wreaked the extremest vengeance upon himself, also now consider with ourselves, and groan

wreaked the extremest vengeance upon himself, also now consider with ourselves, and groan

Homiry XI.]

HOMILIES ON SECOND CORINTHIANS.

not punished.

And this one may see also by the common practice.

For hethat has wronged his dearest friend feels then the greatest relief, when he has wreaked vengeance on himself and suffered evil. the shepherd have sinned, and I the shepherd have done amiss; and these the flock, what have they done?

Let Thy hand be upon me, and upon my father's house.'' (2 Sam. xxiv. himself of no such character,) that he might both save the condemned man and clear him from his evil reputation!; and then if, having subsequently promoted him to great dignity, he had yet, after thus saving him and advancing him to that glory unspeakable, been outraged by the person that had received such treatment : would not that man, if he had any sense, have chosen ten thousand deaths rather than appear guilty of so great ingratitude?

This then let us also now consider with ourselves, and groan bitterly for the provocations we have offered our

Benefactor; nor let us therefore presume, because though outraged He bears it with longsuffering ; but rather for this very reason be full of remorse".

For amongst men too, when one that hath been smitten on the right cheek offers the left also, he more avengeth himself than if he gave ten thousand blows; and when one that hath been reviled, not only revileth not again but even blesseth, he hath stricken [his adversary] more heavily, than if he rained upon him ten thousand reproaches.

Now if in the case of men we feel ashamed when offering insults we meet with long-suffering ; much rather, in respect to God, ought they to be afraid who go on continually sinning yet suffer no calamity.

For, even for evil unto their own heads is the unspeakable punishment treasured up for them.

These things then bearing in mind, let us above all things be afraid of sin; for this is punishment, this is hell, this is ten thousand ills. And let us not only be afraid of, but also flee from it, and strive to please God continually ; for this is the kingdom, this is life, this is ten thousand

And accordingly David said, '1,

17. LXX.)

And when he lost Absalom he wreaked the extremest vengeance upon himself, although he was not the injurer but the injured ; but nevertheless, because he loved the departed exceedingly, he racked himself with anguish, in this manner comforting himself.

Let us therefore also, when we sin against Him Whom we ought not to sin against, take vengeance on ourselves.

See you not those who have lost trueborn children, that they therefore both beat themselves and tear their hair, because to punish themselves for the sake of those they loved carries comfort with it.

But if, when we have caused no harm to those dearest to us, to suffer because of what hath befallen them brings consolation ; when we ourselves are the persons who have given provocation and wrong, will it not much rather be a relief to us to suffer the penalty ? and will not the being unpunished punish ? Every one in a manner will see this.

If any love Christ as it behoveth to love Him, he knoweth what I say; how, even when He forgiveth, he will not endure to go unpunished ; for thou undergoest the severest punishment in having provoked Him.

And I know indeed that I am speaking what will not be believed by the many; but nevertheless it is so as I have said.

If then we love Christ as it behoveth to love Him, we shall punish ourselves when we sin.

For to those who love any whomsover, not the suffering somewhat because they have provoked the beloved one is unpleasing; but above all, that they have provoked the person loved.

And if this last when angered doth not punish, he hath tortured his lover more; but if he exacts satisfaction, he hath comforted him rather.

Let us therefore not fear hell, but offending God ; for it is more grievous than that when He turns away in wrath: this is worse than all, this heavier than all.

And that thou mayest learn what a thing it is, consider this which I say.

If one that was himself a king, beholding a robber and malefactor under punishment, gave his well-beloved son, his only-begotten and true, to be slain; and transferred the death and the guilt as well, from him to his son, (who was

| | goods.

So shall we also even here obtain already the kingdom and the good things to come; whereunto may we all attain, through the grace and love towards men of our Lord

Jesus Christ; with Whom to the Father, with the Holy Spirit, be glory, might, honor, now and for ever, and world without end.

Amen.

1 [The comparison here made shows clearly how the author understood the closing words of the fifth chapter of the Epistle.

Indeed his treatment of the weighty 21st verse is very satisfactory.

He does not with Augustin and others take auapriay in the sense of a sin-offering, a sense which it is very doubtful if the word ever has, and one that here would be inconsistent with the use of the same word in the clause immediately preceding as well as with the evidently designed antithesis between " sin'' and "' righteousness.'"

But he regards the abstract as used for the concrete, which is certainly the true view.

The phrase is, as Beet says, " practically the same as, but stronger than, made to be a sinner.

By laying upon Christ the punishment of our sin, God made him to be a visible embodiment of the deadly and far-reaching power of sin."

But Chrysostom shows by his comments his acceptance not only of the vicarious atonement, but also of the gratuitous justification, set forth concisely yet distinctly in this pregnant utterance.

There are passages in these and other Homilies which look as if the author held to justification by works, but here he is outspoken to the contrary.

Justification comes by grace, not merit, and the righteousness required is the free gift of God.

C.] 2 Saxvupeda.

EROcMe GE Weel le 2: COR vie Ty 2: of nothing, but the salvation all passeth over to you.'

But if it is even with God that he speaks of working together, he repudiates not even this

[interpretation]; for he says in another place, ''we are God's_ fellow-workers:''

(1 Cor. ili. g.) in this way, saith he, to save men.

Again, '' We entreat also.'"

For he indeed, when beseeching, doth not barely beseech, but sets forth these His just claims; namely, that He gave His Son, the Righteous One that did not so much as know sin, and made Him to be sin for us sinners, that we might become righteous: which claims having, and being God, He ought not to beseech, and that men, and who had offended Him, but to be besought by them every day: but nevertheless He _ beseecheth.

But we beseech, having no claim of our own to allege nor benefit; but one thing alone, namely, that we beseech on behalf of God Who hath also displayed such goodness.

But what we beseech is that ye would receive the benefit and not reject the gift.

Be persuaded therefore by us, and 'receive not the grace in vain.'"'

For lest they should think that this of itself is '* reconciliation,'' believing on Him that calleth; he adds these words, requiring that earnestness which respects the life.

For, for one who hath been freed from sins and made a friend to wallow in the former things, is to return again unto enmity, and to '' receive the grace in vain,"' in respect of the life.

For from '' the grace" we reap no benefit towards salvation, if we live impurely ; nay, we are even harmed, having this greater aggravation even of our sins, in that after such knowledge and such a gift we have gone back to our former vices.

This however he does not mention as yet: that he may not make his work harsh, but says only that we reap no benefit.

Then he also reminds of a prophecy, urging and compelling them to bestir themselves in order to lay hold of their own salvation.

And working together with Him we intreat also that ye receive not the grace of God in vain.

For he saith, At an acceptable time I hearkened unto thee.

And in a day of salvation did I succor thee.

For since he said, God beseeches, and we are ambassadors and suppliants unto you, that ye be ''reconciled unto God: '' lest they should become supine, he hereby again alarms and arouses them, saying:

'' We intreat that ye receive not the grace of God in vain."'

'For let us not,' he says, 'therefore be at ease, because He beseeches and hath sent some to be ambassadors; nay, but for this very reason let us make haste to please God and to collect spiritual merchandise ;' as also he said above, '' The love of God constraineth us,'' (ch. v. 14) that is, presseth, driveth, urgeth us, 'that ye may not after so much affectionate care, by being supine and exhibiting no nobleness, miss of such great blessings.

Do not therefore because He hath sent some to exhort you, deem that this will always be so.

It will be so until His second coming; until then He beseeches, so long as we are here; but after that is judgment and punishment.'

Therefore, he says, '' we are constrained."'

For not only from the greatness of the blessings and His loving kindness, but also from the shortness of the time he urgeth them continually.

Wherefore he saith also elsewhere, '' For now is our salvation nearer.'?

(Rom. xiii.

11.) And again; '' The Lord is athand."' (Philipp. iv. 5.) But here he does something yet more.

For not from the fact that the remainder of the time is short and little, but also from its being the only season available for salvation, he incited them.

For, '' Behold,'' he saith, ''now is the acceptable time; behold, now is the day of salvation.''

Let us therefore not let slip the favorable opportunity but display a zeal worthy of the grace.

For therefore is it that we also press forward, knowing both the shortness and the suitableness of the time.

Wherefore also he said ; '' And working together we intreat also.

Working together'' with you; 'for we work together with you, rather than with God for Whom we are ambassadors.

For He is in need 'Hor, , Salth) her Ele: Sait.

« At an acceptable time I hearkened unto thee, « And in a day of salvation did I succor thee:

'¢behold, now is the acceptable tire: behold, now is the day of salvation."'

'The acceptable time.''

Whatis this?

That

Homiry XII. ]

HOMILIES ON SECOND CORINTHIANS.

that none may take hold of it.

And again, he said not, 'that it be not accused,' but that it may not have the least fault, nor any one have it in his power to animadvert upon it in any particular. of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted ; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and and all the rest.

For how much toil would it have behoved us to undergo in crder to obtain this '' time !''

But, behold, without our toiling at all it hath come, bringing remission of all that was before.

Wherefore also He calls it '*acceptable,'' because He both accepted those that had transgressed in ten thousand things, and not accepted merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment,

Ver.

'' But in every thing commending ourselves as ministers of God."'

This is far greater.

For it is not the same thing to be free from accusation; and to exhibit such a character as in everything to appear '' ministers of God.''

For neither is it the same thing to be quit of accusation, and to be covered® with praises.

And he said not appearing, but ''commending,'' that is ' proving.'

Then he mentions also whence they became such.

Whence then was it?

'In much patience,"' he says, laying the foundation of those good things.

Wherefore he said not barely '' patience,'' but ''much,'' and he shows also how great it was.

For to bear some one or two things is no great matter.

But he addeth even snow storms of trials in the words, but for grace and pardon.

Wherefore also He calleth it acceptable.

Whilst then we are yet in the lists!, whilst we are at work in the vineyard, whilst the eleventh hour is left [us], let us draw nigh and show forth life ; for it is also easy.

For he that striveth for the mastery' at such a time, when so great a gift hath been shed forth, when so great grace, will easily obtain the prizes.

For in the case of monarchs here below also, at the time of their 'In afflictions, in necessities.'"'

This is a heightening of affliction, when the evils are unavoidable, and there lies upon one as it were a necessity hardly extricable® of misfortune. festivals, and when they appear in the dress of Consuls, he who bringeth a small offering receiveth large gifts ; but on the days in which they sit in judgment, much strictness, much sifting is requisite.

Let us too therefore strive for the mastery in the time of this gift.

Itisa day of grace, of grace divine ; wherefore with ease even we shall obtain the crown.

For if when laden with so great evils He both received and delivered us : when delivered from all and contributing our part, shall He not rather accept us P '¢In distresses.''

Either he means those of hunger and of other necessaries, or else simply those of their trials.

Ver.

5. ''In stripes, in imprisonments, in tossings to and fro'."'

Yet every one of these by itself was intolerable, the being scourged only, and being bound only, and being unable through persecution to remain fixed' any where, (for this is in ' tossings to and fro,') but when both all, and all at once, assail, consider what a soul they need.

Then along with the things from without, he mentions those imposed by himself.

[2.] Then, as it is his constant wont, namely, to place himself before them and bid them hence to take their example, so he does in this place also.

Wherefore also he addeth, Ver. 3. ''Giving no occasion of stumbling, that our ministration? be not blamed,''

Ver. 5, 6. ''In labors, in watchings, in fastings ; in pureness."'

In these words he alludes to the labors in which he toiled, as he went about and wrought;

Persuading them not from considering '' the time'' only, but also those that had successfully labored with them.

And behold with what absence of pride'.

For he said not, ' Look at us how we are such and such,' but, for the present, it is only to do away accusation that | he relates his own conduct.

And he mentions two chief points of a blameless life, ''none'"'

(Acts xvilil. 3) the nights in which he taught ; or, that even in them he wrought. (1 Thess. ii. g.) And along with all these he neglected not fasting either, although these might have sufficed instead of ten thousand fasts.

But by '¢pureness '' here, he means either chasteness again, or general purity, or incorruptness, or even his preaching the Gospel freely. in ''any'' thing.

And he said not ' accusation,' but, what was far less, '' occasion of stumbling ;'' that is, giving ground against us to none for censure, for condemnation, '' that our ministration be not blamed ;'' that is, ''In knowledge.'' What is '' in knowledge? "'

In wisdom such as is given from God; that which is truly knowledge; not as those that seem to be wise and boast of their acquaintance

5 Bovecv, 'blossom.'

& SuadieEdSevros.

% > - , 1 €v TO OKGpmaTt. g ' s , > . aywviCowevos, as 1 Cor. ix. 25

3 The ministry.

A , s atvdws.

7 axatagtaciats, so translated in the margin of the Author.

Version, which, it will be seen, agrees best with the comment of St. Chrysostom.

8 oryvac.

WORKS OF ST. CHRYSOSTOM.

(Homity XII.

'¢By the armor of righteousness on the right and the left."' with the heathen discipline, but are deficient in this.

'¢In long-suffering, in kindness.''

For this also is a great note of a noble soul, though exasperated and goaded on every side, to bear all with long-suffering.

Then to show whence he became such, he added ; [3-] Seest thou his self-possession of soul and well-strung spirit?

For he shows that afflictions. are arms not only which strike not down, but do even fortify and make stronger.

And he calls those things ' left,' which seem to be painful; for such those are which bring with them the reward.

Wherefore then doth he call them thus? Either in conformity with the conception of the generality, or because God commanded us to pray that we enter not into temptation.

''In the Holy Ghost.''

'For in Him,' he saith, ' we do all these good works.' But observe when it is that he has mentioned the aid of the Holy Ghost.

After he had set forth what was from himself.

Moreover, he seems to me to say another thing herein.

What then is this?

Namely, 'we have both been filled with abundance of the Spirit and hereby also give a proof of our Apostleship in that we have been counted worthy of spiritual gifts."

For if this be grace also, yet still he himself was the cause who by his good works and his toils! attracted that grace.

And if any should assert that besides what has been said, he shows that in his use of the gifts of the Spirit also he gave none offence; he would not miss of his meaning.

For they who received the [gift of] tongues amongst them and were lifted up, were blamed.

For it is possible for one even in receiving a gift of the Spirit, not to use it aright.

' But not so we,' he saith, 'but in the Spirit also, that is, in the gifts also, we have been blameless.'

Ver. 8.

''By glory and dishonor, by evil report and good report.''

What saying thou? That thou enjoyest honor, and setting down this as a great thing? <' Yes,' he saith.

Why, forsooth ? For to bear dishonor indeed is a great thing, but to partake of honor requires not a vigorous? soul.

Nay, it needs a vigorous and exceeding great soul, that he who enjoys it may not be thrown and break his neck.

Wherefore he glories in this as well as in that, for he shone equally in both.

But how is it a weapon of righteousness ? Because that the teachers are held in honor induceth many unto godliness.

And besides, this is a proof of good works, and this glorifieth God.

And this is, further, an instance of the wise contrivance of God, that by things which are opposite He brings in the Preaching.

For consider.

Was Paul bound?

This too was on behalf of the Gospel.

For, saith he, ''the things which happened unto me have fallen out unto the progress of the Gospel; so that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear.''

(Phil. i. 12, 14.) Again, did he enjoy honor? This too again rendered them more forward.

'* By evilreport and good report."' For not only did he bear those things nobly which happen to the body, the 'afflictions,' and whatever he enumerated, but those also which touch the soul; for neither are these wont to disturb slightly.

Jeremiah at least having borne many temptations, gave in' upon these, and when he was reproached, said,

'In love unfeigned.''

This was the cause of all those good things; this made him what he was ; this caused the Spirit also to abide with him, by Whose aid also all things were rightly done of him.

Ver. 7. ''In the word of truth."

A thing he says in many places, that 'we continued neither to handle the word of God deceitfully nor to adulterate it.'

'¢In the power of God.''

That which he always does ascribing nothing to himself but the whole to God, and imputing whatsoever he hath done aright to Him, this he hath done here also.

For since he uttered great things, and affirmed that he had manifested in all things an irreproachable life and exalted wisdom, he ascribes this to the Spirit and to God.

For neither were those commonplace things which he had said.

For if it be a difficult thing even for one who lives in quiet to do aright and be irreproachable, consider him who was harassed by so great temptations, and yet shone forth through all, what a spirit he was of! And yet he underwent not these alone, but even far more than these, as he mentions next.

And what is indeed marvelous is, not that he was irreproachable though sailing in such mighty waves, nor that he endured all nobly, but all with pleasure |

even.

Which things, all, he makes clear to us by the next words, saying, '¢] will not prophesy, neither will I name the Name of the Lord.®"' (Jer. xx.9.) And David too many places complains of reproach.

Isaiah also, after many things, exhorteth concerning this, saying, '' Fear ye not the reproach of men, neither be ye overcome by their reviling.'' (Is. li. 7. LXX.) And again, Christ also to His disciples;

'' When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad,'' (Matt. v.

11, 12.) Hesaith, '¢ for great is your reward in heaven.'' Elsewhere too He 2 véavixys 3 extpaynaAcaOjvat. amnyopeve.

®So Chrys. not exactly agreeing either with the English Version or the LXX.

' Literally ' sweats.'

Homity XII.]

HOMILIES ON SECOND CORINTHIANS.

says, '' And leap for joy.'' (Luke vi. 23.) But He | houses of all opened to them.

And this too he would not have made the reward so great, had | signified by what follows, saying, not the contest been a great one.

For intor-| '' As having nothing, and yet possessing all tures the body also shareth the anguish with the | things.'' soul; for the pain is both of the body and of | And how can this be? Yea rather, how can the soul; but here it is of the soul alone.

Many| the opposite be?

For he that possesseth many at any rate have fallen by these alone, and have | things hath nothing; and he that hath nothing lost their own souls.

And to Job also the re- | possesseth the goods of all?.

And not here only, proaches of his friends appeared more grievous} but also in the other points, contraries were than the worms and the sores.

For there is| produced by their contraries.

But if thou marnothing, there is nothing more intolerable to/|vellest how it is possible for one that hath noththose in affliction than a word capable of sting- | ing to have all things, let us bring forth this man ing the soul.

Wherefore along with the perils| himself into the midst, who commanded the and the toils he names these also, saying, '' By | world and was lord not only of their substance, glory and dishonor.''

At any rate, many of the| but of their very eyes even.

'' If possible,'' he Jews also on account of glory derived from the | says, '' ye would have plucked out your eyes, many would not believe.

For they feared, not | and have given them to me.''

(Gal. iv. 15.) lest they should be punished, but lest they} Now these things he says, to instruct us not should be put out of the synagogue.

Where-|to be disturbed at the opinions of the many, fore He saith, '' How can ye believe which re- | though they call us deceivers, though they know ceive glory one of another?''

(John v. 44.)|us not, though they count us condemned}, and And we may see numbers who have indeed des- | appointed unto death, to be in sorrow, to pised all dangers, but have been worsted by glory. | be in poverty, to have nothing, to be (us, who [4.] '' As deceivers, and yet true." are in cheerfulness) desponding: because that This is, '' by evil report and good report.''

|the sun even is not clear to the blind, nor the Ver. g. '' As unknown, and yet well known.'' | pleasure of the sane intelligible* to the mad.

This is, ''by glory and dishonor.''

For by |For the faithful only are right judges of these some they were well known and much sought | matters, and are not pleased and pained at after, whilst others deigned not to know them/|the same things as other people.

For if any at all. one who knew nothing of the games were to see '« As dying, and behold, we live."' a boxer, having wounds upon him and wearing

As under sentence of death and condemned ;/}a crown; he would think him in pain on which was itself also matter of dishonor.

But | account of the wounds, not understanding the this he said, to show both the unspeakable | pleasure the crown would give him.

And these power of God and their own patience.

For so | therefore, because they know what we suffer but far as those who plotted against us were con- | do not know for what we suffer them, naturally cerned, we died; and this is what all suppose;

| suspect that there is nought besides these ; for but by God's aid we escaped the dangers. | they see indeed the wrestling and the dangers,

Then to manifest also on what account God | but not the prizes and the crowns and the subpermits these things, he added, ject? of the contest.

What then were the "all '< As chastened, and not killed.'' things'' which Paul possessed, when he said,

Showing that the gain accruing to them from | ''As having nothing, and yet possessing all their temptations, even before the rewards, was | things?'' Things temporal®, things spiritual. For great, and that their enemies against their will | he whom the cities received as an angel, for whcm did them service. they would have plucked out their own eyes and Ver. 10. ''As sorrowful, yet alway rejoicing.'' | have given them to him, (Gal. iv. 14, 15.) he for For by those that are without, indeed, we | whom they laid down their own-necks, how had are suspected of being in despair; but we give| he not all things that were theirs? (Rom. xvi. no heed to them ; yea, we have our pleasure at| 4.) But if thou desirest to see the spiritual also, the full!.

And he said not 'rejoicing'' only, | thou wilt find him in these things also especially but added also its perpetuity, for he says?|rich.

For he that was so dear to the King of <'alway rejoicing.'?

What then can come up| all as even to share in unspeakable things with to this life ? wherein, although dangers so great | the Lord of the angels, (ch. xii. 4.) how was not assault, the joy becometh greater. he more opulent than all men, and had all things?

'¢ As poor, yet making many rich."'

Devils had not else been so subject to him, Some indeed affirm that the spiritual riches | suffering and disease had not so fled away'. are spoken of here; but I would say that the carnal are so too; for they were rich in these Ce also, having, after a new kind of manner, the] § vréecow, see below.

6 Biwtika. qi. vs ray Ta tavtTwv Ben. ta ravta , > '

1 axuaCousav, 7 édpanerevce.

WORKS OF ST.

CHRYSOSTOM.

[Homity XII.

[5.] And let us therefore, when we suffer. aught for Christ's sake, not merely bear it nobly | but also rejoice.

If we fast, let us leap for joy as if enjoying luxury; if we be insulted, let us dance as if praised ; if we spend, let us feel as if gaining; if we bestow on the poor, let us count ourselves to receive: for he that gives not thus will not give readily.

When then thou hast a mind to scatter abroad, look not at this only that thou spendest; but that thou also gainest more; ard at this rather than that.

And not only in almsgiving, but also in every kind of virtue, compute not alone the severity of the toils, but also the sweetness of the prizes; and before all the subjects of this wrestling, our Lord Jesus; and thou wilt readily enter upon the contest, and wilt live the whole time in pleasure.

For nothing is wont so to cause pleasure as a good conscience. thou indeed carest for one woman, but he for the Churches throughout the world.

For he saith, '' My anxiety for all the Churches."' (ch. xi. 28.) How long then, O man, dost thou trifle, comparing thyself with Paul; and wilt not cease from this thy much meanness of spirit?

For it behoveth to weep, not when we are in poverty but when we sin; for this is worthy of lamentations, as all the other things are of ridicule even. ' But,' he saith, 'this is not all that grieves me; but that also such an one is in power, whilst I am unhonored and outcast.'

And what is this? for the blessed Paul too appeared to the many to be unhonored and an outcast.

' But,' saith he, 'he was Paul.'

Plainly then not the nature of the things, but thy feebleness of spirit causeth thy desponding.

Lament not therefore thy poverty, but thyself who art so minded, yea rather, lament not thyself, but reform thee ; and seek not for money, but pursue that which maketh men of more cheerful countenance than thousands of money, philosophy and virtue.

For where indeed these are, there is no harm in poverty ; and where these are not there is no good in money.

For tell me, what good is it when men are rich indeed, but have beggarly souls ? Thou dost not bewail thyself, so much as that rich man himself, because he hath not the wealth of all.

And if he doth not weep as thou dost, yet lay open his conscience, and thou wilt see his wailings and lamentations.

Therefore Paul indeed, though wounded every day, rejoiced and exulted; but the men of this day, although they endure not a shadow even! of what he did, grieve and make lamentations from no other cause than that they have not a mind full of heavenly philosophy.

For, tell me, wherefore the lamentation?

Because thou art poor, and in want of necessaries?

Surely for this thou oughtest rather to make lamentation, [not]? because thou weepest, not because thou art poor, but because thou art mean-spirited ; not because thou hast not money, but because thou prizest money so_ highly.

Paul died daily, yet wept not but even rejoiced ; he fought with continual hunger, yet grieved not but even gloried in it.

And dost thou, because thou hast not all the year's provisions stored up, grieve and beat thyself? 'Yes,' he replies,

' for he had to care only for his own needs, whilst I have besides to care for servants, and children, and wife.'

Rather, he alone had not to care for his own needs, but for the whole world's.

And thou indeed [hast to care] for one household, but he for those so many poor at Jerusalem, for those in Macedonia, for those everywhere in poverty, for those who give to them no less than for those whoreceive.

For his care for the world was of a twofold nature, both that they might not be destitute of necessaries, and that they might be rich in spiritual things.

And thy famishing children distress not thee so much as all the concerns of the faithful did him.

Why do I say, of the faithful ? For neither was he free from care for the unfaithful, but was so eaten up with it that he wished even to become accursed for their sakes ; but thou, were a famine to rage ten thousand times over, wouldest never choose to die for any whomsoever.

And Wilt thou that I show thee thine own riches, that thou mayest cease to count them happy that are rich in money ? Seest thou this heaven here, how beautiful, how vast it is, how it is placed on high?

This beauty he enjoyeth not more than thou, nor is it in his power to thrust thee aside and make it all his own: for as it was made for him so was it too for thee.

What too the sun, this bright and far shining star, and that gladdeneth our eyes, is not this too set out common to all? and do not all enjoy it equally, both poor and rich?

And the wreath of the stars and the orb of the moon, are they not left equally to all?

Yea, rather, if I must speak somewhat marvellous, we poor enjoy these more than they.

For they indeed being for the most part steeped in drunkenness, and passing their time in revellings and deep sleep, do not even perceive these things, being always under cover and reared in the shade®: but the poor do more than any enjoy the luxury of these elements. And further, if thou wilt look into the air which is every where diffused, thou wilt see the poor man enjoying it in greater both freshness and abundance.

For wayfarers and husbandmen enjoy 1 ovdé aya:

2All the MSS. havethe word " not,'"' but the sense seems to require its omission.

3 mpoKetTat..

4 Urwpddror.

5 gxcaTpapovmervor.

Homiry XII.]

HOMILIES ON SECOND CORINTHIANS.

these luxuries more than the inhabitants of the} thou shudder at the hearing, and loathe that city; and again, of those same inhabitants of | furnace? Like it are the bellies of the rich. For the city, the handicraftsmen more than those) in them one would find more rottenness than in who are drunken all the day.

What too of the earth, is not this left common toall?

'No,' he saith.

How sayest thou so? tell me.

' Because the rich man, even inthe city, having gotten himself several plethra, raises up long fences round them; and in the country cuts off for himself many portions."

What then?

When he cuts them off, does he alone enjoy them? By no means, though he should contend for it ever so earnestly.

For the produce he is compelled to distribute amongst all, and for thee he cultivates grain, and wine, and oil, and every where ministers unto thee.

And those long fences and buildings, after his untold expense and his toils and drudgery he is preparing for thy use, receiving from thee only a small piece of silver for so great aservice.

And in baths and every where, one may see the same thing obtaining ; the rich put to expense in money and in cares and labors ; and the poor for a few oboli reaping the benefit of it all with perfect ease.

And his enjoyment of the earth is no more than thine; for sure he filleth not ten stomachs, and thou only one.

'But he partaketh of costlier meats?'

'Truly, this is no mighty superiority; howbeit, even here, we shall find thee to have the advantage.

For this costliness is therefore thought by thee a matter of envy because the pleasure with it is greater.

Yet this is greater in the poor man's case ; yet not pleasure only, but health also; and in this alone is the advantage with the rich, that he maketh his constitution feebler and collects more abundant fountains of disease.

For the poor man's diet is all ordered according to nature, but his through its excess resulteth in corruption and disease. that furnace, and stinking vapors, and filthy humors, because that, all over in every part, indigestion abounds in consequence of their surfeiting.

For the natural heat not sufficing for the digestion of the whole but being smothered under them, they lie smoking above, and the unpleasantness produced is great.

'To what then should one compare those stomachs of theirs? Yet do not be offended at what I say, but if I do not say true things, refute me.

To what then should one compare them? for even what has been said is not enough to show their wretched plight.

I have found another resemblance yet.

What then is it? As in the sewers where there is accumulation of refuse, of dung, hay, stubble, stones, clay, frequent stoppages occur ; and then the stream of filth overflows at top: so also it happeneth with the stomachs of those people.

For these being stopped up below, the greater part of these villainous streams spurts up above.

But not so with the poor, but like those fountains which well forth pure streams, and water gardens and_ pleasure grounds !, so also are their stomachs pure from such-like superfluities.

But not such are the stomachs of the rich, or rather of the luxurious ; but they are filled with humors, phlegm, bile, corrupted blood, putrid rheums, and other suchlike matters.

Wherefore no one, if he lives always in luxury, can bear it even for a short time; but his life will be spent in continual sicknesses.

Wherefore I would gladly ask them, for what end are meats given? that we may be destroyed, or be nourished? that we may be diseased, or be strong? that we may be healthful, or be sickly ? Very plainly, for nourishment, and health, and strength.

Wherefore then do ye abuse them to the contrary, by their means creating unto the body disease and sickness?

But not so the poor man; on the contrary, by his plain diet he purchases to himself health, and vigor, and strength.

Weep not then on account of poverty, the mother of health, but even exult in it; and if thou wouldest be rich, despise riches.

For this, not the having money but the not wanting to have it, is truly affluence.

If we can achieve this, we shall both be here more affluent than all that are rich, and there shall obtain the gdod things to come, whereunto may all we attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and ever, and world without end.

Amen.

[6.] But if ye will, let us also look at this same thing in an example.

For if it were requisite to light a furnace, and then one man were to throw in silken garments and fine linens, many and numberless, and so kindle it ; and another logs of oak and pine, what advantage would this man have over that? None, but even disadvantage.

But what? (for there is nothing to prevent our turning the same illustration round after another manner,) if one were to throw in logs, and another were to light his fire under bodies, by which furnace wouldest thou like to stand, that with the logs, or that with the bodies? Very plainly that with the logs.

For that burns naturally and isa pleasant spectacle to the beholders: whilst this with the steam, and juices, and smoke, and the stench of the bones would drive every one away. Didst

1 rapadeigous.

JMO uid kibble Sibi

2 CORWMVL MTT 402;

Our mouth is open unto you, O ye Corinthians, our heart Corinthians.'""

And what kind of sign of love is this ? or what meaning even have the words at all? 'We cannot endure,' he says, 'to be silent towards you, but are always desiring and longing to speak to and converse with you; ' which is the wont of those who love. For what grasping of the hands is to the body, that is interchange of language to the soul.

And along with this he implies another thing also. Of what is enlarged, ye are not straitened in us, but ye are straitened in your own affections.

HavInG detailed his own trials and afflictions, for ''in patience,'' saith he, 'in afflictions, in necessities, in distresses, (v. 4, 5.) in stripes, in imprisonments, in tumults, in labors, in watchings ;'"'? and having shown that the thing was a great good, for ''as sorrowful,'' saith he, '' yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things;''

(v. ro.) and having called those things '' armor," for kind then is this?

That 'we discourse unto you on all points with freedom as unto persons beloved, and suppressing nothing, reserving nothing.'

For since afterwards he proposes to rebuke, he asks forgiveness, using the rebuking them with freedom as itself a proof of his loving them exceedingly.

Moreover the addition of their name is a mark of great love and warmth and affection ; for we are accustomed to be repeating continually the bare names of those we love.

'¢as chastened,'' saith he, ''and not killed: "' and having hereby represented God's abundant care and power, for he saith, '' that the exceeding greatness of the power may be of God, and not of us;'' (c.iv.7.) and having recounted his labors, for he saith,

'' we always bear about His dying; "' and that this is a clear demonstration of the Resurrection, for he says, '' that the life also of Jesus may be manifested in our mortal flesh ;'' (c. iv.10.) and of what things he was made partaker, and with what he had been entrusted, for '' we are ambassadors on behalf of Christ,''

(c. lll. 20.) saith he, ''as though God were entreating by us; '' and of what things he is a minister, namely, ''notof the letter, but of the Spirit ; ''

'' Our heart is enlarged.''

For as that which warmeth is wont to dilate; so also to enlarge is the work of love.

For virtue is warm and fervent.

This both opened the mouth of Paul and enlarged his heart.

For, 'neither do I love with the mouth only,' saith he, ' but I have also a heart'in unison. Therefore I speak with openness, with my whole mouth, with my whole mind.'

For nothing is wider than was Paul's heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being divided and therefore weakened, but abiding in full entireness with each.

And what marvel that this was so in the case of the faithful, seeing that even in that of the unfaithful, the heart of Paul embraced the whole world?

Therefore he said not ' I love you,' but with more emphasis, (c. 111. 6, ) and that he was entitled to reverence not only on this account, but also for his trials, for,

'¢ Thanks be to God,"' saith he, '' which always causeth us to triumph:

"' he purposeth now also to rebuke them as not being too well minded towards himself.

But though purposing he does not immediately come upon this, but having first spoken of the love which he had displayed towards them, he then enters also upon his discussion of these things. For if even from his own good deeds he that rebuketh be entitled to reverence; yet still, when he also displayeth the love, which he bears towards those who are censured, he maketh his speech less offensive. Therefore the Apostle also having stepped out of the subject of his own trials and toils and contests, passes on into speaking of his love, and in this way toucheth them to the quick.

What then are the indications of his love?

''Our mouth is open unto you, O ye ''Qur mouth is open, our heart is enlarged,"' we have you all within it, and not this merely, but with much largeness of room!.

For he that is beloved walketh with great unrestraint within the heart of him that loveth.

Wherefore he saith, '' Ye are not straitened in us, but ye are straitened in your own affections.''

And this reproof, see it administered with forbearance, aS is the wont of such as love exceed1 evpuxwpias.

HOMILIES ON SECOND CORINTHIANS.

Homity XIII.] ingly.

He did not say, 'ye do not love us,' but, 'not in the same measure,' for he does not wish to touch them too sensibly. And indeed every where one may see how he is inflamed

This, however, is near the end; but at present more vehemently, '' Ye are not straitened in us, but ye are straitened in your own affections,''

'You receive one,' he says, 'but I a whole city, and so great a population.'

And he said not, ' ye do not receive us,' but, ' ye are straitened ;' implying indeed the same thing but with forbearance and without touching them too deeply. toward the faithful, by selecting words out of every Epistle.

For to the Romans he saith, <' 1 long to see you; '' and, '' oftentimes I purposed to come unto you;"' and, ''If by any means now at length I may be prospered to come unto

Rous wina(ROM yd) TT, ots. t0.) 7 And.to, the Galatians, he says, '' My little children of whom I am again in travail.''

(Gal. iv. 19.) To the Ephesians again, '' For this cause I bow my knees'' for you.

(Ephes. iii. 14.) And to the Philippians,!

'' For what is my hope, or joy, or crown of rejoicing ? are not even ye?'' and he said that he bare them about in his heart, and?

Ver.

13. ''Now for a recompense in like kind (I speak as unto my children, ) be ye also enlarged."'

And yet it is not an equal return, first to be loved, afterwards to love.

For even if one were to contribute that which is equal in amount, he is inferior in that he comes to it second.

'But nevertheless I am not going to reckon strictly,® saith he, 'and if ye after having received the first advances? from me do but show forth the same amount, I am well-pleased and contented.'

Then to show that to do this was even a debt, and that what he said was void of flattery, he saith, ''I speak as unto my children.''

What meaneth, ''as unto my children ?''

'I ask no great thing, if being your father I wish to be loved by you.'

And see wisdom and moderation of mind.

He mentions not here his dangers on their behalf, and his labors, and his deaths, although he had many to tell of : (so free from pride is he!) but his love: and on this account he claims to be loved ; ' because,' saith he, 'I was your father, because I exceedingly burn for you,'

[for] it is often especially offensive to the person beloved when a man sets forth his benefits to him ; for he seems to reproach.

Wherefore but, 'like children, love your father,' saith he, which rather proceeds from instinct® ; and is the due of every father.

Then that he may not seem to speak'these things for his own sake, he shows that it is for their advantage even that he invites this love from them.

And therefore he added, Ver. 14:

'' Be ye not unequally yoked together with unbelievers."' in his bonds. (Philipp. i. 7.) And to the Colossians, ''But I would that ye knew greatly I strive for you, and for as many as have not seen my face in the flesh; that your hearts might be comforted.'' (Coloss. ii. 1. 2.) And to the Thessalonians, '' Aswhen a nurse cherisheth her children, even so being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel only, but also our own souls."

(1 Thess. ii. 7. 8.) And to Timothy, '¢ Remembering thy tears, that I may be filled

Witheoy.

Wuggien im.

L4e)y Andy. to. ditus, ««To my beloved* son; (Tit. i. 4.) and to Philemon, in like manner. (Philem. 1.) And to the Hebrews too, he writes many other suchlike things, and ceaseth not to beseech them, and say, '' A very little while, and he that cometh shall come, and shall not tarry: '' (Heb. x.

37.) just like a mother to her pettish* children.

And to themselves> he says, '' Ye are not strait- | Paul doth not this ; ened in us.''

But he does not say only that he loves, but also that he is beloved by them, in order that hereby also he may the rather win | them.

And indeed testifying to this in them, he says, Titus came and '' told us your longing, your mourning, your zeal.''

(2 Cor. vil.

7.) And to the Galatians, ''If possible, ye would have plucked out your eyes and given them to me,'' (Gal. iv. 15.) And to the Thessalonians,

He said not, ' Intermix not with unbelievers,' but rather dealing sharply with? them, as transgressing what was right, 'Suffer not yourselves to turn aside,' saith he, te What manner of entering in we had unto you.'' (1 Thess, 1. 9.) And to Timothy also, | '* Remembering thy tears, that I may be filled with joy." (2 Tim. i. 4.) And also throughout his Epistles one may find him bearing this testi- '« For what fellowship have righteousness and iniquity ?''

Here in what follows he institutes mony to the disciples, both that he loved anda comparison, not between his own love and that he is loved, not however equally.

And here he saith, '' Though the more abundantly I love you, the less I be loved."' theirs who corrupt them, but between their nobleness and the others' dishonor.

For thus (2 Cor. xii. 15.) | his discourse became more dignified and more , beseeming himself, and would the rather win

1 This passage is not in the Epistle to the Philippians, but in the first Epistle to the Thessalonians (ii. 19.) but the same expressions | occurin Phil. iv. 1. them.

Just as if one should say to a son that 4 ovdey axptBoroyoupac.

2 Or 'even.

3 So Chrys. ; Rec. text,''own son."'

'Sua xepaivovras.

+ The Corinthians.

[ Rev. Vers.'' my true child,"'] 7 Tas apxas 8 dugews 9 cadamrdomevos.

CHRYSOSTOM.

[Homity XIII.

WORKS OF ST.

what was stronger [iniquity®]; nor did he say those who are of the light, and those who are of the darkness ; but he uses opposites themselves which can not admit of their opposites, 'light and darkness.'

Nor said he those who are of Christ, with those who are of thedevil; but, which was far wider apart, Christ and Beliar, so calling that apostate one, in the Hebrew tongue.

