempt.

But iove along with the gain hath great pleasure, too, and no trouble, and like an industrious bee, gathering the sweets from every flower, deposits them in the soul of him who loveth.

Though any one be a slave, it renders slavery sweeter than lberty.

For he who loveth rejoices not so much in commanding, as in being commanded, although to command is sweet: but love changes the nature of things and presents herself with all blessings in her hands, gentler than any mother, wealthier than any queen, and makes difficulties light and easy, Causing our virtues to be facile, but vice very bitter to us.

As thus: to expend seems grievous, yet love makes it pleasant: to receive | other men's goods, pleasant, but love suffers it not to appear pleasant, but frames our minds to, avoid it as an evil.

Again, to speak evil seems to be pleasant to all ; but love, while she makes this out to be bitter, causeth speaking well to be pleasant; for nothing is so sweet to us as to be praising one whom we love.

Again, anger hatha kind of pleasure; but in this case no longer, rather all its sinews are taken away.

Though he that is beloved should grieve him who loves him, anger no where shows itself: but tears and exhortations, and supplications; so far is love from being exasperated: and should she behold one in error, she mourns and is in pain; yet even this pain itself brings pleasure.

For the very tears and the grief of love, are sweeter than any mirth and joy.

For instance: they that laugh are not so refreshed as they that weep for their friends.

And if thou doubt it, stop their tears; and they repine at it not otherwise than as persons intolerably ill-used.

'' But there is,'' said one, 176 didecv.

2 ovdeis, LX X ovdev.

HomILy "XXXIL.]

HOMILIES ON FIRST CORINTHIANS.

ashamed, and might signify the greatness of her honor.

Nor did he stop even here, but likewise added a name sufficient to restrain her, saying, brings reproach ; of what admiration is not he worthy, because, pure as he was_ he did not mention the woman's passion nor make a show of her sin; nor when he ascended the throne and became ruler of all Egypt, remember the wrong done by the woman nor exact any punishment ?

'' Because thou art his wife; and how shall I do this wickedness?

But what sayest thou?

That thy husband is not present, nor knoweth that he is wronged?

But God will behold it."'

She however profited nothing by his advice, but still sought to attract him.

For desiring to satiate her own frenzy, not through love of Joseph, she did these things; and this is evident from what she did afterwards.

As that she institutes a trial, and brings in accusation, and Seest thou how he cared for her? but her's was not love, but madness.

For it was not Joseph that she loved, but she sought to fulfil her own lust.

And the very words too, if one would examine them accurately, were accompanied with wrath and great blood-thirstiness.

For what saith she?

'' Thou hast brought in a Hebrew servant to mock us:'' upbraiding her husband for the kindness; and she exhibited the garments, having beccme herself more savage than any wild beast: but not so he.

And why speak I of his good-will to her, when he was such, we know, towards his brethren who would slay him; and never said one harsh thing of them, either within doors or without ? bears false witness, and exposes to a wild beast him that had done no wrong, and casts him into a prison; or rather for her part, she even slew him, in such a manner did she arm the judge against him.

What then?

Was then Joseph too such as she was?

Nay, altogether the contrary, for heneither contradicted nor accused the woman.

''Yes,'' it may be said:

''for he would have been disbelieved.''

And yet he was greatly beloved; and _ this is evident not | only from the beginning but also from the end.

For had not his barbarian master loved him greatly, he would even have slain him in his silence, making no defence: being as he was an Egyptian and a ruler, and wronged in his marriage-bed as he supposed, and by a servant, and a servant to whom he had been so great a benefactor.

But all these things gave way to his regard for him, and the grace which God poured down upon him.

Andtogether with this grace and love, he had also other no small proofs, had [14.] Therefore Paul saith, that the love which we are speaking of is the mother of ali good things, and prefers it to miracles and all other gifts.

For as where there are vests and sandals of gold, we require also some other garments whereby to distinguish the king: but if we see the purple and the diadem, we require not to see any other sign of his royalty : just so here likewise, when the diadem of love is upon our head, it is enough to point out the genuine disciple of Christ, not to ourselves only, but also to the unbelievers.

For, '' by this," saith He, ''shall all men know that ye are My disciples, if ye have love one to anothCri geioes ss ORNw XI a 69) So that this sign is greater surely than all signs, in that the disciple is recognised by it.

For though any should work ten thousand signs, but be at strife one with another, they will bea scorn to the unbelievers.

Just as if they do no sign, but love one another exactly, they will continue both reverenced and inviolable by all men.

Since Paul himself we admire on this account, not for the dead whom he raised, nor for the lepers whom he cleansed, but because he said, '' who is weak, and I am not weak? who is made to stumble, and I burn not?" (2 Cor.xi. 29)

For shouldest thou have ten thousand miracles to compare with this, thou wilt have nothing equal to it tosay.

Since Paul also himself said, that a great reward was laid up for him, not because he wrought miracles, but because '' to the weak he became as weak.

For what is my reward ?"' saith he.

'' That, when I preach the Gospel, I may make the Gospel without charge.''

(1 Cor. ix. 18.) And when he puts himself before the Apostles, he saith not, ''I have wrought miracles more abundant than they,'' but, ''1 have he been minded to justify himself ; the garments themselves.

For if it were she to whom violence was done, her own vest should have been torn, her face lacerated, instead of her retaining his garments.

But '' he heard,'' saith she, "'that I lifted up my voice, and left his garments, and went out.'' And wherefore then didst thou take them from him? since unto one suffering violence, the one thing desirable is to be | rid of the intruder.

But not from hence alone, but also from the subsequent events, shall I be able to point out his good-will and his love.

Yea even when he fell into a necessity of mentioning the cause of his imprisonment, and his remaining there, he did not even then declare the whole course of the story.

But what saith he?

''Itoo have done nothing: but indeed I was stolen out of the land of the Hebrews; '' and he no where mentioned the adulteress nor doth he plume himself on the matter, which would have been any one's feeling, if not for vain-glory, yet so as not to appear to have been cast into that cell for an evil cause.

For if men in the act of doing wrong by no means abstain even so from blaming the same things, although to do so

WORKS OF ST. CHRYSOSTOM.

(Homiry XXXIIL. labored more abundantly than they.'' (1 Cor. |Lord of all, and of that Blessed Nature; from xv.

10.) And even by famine was he willing to perish for the salvation of the disciples.

<''For it were better for me to die,"' saith he, ''than that any man should make men, whom He created out of nothing and on whom He had bestowed innumerable benefits, from these, insulting and spitting on Him, He turned not away, but even became man for their sakes, and conversed with harlots and publicans, and healed the demoniacs, and promised heaven.

And after all these things they apprehended and beat him with rods, bound, scourged, mocked, and at last crucified Him.

And not even so did He turn away, but even when He was on high upon the cross, He saith, '' Father, forgive them their sin.''

But the thief who before this reviled Him, He translated into very paradise; and made the persecutor Paul, an Apostle; and gave up His own disciples, who were His intimates and wholly devoted to Him, unto death for the Jews' sake who crucified Him. my glorying void:''

(1 Cor.

1x. 15.) not because he was glorying, but that he might not seem to reproach them.

For he no where is wont to glory in his own achievements, when the season doth not call to it; but even if he be compelled so to do he calleth himself ''a fool.''

But if he ever glory it is ''in infirmities,' in wrongs, in greatly sympathizing with those who are injured: even as here also he saith, '' who is weak, and I am not weak?''

These words are greater even than perils.

Wherefore also he sets them last, amplifying his discourse.

Of what then must we be worthy compared with him, who neither contemn wealth for our own sake, nor give up the superfluities of our | goods?

But not so Paul; rather both soul and body did he use to give up, that they who stoned and beat him with rods, might obtain the kingdom.

'' For thus," saith he, 'hath Christ taught me to love;'' who left behind Him the new commandment concerning love, which also Himself fulfilled in deed.

For being Recollecting therefore in our minds all these things, both those of God and of men, let us emulate these high deeds, and possess ourselves of the love which is above all gifts, that we may obtain both the present and the future blessings : the which may we all obtain, through the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end.

Amen. i OMe Ne VOC GUE XII. 4. t Cor. great understanding; but he that is hasty of spirit is mightily foolish?.''

And comparing it too with a strong-city, he said that it is more.secure than that.

For it is both an invincible weapon and asort of impregnable tower, easily beating off all annoyances. And as a spark falling into the deep doth it no injury, but is itself easily quenched : so upon a long-suffering soul whatever unexpected thing falls, this indeed speedily vanishes, but the soul it disturbs not : for of a truth there is nothing so impenetrable as long-suffering.

You may talk of armies, money, horses, walls, arms, or any thing else whatsoever ; you will name noth- — ing like long-suffering.

For he that is encompassed with those, oftentimes, being overcome by anger, is upset like a worthless child, and fills all with confusion and tempest: but this man, settled as it were in a harbor, enjoys a profound calm.

Though thou surround him Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up.

Tuus, whereas he had showed, that both faith and knowledge and prophecy and tongues and gifts and healing and a perfect life and martyrdom, if love be absent, are no great advantage ; of necessity he next makes an outline of its matchless beauty, adorning its image with the parts of virtue as with a sort of colors, and putting together all its members with exactness.

But do not thou hastily pass by, beloved, the things spoken, but examine each one of them with much care, that thou mayest know both the treasure which is in the thing and the art of the painter.

Consider, for example, from what point he at once began, and what he set first, as the cause of all its excellence.

And what is this?

Long-suffering.

This is the root of all self-denial.

Wherefore also a certain wise man said, '' A man that is long-suffering! is of 2 "exalteth folly," Auth. Vers.

1« He that is slow to wrath,'' Auth. Vers. Prov. xiv. 31.

HoMiLy XXXIII.]

HOMILIES ON FIRST CORINTHIANS.

with loss, thou hast not moved the rock ; though thou bring insult upon him, thou hast not shaken the tower: and though thou bruise him with stripes, thou hast not wounded the adamant. naturally good.

But love perfectly purges out all.

And consider: he that is long-suffering is not of course also kind.

But if he be not kind, the thing becomes a vice, and he is in danger of falling into malice.

'Therefore she supplies a medicine, I mean kindness, and preserves the virtue pure.

Again, the kind person often becomes over-complaisant ; but this also she corrects.

For ''love,'' saith he, '' vaunteth not itself, is not puffed up:'' the kind and longsuffering is often ostentatious; but she takes away this vice also.

Yea, and therefore is he called long-suffering, because he hath a kind of long and great soul.

For that which is long is also called great.

But this excellence is born of love, both to them who possess and to them who enjoy it contributing no small advantage.

For tell me not of those abandoned wretches, who, doing evil and suffering none, become worse: since here, not from his long-suffering, but from those who abuse it, this result arises.

Tell me not therefore of these, but of those gentler persons, who gain great benefit therefrom.

For when, having done ill, they suffer none, admiring the meekness of the sufferer, they reap thereby a very great lesson of self command.

And see how he adorns her not only from what she hath, but also from what she hath not.

For he saith that she both brings in virtue, and extirpates vice, nay rather she suffers it not to spring up at all'.

Thus he said not, ''She envieth, indeed, but overcometh envy ;'' nor, '¢is arrogant, but chastiseth that passion ; '' but,

'¢envieth not, vaunteth not itself, is not puffed up;'' which truly is most to be admired, that even without toil she accomplishes her good things, and without war and battle-array her trophy is set up: she not permitting him that possesseth her to toil and soto attain the crown, but without labor conveying to him her prize.

For where there is not passion to contend against sober reason, what labor can there be ?

But Paul doth not stop here, but adds also the other high achievements of love, saying,

''is kind.''

For since there are some who practise their long-suffering with a view not to their own self-denial, but to the punishment of those who have provoked them, to make them burst with wrath ; he saith that neither hath charity this defect.

Wherefore also he added, '' is kind."'

For not at all with a view to light up the fire, in those who are inflamed by anger, do they deal more gently! with them, but in order to appease and extinguish it: and not only by enduring nobly, but also by soothing and comforting, do they cure the sore and heal the wound of passion.

[2.] '' Doth not behave itself unseemly.*'

'¢Nay, why,"' saith he, ''do I say, she 'is not puffed up,' when she is so far from that feeling, that in suffering the most shameful things for him whom she loves, she doth not even count the thing an unseemliness?''

Again, he did not say, ''she suffereth unseemliness but beareth the shame nobly,'' but, '' she doth not even entertain any sense at all of the shame.''

For if the lovers of money endure all manner of reproaches for the sake of that sordid trafhc of theirs, and far from hiding their faces, do even exult in it: much more he that hath this praiseof those who love unlawfully is a defect in this| worthy love will refuse nothing whatsoever for point.

Whereas he to whom this love is known, is of all men the most entirely freed from these evils.

For when there is no anger within, both rashness and insolence are clean taken away.

Love, like some excellent husbandman, taking her seat inwardly in the soul and not suffering any of these thorns to spring up.

'¢Envieth not.''

For it is possible for one to be both long-suffering and envious, and thereby that excellency is spoiled.

But love avoids this also.

'¢Vaunteth not itself;'' 1. e.,- 1s not rash 2.

For it renders him who loves both considerate, and grave, and steadfast.

In truth, one mark the safety's sake of those whom he loves: nay, nor will any thing that he can suffer shame him.

And that we may not fetch our example from any thing base, let us examine this same statement in its application to Christ, and then we shall see the force of what hath been said.

For our Lord Jesus Christ was both spit upon and beaten with rods by pitiful slaves ; and not only did He not count it an unseemliness, but He even exulted and called the thing glory ; and bringing in a robber and murderer with Himself before the rest into paradise, and discoursing

''Is not puffed up.''

For so we see many who think highly of themselves on the score of these very excellencies ; for example, on not being envious, nor grudging, nor mean-spirited, nor rash: these evils being incidental not to wealth and poverty only, but even to things with a harlot, and this when the standers-by all accused Him, He counted not the thing to ov mpometevetat.

Theod. in loc. gives the word the same turn.

*«She inquires not into matters which concern her not, (for that is To meptepevoOat,) she feels not about for the measures of the Divine Substance, nor asks questions in His dispensations, as some use to do.

He that loveth, cannot endure to do any thing rash."

3 ryv apxny, Saville. rhv apetnyv, Bened.

4 Or, doth not think herself treated unseemly.

'There is no mean or lowly thing which for the brethren's sake she refuses to do, under the notion that to do so would be an unseemly thing."

Theod. in loc.

WORKS OF ST. CHRYSOSTOM.

[ Homity XXXIII.

good, though he make ten thousand professions of love, he is more hostile than any enemies. be disgraceful, but both allowed her to kiss His feet, and to bedew His body with her tears, and to wipe them away with her hair, and this amid a company of spectators who were foes and enemies; ''for love doeth nothing unseemly."'

So also Rebecca aforetime, because she exceedingly clung to her son, both perpetrated a theft, and was not ashamed of detection, neither was she afraid, though the risk was no common one; but even when her son raised scruples? to her, ''upon me be thy curse, my son, '' she said.

Dost thou see even in a woman the soul of the Apostle* how, even as Paul chose, (if one may compare a small thing with a great, ) to bé anathema for the Jews' sake, (Rom.

Therefore also fathers, though they be the first of philosophers and orators, are not ashamed to lisp with their children; and none of those who see them find fault with them, but the thing is esteemed so good and right as to be even worthy of prayer.