''Or what portion hath a believer with an unbeliever?''

Here, at length, that he may not seem simply to be going through a censure of vice and an encomium of virtue, he mentions. persons also without particularizing.

And he said not, 'communion,' but spoke of the rewards, using the term '' portion. What agreement hath a temple of God with idols? "' despised his parents, and gave himself up to vicious persons, ' What art thou doing, child?

Dost thou despise thy father and prefer impure men filled with ten thousand vices?

Knowest thou not how much better and more respectable thou art than they?'

For so he detaches him more [readily] from their society than if he should express admiration of his father.

For were he tosay indeed, ' Knowest thou not how much thy father is better than they?' he will not produce so much effect ; but if, leaving mention of his father, he bring himself before them, saying, ' Knowest thou not who thou art and what they are?

Dost thou not bear in mind thine own high birth and gentle! blood, and their infamy?

For what communion hast thou with them, those thieves, those adulterers, those impostors ?' by elevating him with these praises of himself, he will quickly prepare him to break off from them.

For the former address indeed, he will not entertain with overmuch acceptance, because the exalting of his father is an accusation of himself, when he is shown to be not only grieving a father, but such a father; but in this case he will have no such feeling.

For none would choose not to be praised, and therefore, along with these praises of him that hears, the rebuke becometh easy of digestion.

For the listener is softened, and is filled with high thoughts, and disdains? the society of those persons.

'For ye' are a temple of the living God.''

Now what he says is this.

Neither hath your King aught in common with him, ''for what concord hath Christ with Beliar? '' nor have the things [aught in common], ''for what communion hath light with darkness?"'

'Therefore neither should ye.

And first he mentions their king and then themselves; by this separating them most effectually.

Then having said, ''a temple of God with idols,'' and having declared, a '' For ye are a temple of the living God,"' he is necessitated to subjoin also the testimony of this. to show that the thing is no flattery.

For he that praises except he also exhibit proof, even appears to flatter.

What then is his testimony ?

For, But not this only is the point to be admired in him that thus he prosecuted his comparison, but that he imagined another thing also still greater and more astounding ; in the first place, prosecuting his speech in the form of interrogation, which is proper to things that are clear and admitted, and then dilating it by the quick succession and multitude of his terms.

For he employs not one or two or three only, but several.

Add to this that instead of the persons he employs the names of the things, and he delineates here high virtue and there extreme vice ; and shows the difference between them to be great and infinite so as not even to need demonstration.

'* For what fellowship,'' saith he, <<T will dwell in them, saith he, ''and walk in them.

I will dwell in,'' as in temples, '¢and walk in them," signifying the more abundant attachment ® to them.

«< And they shall be my people and I will be their God*.

'What?' saith he, 'Dost thou bear God within thee, and runnest unto them?

God That hath nothing in common with them ?

And in what can this deserve forgiveness? Bear in mind Who walketh, Who dwelleth in thee.'

Ver.

17.

'' Wherefore come ye out from among them, and be ye separate, and touch no unclean thing; and I will receive you, saith the Lord.

'¢ have righteousness and iniquity ?'"'

And He said not, 'Do not unclean things' ; but, requiring greater strictness, 'do not even touch,' saith he, nor go near them.'

But what is filthiness of the flesh? Adultery, fornication, lasciviousness of every kind.

And what of the soul?

Unclean thoughts, as gazing with unchaste eyes, malice, deceits, and whatsoever such things there be.

He wishes then that they should be clean in both.

Seest thou how great the prize? To be delivered from what is evil, '¢ And what communion hath light with darkness?'' (v. 15, 16.)

'* And what concord hath Christ with Beliar??

Or what portion' hath a believer with an unbeliever?

Or what agreement hath a temple of God with idols ?"'

Seest thou how he uses the bare names, and how adegqately to his purpose of dissuasion.

For he did not say, ' neglect of righteousness®,'' [but] 2 éXevbepiarv.

2 Scamrvec.

?[This reading, given in the margin of the Rev. Vers., is adopted by all the editors instead of ' Belial,' for which, as Westcott and Hort say, there is only Latin authority.

C.] "A. V. part.

* mapavouia [avouia] 6 The two words in brackets are not found in the text, but seem: required by the context. a ™[The testimony preponderates in favor of the first person, "' we,"' adopted by the Rev. Vers. C.] 9 oxéouv.

8 The Received Text inverts the order of the two clauses

Homiy XIII.]

HOMILIES ON SECOND CORINTHIANS.

to be made one with God.

Hear also what follows. abuse; so too dost thou demand a price of him that receiveth of thee, thine insult of him and thine investing him as well as thyself with an evil notoriety.

And besides this, the loss is unspeakable.

For just as a wild beast and a mad dog springing upon us might, so doth this ill disease and this inhumanity make prey of our good things.

For inhumanity and cruelty such a course is; yea, rather more grievous even than this.

For the cruel indeed would not give to him that asked; but thou dost more than this; thou hinderest those that wish to give.

For when thou paradest thy giving, thou hast both lowered the reputation of the receiver, and hast pulled back ® him that was about to give, if he be of a careless mind.

For he will not give to him thenceforth, on the ground of his having already received, and so not being in want; yea he will often accuse him even, if after having received he should draw near to beg, and will think him impudent.

What sort of almsgiving then is this when thou both shamest thyself and him that receiveth; and also in two ways Him that enjoined it: both because while having Him for a spectator of thine alms, thou seekest the eyes of thy fellow-servants besides.

Ver. 18.

'' And I will be to you a Father, and ye shall be to me sons and daughters, saith the Lord."'

Seest thou how from the beginning the Prophet fore-announceth our present high birth, the Regeneration by grace ?

Chap. vil. ver.

'' Having therefore these promises, beloved."'

What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father.

'¢ Let us cleanse ourselves from all defilement of flesh and spirit."'

Let us neither touch unclean things, for this is cleansing of the flesh ; nor things which defile the soul, for this is cleansing of the spirit.

Yet he is not content with this only, but adds also, '« Perfecting holiness in the fear of God."'

For not to touch the unclean thing doth not make clean, but there needeth something else besides to our becoming holy; earnestness, heedfulness, piety.

And he well said, ''In the fear of God.''

For it is possible to perfect chasteness, not in the fear of God but for vainglory.

And along with this he implies yet another thing, by saying, '' In the fear of God ;" the manner, namely, whereafter holiness may be perfected.

For if lust be even an imperious thing, still if thou occupy its territory with ! the Him, and because thou transgressest the law laid down by Him forbidding these things.

I could have wished to carry this out into those other subjects as well, both fasting and prayer, and to show in how many respects vainglory is injurious there also; but I remember that in the discourse before this I left unfinished a certain necessary point.

What was the point?

I was saying, that the poor have the advantage of therich in the things of this life, when I discoursed concerning health and pleasure; and this was shown indistinctly.

Come then, to-day let us show this, that not in the things of this life only, but also in those that are higher, the advantage is with them.

For what leadeth unto a kingdom, riches or poverty?

Let us hear the Lord Himself of the heavens saying of those, that ''it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven :'' (Mat. xix. 24.) but of the poor the contrary, ''If thou wilt be perfect, sell that thou hast, and give to the poor; and come,, follow

Me; and thou shalt have treasure in heaven.'' (Mat. xix. 21.) But if ye will, let us see what is said on either side.

'' Narrow and straitened is the way,'' He saith, 'that leadeth unto life.'' (Mat. vii. 14.) Who then treadeth the narrow way, he that is in luxury, or that is in poverty; that is independent, or that carrieth ten thousand burdens; the lax 7 and dissolute, or the thoughtful and anxious? fear of God, thou hast stayed its frenzy.

[4.] Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure.

Now one will become pure, not if he be free from fornication only, but if from covetousness also, and envy, and pride?, and vainglory, yea especially from vainglory which in every thing indeed it behoveth to avoid, but much more in almsgiving; since neither will it be almsgiving, if it have this distemper, but display and cruelty.

For when thou dost it not out of mercy, but from parade*, such deed is not only no alms but even an insult ; for thou hast put thy brother to open shame'.

Not then the giving money, but the giving it out of mercy, is almsgiving.

For people too at the theatres give, both to prostitute boys and to others who are on the stage; but such a deed is not almsgiving.

And they too give that abuse the persons of prostitute women; but this is not lovingkindness, but insolent treatment®.

Like this is the vainglorious also.

For just as he that abuseth the person of the harlot, pays her a price for that 1 emitecxions.

2 amrovotas.

3 éxTrOmTEvwV.

4 rapederymatioas.

Tapouvia.

6 avexaiticas.

7 xavvos.

WORKS OF ST. CHRYSOSTOM.

{[ Homity XIV.

things from want, as do the rich for the sake of surrounding themselves with more, and of not losing what stores they have ?.

For the poor man doth not so eagerly desire necessaries as the rich doth superfluities ; nor again has he as much strength to put wickedness in practice as the other hath power.

If then the rich man is both more willing and able, it is quite plain that he will rather commit such, and more of them.

Nor is the poor man so much afraid in respect of hunger, as the rich trembleth and is anxious in respect of the loss of what he has, and because he has not yet gotten all men's possessions.

Since then he is near both vainglory and arrogance, and the love of money, those who have riches or poverty; howbeit,);the root of all evils, what hope of salvation let us at least see which is the more available weapon.

What defect then doth poverty seem to possess?

Lying. And what, wealth? Pride, the mother of evils; which also made the devil a devil, who was not such before.

Again, "the love of money is a root of all kinds of evil.'

(1 Tim. vi. to.) Which then stands near this root, the rich man, or the poor?

Is it not very plainly the rich?

For the more things anyone surrounds himself with, he desires But what need of these arguments, when it is best to betake one's self to the persons themselves.

Lazarus was poor, yea very poor; and he that passed him by as he lay at his gateway was rich.

Which then entered into the kingdom, and was in delights in Abraham's bosom? and which of them was scorched, with not even adrop at his command?

But, saith one, ' both many poor will be lost, and [many] rich will enjoy those unspeakable goods.'

Nay rather, one may see the contrary, few rich saved, but of the poor far more.

For, consider, making accurate measure of the hindrances of riches and the defects of poverty, (or rather, neither of riches nor of poverty are they, but each of shall he have except he display much wisdom ?

And how shall he walk the narrow way ? Let us not therefore carry about the notions of the many, but examine into the facts.

For how is it not absurd that in respect to money, indeed, we do not trust to others, but refer this to figures and calculation ; but in calculating upon facts we are lightly drawn aside by the notions of others ; and that too, though we possess an exact balance', and square! and rule' for all things, the declaration of the divine laws?

Wherefore I exhort and entreat you all, disregard what this man and that man thinks about these things, and inquire from the Scriptures all these things ; and having learnt what are the true riches, let us pursue after them that we may obtain also the eternal good things; which may we all obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be glory, might, and honor, now and ever, and world without end.

Amen. so much the more.

Vainglory again damages tens of thousands of good deeds, and near this too again the rich man hath his dwelling 1.

«« But," saith one, '' thou mentionest not the {evils} of the poor man, his affliction, his straits.''

Nay, but this is both common to the rich, and is his more than the poor man's; so that those indeed which appear to be evils of poverty are common to either: whilst those of riches are riches' only.

' But what,' saith one, 'when for want of necessaries the poor man committeth many horrible things?'

But no poor man, no, not one, committeth as many horrible HE © Mab Vt oes 2° COT Wits 250 3: equal degree, but breaking away from his lové and mixing up with other pestilent fellows ; again he softens the vehemence of his rebuke, saying, ''Make room for us,'' that is, '' love us ;'' and prays to receive a favor involving no burden, and advantaging them that confer above them that receive it.

And he said not, 'love,' but with a stronger appeal to their Open your hearts to us: we wronged no man, we corrupted no man, we took advantage of no man. I say it not to condemn you; for I have said before, [as I have also declared above], that ye are in our hearts to die together and live together.

AGAIN he raiseth the discourse about love, mitigating the harshness of his rebuke.

For since he had convicted and reproached them as being beloved indeed, yet not loving in an 4 yvopmova 5 «avova * This clause, inserted by St. Chrysostom, is not found in the Received text.

? ta

ETKHVWTAL

2 ra évdov 3 Guyou

Homity XIV. ]

HOMILIES ON SECOND CORINTHIANS.

pity!, ''make room for.'"'

'Who expelled us?' saith he: 'Who cast us out of your hearts? of love; but living, who is there that would not choose, even of those who are not friends?

Why then does the Apostle mention it as something great?

Because it is even exceeding great.

For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them.

'But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.'

How come we to be straitened in you ?' for since he said above, ''Ye are straitened in your affections;'' here declaring it more clearly, he said, '' make room for us : '' in this way also again winning them to himself.

For nothing doth so produce love as for the beloved to know that he that loveth him exceedingly desireth his love.

'¢We wronged no man.''

See how again he does not mention the benefits [done by him], but frameth his speech in another way, so as to be both less offensive and more cutting".

[2.] Then after he had continually repeated these things, saying, '' Ye are not straitened in us;'' and, ''Ye are straitened in your own affections ;'' and, '' make room for us;'' and,

And at the same time he also alludes to the false apostles, saying, '' We wronged no man, we corrupted no man, we defrauded no man.''

'¢ Be ye also enlarged ; '' and, '' We wronged no man; '' and all these things seemed to be a condemnation of them: observe how he also in another manner alleviates this severity by saying,

''Great is my _ boldness of speech towards you.''

'Therefore I venture upon such things,' he says, 'not to condemn you by what I say, but out of my great boldness of speech,' which also farther signifying, he said, '' Great is my glorying on your behalf.''

'For think not indeed,' he saith, 'that because I thus speak, I speak as though I had condemned you altogether ; (for I am exceedingly proud of, and glory in, you;) but both out of tender concern and a desire that you should make greater increase unto virtue.'

And so he said to the Hebrews also after much rebuke; '' But we are persuaded better things of you, and things that accompany salvation, though we thus speak : and we desire that each one of you may show the same diligence to the fullness of hope even to the) endy"(Heb. wit "95.132):

9250; -indeed here also, ''Great is my glorying on your behalf.''?

' We glory to others of you,' he says.

Seest thou what genuine comfort he has given ?

What is ''we corrupted?''

That is, we beguiled no man; as he says elsewhere also.

<< Lest by any means, as the serpent beguiled Eve, so your minds should be corrupted.'' (2

Corexit' 3") a eee '¢We defrauded no man;'' we plundered, plotted against no man.

And he for the present forbears to say, 'we benefited you in such and such ways;' but framing his language so as more toshame them, '' We wronged no man,"'' he says; as much as saying, 'Even had we in no wise benefited you, not even so ought ye to turn away from us; for ye have nothing to lay to our charge, either small or great.'

Then, for he felt the heaviness of his rebuke, he tempers it again.

And he was neither silent altogether, for so he would not have aroused them; nor yet did he let the harshness of his language go unmodified, for so he would have wounded them too much.

And what says he?

Ver. 3. '*I say it not to condemn you."'

How is this evident?

'' For I have said before,'' he adds, ''that ye are in our hearts to die and live with you.'"'

This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them.

'For neither are ye merely in our hearts,' he says, 'but in such sort as I said.

For it is possible both to love and to shun dangers, but we do not thus.'

And behold here also wisdom unspeakable.

For he spake not of what had been done for them, that he might not seem to be again reproaching them, but he promiseth for the future.

'For should it chance,' saith he, 'that danger should invade, for your sakes I am ready to suffer every thing; and neither death nor life seemeth aught to me in itself, but in whichever ye be, that is to me more desirable, both death than life and life than death.'

'And,' he saith, 'I do not simply glory, but also, greatly.' Accordingly he added these words ;

<"'T am filled with comfort.'?

What comfort?

'That coming from you; because that ye, having been reformed, comforted me by your conduct.'

This is the test of one that loveth, both to complain of not being loved and to fear lest he should inflict pain by complaining immoderately.

Therefore he says, ''I am filled with comfort, I overflow with joy.''

'But these expressions,' saith one, 'seem to contradict the former.'

They do not do so, however, but are even exceedingly in harmony with them.

For these procure for the former a favorable reception; and the praise which they convey makes the benefit of those rebukes more genuine, by quietly abstracting what was painful in them.

Wherefore he uses these expressions, but with great genuineness and earnestness*.

For he did Howbeit, dying indeed is manifestly a proof

, la é€Acetvorepov 2 rANKTLKwTEpOV.

3 pidotipws. a

CHRYSOSTOM.

[Homity XIV.

WORKS OF ST.

Titus.''

For he is desirous also of establishing the man in their confidence and of making him exceedingly dear tothem. And observe how he provides for both these things.

For by saying on the one hand, ''I had no relief for my spirit,'' he showeth the greatness of his virtue ; and by saying on the other, that, in our tribulanot say, 'Iam filled with joy ;' but, ''T abound

;"' or rather, not ''abound"' either, but ''superabound ;'"' in this way also again showing his yearning, that even though he be so loved as to rejoice and exult, he does not yet think himself loved as he ought to be loved, nor to have received full payment; so_ insatiable was he out of his exceeding love of them.

For the joy it brings to be loved in any degree by those one _ passionately loves, is great by reason of our loving them exceedingly.

So that this again was a proof of his affection.

And of the comfort indeed, he saith, ''I am filled ;'"' ' Ihave received what was owing to me;' but of the joy, 'I superabound ;"' that is, 'I was desponding about you; but ye have sufficiently excused yourselves and supplied comfort: for ye have not only removed the ground of my sorrow, but have even increased joy.'

Then showing its greatness, he not only declares it by saying, ' I superabound in joy,'' but also by adding, ''in all our affliction."'

'For so great was the delight arising to us on your account that it was not even dimmed by so great tribulation, but through the excess of its own greatness it overcame the sorrows that had hold of us, and suffered us not to feel the sense of them.' lation his coming sufficed unto comfort ; yet '¢not by his coming only, but also by the comfort wherewith he was comforted in you,'' he endeareth? the man unto the Corinthians.

For nothing doth so produce and cement friendships as the saying something sound and favorable of any one.

And such he testifies Titus did ; when he says that 'by his coming he hath given us wings with pleasure ; such things did he report of you.

On this ground his coming made us glad.

For we were delighted not '' only by his coming, but also for the comfort wherewith he was comforted in you."'

And how was he comforted ? By your virtue, by your good deeds.'

Wherefore also he adds, '¢ While he told us yourlonging, your mourning, your zeal for me.

'These things made him glad,' he says, 'these things comforted him.'

Seest thou how he shows that he also is an earnest lover of theirs, seeing he considers their good report as a consolation to himself ; and when he was come, gloried, as though on account of his own good things, unto Paul.

Ver. 5. '' For even when we were come into Macedonia, our flesh had no relief.''

And observe with what warmth of expression he reporteth these things, '' Your longing, your mourning, your zeal.''

For it was likely® that they would mourn and grieve why the blessed For since he said, '' our tribulation ;'' he both explains of what sort it was, and magnifies it by his words, in order to show that the consolation and joy received from them! was great, seeing it had repelled so great a sorrow.

| Paul was so much displeased, why he had kept '¢ But we were afflicted on every side."

How on every side ? for '' without were fightings,'' from the unbelievers ; '' within were fears ;'' because of the weak among the believers, lest they should be drawn aside.

For not amongst the Corinthians only did these things happen, but elsewhere also. away from them so long.

And therefore he did not say simply tears, but '' mourning ; "' nor desire, but ''longing ;'' nor anger, but '¢ zeal; ''? and again '' zeal toward him,"' which they displayed both about him that had committed fornication and about those who were accusing'

'him "Horst saith'

"he; @ "veerwere inflamed and blazed out on receiving my letters."

On these accounts he abounds in joy, on these accounts he is filled with consolation,

Ver. 6.

'' Nevertheless He that comforteth the lowly comforted us by? the coming of Titus."'

For since he had testified great things of them in what he said, that he may not seem to! because he made them feel. be flattering them he cites as witness Titus the brother', who had come from them to Paul after the first Epistle to declare unto him the particulars of their amendment.

But consider, I pray you, how in every place he maketh a great matter of the coming of Titus.

For he saith also before, ''

Furthermore when I came to Troas for the Gospel, I had no relief for my spirit because I found not Titus my brother ; "'

It seems to me, however, that these things are said not only to soften what has gone before, but also in encouragement of those who had acted in these things virtuously.

For although I suppose that some were obnoxious to those former accusations and unworthy of these praises; nevertheless, he doth not distinguish them, but makes both the praises and the accusations common, leaving it to the conscience of his hearers to select that which belongs to them.

For so both the one would be void of offence, and the other lead them on to much fervor of mind.

(c. ll. 12, 13.) and in this place again we were comforted,'' he saith, ''by the coming of 1 i. e., the Corinthians.

2 év R. T. éwi St. C.

[The former is the true text.

C.] ? Or 'his brother.'

4 oixetot ® Or 'natural.'

Homi Ly XIV. }

HOMILIES ON SECOND CORINTHIANS.

[4.] Such also now should be the feelings of those who are reprehended ; thus should they lament and mourn; thus yearn after their teachers; thus, more than fathers, seek them.

For by those indeed living cometh, but by these good living.

'Thus ought they to bear the rebukes of their fathers, thus to sympathize with their rulers on account of those that sin.

For it does not rest all with them, but with you also.

For if he that hath sinned perceives that he was rebuked indeed by his father, but flattered by his brethren ; he becometh more easy of mind.

But when the father rebukes, be thou too angry as well, whether as concerned for thy brother or as joining in thy father's indignation ; only be the earnestness thou showest great ; and mourn, amends it? Such truly ought our decision to be in this case also.

For itis the part of humanity, not to humor the sick in every thing nor to flatter their unseasonable desires.

No one so loved him that committed fornication amongst the Corinthinians, as Paul who commandeth to deliver him to Satan; no one so hated him as they that applaud and court him; and the event showed it.

For they indeed both puffed him up and increased his inflammation; but [the Apostle] both lowered it and left him not until he brought him to perfect health.

And they indeed added to the existing mischief, he eradicated even that which existed from the first.

These laws, then, of humanity let us learn also.

For if thou seest a horse hurrying down a precipice, thou appliest a bit and holdest him in with violence and lashest him frequently ; although this is punishment, yet the punishment itself is the mother of safety.

Thus act also in the case of those that sin.

Bind him that hath transgressed until he have appeased God; let him not go loose, that he be not bound the faster by theangerof God.

If Ibind, God doth not chain ; if I bind not, the indissoluble chains await him. not that he was rebuked, but that he sinned.

But if I build up and thou pull down, what profit have we had but labor ?(Ecclus. xxxiv. 23.)

Yea, rather, thy loss stops not here, but thou bringest also punishment on thyself.

For he that hindereth the wound from being healed is punished not less than he that inflicted it, but even more.

For it is not an equal offence to wound and to hinder that which is wounded from being healed ; for this indeed necessarily gendereth death, but that not necessarily.

Now I have spoken thus to you; that ye may join in the anger of your rulers whenever they are indignant justly; that when ye see any one rebuked, ye may all shun him more than does the teacher.

Let him that hath offended fear you more than his rulers. _ For if he is afraid of his teacher only, he will readily sin: but if he have to dread so many eyes, so many tongues, he will be in greater safety. not thus act, we shall suffer the extremest punishment; so, if we perform these things, we shall partake of the gain that accrues from his reformation.

Thus then let us act; and if any one shall say, ' be humane towards thy brother,

<* Forifswe judged ourselves, we should not be judged.

(1 Cor. xi. 31.) Think not,then, that thus to act cometh of cruelty and inhumanity ; nay, but of the highest gentleness and the most skillful leechcraft and of much tender care. But, saith one, they have been punished for a long time.

How long? Tell me.

A year, and two, and three years?

Howbeit, I require not this, length of time, but amendment of soul.

This then show, whether they have been pricked to the heart, whether they have reformed, and all is done: since if there be not this, there is no advantage in the time.

For neither do we inquire whether the wound has been often bandaged, but whether the bandage has been of any service.

If therefore it hath been of service, although in a short time, let it be kept on no longer : but if it hath done no service, even at the end of ten years, let it be still kept on: and let this fix the term of release, the good of him that is bound.

If we are thus careful both of ourselves and of others, and regard not honor and dishonor at the hands of men; but bearing in mind the punishment and the disgrace that is there, and above allthe provoking of God, apply with energy the medicines of repentance: we shall both presently arrive at the perfect health, and shall obtain the good things to come; which may all we obtain, through the grace and love towards men of our Lord Jesus Christ, with Whom, to the Father, with the Holy Spirit, be glory, might, honor, now and ever, and world without end.

Amen.

For as, if we do! this is a Christian's duty; let him be taught, that he is humane who is angry [with him], not he who sets him at ease! prematurely and alloweth him not even to come to a sense of his transgression.

For which, tell me, pities the man in a fever and laboring under delirium, he that lays him on his bed, and binds him down, and keeps him from meats and drinks that are not fit for him; or he that allows him to glut himself with strong drink, and orders him to have his liberty, and to act in every respect as one that is in health? Does not this person even aggravate the distemper, the man that seemeth to act humanely, whereas the other 1yahkov Field.

The MSS. have cadav, for which mapaxadav and xoAaxevwv have been conjectured. akdw is used elsewhere in the same sense by Chrysostom.

See ahaa Hom. XIII. p. 346. line 29, first column, ''softened."'

FT OOM EE Nacexoe Vii 28:

2 Cor. gain he passes again to his praises of them, and the proof of his own concern for them, saying,

So that! though I made you sorry with my letter, I do not regret it, though I did regret.

''Now I rejoice, not that ye were made sorry,"'

('for what gain came to me from you being made sorry?) '' but that ye were made sorry unto repentance,'' that the sorrow brought some gain.'

For a father also when he sees his son under the knife rejoiceth not that he is being pained, but that he is being cured ; so also doth this man, But observe how he ttransfers all that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, ''It made you sorry for a season ;'' whilst the benefit that resulted from it he speaks of as their own good achieving.

For he said not, 'The Epistle corrected you,' although this was the case; but, He goes on to apologize for his Epistle, when,

(the sin having been corrected,) to treat them tenderly? was unattended with danger; and he shows the advantage of the thing.

For he did this indeed even before, when he said, '* For out of much affliction and anguish of heart, I wrote unto you: not that ye should be made sorry, but that ye might know the love which I have toward you.''

(c. ii. 4.) And he does it also now, establishing this same point in more words.

And he said not, 'I regretted indeed before, but now I do not regret: ' but how? ''I regret not now, though I did regret.'

'Even if what I wrote,' he says, 'was such as to overstep the! e ee ee — a [due] measure of rebuke', and to cause me to regret; still the great advantage which has accrued from them doth not allow me to regret.'

And this he said, not as though he had rebuked them beyond due measure, but to heighten his praises of them.

'For the amendment ye manifested was so great,' saith he, 'that even if I did happen to smite you too severely insomuch that I even condemned myself, I praise myself now fromthe result.'

Just as with little children, when they have undergone a painful remedy, such as an incision, or cautery, or bitter physic, afterwards we are not afraid to sooth | them ; so also doth Paul.

'¢ ye sorrowed unto repentance.''

'¢ For ye were made sorry after a godly sort, that ye might suffer loss by us in nothing."'

Seest thou wisdom unspeakable? 'For had we not done this,' he says, 'we had done you damage.'

And he affirms that indeed which was well achieved to be theirs, but the damage his own, if indeed he had been silent.

For if they are likely to be corrected by a sharp rebuke, then, if we did not sharply rebuke, we should have done you damage; and the injury would not be with you alone, but also with us.

For just as he that gives not to the merchant what is necessary for his voyage, he it is that causeth the damage; so also we, if we did not offer you that occasion' of repentance, should have wrought you damage.

Seest thou that the not rebuking those that sin is a damage both to the master and to the disciple ?

Ver. 8, 9. '' For I see that that epistle made you sorry, though but for a season.

Now I rejoice not that ye were made sorry, but that ye were made sorry unto repentance."'

Having said, ''I donot regret,'' he tells the reason also; alleging the good that resulted from his letter ; and skillfully excusing himself by saying, ''though but for aseason.''

For truly that which was painful was brief, but that which was profitable was perpetual.

And what indeed followed naturally was to say, ' even though it grieved you for a season, yet it made you glad and benefited you forever.'

But he doth not say this: but before mentioning the [2.] Ver. 10.

'' For godly sorrow worketh repentance unto salvation, a repentance which bringeth no regret."'

'Therefore,' he says, 'though I did regret before I saw the fruit and the gain, how great they were, I do not regret now.'

For such a thing is godly sorrow.

And then he philosophizeth about it, showing that sorrow is not in all cases a grievous thing, but when it is worldly.

And what is worldly? If thou be in sorrow for 1« For,' Rec. Text [which is correct.

C.] 9 Oepamrevetv.

2 76 METPOV THS ETLTLLNTEWS.

"Tas adopuas.

HomILy XV.]

HOMILIES ON SECOND CORINTHIANS.

| Paul hath said he needeth not to adduce from other sources the proof of what he said, nor to bring forward those in the old histories who sorrowed, but he adduceth the Corinthians themselves ; and furnishes his proof from what they had done; that along with praises he might. both instruct them and the rather win them to himself. money, for reputation, for him that is departed, all these are worldly.

Wherefore also they work death.

For he that is in sorrow for reputation's sake feeleth envy and is driven oftentimes to perish: such sorrow was that which Cain sorrowed, such Esau.

By this worldly sorrow then he meaneth that which is to the harm of those that sorrow.

For only in respect to sins is sorrow a profitable thing ; as is evident in this way. He that sorroweth for loss of wealth repaireth not that damage; he that sorroweth for one deceased raiseth not the dead to life again; he that sorroweth for asickness, not only is not made well but even aggravates the disease: he that sorroweth for sins, he alone attains some advantage from his sorrow, for he maketh his sins wane and disappear.

For since the medicine has been prepared for this thing, in this case only is it potent and displays its profitableness ; and in the other cases is even injurious.

' And yet Cain,' saith one, ' sorrowed because he was not accepted with God.'

It was not for this, but because he saw his brother glorious in honor!; for had he grieved for this, it behoved him to emulate and rejoice with him ; but, as it was, grieving, he showed that his was a worldly sorrow.

But not so did David, nor Peter, nor any of the righteous.

Wherefore they were accepted, when grieving either over their own sins or those of others.

And yet what is more oppressive than sorrow? Still when it is after a godly sort, it is better than the joy in the world.

For this indeed ends in nothing ; but that '' worketh repentance unto salvation, a salvation that bringeth no regret.''

For what is admirable in it is this that one who had thus sorrowed would never repent, whilst this is an especial characteristic of worldly sorrow.

For what is more regretted than a true born son?

And what is a heavier grief than a death of this sort ? But yet those fathers who in the height of their grief endure nobody and who wildly beat themselves, after a time repent because they have grieved immoderately ; as having thereby nothing benefitted themselves, but even added to their affliction.

But not such as this is godly sorrow ; but it possesseth two advantages, that of not being condemned in that a man grieves for, and that this sorrow endeth in salvation ; of both which that is deprived.

For they both sorrow unto harm and after they have sorrowed vehemently condemn themselves, bringing forth this greatest token of having done it unto harm.

But godly sorrow is the reverse [of this]: wherefore also he said, '' worketh repentance unto salvation, a repentance that bringeth no regret."'

For no one will condemn himself if he have sorrowed for sin, if he have mourned and afflicted himself.

Which also when the blessed Ver.

11.

'*For behold,'' he saith, ' this: self-same thing, that ye were made sorry after a. godly sort, what earnest care it wrought in you.''

'For not only,' he saith, 'did your sorrow not cast you into that condemning of yourselves, as having acted idly in so doing; but it made you even more careful.'

Then he speaks. of the certain tokens of that carefulness ; «*Yea,'' what ''clearing of yourselves," towards. me.

'' Yea, what indignation'' against him that had sinned.

'' Yea, what fear.'' (ver. 11.) For so great carefulness and very speedy reformation was the part of men who feared exceedingly.

And that he might not seem to be exalting himself, see how quickly he softened it by saying, '' Yea, what longing,'' that towards me.

<< Yea, what zeal," that on God's behalf.

'' Yea, what avenging: '' for ye also avenged the laws of God that had been outraged.

''In every thing ye approved yourselves to be pure in the matter.''

Not only by not having perpetrated, for this was evident before, but also by not consenting? unto it.

For since he said in the former Epistle, '' and ye are puffed up ;''

(1 Cor. v. 2.) he also says here, 'ye have cleared yourselves of this suspicion also; not. only by not praising, but also by rebuking and being indignant.'

[3.] Ver.

12.

''So although I wrote unto you,'' I wrote '' not for his cause that did the wrong, nor for his cause that suffered the wrong.''

For that they might not say, Why then dost thou rebuke us if we were '' clear in the matter?'' setting himself to meet this even further above, and disposing of it beforehand', he said what he said, namely, '' I donot regret, though I) didv-regretiy...

"For,so far. sayssheyiS ami from repenting now of what I wrote then, that I repented then more than I do now when ye have approved' yourselves.

Seest thou again his vehemence and earnest contention, how he has turned around what was said unto the very opposite.

For what they thought would have made him recant® in confusion as_ having rebuked them hastily, by reason of their amendment; that he uses as a proof that it was right in him to speak freely.

For neither does he refuse afterwards to humor them fearlessly, when 2 guvydea@ar.

3 rpodtocxovmevos, 4 guveoTyaate.

® StaterpapOac, 1 \autrovTa.

{[ HomILy XV.

WORKS OF ST. CHRYSOSTOM.

he finds he can dothis. Forhe that said farther above such things as these, '' He that is joined to an harlot is one body," (1 Cor. vi. 16.) and, this is life, this comfort, this consolation to a teacher possessed of understanding ; the growth 3 of his disciples.

[4.] For nothing doth so declare him that beareth rule as paternal affection for the ruled.

For begetting alone constitutes not a father ; but after begetting, also loving.

But if where nature is concerned there is so great need of love, much more where grace is concerned.

In this way were all the ancients distinguished.

As many, for instance, as obtained a good report amongst the Hebrews, by this were made manifest.

So was Samuel shown to be great, saying, '' But God forbid that I should sin against God in ceasing to pray for you:"' (1

Sam. xli. 23.) so was David, so Abraham, so Elijah, and so each one of the righteous, those in the New Testament and those in the Old.

For so Moses for the sake of those he ruled left so great riches and treasures untold, '' choosing to suffer affliction with the people of God,"

(Heb. xi. 25.) and before his appointment was leader of the people * by his actions.

Wherefore also very foolishly did that Hebrew say to him, '' Who made thee a ruler and a judge over us ?'' (Exod. 11. 14.) What sayest thou? Thou seest the actions and doubtest of the title?

Just as if one seeing a physician using the knife excellently well, and succoring that limb in the body which was diseased, should say,

'« Deliver such an one to Satan for the destruction of the flesh,'' (1 Cor. v. 5.) and, '' Every sin thata man doeth is without the body,'' (1 Cor. vi. 18.) and such like things ; how saith he here,

''Not for his cause that did the wrong, nor for his cause that suffered the wrong ?''

Not contradicting, but being even exceedingly consistent with, himself.

How consistent with himself? Because it was a very great point with him to show the affection he bore towards them.

He does not therefore discard concern for him!, but shows at the same time, as I said, the love he had for them, and that a greater fear agitated him, [namely] for the whole Church.

For he had feared iest the evil should eat further, and advancing on its way should seize upon the whole Church.

Wherefore also he said, ''A little leaven leaveneth the whole lump."' (1 Cor. v. 6.) This however he said at the time; but now that they had well done, he no longer puts it so but differently: and implies indeed the same thing, but manages his expressions more agreeably, saying, '¢That our care for you might appear unto you.?"'

That is, 'that ye might know how I love you.'

Now this is thesame thing as the former, but being differently expressed seemed to convey another meaning. For [to convince thyself] that 'Who made thee a physician and ordered thee to use the knife?' 'Art, my good Sir 5, and thine own ailment.'

So too did his knowledge make him (i.e., Moses,) what he claimed to be.

For ruling is an art, not merely a dignity, and an art above all arts.

For if the rule of those without is an art and science superior to all other, much more this.

For this rule isas much better than that, as that than the rest; yea, rather, even much more.

And, if ye will, let us examine this argument more accurately.

There is an art of agriculture, of weaving, of building; which are both very necessary and tend greatly to preserve our life.

For others surely are but ancillary to these ; the coppersmith's, the carpenter's, the shepherd's.

But further, of arts themselves the most necessary of all is the agricultural, which was even that which God first introduced when He had formed man.

For without shoes and clothes it is possible to live; but without agriculture it is impossible.

And such they say are the Hamaxobii, the Nomads amongst the Scythians, and the Indian Gymnosophists.

For these troubled not themselves § with the arts of housebuilding, and weaving, and shoemaking, but it is the same, unfold his conception and thou wilt perceive the difference to be nothing.

< For because I love you exceedingly,' saith he, ' I was afraid lest ye should suffer any injury from that quarter, and yourselves succeed to that sorrow.'

As therefore when he says, ''Doth God take care for oxen?'' (1 Cor. ix. 9.) he doth not mean that He careth not, (for it is not possible for any existing thing to consist if deserted by the Providence of God :) but that He did not legislate primarily for oxen, so also here he means to say,

'IT wrote first indeed on your account, but secondly onhis also.

And I had indeed that love in myself,' he says, 'even independently of mine Epistle: but I was desirous of showing it both to you, and in a word to all, by that writing.'

13.

'* Therefore we have been comVer. forted."'

Since we both showed our care for you and have been wholly successful.

As he said also in another place, '' Now we live, if ye stand fast in the Lord ;'' (1 Thess. iii. 8.)and again, 'For what is our hope, or joy, or crown of rejoicing? are not even ye?'"' (ib. il. 19.)

For 3 éridocts.

* dnuaywyods.

5 & BéATLOTE.

§ ciacav.

1 i. e. the incestuous person.

2 [The true text of this clause is given in the Rev. Vers. your earnest care for us might be made manifest.'"' C.]

"That ee

HomiLy XV.]

HOMILIES ON SECOND CORINTHIANS.

need only that of agriculture.

Blush ye that have need of those arts that be superfluous, cooks, confectioners, embroiderers, and ten thousand other such people, that ye may live; blush ye that introduce vain refinements ! into life; blush ye who are unbelievers, before those barbarians who have no need of art.

For God made nature exceedingly independent, needing only a few things?.

However, I do not compel you nor lay it down for law that ye should live thus; but as Jacob asked.

And what did he ask?

'If the Lord will give me bread to eat and raiment to put on.'' (Gen. xxviii. 20.)

So also Paul commanded, saying, '' And having food and covering let us be therewith content."'

(1 Tim. vi. 8.) First then comes agriculture ; second, weaving; and third after it, building ; and shoemaking last of all; for amongst us at any rate there are many both servants and laborers who live without shoes.

These, therefore, are the useful and necessary arts.

Come, then, let us compare them with that of ruling.

For I have therefore brought forward these that are of all most important, that when it shall have been seen to be superior to them, its victory over the rest may be unquestioned.

Whereby then shall we show that it is more necessary than all?

Because without it there is no advantage in these.