And again, should they become vicious, the parents keep on correcting, caring for them, abridging the reproaches they incur, and are not ashamed.

For love '' doth nothing unseemly,'' but as it were with certain golden wings covereth up all the offences of the beloved. ix. 3.) so also she, that her son might be blessed, chose to be no less than accursed.

And the good things she gave up to him, for she was not, it seems, to be blessed with him, but the evils she was prepared to endure herself alone: nevertheless, she rejoiced, and hasted, and this where so great a danger lay before her, and she was grieved at the delay of the business : for she feared lest Esau might anticipate them and render her wisdom vain.

Wherefore also she cuts short the conversation and urges on the young man, and just permitting him to answer what had been said, states a Thus also Jonathan loved David; and hearing his father say, (1 Sam. xx. 30.) '* Thou son of damsels that have run away from their homes}, thou womanly bred,?"" he was not ashamed, though the words be full of great reproach. For what he means is this:

'' Thou son of mean harlots who are mad after men, who run after the passers-by, thou unnerved and effeminate wretch, who hast nothing of a man, but livest to the shame of thyself and the mother who bare thee.''

What then?

Did he grieve at these things, and hide his face, and turn away from his beloved?

Nay, quite the contrary ; he displayed his fondness as an ornament.

And yet the one was at that time a king, and a king's son, even Jonathan ; the other a fugitive and a wanderer, I mean, David.

But not even thus was he ashamed of his friendship.

'' For love doth not behave itself unseemly.''

Yea, this is its wonderful quality that not only it suffers not the injured to grieve and feel galled, but even disposes him to rejoice.

Accordingly, he too, of whom we are speaking, after all these things, just as though he had a crown put on him, went away and fell on David's neck.

For love knows not what sort of thing shame may be.

Therefore it glories in those things for which another hides his face.

Since the shame is, not to know how to love; not, when thou lovest, to incur danger and endure all for the beloved.

3 &xpiBoAoyoumevov, 'made some minute objection."

4 This view uf Rebecca's conduct is generally sanctioned by the Fathers : so St. Augustin ¢ '' That which Jacob did by direction of hisrnotherso as to appear to deceive his father, if you consider it diligently and faithfully,'non est mendacium sed mysterium.' And if we term that sort of thing a lie, by the same rule we must also account as lies all parables and figures whatsoever. "' contr.

Mendac. ad Cousenttum,c. 24.

St. Ambrose, (de ¥acob et vita beata, ii. 6.) 'In the mind of that pious mother the mystery overweighed the tie of affection.

She was not so much preferring peer to his brother, as offering him to the Lord, who, she knew, ad power to preserve the gift presented unto Him."'

This seems to mean that in consecrating Jacob to be the first-born, she knowingly separated him from herself, and so made a greater sacrifice.

S. Chrys. himself says, '' Rebecca did this not of her own mind, but in obedience to the divine oracle,'' (on Ge. Hom. liii. 1. 414.)

And he proceeds to point out God's hand in certain minute details of the transaction.

It appears from St. Jerome, (1. 169.) that Hippolytus, Irenzus' disciple, early in the third century, took the same view.

St.

Gregory Nazianzen seems to be the only writer who has left a contrary judgment on record: saying, '"'he pursued a noble object by ignoble means.'"'

The general result of the reflections of the Fathers on the subject seems to be, that as where we have God's express command or approbation, we are sure of the rectitude of what would otherwise be wrong, so there may be circumstances rendering such command or approbation more or less '' probable,'"' which ought at least to , stay us from censure: and that marked providential interference, and mysterious allusion, throughout, are to be considered as such circumstances, [In the foregoing note the translator has correctly stated the patristic view of Rebecca's conduct, a view which most moderns heartily reject as dishonoring to God and of evil inftuence upon his people.

But while we cannot with Chrysostom cite the wife of Jacob as an example of love, yet there is some extenuation for her.

The case is neatly stated by the Bishop of Ely in the Speaker's But when I say, '<all,'' do not suppose I mean things injurious also; for example, assisting a Commentary.

'Rebekah had no doubt treasured up the oracle which had assured her, even before their birth, that her younger son Jacob whom she loved should bear rule over Esau, whose wild youth in a love affair, or whatsoever hurtful : and reckless life and whose Canaanitish wives had been a bitterness of soul to her.

She probably knew that Jacob had bought Esau's birthright.

Now believing rightly that the father's benething any one may beseech another to do for him.

For such a person doth not love, and this I showed you lately from the Egyptian woman : since in truth he only is the lover who seeks what is profitable to the beloved : so that if any pursue not this, even what is right and | diction would surely bring blessing with it, she fears that these promises and hopes would fail.

She believed but not with that faith which can patiently abide till God works out his plans by His rovidence.

So she strove, as it were, to force forward the event y unlawful means; even, as some have thought that Judas betrayed Christ that he might free Him to declare Himself a king and take the kingdom."'

Every character in the history comes in for some share of blame, but the greatest seems due to her who originated the whole plot, who swept away the scruples of her favorite son, and taught him to perpetrate the boldest fraud and falsehood upon his venerable father.

The overweening idolatrous affection which led to such doings is very different from the love which the Apostle inculcates and praises.

C.] i Auth. " of the perverse and rebelKopagiwy avTomoAoucar. tious woman."'

3 LXX, yvvacxcotpadés.

HoMILy XXXIII.]

HOMILIES ON FIRST CORINTHIANS.

bering child to follow his brother, when he is of himself unwilling, places in the brother's hand that which he desires and longs for, that through desire of obtaining it he may pursue after him that holds it, and accordingly so it takes place: thus also here, each man's own profit hath he given to his neighbor, that hence we may run after one another, and not be torn asunder. reason sufficient to persuade him.

For she said not, '*thou sayest these things without reason, and in vain thou fearest, thy father hav- | ing grown old and being deprived of clearness of sight : '' but what ? ''upon me be thy curse, my son.

Only do thou not mar the plot, nor lose the object of our chase, nor give up the treasure. "'

| And this very Jacob, served he not for wages with his kinsmen twice seven years ? Was he not together with the bondage subject to mockery in respect of that trick ? What then ? Did he feel the mockery ? Did he count it behaving himself unseemly, that being a freeman, and free born, and well brought up, he endured slaves' treatment among his own kinsmen: a thing which is wont to be most vexing, when one receives opprobrious treatment from one's friends ? In no wise.

And the cause was his love, which made the time, though long, appear short.

''For they were,'' saith he, (Gen. xxlx. 20.) ''in his sight as a few days."

So far was he from being galled and blushing for this his bondage.

Justly then said the blessed Paul, '' Love doth not behave itself unseemly. "'

And if thou wilt, see this also in our case who address you.

For my profit depends on thee, and thy advantage on me.

'Thus, on the one hand it profits thee to be taught the things that please God, but with this have I been entrusted, that thou mightest receive it from me, and therefore mightest be compelled to run unto me; and on the other hand it profits me that thou shouldest be made better: for the reward which I shall receive for this will be great; but this again lieth in thee ; and therefore am I compelled to follow after thee that thou mayest be better, and that I may receive my profit from thee. Wherefore also Paul saith, ''

For what is my hope? are not even ye?''

And again, '' My hope, and my joy, and the crown of my rejoicing."'

(1 Thes. ii. 19.) So that the joy of Paul was the disciples, and his joy they had.

Therefore he even wept when he saw them perishing.

[3.] Ver. 5. ''Seeketh not its own, is not provoked. "'

Again their profit depended on Paul: wherefore he said, '' For the hope of Israel

Iam bound with this chain. (Acts xxviil. 20.) And again, Thus having said, ''doth not behave itself unseemly,'' he showeth also the temper of mind, on account of which she doth not behave herself unseemly.

And what is that temper ?

That she ''seeketh not her own.''

For the beloved she esteems to be all, and then only ''Dehaveth herself unseemly,''. when she cannot free him from such unseemliness ; so that if it be possible by her own unseemliness to bene- '¢ These things I endure for the elect's sakes that they may obtain eternal life.

(2 Tim. ii. 10.) And this one may see in worldly things.

'' For the wife,' saith he, '' hath not power over her own body, nor yet the husband; but the wife over the husband's, and the husband over the wife's.'' (1 Cor. vil. 4.) So likewise we, when we wish to bind any together, do this.

We leave neither of them in his own power, but extending a chain between them, we cause the one to be holden of the other, and the other of the one. fit her beloved, she doth not so much as count | the thing unseemliness ; for the other party thereafter is yourself, when you love !: since this is friendship, that the lover and the beloved should no longer be two persons divided, but in a manner one single person ; a thing which no how takes place except from love.

Seek not therefore thine own, that thou mayest find thine own.

For he that seeks his own, finds not his own.

Wherefore also Paul said, '' Let no man seek his own, but each his neighbor's good. ''

(1 Cor. x. 24.) For your own profit lies in the profit of your neighbor, and his in yours.

As therefore one that had his own gold buried in the house of his neighbor, should he refuse to go and there seek and dig it up, will never seek it; so likewise here, he that will not seek his own profit in the advantage of his neighbor, will not attain unto the crowns due to this :

God Himself having therefore so disposed of it, in order that we should be mutually bound together : and even as one awakening a slumWilt thou also see this in the case of governors?

He that judges sits not in judgment for himself, but seeking the profit of his neighbor.

The governed on the other hand, seek the profit of the governor by their attendance, by their ministry, by all the other things.

Soldiers take up their arms for us, for on our account they peril themselves.

We for them are in straits ; for from us are their supplies.

But if thou sayest, '' each one doth this seeking his own,"' this also say I, but I add, that by the good of another one's own is won.

'Thus both the soldier, unless he fight for them that support him, hath none that ministers to him for this end: and this same on the other hand, unless he nourish the soldier, hath none to arm himself in his behalf.

[4.] Seest thou love, how it is everywhere ex1 €xelvos yap avTds €aTt AouTov.

CHRYSOSTOM.

(Homiry XXXIII.

WORKS OF ST.

all things?''

'It doth not despair ,'' saith he, ''of the beloved, but even though he be worthless, it continues to correct, to provide, to care for him."' tended and manages all things?

But be not weary, until thou have thoroughly acquainted thyself with this golden chain.

For having said, ''seeketh not her own," he mentions again the good things produced by this.

And what are these?

'¢Believeth all things.''

<'' For it doth not merely hope,'' saith he, ''but also believeth from its great affection.''

And even if these good things should not turn out according to its hope, but the other person should prove yet more intolerable, it bears even these.

For, saith he, it '' endureth all things."

'Ts not easily provoked, thinketh no evil." See love again not only subduing vice, but not even suffering it to arise at all.

For he said not, ''though provoked, she overcomes,'' but, 'is not provoked.'' And he said not, ''worketh no evil,'' but, ''not even thinketh;'"' i. e@, so far from contriving any evil, she doth not even suspect it of the beloved.

How then could she work any, or how be provoked? who doth not even endure to admit an evil surmise; whence is the fountain of wrath.

[5.] Ver. 8. '* Love never faileth."'

Seest thou when he put the crown on the arch, and what of all things is peculiar to this gift?

For what is, '' faileth not?'' it is not severed, is not dissolved by endurance.

For it puts up with everything: since happen what will, he that loves never can hate.

'This then is the greatest of its excellencies.

Such a person was Paul.

Wherefore also he said, '*' If by any means I may provoke to emulationthem which are my flesh; '' (Rom. xi. 14.) and he continued hoping.

And to Timothy he gave a charge, saying, '* And the Lord's servant must not strive, but be gentle towards all....in meekness correcting those that oppose themselves, if God peradventure may give them the Isnowledge of the truth.*'

(2 Tim. ii. 24, 25.) '¢What then,"' saith one, ''if they be enemies and heathens, must one hate them ?''

One must hate, not them but their doctrine: not the man, but the wicked conduct, the corrupt mind.

For the man is God's work, but the deceit is the devil's work.

Do thou not therefore confound the things of God and the things of the devil.

Since the Jews were both blasphemers, and persecutors, and injurious, and spake ten thousand evil things of Christ.

Did Paul then hate them, he who of all men most loved Christ?

In no wise, but he both loved them, and did everything for their sakes: and at one time he saith, '"My heart's desire and my supplication to God is for them that they may be saved :'' (Rom. x. 1, ix. 3.) and at another, ''I could wish that myself were anathema from Christ for their sakes.'"'

Thus also Ezekiel seeing them slain saith, '' Alas, O Lord, dost Thou blot out the remnant of Israel ?"'

Ver. 6. '* Rejoiceth not in unrighteousness :'' i. e., doth not feel pleasure over those that suffer ill : and not this only, but also, what is much greater,

'¢ rejoiceth with the truth.''

'She feels pleasure,'' saith he, '' with them that are well spoken of,'' as Paulsaith, '' Rejoice with them that rejoice, and weep with them that weep.'' (Rom.

XA E5%) Hence, she ''envieth not,'' hence she 'is not puffed up:'' since in fact she accounts the good things? of others her own.

Seest thou how by degrees love makes her nursling an angel?

For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, and hath arrived at the very serenity of angels.

Nevertheless, he is not content with these, but hath something even more than these to say: according to his plan of stating the stronger points later.

Wherefore he saith, '' beareth all things.'"'

From her long-suffering, from her goodness; whether they be burdensome, or grievous, or insults, or stripes, or death, or whatsoever else.

And this again one may perceive from the case of blessed David.

For what could be more intolerable than to see a son rising up against him, and aiming at the usurpation, and thirsting for a father's blood?

Yet this did that blessed one endure, nor even so could he bear to throw out one bitter expression against the parricide ; but even when he left all the rest to his captains, gave a strong injunction respecting his safety.

For strong was the foundation of his love.

| Wherefore also it '¢beareth all things."'

EEE (Ezek. ix. 8.) And Moses, ''If Thou wilt forgive their sin, forgive.''

(Exod. xxxii. 32.) Why then saith David, '' Do not I hate them, O Lord, that hate Thee, and against Thine enemies did I not pine away?

I hate them with perfect hatred. ».( Ps. cxxxix.\21,; 222) Now its power the Apostle here intimates, but its goodness, by what follows. For, 'it hopeth all things,'' saith he, '' believeth all things, endureth all things.'""

What is, '' hopeth Now, in the first place, not all things spoken in the Psalms by David, are spoken inthe person of David.

For it is he himself who saith, ''I have dwelt in the tents of Kedar;''

(Ps. cxx. 5) and, '' By the waters of Babylon, there we sat {* The revised version renders this clause, ''takethnot account of evi]''—a rendering as old as Theodoret. C.]

—_——___—.

2 Fronto Duczus reads xaxa.

3 weTavotay eis OM.

Deen

HomILy XXXIII.]

HOMILIES ON FIRST CORINTHIANS.

down and wept:'"' (cxxxvil. 1.) yet he neither saw Babylon, nor the tents of Kedar. out limitation, but this too with gentleness.

For do not thou cut off what follows, but subjoin also the next clause: how, having said,

But besides this, we require now a completer self-command.

Wherefore also when the disciples besought that fire might come down, even as in the case of Elias, '' Ye know not,'' saith Christ, '' what manner of spirit ye are of. (Luke ix. 55.) For at that time not the ungodliness only, but also the ungodly themselves, they were commanded to hate, in order that their friendship might not prove an occasion of transgression unto them. Therefore he severed their con- '¢keep no company,'' he added, '' yet count him not as an enemy, but admonish him as a brother.''

Seest thou how he bade us hate the deed that is evil, and not the man?

For indeed it is the work of the devil to tear us asunder from one another, and he hath ever used great diligence to take away love that he may cut off the way of correction, and may retain him in error and thee in enmity, and thus block up the way of his salvation.

For when both the physician hates the sick man and flies from him, and the sick man turns away from the physician, when will the distempered person be restored, seeing that neither the one will call in the | other's aid, nor will the other go to him? nections, both by blood and marriage, and on every side he fenced them off.

But now because he hath brought us to a more entire self-command and set us on high above that mischief, he bids us rather admit and soothe them.

For we get no harm from them, but they get good by us.

What then doth he say ? we must not hate, but pity.

Since if thou shalt hate, how wilt thou easily convert him that But wherefore, tell me, dost thou at all turn away from him and avoid him?

Because he is ungodly?

'Truly for this cause oughtest thou to welcome and attend him, that thou mayest raise him up in his sickness.

But if he be incurably sick, still thou hast been bidden to do thy part.

Since Judas also was incurably dis- |eased, yet God left not off attending upon him. is in error? how wilt thou pray for the unbeliever? for that one ought to pray, hear what

Paul saith:

''I exhort therefore, first of all, that supplications, prayer, intercessions, thanksgivings be made for all men." (1 Tim. ii. 1.)

But that all were not then believers, is, I suppose, evident untoevery one.

And again, '' for kings and all that are in high place."'

But that these were ungodly and transgressors,, this also is equally manifest.

Further, mentioning also the reason for the prayer, he adds, '' for this is good and acceptable in the sight of God our

Saviour; who willeth that all men should be saved, and come to the knowledge of the truth.''

Therefore, if he find a Gentile wife consorting with a believer, he dissolves not the marriage.

Yet what is moreclosely joined than aman to his wife?

'' For they two shall be one flesh,' (Gen. ii. 24.) and great in that instance is the charm, and ardent the desire.

But if we are to hate ungodly and lawless men, we shall go on to hate also sinners; and thus in regular process thou wilt be broken off from the most even of thy brethren, or rather from all: for there is not one, no, not one, without sin. if it be our duty to hate the enemies of God, one must not hate the ungodly only, but also sinners: and thus we shall be worse than wild beasts, shunning all, and puffed up with pride ; even as that Pharisee.

But not thus did Paul command us, but how?

'' Admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all.'' (1

Thes. v. 14.) Wherefore, neither do thou grow weary.

For even if after much labor thou fail to deliver him from his ungodliness, yet shalt thou receive the deliverer's reward, and wilt cause him to wonder at thy gentleness, and so all this praise will pass on to God.

For though thou shouldest work wonders, and raise the dead, and whatsoever work thou doest, the Heathen will never wonder at thee so much, as when they see thee displaying a meek, gentle, mild disposition.

And this is no small achievement: since many will even be entirely delivered from their evil way ; there being nothing that hath such power to allure men as love.

For in respect of the former they will rather be jealous of thee,. I mean the signs and wonders; but for this they will both admire and love thee: and if they love, they will also lay hold of the truth in due course.

If however he become not all at once a believer, wonder not nor hurry on, neither do thou require all things at once, but suffer him for the present to praise, and love, and unto this in due course he will come.

For | [7.] And that thou mayest clearly know how great a thing this is, hear how even Paul, going before an unbelieving judge, made his defence.

''T think myself happy,'' saith he, '* That I am to make my defence before thee.'' (Acts xxvi.

2.) And these things he said, not to flatter him, far from it; but wishing to gain him by his gentleness.

And he did in part gain him, and he that was till then considered to be condemned took captive his judge, and the victory is confessed by the person himself who was

[6.] What then doth he mean when he saith, ''If any obeyeth not our word by this epistle, note that man, that ye have no company with him?" (2 Thes: iil. 14.) In the first place, he saith this of brethren, however not even so with-

CHRYSOSTOM.

[HomiLty XXXIII.

WORKS OF ST.

love, and introduce him into this school; and thou wilt speedily see that cowardly and timid creature made brave and magnanimous, and venturing upon all things cheerfully.

And what is wonderful, not from any change in nature do these things result, but in the coward soul itself love manifests her peculiar power ; and it is much the same as if one should cause a leaden sword, not turned into steel but continuing in the nature of lead, to do the work of steel.

As thus:

Jacob was a ''plain man}, (Gen. xxv. 27.) dwelling in a house?,'' and unpracticed in toils and dangers, living a kind of remiss and easy life, and like a virgin in her chamber, so also he was compelled for the most part to sit within doors and keep the house; withdrawn from the forum and all tumults of the forum, and from all such matters, and even continuing in ease and quietness.

What then?

After that the torch of love had set him on fire, see how it made this plain and home-keeping man strong to endure and fond of toil.

And of this hear not what I say, but what the patriarch himself saith : how finding fault with his kinsman, his words are, '' These twenty years am J with thee."'

(Gen. xxxi. 36.) And how wert thou these twenty years? (For this also he adds, ) made captive, with a loud voice in the presence of all, saying, '' With but little persuasion thou | wouldst fain make me a Christian."' (Acts xxvi.

28, 29.) What then saith Paul?

He spread his | net the wider, and saith, '' I would to God, that not only thou, but also all that hear me this day, might become such as lam, except these bonds."'

What sayest thou, O Paul?

''except these bonds?''

And what confidence remains for thee, if thou art ashamed of these things, and fliest from them, and this beforeso great a multitude?

Dost thou not every where in thy| Epistles boast of this matter, and call thyself a prisoner?

Dost thou not every where carry about this chain in our sight as adiadem ? What then hath happened now that thou deprecatest these bonds?

''I myself deprecate them not,"' saith he, ''nor am I ashamed of them, but I condescend to their weakness.

For they are not yet able to receive my glorying ; and I have learned from my Lord not to put 'a piece of undressed cloth upon an old garment:'

(S.

Mat. ix. 16.) therefore did I thus speak.

For, in fact, unto this time they have heard ill reports of our doctrine, and abhor the cross.

If therefore I should add also bonds, their hatred becometh greater; I removed these, therefore, that the other might be made acceptable.

So it is, that to them it seems disgraceful to be bound, because they have not as yet tasted of the Glory which is with us.

One must therefore condescend: and when they shall have learned of the true life, then will they know the beauty also of this iron, and the lustre which comes of these bonds.''

Furthermore, discoursing with others, he even calls the thing a free gift, saying, '' It hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf.'' (Phil. i. 29.)

But for the time then present, it was a great thing for the hearers not to be ashamed of the cross: for which cause he goes on gradually.

Thus, neither doth any one introducing a person to a palace, before that he beholds the vestibule, compel him, yet standing without, to survey what is within: since in that way it will not even seem admirable, unless one enter in and so | acquaint one's self with all.

'Consumed by the heat in the day time, and with the frost by night, and sleep departed from mine eyes,''

'Thus speaks that 'plain man, keeping at home,"' and living that easy life.

Again, that he was timid is evident, in that, expecting to see Esau, he was dead with fear.

But see again, how this timid man _ became volder than a lion under the influence of love.

For putting himself forward like some champion before the rest, he was ready to be first in receiving that savage and slaughterbreathing brother as he supposed him to be, and with his own body to purchase the safety of his wives: and him whom he feared and shuddered at, he desired to behold himself foremost in the array.

For this fear was not so strong as his affection for his wives.

Seest thou how, being timid, he became suddenly adventurous, not by changing his character, but being invigorated by love?

For that after this also he was timid, is evident by his changing from place to place.

So then let us also deal with the heathen sort : with condecension, with love.

For love is a great teacher, and able both to withdraw men from error, and to reform the character, and to lead them by the hand unto self-denial, and out of stones to make men.

But let no man consider what has been said to be a charge against that righteous man: since being timid is no reproach, for this is a man's nature; but the doing any thing unseemly for timidity's sake.

For it is possible for one that is timid by nature to become courageous through piety.

What did Moses?

Did he not, through fear of a single Egyptian, fly, and go away into banishment?

Nevertheless, this fugitive who could not endure the menace [8.] And if thou wouldest learn her power, bring me a man timid and fearful of every sound, and trembling at shadows ; or passionate, and harsh, and a wild beast rather than a man ; or wanton and licentious; or wholly given to wickedness ; and deliver him into the hands of 1 amAagTos.

2oikiav.

LXX. rec. vers. ''tents.''

HomMiLy XXXIV.]

HOMILIES ON FIRST CORINTHIANS.

of a singleman, after that he tasted of the| because he was restrained by the stronger bridle honey of love, nobly and without compulsion | of love. from any man, was forward to perish together}

Now as moderation, so chastity, is an ordinary with them whom he loved.

'' For if thou| effect of love.

If aman love his own wife as he wilt forgive their sin,'' saith he, '' forgive ; | ought to love, even though he be never so much and if not, blot me, I pray thee, out of Thy|inclined to wantoness, he will not endure to book which thou hast written. (Exod. xxxiil.|look upon another woman, on account of his

32.) | affection forher.

'' For love,'' (Cant. viii. 5.) [9.] Moreover, that love makes also the fierce | saith one, '' is strong as death.''

So that from moderate, and the wanton chaste, we have no|no other source doth wanton behavior arise longer need of any examples: this being evident | than from want of love. to all men.

Though a man be more savage} Since then love is the Artificer of all virtue, than any wild beast, no sheep so gentle as he is} let us with all exactness implant her in our own rendered by love.

Thus, what could be more|souls, that she may produce for us many blesssavage and frantic than Saul?

But when his| ings, and that we may have her fruit contindaughter let his enemy go, he uttered not) ually abounding, the fruit which is ever fresh and against her even a bitter word.

And he that | never decays.

For thus shall we obtain no less unsparingly put to the sword all the priests for | than eternal blessings: which may we all obtain,

David's sake, seeing that his daughter had sent; through the grace and mercy of our Lord Jesus him away from the house, was not indignant | Christ, with Whom to the Father, and also the with her even as far as words ; and this when! Holy Ghost, be glory, power, and honor, now so great a fraud had been contrived against him: | and for ever, and world without end.

Amen.

OV TeV ox Oe oe] Ve,

CORY XITIC

Oo; But whether there be prophecies, they shall be done| waxes stronger.

Therefore also he put forward away ; whether there be tongues, they shall cease ; | innumerable reasons which might comfort their whether there be knowledge, it shall be done away. dejection.

As thus: both "the same Spirit," saith he, is the giver ; and He ' giveth to profit withal ; and divideth as he will," and itis a gift which He divideth, not a debt.

'Though thou receive but a little, thou dost equally contribute to the body, and even thus thou enjoyest much honor.

And he that hath the greater, needs thee who hast the less.

And, '' Love is the Havinc shown the excellency of love from its being requisite both to the spiritual gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by showing it to be the foundation of exact self-denial; from another, a third head, again he points out its worth.

And this he doth, first from a wish to persuade those who seemed to be accounted | greatest gift, and 'the more excellent way.' "' inferior that it is in their power to have the}

Now all this he said doubly to bind them to chief of all signs, and that they will be no worse | each other, both by their not considering themoff than the possessors of the gifts, if they have|selves disparaged while they had this; and this, but rather much better: secondly, with | because, after pursuit and attainment of it, they regard on the other hand to them that had the} henceforth would not feel human infirmity ; greater gifts and were lifted up thereby, study-| both as having the root of all gifts, and as no ing to bring them down and to show that they | longer capable of contentiousness even though have nothing unless they have this.

For thus|they had nothing.

For he that is once led capthey would both love one another, envy as well | tive by love is freed from contentiousness. as pride being hereby taken away; and recipro-|

And this is why, pointing out to them how cally, loving one another, they would still] great advantages they shall thence reap, he further banish these passions.

'' For love envi-|sketched out its fruits; by his praises of it eth not, is not puffed up.''

So that on every|repressing their disorders: inasmuch as each side he throws around them an impregnable] one of the things mentioned by him was a sufwall, and a manifold unanimity, which first| ficient medicine to heal their wounds.

Whereremoves all their disorders, and thereby again | fore also he said, '' suffereth long,'' to them that

WORKS OF ST. CHRYSOSTOM.

[ HomILy XXXIV.

that God is every where, but how, we know not.

That He made out of things that are not the things that are we know; but of the manner we are ignorant.

'That He was born of a virgin, we know; but how, we know not yet. But then shall we know somewhat more and clearer concerning these thing.

Next he points out also how great is the distance between the two, and that our deficiency is no small one, saying, are at strife one with another; ''is kind," to them that stand mutually aloof, and bear a secret grudge; '' envieth not,'' to them that look , grudgingly on their superiors; '' vaunteth not itself,' to them that are separated; ''is not puffed up,'' to them that boast themselves against others ; '' doth not behave itself unseemly,"' to them that do not think it their duty to condescend; ''seeketh not her own,'' to them that overlook the rest ; '' is not provoked, taketh not account of evil,'' to them that are insolent ;

Ver.

11.

'' When I was a child, I spake as a child, I felt as a child, I thought as a child; but now that I am become a man, I have put away childish things."'

'' rejoiceth not in unrighteousness, but rejoiceth with the truth,'' to them again that are envious ;

''beareth all things,'' to them that are treacherous; ''hopeth all things,'' to the despairing ;

And by another example too he manifests the same thing again, saying, Ver. 12.

'' For now we see in a mirror."'

Further, because the glass sets before us the thing seen indefinitely, he added, '' darkly?,"' to show very strongly that the present knowledge is most partial.

'¢endureth all things, never faileth,'' to them that easily separate themselves.

[2.] Now then after that in every way he had shown her to be very exceedingly great, again he doth so from another most important head, by a fresh comparison exalting her dignity, and saying thus ; '' but whether there be prophecies, they shall be done away ; whether there be tongues, they shall cease."'

For if both these were brought in in order to the faith; when that is every where sown abroad, the use of these is henceforth superfluous.

But the loving one another shall not cease, rather it shall even advance further, both here and hereafter, and then more than now.

For here there are many things that weaken! our love; wealth, business, passions of the body, disorders of the soul : but there none of these.

'' But then face to face.'?

Not as though God hath a face, but to express the notion of greater clearness and perspicuity.

Seest thou how we learn all things by gradual addition ?

'< Now I know in part; but then shall I know even as also I have been known.''

Seest thou how in two ways he pulls down their pride?

Both because their knowledge is in part, and because not even this have they of themselves.

'¢ For I knew Him not, but He made Himself known? to me,'' saith he.

Wherefore, even as now He first knew me, and Himself hastened towards me, so shall I hasten towards Him then much more than now.

For so he that sits in darkness, as long as he sees not the sun doth not of himself hasten to meet the beauty of its beam, which indeed shows itself as soon as it hath begun to shine: but when he perceives its brightness, then also himself at length follows after its light.

This then is the meaning of the expression, '* even as also I have been known."'

Not that we shall so know him as He is, but that even as He hastened toward us now, so also shall we cleave unto Him then, and shall know many of the things which are now secret, and shall enjoy that most blessed society and wisdom.

For if Paul who knew so much was a child, consider what those things must be.