And if you think good, let us leave mention of the rest and bring on the stage 3 that one which stands higher and is more important than any, that of agriculture.

Where then will be the advantage of the many hands of your laborers. if they are at war with one another and plunder one another's goods?

For, as it is, the fear of the ruler restrains them and protects that which is! wrought by them; but if thou take this away, in vain is their labor.

But if one examine accurately, he will find yet another rule which is the parent and bond of this.

What then may this be?

'That according to which it behoveth each man to control and rule himself, | chastising his unworthy passions, but both nourishing and promoting the growth of all the germs of virtue with all care. understanding ruleth himself; and this also the Apostle further denoted', saying, '' Wouldest thou have no fear of the power? do that which is good ;'' (Rom. xiii. 3.) speaking of him that ruleth himself.

[5.] Here, however, there is yet another rule, higher than the political rule.

And what is this?

That in the Church.

And this also itself Paul mentions, saying, '' Obey them that have the rule over you and submit to them ; for they watch in behalf of your souls as they that shall give account."' (Heb. xiii. 17.) For this rule is as much better than the political as heaven is than earth; yea rather, even much more.

For, in the first place, it considers principally not how it may punish sins committed, but how, they may never be committed at all; next, when committed, not how it may i'remove the deceased [member], but how they may be blotted out. And of the things of this life indeed it maketh not much account, but all its transactions are about the things in heaven.

'¢ For our citizenship® is in heaven.'' (Phil. iii.

20.) And our life is here, '' For our life," saith he, '' is hid with Christ in God.'' (Col. iii.

3.) And our prizes are there, and our race is for the crowns that be there.

For this life is not dissolved after the end, but then shineth forth the more.

And therefore, in truth, they who bear this rule have a greater honor committed to their hands, not only than viceroys but even than those themselves who wear diadems, seeing that they mould men in greater, and for greater, things.

But neither he that pursueth political rule nor he that pursueth spiritual, will be able well to administer it, unless they have first ruled themselves as they ought, and have observed with all strictness the respective lawsof their polity. For as the rule over the many is in a manner twofold, so also | is that which each one exerts over himself. And | again, in this point also the spiritual rule transcends the political, as what we have said proved.

But one may observe certain also of the arts imitating rule; and in particular, that of agriculture.

For just as the tiller of the soil is in a sort a ruler over the plants, clipping and keeping back ® some, making others grow and fostering them: just so also the best rulers punish and cut off such as are wicked and injure the many ; whilst they advance the good

}and orderly'.

For this cause also the Scripture likeneth rulers to vine-dressers.

For what though plants utter no cry, as in states the injured do? nevertheless they still show the wrong

| by their appearance, withering, straitened for iroom by the worthless weeds.

And like as | | For there are [these] species of rule; one, that whereby men rule peoples and states, regulating this the political life; which Paul denoting said, '' Let every soul be subject to the higher powers; for there is no power but of God."' (Rom. xiii. 1, 4.) Afterwards to show the advantage of this, he went on to say, that the ruler ''is a minister of God for good;'' and again, ''he is a minister of God, and avenger to execute wrath on hira that doeth evil."

A second there is whereby every one that hath 4 rapedyjAwcer.

5 conversation A. V.

SkwAvwv, others, coAovwr.

| 1 emceckecs.

* paTavoTexvias.

2 ef odAtywr.

3 ets wécov.

WORKS OF ST.

CHRYSOSTOM.

[Homity XV. the temporal ruler indeed says, 'If thou committest adultery, thou hast forfeited thy life,' but this, shouldst thou look with unchaste eyes, threatens the highest punishments.

For awful is this judgment court, and for the correction of soul, not of body only.

As great then as the difference between soul and body, is that which separates this rule again from that.

And the 'one indeed sitteth as judge of things that are wickedness is punished by laws, so truly here also by this art both badness of soil and degeneracy and wildness in plants, are corrected.

For all the varieties of human dispositions we shall find here also, roughness, weakness, timidity, forwardness!, steadiness?: and some of them through wealth? luxuriating unseasonably, and to the damage of their neighbors, and others impoverished and injured; as, for instance, when hedges are raised to luxuriance at the cost of the neighboring plants; when other barren and wild trees, running up to a great height, hinder the growth of those beneath them.

And like as rulers and kings have those that vex their rule with outrage and war; so also hath the tiller of the soil attacks of wild beasts, irregularity of weather, hail, mildew, great rain, drought, and all such things.

But these things happen in order that thou mayest constantly look unto the hope of God's aid.

For the other arts indeed hold their way* through the diligence of men as well; but this getteth the better as God determines the balance, and is throughout almost wholly dependent thereupon ; and it needeth rains from above, and the admixture of weathers, and, above all, His Providence.

'' For neither is he that planteth any thing, nor he that watereth, but God that giveth the increase.'' (1 Cor. 111. 7.) open; yea, rather, not of all these even, but of such as can be fully proved; and ofttimes moreover, even in these dealeth treacherously®, but this court instructeth those that enter it that He that judgeth in our case, will bring forward

'¢ all things naked and laid open,'' (Heb. iv. 13.) before the common theatre of the world, and that to be hidden will be impossible.

So that Christianity keeps together this our life far more than temporal' laws. For if to tremble about secret sins makes a man safer than to fear for such as are open ; and if to call him to account even for those offences which be less doth rather excite him unto virtue, than to punish the graver only ; then it is easily seen that this rule, more than all others, welds® our life together.

[6.] But, if thou wilt, let us consider also the mode of electing the rulers; for here too thou shalt behold the difference to be great.

For it is not possible to gain this authority by giving money, but by having displayed a highly virtuous character; and not as unto glory with men and ease unto himself, but as unto toils and labors and the welfare of the many, thus,

Here also there is death and life, and throes and procreation, just as with men.

For here happen instances both of being cut off, and of bearing fruit, and of dying, and of being born

(the same that was dead) over again, wherein the earth discourseth to us both variously and clearly of a resurrection.

For when the root beareth fruit, when the seed shooteth, is not the thing a resurrection?

And one might perceive (I say,) is he that hath been appointed inducted unto thisrule.

Wherefore also abundant is the assistance he enjoys from the Spirit.

And in that case indeed the rule can go no further than to declare merely what is to be done; but in a large measure of God's providence and wis-| this it addeth besides the help derived from dom involved in this rule, if one go over it| prayers and from the Spirit.

But further; in point by point.

But what I wished to say is| that case indeed is not a word about philosophy, that this [rule] is concerned with earth and | nor doth any sit to teach what a soul is, and what plants; but ours with care of souls.

And great | the world, and what we are to be hereafter, and as is the difference between plants and a soul;/ unto what things we shall depart hence, and so great is the superiority of this to that.

And the rulers of the present life again are as much inferior to that [rule], as it is better to have mastery over the willing than the unwilling. |

For this is alsoa natural rule; for truly in that case every thing is done through fear and by constraint ; but here, what is done aright is of choice and purpose.

And not in this point alone doth this excel the other, but in that it is notonly a rule, but a fatherhood,5 so to speak ; for it has the gentleness of a father; and whilst enjoining greater things, [still] persuades.

For how we shall achieve virtue.

| Howbeit of contracts and bonds and money, there is much speech, but of those things not a thought; whereas in the Church one may see that these are the subjects of every discourse.

Wherefore also with justice may one call it by all these names, a court of justice, and a hospital, and a school of philosophy, and a nursery of the soul, and a training course for that race that leadeth unto heaven.

Further, that this rule is also the mildest of all, even though requiring greater strictness, is plain from hence.

For the temporal ruler if he catch an _ adulterer 4 mporére.a.

2 Or, healthiness.

* xomo@vra.

{guviotavrat.

SsarporTys.

§ rpoddorns.

7 €€wOev.

8 guyxporet.

HomIiLy XVI.]

HOMILIES ON SECOND CORINTHIANS.

Sstraightway punishes him.

And _ yet what is the advantage, of this?

For this is not to destroy the passion, but to send away the soul with its wound upon it.

But this ruler, when he hath detected, considers not how he shall avenge, but how extirpate the passion. For thou indeed dost the same thing, as if when there was a disease of the head, thou shouldest not stay the disease, but cut off the head.

But I do not thus: but I cut off the disease.

And I exclude him indeed from mysteries and hallowed precincts; but when I have restored him

I receive him back again, at once delivered from that viciousness and amended by his repentance.

'And how is it possible,' saith one, 'to extirpate adultery?'

It is possible, yea, very possible, if a man comes under these laws.

For the Church is aspiritual bath, which wipeth away not filth of body, but stains of soul, by its many methods of repentance.

For thou, indeed, both if thou let a man go unpunished hast made him worse, and if thou punish hast sent him away uncured: but I neither let him go unpunished, nor punish him, as thou, but both exact a satisfaction which becomes me, and set that right which hath been done.

Wilt thou learn in yet another way how that thou indeed, though Grawing swords and displaying flames to them that offend, workest not any considerable cure; whilst I, without these things, have conducted them to perfect health ?

But no need have I of arguments or words, but I bring forth earth and sea, and human nature itself, [for witnesses.] And inquire, before this court held its sittings, what was the condition of human affairs; how, not even the names of the good works which now are done, were ever heard of.

For who braved death? who despised money? who was indifferent to glory? who, fleeing from the turmoils of life!, bade welcome to mountains and solitude, the mother of heavenly wisdom? where was at all the name of virginity?

For all these things, and more than these, were the good work of this judgment court, the doings of this rule.

Knowing these things then, and well understanding that from this proceedeth every benefit of our life, and the reformation of the world, come frequently unto the hearing of the Divine words, and our assemblies here, and the prayers.

For if ye thus order yourselves, ye will be able, having displayed a deportment worthy of heaven, to obtain the promised good things ; which may all we obtain, through the grace and love towards men of our Lord Jesus Christ, to Whom be glory for ever and ever.

Amen.

Viele eer oa EN ee 2a Wis a 28 And in your comfort, we joyed the more exceedingly ing rather for Titus than for them.

'Yes,' he replies, 'it is, for I joyed not so much for his cause as for yours.'

Therefore also he subjoins the reason, saying, '' because his bowels were refreshed by you all.''

He said not, 'he,' but ''his bowels ;'' thatis, 'his love for you.'

And how were they refreshed ? '' By all.''

For this too is a very great praise. for the joy of Titus, because his spirit hath been refreshed by you all.

SEE again how he exalts their praises, and showeth their love.

For having said, '1 was pleased that my Epistle wrought so much and that ye gained so much,' for 'I rejoice," he saith, '' not that ye were made sorry, but that ye were made sorry unto repentance ;'' and having shown his own love, for he saith, Ver. 14. '' For if in anything I have gloried to him on your behalf."'

It is high praise when the teacher boasted, for he saith, '' I was not put toshame.''

J therefore rejoiced, because ye showed yourselves to be amended and proved my words by your deeds.

So that the honor accruing to me was twofold ; first, in that ye had made progress; next, in that I was not found to fall short of the truth.

'¢ Though I wrote unto you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that our care for you might be made manifest to you:'' again he mentioneth another sign of their good will, which bringeth them great praise and showeth the genuineness of their affection.

For, ''in your comfort?,'' he saith, '' we joyed the more exceedingly for the joy of Titus.'"'

And yet this is no sign of one that loveth them exceedingly ; rejoicVer. 14. '* But as we spake always to you in 2In the R. T. the words "'in your comfort"? are connected with what precedes, not what follows them.

[The Rev. Vers. adopts Chrysostom's connection but changes the pronoun from the second person to the first, reading ''in our comfort ''.

> , €v MéEgw.

WORKS OF ST. CHRYSOSTOM.

[ Homity XVI.

rebuke, I have no apprehension of your being alienated ; or again to boast, I fear not to be convicted of falsehood; or to praise you as obeying the rein, or as loving, or as full of zeal,

I have confidence in you.

I bade you cut off, and ye did cut off; 1 bade you receive, and ye did receive ; I said before Titus that ye were great and admirable kind of people and knew to reverence teachers: ye proved these things true by your conduct.

And he learnt these things notso much from me as from you.

At any rate when he returned, he had become a passionate lover of you: your behavior having surpassed what he had been told.' truth, so our glorying also which I made before Titus was found to be truth."

Here he alludes to something further.

As we spake all things among you in truth, (for it is probable that he had also spoken to them much in praise of this man!,) so also, what we said of you to Titus has been proved true.

Ver. 15.

'* And his inward affection? is more abundant toward you."'

What follows is in commendation of him, as exceedingly consumed with love and attached to them.

And he said not 'his love.'

Then that he may not appear to be flattering, he everywhere mentions the causes of his affection ; in order that he may, as I said, both escape the imputation of flattery and the more encourage them by making the praise redound unto them, and by showing that it was they who had infused into him the beginning and ground of this s) great love.

For having said, '' his inward affection 1s more abundant toward you;'' he added, [2.] Chap. viii. ver. 1. '* Moreover, brethren, we make known to you the grace of God which hath been given in the Churches of Macedonia."'

Having encouraged them with these encomiums, he again tries exhortation.

For on this account he mingled these praises with his rebuke, that he might not by proceeding from rebuke to exhortation make what he had to say ill received; but having soothed their ears, might by this means pave the way for his exhortation.

For he purposeth to discourse of almsgiving ; wherefore also he saith beforehand, ''I rejoice that in everything Iam of good courage concerning you ;'' by their past good works, making them the more ready to this duty also.

And he said not at once, ' Therefore give alms,' but observe his wisdom, how he draws from a distance and from on high the preparation for his discourse.

For he says, ''I make known to you the grace of God which hath been given in the Churches of Macedonia.''

For that they might not be uplifted he calleth what they did 'Whilst he remembereth the obedience of you all.''

Now this both shows that Titus was grateful to his benefactors, seeing he had returned, having them all in his heart, and continually remembereth them, and beareth them on his lips and in his mind; and also is a greater distinction to the Corinthians, seeing that so vanquished they sent him away.

'Then he mentions their obedience also, magnifying their zeal: wherefore also he addeth these words, '¢ How with fear and trembling ye received him.'"'

Not with love only, but also with excessive honor.

Seest thou how he bears witness to a twofold virtue in them, both that they loved him as a father and had feared him asa ruler, neither for fear dimming love, nor for love relaxing fear.

He expressed this also above, '' That ye sorrow after a godly sort, what earnest care it wrought in you; yea what fear, yea what longing."'

''erace;'' and whilst relating what others did he worketh greater zeal in them by his encomiums on others.

And he mentions together two praises of the Macedonians, or rather three ; namely, that they bear trials nobly; and that they know how to pity ; and that, though poor, they had displayed profuseness in almsgiving, fcr their property had beenalso plundered. And when he wrote his Epistle to them, it was as signifying this that he said, '' For ye became imitators of the Churches of God which are in Judea, for ye also suffered the same things of your own countrymen, even as they did of the Jews. "'

(1 Thess. 11. 14.) Hear what he said afterwards in writing to the Hebrews, '' For yc took joyfully the spoiling of your possessions.''

(Heb. x. 34.) But He calls what they did ' grace,"' not in order to keep them humble merely; but both to provoke them to emulation and to prevent what he said from proving invidious.

Wherefore he also added the name of ' brethren'' so as to undermine all envious feeling; for he is about to praise them in high-flown

Ver. 16. 'I rejoice therefore, that in every thing Iam of good courage concerning you. "'

Seest thou that he rejoiceth more on their account; 'because,' he saith, 'ye have in no particular shamed your teacher, nor show yourselves unworthy of my testimony.'

So that he joyed not so much for Titus' sake, that he enjoyed so great honor; as for their own, that they had displayed so much good feeling. For that he may not be imagined to joy rather on Titus' account, observe how in this place also he states the reason.

As then he said above, ''If in anything I have gloried to him on your behalf J was not put to shame;

'"' so here also, '' In everything I am of good courage concerning you.'"'

'Should need require me to 1 ji. e. Titus.

2Gr. doweds.

HomILy XV1i.]

HOMILIES ON SECOND CORINTHIANS.

terms. having said, '' J make known to you the grace of God,'' he said not ' which hath been given in this or that city,' but praiseth the entire nation, saying, ''in the Churches of Macedonia.'"'

Then he details also this same grace.

Ver. 2. ''Howthat in much proof of affliction the abundance of their joy."

Listen, at least, to his praises.

For deep,'' that is, 'their great and unspeakable,'

''poverty,'' showed their '' liberality.''

But he said not ' showed,' but '' abounded; "' and he said not 'liberality,' but 'riches of liberality ;'' that is, an equipoise to the greatness of | their poverty, or rather much outweighing it, was the bountifulness they displayed.

Then he even explains this more clearly, saying, Seest thou his wisdom?

For he says not first, that which he wishes; but another thing before it, that he may not seem to do this of set purpose}, but to arrive at it by a different connection.

'In much proof of affliction.''

This was what he said in his Epistle to the Macedonians themselves, '' Ye became imitators of the Lord, having received the word in much affliction, with joy of the Holy Ghost;'' and again, '' From you sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place, your faith to God-ward is gone forth.''

(1 Thess. 1.6, 8.) But what is, 'in much proof of affliction the abundance of their joy?''

Both, he says, happened to them in excess ; both the affliction and the joy.

Wherefore also the strangeness was great that so great an excess of pleasure sprang up to them out of affliction.

For in truth the affliction not only was not the parent of grief, but it even became unto them an occasion of gladness ; and this too, though it was ''great.'?

Now this he said, to prepare them to be noble and firm in their trials.

For they were not merely afflicted, but so as alsoto have become approved by their patience: yea rather, he says not by their patience, but what was more than patience,

Ver. 3.

'* For according to their power, I bear witness.'"'

'Trustworthy is the witness.

<''And beyond their power.'' That is, it '' abounded unto the riches of their liberality.'' Orrather, he makes this plain, not by this expression alone, but also by all that follows ; for he says, '' of their own accord.''

Lo! yet another excessiveness.

Ver. 4. '* With much intreaty.''

Lo! yeta third and a fourth.

<'' Praying us.''

Lo! even a fifth.

And when they were in affliction and in poverty.

Here are a sixth and seventh.

And they gave with excessiveness.

'Then since this is what he most of all wishes to provide for in the Corinthians' case, namely, the giving deliberately, he dwells especially upon it, saying, '' with much intreaty,'' and '' praying us."

'We prayed not them, but they us.'

Pray us what?

'* That the grace? and the fellowship in the ministering to the saints.''

Seest thou how he again exalts the deed, calling it by venerable names.

For since they were ambitious of spiritual gifts!, he calls it by the name grace that they might eagerly pursue it; and again by that of '' fellowship,'' that they might learn that they receive, not give only.

' This therefore they intreated us,' he says, 'that we would take upon us such a ministry','

Ver..5. ''And"' this, '*not as we hoped."

This he says with reference both to the amount and to their afflictions.

' For we could never have hoped,' he says, ' that whilst in so great affliction and poverty, they would even have urged us and so greatly intreated us."

He showed also their carefulness of life in other respects, by saying, '¢joy.''

And neither said he ' joy "' simply, but '' abundance of joy," for it sprang up in them, great and unspeakable.

[3-] '*And their deep poverty abounded unto the riches of their liberality."'

Again, both these with excessiveness.

For as their great affliction gave birth to great joy, yea, ''abundance of joy,'' so their great poverty gave birth to great riches of alms.

For this he showed, saying, ''abounded unto the riches of their liberality.''?

For munificence is determined not by the measure of what is given, but by the mind of those that bestow it.

'' But first they gave their own selves to the Lord, and to us by the will of God."

'For in everything their obedience was beyond our expectations; nor because they showed mercy did they neglect the other virtues,' '' but first gave themselves to the Lord."

What is, ''gave themselves to the Lord?"

'They offered up [themselves]; they showed themselves approved in faith ; they displayed much fortitude in their trials, order, goodness, love, in all things both readiness and zeal.'

What means, ''and to usP?''

'They were tractable to the rein, loved, obeyed us ; both Wherefore he nowhere says, ' the richness of the gifts,' but ''the riches of their liberality."'

Now what he says is to this effect ; 'their poverty not only was no impediment to their being bountiful, but was even an occasion to them of abounding, just as affliction was of feeling joy.

For the poorer they were, the more munificent they were and contributed the more readily.'

Wherefore also he admires them exceedingly, for that in the midst of so great poverty they had displayed so great munificence.

For '' their 2 yapiv.

3 CnAwTat.

4Literally, spzrzzs.

5 [Critical authority is altogether in favor of the text of this clause which is adopted in the Rev. Vers.

Lémityses.

WORKS OF ST. CHRYSOSTOM.

[Homiry XVI. fulfilling the laws of God and bound unto us| the grace of God bestowed on the Churches of by love.'

And observe how here also he again | Macedonia ;'' and now, ''they of their own shows their earnestness!, saying, '' gave them-| accord, praying us with much intreaty in regard selves to the Lord.''

They did not in somejof this grace and fellowship:'' and again, things obey God, and in some the world ; but]

'' that as he had begun, so he wouid also finish in all things Him ; and gave themselves wholly | in you this grace also."' unto God.

For neither because they showed| [5.] For this is a great good and a gift of mercy were they filled up with senseless pride, |

God; and rightly done assimilates us, so far as but displaying much lowlymindedness, muchj may be, unto God; for such an one' is in the obedience, much reverence, much _ heavenly| highest sense a man. A certain one, at least, wisdom, they so wrought their almsdeeds also. | giving a model of a man has mentioned this, for But what is, ''by the will of God?''

Since| '' Man,'"' saith he, ''is a great thing; and a he had said, they '' gave themselves to us,'' | merciful man is an honorable thing."' (Prov. xx, yet was it not ''to us,'' after the manner of|6. LXX.)

Greater is this gift than to raise men, but they did this also according to the|the dead.

For far greater is it to feed Christ mind of God. when an hungered than to raise the dead by the [4.] Ver. 6. ''Insomuch that we exhorted |name of Jesus: for in the former case thou Titus, that as he made a beginning before, so} doest good to Christ, in the latter He to thee. he would also complete in you this grace; And the reward surely comes by doing good, also?.'' not by receiving good.

For here indeed, in the And what connexion is there here ? Much; | case of miracles I mean, thou art God's debtor; and closely bearing on what went before.;in that of almsgiving, thou hast God for a 'For because we saw them vehement,' he says, | debtor.

Now it is almsgiving, when it is done 'and fervent in all things, in temptations, in| with willingness, when with bountifulness, almsgiving, in their love toward us, in the; when thou deemest thyself not to give but to purity otherwise of their life: in order that ye| receive, when done as if thou wert benefitted, too might be made their equals, we sent Titus.'|as if gaining and not losing; for so this were Howbeit he did not say this, though he implied) not a grace.

For he that showeth mercy on it.

Behold excessiveness of love.

'For though|another ought to feel joyful, not peevish. intreated and desired by them,' he says, 'we| For how is it not absurd, if whilst removing were anxious about your state, lest by any|another's downheartedness, thou art thyself means ye should come short of them.

Where-|downhearted? for so thou no longer sufferest it to fore also we sent Titus, that by this also being| be alms.

For if thou art downhearted because stirred up and put in mind, yemight emulate the | thou hast delivered another from downheartedMacedonians.'

For Titus happened to be there} ness, thou furnishest an example of extreme when this Epistle was writing.

Yet he shows|cruelty and inhumanity; for it were better that he had made a beginning in this matter! not to deliver him, than so to deliver him. before Paul's exhortation ; '' that as he had made | And why art thou also downhearted at all, O a beginning before,'' he says.

Wherefore also|man? for fear thy gold should diminish?

If he bestows great praise on him ; for instance, | such are thy thoughts, do not giveatall: if thou in the beginning [of the Epistle] ; '' Because I} art not quite sure that it is multiplied for thee found not Titus my brother, I had no relief for|in heaven, do not bestow.

But thou seekest the my spirit: '' (chap. il. 13.) and here all those | recompense here.

Wherefore?

Let thine alms things which he has said, and this too itself. | be alms, and not traffic.

Now many have inFor this also is no light praise, the having}deed received a recompense even here; but begun before even: for this evinces a warm! have not so received it, as if they should have and fervent spirit.

Wherefore also hesent him, |an advantage over those who received it not infusing? amongst them in this also a very great; here; but some of them as being weaker than imcentive unto giving, the presence of Titus.

|they ought, because they were not so strongly On this account also he extols him with praises, | attracted by the things which are there.

And wishing to endear him more exceedingly to the | as those who are greedy, and ill-mannered®, and Corinthians.

For this too hath a great weight | slaves of their bellies, being invited to a royal unto persuading, when he who counsels is upon | banquet, and unable to wait till the proper time, intimate terms.

And well does he both once just like little children mar their own enjoyment, and twice and thrice, having made mention of; by taking food beforehand and stuffing themalmsgiving, call 'it grace,' now indeed saying, | selves with inferior dishes: even so in truth do

"'Moreover, brethren, I make known to you|these who seek for and receive [recompense] aes S énriracw 4 rovTo, in sense equivalent to OTovovTos.

See Dr. Field's Index 2 év vay St. C. ecg vuas, R. T., [which is the true text.

C.] to Hom. on St. Matt. on the word odros.

3 cvriOeis 5 amecpoKaAot.

HomiLy XVII]

HOMILIES ON SECOND CORINTHIANS.

here, diminish their reward there.

Further, | own, dost thou work and be at cost in what is when thou lendest, thou wishest to receive thy | another's, so as to lose both thy toil and thy principal after a longer interval, and perhaps| wages and to suffer the extremest punishment ? even not to receive it at all, inorder that by the} Do not so, I beseech thee; but seeing we are delay thou mayest make the interest greater ; | by nature sojourners, let us also be so by choice ; but, in this case, dost thou ask back immedi-|that we be not there sojourners and dishonored ately; and that too when thou art about to be|and cast out.

For if we are set upon being citinot here, but there forever; when thou art|zens here, we shall be soneither here nor there; about not to be here to be judged, but to render | but if we continue to be sojourners, and live in thine account ? And if indeed one were build-|such wise as sojourners ought to live in, we ing thee mansions where thou wert not going to/shall enjoy the freedom of citizens both remain, thou wouldest deem it to be a loss;|here and there.

For the just, although but now, desirest thou here to be rich, whence | having nothing, will both dwell here amidst all possibly thou art to depart even before the even- | men's possessions as though they were his own; ing?

Knowest thou not that we live in a for-}and also, when he hath departed to heaven, eign land, as though strangers and sojourners ? | shall see those his eternal habitations.

And he Knowest thou not that it is the lot of sojourners | shall both here suffer no discomfort, (for none to be ejected when they think not, expect not?| will ever be able to make him a stranger that which is also our lot.

For this reason then, | hath every land for his city ;) and when he whatsoever things we have prepared, we leave | hath been restored to his own country, shall rehere.

For the Lord does not allow us to re-!ceive the true riches.

In order that we may ceive them and depart, if we have built houses, | gain both the things of this life and of that, if we have bought fields, if slaves, if gear, if any | let us use aright the things we have.

For so shall other such thing.

But not only does He not|we be citizens of the heavens, and shall enjoy allow us to take them and depart hence, but} much boldness; whereunto may we all attain, doth not even account to thee the price of them, | through the grace and love towards men of our

For He forwarned thee that thou shouldest not | Lord Jesus Christ, with Whom to the Father build, nor spend what is other men's but thine | with the Holy Ghost, be glory and power for own.

Why therefore, leaving what is thine| ever.

Amen.

MO Pe YO x VEE

21 OR AVAL. 7.

Therefore that! ye abound? in every thing; in faith] he might draw them on to the same diligence and utterance, and knowledge, and in all earnest- | jn these things also. ness.

Ver. 8. *'I speak not by way of commandment."

SEE again his exhortation accompanied with commendations, greater commendations.

And he said not, 'that ye give,' but ''that ye abound ; in faith,'' namely, of the gifts, and See how constantly he humors them, how he avoids offensiveness, and is not violent nor compulsory; or rather what he says hath both these, with the inoffensiveness of that which is uncompelled.

For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says, 'sin utterance,'' the word of wisdom, and '<knowledge,'' namely, of the doctrines, and ''in all earnestness,'' to the attaining of all other virtue.

''And in your love,'"' that, namely of which I have before spoken, of which I have also made proof.

'¢T speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love."'

'That ye may abound in this grace also."'

Seest thou that for this reason it was that he began by those praises, that advancing forward

'Not as doubting it,' (for that is not what he would here imply,) ' but to make it approved, display it and frame it unto greater strength.

SS 1 ds, R. T. domep.

For I therefore say these things that I may pro2 meprooevnte, R. T. meptooevete.

[There is no reason for following Chrysostom in his variation from the common text. C.] voke you to the same forwardness.

And I

CHRYSOSTOM.

[Homity XVII.

WORKS: OF'ST.

mention their zeal to brighten, to cheer, to stimulate your inclinations.'

Then from this he proceeded to another and a greater point.

For he lets slip no mode of persuasion, but moves heaven and earth! in handling his argument.

For he exhorted them both by other men's praises, saying, Ye know '' the grace of God which hath been given in the Churches of Macedonia;'' and by their own, '' therefore that ye abound in everything, in utterance and knowledge.''

For this hath power to sting man more that he falls short of himself, than that he does so of others.

Then he proceeds afterwards to the head and crown of his persuasion. witness to the Thessalonians, that ''of their own accord with much intreaty,' they had prosecuted this giving of alms; he is desirous of showing of these also that this good work is their own.

Wherefore he said, '' not only to do, but also to will,'' and not '' begun,"' but ''begun before, a year ago.'' Unto these things therefore I exhort you, whereunto ye beforehand bestirred yourselves with all forwardness.

Ver. 11.

'* And now also ye have completed® the doing of it.''

He said not, ye have done it, but, ye have put a completion to it, '¢ That as there was the readiness to will, so also [there may be] the completion also out of your ability."'

Ver. 9. ''For ye know the grace of our!

Lord, that though He was rich, yet for our sakes He became poor, that we through His poverty might become rich."'

That this good work halt not at readiness but receive also the reward that follows upon deeds. fi2:]:Verser 2s 'For. if, the-readinessus, there; it is acceptable according as a man hath, not according as he hath not."'

'For have in mind,' says he, ' ponder and consider the grace of God and do not lghtly pass it by, but aim at realizing? the greatness of it both as to extent and nature', and thou wilt grudge nothing of thine.

He emptied Himself of His glory that ye, not through His riches but through His poverty, might be rich.

If thou believest not that poverty is productive of riches, have in mind thy Lord and thou wilt doubt no longer.

For had He not become poor, thou wouldest not have become rich.

For this is the marvel, that poverty hath made riches rich.'

And by riches here he meaneth the knowledge of godliness, the cleansing: away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposeth to bestow.

And all these things accrued to us through His poverty.

What poverty?

Through His taking flesh on Him and becoming man and suffering what He suffered.

And yet he owed not this, but thou dost owe to Him.

See wisdom unspeakable.

In that (having pointed out those who were doing beyond their power, I mean the Thessalonians, and having praised them for this and said, ''I bear them record that even beyond their power ;'') he exhorteth the Corinthians to do only '' after"' their power, leaving the example to do its own work ; for he knew that not so much exhortation, as emulation, inciteth unto imitation of the like; wherefore he saith, '' For if the readiness is there, it is acceptable according as a man hath, not according as he hath not."

'Fear not,' he means, 'because I have said these things, for what I said was an encomium upon their munificence®, but God _ requires things after a man's power,'

'' according as he hath, not according as he hath not.''

For the word ''is acceptable,'' here implies 'is required.'

And he softens' it greatly, in confident reliance upon this example, and as winning them more surely by leaving them at liberty.

Wherefore also he added, Vero r374¢°HorLysays not sthis; thate,ormers may be eased, and ye distressed."

Ver. to.

'' And herein I give yout my advice for your profit.'

See how again he is careful to give no offence and softens down what he says, by these two things, by saying, ''I give advice," and, 'for your profit."' ' For, neither do compel and force you,' says he, 'or demand it from unwilling subjects ; nor do I say these things with an eye so much to the receivers' benefit as to yours.'

Then the instance also which follows is drawn from themselves, and not from others.

And yet Christ praised the contrary conduct in the widow's case, that she emptied out all of her living and gave out of her want.

(Mark xii. 43.) But because he was discoursing to Corinthinians amongst whom he chose to suffer hunger; '' for it were good for me rather to die, than that any man should make my glorying void; '' (1 Cor. ix. 15. )he therefore uses a tempered exhortation, praising indeed those who had done beyond their power, but For since he had borne this| not compelling these to do so; not because he

Who were the first to make a beginning a year ago, not only to do, but also to will.

See how he shows both that themselves were willing, and had come to this resolution without persuasion.

1 ravTa KLVvEC 9 otoxacacde.

3 don Kai HALKy 'St. Chrysostom inserts tuiv, and for rovTo yap Uuty oumpéper reads, mpods Td Vuwv cvudepor.

5 émereAcoate.

The 7extus Receptus gives émteAéoate, which appears to be required in what follows.

[The aorist seems to be peculiar to Chrysostom.

C.] § didotiutas.

T Numatver.

HomiLy XVII.)

HOMILIES ON SECOND CORINTHIANS.

did not desire it, but because they were some-| more, in return; he tries by a further considerwhat weak.

For wherefore doth he praise those, | ation to make them forward, showing that if because ''in much proof of affliction the abund-| they did not give of their substance to others, ance of their joy and their deep poverty abound- | they would not gain anything by gathering all ed unto the riches of their liberality: '' and} together within.

And he adduces an ancient because they gave '' beyond their power?"' is; story, thus saying, it not very evident that it is as inducing these}

Ver. 15.

'' As it is written, He that gatheralso to this conduct ? So that even if he appears'ed much had nothing over, and he that gathto permit a lower standard ; he doth so, that by | ered little had no lack."' it he may raise them to this.

Consider, for; Now this happened in the case of the manna. instance, how even in what follows he is' For both they that gathered more, and they that covertly preparing the way for this.

For having gathered less, were found to have the same said these things, he added, quantity, God in this way punishing insatiableVer. 14.

'* Your abundance being a supply|ness.

And this he said at once both to alarm for their want.'' them by what then happened, and to persuade

For not only by the words he has before used | them never to desire to have more nor to grieve but by these also, he is desirous of making the|at having less.

And this one may see happencommandment light.

Nor yet from this con-|ing now in things of this life not in the manna sideration alone, but from that of the recom-jonly.

For if we all fill but one belly, and live pense also, again he maketh it easier; and uttereth | the same length of time, and clothe one body ; higher things than they deserve, saying, '' That} neither will the rich gain aught by his abundthere may be equality at this time, and their | ance nor the poor lose aught by his poverty. abundance '' a supply '' for your want.'"'

Now| [3.] Why then tremblest thou at poverty? what is it that he saith?

' Ye are flourishing! in| and why pursuest thou after wealth?

'I fear,' money ; they in life? and in boldness towards| saith one, 'lest I be compelled to go to other

God.'

Give ye to them, therefore, of the money | men's doors and to beg from my neighbor.' which ye abound in but they have not; that ye| And I constantly hear also many praying to this may receive of that boldness wherein they are| effect, and saying, 'Suffer me not at any time rich and ye are lacking.'

See how he hath|to stand in need of men?'

And I laugh excovertly prepared for their giving beyond their; ceedingly when I hear these prayers, for this power and of their want.

' For,' he saith,'if thou | fear is even childish.

For every day and in desirest to receive of their abundance, give| every thing, so to speak, do we stand in need of thine abundance; but if to win for thyself

|of one another.

So that these are the words of the whole, thou wilt give of thy want andj/an unthinking and puffed up spirit, and that beyond thy power.'

He doth not say this,|doth not clearly discern the nature of things. however, but leaves it to the reasoning of his | Seest thou not that all of us are in need one of hearers ; and himself meanwhile works out his| another? The soldier of the artisan, the artisan object and the exhortation that was meet, add-| of the merchant, the merchant of the husbanding in keeping with what appeared, the words, !man, the slave of the free man, the master of that ''there may be equality at this time.''|the slave, the poor man of the rich, the rich

How equality? You and they mutually giving! man of the poor, he that worketh not of him your superabundance, and filling up your wants. | that giveth alms, he that bestoweth of him that And what sort of equality is this, giving spiritual | receiveth.

For he that receiveth alms supplieth things for carnal? for great is the advantage on|a very great want, a want greater than any. For that side; how then doth he call it '' equality ?"' | if there were no poor, the greater part of our either in respect of each abounding and wanting, |salvation would be overthrown, in that we doth he say that this [equality] takes place; or|should not have where to bestow our wealth. So else in respect of the present life only.

And} that even the poor man who appears to be more therefore after saying '' equality,'' he added, '' at | useless than any is the most useful of any.

But this time.''

Now this he said, both to subdue|if to be in need of another is disgraceful, it the high-mindedness of the rich, and to show | remains to die; for it is not possible for a man that after our departure hence the spiritual | to live who is afraid of this.

'But,' saith one, possess the greater advantage.

For here indeed | 'I cannot bear btows arched [in scorn.]'

Why we all enjoy much equality of honor; but then} dost thou in accusing another of arrogance, there will be a wide distinction and a very great | disgrace thyself by this accusation? for to be superiority, when the just shine brighter than | unable to endure the inflation of a proud soul is the sun.

Then since he showed that they were; arrogant.

And why fearest thou these things, to be not only giving, but also receiving, and| and tremblest at these things, and on account

Tin en we et ne Tem wee) Of these things which are*worthy of no account, ite Holinesstor ATS | dreadest poverty also ? For if thou be rich, thou

WORKS OF ST. CHRYSOSTOM.

(Homiry XVII,

stand in need one of another.

Push not therefore thy philosophy beyond the mean. ' But,' saith one, 'I cannot bear a man that is entreated often and complieth not.'

And _ how shall God bear thee who art entreated by Him, and yet obeyest not ; and entreated too in things that advantage thee?

'' For we are ambassadors on behalf of Christ,' (2 Cor. v. 20.) saith he, ''as though God were entreating by us; be ye reconciled unto God.''

' And yet, lam His servant,' saith he.

And what of that? For when thou, the servant, art drunken, whilst He, the Master, is hungry and hath not even necessary food, how shall thy name of servant stand thee in stead?

Nay, this itself will even the more weigh thee down, when thou indeed abidest in a threestoried dwelling whilst He owns not even a decent shelter; when thou [liest] upon soft couches whilst He hath not even a pillow.

'But,' saith one, 'I have given.'

But thou oughtest not to leave off so doing.

For then only wilt thou have an excuse, when thou hast not what [to give], when thou possessest nothing ; but so long as thou hast, (though thou have given to ten thousand, ) and there be others hungering, there is no excuse for thee.

But when thou both shuttest up corn and raisest the price, and devisest other unusual tricks of traffic; what hope of salvation shalt thou have henceforth?

Thou hast been bidden to give freely to the hungry, but thou dost not give at a suitable price even.

He emptied Himself of so great glory for thy sake, but thou dost not count wilt stand in need of more, yea of more and meaner.

For just in proportion to thy wealth dost thou subject thyself to this curse.

So ignorant art thou of what thou prayest when thou askest for wealth in order to be in need of no man; just as if one having come to a sea, where there is need both of sailors and a ship and endless stores of outfit, should pray that he might be in need of nothing at all.