If these be ''a glass'' and ''a riddle,'' do thou hence again infer, God's open Face, how great a thing It is.

But although it be no marvel that prophecies and tongues should be done away, that knowledge should be done away, this is what may cause some perplexity.

For this also he added, «« Whether there be knowledge, it shall be done away.'?

What then? are we then to live in ignorance?

Far from it.

Nay, then specially it is probable that our knowledge is made intense.

Wherefore also he said, '' Then shall I know, even as alsoI am known."'

For this reason, if you mark it, that you might not suppose this to be done away equally with the prophecy and the tongues, having said, '' Whether there be knowledge, it shall be done away,'' he was not silent, but added also the manner of its vanishing away, immediately subjoining the saying, Ver. g. 10.

'*We know in part, and we prophesy in part.

But when that which is perfect is come, then that which is in part shall be done away."

[3.] But that I may open out to thee some small part of this difference, and may impart some faint ray of this thought to thy soul, I would have thee recall to mind things as they were in the Law, now after that grace hath shone forth.

For those things too, that came before grace, had a certain great and marvellous

It is not therefore knowledge that is done away, but the circumstance that our knowledge is in part.

For we shall not only know as much but even a great deal more.

But that I may also make it plain by example; now we know 2p aiviymare.

3éyvwpioe, made me know Him.

1 xavvourTa.

HomILy XXXIV.]

HOMILIES ON FIRST CORINTHIANS.

appearance: nevertheless, hear what Paul saith of them after grace came:

'' That which was made giorious had no glory in this respect, by reason of the glory that surpasseth.''

(2 Cor. iil. IO). saying, ''For who among men knoweth the things of a man, save the spirit of the man which is inhim?

Even so the things of God none knoweth, save the Spirit of God.''

(1 Cor. ii. rr.) And Christ again sayeth that this belongs to Himself alone, thus saying, '' Not that any man hath seen the Father, save He which is from God, He hath seen the Father,'' (John vi. 46.) giving the name, ''sight,'' to the most clear and perfect knowledge.

But that what I say may be made yet clearer, let us apply the argument to some one of the rites then performed, and then thou wilt see how great is the difference.

And if thou wilt, let us bring forward that passover and this, and then shalt thou be aware of our superiority.

For the Jews indeed celebrated it, but they celebrated it ''so as in a mirror, and darkly."'

But these hidden mysteries they never at any time did even conceive in their mind, nor what things they prefigured.

They saw a lamb slain, and the blood of a _ beast, and door-posts sprinkled with it; but that the Son of God incarnate shall be slain, and shall set free the whole world, and shall grant both to Greeks and Barbarians to taste of this Blood, and shall open heaven to all, and shall offer what is there to the whole human race, and having taken His blood-stained flesh shall exalt it above the heaven, and the heaven of heavens, and, in a word, above all the hosts on high, of the angels and archangels and all the other powers, and shall cause it shining in unspeakable glory,—to sit down upon the throne itself of the King, on the right hand of the Father these things, I say, no one, either of them or of the rest of mankind, either foreknew or was able ever to conceive.

And how shall he who knoweth the Essence, be ignorant of the dispensations? since that knowledge is greater than this.

'oAre vwe. then;'' saith' hey "ignorant 'of God?"

Far from it.

That He is, we know, but what He is, as regards His Essence, we know not yet.

And that thou mayst understand that not concerning the dispensations did he speak the words, ''now I know in part," hear what follows.

He adds then, '' but then shall I know, even as also I have been known.''

He was surely known not by the dispensations, but by God.

Let none therefore consider this to be a smal] or simple transgression, but twofold, and threefold, yea and manifold.

For not only is there this impiety that they boast of knowing those things which belong to the Spirit alone; and to the only-begotten Son of God, but also that when Paul could not acquire even this knowledge

'¢ which is in part'' without the revelation from above, these men say that they have obtained the whole from their own reasonings.

For neither are they able to point out that the Scripure hath any where discoursed to us of these things.

* ee 6S eS ee eee ee ee [4.] But what say those who shrink from nothing?!

'That the expression, ''now I know in part,'' is spoken in dispensations; for that the Apostle had the perfect knowledge of God.

And now he calls himself a child ?

How sees he ''in a mirror?''

How '" darkly," if he hath the sum of knowledge?

And why doth he refer to it as something peculiar to the Spirit, and to no other power in the creation,

[5.] But however, leaving their madness, let us give heed to the words which follow concerning love.

For he was not content with these things, but adds again, saying, Ver. 13. ''And now abideth, faith, hope, love, these three; and the greatest of these is love."'

For faith indeed and hope, when the good things believed and hoped for are come, cease.

And to show this Paul said, '' For hope that is seen is not hope; for who hopeth for that which he seeth.'?

Again, '' Now faith is the assur- /ance of things hoped for, the proving of things

1The Heretics here referred to were the Eunomians or Anomoeans, so called from Eunomius their chief Teacher, (for Aetius first promulgated their opinions,) and from their maintaining not merely the inequality but the dissimilarity (ro dvdéuovov) of the Son's nature to that of the Father.

By this he carried out Arian' ism, and made it more consistent and more impious.

It seems that he arbitrarily selected the term dyevvnros, ' unbegotten,'' as setting forth not merely the attribute of the Father, but the very substance of the Godhead, and upon this proceeded, of course, to deny the proper divinity of the Son, because He was confessed to be yervyrtos, '' begotten."

And he not only thus implied, but expressly maintained, that knowing thus much of God, we know His whole Nature: whence it followed, that St. Paul's pronNotwiscenagw) ea Rom Mnvilive24i, Hebwxigei) So that these cease when those appear ; but love is then most elevated, and becomes more vehement.

Another encomium of love.

For neither is he content with those before mentioned, but he strives to discover yet another. And observe: he hath said that it isa great gift, and a still more excellent way to these.

He hath said, that without it there is no great profit in our gifts ; he hath shadowed out its image at length ; he intends again and in another manner to exalt fessions of ignorance referred not tothe Substance, but to some parts of the Providence of God, called here, '" dispensations."

Against this result of Eunomius' impiety, St. Chrysostom preached the series of five Homilies, ''On the Incomprehensible Nature of God :"' inthe first of which, (t. vi.

393. ed. pavile) he argues on this passage almost in thesame words.

The same fallacy may be seen refuted by St. Basil also, EA. 234, 235 ; Epiph. Her. 76. p.

989, &c.: Theodoret, ii. 418 ; and by others.

The whole doctrine as grounded on the word ayevvytos is exposed at large by St. Basil in his five books against Eunomius, t. i. ed. Bened.

In the Appendix to that volume, Eunomius's own treatise is given.

The whole forms a melancholy example, how men may deceive themselves by following after simplification and logical consistency, without due reverence for sacred things.

CHRYSOSTOM.

[Homiry XXXIV.

WORKS OF ST.

to be a democracy, but a monarchy; and as in an army, this order one may see in every family.

In the rank of monarch, for instance, there is the husband; but inthe rank of lieutenant and general, the wife; and the children too are allotted a third station in command.

'Then after these a fourth order, that of the servant.

For these also bear rule over their inferiors, and some one of them is oftentimes set over the whole, keeping ever the post of the master, but still as aservant.

And together with this again another command, and among the children themselves again another, according to their age and sex; since among the children the female doth not possess equal sway.

And every where hath God made governments at small distances and thick together, that all might abide in concord and much good order.

Therefore even before the race was increased to a multitude, when the first two only were in being, He bade him govern, and her obey.

And in order again that He might not despise her as inferior, and separate from her, see how He honored her, and made them one, even before her creation.

For, '' Let us make for man,'' saith He, ''a help meet,'' implying that she was made for his need, and thereby drawing him unto her who was made for his sake: since to all those things are we more kindly disposed, which are done for our sakes.

But that she, on the other hand, might not be elated, as being granted him for help, nor might burst this bond, He makes her out of his side, signifying that she is a part of the whole body.

And that neither might the man be elated therefore, He no longer permits that to belong to him alone which before was his alone, but effected the contrary to this, by bringing in procreation of children, and herein too giving the chief honor unto the man, not however allowing the whole to be his. it, and to show that it is great from its abiding.

Wherefore also he said, '' But now abideth faith, hope, love, these three ; but the greatest of these is love.'" How then is love the greater ? In that those pass away.

If now so great is the virtue of love, with good reason doth he add and say, '' Follow after love.

For there is surely need of '' following,"' and a kind of vehement running after her: in such sort doth she fly from us, and so many are the things which trip us up in that direction.

Wherefore we have ever need of great earnestness in order to overtake her.

And to point out this, Paul said not, '' follow love,'' but, '¢ pursue!' her ; stirring us up, and inflaming us to lay hold on her.

For so God from the beginning contrived ten thousand ways for implanting her in us.

Thus, first, He granted one head to all, Adam.

For why do we not all spring out of the earth?

Why not full grown, as he was?

In order that both the birth and the bringings up of children, and the being born of another, might bind us mutually together.

For this cause neither made He woman out of the earth: and because the thing of the same substance was not equally sufficient to shame us into unanimity, unless we had also the same progenitor, He provided also for this: since, if now, being only separated by place, we consider ourselves alien from one another; much more would this have happened if our race had had two originals.

For this cause therefore, as it were from some one head, he) bound together the whole body of the human race.

And because from the beginning they seemed to be in a manner two, see how he fastens them together again, and gathers them into one by marriage.

For, '' therefore,'' saith He, '« shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be for one flesh.'?

(Gen. ii. 242.) And he said not, 'the woman,'' but, ' the man,"' because the desire too is stronger in him.

Yea, and for this cause He made it also stronger, that it might bow the superior party to the absolute sway of this passion, and might subjugate it to the weaker.

And since marriage also must needs be introduced, him from whom she sprang He made husband to the woman.

For all things in the eye of God are second to love.

And if when things had thus begun, the first man straightway became so frantic, and the devil sowed among them so great warfare and envy ; what would he not have done, had they not sprung from one root?

Seest thou how many bonds of love God hath wrought?

And these indeed by force of nature He hath lodged in us as pledges of concord.

For both our being of the same substance leads to this; (for every animal loves its like;) and the woman being produced from the man, and again the children from both.

Whence also many kinds of affection arise.

For one we love as a father, another as a grandfather; one asa mother, another as a nurse; and one as asonor grandson or great-grandson again, and another as a daughter, or grand-daughter ; and one asa brother, another as a nephew; and one as a sister, another as a niece.

And why need one recount all the names of consanguinity?

Further, in order that the one might be subject, and the other rule; (for equality is wont

And He devised also another foundation of affection.

For having forbidden the marriage of kindred, he led us out unto strangers and drew them again unto us.

For since by this natural kindred it was not possible that they oftentimes to bring in strife ;) he suffered it not

1OLWKETE.

2 €is gapKa Miav.

HomiLy XXXIV. ]

HOMILIES ON FIRST CORINTHIANS.

should be connected with us, he connected us/ He translate the righteous man, but leaving him anew by marriage, uniting together whole fami-|in the midst of the deluge, like a kind of spark lies by the single person of the bride, and ming- | of the world, He rekindled our race from thence, ling entire races with races. even by the blessed Noah.

And from the beFor, ''marry not,'' saith the Lord, (Levit. | ginning He made one sovereignty only, setting xvili. 6.) 'thy sister, nor thy father's sister,|the man over the woman.

But after that our nor any damsel which hath such consanguinity | race ran headlong into extreme disorder, He with thee,'' as utterly hinders the marriage;''| appointed other sovereignties also, those of naming the degrees of such relationship.

It is| Masters, and those of Governors, and this too enough for thine affection towards them that ye | for love's sake.

That is, since vice was a thing were the fruit of the same birth-pangs, and that| apt to dissolve and subvert our race, He set the others are in a different relation to thee. | those who administer justice in the midst of our

Why dost thou narrow the breadth of love ?| cities as a kind of physicians, that driving away

Why dost thou idly throw away a ground of | vice, as it were a plague to love, they might affection towards her, such as that thou mightest | gather together all in one. thereby provide thyself with distinct source for:

And that not only in cities, but also in each affection to spring from; I mean, by taking aj family there might be great unanimity, He wife from another family, and through her a| honored the man with rule and superiority ; the chain of kinsmen, both mother, and father, and | woman on the other hand He armed with desire: brethren, and their connexions ! and the gift also of procreation of children, He

[7.] Seest thou by how many ways He hath! committed in common to both, and withal He bound us together?

Nevertheless, not even this| furnished also other things apt to conciliate sufficed Him, but He likewise made us to stand in| love: neither entrusting all to the man, nor all need of one another, tnat thus also He might} to the woman; but 'dividing these things also bring us together, because necessities above all | severally to each;'' to her entrusting the hcuse, create friendships.

For no other reason neither;and to him the market; to him the work of suffered He all things to be produced in every | feeding, for he tills the ground; to her that of place, that hence also He might compel us to| clothing, for loom and distaff are the woman's. mix with one another.

But having set us in| For it is God Himself who gave to woman-kind need of one another, He on the other hand} skill in woven work.

Woe be to covetousness, made the intercourse easy.

Since if this were| which suffers not this difference to appear! not so, the matter would have turned out pain-| For the general effeminacy ! hath gone so far as ful and difficult in another way.

For ifone that|to introduce our men to the looms, and put wanted a physician, or a carpenter, or any other | shuttles into their hands, and the woof, and workman, had need to set off on a long foreign; threads.

Nevertheless, even thus the foresojourn, the whole had come to nought.

Here | thought of the divine economy shines out.

For then is why He founded cities also, and brought | we still greatly need the woman in other more all into one place.

And accordingly that we might easily keep up intercourse with distant countries, He spread the level of the sea between us, and gave us the swiftness of winds, thereby making our voyages easy.

And at the beginning He even gathered all men together in one spot, and did not disperse them until they who first received the gift abused their concord unto sin. us together in every way; both by nature, and by consanguinity, and by language, and by place; and as he willed not that we should fall from paradise ; (for had He willed it, He would not have placed there at all ''the man whom He had formed, '' but he that disobeyed was the cause;) so neither was it His will that men should have divers tongues ; since otherwise He would have made it so from the beginning.

But now ''the whole earth was of one language, and all had one speech.'' (Gen. xi. 1.) necessary things, and we require the help of our inferiors in those things which keep our life together.

[8.] And so strong is the compulsion of this need that though one be richer than all men, not even thus is he rid of this close conjunction, and of his want of that which is inferior to him- 'self.

For it is not, we see, the poor only who need the rich, but the rich also the poor; and these require those more than the others them.

And that thou mayest see it more clearly, let us suppose, if it seem good, two cities, the one of rich only, but the other of poor ; and neither in that of the rich let there be any poor man, nor in that of the poor any rich; but let us

Hes out both thoroughly, and see which will However, He hath drawn! be the more able to support itself.

For if we find that of the poor able, it is evident that the rich will more stand in need of them.

Now then, in that city of the affluent there will be no manufacturer, no builder, no carpenter, no shoe-maker, no baker, no husbandHere is the reason why, when it was needful that the earth should be destroyed, not even then did He make us of other matter, nor did

1 BrAaxeca.

WORKS OF ST. CHRYSOSTOM.

[HomiILy XXXIV.

man, no brazier, no rope-maker, nor any other such trade.