For if thou art desirous of being exceedingly independent of every one, pray for poverty; and [then] if thou art dependent on any, thou wilt be so only for bread and raiment; but in the other case thou wilt have need of others, both for lands, and for houses, and for imposts, and for wages, and for rank, and for safety, and for honor, and for magistrates, and those subject to them, both those in the city and those in the country, and for merchants, and for shopkeepers.

Do you see that those words are words of extreme carelessness? For, in a word, if to bein need one of another appears to thee a dreadful thing, [know that] it is impossible altogether to escape it; but if thou wilt avoid the tumult, (for thou mayest take refuge in the waveless haven of poverty, ) cut off the great tumult of thy affairs, and deem it not disgraceful to be in need of another ; for this is the doing of God's unspeakable wisdom.

For if we stand in need one of another, yet even the compulsion of this need draweth us not together unto love; had we been independent, should we not have been untamed wild beasts? Perforce and of compulsion God hath subjected us one to another, and every day we are in collision! one with another.

And had He removed this curb, who is there who would readily have longed after his neighbor's love ?

Let us then neither deem this to be disgraceful, nor pray against it and say, 'Grant us not to stand in need of any one; ' but let us pray and say, 'Suffer us not, when we are in need, to refuse those who are able to help us.'

It is not the standing in need of others, but seizing the things of others, that is grievous.

But now we have never prayed in respect to that nor said, Him deserving even of a loaf; but thy dog is fed to fulness whilst Christ wastes with hunger ; and thy servant bursteth with surfeiting whilst thy Lord and his is in want of necessary food.

And how are these the deeds of friends?

'' Be be reconciled unto God," (2 Cor. v. 20.) for these are [the deeds] of enemies and such as are in hostility.

[4.] Let us then think with shame on the great benefits we have already received, the great benefits we are yet to receive.

Andif a poor man come to us and beg, let us receive him with much good will, comforting, raising him up with [our] words, that we ourselves also may meet with the like, both from God and from men.

'' For whatsoever ye would that they should do unto you, do ye also unto them."'

(Mat. vii. 12.) Nothing burdensome, nothing offensive, doth this law contain.

'What thou wouldest receive, that do,' it saith.

The return is equal.

And it said not, 'what thou wouldest not receive, that do not,' but what is more.

For that indeed is an abstinence from evil things, but this is a doing of good things, in which the other is involved. Also He said not 'Grant me not to covet other men's goods; ' but to stand in need, this we think a fit subject of deprecation?.

Yet Paul stood in need many times, and was not ashamed ; nay, even prided himself upon it, and praised those that had ministered to him, saying, '' For ye sent once and again to my need;'' (Phil. iv. 16.) and again, 'I robbed other Churches, taking wages of them that I might minister unto you.''

(2 Cor. xi. 8.) It is no mark therefore of a generous temper, but of weakness and of a low minded and senseless spirit, to be ashamed of this.

For it iseven God's decree that we should 'that do ye also wish, but do, to them.'

And what is the advantage?

'' This is the Law and 1 gvyxpovd eda.

2 ameuKtaiov.

Homity XVIII.]

HOMILIES ON SECOND CORINTHIANS.

the Prophets.'' shown thee ? Then show mercy. Wouldest thou Wouldest thou have mercy, demned and art henceforth without any excuse, on the ground of ignorance and of not knowing what ought to be done.

Wherefore, I beseech you, having set up this law in ourselves for ourselves, and reading this that is written so clearly and succinctly, let us become such to our neighbors, as we would have them be to ourselves; that may we both enjoy present immunity', and obtain the future good things, though the grace and love towards men of our

Lord Jesus Christ, with Whom tothe Father, together with the Holy Spirit, be glory, power, honor, now and for ever, and world without end.

Amen. obtain forgiveness?

Then grant it.

Wouldest thou not be evil spoken of?

Then speak not evil.

Longest thou to receive praise?

Then bestow it.

Wouldest thou not be wronged?

Then do not thou plunder.

Seest thou how He shows that virtue is natural, and that we need no external laws nor teachers?

For in the things we wish to receive, or not to receive from our neighbors, we legislate unto ourselves.

So that if thou wouldest not receive a thing, yet doest it, or if thou wouldest receive it, yet doest it not, thou art become self-conFO UMGL UN ext Ve Tah. atCORi Villy 16. from others.

And having mentioned the grace of God, he doth not leave the whole to be God's; again, that by this also he may win them unto greater love, having said that he was stirred up from himself*also.

For, '' being very earnest, he went forth of his own accord,"

But thanks be to God, Which put! the same earnest care for you into the heart of Titus.

AGAIN he praises Titus.

For since he had discoursed of almsgiving, he afterwards discourseth also of those who are to receive the money from them and carry it away.

For this was of aid?towards this collection, and towards increasing the forwardness of the contributors.

For he that feels confidence as to him that ministereth 3, and suspects not those who are to be receivers, gives with the fuller bountifulness.

And that this might be the case then also, hear how he commends those that had 'he seized at the thing, he rushed upon the treasure, he considered your service to be his own advantage; and because he loved you exceedingly, he needed not the exhortation I gave; but though he was exhorted by me also, yet it was not by that he was stirred up; but from himself and by the grace of Ged.'

Ver. 18.

'' And we have sent together with him the brother whose praise in the Gospel is spread through all the Churches." come for this purpose, the first of whom was

Titus.

Wherefore also he saith, '' But thanks be to God, Which put (literally, ' gave') the same earnest care into the heart of Titus.''

What is ''the same?''

Which he had also in respect to the Thessalonians, or '' the same'' with me.

And mark here wisdom.

Showing this to be the work of God, healso gives thanks to Him that gave, so as to incite by this also.

And who is this brother?

Some indeed say, Luke, because of the history which he wrcte, but some, Barnabas; for he calls the unwritten preaching also Gospel.

And for what cause does he not mention their names; whilst he both makes Titus known (vid. also ver. 23.) by name, and praises. him for his cooperation in the Gospel, (seeing that he was so useful that by reason of his absence even Paul could do nothing great and noble; for, '' because I found not Titus my brother, I had no relief for my spirit,''-—c. il. 13.) and for his love towards them, (for, saith he, ''his inward affection is more abundant towards you; ''—c. vil. 15.) and for his zeal in this matter ('' for,'' he saith,

'For if God stirred him up and sent him to you, He asks through Him.

Think not therefore that what has happened is of men.'

And whence is it manifest that God incited him?

Ver. 17.

'' For indeed he accepted our exhortation, but being himself very earnest, he went forth of his own accord."'

Observe how he also represents him as fulfilling his own part, and needing no prompting '¢of his own accord he went'')?

But these he neither equally commends, nor mentions by name?

What then is one to say?

Perhaps 1 [The author here has the aorist, but elsewhere has the present participle which seems to be better sustained, and is adopted in the Revi Vers. C.] 3 adeias.

4 oixobey 2 guveBaaddreTo.

3 Or, 'in respect to that which is ministered.'

WORKS OF ST. CHRYSOSTOM.

[Homiry XVIII. they did not know them; wherefore he does | «to the glory of the same Lord, and your readinot dwell upon their praises because as yet they | ness ?"'

'That both God may be glorified and | ye may become the readier, they who are to had had no experience of them, but only says so much as was sufficient for their commendation unto them (i.e. the Corinthians, ) and to their escaping all evil suspicion.

However, let us see on what score he eulogizes this man himself also.

On what score then does he eulogize?

First, praising him from his preaching ; that he not only preached, but also as he ought, and with the befitting earnestness.

For he said not, ' he preaches and proclaims the Gospel,' but, '' whose praise is in the Gospel.''

And that he may not seem to flatter him. he brings not one or two or three men, but whole Churches to testify to him, saying, '' through all the churches.'""

Then he makes him respected also from the judgment of those that had chosen him.

And this too is no light matter.

Therefore after saying, '' Whose praise in the Gospel is spread through all the churches,"' he added, receive this money being of proved character, and no one? able to engender any false suspicion against them.

'Therefore we sought out such persons, and entrusted not the whole to one person only, that he might escape this suspicion also; but we sent both Titus and another with him.

Then to interpret this same expression, '¢to the glory of the Lord and your ready mind :'' he added, d Ver. 20. '' Avoiding this, that any man should blame us in the matter of this bounty which is ministered by us."' e ea ea a o What can this be which is said? A thing worthy of the virtue of Paul; and showing the greatness of his tender care and his condescension.

'For,' he says, 'that none should suspect us, nor have the slightest cavil against us, as though we purloined aught of the money placed in our hands; therefore we send such persons, and not one only, but even two or three.

Seest thou how he clears them of all suspicions?

Not on account of the Gospel, nor of their having been chosen merely; but also, from their being persons of proved character,

(and for this very reason) having been chosen, that they might not be suspected.

And he said not 'that ye should not blame,' but 'that no other person should.'

And yet it was on their account that he did this; and he implied as much in saying, ''to the glory of the same

Lord, and your readiness :'' however, he does not wish to wound them; and so expresses himself differently, C Oe eee Ver. 19. '* And not only so."'

What is, ''and not only so?''

* Not only on this account,' he says, 'is respect due to him, that he is approved as a preacher and is praised by all.' a e '¢ But he was also appointed by the churches. along with us."'

Whence it seems to me, that Barnabas is the person intimated.

And he signifies his dignity to be great, for he shows also for what office he was appointed.

For he saith, '¢''To travel with us in the matter of this grace which is ministered by us.''

Seest thou how great are these praises of him?

He shone as a preacher of the Gospel and had all the churches testifying to this.

He was chosen by us; and unto the same office with Paul, and everywhere was partner with him, both in his trials and in his dangers, for this is implied in the word

'¢ Avoiding this.'?

And he is not satisfied with this either, but by what he adds, soothes again, saying, '<TIn the matter of this bounty which is ministered by us,'' and mingling his severity with '<travel.'' But what is,'' with this grace which is ministered by us?'' Soas to proclaim the word, he means, and to preach the Gospel; or to minister also in respect of the money; yea rather, he seems to me to refer to both of these.

Then he adds, | praise.

For that they might not feel hurt, and say, 'Is he obliged then to eye us stealthily, and are we so miserable as ever to have been suspected of these things?'

Providing a correction against this too, he says, ' the money sent by you is of large amount, and this abundance, that is, the large amount of the money, is enough to afford suspicion to the evil-minded had we not offered that security'.'

'To the glory of the same Lord, and toshow your readiness!.''

What he means is this:

'We thought good,' he says, ' that he should be chosen with us and be appointed unto this work,

| so as to become a dispenser and a minister of the sacred money.'

Nor was thisa little matter.

For, '' Look ye out,'"' it saith, '' from among you seven men of good report;'"'

(Acts vi. 3.) and he was chosen by the churches, and there was a vote of the whole people taken.

What is, Ver. 21. For '' we take thought for things, honorable not only in the sight of the Lord, but also in the sight of men."'

What can compare with Paul? For he said not, ' Perdition and woe to him who chooses to suspect anything of the kind: so long as my conscience does not condemn me, I waste not a a [The Rev. Vers. adoptsa reading which omits same before Lord's, and puts or for your. ] 2 Or 'nothing.'

3 tHv aodhadrciav.

HOMILIES ON SECOND CORINTHIANS.

HomiLy XVIII. ]

you. For they also,' he saith, 'are our brethren, and, thought on those who suspect.'

Rather, the weaker they were, the more he condescended.

For it is meet not to be angry with, but help, him that is sick.

And yet from what sin are we so removed as he was from any such suspi- | cion? For not even a demon could have suspected that blessed saint of this unfaithfulness.

'The messengers of the Churches,''' that is, sent by the Churches.

Then, which is greater than all, '«The glory of Christ ;'' for to Him is referred whatever shall be done to them.

' Whether then ye wish to receive them as brethren, or as Apostles of the Churches, or as acting for the glory of Christ; ye have many motives for good will towards them.

For on behalf of Titus, I have to say, that he is both '' my partner,'' and a lover of you; on behalf of these, that they are '' brethren,'' that they are ''the messengers of the churches," that they are "the glory of Christ.''

Seest thou that it is plain from hence also, that they were of such as were unknown to them?

For otherwise he would have set them off by those things with which he had also set off Titus, namely, his love towards them.

But whereas as yet they were not known to them, ' Receive them,' he says, 'as brethren, as messengers of the churches, as acting for the glory of Christ.'

On which account he adds ; But still although so far removed from that evil suspicion, he does everything and resorts to every expedient!, so as not to leave a shadow even to those who might be desirous in any way? of suspecting something wrong; and he avoids not only accusations, but also blame and the slightest censure, even bare suspicion.

[2.] Ver. 22. '' And we have sent with them ~ our brother.''

Behold, again he adds yet another, and him also with an encomium ; both his own judgment, and many other witnesses [to him].

'¢Whom,"' saith he, ''we have many times proved earnest in many things, but now much more earnest.''

And having praised him from his own good works, he extols him also from his love towards them; and what he said of Titus, that '' being very earnest he went forth of his own accora ;'' this he says of this person also, saying, ''but.now much more earnest ;'' laying up beforehand for them the seeds of [the proof of their] love toward the Corinthians.

Ver. 24.

'' Wherefore show ye unto them, to the person* of the churches, the proof of your love, and of our gloryirz on your behalf.''

'Now show,' he saith, 'how ye love us; and how we do not lightly nor vainly beast in you: and this ye will show, if ye show forth love towards them.'

'Then he also makes his words more solemn, by saying, '' unto the person of the churches.'?

He means, to the glory, the honor, of the churches.

'For if ye honor them, ye have honored the churches that sent them.

For the honor passeth not to them alone, but aiso to those that sent them forth, who ordained them, and more than these, unto the glory of God.'

For when we honor those that minister to Him, the kind reception® passeth unto Him, unto the common body of the churches.

Now this too is no light thing, for great is the potency of that assembly.

And then, after having showed forth their virtue, he exhorts them also on their behalf, saying,

Ver. 23.

'* Whether any inquire about Titus; he is my partner and my fellow-worker to youward."

' Tf,' | What is, '' Whether about Titus ?"' says he, 'it be necessary to say any thing, this

I have to say,' ''that he is my partner and fellow-worker to youward.''

For he either means this; or, 'if ye will do anything for Titus, ye will do it unto no ordinary person, for he is ''my partner.""'

And whilst appearing to be praising him, he magnifies them, showing them to be so disposed towards himself as that it were sufficient ground of honor amongst them that any one should appear to be his '' partner.''

But, nevertheless, he was not content with this, but he also added another thing, saying, '' fellow-worker to youward."'

Not merely '' fellow-worker,''

'but in matters concerning you, in your progress, in your growth, in our friendship, in our zeal for you ;' which last would avail most especially to endear? him unto them.

[3.] Certain it is at least that the prayer of the churches loosed Peter from his chains, opened the mouth of Paul; their voice in noslight degree equips those that arrive unto spiritual rule.

Therefore indeed it is that both he who is going to ordain calleth at that time for their prayers also, and that they add their votes and assent by acclamations which the initiated know : for it is not lawful before the uninitiated to unbare all things.

But there are occasions in which there is no difference at all between the priest and those under him ; for instance, when we are

'¢ Or our brethren : '' ' or whether you wish,' he says, 'to hear any thing about the others: they too have great claims to be commended to 4 is mpdcwmov.

A. V. 'before,' but St. Chrysostom seems to understand the words, 'unto the person of.' [Nearly all expositors take the phrase to mean "in the face (or presence) of the churches."' C.] 1 mpaywareveTar.

2 ndv omwoovv.

3 oliket@oat.

5 ra THS EVpHELas.

WORKS OF ST. CHRYSOSTOM.

[HomiLty XVIII.

we divided, when so great® things unite us ; why are we torn asunder?

For we are compelled again to bewail the same things, which I have lamented often.

The state in which we are calls for lamentation ; so widely are we severed from each other, when we ought to image the conjunction? of one body.

For in this way will he that is greater, be able to gain even from him that is less.

For if Moses learnt from his father-in-law somewhat expedient which himself had not perceived, (Exod. xviii. to partake! of the awful mysteries; for we are | all alike counted worthy of the same things: not as under the Old Testament [when] the priest ate some things and those under him others, and it was not lawful for the people to partake of those things whereof the priest partook.

But not so now, but before all one body is set and one cup.

And in the prayers also, one may observe the people contributing much.

For in behalf of the possessed, in behalf of those under penance, the prayers are made in common both by the priest and by them; and all say one prayer, the prayer replete with pity. Again when we exclude from the holy precincts those who are unable to partake of the holy table, it behoveth that another prayer be offered, and we all alike fall upon the ground, and all alike rise up.

Again, in the most awful mysteries themselves, the priest prays for the people and the people also pray for the priest; for the words, '' with thy spirit,'' are nothing else than this.

The offering of thanksgiving again is common : for neither doth he give thanks alone, but also all the people.

For having first taken their voices, next when they assent that it is 14, &c.) much more in the Church may this happen.

And how then came it that what he that was an unbeliever perceived, he that was spiritual perceived not?

'That all those of that time might understand that he was a man; and though he divide the sea, though he cleave the rock, he needeth the influence of God, and that those acts were not of man's nature, but of God's power.

And so let another rise up and speak; and so now, if such and such an one doth not say expedient things, let another rise up and speak ; though he be an inferior, yet if he say somewhat to the purpose®, confirm his opinion ; and even if he be of the very meanest, do not show him disrespect.

For no one of these is at so great a distance from his neighbor, as Moses' father-in-law was from him, yet he disdained not to listen to him, but even admitted his opinion, and was persuaded, and recorded it; and was not ashamed to hand down the circumstances to history; casting down [so] the pride of the many.

Wherefore also he left this story to the world? engraven as it were on a pillar, for he knew that it would be useful to many.

Let us then not overlook those who give us behoveful counsel, even though they be of the meaner sort, nor insist that those counsels prevail which we have ourselves introduced ; but whatever shall appear to be best, let that be approved by all.

For many of duller sight have perceived things sooner than those of acute vision, by means of diligence and attention.

And say not, '' why dost thou call me to council, if thou hearkenest not to what I say?"

These accusations are not a counsellor's, but a despot's.

For the counsellor hath only power to speak his own opinion; but if something else appear more profitable, and yet he will carry his own opinion into effect, he is no longer a counsellor but a despot, as I said.

Let us not, then, act in this manner; but having freed our souls from all arrogancy and pride, let us consider, not how our counsels only may stand, but how that opinion which is best may prevail, even though it may not have been

'¢meet and right so to do,'' then he begins the thanksgiving.

And why marvellest thou that the people any where utter aught with the priest, when indeed even with the very Cherubim, and the powers above, they send up in common those sacred hymns?

Now I have said all this in order that each one of the laity also may be wary', that we may understand that we are all one body, having such difference amongst ourselves as members with members ; and may not | throw the whole upon the priests but ourselves also so care for the whole Church as for a body common to us.

For this course will provide for our® greater safety, and for your greater growth unto virtue.

Here, at least, in the case of the Apostles, how frequently they admitted the laity to share in their decisions.

For when they ordained the seven, (Acts vi. 2, 3.) they first communicated with the people ; and when Peter ordained Matthias, with all that were then present, both men and women.

(Acts i. 15, &c.) For here' is no pride of rulers nor slavishness in the ruled; but a spiritual rule, in this particular usurping® most, in taking on itself the greater share of the labor and of the care which is on your behalf, not in seeking larger honors.

For so ought the Church to dwell as one house; as one body so to be all disposed ; just as therefore there is both one

Baptism, and one table, and one fountain, and one creation, and one Father.

Why then are Ss fe eS ey 1 Literally, ' enjoy.' v 4 The" reading of this passage has for the first time been rendered sound by Mr. Field's labors.

6 Or, so many. ovvaderav 8 ray guVTEAOUYTWY.

9 tm Biw.

See Wisdom x. 8. for this use of the word.

4 i. e., in the Church.

| 5 rAeoveKTOvCa.

HOMILIES ON SECOND CORINTHIANS.

HomiLy XIX.] brought forward by us.

For no light gain will be ours, even though we should not have discovered what behoveth, if ourselves accepted what has been pointed out by others; and abundant is the reward we shall receive from God, and so too shall we best attain to glory.

For as he is wise that speaketh that which is behoveful, so shall we that have accepted it, ourselves also reap the praise of prudence and of candor.

'Thus if both houses and states, thus too if the Church be ordered, she will receive a larger increase!; and so too shall we ourselves, having thus best ordered our present lives, receive the good things to come: whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, to Whom be glory for ever and ever.

Amen. aL COIN Ee bes Vint Gale 20

BE COR IX

st.

For as touching the ministering to the saints, it is superthou his wisdom of purpose?

He exhorted them by others' example, the Macedonians, for, he says, '' I make known to you the grace of God which hath been given in the Churches of Macedonia.''

He exhorted them by their own, for he saith, '*' who were the first to make a beginning a year ago not only to do, but also to will.''

He exhorted them by the Lord's, for ''ye know'"' he saith, '' the grace of our Lord, that though He was rich, yet for our sakes He became poor.''

(ibid. g.) Again he retreats upon that strong main point, the conduct of others.

For mankind is emulous.

And truly the example of the Lord ought to have had most power to draw them over: and next to it, the [consideration] of the recompense: but because they were somewhat weak, this draws them most.

For nothing does so much as emulation.

But observe how he introduces it in a somewhat novel way.

. For He did not say, 'Imitate them ;' but what ? fluous for me to write to you.

TuHouGH he had said so much about it, he says here, '' It is superfluous for me to write to you.'' And his wisdom is shown notonly in this, that though he had said so much about it, he saith,

'¢it is superfluous for me to write to you,'' but in that he yet again speaketh of it.

For what he said indeed a little above, he said concerning those who received the money, to ensure them the enjoyment of great honor: but what he said before that, (his account of the Macedonians, that ''their deep poverty abounded unto the riches of their liberality,'' and all the rest,) was concerning loving-kindness and almsgiving.

But nevertheless even though he had said so much before and was going to speak again, he says, ''it is superfluous for me to write to you.''

And this he does the rather to win them to himself.

For a man who has so high a reputation as not to stand in need even of advice, is ashamed to appear inferior to, and come short of, that opinion of him.

And he does this often in accusation also, using the rhetorical figure, omission, for this is very effective.

For the judge seeing the magnanimity of the accuser entertains no suspicions even.

For he argues, 'he who when he might say much, yet saith it not, how should he invent what is not true?'

And he gives occassion to suspect even more than he says, and invests himself with the presumption of a good disposition.

This also in his advice and in his praises he does.

For having said, ''It is superfluous for me to write to you,'' observe how he advises them.

<< And your zeal has stirred up very many."'

What sayest thou? A little before thou saidst, [they did it] '' of their own accord, beseeching us with much entreaty,'' how then now,' your zeal?''

'Yes,' he saith, 'we did not advise, we did not exhort, but we only praised you, we only boasted of you, and this was enough to incite them.''

Seest thou how he rouses them each by the other, these by those, and those by these, and, along with the emulation, has intermingled also a very high encomium. Then, that he may not elate them,he follows it up ina tempered tone, saying, '' Your zeal hath stirred up very many.''

Now consider what a thing it is that those who have been the occasion to others of this munificence, should be themselves behind

'¢ For I know your readiness of which I glory on your behalf to them of Macedonia.''

Now it | !

| Ebuets 'hand in this contribution. was a great thing that he even knew it himself, but much greater, that he also published it to others: for the force it has is greater: for they

Therefore he did not say, 'Imitate them,' for it would not have kindled so great an emulation, but how ? ' They would not like to be so widely disgraced.

Seest | +: cixovowovmern.

CHRYSOSTOM.

[HomiLy XIX.

WORKS(ORSE

not to contribute quickly ; consider how great it were to contribute either not at all, or less than behoved.

Then he lays down what would thereupon follow, in terms at once gentle and pungent, thus saying, '' We, (that we say not ye,) should be put to shame.'' And he tempers it again, saying, ''in this confidence'' not as making them more listless, but as showing that they who were approved in all other respects, ought in this one also to have great fearlessness. have imitated you; see then that ye the teachers appear not inferior to your desciples.'

And see how, whilst stirring up and inflaming them still more, he feigns to be standing by them, as if espousing their party in some rivalry and contention. their own accord, with much entreaty they came to us, insomuch that we exhorted Titus, that as he had made a beginning before, so he would complete this grace;'' so also he says here, For, as he said above, '' Of| [2.} Ver. 5. ''I thought it necessary therefore to entreat the brethren, that they would make up beforehand this your bounty, that the same might be ready, as a matter of bounty and not of extortion.?"'

Ver. 2..§°Por, this) cause «haves L-sentathe brethren that our glorying on your behalf may not be made void."'

Seest thou that he is in anxiety and terror, lest he should seem to have said what he said only for exhortation'ssake?

' But because so it is,' saith he, ''I have sent the brethren; '' 'so earnest am Ion your behalf,'

'' that our glorying may not be made void.'"'

And he appears to make himself of the Corinthians' party throughout, although caring for all alike.

What he says is this; 'lam very proud of you, I glory Again, he resumed the subject in a different manner: and that he may not seem to be saying these things without object, he asserts that the sole reason for this journey was, that they might not be put to shame.

Seest thou how his words, '' It is superfluous for me to write,"' were the beginning of advising?

You see, at least, how many things he discourses concerning this ministering.

And along with this, one may further remark that, (lest he should seem to contradict himself as having said, 'It is superfluous,"' yet discoursing at length about it, ) he passed on unto discourse of quickness and largeness and forwardness [in contributing, ] by this means securing that point also.

For these three things he requires.

And indeed he moved these three main points even at the first, for when he says, ''In much proof of affliction the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality,'"' he says nothing else than that they contributed both much and gladly and quickly ; and that not only did not giving much pain them, but not even being in trials, which is more grievous than giving.

And the words, '¢they gave themselves to us;'' these also show both their forwardness and the greatness of their faith.

And here too again he treats of those heads.

For since these are opposed to [each other,] munificence and forwardness, and one that has given much is often sorrowful, whilst another, that he may not be sorry, gives less ; observe how he takes care for each, and with the wisdom which belongs to him.

For he did not say, 'it is better to give a little and of free choice, than much of necessity; ' because he wished them to contribute both much and of free choice ; but how saith he? before all, I boasted even unto them!, so that if ye be found wanting, I am partner in the shame.'

And this indeed he says under limitation, for he added, '¢ In this respect,'' not, in all points;

'¢ That even as I said, ye may be prepared."'

'For I did not say, 'they are purposing,' but 'allis ready; and nothing is now wanting on their part.

This then,' he says, 'I wish to be shown by your deeds.'

Then he even heightens the anxiety, saying, Ver. 4. '* Lest by any means if there come with me any from Macedonia, we, (that we say not ye,) should be put toshame in this confidence | tators he has arrayed against them are many,

The shame is greater when the spec- | even those same persons who had heard [his boasting.] And he did not say, 'for I am bringing with me Macedonians ;' 'for there are

Macedonians coming with me;' lest he should seem to do it on purpose; but how [said he ?]

'¢Lest by any means, if there come with me any from Macedonia?''

'For this may happen,' he says, 'it is matter of possibility.'

For thus he also made what he said unsuspected, but had he expressed himself in that other way, he

-would have even made them the more contentious. spiritual motives only, but from human ones as well.

'For,' says he, 'though you make no great account of me, and reckon confidently on my excusing you, yet think of them of Macedonia,'

''lest by any means, if they come and find you;'' and he did not say 'unwillingly,' but '' unprepared,' not havSee how he leads them on, not from, ''that they might make up beforehand this your bounty, that the same might be ready as a matter of bounty', and not extortion.

He | ing got all completed.

But if this be a disgrace, 2 This verse, as given by Chrysostom, varies somewhat from the Received Text.

3 A blessing, evdoyiav 1 i.e. them of Macedonia.

HomILy XIX.]

HOMILIES ON SECOND CORINTHIANS.

begins first with that which is pleasantest and | but also adds a prayer, as his wont is to do, lighter ; namely, the ' not of necessity,' for, it is '*bounty'' he says.

Observe how in the form of his exhortation he represents at once the fruit as springing up, and the givers as filled with blessing.

And by theterm employed he won them over, for no one gives a blessing with pain.

Yet neither was he content with this ; but added, '' not as of extortion.''

'Think not,' he says, 'that we take it as extortioners, but that we may be the cause of a blessing unto you.'

For extortion belongs to the unwilling, so that whoso giveth alms unwillingly giveth of extortion.!

Then from this he passed on again unto that, the giving munificently. saying, Ver. 8. ''And may God, that is able, fulfill all grace towards you."'

By this prayer he takes out the way a thought which lay in wait against' this liberality and which is now also an hinderance to many.

For many persons are afraid to give alms, saying, 'Lest perchance I become pocr,'

'lest perchance I need aid from others."

To do away with this fear then, he adds this prayer, saying, May 'He make all grace abound towards you.''

Not merely fulfil, but ''make it abound.''

And what is ''make grace abound?''

'Fill you,' he means, 'with so great things, that ye may be able to abound in this liberality.'

Ver. 6. '' But this I say:'' that is, along with this I say also that.

What P '(He that soweth sparingly, shall reap also sparingly ; and he that soweth bountifully shall reap also bountifully.'?

And he did not say niggardly, but a milder expression, employing the the name of the sparing.

And he called the thing sowing ; that thou mightest at once look unto the recompense, and having in mind the harvest, mightest feel that thou receivest more than thou givest.

Wherefore he did not say, 'He that giveth,' but '' He that soweth : '"' and he said not ' ye, if ye sow,' but made what he said general.

Neither did he say, 'largely,' but '' bountifully,'" which is far greater than this.

And again, he betakes himself to that former point of gladness ; saying, '¢That ye, having always all sufficiency in every thing, may abound to every good work."'

Observe, even in this his prayer, his great philcsophy.

He prays not for riches nor for abundance, but for all sufficiency.

Nor is this all that is admirable in him; but that as he prayed not for superfluity, so he doth not press sore on them nor compel them to give of their want, condescending to their weakness; but asks for a '' sufficiency,'' and shows at the same time that they ought not to abuse the gifts received from God.

'' That ye may abound,'' he saith, '¢to every good work.''

'It is therefore,' saith he, 'I ask for this, that ye may bestow on others also.'

Yet) he "did not: say, * bestow,"

«but 'abound.'

For in carnal things he asks for a sufficiency for them, but in spiritual things for abundance even; not in almsgiving only, but in all other things also, '' unto every gocd work."'

'Then he brings forward unto them the prophet for a counsellor, having sought out a testimony inviting them to bountifulness, and says, Ver. 7. '' Let each man do according as he hath purposed in his heart.''?

For a man when left to himself, does a thing more readily than when compelled.

Wherefore also he dwells upon this: for having said, '' according as he is disposed,'' he added, ''Not grudgingly, nor of necessity.''

And neither was he content with this, but he adds a testimony from Scripture also, saying,

Versg.

(GAs it is written; He hath scattered abroad, he hath given to the poor ; His righteousness abideth for ever."

'*For God loveth a cheerful giver.''

Seest thou how frequently he lays this down?

'I speak not by commandment : "' and, '' Herein This is the import of ''abound;"' for the words, ''he hath dispersed abroad,'' signify nothing else but the giving plentifully.

For if the things themselves abide not, yet their results abide.

For this is the thing to be admired, that when they are kept they are lost; but when dispersed abroad they abide, yea, abide for ever.

Now by ''righteousness,'' here, he means love towards men.

For this maketh righteous, consuming sins like a fire when it is plentifully poured out.

I give®my advice :'' 'and, ''as a' matter of bounty, and not as of extortion,'' and again,

'not grudgingly, nor of necessity ; for God loveth a cheerful giver.'"'

In this passage I am of opinion that a large [giver] is intended ; the Apostle however has taken it as giving with readiness.

For because the example of the Macedonians and all those other things were enough to produce sumptuousness, he does not say many things on that head, but upon giving without reluctance.

For if it is a work of virtue, and yet all that is done of necessity is shorn of its reward?, with reason also he labors at this point.

And he does not advise merely, [3.] Let us not therefore nicely calculate, but sow with a profuse hand.

Seest thou not how much others give to players and harlots?

Give at any rate the half to Christ, of what they give to dancers.

As much as they give of ostentaot | > A. V. "God is able to, &c.'"' [which gives the true text.

* vpoppovrvTa 1 Literally, ezveth extortion.

2 UmotéuveTac.

CHRYSOSTOM.

(Homity XIX,

WORKS OF ST.

ness: or he who had the table of a Sybarite, and was full of ten thousand disorders?

Very plainly the former.

Therefore let us seek nothing more than this, if we would at once live luxuriously and healthfully: and let us set these boundaries to sufficiency.

And let him that can be satisfied with pulse and can keep in good health, seek for nothing more; but let him who is weaker and requires to be dieted with garden herbs, not be hindered of this.

But if any be even weaker than this and require the support of flesh in moderation, we will not debar him from this either.

For we do not advise these things, to kill and injure men but to cut off what is superfluous; and that is superfluous which is more than we need.

For when we are able even without a thing to live healthfully and respectably, certainly the addition of that thing is a superfluity. tion to those upon the stage, so much at any rate givethou untothe hungry.

For they indeed even clothe the persons of wantons! with untold gold; but thou not even with a threadbare garment the flesh of Christ, and that though beholding it naked.

What forgiveness doth this deserve, yea, how great a punishment doth it not deserve, when he indeed bestoweth so much upon her that ruineth and shameth him, but thou not the least thing on Him that saveth thee and maketh thee brighter?

But as long as thou spendest it upon thy belly and on drunkenness and dissipation?, thou never thinkest of poverty: but when need is to relieve poverty, thou art become poorer than any body.

And when feeding parasites and flatterers, thou art as joyous as though thou hadst fountains to spend from'; but if thou chance to see a poor man, then the fear of poverty besets thee.

Therefore surely we shall in that day be condemned, both by ourselves and by others, both by those that have done well and those that have done amiss.

For He will say to thee, 'Wherefore wast thou not thus 'magnanimous in things where it became thee?

But here is a man who, when giving to an harlot, thought not of any of these things ; whilst thou, bestowing upon thy Master

Who hath bid thee ''not be anxious'' (Matt. vi.

25. ), art full of fear and trembling.'

And what forgiveness then shalt thou deserve ?

For if a man who hath received will not overlook, but will requite the favor, much more will Christ.

For He that giveth even without receiving, how will He not give after receiving?

'What then,' saith one, 'when some who have spent much come to need other men's help?'

Thou speakest of those that have spent their all; when thou thyself bestowest not a farthing.

Promise to strip thyself of every thing and then ask questions about such men ; but as long as thou art a niggard and bestowest little of thy substance, why throw me out excuses and pretenses?

For neither am I leading thee to the lofty peak of entire poverty* but for the present I require thee to cut off superfluities and to desire a sufficiency alone.

Now the boundary of sufficiency is the using those things which it is impossible to live without.

No one debars thee from these; nor forbids thee thy daily food.

I say food, not feasting; raiment, not ornament®.

Yearather, if one should enquire accurately, this is in the best sense feasting.

For, consider.

Which should we say more truly feasted, he whose diet was herbs, and who was in sound health and suffered no uneasi- > e ee [4.] Thus let us think also in regard of clothing and of the table and of a dwelling house and of all our other wants; and in every thing inquire what is necessary.

For what is superfluous is also useless.

When thou shalt have practised living on what is sufficient ; then if thou hast a mind to emulate that widow, we will lead thee on to greater things than these.

For thou hast not yet attained to the philosophy of that woman, whilst thou art anxious about what is sufficient.

For she soared higher even than this; for what was to have been her support ; that she cast in, all of it.

Wilt thou then still distress thyself about such things as be necessary; and dost thou not blush to be vanquished by a woman ; and not only not to emulate her, but to be left even of her far behind?

For she did not say the things we say, 'But what, if when I have spent all I be compelled to beg of another?' but in her munificence stripped herself of all she had.

What shall we say of the widow in the Old Testament in the time of the prophet Elias?

For the risk she ran was not of poverty, but even of death and extinction, and not her own only, but her children's too.

For neither had she any expectation of receiving from others, but of presently dying.

< But,' saith one, 'she saw the prophet, and that made her munificent.'

But do not ye see saints without number?

And why do I speak of saints ?

Ye see the Lord of the prophets asking an alms, and yet not even so do ye become humane ; but though ye have coffers spewing® one into another, do not even impart of your superfluity.

What sayest thou?

Was he a prophet that came to her, and did this persuade her to so great a magnanimity?

'This of itself deserves much admiration, that she was persuaded of his being a great and wonderful person.

For how was it she did not say, as it would have been 1 GratptComevwv.

2 aowriav.

7 and myyoav Samraverv.

4 axTnuogvrys ' Chrys. rtpopiv, ov tpvdinv Aéyw. oxerdgpata, ov KadAwmiopara, with a manifest play on the words.

8 épevydmeva.

E EE E E EE ee pe . .

2 —_

HomiLy XIX.]

HOMILIES ON SECOND CORINTHIANS.

likely that a barbarian woman and a foreigner| heaven exists, though a hell is threatened, would have reasoned, 'If he were a prophet, he} though ( which is greater than all) God hath would not have begged of me.

If he were aj wrought such great things for us and is made friend of God, He would not have neglected | glad and rejoiceth over such things, sink back him.

Be it that because of sins the Jews suffer |supinely.2, Not so, I beseech you: but let us this punishment: but whence, and wherefore, |

'' scatter abroad,'' let us '' give to the poor'' as doth this man suffer?'

But she entertained | we ought to give.

For what is much and what none of these thoughts ; but opened to him her! little,

God defines, not by the measure of house, and before her house, her heart ; andj what is given, but by the extent of the substance set before him all she had; and putting nature| of him that gives.

Often surely hast thou who on one side and disregarding her children, pre- | didst cast in an hundred staters of gold offered ferred the stranger unto all.

Consider then | less than he that offered but one obol, for thou how great punishment will be laid up for us, if| didst cast in of thy superfluity.

Howbeit do if we shall come behind ! and be weaker than a| but this, and thou wilt come quickly even to woman, a widow, poor, a foreigner, a barbar-| greater munificence.

Scatter wealth that thou ian, a mother of children, knowing nothing of| mayest gather righteousness.

For along with these things which we know!

For because we | wealth this refuseth to come to us; yet through have strength of body, we are not therefore| it, though not with it, it is made present to us. manly persons.

For he alone hath this virtue, | For it is not possible that lust of wealth and rightyea though he be laid upon his bed, whose | eousness should dwell together; they have their strength is from within; since without this,|tents apart.

Do not then obstinately strive to though a man should tear up a mountain by his| bring things together which are inccmpatible, strength of body, I would call him nothing|but banish theusurper covetousness, if thou stronger than a girl or wretched crone.

For|wouldest obtain the kingdom.

For this? is the the one struggles with incorporeal ills, but the | [rightful] queen, and of slaves makes freemen, other dares not even look them in the face. | the contrary of which the other doth.

WhereAnd that thou mayest learn that this is the) fore with all earnestness let us shun the one and measure of manliness, collect it from this very | welcome the other, that we may both gain freeexample.