For who among the rich would should that sort of people make an entrance, and these philosophers, for (for I call them ever choose to follow these crafts, seeing that! philosophers, who seek after nothing superthe very men who take them in hand, when| fluous,) should fall to desiring gold and jewels, they become rich, endure no longer the discomfort caused by these works ? How then shall this our city stand ? ''The rich,"' it is replied, giving themselves up to idleness and luxury ; they will ruin everything from that day forward.

[9.] '* But unless wealth be useful,'' saith one, '' wherefore hath it been given by God ?"

And whence is it evident, that being rich is from God?

'' The Scripture saith, 'The silver is Mine, and the gold is Mine,' and to whomsoever I will, I will give it.'' (Hag. il. 8.) Here, if I were not doing an unseemly thing, I could at this moment laugh loudly, in derision of those who say these things : because as little children admitted to a King's table, together with that food they thrust into their mouth everything 'that comes to hand ; so also do these together with the divine Scriptures privily bring in their own notions.

For this, 'the silver is Mine, and the gold is Mine,"' I know to have been spoken by the Prophet ; but that, '' to whomsoever I will, I will give it,"' is not added, but is brought in by these offscourings! of the people.

And as to the former, why it was said, I will explain.

The Prophet Haggai, because he was continually promising to the Jews after their return from Babylon, that he would show the temple in its former appearance, and scme doubted of the thing spoken, and considered it to be well nigh impossible that after being reduced to dust and ashes, the house should appear again such as it was ;—he, to remove their unbelief, in the person of God saith these things ; as if he said,

''giving money, will buy these things of the poor.''

Well then, they will not be sufficient for themselves, their needing the others proves that.

But how will they build houses ?

Will they purchase this too?

But the nature of things cannot admit this.

Therefore they must needs invite the artificers thither, and destroy the law, which we made at first when we were founding the city.

For you remember, that we said, '' let there be no poor man within it.'"

But, lo, necessity, even against our will, hath invited and brought them in.

Whence it is evident that it is impossible without poor for a city to subsist : since if the city were to continue refusing to admit any of these, it will be no longer a city but will perish.

Plainly then it will not support itself, unless it shall collect the poor as a kind of preservers, to be within itself.

But let us look also upon the city of the poor, whether this too will be in a like needy condition, on being deprived of the rich.

And _ first let us in our discourse thoroughly clear the nature of riches, and point them out plainly.

What then may riches be?

Gold, and silver, and precious stones, and garments silken, purple, and embroidered with gold.

Now then that we have seen what riches are, let us drive them away from our city of the poor: and if we are to make it purely a city of poor persons, let not any gold appear there, no not in a dream, nor garments of such quality ; and if you will, neither silver, nor vessels of silver.

What then ? Because of this will that city and its concerns live in want, tell me?

Not at all.

For suppose first there should be need to build ; one does not want gold and silver and pearls, but skill, and hands, and hands not of any kind, but such as are become callous, and fingers hardened, and great strength, and wood, and stones: suppose again one would weave a garment, neither here have we need of gold and silver, but, as before, of hands and skill, and women to work.

And what if one require husbandry, ana digging the ground?

Is it rich men who are wanted, or poor ?

It is evident to every one, poor.

And when iron too is to be wrought, or any such thing to be done, this is the race of men whereof we most stand in need.

'¢Why are ye afraid ? and why do ye refuse to believe ? 'The silver is Mine, and the gold is

Mine,' and I need not to borrow from others, and so to beautify the house.''

And to show that this is the meaning he adds, ''and the glory of this house, the latter glory shall be greater than the glory of the former.''

Let us not then bring in spiders' webs upon the.royal robe.

For if any person, detected in weaving a counterfeit thread in a purple vest, is to suffer the severest punishment, much more in spiritual things ; since neither is it an ordinary sin, which is hereby committed.

And why say I, by adding and taking away?

By a mere point, and by a mere circumstance of delivery in the reading, many impious thoughts have not seldom been brought into being.

SS —— ————————eeeeeeeeeeE™eSESS '¢ Whence then the rich,'' saith one? 'for it hath been said, ' Riches and poverty are from the Lord.'''

Let us then ask those who object these things against us, whether all riches and all poverty are from the Lord?

Nay, who would say this?

For we see that both by rapine, What respect then remains wherein we may stand in need of the rich ? except the thing required be, to pull down this city.

For 1. gupdetov.

HoMILty XXXIV.]

HOMILIES ON FIRST CORINTHIANS.

and by wickedly breaking open of tombs, and by witchcraft, and by other such devices, great wealth is gathered by many, and the possessors are not worthy even to live.

What then, tell me, do we say that this wealth is from God?

Far from it.

Whence then?

From sin.

For so the harlot by doing indignity to her own body grows rich, and a handsome youth oftentimes selling his bloom with disgrace brings himself gold, and the tomb-spoiler by breaking open men's sepulchres gathers together unjust wealth, and the robber by digging through walls.

All wealth therefore is not from God.

'' What then, "' saith one, '' shall we say to this expression ?"'

Acquaint thyself first with a kind of poverty which proceeds not from God, and then we will proceed to the saying itself.

I mean, that when any dissolute youth spends his wealth either on harlots, or on conjurors, or on any other such evil desires, and becomes poor, is it not very evident that this hath not come from God, but from his own profligacy?

Again, if any through idleness become poor, if any through folly be brought down to beggary, if any, by taking in hand perilous and unlawful practices ; is it not quite evident, that neither hath any one of these and other such persons been brought down to this their poverty by God ? rebuketh the sea, and maketh it dry, and drieth up all the rivers,'' (Nahum i. 4.) and yet this was never done.

How then doth the prophet say so?

Not as though it were a-doing always, but as a thing that was possible for Him to do.

What kind of poverty then doth He give, and what kind of wealth?

Remember the patriarch, and thou shalt know the kind of wealth that is given by God.

For He made both Abraham rich, and after him Job, even as Job himself saith; '' If we have received good from the Lord, shall we not also receive evil?'' (Job ii. ro.)

And the wealth of Jacob thence had its beginning.

'There is also a poverty which cometh from Him, that which is commended, such as He once would have introduced to the knowledge of that rich man, 'saying, ''If thou wouldest be perfect, sell thy goods, and giveto the poor, and come, follow Me.'' (Matt. xix. 21.) And to the disciples again, making a lawand saying, '' Provide neither gold, nor silver, nor two coats."'

(Matt. ix. ro.) Say not then that all wealth is His gift: seeing that cases have been pointed out of its being collected both by murderers, and by rapine, and by ten thousand other devices.

But again the discourse reverts to our former question: viz. ''if the rich are no way useful to us, wherefore are they made rich?''

What then must we say? That these are not useful who so make themselves rich; whereas those surely who are made so by God are in the highest degree useful.

And do thou learn this from the very things done by those whom we just now mentioned.

Thus Abraham possessed wealth for all strangers, and for allin need.

For he who on the approach of three men, as he supposed, sacrificed a calf and kneaded three measures of fine flour, and that while sitting in his door in the heat of the day; consider with what liberality and readiness he used to spend his substance on all, together with his goods giving also the service of his body, and this at such an mentioned the speaker, and when it was spoken, advanced age; being a harbor to strangers, to and to whom.

For not alike to all doth God all who had come to any kind of want, and speak, as neither do we deal alike with children | possessing nothing as his own, not even hisson: and men. whom, and to whom ? By Solomon in the Old Testament to the Jews, who knew noother than things of sense, and by these proved the power of God.

For these are they whosay, '' Can He give bread also ?''? and, '' What sign showest Thou unto us?

Our fathers did eat manna in the desert : whose God is their belly.' (Ps. Ixxvill. 24. Mat. xil. 38.

John vi. 31. Phil. iii. 19.) Since then they were proving Him by these things, He saith to them,

'Doth then the Scripture speak falsely?'

God forbid! but they do foolishly, who neglect to examine with due exactness all things written.

For if this on the one hand 'be acknowledged, that the Scriptures cannot lie; and this on the other hand proved, that not all wealth is from God ; the weakness of inconsiderate readers is the cause of the difficulty.

[10. | Now it were right for us to dismiss you, having herein exculpated the Scripture, that ye may suffer this punishment at our hands for your negligence concerning the Scriptures: but because I greatly spare you and cannot any longer bear to look on you confused and disturbed, let us also add the solution, having first

When then was it spoken, and by!since at God's command he actually delivered up even him; and along with his son he gave up also himself and all his house, when he hastened to snatch his brother's son out of danger ; and this he did not for lucre's sake, but of mere humanity.

When, for instance, they who were saved by him would put the spoils at his disposal, he rejected all, even to ''a thread and a shoe-latchet.'' (Gen. xiv. 23.) Such also was the blessed Job.

'' For my door,' saith, '' was open toevery one who Came ;7 >. (Job. .xx.ving:) $41 was,eyes to the blind, and feet to the lame: I was a father of the helpless. the stranger lodged not without,

'«This is also possible with God to make both rich and poor;'' not that it is of course He

Himself who maketh them, but that He can, when He will.

Just as when he saith, '' Who

WORKS OF ST. CHRYSOSTOM.

[Homity XXXV. and the helpless, whatever need they had, failed | is to judge the world.'' (Acts xvii. 31.) Wherenot of it, neither suffered I one helpless man to}as did He use at once to punish them that are go out of my door with an empty bosom.''|rich and not virtuously, Zaccheus would not And much more too than these, that we may | have had an appointed time! for repentance, so not now recount all, he continued to do, spend-|as even to restore fourfold whatever he had ing all his wealth on the needy. unjustly taken, and to add half of his goods ;

Wilt thou also look upon those who have|nor Matthew, to be converted and become an become rich but not of God, that thou mayest} Apostle, taken off as he would have been before learn how they employed their wealth?

Behold|the due season; nor yet many other such. him in the parable of Lazarus, how he imparted | Therefore doth He bear with them, calling all to not so much as a share of his crumbs.

Behold|repentance.

But if they will not, but continue Ahab, how not even the vineyard is free from|in the same, they shall hear Paul saying that his extortion: behold Gehazi: behold all such. | ''after their hardness and impenitent heart they

Thus they on the one hand who make just| treasure up unto themselves wrath against the acquisitions, as having received from God, spend| day of wrath, and revelation, and righteous on the commands of God: but they who in act | judgment of God: (Rom. il. 5.) which wrath of acquiring offend God, in the expending also | that we may escape, let us become rich with the do the same: consuming it on harlots and para-| riches of heaven, and follow after the laudable sites, or burying and shutting it up, but lay-|sort of poverty.

For thus shall we obtain also ing out nothing upon the poor. the good things tocome: the which may we all

'¢And wherefore,'' saith one, '' doth God | obtain through the grace and mercy of our Lord suffer such men to be rich? ''

Because He is: Jesus Christ, with Whom to the Father, with the long-suffering : because He would bring us to Holy Ghost, be glory, power, and honor, now repentance; because He hath prepared hell; | and for ever, and world without end.

Amen. because '' He hath appointed a day in which He| Se ae PLES eiTs ory HOM LEY "xXx.

1 COR?) XIV:

Follow after love, yet desire earnestly spiritual gifts; but | much labor, nay rather scarce any; but taking rather.that-ye may prophesy. our ease, and keeping holiday!, we shall march

THus, inasmuch as he had with exactness|on in the narrow path of virtue.

Wherefore he rehearsed unto them all the excellence of love, | saith, '' Follow after her.'' he exhorts them in what follows, with alacrity|

Then that they might not suppose that for no to lay hold of it.

Wherefore also he said, | other end he brought in the discourse of char- ''Follow after:'' for he that is in chase] ity, except that he might extinguish the gifts, he beholds that only which is chased, and towards | subjoins as follows ; that he strains himself, and leaves not off until}

Ver. 1.

'' Yet desire earnestly spiritual gifts ; he lay hold of it.

He that is in chase, when | but rather that ye may prophesy." by himself he cannot, by those that are before}

Ver. 2. 'For he that speaketh in a tongue, him he doth overtake the fugitive, beseeching | speaketh not unto men, but unto God: for no those who are near with much eagernéss to seize | man understandeth; but in the Spirit he speakand keep it so seized for him until he shall | eth mysteries." come up.

This then let us alsodo.

Whenof| Ver. 3. '* But he that prophesieth speaketh ourselves we do not reach unto love, let us bid | unto men edification, and exhortation, and comthem that are near her to hold her, till we come up | fort."' with her, and when we have apprehended, no;

At this point he makes a comparison between more let her go, that she may not again escape | the gifts, and lowers that of the tongues, showus.

For continually she springs away from us, | ing it to be neither altogether useless, nor very because we use her not as we ought, but prefer| profitable by itself.

For in fact they were all things unto her.

Therefore we ought to| greatly puffed up on account of this, because make every effort, so as perfectly to retain her. | the gift was considered to be a great one.

And For if this be done, we 'require' not' henceforth "a gopayuaccarres) a Mn a) OR Oe

HoMILy XXXV.]

HOMILIES ON FIRST CORINTHIANS.

more part had this gift,) to correct their suspicion he saith, it was thought great because the Apostles received it first, and with so great display ; it was not however therefore to be esteemed above all the others.

Wherefore then did the Apostles receive it before the rest?

Because they were to go abroad every where.

And as in the time of building the tower the one tongue was divided into many; so then the many tongues frequently met in one man, and the same person used to discourse both in the Persian, and Ver. 5. ''I would have you all speak with tongues, but rather that ye should prophesy : for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the Church may receive edifying."

But ''rather'' and ''greater,'' do not mark opposition, but superiority.

So that hence also it is evident that he is not disparaging the gift, but leading them to better things, displaying both his carefulness on their behalf, and a spirit free from all envy.

For neither did he say, ''T would that two or three,'' but, ''that ye all spake with tongues'"' and not thisonly, but also, the Roman, and the Indian, and many other tongues, the Spirit sounding within him: and the gift was called the gift of tongues because he could all at once speak divers languages. See accordingly how he both depresses and elevates it.

Thus, by saying, '' He that speaketh with tongues, speaketh not unto men, but unto God, for no man understandeth,'' he depressed it, implying that the profit of it was not great ; but by adding, '' but in the Spirit he speaketh mysteries,'' he again elevated it, that it might not seem to be superfluous and useless and given in '¢that ye prophesied ;'' and this rather than that; <''for greater is he that prophesieth.''

For since he hath established and proved it, he next proceeds also to assert it ; not however simply, but with a qualification.

Accordingly he adds, ''except he interpret; '' since if he be able to do this, I mean the interpreting, '' he hath become equal unto the prophet,'' so he speaks, '' because then there are many who reap the advantage of it;'' a thing to be especially observed, how this throughout, before all else, is his object. b vain.

''But he that prophesieth speaketh unto men edification, and exhortation, and comfort."'

Seest thou by what he signifies the choice nature of this gift ? 1. e., by the common benefit? and how every where he gives the higher honor to that which tends to the profit of the many? For do not the former speak unto men also? tell me.

But not so much " edification, and exhortation, and comfort.''

So that the being possessed by the Spirit is common to both, as well to him that prophesieth, as to him that speaketh with tongues; but in this, the one (he,

I mean, who prophesieth) hath the advantage in that he is also profitable unto the hearers.

For they who spake with tongues were not understood by them that had not the gift.

Ver. 6. '' But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching ?"'

'¢ And why speak I,'' saith he, ''of the rest ?

| Nay, let the person who speaketh with tongues be Paul: for not even so will any good come to the hearers.''

And these things he saith to signify that he is seeking their profit, not bearing any grudge against them that have the gift; since not even in his own person doth he shrink from pointing out itsunprofitabieness.

And indeed it is his constant way to work out the disagreeable topics in his own person: asinthe beginning of the Epistle he said, '' Who then is

What then ? Did they edify no man ? '' Yes,"' saith he, ''themselves alone:'' wherefore also he adds, Ver. 4. '' He that speaketh in tongue edifieth himself."'

Paul? and who is Apollos? and who is Cephas?"'

This same then he doth also here, saying, '' Not even I shall profit you, except I speak to you either by way of revelation, or of prophesying, or of knowledge, or of teaching.'' And what he means is, ''if Isay not somewhat that can be made intelligible to you and that may be clear, but merely make display of my having the gift of tongues ;—tongues which ye do not understand, ye will go away with no sort of profit.

For how should you profit by a voice which ye understand not??''

And how, if he know not what he saith?

Why, for the present, he is speaking of them | who understand what they say ;—understand it themselves, but know not how to render it unto others.

'¢ But he that prophesieth edifieth the Church."'

Now as great as is the difference between a single person and the Church, so great is the interval between these two.

Seest thou his wisdom, how he doth not thrust out the gift and make nothing of it, but signifies it to have some advantage, small though it be, and such as to suffice the possessor only ?

[3.] Ver. 7. '' Even things without life, giving a voice, whether pipe or harp, if they give not a distinction in the sounds, how shall it be known what is piped ?"'

[2.] Next, lest they should suppose that in envy to them he depresses the tongues, (for the '¢And why do I say," saith he, '' that in our

CHRYSOSTOM.

[HomiLy XXXV.

WORKS OF ST.

necessary, but when it sounds at random, it is rather an annoyance.

Yea, neither shall any art come to light, without matter subject to it ; nor is matter put into shape, if no form be assigned to it.

Suppose then the voice to be as the subject-matter, but the distinctness as that form, which not being present, there will be no use in the material. case this is unprofitable, and that only useful which is clear and easy to be apprehended by the hearers?

Since even in musical instruments without life one may see this: for whether it be pipe or harp, yet if it be struck or blown confusedly and unskilfully, without proper cadence or harmony, it will captivate none of the hearers.

For even in these inarticulate sounds there is need of some distinctness: andif thou strike not or breathe into the pipe according to art, thou hast done nothing.

Now if fromthings without life we require so much distinctness, and _harmony, and appropriateness, and into those inarticulate sounds we strive and contend to infuse so much meaning, much more in men indued with life and reason, and in spiritual gifts, ought one to make significancy an object.

Ver. 10.

'' There are, it may be, so many kinds of voices in the world, and no kind is without signification :'' 1. e., so many tongues, so many voices of Scythians, Thracians, Romans,

Persians, Moors, Indians, Egyptians,' innumerable other nations.

Ver.

11. 'If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian.''

<'' For suppose not,'' saith he, ''that this happens only in our case; rather in all one may see this taking place: so that I do not say this to disparage the voice, but to signify that to me it is useless, as long as it is not intelligible.'?

Next, that he may not render the accusation unpalatable, he makes his charge alike for the two, saying, '' He shall be unto me a barbarian, and I to him.''

Not from the nature of the voice, but from our ignorance.

Seest thou how by little and little he draws men to that which is akin to the subject.

Which is his use to do, to fetch his examples from afar, and to end with what more properly belongs to the matter.

For having spoken of a pipe and harp, wherein is much that is inferior and unprofitable, he comes to the trumpet, a thing more useful; next, from that he proceeds to the very voice itself.

So also before, when he was discoursing to show that it was not forbidden the Apostles to receive, beginning first with husbandmen, and shepherds, and soldiers, then he brought the discourse on to that which is nearer to the subject, the priests in the old covenant.

Ver. 8. '' For if the trumpet give an uncertain voice, who shall prepare himself for war ?"'

Thus from things merely ornamental he carries on his argument to those which are more necessary and useful; and saith that not in the harp alone, but in the trumpet also one may see this effect produced.

For in that also there are certain measures ; and they give out at one time a warlike note, and at another one that is not so ; and again sometimes it leads out to line of battle and at others recalls from it: and unless one know this, there is great danger.

Which is just what he means, and the mischief of it what he is manifesting, when he saith,

'¢who shall prepare himself for war?''

So then, if it have not this quality, it is the ruin of all.

''And what is this to us,'' saith one?

Truly it concerns you very especially ; wherefore also he adds, Ver. g. ''So also ye, unless ye utter by the tongue speech easy to be understood, ye will be speaking into the air:'' i. e., calling to nobody, speaking unto no one.

Thus every where he shows its unprofitableness.

But do thou, I pray, consider, how every where he hath given diligence to free the gift from censure, and to bring round the charge to the receivers of it.

For he said not, ''I shall be a barbarian,'' but, " unto him that speaketh, a barbarian.''

And again, he did not say, ''he that speaketh shall be a barbarian,'' but '' he that speaketh shall be a barbarian unto meno [4.] '' But if it be unprofitable, why was it given ?'' saith one.

So as to be useful to him that hath received it.

But if it is to be so to others also, there must be added interpretation.

Now this he saith, bringing them near to one another ; that if a person himself have not the gift of interpretation, he may take unto him another that hath it, and make his own gift useful through him.

Wherefore he every where points out its imperfection, that so he may bind them together.

Any how, he that accounts it to be sufficient for itself, doth not so much commend it as disparage it, not suffering it to shine brightly by the interpretation.

For excellent indeed and necessary is the gift, but it is so when it hath one to explain what is spoken.

Since the finger too is a necessary thing, but when you separate it from the other members, it will not be equally useful ;: and the trumpet is

[5.] '' What then must be done? "' saith he.

Why, so far from disparaging, one ought to recommend and to teach it; as indeed himself also doth.

Since after he had accused and rebuked it and shown its unprofitableness, he proceeds to counsel them; saying, Ver.

12. '*So also ye, since as ye are zealous of spiritual gifts, seek that ye may abound unto the edifying of the Church."

2 6 éuot Aadwr, he that speaketh unto me:

HomiLy XXXV.]

HOMILIES ON FIRST CORINTHIANS.

[6.] He signifieth the same thing here also, that both the tongue may speak, and the understanding may not be ignorant of the things spoken.

For except this be so, there will also be another confusion.

Seest thou his aim every where, how he looks to one thing continually and in all cases, the general utility, the profiting the Church; laying this down as a kind of rule?

And he did not say, '' that ye may obtain the gifts,'' but, ''that ye may abound," i. e., that ye may even possess them in great plenitude.

Thus, so far am I from wishing you not to possess them, that I even wish you to abound in them, only so that ye handle them with a view to the common advantage.

And how is this to be done?

This he adds, saying, Ver.

16.

'' Else,'' saith he, ''if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest ?"'

Ver. 17. 'For thou verily givest thanks well, but the other is not edified."'

Ver. 13. '*Wherefore let him that speaketh in a tongue pray that he may interpret.''

Observe how again here he brings his stone to the plumb-line,* every where seeking the edification of the Church.

Now by the '' unlearned '' # he means the laymen, and signifies that he also suffers no little loss when he is unable to say the Amen.

And what he saith is this:

''if thou shalt bless in a barbarian tongue, not knowing what thou sayest, nor able to interpret, the layman cannot respond the Amen.

For not hearing the words, 'forever and ever,' which are at the end®, he doth not say the Amen.''

Then again, comforting him concerning this, that he might not seem to hold the gift too cheap ; the same kind of remark as he made above, that Ver. 14.

'' For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful."'

Ver. 15.

'' What is it then?

I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also."'

Here he shows that it is in their power to obtain the gift.

For, ''let him pray,'' saith he, 1. e., 'let him contribute his own part,'' since if thou ask diligently, thou wilt surely receive.

Ask accordingly not to have the gift of tongue only, but also of interpretation, that thou mayest become useful unto all, and not shut up thy gift in thyself alone.

'' For if I pray in atongue,"' saith he, '' my spirit prayeth, but my understanding is unfruitful.''

Seest thou how by degrees bringing his argument to a point, he signifies that not to others only is such an one useless, but also to himself; if at least

'he speaketh mysteries,'' and '' speaketh unto God," and ' edifieth himself,'' and <' prayeth with the spirit,'? intending no little comfort from these things, this also he utters here, saying, '' for thou indeed givest thanks well,'' since thou speakest being moved by the Spirit: but the other hearing nothing nor knowing what is said, stands there, receiving no great advantage by it."

'¢his understanding is unfruitful?''

For if a a man should speak only in the Persian, or any other foreign tongue, and not understand what he saith, then of course to himself also will he be thenceforth a barbarian, not to another only, from not knowing the meaning of the sound.

For there were of old many who had also a gift of prayer, together with a tongue; and they prayed, and the tongue spake, praying either in the Persian or Latin language!, but their understanding knew not what was spoken.

Wherefore also he said, '' If I pray in a tongue, my spirit prayeth,'' i. e., the gift which is given me and which moves my tongue, '' but my understanding is unfruitful."'

[7.] Further, because he had run down the possessors of this gift, as though they had no such great thing; that he might not seem to hold them cheap, as being himself destitute of it, see what he saith:

Ver. 18. 'I thank God, speaking® with tongues more than ye all.''

And this he doth also in another place intending, namely, to take away the advantages of Judaism and to show that henceforth they are nothing, he begins by declaring that himself had been endowed with them, yea, and that in very great excess; and then he calls them

What then may that be which is best in itself, and doth good? And how ought one to act, or what request of God?

To pray, '' both with the spirit,'' 1. e., the gift, and '' with the understanding.''?

Wherefore also he said, '<I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also."'

'¢loss,'' thus saying, ''If any man thinketh to have confidence in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee ; as touching zeal, persecuting the Church; as touching the 'righteousness which is the law, found blameless.''

(Philip i. 4-7.) And then, having 3 pos THY oTrapTny Tov AlOov ayet.

4 didtyv.

5j.e., at the endof the Long Thanksgiving in that part of the Service for the Holy Eucharist, which is called the Anaphora. Vid.

Brett's Liturgies, 1838, p. 9, 16, 37, &c.

1(From this phrase—a similar one occurs in the next homily—it seems that Chrysostom held the tongue to mean the power of speaking in a language not before acquired.

Most modern expositors understand by it an-ecstatic utterance, a view which Tertullian alone of the patristic writers held.—C. ]

6 AaAwy. Rec. vers. '' 1 speak."'

2 dtavota.

CHRYSOSTOM

[Homity XXXV.

WORKSOP ST:

signified himself to have the advantage of all, he saith, ''Howbeit what things were gain to me, those have I counted loss for Christ.''

So also he doth here, saying, '' I speak with tongues more than ye all.''

Do not ye therefore glory as though ye only had the gift.

For I also possess it, yea more than ye.

| they did not merely just forbid what was doing, but they even rent their clothes.

(Acts xiv. 13, 14.) And after they had set the lame man upright, when all with open mouths were gazing at them, they said, '' Why look ye so earnestly on us, as though by our own power we had made this man to walk? ?''

And those, among men who admired poverty, chose to themselves a state of poverty: but these among /persons who despised poverty and gave praise

Ver. 19.

''Howbeit in the Church I had rather speak five words with my understanding, that I might instruct others also.''

What is that, ''speak with my understand-. ing, that I might instruct others also?'' to wealth.

And these, if they received aught, ministered to the needy.

'Thus, not vain-glory but benevolence, was the motive of all they did.

But those quite the reverse; as enemies and pests of our common nature, and no otherwise, did they such things.

Thus one sunk all his goods in* the sea for no good purpose, imitating fools and madmen: and another let all his land go to sheep common.4

Thus they did every thing for vain-glory.

But not so the Apostles ; rather they both received what was given them, and distributed to the needy with so great liberality that they even lived in continual hunger.

But if they had been enamored of glory, they would not have practiced this, the receiving and distributing, for fear of some suspicion arising against them.

For he who throws away his own for glory, will much more refuse to receive the things of others, that he may not be accounted to stand in need of others nor incur any suspicion.

But these thou seest both ministering to the poor, and themselves begging for them.

So truly were they more loving than any fathers.

'¢ Understanding what Isay,'' and '' words which I can both interpret to others, and speak intelligently, and teach the hearers.'"'

''' Than ten thousand words in a tongue.''

Wherefore ?

''' That I may instruct others,' saith he.

For the one hath but display only ; the other, great utility : this being what he everywhere seeks, I mean the common profit.

And yet the gift of tongues was strange, but that of prophecy familiar and ancient and heretofore given to many ; this on the contrary then first given : howbeit it was not much cared for by him.

Wherefore neither did he employ it; not because he had it not, but because he always sought the more profitable things : being as he was free from all vain-glory, and considering one thing only, how he might render the hearers better.

[8.] And here is the reason of the faculty he had of looking to the expedient both to himself and to others: viz. because he was free from vain-glory.

Since he assuredly that is enslaved by it, so far from discerning what is good to others, will not even know his own.

[9.] And observe also their laws, how moderate and freed from all vain-glory.

Thus:

''Having'' saith he, '' food and covering, let us therewith be content.''

(1 Tim. vi. 8.) Not like him of Sinope', who clothed in rags and living in a cask to no good end, astonished many, but profited none: whereas Paul did none of these things ; (for neither had he an eye to ostentation ;) but was both clothed in ordinary apparel with all decency, and lived in a house continually, and displayed all exactness in the practice of all other virtue ; which the cynic despised, living impurely and publicly disgracing himself, and dragged away by his mad passion for glory.

For if any one ask the reason of his living in a cask, he will find no other but vain-glory alone.

But Paul also paid rent for the house wherein he abode at Rome.

Although he who was able to do things far severer, could much more have had strength for this.

But he Jooked not to glory, that savage monster, that fearful demon, that pest of the world, that Such was Simon, who, because he looked to vain-glory, did not even see his own advantage.

Such also were the Jews, who because of this sacrificed! their own salvation to the devil.

Hence also did idols spring, and by this madness did the heathen philosophers excite themselves, and make shipwreck in their false doctrines.

And observe the perverseness of this passion : how because of it some of them also made themselves poor, others were eager for wealth.

So potent is its tyranny that it prevails even in direct contraries.

Thus one man is vain of chastity, and contrariwise another of adultery ; and this man of justice, and another of injustice ; so of luxury and fasting, modesty and rashness, riches and poverty.

I say poverty: since some of them that were with out, when it was in their power to receive, for admiration's sake forbore to receive.

But not so the Apostles : that they were pure from vainglory, they showed by their doings: in that, when some were calling them Gods and were ready to sacrifice unto them oxen with garlands,

2Acts iii. 14, 7 evoeBeta om.

® Aristippus. See Hor. Sat. ii. 3. 100 ; Cic. de Invent. ii. 58.

* Democritus.

See Hor. £4. i. 12.

' Diogenes the Cynic.

1 Tpo€emov.

HomILy XXXV.]

HOMILIES ON FIRST CORINTHIANS.

| poisonous viper.