For what could be more manly than;dom in this life and obtain the kingdom of that woman who both against the tyranny of | heaven, through the grace and love towards nature, and against the force of hunger, and |men of our Lord Jesus Christ, with Whcm, to against the threat of death, stood nobly fast, and | the Father together with the Holy Spirit, be proved stronger than all?

Hear at least how/glory, might, honor, ncw and for ever, and Christ proclaimeth her.

For, saith He, '' there} world without end.

Amen. were many widows in the days of Elias, and to none of them was the prophet sent but to her."'

2 avaretTHOKapev 3 i. e., righteousness.

{According to the text which the Apostle (Luke iv. 25, 26.) Shall I say something great and startling ? This woman gave more to hospitality, than our father Abraham.

For she 'Cran'? not *' unto the herd,'' as he, (Gen. xviii.

7.) but by that '' handful'' (1 Kings xvil. 12.) outstripped all that have been renowned for hospitality.

For in this was his excellence that he set himself to do that office; but hers, in that for the sake of the stranger she spared not her children even, and that too, though she looked not for the things to come.

But we, though a quotes from Psalm cxii., the abiding of righteousness forever is

God's reward for scattering.

Righteousness here appears to mean general excellence or virtue as manifested in beneficence.

A parallel use of the term is found in the Sermon on the Mount where (Matth. vi. 1) according to the true text, our Lord in giving general directions about almsgiving, etc., begins with the injunction, "Take heed that ye do not your +7ghteousness before men, to be seen of them.'"

When therefore it is saidin the Psalm that the liberal man's righteousness or beneficence shall continue forever, the implication is that he shall always have the means to continue his liberality.

This is sustained by the tendency of things and by the general course of Divine Providence.

But Chrysostom, while enforcing the inculcation of beneficence, carries out the spirit of the Apostle's utterances, and calls attention not only to the frequency and amount of one's gifts but also to the spirit which prompts them.

The mere mechanical view which makes a merit of voluntary poverty and praises a gift to others without respect to the motive that prompted it, finds no sanction in the Apostle's words or in those of his expounder.

C.] 1 GAatrov péepwmev.

FH OME Yee:

1x. 71.

1 Cor. namely, that in things which be necessary, he allows them to seek for nothing more than need requires ; but in spiritual things counsels them to get for themselves a large superabundance.

Wherefore he said above also, '' that having a sufficiency ye may abound to every good work :"' and here, '' He that ministereth bread for food, multiply your seed for sowing ;'' that is to say, the spiritual [seed].

For he asks not almsgiving merely, but with largeness.

Wherefore also he continually calls it ''seed.''

For like as the corn cast into the ground showeth luxuriant crops, so also many are the handfuls almsgiving produceth of righteousness, and unspeakable the fruits itshoweth.

Then having prayed for great affluence unto them, he shows again in what they ought to expend it, saying, Now He that supplied seed to the sower, both minister bread for your food, and multiply your seed for sowing and increase the fruits of your righteousness}.

HEREIN one may particularly admire the wisdom of Paul, that after having exhorted from spiritual considerations and from temporal, in respect of the recompense also he again does the very same, making the returns he mentions of either kind.

This, (for instance,) '' He hath scattered abroad, he hath given to the poor, his righteousness abideth for ever,'' belongs to a spiritual return; that again, '' multiply your seed for sowing,'' to a temporal recompense.

Still, however, he rests not here, but even again passes back to what is spiritual, placing the two continually side by side; for '' increase the fruits of your righteousness,'' is spiritual.

This he does, and gives variety by it to his discourse, tearing up by the roots those their unmanly and faint-hearted reasonings, and using many arguments to dissipate their fear of poverty, as also the example which he now brings.

For if even to those that sow the earth God gives, if to those that feed the body He grants abundance ; much more will He to those who till the soil? of heaven, to those who take care for the soul; for these things He willeth should yet more enjoy His providing care.

However, he does not state this in the way of inference nor in the manner Ihave done, but in the form of a prayer ; thus at once making the inference plain, and the rather leading them on to hope, not only from what [commonly] takes place, but also from his own prayer: for, 'May He minister,' saith he, 'and multiply your seed for sowing, and increase the fruits of your righteousness.'

Here also again he hints, in an unsuspicious way, at largeness [in giving], for the words,

''multiply and increase,'' are by way of indicating this; and at the same time he allows them to seek for nothing more than necessaries, saying, '' bread for food.''

For this also is particularly worthy of admiration in him, (and it isa point he successfully established' even before, ) a a Ver.

11.

'*That being enriched in every thing to all liberality, which worketh through us thanksgiving to God."'

Not that ye may consume it upon things not fitting, but upon such as bring much thanksgiving toGod.

For God made us to have the disposal of grcat things, and reserving to Himself that which is less yielded to us that which is a B a E Oe eee For corporeal? nourishment is at His sole disposal, but mental® He permitted to us; for we have it at our own disposal whether the crops we have to show be luxuriant.

For no need is here of rains and of variety of seasons, but of the will only, and they run up to heaven itself.

And largeness in giving is what he here calls liberality®.

'' Which worketh through us thanksgiving to God.''

For neither is that which is done almsgiving merely, but also the ground of much thanksgiving: yea rather, not of thanksgiving only, but of many other things besides.

And these as he goes on he mentions, | greater. a | that by showing it to be the cause of many good works, he may make them thereby the forwarder.

[2.] What then are these many good works?

Hear him saying:

Ver. 12—14.

'' For the ministration of this service, not only filleth up the measure of the wants of the saints, but aboundeth also through 1 [The Rev. Version differs from Chrysostom's text, which is the same as the T. R. but is not well sustained.

C.] 2 yewpyovar 3 KaTegKevacev

4 aioOntns 5 vont.

® Gr. Singleness.

HoMILy XX.]

HOMILIES ON SECOND CORINTHIANS.

Ba many thanksgivings unto God; seeing that through the proving! of you by this ministration, they glorify God for the obedience of your confession unto the Gospel?, and for the liberality of your contribution unto them and unto all; while they also with supplication on your | behalf, long after you by reason of the exceeding grace of God in you.''

| them ' proved$,' he shows that God was the Author 'of all these things.

And he himself again, along with them, sends up thanksgiving, saying, Ver. 15. '* Thanks be to God for His unspeakable gift."

And here he calls <<' gift,'' even those so many good things which are wrought by almsgiving, both to them that receive and them that give ;

What he says is this; 'in the first place ye not only supply the wants of the saints, but ye are abundant even;' that is, ' ye furnish them with even more than they need: next, through them ye send up thanksgiving to God, for they glorify Him for the obedience of your confession.'

For that he may not represent them as giving thanks on this account solely, (I mean, because they received somewhat, ) see how highminded he makes them, exactly as he himself says to the Philippians, '' Not that I desirea gift."'

(Phil. iv. 17.) ' To them too I bear record of the same thing.

For they rejoice indeed that ye supply their wants and alleviate their poverty ; but far more, in that ye are so subjected to the Gospel ; whereof this is an evidence, your contributing so largely.' For this the Gospel enjoins. or else, those unspeakable good things which through His advent He gave unto the whole world with great munificence, which one may

| suspect to be the most probable. For that he may at once both sober, and make them more liberal, he puts them in mind of the benefits they had received from God. For this avails very greatly in inciting unto all virtue ; and therefore he concluded his discourse with it.

But if His Gift be unspeakable, what can match their frenzy who raise curious questions as to His Essence?

But not only is His Gift unspeakable, but that ''peace'' also '' passeth all understanding,"' i(Phil. iv. 7.) whereby He reconciled the things

'which are above with those which are below.

[3.] Seeing then that we are in the enjoyiment of so great grace, let us strive to exhibit

'And for the liberality of your contribution unto them and unto all.''

'And on this account,' he says, ' they glorify God that ye are so liberal, not unto them only, but also unto all.'

And this again is made a praise unto them that a virtue of life worthy of it, and to make much account of almsgiving.

And this we shall do, if we shun excess and drunkenness and gluttony.'

For God gave meat and drink not fcr EXCESS, but for nourishment.

For it is not the they gave thanks even for that whichis bestowed ;wine that produceth drunkenness, for if that upon others.

'For,' saith he, 'they do honor', |were the case, every body would needs be not to their own concerns only, but also to|drunken.

'But,' saith one, 'it would be betthose of others, and this although they are in |ter, if even to drink it largely did not injure.' the extremest poverty ; which is an evidence of |These are drunkards' words.

For if to drink it their great virtue.

For nothing is so full of jlargely doth injure, and yet not even so thou envy as the whole race of such as are in poverty. |desistest from thy excess in it ; if this is so disBut they are pure from this passion; being so far from feeling pained because of the things ye impart tc others, that they even rejoice over it no less than over the things themselves receive.'

'graceful and injurious, and yet thou ceasest not even so from thy depraved longing ; if it were possible both to drink largely and be nothing harmed, where wouldest thou have stayed in thine excess?

Wouldest thou not have longed that [the rivers even might become wine? wouldest 'While they themselves also with supplication.''

'For in respect of these things,' saith he, 'they give thanks to God, but in respect of your love and your coming together, they beseech Him that they may be counted worthy to see you. For they long after this, not for the money's sake, but that they may be witnesses of the grace that hath been bestowed upon you.'

Stest thou Paul's wisdom, how after having exalted them, he ascribed the whole to God by calling the thing '' grace? ''

For seeing he had spoken great things of them, in that he called them ministers and exalted them unto a great height, (since they offered service* whilst he himself did but administer®,) and termed thou not have destroyed and ruined every thing ?

If there is a mean in food which when we overpass we are injured, and yet even so thou canst

'not bear the curb, but snapping it asunder 'seizest on what every body else hath, to minister to the wicked tyranny of this gluttony ; what wouldest thou not have done, if this natural mean were abolished? wouldest thou inot have spent thy whole time upon it? Would it then have been well to strengthen a lust so unreasonable, and not prevent the harm arising from excess? and to how many other harms would not this have given birth ?

But O the senseless ones! who wallowing as in mire, in drunkeness and all other debauchery,

1 A, V. experiment.

2 Rec. Text. Gospel of Christ.

3 kogpmovet.

4 €XecToupyouv 5 duyxovecto ®j.e Inthe word, proving.

7 addnpaylav.

WORKS OF ST. CHRYSOSTOM.

[Homity XX, when they have gota little sober again, sit down | rificest the victim.

This altar is more awful and do nothing but utter such sort of sayings, | even than this which we now use, not only than

'Why doth this end! in this way ?? when they|that used of old.

Nay, clamor not.

For this ought to be condemning their own transgres- | altar is admirable because of the sacrifice that is sions.

For instead of what thou now sayest, ; laid upon it: but that, the merciful man's, not 'Why hath He set bounds? why do not all! only on this account, but also because it is even things go on without any order?' say, 'Why do| composed of the very sacrifice which maketh the we not cease from being drunken? why are we| other to be admired.

Again, this is but a stone never satiated ? why are we more senseless than | by nature; but become holy because it receiveth creatures without reason?'

For these things} Christ's Body: but that is holy because it is they ought to ask one another, and to hearken | itself Christ's Body.

So that this beside which to the voice of the Apostle and learn how many | thou, the layman, standest, is more awful than good things he witnesseth to the Corinthians|that.

Whether then does Aaron seem to thee proceed from almsgiving, and to seize upon this | aught in comparison of this, or his crown, or treasure.

For to contemn money maketh men |his bells, or the holy of holies?

For what need approved, as he said; and provideth that God is there henceforth to make our comparison be glorified; and warmeth love; and worketh lrefer to Aaron's altar, when even compared with in men loftiness of soul; and constituteth them | this, it has been shown to be so glorious?

But priests, yea of a priesthood that bringeth great: thou honorest indeed this altar, because it reward.

For the merciful man is not arrayed | receiveth Christ's body ;.but him that is himself in a vest reaching to the feet, nor does he carry | the body of Christ thou treatest with contumely, about bells, nor wear a crown; but he is wrap-;and' when perishing, neglectest.

This altar ped in the robe of loving-kindness, a holier than | mayest thou everywhere see lying, both in lanes the sacred vestment, and is anointed with oil, | and in market places, and mayest sacrifice upon not composed of material elements, but produced? | it every hour; for on this too is sacrifice perby the Spirit, and he beareth a crown of mercies, | formed.

And as the priest stands invoking the fur itis said, ''

Whocrowneth thee with pity and | Spirit, so dost thou too invoke the Spirit, not mercies ;"' (Ps. cili. 4.) and instead of wearing a; by speech, but by deeds.

For nothing doth so plate bearing the Name of God, is himself like | sustain and kindle the fire of the Spirit, as this to God.

For how? '' Ye,"' saith He, '' shall be} oil largely poured .out.

But if thou wouldest like* unto your Father which is in heaven.'' | see also what becomes of the things laid upon it,

(Matt. v. 45.) come hither, and I will show thee them.

What Wouldest thou see His altar also? Bezaleel| then is the smoke, what the sweet savor of this built it not, nor any other but God Himself; | altar?

Praise and thanksgiving.

And how far not of stones, but of a material brighter than the | doth it ascend? as far as unto heaven? By no heaven, of reasonable souls.

But the priest ; means, but it passeth beyond the heaven itself, entereth into the holy of holies.

Into yet more| and the heaven of heaven, and arriveth even at awful places mayest thou enter when thou offer- | the throne of the King.

For, '' Thy prayers,"' est this sacrifice, where none is present but '' thy} Saith he, ''and thine alms are come up before Father, Which seeth in secret,''

(Matt. vi. 4.)|God.''

(Acts x. 4.) And the sweet savor which where no other beholdeth.

'And how,' saith | the sense perceives pierceth not far into the air, one, 'is it possible that none should behold, | but this opened the very vault of heaven.

And when the altar standeth in public view?' | thou indeed art silent, but thy work speaketh! ;

Because this it is that is admirable, that in those | and a sacrifice of praise is made, no heifer slain times double doors and veils made the seclusion:

|nor hide burnt, but a spiritual soul presenting but now, though doing thy sacrifice in public | her proper offering.

For sucha sacrifice is more view, thou mayest do it as in the holy of holies, | acceptable than any loving-kindness.

When and ina far more awful manner.

For when|then thou seest a poor believer, think that thou thou doest it not for display before men; | beholdest an altar: when thou seest such an though the whole world hath seen, none hath | one a beggar, not only insult him not, but even seen, because thou hast so done it.

For He said | reverence him, and if thou seest another insulting not simply, ''Do'' it ''not before men,'' but| him, prevent, repel it.

For so shalt thou thyself added, ''tobeseenof them.'' (Matt. vi.1.) This | be able both to have God propitious to thee, and altar is composed of the very members of Christ, | to obtain the promised good things, whereunto and the body of the Lord ismadethinealtar. That} may we all attain, through the grace and love then revere; on the flesh of the Lord thou sac- | towards men of our Lord Jesus Christ, by Whom ni Ns AMPLE IE KAP UNS LD AGN Maxim EVEL and with Whom, tothe Father and the Holy

Peale Alvin Ghost, be glory, might, honor, now and forever, 2 This is St. Chrysostom's usual reading of. the passage.

As|and world without end.

Amen. e. g. in his commentary on the text itself Hom. xviii. on St.

Matthew, Oxf. Translation p. 277. [This edition p 126] 4 Boa

Tea bt N06 bl Ba Big lai 6d ENA OM eh hae aay eee a | the word of them that are puffed up, but the power.''

(ib. 18 19.) For in this place he shows both things, both his power, and his philosophy and forbearance; since he so beseeches them, and with such earnestness, that he may not be compelled to come to a display of the avenging power pertaining to him, and to smite and chastise them and exact the extreme penalty.

For he implied this in saying, '' But I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some which count of jus as if we walked according to the flesh.''? For Now I Paul myself entreat you by the meekness and gentleness of Christ, I who in your presence am lowly among you, but being absent am of good courage toward you: yea, I beseech you, that J may not when present show courage with the confidence, wherewith I count to be bold against some, which count of us as if we walked according to the flesh.

HavinG completed, in such sort as behoved his discourse of almsgiving, and having shown that he loves them more than he is loved, and having recounted the circumstances of his patience and trials, he now opportunely enters upon points involving more of reproof, making allusion to the false apostles, and concluding the present, however, let us speak of the commencement.

''Now I Paul myself.''

Great emphasis, great weight? is here.

So he says elsewhere, '' Behold I Paul say unto you; "'

(Gal. v. 2.) and again, ''As Paul the aged;"'

(Phile. 9.) and again in another place, '' Who hath been a succorer of many, and of me."

(Rom. xvi.

2.) So also here, '* Now I Paul myself.""

This even is a great thing, that himself beseecheth; but that other is greater which he added, saying, '* by the meekness and gentleness of Christ.''

For with the wish of greatly shaming them, he puts forward that ''meekness and gentleness,'' making his entreaty in this way more forcible; as if he had said, 'Reverence the gentleness of Christ by which I beseech you.'

And this he said, at the same time also showing that although they should lay ever so strong' a necessity upon him, he himself is more inclined to this: it is from being meek, not from want of power, that he tain evidence of their own corruptness ; ) see how |does not proceed against them: for Christ also his discourse with more disagreeable matter, and with commendations of himself.

For he makes this his business also throughout the Epistle.

Which also perceiving, he hence oftentimes corrects himself, saying in so many words! ; '' Do we begin again to commend ourselves?'' (Ch. ili. 1.) and further on; '' We commend not ourselves again, but give you occasion to glory:'' (Ch. v. 12.) and afterwards; ''I am become a fool in glorying; ye have compelled me.'"'

(Ch. xii. 11.) many such correctives doth he use.

And one would not be wrong in styling this Epistle an eulogium of Paul ; he makes such large mention nd both of his grace and his patience.

For since there were some amongst them who thought great things of themselves, and set themselves above the Apostle, and accused him as a boaster, and as being nothing, and teaching no sound dectrine; (now this was in itself the most cerhe begins his rebuke of them; '' Now I Paul |did in like manner. myself.'?

Seest thou what severity, what dignity, is here? For what he would say is this, <I beseech you do not compel me, nor leave me to use my power against those that hold us cheap, and think of us as carnal.'

This is severer than those threats towards them uttered '¢Who in your presence am lowly among you, but being absent am of good courage toward you.''

What, pray, is this?

Surely he speaks in irony, using their speeches.

For they said this, that ' when he is present indeed, he is worthy of no account, but poor and contemptible; but when absent, swells, and brags, and sets himself up against us, and threatens.'

This at least he implies also afterwards, saying, '' for his letters,' say they, ''are weighty, but his in the former Epistle ; '' Shall I come unto you with a rod, or in love and a spirit of meekness?'' (1 Cor. iv. 21.) and then again ; '' Now some are puffed up as though I were not coming to you; but I will come, and will know, not 2 Or, ' severity.'

3 wupiav.

1 gaurd totro.

;4 ;

WORKS OF ST.

CHRYSOSTOM.

(Homiry XXI1. bodily presence is weak, and his speech of no account.'' (v. 10.) He either then speaks in irony, manifesting great severity and saying, 'I, the base, I, the mean, when present, (as they say, ) and when absent, lofty: ' or else meaning that even though he should utter great things, it is not out of pride, but out of his confidence in them. nor needeth aid from beneath.

Wherefore he said not, 'we do not live according to the flesh,' but, ''we do not war according to the flesh,"' that is, ' we have undertaken a war and a combat; but we do not war with carnal weapons, nor by help of any human succors.'

Ver.

'' For our weapons are not of the flesh.''

'¢But I beseech you, that I may not when present show courage with the confidence, wherewith I count to be bold against some which count of us as if we walked according to the flesh.

Séest thou how great his indignation, and how complete his refutation of those sayings of theirs? For he saith, 'I beseech you, do not compel me to show that even present I am strong and have power.'

For since they said that 'when absent, he is quite bold against us and exalteth himself,' he uses their very words,

'I beseech therefore that they compel me not to use my power.'

For this is the meaning of, 'the confidence.''

And he said not, ' wherewith I am _ prepared,' but 'wherewith I count.'

For what sort of weapons are of the flesh?

Wealth, glory, power, fluency, cleverness, circumventions?, flatteries, hypocrisies, whatsoever else is similar to these.

But ours are not of this sort: but of what kind are they ?

'¢ Mighty before God."'

And he said not, 'we are not carnal,' but, 'our weapons.''

For as I said, for the present he discourseth of the Preaching, and refers the whole power to God.

And he says not, 'spiritual,' although this was the fitting oppcsite to ''carnal,'' but ''mighty,'' in this implying the other also, and showing that their# weapons are weak and powerless.

And mark the absence of pride in him; for he said not, 'we are mighty,' but, '' our weapons are mighty before God.''

'We did not make them such, but God Himself.'

For because they were scourged, were persecuted, and suffered wrongs incurable? without number, which things were proofs of weakness : to show the strength of God he says,

'For I have not yet resolved upon this ; they however give me reason enough, but not even so do I wish it.'

And yet he was doing this not to vindicate himself, but the Gospel.

Now if where it was necessary to vindicate the Message, he is not harsh, but draws back and delays, and beseeches that there may be no such necessity; much more would he never have done any thing of the kind in his own vindication.

'Grant me then this favor,' he saith, 'that ye compel me not to show, that even when present I am able to be bold against whomsoever it may be necessary; that is, to chastise and punish them.'

Seest thou how free he was from ambition, how he did nothing for display, since even where it was matter of necessity, he hesitates not to call the act, boldness.

'' For I beseech you,"' he says, '' that I may not when present show courage with the confidence, wherewith I think to be bold" against some.

For this especially is the part of a teacher, not to be hasty in taking vengeance, but to work a reformation, and ever to be reluctant and slow in his punishments.

How, pray, does he describe those whom he threatens?

'¢but they are mighty before God.''

For this especially shows His strength, that by these things He gains the victory.

So that even though we are encompassed with them, yet it is He that warreth and worketh by them.

Then he goes through a long eulogium upon them, saying, 'To the casting down of strong holds.''? And lest when hearing of strong holds thou shouldest think of aught material®, he says, Ver. 5. '*Casting down imaginations."

First giving emphasis by the figure, and then by this additional expression declaring the spiritual' character of the warfare.

For these strongholds besiege souls, not bodies.

Whence they are stronger than the others, and therefore also the weapons they require are mightier.

But by strongholds he means the Grecian pride, and the strength of their sophisms and their syllogisms.

But nevertheless, 'these weapons,' he says, 'confounded every thing that stood up against them ; for they cast down imaginations,

'«Those that count of tis as though we walked according to the flesh: '' for they accused him as a hypocrite, as wicked, as a boaster.

[2.] Ver. 3. '* For though we walk in the flesh, we do not war according to the 'flesh.

'And every high thing that is exalted against the knowledge of God.'

He persisted in the metaphor that he might make the emphasis greater.

'For though there should be strongholds,' he saith, ' though fortifications, Here he goes on to alarm them also by the figure! he uses, ' for,' says he, 'we are indeed encompassed with flesh ; I own it, but we do not live by the flesh ;' or rather, he said not even this, but for the present reserves it, for it belongs to the encomium on hislife: but first discourseth of the Preaching, and shows that it is not of man,

2 repidpoumat 3 70 mpds avTidtacToAny 4 The false Apostles.

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HomiLy XXI.]

HOMILIES ON SECOND CORINTHIANS.

SAL indeed, but to spare you.

Yet if I spared, I should have seemed to do it out of favor: now this I do not desire, but first to amend you, and then to proceed against them.'

What can be tenderer than the heart of the Apostle ? who because he saw his own mixed up with aliens, desires indeed to inflict the blow, but forbears, and restrains his indignation until thcse shall have withdrawn, that he may smite these alone; yea rather, not these even.

For he therefcre threatens this, and says he is desirous to separate unto punishment them alone, that they also being amended by the fear may change, and he let loose his anger against no one.

For just like a most excellent physician, and common father, and patron, and guardian', so did he all things, so cared he for all, removing impediments, checking the pestilent, running about every whither.

For not by fighting did he so achieve the work, but advancing as if to a ready and an easy victory, he planted his trophies, undermining, casting down, overthrowing the strongholds of the devil, and the engines of the demons ; and carried over their whole booty to the camp of Christ.

Nor did he even take breath a little, bounding off from these to those, and from those again to others, like some very able general, raising trophies every day, or rather every hour.

For having entered into the battle with nothing but a little tunic', the tongue of Paul took the cities of his enemies with their men and bows and spears and darts. and all. though any other thing soever, they yield and give way before these weapons.

'¢ And bringing every thought into captivity to the obedience of Christ.'? And yet the name,

''captivity,'? hath an ill sound with it ; for it is the destruction of liberty.

Wherefore then has he used it?

With a meaning of its own, in regard to another point.

For the word 'captivity '' conveys two ideas, the loss of liberty, and the being so violently overpowered as not torise up again.

It is therefore in respect to this second meaning that he took it.

As when he shall say ''I robbed other churches,'' (2 Cor. xi. 8.) he does not intend the taking stealthily, but the stripping and taking their all, so also here in saying, '' bringing into captivity.''

For the fight was not equally maintained, but he conquered with great ease.

Wherefore he did not say, 'we conquer and have the better,' only ; but 'we even bring

''into captivity ;''' just as above, he did not say, 'we advance engines against the '' strongholds:.''' but, ' wecast them down, for great is the superiority of our weapons.'

'For we war not with words,' he saith, but with deeds against words, not with fleshly wisdom, but with the spirit of meekness and of power.

How was it likely then I should hunt after honor, and boast in words, and threaten by letters

;' (as they accused him, saying, '< his letters are weighty,'') 'when our might lay not in these things?' But having said, '' bringing every thought into captivity to the obedience of Christ,"' because the name of '' captivity '' was unpleasant, he presently afterwards put an end to the metaphor, saying, ''unto the obedience of Christ :'' from slavery unto liberty, from death unto life, from destruction to salvation.

For we came not merely to strike down, but to bring over to the truth those who are opposed to us.

For he spake only; and, falling upon his enemies more fiercely than any fire, his words drave out the demons and brought over unto him the men that were possessed of them.

For when he cast out that demon, the evil one, fifty thouscnd sorcerers coming together burnt their books of magic and revolted to the truth.

(See Acts xix. 19.) And like as ina war, when a tower has fallen or a tyrant been brought low, all his partizans cast away their arms and run unto the [opposing] general; so truly did it happen then also.

For when the demon was cast out, they all having been besieged, and having cast away, yea rather having destroyed, their books, ran unto the feet of Paul.

But he setting himself ® against the world as though against a single army, no where stayed his march, but did all things as if he were some man endued with wings': and now restored a lame, now raised a dead man, now blinded a third, (I mean the sorcerer, ) nor even when shut up in a prison indulged in rest, but even there brought over to himself the jailor, effecting the goodly captivity we treat of.

[3.] Ver. 6.

'* And being in readiness to avenge all disobedience, when your obedience shall be fulfilled."'

Here he alarmed these! also, not those? alone :

'for,' says he, ' we were waiting for you, that when by our exhortations and threatenings we have reformed you, and purged and separated you from their fellowship; then, when those only are left who are incurably diseased, we may visit with punishment, after we see that you have really? separated from them. For even now indeed ye obey, but not perfectly.

'And yet if thou hadst done it now,' saith one, 'thou wouldest have wrought greater gain.'

'By no means, for if I had done it now, I should have involved you also in the punishment.

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1 The Corinthians.

2 The False Apostles.

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CHRYSOSTOM.

(Homity XXI.

WORKS OF ST.

[4.] Let us also imitate him after our power.

And why dolI say, after our power?

For he that wills may come even near unto him, and behold his valor, and imitate his heroism.

For still he is doing this work, '' casting down imaginations, and every high thing that is exalted against the knowledge of God.'' And although many heretics have attempted to cut him in pieces; yet still, even though dismembered, he displayeth a mightystrength. For both Marcion and Manichzus use him indeed, but after cutting him in pieces; but still even so they are refuted by the several members.

For even a hand only of this champion being found among them puts them utterly to the rout; and a foot only, left amongst others, pursues and prostrates them, in saw Christ casting out demons, yet called him one that hada demon.

But this was no imputation against him that cast them out, but an accusation of their understanding who were so blinded.

Condemn not then Paul on account of their judgment who have used him amiss ; but understand well the treasures in him, and develop his riches, so shalt thou make noble stand against all, fenced by his armor.

So shalt thou be able to stop the mouths both of Greeks and Jews.

' And how,' saith one, ' seeing they believe him not?'

By the things wrought through him, by the reformation effected in the world.

For it was not of human power' that so great things could be done, but the Might of the Crucified, breathing on him, made him such as he was, and showed him more pewerful than orators and philosophers and tyrants and kings and all men. He was nct only able to arm himself and to strike down his adversaries, but to make others also such as himself.

Therefore in order that we may become useful both to ourselves and to others, let us continually have him in our hands, using his writings for a meadow and garden of delight*. For so shall we be able both to be delivered from vice and to choose virtue, and to obtain the promised good things, whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit, be glory, might, honor, now and for ever, and world without end.

Amen. order that thou mayest learn the superabundance of his power, and that, although shorn of his limbs even, he is able to destroy all his adversaries.

'This however,' saith one, 'is an instance of perversion, that those who are battling with each other should all use him.'

An instance of perversion certainly, but not in Paul, (God forbid,) but in them who use him.

For he was not parti-colored!, but uniform and clear, but they perverted his words to their own notions.

'And wherefore,' saith one, ' were they so spoken as to give handles to those that wished for them?'

He did not give handles, but their frenzy used his words not rightly ; since this wnole world also is both wonderful and great, and a sure proof of the wisdom of God, and ''the heavens declare the glory of God, and day unto day uttereth speech, and night unto night declareth knowledge ;'' (Ps. x1x. 1, 2.) but nevertheless, many have stumbled at it and in contrary directions to one another.

And some have admired it so much above its worth as to think it God; whilst others have been so insensible of its beauty as to assert it to be unworthy of God's creating hand?, and to ascribe the greater share in it toa certain evil matter.

And yet God provided for both points by making it beautiful and great that it might not be deemed alien from his wisdom; yet defective and not sufficient unto itself that it might not be suspected to be God.

But nevertheless those who were blinded by their own reasonings fell away into contradictory notions, refuting one another, and becoming each the other's accuser, and vindicating the wisdom of God even by the very reason2 [Soni remarks of Hodge zz doco are worth quoting here as confirming Chrysostom's view of the passage and showing its permanent application.

''The conflict to which the Apostle refers is that between truth and error.

When the Gospel was first proclaimed it found itself in conflict with all the forms of religion and philosophy then prevailing among men.

To the wise of this world the Gospel appeared as foolishness.

It was, however, the wisdom and power of God.

The conflict then begun has continued ever since, and isnow as deadly as at any former period.

Men of science and philosophers are as confident in their conclusions, and as much disposed to exalt themselves, or their opinions, against the knowledge of God as ever.

There is no doubt as to the issue of this contest.

It is a contest between God and man, in which, of course, God must prevail.

The instructive lesson which the Apostle designs here to inculcate is that this warfare must not be conducted on the part of the advocates of the Gospel with carnal weapons.

They must not rely upon their own resources and attempt to overcome their enemies by argument.

They must not become philosophers and turn the Gospel into a philosophy.

This would be to make it a human conflict on both sides.

It would be human reason against human reason, the intellect of one man against the intellect of another man.

Paul told the Corinthians in his former Epistle that he did not appear among them as a philosopher, but as a witness; he came not with the words of man's wisdom: he did not rely for success on his powers of argument or of persuasion, but on he demonstration of the Spirit.

The faith which he labored to secure was not to be founded on the wisdom of men, but on the power of God; not on arguments addressed to the understanding but on the testimony of God.

That testimony has the same 'effect which intuition has.

It reveals the truth to the mind and conscience as self-evident : and therefore it cannot be resisted.

A rationalistic Christian, a philosophizing theologian, therefore, lays aside the divine for the human, the wisdom of God for the wisdom of man, the infinite and infallible for the finite and the fallible."

The whole history of the Church shows that whenever high imaginations were cast down and strongholds overthrown, it was by the simple testimony of the word of God, presented not as something to be proved but as something to be believed.

SS SS ee eee ings which led them astray.

And why do I speak of the sun and the heaven?

The Jews saw so many marvels happen before their eyes, yet straightway worshipped a calf.

Again they 1 rouKtAos TLS.

2 Synuiovpyias.

" avi Aetua@vos Kai mapadeicou évrpvdarrtes. ce

EL Onis yo Xoxales o GOR an:

Ye look at the things that are before your face.

If any 'If any man trust in himself that, he is man trusteth in himself that he is Christ's, let him | Christ's. let him consider this .

° ee consider this again with himself that even as heis C

again with him CHrilweiiaideceate ayes self, that even as he is Christ's, even so also are we.''

For he does not wish to be vehement at the beginning, but he increases and draws to a WuaT one may especially admire in Paul|head* by little and little.

But observe here amongst other things is this, that when he has| how much harshness and covert meaning there fallen upon an urgent necessity for exalting|is.

He shows this by using the words '' with himself, he manages both to accomplish this |himself.''

For he saith, ' Let him not wait to point, and also not to appear offensive to the|learn this from us; that is, by our rebuke of many on account of this egotism; a thing we | himself,' but '' let him consider this with himmay see particularly in his Epistle to the Gala- | self, that even as he is Christ's, so also are we;'' tians.

For having there fallen upon such an} not that he was Christ's in such manner as the argument, he provides for both these points ; a|other was, but, '' that even as he is Christ's, so matter of the very utmost difficulty and demand- |also am I Christ's.

Thus far the community ing much prudence; he is at once modest and | holds good: for it is not surely the case that he says somewhat great of himself.

And observe] indeed is Christ's, but I some other's.

Then how in this place also he makes it of great! having laid down this equality between them, account, '' Ye look at the things that are before | he goes on to add wherein he exceeded, saying, your face."

Behold here also prudence.

For} Ver. 8. ''For though I should glory somehaving rebuked those that deceived them, he | what abundantly concerning our authority which confined not his remarks to them, but he leaps | the Lord gave for building you up, and not for away from them to these too; and he does so| casting you down, I shall not be put to shame. constantly.

For, in truth, he scourgeth not!

For since he was going to say somewhat those only that lead astray!, but the deceived | great, observe how he softens it.

For nothing also.

For had he let even them go without call-| doth so offend the majority of hearers as for ing them to an account?, they would not so|any one to praise himself.

Wherefore to cut at easily have been reformed by what was said to|the root of this offensiveness, he says,

''.For the others ; but would have been greatly elated | though I should glory somewhat abundantly."' even, as not being amenable to accusations. |

And he did not say, 'if any man trust that Therefore he scourgeth them also.

And this is|he is Christ's let him think that he is far short not all that is to be admired in him, but this|of us.

For I possess much authority from further, that he rebukes either party in a man-| Him, so as to punish and to kill whomsoever I ner suitable to each.

Hear at least what he says! choose;' but what?

''For though I should to these, '' Ye look at the things that are before | glory even somewhat abundantly.''

And yet he your face.'' The accusation is no light one ; but | possessed more than can be told, but neverthea mark of men exceedingly easy to be deceived. | less he lowers it in his way of speaking.

And Now what he says is this, 'ye test by what|he said not, 'I glory,' but, ''if I should glory," appear, by things carnal, by things bodily.' | if I should choose to do so: at once both showWhat is meant by 'what appear?'

If one is| ing modesty, and declaring his superiority.

If rich, if one is puffed up, if one is surrounded | therefore he says, ''1 should glory concerning by many flatterers, if one says great things of| the authority which the Lord gave me.'' Again, himself, if one is vain-glorious, if one makes a| he ascribes the whole to Him, and makes the pretence of virtue without having virtue, for|gift common.

'' For building up, and not for this is the meaning of, '' ye look at the things | casting down.''

Seest thou how again he allays that are before your face.'' the envy his praises might give rise to, and draws the hearer over to himself by mentioning

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WORKS FOR S15 CHRYSOSTOM.

[liomity XXII.

'' But they themselves measuring themselves by themselves and comparing themselves among themselves are without understanding.''

Now what he says is this: 'we do not compare ourselves with them, but with one another.'

Fer further on he says, ''in nothing am I behind the very chiefest Apostles ; '? (Chap. xii. 11.) ard in the former Epistle, ''I labored more abundantly than they all ;'' (1 Cor. xv.

10.) ard again, 'Truly the signs of an Apostle were wrought among you in all patience.'' (Chap. xii. the use for which he received it?

Then why doth he say, '' Casting down imaginations ?"'

Because this is itself an especial form of building up, the removing of hindrances, and detecting the unsound, and laying the true together in the building.

For this end therefore we received it, that we might build up.

But if any should spar and battle with us, and be incurable, we will use that other power also, destroying! and overthrowing him.

Wherefore also he says, '' I shall not be put to shame,"' that is, I shall not be proved a liar or a boaster.

12.) 'So that we compare ourselves with ourselves, not with those that have nothing : fer such arrogance cometh of folly.'

Either then he says this with reference to himself, or with reference to them, that 'we dare not compare ourselves with those who contend with one another and boast great things and do not understand :' that is, do not perceive how ridiculous they are in being thus arrogant, and in exalting themselves amongst one another.

Poy Verso; 10.

Lie ee DUtathacelmina yenet seem as if I would terrify you : for his letters, say they, are weighty and strong: but his bodily presence is weak, and his speech of no account.

Let such a one reckon this, that what we are in word by letters when we are absent, such are we also in deed when we are presehitry:

What he says is this : 'I could boast indeed, but that they may not say the same things again, to wit, that I boast in my letters, and am _ contemptible when present, I will say nothing great.'

And yet afterwards he did say something great, but not about this power by which he was formidable, but about revelations and at greater lengths about trials.

'Therefore, that I may not seem to be terrifying you, '' let such an one reckon this, that what we are by letters when we are absent, such are we also in deed when we are present.''' Forsince theysaid, ' he writes great things of himself, but when he is present he is worthy of no consideration,' therefore he says these things, and those again in a moderated form.

For he did not say, 'as we write great things, so when we are present we also do great things,' but in more subdued phrase.

For when he addressed himself to the others indeed, he stated it with vehemency, saying, 'I beseech you that I may not when present show courage with the confidence wherewith I think to be bold against some :'' but when to these, he is more subdued.

And therefore he says, 'what we are when present, such too when absent, that is, lowly, modest, no where boasting.

And it is plain from what follows, Ver. 12.

'' For we are not bold to number, or compare in ourselves? with some that commend themselves."'

Ver. 13. 'But we will not glory beyond our measure :'' as they do.

For it is probable that in their boasting they said, 'we have converted the world, we have reached unto the ends of the earth,' and vented many other such like big words.

' But nct so we,' he says, ''But according to the measure of the proyince which God apportioned to us as a measure, to reach even unto you.''

So that his humility is evident on either hand, both in that he boasted nothing more than he had wrought, and that he refers even this itself to God.

For, '¢according to the measure of the province,"' saith he, ''which God apportioned to us, a measure to reach even unto you.'

Just as if portioning out a vine to husbandmen, even so He meted out unto us.

As far then as we have been counted worthy to attain to, so far we boast.

Ver. 14. '' For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in preaching the Gospel of Christ."