Since, as that animal tears| [11.] Wilt thou examine also the conduct of through the womb of her parent with her teeth, so' those under grace, when from every side great also this passion tears in pieces him that begets it.; was the glory of the teaching flowing round

[10.] By what means then may one find tac, and wilt thou see then also this passion remedy for this manifold distemper?

By bring-|cast out?

Consider, I pray, this same Apostle ing forward those that have trodden it under| who speaks these things, how he ever ascribes foot, and with an eye to their image so ordering|the whole to God, how of his sins he makes one's own life.

For so the patriarch Abraham.

|mention continually, but of his good deeds —nay, let none accuse me of tautology if I often | never, unless perchance it should be needful to make mention of him, andonall occasions: this! correct the disciples; and even if he be combeing that which most of all shows him wonderful, | pelled to do this, he calls the matter folly, and and deprives them that refuse to imitate him of | yields the first place to Peter, and is not ashamall excuse.

For, if we exhibit one doing well}ed to labor with Priscilla and Aquila, and in this particular, and another in that, some one | every where he is eager to show himself lowly, might say that virtue is hardly to be attained ; | not swaggering in the market place, nor carryfor that it is scarcely possible to succeed in all|ing crowds with him, but setting himself down those things together, whereof each one of the}among the obscure.

Wherefore also he said, saints hath performed only a part.

But when/| '*' but his bodily presence is weak."' (2 Cor. x: one and the same person is found to possess all, | 10.) i. e., easy to be despised, and not at all what excuse will they have, who after the law|accompanied with display.

And again, ''I and grace are not able to attain unto the same| pray that ye do no evil, not that we may appear measure with them that were before the law and | approved.''

. And what marvel if he despise this grace?

How then did this Patriarch overcome | glory? seeing that he despises the glory of and subdue this monster, when he had a dispute | heaven, and the kingdom, and hell, for that with his nephew? (Gen. xiii. 8.) For so it| which was pleasing unto Christ: for he wishes! was, that coming off worst and losing the first | himself to be accursed from Christ for the glory share, he was not vexed.

But ye know that in;of Christ.

For if he saith that he is willing to such matters the shame is worse than the loss to | suffer this for the Jews' sake, he saith it on this the vulgar-minded, and particularly when a per-| account that none of those without understandson having all in his own power, as he had then, | ing might think to take to himself the promises and having been the first to give honor, was|made to them.

If therefore he were ready to not honored in return.

Nevertheless, none of | pass by those things, what marvel is it if he these things vexed him, but he was content to | despise human things ? receive the second place, and when wronged by|

[12.] But the men of our time are overthe young man, himself old, an uncle by a|whelmed by all things, not by desire of glory nephew, he was not indignant nor took it ill, | only, but also, on the other hand, by insult and but loved him equally and ministered to him. | fear of dishonor.

Thus, should any one praise, Again, having been victorious in that great and | it would puff thee up, and if he blame, it would terrible fight, and having mightily put to flight | cast thee down.

And as weak bodies are by the Barbarians, (Gen. xiv.) he doth not add|common accidents injured, so also souls which show to victory, nor erect a trophy.

For he|grovel on earth.

For such not poverty alone, wished to save only, not to exhibit himself. | but even wealth destroys, not grief only, but Again, he entertained strangers, yet did he not | likewise joy, and prosperity more than adversity. here act vaingloriously, but himself both ran to| For poverty compels to be wise, but wealth leads them and bowed down to them, not as though|on oftentimes into some great evil.

And as he were givirg, but receiving a benefit, and he} men in a fever are hard to be pleased in any calleth them lords, without knowing who they /| thing, so also they that are depraved in mind on are who are come to him, and presents his wife in | every side receive hurt. the place of a handmaiden.

(Gen. xviii.) And} Knowing therefore these things, let us not in Egypt too before this, when he had appeared | shun poverty, let us not admire riches: but preso extraordinary a person, and had received back | pare our soul to be sufficient for all estates. this very woman, his wife, and had enjoyed so| Forso any one building an house doth not congreat honor (Gen. xii.) he showeth it to no|sider how neither rain may descend, nor sunman.

And though the inhabitants of the place| beam light on it, (for this were impossible, ) called him prince, he himself even laid down the ; but how it may be made capable of enduring all. price of the sepulchre. (Gen. xxili. 6.)

And) And he again that builds a ship doth not fashion when he sent to betroth a wife for his son, he | and design any thing to keep waves from breakgave no command to speak in high and dignified | ing against it, or any tempest from rising in the terms of him, (Gen. xxiv.) but merely to bring |sea:

(for this too were impossible:) but that the bride. ie a ee 1 [Rather he cou?d wish, i. e., if it were proper.

C.]

WORKS OF ST. CHRYSOSTOM.

[Homity XXXV. breakers do not even abstain from these, but move and turn it about, and with much cruelty insult it.

For after it hath been committed to the ground, having stripped it both of its covering of earth and of that which its graveclothes constitute, they leave it thus to be cast the sides of the ship may be ready to meet all.

And again, he that cares for the body doth not look to this that there may be no inequality in the temperature, but that the body may easily endure all these things.

So accordingly let us act in respect of the soul, and neither be anxious to fly poverty nor to become rich, but to regulate each of them for our own safety. out.

What foe then so deadly as wealth, which destroys both the soul of the living, and insults the body of the dead, not suffering it even to lie buried in the ground, which is common even to the condemned and to them that have been taken in the vilest crimes?

For of them the legislators having exacted the punishment of death, inquire no further ; but of these, wealth even after death exacts a most bitter punishment, exposing them naked and unburied, a dreadful

Wherefore, letting alone these things, let us render our soul meet both for wealth and poverty.

For although no calamity, such as man is subject to, befall, which is for the most part impossible, even thus, better is he that seeks not wealth, but knows how to bear all things easily than he that is always rich.

Andwhy?

First, such an one hath his safety from within, but the other from without.

And as he is a better soldier who trusts to his bodily powers and skill in fighting, than he that hath his strength in his armor only; so he that relies on his wealth, compared with him that is fenced in by his virtue, is inferior.

Secondly, because even if he do not fall into poverty, it is impossible that he should be without trouble.

For wealth hath many storms and troubles; but not so virtue, but pleasure only and safety.

Yea, and it puts a man out of the reach of them that lay snares for him, but wealth quite the contrary, rendering him easy to be attacked and taken.

And as among animals, stags and hares are of all most easily taken through their natural timidity, but the wild boar, and the bull, and thelion, would not easily fall in the way of the liers-in-wait ; and pitiable spectacle: since even those who suffer this after sentence and by the anger of their judges, do not suffer so grievously as these.

For they indeed remain unburied the first and second day, and so are committed to the ground ; but these, when they have been committed to the ground, are then stripped naked and insulted.

And if the robbers depart without taking the coffin too, there is still no thanks to their wealth, but in this case also to their poverty.

For she it is that guards it.

Whereas most assuredly, had we intrusted wealth with even so much as this, and leaving off to form it of stone, had forged it of gold, we should have

'lost this also.

So faithless a thing is wealth ; which belongs not so much to them that have it, as to them that endeavor to seize it.

So that it is but a superfluous argument which aims to show that wealth is irresistible, seeing that not even on the day of their death do its possessors obtain security.

And yet who is not reconciled with the departed, whether it be wild beast, or demon, or whatever else?

The very sight being enough to bend even one who is altogether iron, and quite past feeling.

Wherefore, you know, when one sees a corpse, though it be an enemy public or private whom he sees, yet he weeps for him in common with his dearest friends ; and his wrath is extinguished with life, and pity is brought in.

And it would be impossible, in time of mourning and carrying out of burial, to distinguish an enemy from him who is not such.

So greatly do all men revere their common nature, and the customs which have been introduced respecting it.

But wealth not even on obtaining this, remits her anger against her possessors ; nay, it renders them that have been no way wronged enemies of the dead; if at least to strip the dead body be an act of persons very bitter and hostile.

And nature for her part reconciles even his enemies to him then: itself; but now the accursed hands of the tombbut wealth makes foes of them that have nothjust so one may see in the case of the rich, and of them that live voluntarily in poverty.

The one is like the lion and the bull, the other like the stag and the hare.

For whom doth not the rich man fear?

Are there not robbers, potentates, enviers, informers?

And why speak I of robbers and informers, in a case where a man suspects his very domestics ?

[13.] And why say I, '' when he is alive? "'

Not even when dead is he freed from the villainy of the robbers, nor hath death power to set him in safety, but the evil doers despoil him even when dead, so dangerous a thing is wealth.

For not only do they dig into houses, but they even burst open tombs and coffins.

What then can be more wretched than this man, since not even death can furnish him with this security, but that wretched body, even when deprived of life, is not freed from the evils of life, those that commit such wickedness hastening to war even with dust and ashes, and much more grievously than when it was alive?

For then, it might be, entering his storehouse, they would remove his chests, but abstain from his person, and would not take so much as to strip the body

HOMILIES ON FIRST CORINTHIANS.

HomiLy XXXVI,] ing to accuse him of, and cruelly intreats the body in its utter desolation.

And yet in that case there are many things which might lead one to pity, the fact of its being a corpse, its inability to move, and tending to earth and corruption, the absence of any one to help: but none of these things soften those accursed wretches, because of the tyranny they are under from their base cupidity.

For the passion of covetousness, like some ruthless tyrant, is at hand, enjoining those inhuman commands, and having made wild beasts of them, so brings them to the tombs.

Yea, like wild beasts attacking the dead, they would not even abstain As I have said then, if it ever come to us, let us hand it over to her; but if it come not, let us not seek after it, nor fret ourselves, nor count its possessors happy; for what sort of a notion of happiness is this?

Unless thou wouldest also say that those who fight with beasts are to be envied, because those high-priced animals are shut up and reserved by the proposers of such contests for themselves: who however not daring themselves to approach or to touch them, but fearing and trembling because of them, hand over others to them.

Something like this, I say, is the case of the wealthy, when they have shut up their wealth in their treasuries as if it were some savage beast, and day by day receive from it innumerable wounds: in this latter unlike to the beasts: since they, when thou leadest them out, then, and not till then, hurt such as meet them: but this, when it is shut up and preserved, then destroys its possessors and hoarders. from their flesh, if their limbs were any way useful unto them.

Such is our enjoyment of wealth; to be insulted even after death, and deprived of sepulture which even the most desperate criminals obtain.

[14.] Are we still then, tell me, to be fond of so grievous an enemy?

Nay, I beseech you, nay, my brethren! but let us fly from it without turning to look: and if it come into our hands, let us not keep it within, but bind it fast by the hands of the poor.

For these are the bonds which have more power to hold it, and from. those treasuries it will never more escape; and so this faithless one abides for the time to come faithful, tractable, tame, the right hand of Mercy producing this effect on it.

But let us make this beast tame.

And it will be tame, if we do not shut it up, but give it into 'the hands of all who are in need.

So shall we reap from this quarter the greatest blessings, both living in the present life with safety eng a good hope, and in the day that is to come standing with boldness: to which may we all attain, through the grace and mercy,

&c. &c.

Mey VOT TE tee coxt ONT, WeAGOR:

Xlv. 20. being requisite both in simplicity to avoid folly, and in wisdom wickedness.

For as neither bitter nor sweet medicines in excess do good, so neither doth simplicity by itself, nor wisdom: and this is why Christ enjoining us to mix both said, '' Be ye wise as serpents, and harmless as doves.'' (Matt. x. 16.) Brethren, be not children in mind; howbeit in malice be ye babes, but in mind be men.

As might be expected, after his long argument and demonstration he adopts a more vehement style and abundance of rebuke; and mentions an example suited to the subject.

For children too are wont to gape after trifles and to be fluttered, but of things very great they have not so much admiration.

Since then these also having the gift of tongues, which was the lowest of all, thought they had the whole; therefore he saith,

'' Be not children,' i. e., be not without understanding where ye ought to be considerate, but there be ye childlike and simple, where unrighteousness is, where vain-glory, where pride.

For he that is a babe in wickedness ought also to be wise.

Since as wisdom with wickedness would not be wisdom, so also simplicity with folly would not be simplicity, it

But what is it to be a babe in wickedness? Not even to know what wickedness is: yea, such he willed them to be.

Wherefore also he said, '«Tt is actually reported that there is fornication | among you."' (1 Cor. v. 1.) He said not, ''is done,'' but is ''reported:" as if he said, '' ye are not without knowledge of the thing; ye have heard of it some time.''

I say, he would have them both to be men and children; the one however in wickedness, but the other in wisdom.

For so even the man may become a man, if he be also a child: but as long as he

WORKS OF ST. CHRYSOSTOM.

[ HoMILy XXXVI.

contrary to what went before, but rather very agreeable to it, if we give heed: viz., that prophecy is suitable to both, but then tongue notso. Wherefore having said of the tongue, << it is for a sign,'' he adds, '' not to them that believe, but to the unbelievers,'' and to them is not a child in wickedness, neither will he be a man.

For the wicked, instead of being mature, will be but a fool.

Ver.

21. ''In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord."'

''for a sign," 1. e., for astonishment, not so much for instruction.

Yet surely it is no where written in the Law, but as I said before, he calls always the whole of the Old Testament, the Law: both the prophets and the historical books.

And he brings forward his testimony from Esaias the prophet, again covertly detracting from the glory of the gift, for their profit ; nevertheless, even thus he states it with praise.

For the expression, '' not even thus,'' hath force to point | out that the miracle was enough to astonish them; and if they did not believe, the fault was theirs.

And wherefore did God work it, if they were not to believe?

That He might in every case appear to do His part.

'¢ But in the case of prophecy too,'' saith some one, ''he did the very same thing, saying, 'but prophesying serveth not for the unbelieving, but for them which believe.'

For the believer hath no need to see a sign, but requires only teaching and catechizing.

How then sayest thou,"' saith he, '' that prophecy is of use to both, when Paul saith ' not to the unbelieving, but to them which believe?'''

If thou wilt accurately examine, thou wilt understand what is said.

For he said not, '' prophecy is not useful to them unbelieving,'' but, '' is not for a sign,'' as the tongue,'' 1. e., a mere sign without profit: nor is the tongue any way useful to believers ; for its only work is to astonish and to confound; the word ''sign'' being one of those which may be taken two ways: as when he saith, ''show me a sign,''(Ps. Ixxxvi. 17.) and adds, ''for good:'' and again, '"'I am become as a wonder unto many,"' (Ps. 1xxi. 7.)

[2.] Having shown then even from the prophecy, that the sign in question is not of great use, he adds, Ver. 22.

'' Wherefore tongues are for a sign, not to them that believe, but to the unbelieving : but prophesying is for a sign not to the unbelieving, but to them that believe."'

1. e€., a sign.

And to show thee that he introduced the term ''sign'' here, not as a thing which of course did some good, he added that which resulted from it.

And what was this?

<'' They will say,'' saith he, ''that ye are mad''

This however not from the nature of the sign, but from their folly.

But when thou hearest of unbelievers, do not suppose that the same persons are in every case intended, but at one time they which are incurably diseased and abide uncorrected, and at another they which may be changed ; such as were they who in the times of the Apostles admire the mighty things of God which they hear of ; such as in the case of Cornelius.

His meaning accordingly is this; that prophecy avails both among the unbelieving and Ver. 23. ''If therefore the whole Church be assembled together, and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad ?"'

Ver.

24.

'' But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all: "'

Ver. 25.

'* And thus the secrets of his heart are made manifest ; and so he will fall down on his face and worship God, declaring that God is among you indeed."'

Great in this place is the difficulty which one seems to find arising from what is said.

For if tongues are for a sign to them that believe not, how saith he, if they that believe not should see you speaking with tongues, they will say that,

And if prophecy be '' not for | '¢ ye are mad ?"' the unbelieving, but for them that believe,"' how shall also the unbelievers gain thereby ?

|among them that believe: as to the tongue, when heard by the unbelieving and inconsiderate, instead of profiting by it, they rather deride the utterers as madmen.

For, in fact, it is to them but for a sign, i. e., in order to astonish them merely; whereas they who had understanding used also to profit by it: with a view to which the sign was given.

Even as then there were not only certain who accused them of drunkenness, but many also admired them as relating the wonderful works of God. It appears then that the mockers were those without understanding.

Wherefore also Paul did not simply say, ''they will say that ye are mad,'' but ion?

Nothing difficult nor obscure, nor | added, '¢ unlearned and unbelievers."'

'¢ For if there come in,"' saith he, '' when ye are prophesying, one that believeth not, he is reproved by all, and judged."'

And not only this, but also after this another question hence springs up: since the tongue will appear on the contrary greater than the prophecy.

For if the tongues are for a sign to the unbelieving, but prophecy to them that believe, that which draws in aliens and makes of the household, is greater than that which regulates those of the household.

What then is the meaning of that express-

HoMILY XXXVI. ]

HOMILIES ON FIRST CORINTHIANS.

<_ But prophecy is not for a sign merely, but is also suitable and useful for faith and for profit unto both classes.

And this, if not directly, yet in the sequel he more clearly explained, saying, ''he isreproved by all.

For, if all prophesy,'' saith he, ''and there come in one unbelieving or unlearned, he is reproved by all; he is judged by all; and thus are the secrets of his heart made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed."' their love of money, he said not merely that wealth is a hurtful thing, but also that it casts into temptations.

'' For they that desire to be rich,'' saith he, '' fall intoa temptation.'' (1 Tim. vi. 9g.) Thus, since it seems to deliver from temptations, he attributes to it the contrary of that which the rich supposed.

Others again held fast by the wisdom that is without, as though by it establishing Christ's doctrine ; he signifies that not only it gives no aid to the cross, but even makes it void.

They held to going to law before strangers, thinking it unmeet to be judged by their own, as if those without were wiser: he points out that going to law before them that are without is shameful.

They clave to things offered in sacrifice to idols, as displaying perfect knowledge: he intimates that this is a mark of imperfect knowledge, not to know how to manage in the things which concern our neighbors. So also here, because they were wild 4 about this gift of tongues, through their love of glory, he signifies that this on the other hand more than any thing brings shame upon them, not only depriving them of glory, but also involving them in a suspicion of madness.

But he did not at once say this, but having spoken very many things before, when he had made his discourse acceptable, then he brings in that topic so very contrary to their opinion.

And this in fact is no more than the common rule; that he who intends thoroughly to shake a deep-rooted opinion and to turn men round to its contrary, must not at once state the opposites: otherwise he will be ridiculous in the eyes of them that are preoccupied by the contrary conviction.

Since that which is very much beside expectation cannot be from the beginning easily received, but you must first well undermine by other arguments, and then give it the contrary turn.

So that not in this only is prophecy greater, in its availing with each class!, but also in its attracting the more shameless of the unbelievers.

For it was not the same wonder, when Peter convicted 2 Sapphira, which was a work of prophecy, and when he spake with tongues: but in the former case all shrank into themselves; whereas, when he spake with tongues, he got the credit of being even beside himself.

[3.] Having said then, that a tongue profited not, and having again qualified 3 this statement by turning the charge upon the Jews, he proceeds to signify that it even doth injury.

'And wherefore was it given?''

That it might go forth with interpretation : since without this, it hath even the contrary effect among them that are without understanding.

'' For if,' saith he, '' all speak with tongues, and there come in unbelievers or unlearned, they will say that ye are mad; '' as indeed even the Apostles incurred the suspicion of being drunken: for '' these men,' it saith, ''are filled with new wine:

(Acts 11. 13.) but it is not the fault of the sign, but of their unskilfulness ; therefore he added,

'unlearned and unbelievers,'' to show that the notion belongs to their ignorance and want of faith ; for, as I before said, his object is to rank that gift not among things that are disparaged, but among those which do not greatly profit, and this, in order to repress them, and bring them to a necessity of seeking for an interpreter.

For since the greater part looked not to this, but made use of it for display and rivalry, this is what he especially withdraws them from, intimating that their credit is injured, they bringing on themselves a suspicion of madness.

And 'this especially is what Paul continually attempts to establish, when he wants to lead men away from any thing: he shows that the person suffers loss in respect of those very things which he desires.

Thus for example he did when discoursing of marriage: I mean, since many regarded it as a thing which brings ease, and he wished to intimate that the abstaining from marriage was ease ; if he had said this at once he would not so easily have made it acceptable: whereas now, having stated it after much other matter and timing its introduction exactly, he strongly touched the hearers.

This also he did in respect of virginity.

For before this having said much, and after this again, at last he saith, '¢] spare you,' and, ''I would have you to be free frompyeares. aa 15 Cor.vily 28,132.)

And do thou accordingly likewise: if thou wouldest lead men away from pleasure, show that the thing is bitter: if thou wouldest withdraw them from vain-glory, show that the thing is full of dishonor: thus also was Paul used to do.

When he would tear away the rich from This then he doth in respect of the tongues, showing that they not only deprive of glory, but also bring shame upon those who have them in the eyes of the unbelievers.

But prophecy, on the contrary, is both free from reproach among the unbelievers, and hath very great

1 ji. e. €v amiarots Kai mioTots.

2 nAeykev.

4 émTonvro.

« la J '

3 UroTE"OMEVOS AUTO TOUTO.

WORKS OF ST. CHRYSOSTOM.

[Homiry XXXVI.

neighbor: let nothing be done at random.

For if thou comest not to edify thy brother, why dost thou come here at all?

In fact, I do not make much account of the difference of the gifts.

One thing concerns me, one thing is my desire, to do all things '' unto edifying.''

Thus also he that hath the lesser gift will outrun him that hath the greater, if this be not wanting.

Yea, therefore are the gifts bestowed, that each might be edified; since unless this take place, the gift will rather turn to the condemnation of the receiver.

For what, tell me, is the use of prophesying?

What is the use of raising the dead, when there is none who profits by it?

But if this be the end of the gifts, and if it be possible to. effect it in another way without gifts, boast not thyself on the score of the signs, nor do thou bewail thyself to whom the gifts are denied. credit and usefulness.

For none will say in regard to prophesying, ''they are mad;'' nor will any one deride them that prophesy; but, on the contrary, will be astonished at and admire them.

For 'he is reproved by all,'' i. e., the things which he hath in his heart, are brought forward and shown unto all: now it is not the same thing for any one to come in and see one speaking in Persian and another in Syriac, and to come in and hear the secrets of his own mind; as whether he cometh in asa tempter and with evil mind, or sincerely ; or that such and such a thing hath been done by him, and such another designed.

For this is much more awful and more profitable than the other.

For this cause therefore, whereas of the tongues he saith, '' ye are mad ;'' not however affirming this of himself, but of their judgment: i.e., '' they will say,'' saith he, ''that ye are mad;'' here, on the contrary, he makes use

[5.] Ver. 27.

'' And if any man speaketh in a tongue, let it be by two, or at the most by three, and that in turn; and let one interpret."' both of the verdict of the facts', and that of those who are the objects of the benefit.

'* For he is reproved by all,'' saith he, '' he is judged by all; and thus are the secrets of his heart made manifest ; and so he will fall down on his face and worship God, declaring that God is around you indeed.

Seest thou that this is not capable of two interpretations: how in the former case what is done may be doubted of, and here and there an unbeliever might ascribe it to madness ? whereas here there will be no such thing, but he will both wonder and worship, first making a confession by his deeds, and then by his words also.

'Thus also Nebuchadnezzar worshipped God, saying, ''Of a truth, your God, He is the God that revealeth secrets, seeing thou couldest reveal this secret.''? (Dan. ii.

A7.) Seest thou the might of prophecy, how it changed that savage one and brought him under Ver. 28.

'' But if there be no interpreter, let him keep silence in the Church; and let him speak to himself, and to God."

What sayest thou, tell me?

Having spoken so much of tongues, that the gift is a thing unprofitable, a thing superfluous, if it have no interpreter, dost thou command again to speak with tongues?

JI do not command, saith he, neither do I forbid; as when he saith, ''if any of them that believe not bid you to a feast and ye be disposed to go,'' he saith it not laying down a law for them to go, but not hindering them: so likewise here.

<''And let him speak to himself and to God."

If he endure not to be silent, saith he, but isso ambitious and vain-glorious, '' let him speak by himself.""". And thus, by the very fact of so permitting, he greatly checked and put them to shame. Which he doth also elsewhere, discoursing of converse with a wife and saying, '' But this I say because of your incontinency.''

But not so did he speak, when he was discoursing of prophecy.

How then?

In a tone of command and legislation: '* Let the prophets speak, two or three."'

And he no where here seeks the interpreter, nor doth he stop the mouth of him that prophesies as under the former head, saying, '' If there be no interpreter, let him keep silence ;'' because in fact he who speaks in a tongue is not suffcient of himself.

Wherefore if any hath both gifts, let him speak.

But if he hath not, yet wish to speak, let him do so with the interpreter's aid. For the prophet is an interpreter, but of God; whereas thou art of man.

'' But if there be no interpreter, let him keep silence: " for nothing ought to be done superfluously, nothing for ambition.

Only ''let him speak to instruction and introduced him to faith ?

[4.] Ver. 26.

'* What is it then, brethren?

When ye come together, each one hath a psalm, hath a teaching, hath a tongue, hath a revelation, hath an interpretation.

Let all things be done unto edifying."'

Seest thou the foundation and the rule of Christianity ? how, as it is the artificer's work to build, so it is the Christian's to profit his neighbors in all things.

But since he had vehemently run down the gift; lest it might seem to be superfluous, for with aview to pull down their pride and no more, he did this:—again he reckons it with the other gifts, saying, ''hath a psalm, hath a teaching, hath a tongue.''

For of old they used also to make psalms by a gift and to teach by a gift.

Nevertheless, ''let all these look to one thing," saith he, ''the correction of their

1i.e., the actions of the man's life, and his conscience, which answers to the prophecy.

3xad' éavTov.

HomIiLy XXXVI. ]

HOMILIES ON FIRST CORINTHIANS.

himself and to God ;" i. e., mentally, or quietly | reason wherefore he doeth all things?

For if 'him that speaks with tongues he altogether forand without noise: at least, if he will speak.

For this is surely not the tone of one making a law, but it may be of one who shames them more even by his permission; as when he saith,

''but if any hunger, let him eat at home:"' and seeming to give permission, he touches them hereby the more sharply.

<'' For ye come not together for this purpose,'' saith he, '' that ye may show that ye have a gift, but that ye may edify the hearers; '' which also he before said, '' Let all things be done unto edifying."' bid to speak, when he hath not an interpreter, because of the unprofitableness ; reasonably also

'he bids restrain prophecy, if it have not this quality, but createth confusion and disturbance and unseasonable tumult.

Ver. 32. ''And the spirits of the prophets are subject to the prophets."'

Seest thou how he put him to shame earnestly and fearfully?

For that the man might not strive nor be factious, he signifies that the gift itself was under subjection.

For by <'spirit"' here, he means its actual working.

But if the spirit be subject, much more thou its possessor canst not justly be contentious.

[6.] Ver. 29.

''Let the prophets speak by two or three, and let the others discern."'

No where hath he added, ''at the most,'' as in the case of the tongues.

And how is this, one saith?

For he makes out that neither is prophesy sufficient in itself, if at least he permitteth the judgment to others.

Nay, surely it is quite sufficient; and this is why he did not stop the mouth of the prophet, as of the other, when there is no interpreter; nor, as in his case he said, ''if there be no interpreter let him keep silence,'' so also in the case of the prophet,

[7.] Then he signifies that this is pleasing also to God, subjoining and saying, Ver. 33.

'' For God is not a God of confusion, but of peace, as [I teach] in all the Churches of the saints.''2

Seest thou by how many reasons he leads him to silence and soothes him, in the act of giving way tothe other?

By one thing and that the chief, that he was not shut up by such a proceeding ; '' for ye all can prophesy,'' saith he,

'if there be none to discern, let him not prophesy;'' but he only secured the hearer; since for the satisfaction of the hearers he said this, that no diviner might throw himself in among them.

For of this also at the beginning he bade them beware, when he introduced a distinction between divination and prophecy, and now he bids them discriminate and spy out the matter, so that no Satanic teacher might privily enter.

'¢one by one.''

By a second, that this seems good to the Spirit Himself; '' for the spirits of the prophets are subject to the prophets.''

Besides these, that this is according to the mind of God; '' for God,'' saith he, ''is not a God of confusion, but of peace: '' and bya fourth, that in every part of the world this custom prevails, and no strange thing is enjoined upon them.

For thus, saith he, ''I teach in all the Churches of the saints.''

Ver. 30.

'' But if a revelation be made to another sitting by, let the first keep silence.''

Ver. 31.

'' For ye all can prophesy one by one, that all may learn, and all may be cémforted."'

What now can be more awful than these things?

For in truth the Church was a heaven then, the Spirit governing all things, and moving each one of the rulers and making him inspired.

But now we retain only the symbols of those gifts.

For now also we speak two or three, and in turn, and when one is silent, another begins.

But these are only signs and memorials of those things.

Wherefore when we begin to speak, the people respond, '' with thy Spirit','' indicating that of old they thus used to speak, not of their own wisdom, but moved by the Spirit.

But not so now: (I speak of mine own case so far.) But the present Church is like a woman who hath fallen from her former prosperous days, and in many respects retains the symbols only of that ancient prosperity; displaying indeed the repositories and caskets of What may this be which is spoken?

'If when thou prophesiest,''? saith he, '' and art speaking, the spirit of another stir him up, be silent thenceforth.''

For that which he said in the case of the tongues, thisalso here he requires, that it should be done ''in turn,'' only in a diviner way here.

For he made not use of the very expression, ''in turn!?'' but ''if a revlation be made to another.''

Since what need was there further, that when the second was moved to prophesy the first should speak?

Ought they then both?

Nay, this were profane and would produce confusion.

Ought the first ?

This too were out of place.

For to this end when the one was speaking, the Spirit moved the other, in order that he too might say somewhat.

—— So then, comforting him that had been silenced, he saith, '' For ye all can prophesy one by one, that all may learn, and all may be comforted.''

Seest thou how again he states the 2 [Chrysostom connects this clause with what precedes as do

Alford, Tregelles, Edwards and the Rev. Ver.

He is doubtless right here, but not in his addition of &daacnw, for which there is no adequate support.

3 The '' Anaphora,"' or more solemn part of the Liturgy begins with the Versicle and Response here alluded to, in the Clementine

Liturgy, and inthose of St. Mark, St. Chrysostom, St. Basil, and the Roman Missal.

1 ava mépos. V. 7.

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