Not simply 'we came,' but, ' we announced, we preached, we persuaded, we succeeded.'

For it is probable that they having merely come to the disciples of the Apostles, ascribed the whole to themselves, from their bare presence among them.

'But not so we: nor can any one say that we were not able to come as far as to you, and that we stretched our boasting as far as to you in words only; for we also preached the word to you.'

Here he both shows that those false Apostles are boasters and say great things of themselves : and ridicules them as commending themselves.

'But we do no such thing: but even if we shall do any thing great, we refer all unto God, and compare ourselves with one another.'

Wherefore also he added, [3-] Ver. 15, 16.

''Not glorying beyond"? our '' measure,'' that is, '* in other men's labors, but having hope that as your faith groweth, we shall be magnified in you according to our province unto further abundance, so as to preach

1 Or, casting down.

2 R. T. compare ourselves, [which is correct, as there is no MS. authority for the preposition inserted by Chrysostom.

C.]

HomiLy XXII.]

HOMILIES ON SECOND CORINTHIANS.

the Gospel even unto the parts beyond you, and not to glory in another's province in regard of things ready to our hand."' ciples.

For since they cast reproaches! at him as a braggart, and as boastful in words but able to show nothing in deeds, he is compelled subsequently tocome to those revelations.

Although he had it in his power to convince them by his deeds, at the time when he said these things: yet he still persists, nevertheless, in using menaces in words.

For he was most especially free from vain-glory ; and this his whole life proves, both before and after this.

For instance, it was because of this that he changed all at once; and having changed, confounded the Jews and cast away all that honor he had from them, although he was himself their head and their champion.

But he considered none of says, 'if you make progress, that our province | those things when he had found the truth ; but will be extended even farther, '' to preach the Gospel in the regions beyond."'

For we shall advance farther yet,' he says, 'so as to preach and labor, not so as to boast in words of what other men have labored.' it '' province and measure,'' as though he had come into possession of the world, and a rich inheritance ; and showing that the whole was wholly God's.

' Having then such works,' he says, 'and expecting greater, we do not boast as they do who have nothing, nor do we ascribe any part to ourselves, but the whole to God.

Wherefore also he adds, He sets forth a large accusation of them on these grounds, both that they boasted of things without their measure, and of other men's labors; and that whilst the whole of the toil was the Apostles', they plumed themselves upon their labors.

' But we,' says he, ' showed these things in our deeds.

We will not imitate those men therefore, but will say such things where our deeds bear us witness.

And why,' saith he, 'do I say, you ?' '' for I have hope that as your faith groweth ;'' for he doth not assert absolutely, preserving his own character, but, 'I hope,' he i took instead their insults and contumely; for he looked to the salvation of the many, thinking this everything.

For he that thinketh nothing of hell nor of heaven nor of ten thousand worlds in regard of his longing after Christ, how should he hunt after the glory which cometh from the 'many?

By no means; but he is even very lowly when he may be so, and brands? his former life with infamy when he calls himself, ''a blasphemer, and a persecutor, and injurious.'

(1 Tim. 1. 13.) And his disciple Luke too says many things of him, evidently having learnt them from himself, himself displaying fully? his former life no less than that after his conversion.

9? And well did he call | Ver. 17.

'' He that glorieth, let him glory in theslords¥ [4.] Now I say these things, not that we may hear merely, but that we may learn also.

For if he remembered those transgressions before the Laver, although they were all effaced, what forgiveness can we have who are unmindful of those after the Laver ourselves?

What sayest thou, O man? Thou hast offended God, and dost thou forget? This is a second offence, a a second enmity.

Of what sins then dcst thou ask forgiveness? Of those which thou even knowest not thyself? Surely, (for is it not so?) thou art deeply anxious and thoughtful how thou mayest give account of them, thou who dost not so much as care to remember them, but sportest with what is no sporting matter.

But there will come a time when our sport can goon no longer.

For we must needs die:

(for the great insensibility of the many obliges me to speak even of things that are evident:) and must needs rise again, and be judged, and be punished; nay rather this needs not, if we choose.

For those other things are not at our own disposal; neither our end, nor our resurrection, nor our judgment, but at our Lord's; but our suffering punishment or not is at our own disposal; for this is of those things that may or may not happen'.

But if we choose, This also, he saith, accrueth to us from God.

Ver. 18. '' For not he that commendeth himself is approved, but whom the Lord commendeth

He did not say, we are so, '' but whom the Lord commendeth.

Seest thou how modestly he speaks ? But if as he proceeds he stirreth up loftier words, wonder not, for this also cometh of Paul's prudence.

For if he had gone on in every part to speak lowly words, he would not have hit these men so effectually, nor have extricated the disciples from their error.

For it is possible both by modesty ill-timed to do harm, and by saying something admirable of one's self at a proper time to do good.

As therefore he also did.

For there was no little danger in the disciples being persuaded into any mean opinion of Paul.

Not that Paul sought the glory that cometh of men.

For had he sought this, he would not have kept silence so long on those great and marvellous matters of '' fourteen years ago ;"' (Chap. xil. 20) nor would he, when necessity was laid upon him, have so shrunk back and hesitated to speak of them; very evidently he would not even then have spoken, had he not been compelled.

Certainly then it was not from a desire after the glory which cometh from men that he said these things, but out of tender care for the dis1 €BadAov 2 ornActever 3 éumoumevovTos 4 rav evdexonevwr.

WORKS OF ST. CHRYSOSTOM.

[Homiry XXII. oe SSS we shall make it of the number of impos- | sible things; just as Paul, as Peter, as all the saints did; for it is even impossible for them to be punished.

If therefore we have a mind, it is in like manner impossible also that we should suffer ought.

For even if we have offended in ten thousand things, it is possible to recover ourselves so long as we are here.

Let us then recover ourselves: and let the old man consider that in a little while hence he will depart, since he took his pleasure long enough in his lifetime ;

(although what sort of pleasure is this, to livein wickedness? but for the present Iso speak in respect to his way of thinking;) let him consider, besides, that it is possible for him ina short time to wash away all.

The young man again, let him also consider the uncertainty of death, and that oftentimes, when many older persons continued here, the young were carried off before them.

For, for this reason, that we may not make traffic! of our death, it is left in uncertainty.

Wherefore alsoa certain wise man adviseth, saying, '' Make no tarrying to turn unto the Lord, and put not off from day to day: for thou knowest not what to-morrow shall bring forth.'? (Ecclus. v. 7; Prov. xxvii. 1) For by putting off there is danger and fear; but by not putting off manifest and secure salvation.

Hold fast then by virtue.

For so, even if thou have departed young, thou hast departed in safety; and if thou shouldst come to old age, thou shalt arrive [at death] with great provision made, and shalt have a double feast all thy life long; both in that thou abstainest from vice, and layest hold on virtue.

Say not, 'there will come a time when it may be well to turn,' for this language provokes God exceedingly.

And why so? Because He hath promised thee countless ages, but thou art not even willing to labor during this present life, this short life that dureth but a season; but art so indolent and unmanly as to seek a shorter even than this.

Are there not the same revellings daily?

Are there not the same tables, the same harlots, thesame theatres, the same wealth ?

How long wilt thou love those things as though they were aught?

How long will thy appetite for evil remain insatiate?

Consider that as often as thou hast fornicated, so often hast thou condemned thyself.

For such is the nature of sin: once committed, the Judge hath also passed his sentence.

Hast thou been drunken, been gluttonous, or robbed?

Hold now, turn right back, acknowledge it to God asa mercy that He snatched thee not away in the midst of thy sins; seek not yet another set time? wherein to work evil.

Many have been snatched away in the midst of their covetousness, and have departed to manifest punishment.

Fear lest thou also shouldest suffer this, and without excuse.

'But God gave to many a set time fcr confession in extreme old age.'

What then ?

Will He give it to thee also?

' Perhaps He will,' says one.

Why sayest thou 'perhaps,' and 'sometimes,' and ' often?'

Consider that thou art deliberating about thy soul, and put also the contrary case, and calculate, and say, ' But what if He should not give it?'

'But what if He should give it?' saith he.

God hath indeed given it; but still this supposition is safer and more profitable than that.

For if thou begin now, thou hast gained all, whether thou hast a set time granted thee or not; but if thou art always putting off, for this very cause perhaps thou shalt not have one given thee.

When thou goest out to battle, thou dost not say, 'there is no need to make my will, perhaps I shall come back safe ;' nor dost thou when deliberating about marriage, say ' suppose I take a poor wife, many have even in this way got rich contrary to expectation ;' nor when building a house,

' suppose I lay a rotten foundation, many houses have stood even so;' yet in deliberating about the soul, thou leanest on things more rotten still; urging thy 'perhaps,' and 'often,' and 'sometimes,' and trustest thyself to these uncertainties.

'Nay,' saith one, 'not to an uncertainty, but to the mercy of God, for God is merciful.'

I know it too; but still this merciful God snatched those away of whcm I spcke.

And what if after thou hast had time given thee, thou shalt still continue as thou wert? fcr this sort of man will be listless evenin old age.

' Nay,' he said, 'not so.'

For this mode of reasoning even after the eighty years desireth ninety, and after the ninety an hundred, and after the hundred will be yet more indispcsed to act.

And so the whole of life will have been consumed in vain, and what was spoken of the Jews will happen also to thee;

'' Their days were consumed in vanity."'

(Ps.

Ixxvili.

33.) And would that in vanity only, and not unto evil also.

Fcr when we have departed thither bearing the heavy burden of our sins, this will be unto evil also.

For we shall carry away fuel for the fire and a plentiful feast for the worm.

Wherefore I pray and conjure you to halt at length in noble wise, and to desist from wickedness, that we may also obtain the promised good things: whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy

Spirit, be glory, might, honor, now and ever, and world without end.

Amen.

1 tpaywatevwueda 2 mpobeopiav

POT LEAN eu Xe XD Lds 2° Core Rie tion, he added, '' with a jealousy of God."

For God also is said to be jealous, not that any should suppose? passion, (for the Godhead is impassible,) but that all may know that He doeth all things from no other regard than their sakes over whom He is jealous ; not that Himself may gain aught, but that He may save them.

Among men indeed jealousy ariseth not from this cause, but for the sake of their own repose ; not because the beloved ones sustain outrage, but lest those who love them should be wounded, and be outshone in the good graces, and stand lower in the affections, of the beloved.

But "here it 1s not so.

'For 1] care not,' he says, ' for this, lest I should stand lower in ycur esteem ; but lest I should see you corrupted.

For such is God's jealousy ; and such is mine also, intense at once and pure.'

'Then there is also this necessary reason ; Would that ye could bear with me in a little foolishness ; and, indeed ye do bear with me.* BEING about to enter upon his own praises, he uses much previous correction.

And he does this not once or twice, although the necessity of the subject, and what he had often said, were sufficient excuse for him.

For he that remembereth sins which God remembered not, and who therefore saith that he was unworthy of the very name of the Apostles, even by the most insensate is seen clearly not to be saying what he is now going to say, for the sake of glory.

For if one must say something startling, even this would be especially injurious to his glory, his speaking something about himself ; and to the more part it is offensive.

But nevertheless he regarded not timidly any of these things, but he looked to one thing, the salvation of his hearers.

But still in order that he might not cause harm to the unthinking by this, by saying, I mean, great things of himself, he employs out of abundant caution these many preparatory correctives, and says, '' Would that ye could bear with me,'' whilst I play the fool in some little things, yea, rather, '' ye do indeed bear with me.''

Beholdest thou wisdom?

For when he says, '' would that,"' it is as putting it at their disposal: but when he even asserts [that they do], it is as confiding greatly in their affection, and as declaring that he both loves and is loved.

Yea, rather, not from bare love merely, but from a sort of warm and insane passion he says that they ought to bear with him even when he plays the fool.

And therefore he added, '' For I am jealous over you with a godly jealousy!.''

He did not say, 'for I love you,' but uses a term far more vehement than this.

For those souls are jealous which burn ardently for those they love, and jealousy can in no other way be begotten than out of a vehement affection.

Then that they may not think, that it is for the sake of power, or honor, or wealth, or any other such like thing, that he desires their affec- 'For I espoused you to one husband, as a pure virgin.''

'Therefore I am jealous, not for myself, but for him to whom I have espoused you.

For tthe present. time. is" the, time, ot espousal, but the time of the nuptials is another ; when they sing, 'the Bridegrocm hath risen up.'

Oh what things unheard of !

In the world they are virgins before the marriage, but after the marriage no longer.

But here it is not so: but even though they be not virgins before this marriage, after the marriage they become virgins.

So the whole Church is a virgin.

For addressing himself even to all, both husbands and wives, he speaks thus.

But let us see what he brought and espoused us with, what kind of nuptial gifts.

Not gold, not silver, but the kingdom of heaven. Wherefore also he said, ''We are ambassadors on behalf of Christ,'' and beseeches them, when he was about to receive the Bride.

What happened in Abraham's case was a type of this.

(Gen. xxiv. 4, &c.) For he sent his faithful servant to seek a Gentile maiden in marriage ; and in this case God sent His own servants to seek the Church in marriage for His son, and prophets from of old saying, '' Hearken, O daughter, and consider, and forget thine own people and thy father's house, and the King

* [Most critics, with the A. V. and the R. V., prefer to take the verb here as imperative, and render, '' nay indeed bear with me," which is supposed to suit better with what follows. C.]

2 Umronmtevon

1 Gr. vealousy of God, —

[Homity XXIII.

WORKS OF ST. CHRYSOSTOM.

another Jesus, whom we did not preach, or if ye receive a different Spirit which ye did not receive, or a different Gospel which ye did not accept, ye do wellto bear with him." shallédeésirethy "beauty. (Psiyxly, @10, 01.) Seest thou the prophet also espousing ? seest thou the Apostle too expressing the same thing himself with much boldness, and saying, ''I espoused you to one husband that I might present you as a pure virgin to Christ ?"'

Seest thou wisdom again?

For having said, 'Ye ought to bear with me,' he did not say, ' for I am your teacher and I speak not for mine own sake :' but he uses this expression which invested them with especial dignity, placing himself in the room of her who promotes a match, and them in the rank of the bride; and And he does not say, ' Lest by any means as Adam was deceived:' but shows that those men? are but women who are thus abused, for it is the part of woman to be deceived.

And he did not say, 'so ye also should be deceived : ' but keeping up the metaphor, he says, ''so your minds should be corrupted from the simplicity that is toward Christ.''

'From the simpiicity, I say, not from wickedness; neither out of wickedness [is it], nor out of your not believing, but out of simplicity.'

But, nevertheless, not even under such circumstances are the deceived entitled to forgiveness, as Eve showed.

But if this does not entitle to forgiveness, much more will it not doso, when through vain-glory any is so'. he adds these words ; Ver. 3. ''But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is toward Christ?."'

'For although the destruction be yours [alone], yet is the sorrow mine as well.'

And consider his wisdom.

For he does not assert, although they were corrupted; and so he showed when he said, '' When your obedience pass! Forafh he dthatecometh epreacheth another Jesus whom we did not preach: "' showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he saith, '' he that cometh."' is fulfilled,'

(c. x. 6.) and ''I shall bewail many which have sinned already;''

(c. xil.

21.) but still he does not leave them to get shameless.

And therefore he says, '' lest at any time.''

For this neither condemns nor is silent ; for neither course were safe, whether to speak out plainly or to conceal perpetually.

Therefore he employs this middle form, saying, sf l eee "Tf ye receive a different Spirit, if a different

Gospel which ye did not accept, ye do well to bear'' with him.

What sayest thou? Thou that saidst to the Galatians, ''If any preach another Gospel to you than that ye have received, let him be anathema ;'' dost thou now say, ''ye do well to bear'' with him? And yet on this account it were meet not to bear with, but tc recoil, from them; but if they say the same things, it is meet to bear withthem.

How then dost thou say, 'because they say the same things, it is not meet to bear with them ?' for he says, 'if they said other things, it were meet to bear with them.' Let us then give good heed, for the danger is great, and the precipice deep, if men run past this carelessly ; and what is here said giveth an entrance to all the heresies. What then is the sense of these words? Those persons so boasted as if the Apostles taught incompletely, and they were introducing somewhat more than they.

For it is probable that with much idle talk, they were bringing in senseless rubbish so as to overlay these doctrines.

And therefore he made mention of the serpent and of Eve who was thus deceived by the expectation of acquiring more.

And alluding to this in the former Epistle also, he said, ''Now ye are become rich, ye have reigned as kings without us; '' and again, '' we are fools for Christ's sake, but ye are wisevin © Christ'

(1 @orsived ;sibmero.) Since then it was probable that using the wisdom which is without, they talked much idly,

'lest at any time.''

For this is the language neither of one that entirely distrusts, nor entirely relies on them, but of one who stands between these two.

In this way then he pallated, but by his mention of that history threw them into an indescribable terror, and cuts them off from all forgiveness.

For even although the serpent was malignant, and she senseless, yet did none of these things snatch the woman from punishment.

' Beware then,' he says, 'lest such be your fate, and there be naught to screen you.

For he too promising greater things, so deceived.' Whence it is plain that these? too, by boasting and puffing themselves up, deceived.

And this may be conjectured not from this place only, but also from what he says afterwards, a a Ver.

.4.

.'"lf. he ~ that? cometh si preacheth * Such seems to be St Chrysostom's rendering.

See below.

[It is not easy to understand this note of the English translator.

Chrysostom has the accepted text éts roy xptotov, which the Vulgate, Beza and Calvin make equivalent to évy xptoro.

But the proper sense is, as Thayer swé voce gives it, ''sincerity of mind toward Christ, i. e., single-hearted faith in Christ, as opposed to false wisdom in matters pertaining to Christianity.''

'The allusion to the marriage relation in the previous verse is still kept up.

The Apostle's fear was that the Corinthians might be so corrupted as to turn away from the undivided affection and devotion which they owed to the Lord Jesus Christ as much as a bride to her husband.

His warning is confirmed by his reference to the one standing example of the inconstancy of the human heart, and of the fearful consequences of forsaking God.

In his mind the narrative of the fall was neither a fable nor an allegory, but an historical fact. a 3 yuvaixas OvTas TOUS.

"vine, 1s deceived:

S ee eS Oee een | e | 2 i, e.

False Apostles.

HomIiLy XXIII.]

HOMILIES ON SECOND CORINTHIANS.

what he says is this: that 'if these persons said any thing more, and preached a different Christ who ought to have been preached, but we omitted it, '' ye do well to bear'' with them.'

For on this account he added, ''whom we did not preach.''

' But if the chief points of the faith are the same, what have ye the more of them ? for whatsoever things they may say, they will say nothing more than what we have said.' And observe with what precision he states the case.

For he did not say, 'if he that cometh saith any thing more;' for they did say something more, haranguing with more authority and with much beauty of language ; wherefore he did not say this, but what?

[If] ''he that cometh preacheth another Jesus,'' a thing which had no need of that array of words:

''or ye receive a different Spirit,'' (for neither was there need of words in this case ;) that is to say, 'makes you richer in grace; ' or '' a different Gospel which ye did not accept,'' (nor did this again stand in need of words,) '' ye do well to bear'' with him.

But consider, I pray thee, how he every where uses such a definition as shows that nothing very great, nor indeed any thing more, had been introduced by them.

For when he had said, ''If he that cometh preacheth another Jesus,'' he added, '*' whom we did not preach ;"' and ''ye receive a different Spirit,'' he subjoined, '' which ye did not receive ; or a differfrom giving heed to them: but if all has been fully completed by us and nothing left deficient, whence is it that they caught you?'

Wherefore also he adds, Ver. 5. 'For I reckon that Iam not a whit behind the very chiefest Apostles,'? no longer making comparison of himself with them, but with Peter and the rest.

'So that if they know more than I do, [they know more] than they also."

And observe how here also he shows medesty.

For he did not say, 'the Apcstles said nothing more than I,' but what?

'I reckon,'' so I deem, '' that I am not a whit behind the very chiefest Apostles.''

For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity? that becomes him.

Therefore he also mentions them with encomiums, not speaking simply of '' the Apcstles,'' but ''the very chiefest,'' meaning Peter and James and John.

Parle Vet eG. bur. fioughet bes ruder in speech, yet am I not in knowledge."

For since those that corrupted the Corinthians had theadvantage in this, that they were not rude ; he mentions this also, showing that he was not ashamed of, but even prided himself upon it.

And he said not, '' But though I be rude in speech,'' yet so also are they', for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without.

And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross ; (1 Cor. 11. 1.) for he says, ''I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void; (1 Cor. i. 17.) and many other things of the same kind; because '' in knowledge'' they were ''rude,'' which is also the extremest form of rudeness.

When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority.

And when indeed no necessity urged him, he says that he is ' the least of the Apostles,'' and not worthy even of the title ; but here again when occasion called, he says that he is ''not a whit behind the very chiefest

Apostles.'"

For he knew that this would most advantage the disciples. Wherefore also he adds, ent Gospel,'' he added, ''which ye did not accept,'' by all these showing that it is meet to attend to them, not simply if they say something more, but if they said any thing more which ought to have been said and was by us omitted.

But if it ought not to have been said, and was therefore not said by us; or if they say only the same things as we, why gape ye so admiringly! | upon them?

'And yet if they say the same things,' saith one, ' wherefore dost thou hinder them?'

Because that using hypocrisy, they introduce strange doctrines.

This however for the present he doth not say, but afterwards asserts it, when he says, '' They fashion themselves into Apostles of Christ ;'' (Ver. 13.) for the present he withdraws the disciples from their authority by less offensive considerations ; and this not out of envy to them, but to secure these.

Else why does he not hinder Apollos, who was, however, a ''learned man, and mighty in the Scriptures; '' (Acts xviii. 24; 1 Cor. xvi. 12) but even beseeches him, and promises he will send him?

Because together with his learning he preserved also the integrity of the doctrines ; but with these it was the reverse.

And therefore he wars with them and blames the disciples for gaping admiringly upon them, saying,

'if aught that should have been said we omitted and they supplied, we do not hinder you

2 oXNMaTOS.

3j. e. Peter &c.

td Kexnvare.

WORKS OF ST. CHRYSOSTOM.

[HomiLy XXIII.

his first ave snadeinmaniiess Aenean ce For this worldly men lock to especially, and on this also those his adversaries greatly prided themselves.

'Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this ; and at the same time he also hints that they were wealthy.

But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this ; but says that which 'especially shamed them and yet was no encomium on himself, namely, 'I took from others.'

And he did not say '' took," but '¢robbed,"' that i is, 'I stripped them, and made them poor.'

And what surely is greater, that it was not for SpE but for his necessities, for when he says ' wages,' he means necessary subsistence.

And what is more grievous yet, 'to minister unto you.'' We preach toyou; and when I ought to be supported by you, I have enjoyed this at others' hands.

The accusation is twofold, or rather three-fold ; that when both living amongst them and ministering to them, and seeking necessary support, he had others supplying his wants.

Great the excess, of the one in negligence, of the other in zeal !

For these sent to him even when at a great distance, and those did not even support him when amongst them.

«* Nay, in every thing we have made it manifest among all men to youward.''

For here again he accuses the false Apostles as '' walking in craftiness.'' (Chap. iv. 2.) And he said this of himself before also, that he did not live after the outward appearance, nor preach '' handling the word deceitfully (ibid.) and corrupting it.

But those men were one thing and appeared another.

But not so he.

Wherefore also he every where assumes a high tone, as doing nothing with a view to men's opinion nor concealing aught about himself.

As he also said before, ''by the manifestation of the truth commending ourselves to every man's conscience,'' (ibid.) so now again he saith 'in every thing we have made it manifest to you.'

But what does this mean? 'We are rude,' he said, 'and do not conceal it: we receive from some persons and we do not keep it secret.

We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you ; which was the conduct of one that both had exceeding confidence in them, and told them every thing truly. Wherefore he also calls them witnesses, saying now, '' among all men to youward,'' and also before, ''For we write none other things unto you, than what ye read or even acknowledge."

(Chap. i. 13.) [4.] Then after he had defended his own eae he goes on next to say with severity,

[5.] Then because he had vehemently scourged them, he quietly again relaxes the vehemence of his rebuke, saying, Ver.

7. ''Or did I commit a sin in abasing myself Het ye might be exalted ?'"'

Ver. g. '' And when I was present with you, and was in want, 1 was not a burden on any man,'

And in explanation of this, he adds, Ver. 8. ''I robbed other churches, taking wages of them that I might minister unto you."

What he says is this ; ' I lived instraitness ; for this is the force ' of ''abasing myself. "

'Can you then lay this to my charge ? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?'

And how were they exalted by his being in straits?

They were more edified and were not offended ; which also might [well] be avery great accusation of them and a reproach of their weakness ; that it was not possible in any other way to lead them on than by first abasing himself.

'Do ye then lay it to my charge that I abased myself?

But thereby ye were exalted.'

For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, ' this too was for your sakes.'

For he did not say, ' ye did not give to me,' but, 'I did not take,' for as yet he spares them.

But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, '' present, '" is exceedingly emphatic, and so is 'in want.''

For that they might not say, 'what matter then, if you had [enough | ?' he added, ''and was in want.'

"'T was nota burden'' on you.

Here again he hits them gently, as making such contributions reluctantly, as feeling them a burden.

Then comes the reason also, full of accusation and fraught with jealousy.

Wherefore also he introduced it, not in the way of a leading point!, but as informing them whence and by whom he was supported, so as to stimulate them again, in an unsuspicious way, as to the point of almsgiving ;

''For the measure of my want,'' he says, ''the brethren which came from Macedonia supplied.'

Seest thou how he provokes them again, by bringing forward those that had ministered to him?

For inspiring them first '¢T robbed other churches.''

Here finally he speaks reproachfully, but his former words prevent these from seeming offensive ; for he said, ''Bear with me ina little foolishness : and before all his other achievements makes this

1 ob mponyoupnévws.

HomILy XXIII.]

HOMILIES ON SECOND CORINTHIANS.

regions of Achaia.''

For that none should think again that he is grieved at this, or that he speaks these things in anger, he even calls the thing a ''glorying.'?

And in his former Epistle too he dressed it out? in like terms.

For so that he may not wound them there either, he says, ''What then is my reward?"

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

(1 Cor. ix. 18.) And as he there calls it '' reward,'' so doth he here '' glorying,'' that they may not be excessively ashamed at what he said, as if he were asking and they gave not to him.

' For what, if even ye would give?' saith he, 'Yet I do not accept it.'

And the expression, '* shall not stop me,'' is a metaphor taken from rivers, or from the report, as if running every where, of his receiving nothing.

'Ye stop not with your giving this my freedom of speech.'

But he said not, ' ye stop not,' which would have been too* cutting, but it ''no man shall stop me in the regions of Achaia.''

'This again was like giving them a fatal blow, and exceedingly apt to deject and pain them, since they were the only persons he refused [to take from].

'For if he made that his boast, it were meet to make it so every where: but if he only does so among us, perchance this is owing to our weakness.''

Lest therefore they should so reason and be dejected, see how he corrects this. t Ver. 11.

'' Wherefore? because I love you not?

God knoweth.''

Quickly [is it done], and by an easy methcd?.

But still, not even so did he rid them of those charges.

For he neither said, 'ye are not weak,' nor yet, 'ye are strong;' but, '<I love you,'' which very greatly aggravated the accusation against them.

For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them.

So he acted in two contrary ways out of love; he both did receive, and did not receive : but this contrariety was on account of the disposition of the givers.

And he did not say, 'I therefore do not take of you, because I exceedingly love you,' for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason.

What then is thise Ver.

12.

'That I may cut off occasion from them that desire anoccasion; that wherein they glory, they may be found even as we."' with a desire of knowing who these could be, when he said, ''I robbed other churches ; '' he then mentions them also by name; which would incite them also unto almsgiving.

For he thus persuades those who had been beaten {by them] in the matter of supporting the Apostle, not to be also beaten in the succor they gave to the poor.

And he says this also in his Epistle to the Macedonians themselves, '< For in my necessities ye sent unto me once and again, even in the beginning of the Gospel ;"'

(Philipp. iv. 16, 15.) which point also was avery great commendation of them, that from the very beginning they shone forth.

But observe how everywhere he mentions his '' necessity,'' and no where a superfluity.

Now therefore by saying '' present,'' and in '' want'? he showed that he ought to have been supported by the Corinthians ; and by the words, '' they supplied the measure of my want,'' he shows that he did not so much as ask.

And he assigns a reason which was not the real one.

What then is this?

That he had received from others ; '' for," says he, ''the measure of my want those that came supplied.''

< For this reason,' he says, 'I was not a burden ; not because I had no confidence in you.'

And yet it is for this latter reason that he so acts, and he shows it in what follows; but does not say it plainly, but throws it into the shade!, leaving it to the conscience of his hearers.

And he gives proof of it covertly in what follows, by saying, «¢ And in every"' thing ''I kept myself from | being burdensome, and so will I keep'? myself. |

'For think not,' says he, ''that I say these things that I may receive.''

Now the words, '<so will I keep myself,'' are severer, if he has not even yet confidence in them ; but once for all had given up the idea of receiving aught from them.

He shows, moreover, that they even considered this to be a burden; wherefore he said, ''I have kept myself from being burdensome, and so will I keep myself.''

He says this in his former Epistle also, ''I write not this that it may be so done unto me; for'' it were ''good for me rather to die, than that any man should make my glorying void.''

(1 Cor. ix. 15.) And here again, ''I have kept myself from being burdensome unto you, and so will I keep'"' myself.

[6.] Then, that he may not seem to speak these things for the sake of winning them on the better [to do this], he saith, For since this they sought earnestly, to find some handle> against him, it is necessary to remove this also.

For this is the one point on which they pique themselves.

'Therefore that Ver. 10.

'' As the truth of Christ is in me.''

'Do not think that I therefore have spoken, that I may receive, that I may the rather draw you on: for,' saith he, ''as the truth is in me,

'¢No man shall stop me of this glorying in the 2 nategKevacev.

VOn kom ore.

4 evaraddAaKTws.

* ceuvuvovrTat.

1 ovaokiacer

WORKS OF ST. CHRYSOSTOM.

[Homiry XXIIL

And what too has become of the shouts? where are those many lips that cried, and bade him they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior.

For, as I have said, nothing doth so edify worldly people as the receiving nothing from them.

'Therefore the devil in his craftiness dropped this bait especilally, when desirous to injure them in other respects.

But it appears to me that this even was in hypocrisy.

And therefore he did not say, 'wherein they have well done,' but what?

'' wherein they glory ;'' which also was as jeering at their glorying; for they gloried also of that which they were not.

But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses ; as this blessed saint was wont to do, as the patriarch Abraham did, saying, '' But I am earth and ashes.'' (Gen. xvili. 27.) For since he had no sins to speak of, but shone with good works; having run about in every direction and found no very great handle against himself, he betakes himself to his nature; and since the name of ''earth'' is in some way or other one of dignity, he added to it that of ''ashes."'

Wherefore also another saith, '' Why is earth and ashes proud?''

(Ecclus. x. g.) [7.] For tell me not of the bloom of the countenance, nor of the uplifted neck, nor of the mantle, and the horse, and the followers ; but reflect where all these things do end, and put that tothem.

But and if thou tell me of what appears to the eye, I too will tell thee of things in pictures, brighter far than these.

But as we do not admire those for their appearance, as seeing what their nature is, that all is clay; so therefore let us not these either, for these too are but clay.

Yea rather, even before they are dissolved and become dust, show me this uplifted [neck] a prey to fever and gasping out life ; and then will I discourse with thee and will ask, What has become of all that profuse ornament ? whither has that crowd of flatterers vanished, that attendance of slaves, that abundance of wealth and possessions?

What wind hath visited and blown all away?

Nay, even stretched upon the bier, he beareth the tokens of that wealth and that pride; a splendid garment thrown over him, poor and rich following him forth, the assembled crowds breathing words of good omen!, Surely this also is a very mockery ; howbeit even this besides is presently proved naught, like a blossom that perishes.

For when we have passed over the threshold of the city gates, and after having delivered over the body to the worms, return, I will ask thee again, where is that vast crowd gone to?

What has become of the clamor and uproar ? where are the torches? where the bands of women ? are not these things, then, a dream ?

'be of good cheer, for no man is immortal?'

These things ought not now to be said to one that heareth not, but when he made prey of others, when he was overreaching, then with a slight change should it have been said to him,

'Be not of good cheer, no man is immortal ; hold in thy madness, extinguish thy lust ;' but 'Be of good cheer' is for the injured party.

For to chant such things over this man now, is but like men exulting over him and speaking irony; for he ought not for this now to be of good cheer, but to fear and tremble.

And if even this advice is now of no use to him since he has run his course, yet at least let those of the rich who labor under the same disease, and follow him to the tomb, hear it.

For although beforehand through the intoxication of wealth, they have no such thing in mind, yet at that season when the sight of him that is laid out even confirms what is said, let them be sober, let them be instructed : reflecting that yet a little while and they will come that shall bear them away to that fearful account, and to suffer the penalty of their acts of rapacity and extortion.

'And what is this to the poor?' saith one. Why, to many this also is a satisfaction, to see him that hath wronged them punished.

' But tousit is no satisfaction, but the escaping suffering ourselves.'

I praise you exceeedingly and approve of you in that ye exult not over the calamities of others, but seek only your own safety.

Come then, I will ensure? you this also.

For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done tous nobly.

We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness ; and because He succored not him that suffered evil.

'Whence doth this appear?' saith one.

The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of* their sins.

Therefore He saith to Isaiah, '' Comfort ye, comfort ye My people, ye priests: speak unto the heart of Jerusalem, for she hath received of the Lord's hand double for sins? (s.oxh? 1302.)¢mAnd! agains ac*Granpeus peace, for Thou hast repaid us every thing."'

(ib. xxvi. 12, LXX.) And David saith ;'* Behold mine enemies, for they are multiplied ; and forgive all my sins.'"' (Ps. xxv. 19, 18.) And when he bore with Shimei cursing him, he said, '* Let him alone, that the Lord may see my abasement, and requite me good for this day.'' (2 Sam. xvi.

* éyyunoouar.

> , ® kata avadoyiav 1 Sy

Homity XXIII.]

HOMILIES ON SECOND CORINTHIANS.

11, 12.) For when He aideth us not when we suffer wrong, then most of all are we advantaged ; for He sets it to the account of our sins, if we bear it thankfully. more completely.

And yet there was never man wiser than he, and all other virtue did he attain ; still, however, he wasseized so violently by this passion, that even in his vitals he received the wound.

And the efather indeed rose up again and renewed the struggle, and was crowned again; but the son showed nothing of the kind.

[8.] Sothat when thou seest a rich man plundering a poor, leave him that suffereth wrong, and weep for the plunderer.

For the one putteth off filth, the other bedaubeth himself with more filth.

Such was the fate of Elisha's - servant in the story of Naaman (2 Kings v. 20, &c.)

For though he took not by violence, yet he did a wrong; for to get money by deceit is a wrong.

What then befel?

With the wrong he received also the leprosy ; and he that was wronged was benefited, but he that did the wrong received the greatest possible harm.

The same happens now also in the case of the soul.

And this is of so great force that often by itself it hath propitiated God; yea though he who suffereth evil be unworthy of aid ; yet when he so suffers in excess, by this alone he draweth God unto the forgiveness of himself, and to the punishment of him that did the wrong.

Wherefore also God said of old to the heathen, ''1I indeed delivered them over unto a few things, but they have set themselves on together unto evil things ;"' (Zech. i. 15. LXX.) they shall suffer ills irremediable!.

For there is nothing, no, nothing, that doth so much exasperate God as rapine and violence and extortion.

And why forsooth?

Because it is very easy to abstain from this sin.

For here it is not any natural desire that perturbeth the mind, but it ariseth from wilful negligence?.

How then doth the Apostle callit, ''a root of evils."" (1 Tim. vi. ro.) Why, I say so too, but this root is from us, and not from the nature of the things.

And, if ye will,lét us make a comparison and see which is the more imperious, the desire of money or of beauty'; for that which shall be found to have struck down great men is the more difficult to master.

Let us see then what great man the desire of money ever got possession of.

Not one; only of exceeding pitiful and abject persons, Gehazi, Ahab, Judas, the priests of the Jews: but the desire for beauty overcame even the great prophet David.

And this I say, not as extending forgiveness to those who are conquered by such a lust, but rather, as preparing | them to be watchful.

For when I have shown the strength of the passion, then, most especially, I show them to be deprived of every claim to forgiveness.

For if indeed thou hadst not known the wild beast, thou wouldest have this to take refuge in; but now, having known, yet falling into it, thou wilt have no _ excuse.

After him', it took possession of his son still Therefore also Paul said, ''It is better to marry than to burn:"'

(1 Cor. vii. 9.) and Christ, '' He that is able to receive it, let him receive it.'

(Matt. xiv. 12.) But concerning money He spake not so, but, ''whoso hath forsaken '' his goods <' shall receive an hundredfold.''Gib. 29.)

'How then,' saith one, 'did He say of the rich, that they shall hardly obtain the kingdom?'

Again implying their weakness of character; not the imperiousness of money, but their utter slavery.

And this is evident also from the advice which Paul gave.

For from that lust he leads men quite away, saying. ** But they that desire to be rich fall into temptation ;''(1 Tim. vi. 9.) but in the case of the other not so; but having separated them 'for a season '' only, and that by ''consent,'' he advises to 'come together again' (1 Cor. vil. 5.)

Fer he feared the billows of lust lest they should cccasion a grievous shipwreck.

'This passion is even more vehement® than anger.

For it is not possible to feel anger when there is nothing® provoking it, but a man cannot help desiring even when the face which moveth to it is not seen.

Therefore this passion indeed He did not cut off altogether, but added the words, '' without a cause.'' (Matt. v. 22.) Nor again did He abolish all desire, but only that which is unlawful, for he saith, '' Nevertheless, because of desires', let every man have his own wife.'' (1 Cor. vil.

2.) But to lay up treasure He allowed not, either with cause or without. or those passions were implanted in our nature for a necessary end; desire, for the procreation of children, and anger, for the succor of the injured, but desire of money not so.

Therefore neither is the passion natural to us.

So then if thou art made captive by it, thou wilt suffer so much the more the vilest punishment.

Therefore surely, it is, that Paul, permitting even a second marriage, demands in the case of money great strictness, saying, '' Why not rather take wrong ? why not rather be defrauded ?"' (1 Cor. vi. 7.)

And when treating of virginity, he says, '' Ihave no commandment,'' (ib. vii. 25.)and '' I speak this for your profit, not that I may cast a snare upon you; '' (ib.35.) but when his discourse jis of money, he says, '' Having raiment and ——— 5 evTovwTepov.

§ Or,'no one.'

7S. Chrysostom here reads, ' because of desires émcOvucais, instead of, 'because of fornication,' mopvetas, with the Rec. Text, [which | iS correct.

Col ! aviKeoTa.

2 pabvucas 3owWUaTwr.

4£Davids

WORKS OF ST. CHRYSOSTOM.

[Homity XXIV. food, let us be therewith content.'' (1 Tim. vi. | then these things, and revolving frequently with 8.) * How then is it,' saith one, 'that by this, | ourselves the example of the virgins, let us shun more than the other, are many overcome?' | this evil wild beast.

For if virginity profited Because they stand not so much on their guard!| them nothing, but after countless toils and laagainst it as against lasciviousness and fornica- | bors they perished through the love of money,who tion; for if they had thought it equally danger-| shall deliver us if we fall into this passion ? ous, they would not, perhaps, have been made] Wherefore I beseech youto do all you can, both its captives.

So also were those wretched vir-| that ye be not taken captive by it, and that if gins cast out of the bridechamber, because that, | taken, ye continue not in captivity, but break having struck down the great adversary, they | asunder those hard bonds.

For so shall we be were wounded? by one weaker, and who was, able to secure a footing in heaven and to obtain nothing. ( Mat. xxv. 1, &c.) Besides this, one' the countless good things; whereunto may all may say further, that if any, subduing lust, is} we attain, through the grace and love towards overcome by money, often? he does not in fact |men of our Lord Jesus Christ, with Whom to subdue lust, but has received from nature the|the Father, with the Holy Ghost, be glory, gift of suffering no great uneasiness of that sort; | might, honor, now and for ever, and world for all are not equally inclined to it.

Knowing| without end.

Amen.

PT @ MORIA exe Tenn 2COR. XI. pie:

For such are false apostles, deceitful workers, fashion- | Satan fashioneth himself into an angel of light, ing themselves into Apostles of Christ.

(is it a great thing if his ministers also fashion themselves as ministers of righteousness? "'

WuarT sayest thou? they that preach Christ, they that take not money, they that bring not in a different gospel, '' false apostles? ''

'¢ Yes,' he saith, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving.

'' Deceitful workers,'' for they do work indeed, but pull up what has been planted.

For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error.

' And yet,' saith one, 'they take no money.'

That they may take greater things; that they may destroy the soul.

Yea rather, even that was a falsehood; and they took money but did it secretly : and he shows this in what follows.

And indeed he already hinted this where he said, '' that wherein they glory, they may be found even as we:'' (Ver.

So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation.

For when their teacher dares do any thing, no marvel that the disciples also follow.

But what is ''an angel of hght?''

That hath free liberty to speak, that standeth near to God.

For there are also angels of darkness ; those which be the devil's, those dark and cruel ones.

And the devil hath deceived many so, fashioning himself ''into, '' not becoming, ''an angel of light.''

So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot.

But nothing is so like the devil® as to do things for display.

But what is ''a ministry of righteousness ? "'

That which we are who preach to you a Gcspel having righteousness.

For he either means this, or else that they invest themselves with the character of righteous men.

How then shall we know them?

'' By their works, '' as Christ said.

Wherefore he is compelled to place his own gocd deeds and their wickedness side by side, that the spurious may become evident by the comparison.

And when about again to enter upon 12.) in what follows, however, he hinted it more plainly, saying, ''If a man devour you, if a man take you captive, if a man exalt himself, ye bear with him.''(Ver. 20.) But at present he accuses them on another account, saying,

'' fashioning themselves.''

They had only a ' fashjon;'' the skin of the sheep was but outside | his own praises, he first accuses them, in order to clothing'. show that such an argument was forced upon Ver. 14, 15.

'* And no marvel; for if even; him, lest any should accuse him for speaking re rere SOOUD I MSel ln denaN es Pil a Saha Ver. 16.

''AgainI say.''

For he had even ® Or, perhaps.

4 émineirat.

NE eee, 5 SsaBoAcKdr

HomILy XXIV.}]

HOMILIES ON SECOND CORINTHIANS.

already used much preparatory corrective : ' But nevertheless I am not contented with what Ihave said, but I say yet again, ' the flesh, that with me there should be the yea yea, and the nay nay?"'

(Chap. i. 17.) And having shown that he cannot in all cases even fulfil what he promises, because he does not purpose after the flesh, lest any should make this suspicion stretch to the doctrine also, he adds,

'¢ Let no man think me foolish.''

For this was what they did—boasted without a reason.— But observe, I pray you, how often, when about to enter upon his own praises, he checks himself!.

'¢ But as God is faithful our word towards you was not yea and nay.''

(Ibid. 18.) [2.] And observe how after having said so many things before, he again sets down yet other grounds of excuse, saying further thus,

'For indeed it is the act of folly,' he says, 'to boast: but I do it, not as playing the fool, but because compelled.

But if ye do not believe me, but though ye see there isa necessity will condemn me; not even so will I decline the task". '

Seest thou how he showed that there was great necessity for his speaking.

For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak.

But, nevertheless, even so he employs this thing with moderation.

For he did not say, 'that I may glory.'

And when abouttodo ''alittle, '"' again he uses yet another deprecatory expression', saying,

Ver. 18. ''Seeing that many glory after the flesh, I will glory also. ''

What is, '' after the flesh ?''

Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown.

And behold wisdom.

He sets down those things which he_ shows to be nothings', and then, folly also.

For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing.

And this is what he calls, ' not after the Lord.''

For it is no advantage to be a Hebrew, or any such like things soever.

'Think not, therefore, that I set these down as a virtue ; no; but because those men boast I also am compelled to institute my comparison on these points.'

Which he does also in another place, saying, ''If any man thinketh that he may trust in the flesh, I more: '' (Phil. iii. 4.) and there, it is on their account that trusted in this.

Just as if one who was come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and_being desirious of taking down their vanity, should be compelled to speak of his own disVer. 17.

''That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying. "'

Seest thou how glorying is not '<aftermithe-?

Lordi? *. a iFor> He "saith}.

«<« When ye shall have done all, say, We are unprofitable servants.'"'

(Luke xvii.

10.) Howbeit, by itself indeed it is not ''after the Lord, '' but by the intention it becomes so.

And therefore he said, '' That which I speak, "' not accusing the motive, but the words.

Since his aim is so admirable as to dignify the words also.

For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention ; and as circumcision, although it is not 'after the Lord, has become so from the intention, so also glorying.

And wherefore then does he not use so great strictness of expression?

Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion.

'* But as in foolishness.''

Before he says, tinction; not to adorn himself, but to humble them; so, truly, does Paul also do.

Then leaving those, he empties all his censure upon the Corinthians, saying, Ver.

19.

'' For ye bear with the foolish gladly.'

'So that ye are to blame for this, and more than they.

For if ye had not borne with them, and so far as it lay in them received damage, I would not have spoken a word ; but I do it out of a tender care for your salvation, and in condescension.

And behold, how he accompanies even his censure with praise.

For having said, ''ye bear with the foolish gladly; "' he added, '¢ Would that ye could bear with me in a little foolishness,'' (Ver. 4.) but now ''as in foolishness

;"' for the farther he proceeds, the more he clears his language.

'Then that thou mayest not think that he plays the fool on all points, he added, ''in this confidence of glorying.''

In this particular he means: just as in another place he said, ''that we be not put toshame, '' and added, ''in this confidence of glorying.''

(Chap. ix. 4.) And again, in another place, having said, ''Being wise yourselves.'

For it was a sign of folly to glory, and on such matters.

And yet it behoved to rebuke them, and say, 'Do not bear with the foolish;' he does this, however, at greater advantage.

For in that case he would have seemed to rebuke them because he himself was destitute of these advantages ; but now having showed himself to be their superior

'' Or what I purpose do I purpose according to 1 avaxpovetat 3 rapattygomat.

? rapaitycet.

(Sa =e ee eS EE eee eee eee a a NS " SS SS 4 ovdeva

WORKS OF ST. CHRYSOSTOM.

[Homity XXIV. even in these points, and to esteem them to be| cannot have a shadow of allowance, seeing that nothing, he corrects them with greater effect. | ye spit on those that humble themselves for your At present, however, before entering upon his!sakes that ye may be exalted, but admire those own praises and the comparison, he also|who exalt themselves that ye may be humbled. reproaches the Corinthians with their great! For could not we too do these things? Yes, but slavishness, because they were extravagantly submissive to them.

And observe how he ridicules them.

'we do not wish it, looking to your advantage.

For they indeed sacrificing your interests seek 'their own, but we sacrificing our own interests

'seek for yours.' Seest thou how in every instance, P SS HD ie * Ver. 20.

'' For ye bear with a man,"' he says, '¢if he devour you.''

| whilst speaking plainly to them, he also alarms them by what he says.

' For,' he says, 'if it be on this account that ye honor them, because How then saidst thou, ''that wherein they glory, they may be found even as we ?'' (Ver. 12.)

Seest thou that he shows that they did take of them, and not simply take, but even in excess: for the term '' devour'' plainly shows this,

| they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.'

[3.] Seest thou how he lays upon them the 'whole blame, both of their senseless pride and 'of what seems to be folly in himself.

«For not that I may show myself more conspicuous, but that I may set you free from this bitter slavery, am I compelled to glory some little.

But it 1s meet to examine not simply things that are said, but, in addition, the reason also.

For Samuel also put together a high panegyric upon himself, when he anointed Saul, saying,

''TIf a man bring you into bondage." 'Ye have given away both your money,' he says,

'and your persons, and your freedom.

For this is more than taking of you; to be masters not only of your money, but of yourselves also.'

And he makes this plain even before, where he: says, ''If others partake of this right over you, do not we much more ?'"' (1 Cor. ix. 12.) Then he addeth what is more severe, saying, '¢Tf a man exalt himself.''

<' For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.'

'' Whose ass have I taken, or calf, or shoes ? or have I oppressed any of you ?'"' (1 Sam. xii. 3,

LXX.) And yet no one finds fault with him.

And the reason is because he did not say it by way of setting off himself ; but because he was going to appoint a king, he wishes under the form of a defence [of himself] to instruct him to be meek and gentle.

And observe the wisdom of the prophet, or rather the loving kindness of God.

For because he wished to turn them from [their design,] bringing together a number of grievous things he asserted them of their future king, as, for instance, that he would make their wives grind at the mill, (1 Sam. viii.

Seest | cc lf aman 'smite. you ton) the face? thou again a further stretch of tyranny?

He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them ; wherefore he added,

Bea himEe SO ag Ver. 21.

'' I speak by way of disparagement,'' for ye suffer no whit less than men smitten on the face.

What now can be stronger than this?

What oppression more bitter than this? when having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave.* 11—18.) the men shepherds and muleteers ; for he went through all the service appertaining to the kingdom with minuteness.

But when he saw that they would not be hindered by any of these things, but were incurably distempered ; he thus both spareth them and composeth their king to gentleness. (1 Sam. xil. 5.) Therefore he also takes him to witness.

For indeed no one was then bringing suit or charge against him that he needed to defend himself, but he said those things in order to make him better.

And therefore also he added, to take down his pride, '' If ye will hearken, ye and your king,''

(ibid. 14.) such and such good things shall be yours ; '' but if ye will not hearken, then the reverse of all.''

Amos also said, ''I was no prophet, nor the son of a prophet, but only a herdsman, a gatherer of sycamore fruit.

And God took me.'' (Amos vii. 14, 15.) But he did not say this to exalt himself, but to stcp their mouths that suspected him as no prophet, and to show that he is no deceiver, nor says of 'CAs* though "we; shad, been weak.' .< 'The expression is obscure.

For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity.

For what he wishes to say is this.

' For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that ye even bear with men who play the fool; but that ye do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason atall.

For this is a new fashion of deceiving.

For men that deceive both give and flatter ; but these both deceive, and take and insult you.

Whence ye e ee ee ee e * Chrysostom takes the clause to refer to the preceding, but most consider it the apostle's transition to his own glorying, vv. 22—

25.Gr

HomILy XXIV. |

HOMILIES ON SECOND CORINTHIANS.

his own mind the things which he says. Again, another also, to show the very same thing, said, art thou galled ? why thrust the sword against thyself ?

'Because admired by men?'

But men to-day are and to-morrow are not.

'But because he enjoys glory?'

Of what sort, tell me?

That of which the prophet says that it is '' the flower of grass.'' (Isa. xl. 6. LXX.) Art thou then therefore envious because thou bearest no burden, nor carriest about with thee such loads of grass?

But if he seems to thee to be enviable on this account, then why not also woodcutters who carry burdens every day and come to the city[with them]?

For that burden is nothing better than this, but even worse.

For theirs indeed galls the body only, but this hath oftentimes harmed the soul even and occasioned greater solicitude than pleasure.

And should one have gained renown through eloquence, the fear he endures is greater than the good report he bears ; yea, what is more, the one is short, the other perpetual.

'But he is in favor with those in authority ?'

In that too again is danger and envy.

For as thou feelest towards him, so do many others feel.

'¢ But truly I am full of power by the spirit and might of the Lord.''

(Micah iii. 8.) And David also when he related the matter of the lion and of the bear, (1 Sam. xvii. 34, &c.) spake not to glorify himself, but to bring about a great and admirable end.

For since it was not believed possible he could conquer the barbarian unarmed, he that was not able even to bear arms; he was compelled to give proofs of his own valor.

And when he cut off Saul's skirt, he said not what he said out of display, but to repel an ill suspicion which they had scattered abroad against him, saying, that he wished to kill him. (1 Sam. xxiv. 4, &c.)

It is meet therefore every where to seek for the reason.

For he that looks to the advantage of his hearers even though he should praise himself, not only deserves not to be found fault with, but even to be crowned ; and if he is silent, then to be found fault with.

For if David had then been silent in the matter of Goliath, they would not have allowed him to go out to the battle, nor to have raised that illustrious trophy.

On this account then he speaks being compelled ; and that not to his brethren, although he was distrusted by them too as well as by the king ; but envy stopped their ears.

Therefore leaving them alone, he tells his tale to him who was not as yet envious of him.

'But he is praised continually ?' This produces bitter slavery.

For he will not dare to do fearlessly aught of what according to his judgment he should, lest he should offend those that extol him, for that distinction is a hard bondage to him.

So that the more he is known to, so many the more masters he has, and his slavery becomes the greater, as masters of his are found in every quarter.

A servant indeed, when he is released from the eye of his master, both takes breath and lives in all freedom ; but this man meets with masters at every turn, fcr he is the slave of all that appear in the forum.

And even should some necessary object press, he dares not set foot in the forum, except it be with his servants following, and his horse, and all his other shcw set in array, lest his masters condemn him.

And if he sees some friend of those who are truly so!, he has not the boldness to talk with him on an equal footing : for he is afraid of his masters, lest they depose him from his glory.

So that the more distinguished he is, so much the more he is enslaved.

And if he suffer aught that is disagreeable, the insult is the more annoying, both in that he has more to witness it and it seems to infringe his dignity.

It is not only an insult, but a calamity also, for he has also many who exult at it ; and in like way if he come to the enjoyment of any good thing, he has more who envy and detract and do their vigilance to destroy him.

Is this then a good ? tell me.

Is this glory?

By no means ; but ingloriousness, and slavery, and bonds, and every burdensome thing one can say.

But if the glory that cometh of men be so greatly to be coveted in thy account, and if [4.] For envy is a fearful, a fearful thing, and persuades men to despise their own salvation.

In this way did both Cain destroy himself, and again, before his time, the devil who was the destroyer of his father.

So did Saul invite an evil demon against his own soul ; and when he had invited, he again envied his physician.

For such is the nature of envy ; he knew that he was saved, yet he would rather have perished than see him that saved him had in honor.

What can be more grievous than this passion ? One cannot err in calling it the devil's offspring.

And in it is contained the fruit of vainglory, or rather its root also ; for both these evils are wont mutually to produce each other.

And thus in truth it was that Saul even thus envied, when they said, '' David! smote by ten thousands,''

(1 Sam. xviii. 7.) than which what can be more senseless ?_ For why dost thou envy ? tell me!

' Because such an one praised him?'

Yet surely thou ought- | est to rejoice ; besides, thou dost not know | even whether the praise be true.

And dost thou therefore grieve because without being admirable he hath been praised as such ? And yet thou oughtest to feel pity.

For if he be good, thou oughtest not to envy him when praised, but thyself to praise along with those that speak well of him ; but if not such, why

1 Or 'worthy.'

CHRYSOSTOM.

[Homity XXV.

WORKS OF ST.

For so shalt thou both tread this under thy feet, and wilt easily lay hold upon that, and wilt enjoy the true liberty, and the eternal good things; whereunto may we all attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, might, honor, now and ever, and world without end.

Amen. it quite disquiets thee that such and such an one is applauded of the many; when thou beholdest him in theenjoyment of that applause, pass over in thy thought to the world to come and the glory which is there.

And just as when hurrying to escape the onset of a wild beast, thou enterest into a cabin and shuttest to the doors; so now also flee unto the life to come, and that unspeakable glory.

FROIN NA ve 2 Cor. xl. 21.

He is not content with his former deprecation, but uses it again here also.

'' I speak as one beside himself, I more.''

I am their superior and their better.

And indeed he possessed clear proofs of his superiority, but nevertheless even so he terms the thing a folly3.

And yet if they were false Apostles, he needed not to have introduced his own superiority by way of comparison, but to have destroyed their claim to Yet whereinsoever any is bold, (I speak in foolishness,) I | am bold also.

SEE him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: as,

''Would that ye could bear with me in a little foolishness ; ''(Ver. 1.) and again, '' Let noman think me foolish: if ye do, yet as foolish receive me.'' (Ver. 16.) '' That which I speak, I speak not after the Lord, but as in foolishness.'' (Ver..

''be ministers'' at all.

Well, he did destroy it, saying, '' False Apostles, deceitful workers, fashioning themselves into Apostles of Christ,"'

(Ver. 13.) but now he doth not proceed in that way, for his discourse was about to proceed to strict examination; and no one when an examination is in hand simply asserts; but having first stated the case in the way of comparison, he shows it to be negatived by the facts, a very strong negative.

But besides, it is their opinion he gives, not his own assertion, when he says, '' Are they ministersof Christ ?'' And having said, ''I more,'' he proceeds in his comparison, and shows that not by bare assertions, but by furnishing the proof that facts supply, he maintains the impress of the Apostleship.

And leaving all his miracles, he begins with his trials ; thus saying, 17.) '' Seeing that many glory after the flesh, I will glory also;''

(Ver. 18.) and here again, '¢Whereinsoever any is bold, (I speak in foolishness) I am bold also.''

Boldness and folly he calls it to speak aught great of himself, and that though there was a necessity, teaching us even to an excess! to avoid any thing of the sort.

For if after we have done all, we ought to call ourselves unprofitable ; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts?

'Therefore also did the Pharisee meet the fate he did, and even in harbor suffered shipwreck because he struck upon this rock.

Therefore also doth Paul, although he sees very ample necessity for it, draw back nevertheless, and keep on observing that such speaking is a mark of foolishness.

And then at length he makes the venture?, putting forward the plea of necessity, and says,

'¢In labors more abundantly, in stripes above measure.'' This latter is greater than the former ; to be both beaten and scourged.

Ver. 22.

'' Are they Hebrews? soamI.

Are they Israelites? so am I."'

'¢In prisons more abundantly.''?

Here too again is there an increase.

'' In deaths oft.''

(1 Cori:-xv..

312) keFor, {iG diegaasan nana:

'¢daily."'

But here, even in reality; 'for I have oft been delivered into mortal dangers*.'

For it was not all Hebrews that were Israelites, since both the Ammonites and Moabites were Hebrews.

Wherefore he added somewhat to clear his nobility of descent, and says, Ver. 24.

'' Of the Jews five times received I forty stripes save one."'

Ver.

22, 23.

''Are they the seed of Abraham? so am I.

Are they ministers of Christ.

(I speak as one beside himself, ) I more.''

Why, ''save one?''

There was an ancient law that he who had received more than the 1 éx meptovaias.

3 KatatoAp §.

3 rapadhpoovvyy * Literally, 'dangers having death.'

HomMILy XXV. ]

HOMILIES ON SECOND CORINTHIANS.

forty should be held disgraced amongst them.

Lest then the vehemence and impetuosity! of the executioner by inflicting more than the number should cause a man to be disgraced, they decreed that they should be inflicted, '' save one,'' that even if the executioner should exceed, he might not overpass the forty, but remaining within the prescribed number might not bring degradation on him that was scourged. all confounded them, and his changing sides all at once was the greatest refutation of their madness.

And there breathed a mighty war against him, from his own people, from strangers, from false brethren; and every where were billows and precipices, in the inhabited world, in the uninhabited, by land, by sea, without, within.

And he had not even a full supply of necessary food, nor even of thin clothing, but the champion of the worlc wrestled in nakedness and fought in hunger ; so far was he from enriching himself'.

Yet he murmured not, but was grateful for these things to the Judge of the combat.

Ver. 25.

'' Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwréck."'

And what has this to do with the Gospel?

Because he went forth on long journeys; and those by sea.

'¢ Anxiety for all the Churches.''

This was the chief thing of all, that his soul too was distracted, and his thoughts divided.

For even if nothing from without had assailed him; yet the war within was enough, those waves on waves, that sleet of cares, that war of thoughts.

For if one that hath charge of but a single house, and hath servants and superintendents and stewards, often cannot take breath for cares, though there be none that molests him: he that hath the care not of a single house, but of cities and peoples and nations and of the whole world; and in respect to such great concerns, and with so many spitefully entreating him, and _singlehanded, and suffering so many things, and so tenderly concerned as not even a father is for his children—consider what he endured.

For that thou mayest not say, What if he was anxious, yet the anxiety was slight®, he added further the intensity of the care, saying,

''A night and a dayI have been in thedeep."'

Some say this means out on the open sea, others, swimming upon it, which is also the truer interpretation.

There is nothing wonderful, at least, about the former, nor would he have placed it as greater than his shipwrecks.

Verso26.

*o In perils ofirivers.''

For he was compelled also to cross rivers.

'¢In perils of robbers, in perils in the city, in perils in the wilderness.''

'Everywhere were contests set before me, in places, in countries, in cities, in deserts.'

'In perils from the Gentiles, in perils amongst false brethren."'

Behold another kind of warfare.

For not only did such as were enemies strike at him, but those also who played the hypocrite; and he had need of much firmness, much prudence.

[2.] Ver. 27. ''In labor and travail.'

Perils succeed to labors, labors to perils, one upon other and unintermitted, and allowed him not to take breath even for a little.

Ver.

.29. ''Who is weak, and I am not weak?''

Hedid not say, 'and I share not in his dejection?' but, 'so am I troubled and disturbed, as though I myself were laboring under that very affection, that very infirmity.'

Ver. 27, 28. ''In journeyings often, in hunger and thirst and nakedness, besides those things that are without.''

'Who is made to stumble, and I burn not ?"'

See, again, how he places before us the excess of his grief by calling it ''burning.''

'Iam on fire,' 'Iam in a flame,' he says, which is surely greater than any thing he has said.

For those other things, although violent, yet both pass quickly by, and brought with them that pleasure which is unfading; but this was what afflicted and straightened him, and pierced his mind through and through; the suffering such things for each one of the weak, whosoever he might be.

For he did not feel pained for the greater sort only and despise the lesser, but counted even the abject amongst his familiar friends.

Wherefore also he said, ''who is weak ?'' whosoever he may be; and as though he were himself the Church throughout the world, so was he distressed for every member.

What is left out is more than what is enumerated.

Yea rather, one cannot count the number of those even which are enumerated ; for he has not set them down specifically, but has mentioned those the number of which was small and easily comprehended, saying, '' thrice'' and ''thrice,'' (Ver. 25.) and [again] '' once ;'' but of the others he does not mention the number because he had endured them often.

And he recounts not their results as that he had converted so many and so many, but only what he suffered on behalf of the Preaching ; at once out of modesty, and as showing that even should nothing have been gained but labor, even so his title to wages has been fulfilled.

'¢ That which presseth upon me daily.'"'

The tumults, the disturbances, the assaults? of mobs, onsets of cities.

For the Jews waged war against this man most of all because he most of Ver. 30. ''If I must needs glory, I will glory of the things which concern my weakness."'

3 ypymatiCerGac.

4 aywvobérp.

> amrAws.

1 p¥uy Kat opuy 3 joAtopKiat

CHRYSOSTOM.

[Homity XXV,

WORKS OF ST.

Seest thou that he no where glorieth of miracles, but of his persecutions and his trials? For this is meant by '' weaknesses.'?

And he shows that his warfare was of a diversified character!.

For both the Jews warred upon him, and the Gentiles stood against him, and the false brethren fought with him, and brethren caused him sorrow, through their weakness and by taking offense :—on every side he found trouble and disturbance, from friends and from strangers.

This is the especial mark of an Apostle, by these things is the Gospel woven. ofttimes had recourse even to such devices as these, preserving himself for the Preaching; and he refused not to use even human contriyances when the occasion called for them; so sober and watchful was he.

For in cases where evils were inevitable, he needed only grace; but where the trial was of a measured character, he devises many things of himself even, here again ascribing the whole to God.

And just as a spark of unquenchable fire, if it fell into the sea, would be merged as many waves swept over it, yet would again rise shining to the surface; even so surely the blessed Paul also would now be overwhelmed by perils, and now again, haying dived' through them, would come up more radiant, overcoming by suffering evil.

Vern31,°3 2) $9 ThesGod' and oFather "of the Lord Jesus knoweth that I he not.

The Governor under Aretas the king guarded the city of the Damascenes, desiring to apprehend mer?

[3.] For this is the brilliant victory, this is the Church's trophy, thus is the Devil overthrown when we suffer injury.

For when we suffer, he is taken captive; and himself suffers harm, when he would fain inflict it on us.

And this happened in Paul's case also; and the more he plied him with perils, the more was he defeated.

Nor did he raise up against him only one kind of trials, but various and diverse.

For some involved labor, others sorrow, others fear, others pain, others care, others shame, others all these at once; but yet he was victorious in all.

And like as if a single soldier, having the whole world fighting against him, should move through the mid ranks of his enemies, and suffer no harm: even so did Paul, showing himself singly, among barbarians, among Greeks, on every land, on every sea, abide unconquered.

And as a spark, falling upon reeds and hay, changes into its own nature the things so kindled ; so also did this man setting upon all make things change over unto the truth; like a winter torrent, sweeping over all things and overturning every obstacle.

And like some champion who wrestles, runs, and boxes too; or soldier engaged by turns in storming', fighting on foot, on shipboard ; so did he try by turns every form of fight, and breathed out fire, and was unapproachable by all; with his single body taking possession of the world, with his single tongue putting all to flight.

Not with such force did those many trumpets fall upon the stones of Jericho and throw them down, as did the sound of this man's voice both dash to the earth the devil's strong-holds and bring over to himself those that were against him.

And when he had collected a multitude of captives, having armed the same, he made them again his own army, and by their means conquered.

Wonderful was David who laid Goliah low with a single stone; but if thou wilt examine Paul's achievements, that is a child's exploit, and great

What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known?; whilst of those other facts, his care for the churches, and all the rest, they were themselves cognisant.

See then how great the war [against him] was, since on his account the city was '' guarded.''

And when I say this of the war, I say it of the zeal of Paul; for except this, had breathed intensely, it had not kindled the governor to so great madness.

These things are the part of an apostolic soul, to suffer so great things and yet in nothing to veer about, but to bear nobly whatever befalls; yet not to go out to meet dangers, nor to rush upon them.

See for instance here, how he was content to evade the siege, by being '' let down through a window in a basket."

For though he were even desirous ''to depart hence ;"' still nevertheless he also passionately affected the salvation of men.

And therefore he 1 ToukiAov.

2? [The Apostle's mention of this isolated fact of his escape at Damascus, at the conclusion of the narrative of his varied labors and trials, has been variously explained, some considering it an afterthought, others the opening of a statement of details intended to be complete but for some reason interrupted.

But it does not seem necessary to view it otherwise than it appears on its face, as a reminiscence of a peculiar peril which befel him at the commencement of his Christian career, and by which he was as it were matriculated in the school of persecution.

The furtive method of escape (in the darkness of night, Acts ix. 25) shows the extreme danger and helplessness of his position.

He could very well put this among the ''weaknesses"' in which he ventured to glory (xii. 5), since his deliverance was effected not by the pomp of a supernatural interposition as afterwards at Philippi, but by ordinary human instrumentality, and that certainly not of a very dignified kind.

'The name of Damascus, somewhat irregularly repeated here in that of its inhabitants, was deeply graven on the Apostle's memory, being inseparably associated with the great turning point of his life, which is the reason why his experience there is mentioned." (Waite).

If the solemn asservation of the 31St verse is to be considered as referring to what follows, tlen the explanation given by Chrysostom in the text is satisfactory.

The Apostle's later trials were well known to the Corinthians ; this one might not have been.

Yet to Paul it was of the profoundest interest because it showed that where his ministry began, there also began his '' weakness.""

Then and there the persecutor became the persecuted.

There is no greater contrast in all human history than that of Paul on his way to Damascus to bind and deliver to death the Nazarenes, and the same man fleeing that city between two days to escape the plots of his former friends and followers. |

C 38cadvs.

*TELXOMAXOY.

HomiLy XXV.]

HOMILIES ON SECOND CORINTHIANS.

as is the difference between a shepherd and aj ''through a window was let down from the general, so great the difference thou shalt see here.

For thisman brought down no Goliath by the hurling of a stone, but by speaking only he scattered the whole array of the Devil; as a lion roaring and darting out flame from his tongue, so was he found by all irresistible; and bounded everywhere by turnscontinually; he ran to these, he came to those, he turned about to these, he bounded away to others, swifter in his attack than the wind; governing the whole world, as though a single house ora single ship ; rescuing the sinking, steadying the dizzied, cheering the sailors, sitting at the tiller, keeping an eye to the prow, tightening the yards, handling an oar, pulling at the mast, watching the sky ; being all things in himself, both sailor, and pilot, and pilot's mate!, and sail, and ship; and suffering all things in order to relieve the evils of others. For consider. He endured shipwreck that he might stay the shipwreck of the world ; wall,'' to send up from below those that lay prostrate upon the ground.

Shall we then talk any more, seeing we do not so much as know what Paul suffered ? shall we make mention any more of goods, or even of wife, or city, or freedom, when we have seen him ten thousand times despising even life itself?

The martyr dies once for all: but that blessed saint in his one body and one soul endured so many perils as were enough to disturb even a soul of adamant ; and what things all the saints together have suffered in so many bodies, those all he himself endured in one: he entered into the world as if a race-course, and stripped himself of all, and so made a noble stand.

For he knew the fiends that were wrestling with him. Wherefore also he shone forth brightly at once from the beginning, from the very starting-post, and even to the end he continued the same; yea, rather he even increased the intensity of his pursuit as he drew nearer to the prize.

And what surely is wonderful is that though suffering and doing such great things, he knew how to maintain an exceeding modesty.

For when he was driven upon the necessity of relating his own good deeds, he ran quickly over them ali; although he might have filled books without number, had he wished to unfold in detail every thing he mentioned ; if he had specified the Churches he was in care for, if his prisons and his achievments in them, if of the other things one by one, the besetments®, the assaults.

But he would not.

Knowing then these things, let us also learn to be modest and not to glory at any time in wealth or other worldly things, but in the reproaches we suffer for Christ's sake, and in these, only when need compels; for if there be nothing urging it, let us not mention these even, (lest we be puffed up,) but our sins only.

For so shall we both easily be released from them and shall have God propitious to us, and shall attain the life to come ; whereunto may we all attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and for ever, and world without end.

Amen.

'a day and a night he passed in the deep,"' that he might draw it up? from the deep of error; he was ''in weariness'' that he might refresh the weary; he endured smiting that he might heal those that had been smitten of the devil; he passed his time in prisons that he might lead forth to the light those that were sitting in prison and in darkness; he was

'' in deaths oft'' that he might deliver from grievous deaths; ''five times he received forty stripes save one'' that he might free those that inflicted them from the scourge of the devil; he was

''beaten with rods"' that he might bring them under '' the rod and the staff'? of Christ; (Ps.

Xxlli. 4.) he '*was stoned," that he might deliver them from the senseless stones ; he '' was in the wilderness', that he might take them out of the wilderness; ''in journeying,'' to stay their wanderings and open the way that leadeth to heaven; he '' was in perils in the cities,'' that he might show the city which is above;

'Cin hunger and thirst,'' to deliver from a more grievous hunger; ''in nakedness,'' to clothe their unseemliness with the robe of Christ ; set upon by the mob, to extricate them from the besetment of fiends; he burned, that he might quench the burning darts of the devil: lirpwpevs.

2aviumnontac.

3Or, ' desolateness.'

4é£aTrA@oar.

» reptaTacets.

HOMILY XXVL

XH Te 2 Cor. of the body, I know not: God knoweth ;) such an one caught up even to the third heaven.

And I know how that 'he was caught up into Paradise, (whether in the body, I know not; or out of the body, I know not;) and heard unspeakable words, which it is not lawful' for a man to utter.

On behalf of such an one will I glory: but on mine own behalf I will not glory. "'

It is not expedient for me doubtless to glory,* [for] I will come to visions and revelations of the Lord.

Wuat is this?

Doth he who has spoken such great things say, [It is not expedient] ''doubtless to glory?'' asif he hadsaid nothing?

No; not as if he had said nothing: but because he is going to pass to another species of boasting, which is not intended indeed by so great a reward, but which to the many (though not to careful examiners) seems to set him off in brighter colors!, he says, ''It is not expedient

Great indeed was this revelation.

But this was not the only one: there were many others besides, but he mentions one out of many.

For that there were many, hear what he says: '' Lest I should be exalted overmuch through the exceed; ing greatness of the revelations.''

'And yet, ' a man may say, 'if he wished to conceal shen he ought not to have given any intimation® what- | ever or said any thing of the sort; he wished to speak of them, to speak plainly. '

Wherefore then is it that he neither spoke plainly © for me doubtless to glory."'

For truly the great grounds of boasting were those which he had re ounted, those of his trials; he has however other things also to tell of, such as concern the revelations, the unspeakable mysbut if | | teries.

And wherefore, says he, ''It is not expedient for me?'' he means, 'lest it lift me up to pride.'

What sayest thou?

For if thou speak not of them, yet dost thou not know of them?

But our knowing of them ourselves doth not lift us up so much as our publishing them to others.

For it is not the nature of good deeds that useth to lift a man up, but their being witnessed to, and known of, bythe many.

For this cause therefore he saith, ''It is not expedient for me;'' and, 'that I may not implant too great an idea of me in those who hear.'

For those men indeed, the false apostles, said even what was not true about themselves; but this man hides even what is true, and that too although so great necessity lies upon him, and says,

'¢ It is not expedient for me; '' teaching one and all even to superfluity? to avoid any thing of the sort.

For this thing? is attended with no advantage, but even with harm, except there be some necessary and useful reason which induceth us thereto.

{ H To show by this® also thathe | And there- } nor kept silence ? resorts to the thing unwillingly. fore also he has stated the time, '' fourteen years.''

For he does not mention it without an object, but to show that he who had refrained for so long a time would not now have spoken out, except the necessity for doing so had been great.

But he would have still kept silence, had he not seen the brethren perishing.

Now if Paul from the very beginning was such an one as to be counted worthy of such a revelation, when as yet he had not wrought such good works; consider what he must have grown to in fourteen years. very matter he shows modesty, by his saying some things, but confessing that of others he is | * ignorant.

For that he was caught up indeed, he declared, but whether ''in the body"' or '¢out of the body'' he says he does not know.

And yet it would have been quite enough, if he had told of his being caught up and had been silent [about the other]; but as it is, in his his modesty he adds this also.

What then ?

Was it the' mind that was caught up and the soul, whilst the body remained dead ? or was the J And observe how even in this \ — Having then spoken of his perils, trials, snares, dejections, shipwrecks, he passeth to another species of boasting, saying, Ver.

2, 3.

''I knew a man, fourteen years ago (whether in the body, I know not; or out * [A better text of this verse is given in the Revised Version—

"] must needs glory, though it is not expedient. "'

Aap pdrepor.

2 €« MOAANS TEpLovaias.

3 ie. boasting.

'Or, 'posstble,'

> aiveyua .

8 Or, 'in this instance.'

HomILy XXVI.]

HOMILIES ON SECOND CORINTHIANS.

oh 4 body caught up?

It is impossible to tell.

For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we.

For, indeed, that he was in Paradise he knew, and that he was in the third heaven he was not ignorant, but the manner he knew not clearly.

And see from yet another consideration how free he is from pride.

Forin his narrative about '' the city of the Damascenes'' (2 Cor. xi. 32.) he confirms what he says, but here not ; for it was not his aim to establish this fact strongly, but to menmention and intimate itonly.

Wherefore also he goes on to say, ''Of such an one will Iglory ;"' not meaning that he who was caught up was some other person, but he so frames his language in the best manner he possibly could, so as at once to speak not after the Lord, but as it were foolishly ;' (Chap. xi. 17°) but here, 'Though I should even desire to glory, I shall not be foolish?'

Not in regard of glorying, but of lying ; for if glorying be foolishness, how much more lying P It is then with regard to this that he says, "I shall not be foolish.''

Wherefore also he added, '¢ For I shall speak the truth; but I forbear, lest any man should account of me above that which he seeth?, or that he heareth from me.''

Here you have the acknowledged reason; for they even deemed them to be gods, on account of the greatness of their miracles.

As then in the case of the elements, God hath done both things, creating them at once weak and glorious ; the one, to proclaim His own power ; the other, to prevent the error of mankind': so truly here also were they both wonderful and weak, so that by the facts themselves were the unbelievers instructed.

For if whilst continuing to be wonderful only and giving no proof of weakness, they had by words tried to draw away the many from conceiving of them more than the truth ; not only would they have nothing succeeded, but they would even have brought about the contrary.

For those dissuasions in words would have seemed rather to spring of lowliness cf mind, and would have caused them to be the more admired.

Therefore in act and by deeds was their weakness disclosed.

And one may see this exemplified in the men who lived under the old dispensation.

For Elias was wonderful, but on one occasion he stood convicted of faintheartedness ; and Moses was great, but he also fled* under the influence of the same passion.

Now such things befel them, because God stood aloof and permitted their human nature tostand confessed.

For if because he led them out they said, 'Where is Moses?' what would they not have said, if he had also led them in? Wherefore also { Paul] himself says, ''I forbear, lest. any should account of me.''

He said not, 'say of me,' but, '' lest any should even accourt of me'' beyond my desert.'

Whence it is evident from this also that the whole discourse relates to himself.

Wherefore even when he began, he said, '' It is not expedient for me doubtless to glory,'' which he would not have said, had he been going to speak the things which he said of another man.

For wherefore is it '*not expedient to glory'' about another ?

But it was himself that was counted worthy of these things; and therefore it is that he goes on to Say, mention the fact, and to avoid speaking of himself openly.

For what sequence would there be in bringing some one else forward, when discoursing about himself?

Wherefore then did he so put it?

It was not all one to say, 'I was caught up,' and, ''I knew one that was caught up;'' and 'Iwill glory of myself,' and, 'I will glory of such anone.''

Nowif any should say, 'And how is it possible to be caught up without a body?' I will ask him, ' How is it possible to be caught up with a body?' for this is even more inexplicable than the other, if you examine by reasonings and do not give place to faith.

_ [2.] But wherefore was he also caught up?

As I think, that he might not seem to be inferior to the rest of the Apostles.

For since they had companied with Christ, but Paul had not: He therefore caught up unto glory himalso.

'Into Paradise.'?

For great was the name of this place, and it was everywhere celebrated. Whereore also Christ said, '' To-day thou shalt be with Me in Paradise.''

(Luke xxiii. 43.) 'Qn behalf of such an one will I glory ?'' wherefore?

For if another were caught up, wherefore dost thou glory? Whence it is evident that he said these things -of himself.

And if he added, '' but of myself I will not glory,'' he says nothing else than this, that, 'when there is no necessity, I will say nothing of that kind fruitlessly and at random ;' or else he is again throwing obscurity over! what he had said, as best he might.

For that the whole discourse was about himself, what follows also clearly shows; for he went on to say, Ver. 6. ''But if I should even desire to glory,

I shall not be foolish; for I shall speak the truth."'

Ver. 7. ''And that I should not be exalted overmuch, through the exceeding greatness of How then saidst thou before, '' Would that ye could bear with mea little in my foolishness ;"'

(Chap. xi. 1.) and, '¢ That which I speak, I 2 Rec. text, 'seeth me.'

?i e., in worshiping them.

' éSpamérevae. lovaoKxiagwv.

CHRYSOSTOM.

[Homity XXVI.

WORKS OF ST.

[3.] Ver. 8. '*Concerning this thing I besought the Lord thrice."' the revelations, there was given to me a thorn in the flesh, a messenger of Satan, to buffet me'

That is, oftentimes.

This also is a mark of great lowliness of mind, his not concealing that he could not bear those insidious plottings, that he fainted under them and was reduced to pray for deliverance.

What sayest thou ? kingdom to be any thing; no, nor yet hell in respect of his longing after Christ ; did he deem | honor from the many to be any thing, so as both to be lifted up and to need that curb continually? for he did not say, 'that he '' might "' buffet! me,' but '' that he'' may '' buffet? me."'

Yet who is there would say this?

What then is the meaning of what is said?

When we have explained what is meant at all by the '' thorn,"' and who is this ''messenger of Satan,'' then will we declare this also.

There are some then who have said that he means a kind of pain in the head which was inflicted of the devil; but God forbid!

For the body of Paul never could have been given over to the hands of the devil, seeing that the devil himself submitted to the same Paul at his mere bidding ; and he set him laws and bounds, when he delivered over the fornicator for the destruction of the flesh, and he dared not to transgress them.

What then isthe meaning of what is said? An adversary is called | in the Hebrew, Satan; and in the third Book of Kings the Scripture has so termed such as were adversaries; and speaking of Solomon, says, 'In his days there was no Satan,' that is, no adversary, enemy, or opponent. (1 Kings v,

4.) What he says then is this: God would not permit the Preaching to progress, in order to check our high thoughts; but permitted the He that counted not the | Ver. g. '' And He said unto me, My grace is sufficient for thee; for my power is made perfect in weakness."'

That is to say, 'It is sufficient for thee that thou raisest the dead, that thou curest the blind, that thou cleansest lepers, that thou workest those other miracles; seek not also exemption from danger and fear and to preach without annoyances.

But art thou pained and dejected lest it should seem to be owing to My weakness, that there are many who plot against and beat thee and harass and scourge thee? Why this very thing doth show My power.

'' For My power,"

He saith, ''is made perfect in weakness,'' when being persecuted ye overcome your _persecutors; when being harassed ye get the better of them that harass you; when being put in bonds ye convert them that put you in bonds.

Seek not then more than is needed.'

Seest thou how he himself assigns one reason, and God another ? For he himself says, '' Lest I should be exalted overmuch, there was given to me a thorn; '' but he says that God said He permitted it in order to show His power.

'Thou seekest therefore a thing which is not only not needed, but which also obscureth the glory of My power.'

For by the words, '' is sufficient for thee,'? He would signify this, that nothing else need be added, but the whole was complete.

So that from this also it is plain that he does not intend pains in the head; for in truth they did not For this indeed was | adversaries to set upon us. enough to pluck down his high thoughts ; not so that, pains in the head.

And so by the '' messenger of Satan,'' he means Alexander the coppersmith, the party of Hymenzus and Philetus, all the adversaries of the word; those who contended with and fought against him, those that cast lim into a prison, those that beat him, that led him away to death'; for they did Satan's, business.

As then he calls those Jews children of the devil, who were imitating his deeds, so also he calls a '' messenger of Satan'' every one that opposeth.

He says therefore, '' There was given to me a thorn to buffet me; '' not asif God putteth arms into such men's hands, God forbid ! not that He doth chastise or punish, but for the time alloweth and permitteth them.4 preach when they were sick, for they could not preach when ill; but that harassed and _ persecuted, they overcame all.

'After having heard this then,' he says, ''Most gladly therefore will I glory in my weaknesses.' For that they may not sink down, when those false Apostles are glorying over their contrary lot® and these are suffering persecution, he shows that he shineth all the brighter for humiliating as intended to check spiritual pride ; that as a grievous hindrance to the Gospel it was a trial to his constancy and resolution; that it was of such a nature that it could not be concealed from others ; and that it was continuous or recurrent.

All attempts to define it more closely—Chrysostom on this page mentions one, 'pains in the head''—fail as being purely conjectural.

But the fullest knowledge on the subject however it might gratify curiosity could add nothing to the instructiveness of the case as it stands.

That the most honored of all philanthropists, the chiefest of the twelve, the most distinguished of Christ's followers should require to be buffeted with such a chronic bodily ailment ; that the most earnest prayers could not succeed in securing its removal; and yet that grace was bestowed on him to bear it, and bestowed in such measure that he could even rejoice in what was painful and glory in infirmities, is a lesson of Christian experience that has been full of comfort and edification in all ages of the church.

To this we owe the noble Christian paradox which to myriads of burdened souls has been a well-spring of comfort and peace, WHEN |

AM WEAK, THEN AMI stronG.

C.] 5 emt ToLs évavTiots 1 koAadion 2 koAadicn. amTayvrTas.

4 [Chrysostom's view of this peculiar trial of the Apostle, although held by most of the Greek fathers and by some eminent scholars of later ages (Erasmus, Calvin, Fritzsche, Reiche, etc.) does not seem satisfactory.

There was nothing peculiar to Paul in the trials and temptations incident to the Apostolic office, for they were shared by all his companions, nor do they seem to be properly expressed by ''a stake zz the flesh," or as some prefer to render '' for the flesh,'"" which naturally suggests that the affliction was a bodily ailment, something that caused pain and made the discharge of his duties burdensome.

Bp. Lightfoot (Com. on Galatians, pp. 186, 187) suggests that the circumstances imply that the malady was acute and severe; that it was in some way

this, and that thus the power of God shines| assistance as needing more help and worthy of forth the rather, and what happens is just| more grace.

And truly, before the reward matter for glorying. Wherefore he says, '' Most; which is proposed to it by God, it reaps a gladly therefore will I glory.'"'

' Not as therefore sorrowing did I speak of the things which I enumerated, or of that which I have just now said, '' there was given to me a thorn; '' but as rich harvest of good things by becoming philosophic.

For affliction rends pride away and prunes out all listlessness and exerciseth® unto patience: it revealeth the meanness of human things and leads unto much philosophy.

For all the passions give way before it, envy, emulation, lust, rule,® desire of riches, of beauty', boastfulness, pride, anger; and the whole remaining swarm of these distempers.

And if thou desirest to see this in actual working, I shall be able to show thee both a single individual and a whole people, as well under affliction as at ease; and so to teach thee how great advantage cometh of the one, and how great listlessness from the other. priding myself upon them and drawing to myself greater power.'

Wherefore also he adds, ''That the strength of Christ may rest upon me.''

Here he hints at another thing also, namely, that in proportion as the trials waxed in intensity, in the same proportion the grace was increased and continued.

Ver.

10.

'' Wherefore I take pleasure in many weaknesses.''!

Of what sort? tell me.

<<Tn injuries, in persecutions, in necessities, in distresses."'

For the people of the Hebrews, when they were vexed and _ persecuted, groaned and besought God, and drew down upon themselves great influences' from above: but when they waxed fat, they kicked.

The Ninevities again, when they were in the enjoyment of security, so exasperated God that He threatened to pluck up the entire city from its foundations: but after they had been humbled by that preaching, they displayed all virtue'.

But if thou wouldest see also a single individual, consider Solomon. For he, when deliberating with anxiety and trouble concerning the government of that nation, was vouchsafed that vision: but when he was in the enjoyment of luxury, he slid into the very pit of iniquity.

And what did his father?

When was he admirable and passing belief?

Was it not when he was in trials ? And Absalom, was he not sober-minded, whilst still an exile ; but after his return, became both tyrannical and a parricide?

And what did Job?

He indeed shone even in prosperity, but showed yet brighter after his affliction.

And why must one speak of the old and ancient things ? for if one do but examine our own state at present, he will see how great is the advantage of affliction.

For now indeed that we are in the enjoyment of peace, we are beccme supine, and lax! and have filled the Church with countless evils ; but when we were persecuted, we were more sober-minded, and kinder, and more earnest, and more ready as to these assemblies and as to hearing.

For what fire is to gold, that is affliction unto souls; wiping away filth, rendering men clean, making them bright and shining.

It leadeth unto the kingdom, that unto hell.

And therefore the one way is broad, the other narrow.

Wherefore also, He Himself Seest thou how he has now revealed it in the clearest manner?

For in mentioning the species of the infirmity he spake not of fevers, nor any return? of that sort, nor any other bodily ailment, but of '' injuries, persecutions, distresses.''

Seest thou a single-minded soul?

He longs to be delivered from those dangers ; but when he heard God's answer that this befitteth not, he was not only not sorry that he was disappointed of his prayer, but was even glad.

Wherefore he said, ''I take pleasure,'' 'I rejoice, Ilong, to be injured, persecuted, distressed for Christ's sake.' And he said these things both to check those, and to raise the spirits of these that they might not be ashamed at Paul's sufferings.

For that ground' was enough to make them shine brighter than all men.

Then he mentions another reason also.

'' For when I am weak, then am I strong.

'Why marvellest thou that the power of God is then conspicuous? I too am strong ''then ;''' for then most of all did grace come upon him.

2) "<For as His sufferings abound, so doth our consolation abound also."'?

(Chap. 1. 5.) [4.] Where affliction is, there is also consolation ; where consolation, there is grace also.

For instance when he was thrown into the prison, then it was he wrought those marvellous things ; when he was shipwrecked and cast away upon that barbarous country, then more than ever was he glorified.

When he went bound into the judgment-hall, then he overcame even the judge.

And so it was too in the Old Testament; by' their trials the righteous flourished.

So it was with the three children, so with Daniel, with Moses, and Joseph; thence did they all shine and were counted worthy of great crowns.

For then the sonl also is purified, when it is afflicted for God's sake: it then enjoys greater 5 adeiher BY : duvacteia 1 Rec. text 'in weaknesses.'

2 repiodov.

3» umd0ects 4 Or, amidst.

TWMATOY pomnv ® dirorodiav 105 eppunuev

WORKS OF ST. CHRYSOSTOM.

[Homity XXVI. and philosophizest for immortality, to detach men from the God Who is over all: but when we declare that this is God's greatest gift, thou persuadest thy dupes that men are low and grovelling, and in no better case than the brutes.

And if we say, 'the Crucified lives,' laughter follows immediately: although the whole world proclaims it, both in old time and now; in old time by miracles, now by converts; for truly these successes are not those of a dead man: but if one say, ' Alexander lives,' thou believest, although thou hast no miracle to allege. said, ''In the world ye shall have tribulation,"'

(John xvi. 33.) as though he were leaving some great good behind unto us.

If then thou art a disciple, travel thou the straight and narrow way, and be not disgusted nor discouraged.!

For even if thou be not afflicted in that way ; thou must inevitably be afflicted on other grounds, of no advantage to thee.

For the envious man also, and the lover of money, and he that burneth for an harlot, and the vainglorious, and each one of the rest that follow whatsoever is evil, endureth many disheartenings and afflictions, and is not less afflicted than they who mourn.

And if he doth not weep nor mourn, it is for shame and insensibility: since if thou shouldest look into his soul, thou wilt see it filled with countless waves.

Since then whether we follow this way of life or that, we must needs be afflicted: wherefore choose we not this way which along with affliction bringeth crowns innumerable?

For thus hath God led all the saints through affliction and distress, at once doing them service, and securing the rest of men against entertaining a higher opinion of them than they deserve.

For thus it was that idolatries gained ground at first ; men being held in admiration beyond their desert.

Thus the Roman senate decreed Alexander? to be the thirteenth God, for it possessed the privilege of electing and enrolling Gods.

For instance, when all about Christ had _ been reported, the ruler of the nation? sent to inquire, whether they would be pleased to elect Him alsoa God.

They however refused their consent, being angry and indignant that previous to their vote and decree, the Power of the Crucified flashing abroad had won over the whole world to its own worship. But thus it was ordered even against their will that the Divinity of Christ was not proclaimed by man's decree, nor was He counted one of the many that were by them elected.

For they counted even boxers to be Gods, and the favorite of Hadrian; after whom the city Antinous is named.

For since death testifies against their moral nature, the devil invented another way, that of the soul's immortality ; and mingling therewith that excessive flattery, he seduced many into impiety.

And observe what wicked artifice.

When we advance that doctrine for a good purpose, he overthrows our words; but when he himself is desirous of framing an argument for mischief, he is very zealous in setting it up.

And if any one ask, ' How is Alexander a God?

Is he not dead ? and miserably too?'

'Yes, but the soul is immortal?' he replies.

Now thou arguest [5.] 'Yes,' one replies; 'I have; for when he lived he wrought many and great achievements ; for he subdued both nations and cities, and in many wars and battles he conquered, and erected trophies.'

If then I shall show [somewhat] which he when alive never dreamed of, neither he, nor any other man that ever lived, what other proof of the resurrection wilt thou require?

For that whilst alive one should win battles. and victories, being a king and having armies at his disposal, is nothing marvelous, no, nor startling or novel; but that after a Cross and Tomb one should perform such great things throughout every land and sea, this it is which is most especially replete with such amazement, and proclaims

His divine and unutterable Power.

And Alexander indeed after his decease never restored again his kingdom which had been rent in pieces and quite abolished : indeed how was it likely he, dead, should do so? but Christ then most of all set up His after He was dead.

And why speak I of Christ ? seeing that He granted to His disciples also, after their deaths, to shine? For, tell me, where is the tomb of Alexander? show it me and tell me the day on which he died.

But of the servants of Christ the very tombs are glorious, seeing they have taken possession of the most loyal city; and their days are well known, making festivals for the world.

And his tomb even his own people know not, but this man's! the very barbarians know.

And the tombs of the servants of the Crucified are more splendid than the palaces of kings; not for the size and beauty of the buildings, (yet even in this they surpass them,) but, what is far more, in the zeal of those who frequent them.

For he that wears the purple himself goes to embrace those tombs, and, laying aside his pride, stands begging the saints® to be his advocates with God, and he that hath the diadem implores the tentmaker and the fisherman, though dead, to be his patrons.

Wilt thou dare then, tell me, to 4 St. Paul's as Mr. Field supposes.

5 This passage should have been mentioned in the note at the end of Hom. vi. on the Statues.

Tr. p. 134.

Seealso on Statues, Hom.i_ Tr. p. 4. and on Rom, xvi. 5.

Hom. xxxi. Tr-p. 486.

Compare also St Augustine,'On Care for theDead,' where he disae) the question. whether burial at a Martyr's Memorial is pre1 amodvamertet 2 That Alexander the Great had at any rate a temple dedicated to him, is mentioned by Lampridius.

3 See Tertull. Afo/. Oxf. 'Trans. p. 13.and note.

Justin Martyr mentions Pilate's Report.

Eusebius, Hist. Eccles. ii. 2. gives the same account as from Tertullian, which Chrysostom here gives, erable.

HOMILIES ON SECOND CORINTHIANS.

HomiLy XXVII.] it, to be stage scenery! and child's play.

For the instant thou hast stepped across the threshhold, at once the place sends up thy thoughts to heaven, to the King above, to the army of the Angels, to the lofty throne, to the unapproachable glory.

And here indeed He hath put in the ruler's power, of his subjects to loose one, and bind another ; but the bones of the saints possess no such pitiful and mean authority, but that which is far greater.

For they summon demons and put them to the torture, and locse from those bitterest of all bonds, them that are bound.

What is more fearful than this tribunal ?

Though no one is seen, though no one piles the sides of the demon, yet are there cries, and tearings', lashes, tortures, burning tongues, because the demon cannot endure that marvellous power.

And they that once wore bcdies, are victorious over bodiless powers; [their] dust and bones and ashes rack those invisible natures.

And therefore in truth it is that none would ever travel abroad to see the palaces of kings, but many kings and have often traveled to see this spectacle. For the Martyries? of the saints exhibit outlines and symbols of the judgment to come: in that demons are scourged, men chastened and delivered.

Seest thou the power of saints, even dead ? seest thou the weakness of sinners, even living?

Flee then wickedness, that thou mayest have power over such ; and pursue virtue with all thy might.

For if the case be thus here, consider what it will be in the world to come.

And as being evermore possessed with this love, lay hold on the life eternal; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Chr&t, with Whom to the Father together with the Holy Ghost, be glory, might, honor, now and awful that that must be judged, compared with | ever, and world without end.

Amen. call the Lord of these dead; whcse servants even after their decease are the patrons of the kings of the world?

And this one may see take place not in Rome oniy, but in Constantinople also.

For there also Constantine the Great, his son considered he should be honoring with great honor, if he buried him in the porch of the fisherman; and what porters are to kings in their palaces, that kings are at the tomb to fisherman.

And these indeed as lords of the place occupy the inside, whilst the others as though but sojourners and neighbors were glad to have the gate of the porch assigned them ; showing by what is done in this world, even to the unbelievers, that in the Resurrection the fisherman will be yet more their superiors.

For if here it is so inthe burial [of each], much more will it in the resurrection.

And their rank is interchanged ; kings assume that of servants and ministers, and subjects the dignity of kings, yea rather a brighter still.

And that this is no piece of flattery, the truth itself demonstrates; for by those these have become more illustrious.

For far greater reverence is paid to these tombs than tothe other royal sepulchres; for there indeed is profound solitude, whilst here there isan immenseconcourse.

But if thou wilt compare these tombs with the royal palaces, here again the palm remains with them.

For there indeed there are many who keep off, but here many who invite and draw to them rich, poor, men, women, bond, free ; there, is much fear; here, pleasure unutterable.

'But,' saith one, 'it is a sweet sight to look on a king covered with gold and crowned, and standing by his side, generals, commanders, captains of horse and foot, lieutenants.

Well, but this of ours is so much grander and more Tete VIS [elo Nemec 18] 2 Cor. xi.

Ter I am become foolish in glorying ; ye compelled me: for I ought to have been commended of you. said, '* As foolish receive me, ''and''as in foolish ness ;'' but now, leaving out the 'as,' he calls himself '' foolish.'' For after he had established the point he wished by saying what he did, he afterwards boldly and unsparingly grapples with all failing of the sort, teaching all persons that none should ever praise himself where there is no necessity, seeing that even where a reason for it existed, Paul termed himself a fool [ for HavinG fully completed what he had to say about his own praises, he did not stay at this; but again excuses himself and asks pardon for for what he said, declaring that his doing so was of necessity and not of choice.

Still nevertheless, although there was necessity, he calls himself ''a fool."'?

And when he began indeed, he ° omapaypot.

*paptupia.

See Bingham's Antigwit. book viii. ch. 1. p. 8

[The name given to a church erected over the grave of a Martyr. ] 1 oxynviv.

WORKS OF ST. CHRYSOSTOM.

{ Homity XXVII. so doing].

Then he turns the blame also of his so speaking not upon the false Apostles, but wholly upon the disciples.

For '' ye,'' he saith, ''compelled me.''

'For if they gloried, but were not by doing so leading you astray nor causing your destruction, I should not have been thus led on to descend unto this discussion: but because they were corrupting the whole Church, with a view to your advantage I was compelled to become foolish.'

And he did not say, ' For I feared lest if they obtained the highest estimation with you, they should sow their doctrines,' yet this indeed he set down above when he said, among you in all patience, and by signs and wonders.''

Amazing! what a sea of good works hath he traversed in a few words!

And observe what it is he puts first, '' patience.''

For this is the note of an Apostle, bearing all things nobly.

This then he expressed shortly by a single word ; but upon the miracles, which were not of his own achieving, he employs more.

For consider how many prisons, how many stripes, how many dangers, how many conspiracies, how many sleet-showers of temptations, how many civil, how many foreign wars, how many pains, how many attacks he has implied here in that word, ''patience!''

And by ''signs'' again, how many dead raised, how many blind healed, how many lepers cleansed, how many devils cast out! Hearing these things, let us learn if we happen upon a necessity for such recitals to cut our good deeds short, as he too did.

''] fear, lest by any means, as the serpent deceived Eve, so your minds should be corrupted.'"" (Chap. xi. 3.)

Here however he does not so express himself, but in a more commanding manner and with more authority, having gained boldness from what he had said, '' For I ought to have been commended of you."

Then he also assigns the reason ; and again he mentions not his revelations nor his miracles only, but his temptations also.

[2.] Then lest any should say, 'Well! if thou be both great, and have wrought many things, still thou hast not wrought such great things, as the Apostles have in the other Churches,' he added, 'For in nothing was I behind the chiefest

Apostles.'"?

See how he here too again speaks out with greater authoritativeness.

For, before indeed he said, ''I reckon I am not a whit behind,'' but here, after those proofs, he now boldly speaks out asserting the fact, as I said, thus absolutely.

Not that even thus he departs from the mean, nor from his proper character.

For as though he had uttered something great and exceeding his deserts, in that he numbered himself with the Apostles, he thus again speaks modestly, and adds, A Ver. 12.

'' Although I be nothing, the signs of an Apostle were wrought among you."

Ver. 13.

'' For what'is there wherein ye were made inferior to the rest of the Churches? "'

'Ye were partakers,' he says, 'of no less grace than the others.'

But perhaps some one will say, ' What can be the reason that he turns the discourse upon the Apostles, abandoning the contest against the false Apostles?' Because he is desirous to erect their spirits yet further, and to show that he is not only superior to them, but not even inferior to the great Apostles.

Therefore, surely, when he is speaking of those he says, ''I am more ;.'' but when he compares himself with the Apostles, he considers it a great thing! not to be ''behind,"' although he labored more than they.

And thence he shows that they insult the Apostles, in holding him who is their equal second to these men.

'Look not thou at this,' he says, ' whether I be mean and little, but whether thou hast not enjoyed those things which from an Apostle it was meet thou shouldest enjoy.'

Yet he did not say 'mean,' but what was lower, '' nothing.'"?

For where is the good of being great, and of use to nobody? even as there is no advantage in a skilful physician if he heals none of those that be sick.

'Do not then,' he says, 'scrutinize this that I am nothing, but consider that, that wherein ye ought to have been benefitted, 1 have failed in nothing, but have given proof of mine Apostleship.

'There ought then to have been no need for me tosay aught.' Now he thus spoke, not as wanting to be commended, (for how should he, he who counted heaven itself to be a small thing in comparison with his longing after Christ ?) but as desiring their salvation.

Then lest they should say, 'And what is it to us, even though thou wast not a whit behind the very chiefest Apostles ?' he therefore added, '¢ Except it be that I myself was not a burden to you?'"' Again he has pronounced their rebuke with great severity.

And what follows is of yet more odious import.

'¢ Forgive me this wrong.''

Still, nevertheless, this severity contains both words of love and a commendation of themselves; if, that is, they consider it a wrong done to them, that the Apostle did not consent to receive aught from them, nor relied on them enough to be supported by them.

'If,' says he, 'ye blame me for this:' he did not say, ' Ye blame me wrongly,' but with great sweetness, 'I ask your pardon, forgive me this fault.'

And observe his prudence.

For because the mooting this continually tended to bring disgrace upon them, he continually softens it down; saying above, for ''The signs of an Apostle were wrought ' ayamnrov.

HOMILIES ON SECOND CORINTHIANS.

HoMILy XXVII.] instance, '' As the truth of Christ is in me, this boasting shall not be stopped in me;'' (Chap. xi. Io.) then again, '' Because I love you not?

God knoweth.....But that I may cut off occasion from them that desire occasion, and that wherein they glory, they may be found even as we."'

(Chap. xi. 11, 12.) And in the former Epistle ; ''What is my reward then?'' Verily, '' that when

I preach the Gospel, I may make the Gospel without charge.' (1 Cor. ix. 18.) And here ; '' Forgive me this wrong.''

For every where he avoids showing that it is on account of their weakness he taketh not [from them] ; and here, not to wound them.

And therefore here he thus expresses himself; 'If ye think this to be an offense, I ask forgiveness.'

Now he spoke thus, at once to wound and to heal.

For do not say this, I pray thee; 'If thou meanest to wound, why excuse it? but if thou excusest it, why wound?'

For this is wisdom's part, at once to lance, and to bind up the sore.

Then that he may not seem, as he also said before, to be continually harping upon this for the sake of receiving from them, he remedies this [suspicion], even in his former Epistle, saying, '' But I write not these things that it may be so done in my case; for it were good for me rather to die, than that any man should make my glorying void ;'' (1 Cor. ix. 15.) but here with more sweetness and gentleness.

How, and in what manner ? children ought not to lay up,"' but also that the parents ought to.

Therefore since it is meet to give, Ver.

15. 'I will most gladly spend and be spent for your souls."'

'For the law of nature indeed has. commanded the parents to lay up for the children ; but I do not do this only, but I give myself also besides.'

And this lavishness of his, the not only not receiving, but giving also besides, is not in common sort but accompanied with great liberality, and out of his own want; for the words, ''I will be spent,'' are of one who would imply this.

'For should it be necessary to spend my very flesh, I will not spare it for your salvation.'

And that which follows contains at once accusation and love, '' though the more abundantly I love you, the less I be loved."

' And I do this,' he says, ' for the sake of those who are beloved by me, yet loveme not equally.'

Observe then, now, how many steps there are in this matter!.

He had a right to receive, but he did not receive ; here is good work the first: and this, though in want ; [good work] the second ; and though preaching to them, the third; he gives besides, the fourth ; and not merely gives, but lavishly? too, the fifth ; not money only, but himself, the sixth ; fcr those who loved him not greatly, the seventh ; and for those whom he greatly loved, the eighth.

[3.] Let usthen also emulate this man ! For it is a serious charge, the not loving even ; but becomes more serious, when although one is loved he loveth not.

For if he that loveth one that loveth him be no better than the publicans ; (Matt. v. 46.) he that doth not so much as this ranks with the beasts; yea rather, is even below them.

What sayest thou, O man? Lovest thou not him that loveth thee ? What then dost thou live for?

Wherein wilt thou be of use hereafter'? in what sort of matters ? in public ? in private ? By no means ; for nothing is more useless than a man that knows nct to love.

This law even robbers have oftentimes respected, and murderers, and housebreakers ; and having only taken salt with one, have been made his friends', letting the board change their disposition, and thou that sharest not salt only, but words and deeds, and comings in and goings out, with him, dost thou not love ?

Nay: those that live impurely lavish even whole estates on their strumpets ; and thou who hast a worthy love, art thou so cold, and weak, and unmanly, as not to be willing to love, even when it costs thee nothing ?

' And who,' one asks, 'would be so vile, who sucha wild Ver.

14.

'' Behold this is the third time I am ready to come to you, and I will not be a burden to you ; for I seek not yours, but you : for the children ought not to lay up for the parents, but the parents for the children.''

What he says is this ; 'It is not because I do not receive of you that I do not come to you ; nay, I have already come twice, and I am prepared to come this third time, '' and I will not be a burden to you.'''

And the reason is a noble one.

For he did not say, 'because ye are mean,' ' because ye are hurt at it,' ' because ye are weak:' but what?

''For I seek not yours, but you.''

'Iseek greater things ; souls instead of goods ; instead of gold, salvation.'

Then because there still hung about the matter some suspicion, as if he were displeased at them ; he therefore even states an argument.

For since it was likely they would say, 'Can you not have both us and ours ?' he adds with much grace this excuse for them, saying, '' For the children ought not to lay up for the parents, but the parents for the children ;'' instead of teachers and disciples, employing the term parents and children, and showing that he does as a matter of duty what was not of duty.

For Christ did not so command, but he says this to spare them ; and therefore he adds also something further.

For he did not only say that ' the 1 Or, his conduct.

2 weTa émiTacews > Aourdy * wetetagavto

CHRYSOSTOM.

[Homiry XXVII.

WORKS OF ST.

nothing : if however, though I should hold my peace the doings will cry out more loudly than my tongue, noharm will accrue from my words, because of their parading? these evils before us, but possibly some gain and advantage.

For this distemper has infected even the Church, it has turned everything topsy-turvy, and dissevered the connection of the body, and we stand opposed to each other, and envy supplies us arms.

Therefore great is the disruption.

For if when all build up, it is a great thing if our disciples stand ; when all at once are pulling down, what will the end be ? beast, as to turn away from and to hate him that loves him?'

'Thou dost well indeed to disbelieve it, because of the unnaturalness of the thing ; but if I shall show that there are many such persons, how shall we then bear the shame?

For when thou speakest ill of him whom thou lovest, when thou hearest another speak ill of him and thou defendest him not, when thou grudgest that he should be well accounted of, what sort of affection is this?

And yet it is not sufficient proof of love, not grudging, nor yet again not being at enmity or war with, but only supporting! and advancing him that loves thee: but when a man doesand says everything to pull down his neighbor even, what can be more wretched than such a spirit?

Yesterday and the day before his friend, thou didst both converse and eat with him: then because all at once thou sawest thine own member highly thought of, casting off the mask of friendship, thou didst put on that of enmity, or rather of madness.

For glaring madness it is, to be annoyed at the goodness of neighbors ; for this is the act of mad and rabid dogs.

For like them, these also fly at all men's faces, exasperated with envy.

Better to have a serpent twining about one's entrails than envy crawling in us.

For that it is often possible to vomit up by means of medicines, or by food to quiet: but envy twineth not in entrails but harboreth in the bosom of the soul, and is a passion hard to be effaced.

And indeed if such a serpent were within one, it would not touch men's bodies so long as it had a supply of food ; but envy, even though thou spread for it ever so endless a banquet, devoureth the soul itself, gnawing on every side, tearing, tugging, and it is not possible to find any palliative whereby to make it quit its madness, save one only, the adversity of the prosperous ; so is it appeased, nay rather, not so even.

For even should this man suffer adversity, yet still he sees some other prosperous, and is possessed by the same pangs, and everywhere are wounds, everywhere blows.

For it is not possible to live in the world and not see persons well reputed of.

And such is the extravagance of this distemper, that even if one should shut its victim up at home, he envies the men of old who are dead.

[4.] What doest thou, O man?

Thou |thinkest to pull down thy neighbcor's ; but before his thou pullest down thine own.

Seest thou not them that are gardeners, that are husbandmen, how they all concur in one object ?

One hath dug the soil, another planted, a third carefully covered the roots, ancther watereth what is planted, another hedges it round and fortifies it, another drives off the cattle ; and all look to one end, the safety of the plant.

Here, however, it is not so: but I plant indeed myself, and another shakes and _ disturbs [the plant.] At least, allow it to get nicely fixed, that it may be strong enough to resist the assault.

Thou destroyest not my work, but abandonest thine own. I planted, thou oughtest to have watered.

If then thou shake it it, thou hast torn it up by the roots, and hast not wherein to display thy watering.

But thou seest the planter highly esteemed.

Fear not: neither am I anything, nor thou.

'' For neither is he that planteth nor he that watereth any thing ;'' (1 Cor. iil. 7.) one'sis the work,

God's.

So it is with Him thou fightest and warrest, in plucking up what is planted.

Let us then at length come to our sober senses again, let us watch.

For I fear not so much the battle without, as the fight within; for the root also, when it is well fitted into the ground, will suffer no damage from the winds ; but if it be itself shaken, a worm gnawing through it from within, the tree will fall, even though none molest it.

How long gnaw we the root of the Church like worms?

For of earth such imaginings are begotten also, or rather not of earth, but of dung, having corruption for their mother; and they cease not from the detestable flattery that is from women'.

Let us at length be generous men, let us be champions of philosophy, let us drive back the violent career of these evils.

For I behold the mass of the Church prostrate now, as though it were a corpse.

And as in a body newly dead, one may see eyes and hands and feet and neck and head, and yet noone limb performing its proper

Now, that men of the world should feel in this way, is indeed a grievous thing, yet it is not so very dreadful ; but that those who are freed from the turmoils of busy life should be possessed by this distemper,—this is most grievous of all.

And I could have wished indeed to be silent: and if silence took away too the disgrace of those doings, it were a gain to say

> wuyKpotecy 4Old Lat. ' we cease not ;' in either case he means, ' preachers , cease not to court such flattery.

, '

3 éxwouTevouér wry

HomiLy XXVII.]

HOMILIES ON SECOND CORINTHIANS.

office ; so, truly, here also, all who are here are | as though thou wast ruining thine own interest of the faithful, but their faith is not active; for by thy praises of another: for this is [rather] the result of accusation of him.

For mankind is of a contentious spirit ; and when it sees thee speaking ill of any, it heaps on its praises, wishing to mortify by so doing ; and reprobates those that are accusers, both in its own mind and to others.

Seest thou what disgrace we are the causes of to ourselves? how we destroy and rend the flock?

Let us at length be members (of one another), let us become one body.

And let him that is praised repudiate the praises, and transfer the encomium to his brother; and let him that hears another praised, feel pleasure to himself.

If we thus come together ourselves, we shall also draw unto ourselves the Head ; but if we live parted? from each other, we shall also put from us the aid which comes from thence ; and when that is put aside, the body will receive great damage, not being bound together? from above.

'That this then may not happen, let us, banishing ill will and envy, and despising what the many may think of us, embrace love and concord.

For thus we shall obtain both the present good things and those to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father together with the Holy

Ghost, be glory, might, honor, now and forever, and world without end.

Amen. we have quenched its warmth and made the body of Christ a corpse.

Now if this sounds awful when said, it is much more awful when it appears in actions.

For we have indeed the name of brothers, but do the deeds of foes; and whilst all are called members, we are divided against each other like wild beasts.

I have said this not from a desire to parade our condition, but to shame you and make you desist.

Such and such a man goes into a house; honor is paid to him; thou oughtest to give God thanks because thy member is honored and God is glorified; but thou doest the contrary: thou speakest evil of him to the man that honored him, so that thou trippest up the heels of both, and, besides, disgracest thyself.

And wherefore, wretched and miserable one?

Hast thou heard thy brother praised, either amongst men or women?!

Add to his praises, for so thou shalt praise thyself also.

But if thou overthrow the praise, first, thou hast spoken evil of thyself, having soacquired an ill character, and thou hast raised him the higher.

When thou hearest one praised, become thou a partner in what is said; if not in thy life and virtue, yet still in rejoicing over his excellencies.

Hath such an one praised?

Do thou too admire: so shall he praise thee also as good and candid.

Fear not, SEDONA be FLOW Y 2 Cor. x11. 16—18.

But be it so, I myself did not burden you: but being an objection and meeting it by anticipation. crafty, I caught you with guile.

Did I take advantage of you by any one of them whom I have sent unto you?

I exhorted Titus, and with him I sent the brother.

Did Titus take any advantage of you?

Walked we not by the same spirit ? walked we not in the same steps ?

What he says is something like this; 'I indeed have not made a gain of you: but perhaps some one has it to say that I did not receive fof you] indeed myself, but, being crafty, I procured those who were sent by me to ask for something of you as for themselves', and through them I myself received, yet keeping myself clear of seeming to receive, by receiving through others.

But none can have this to say either; and you are witnesses.'

Wherefore also he proceeds by question, saying, ''I exhorted Titus, and with him I sent the brother.

Did Titus make a gain of you?'' 'walked he not just as I walked.'

That is to say, neither did he receive.

Seest thou how intense a strictness [is here], in that he Pau has spoken these words very obscurely, but not without a meaning or purpose.

For seeing he was speaking about money, and his defence on that score, it is reasonable that what he says must be wrapt in obscureness.

What then is the meaning of what he says?

He had said, 'I received not, nay I am ready even to give besides, and to spend;' and muck discourse is made on this subject both in the former

Epistle and in this.

Now he says something else, introducing the subject in the form of * Siwxcomevor.

> odtyyomevov.

' seneli inserts, 'and hast been grieved,' but theinsertion is not countenanced by the MSS.

" mponyoumerws * €ls OlKELOY MpOTwTOYP.

WORKS OF ST. CHRYSOSTOM.

[Homiry XXVIII. not only keeps himself clear of that receiving,|commend not ourselves again, but give you but so modulates those alsowho are sent by him | occasion to glory ;" (2 Cor. v. 12.) and in the that he may not give so much as aslight pretence | commencement of the Epistle, '' Do we need to those who were desirous of attacking him. For | letters of commendation ?"' (ib. iii. r.) this is far greater than that which the Patriarch)

<'' But all things are for your edifying.'"' did.

(Gen. xiv. 24.) For he indeed, when he} Again he is soothing them.

And he does not had returned from his victory, and the king|here either say clearly, 'on this account we would have given him the 'spoil, refused to| receive not, because of your weakness;' but, accept aught save what the men had eaten; but;|'in order that we may edify you;' speaking this man neither himself enjoyed [from them] | out indeed more clearly than he did before, and his necessary food, nor allowed his partners to | revealing that wherewith he travailed; but yet partake of such: thus abundantly stopping the} without severity.

For he did not say, ' because mouths of the shameless.

Wherefore he makes of your weakness; ' but, ' that ye may be edified.' no assertion, nor does he say that they did not|

Ver.

20.

'' For I fear, lest by any means receive either ; but what was far more than this, ;,when I come, I should not find you such as I \ ' he cites the Corinthians themselves as witnesses | would, and should myself be found of you such that they had received nothing, that he may

|as ye would not.'' not seem to be witnessing in his own person,| He is going to say something great and but by their verdict; which course we arejoffensive.

And therefore he also inserts this accustomed to take in matters fully admitted and | excuse [for it], both by saying, '' All things are about which we are confident.

'For tell me,'! for your edifying," and by adding, ''I fear,"' he says, ' Did any one of those who were sent|softening the harshness of what was presently by us make unfair gain! of you?'

He did not) going to be said.

For it was not here out of say, 'Did any one receive aught from you ?'|arrogance nor the authority of a teacher, but but he calls the things ' unfair gain;' attacking | out of a father's tender concern, when he is them and shaming them exceedingly, and show- | more fearful and trembling than the sinners ing that to receive of an unwilling [giver] is| themselves at that which is likely to reform 'unfair gain.'

And he said not 'did Titus?'|them.

And not even so does he run them but, ''did any?''

'For ye cannot say this;down or make an absolute assertion; but says either,' he says,' that such an one certainly did | doubtingly, '' lest by any means when I ccme, not receive, but another did.

No single one of }I should not find you such asI would.''

He those who came did so.'

''T exhorted Titus.'' | did not say, ' not virtuous,' but '' not such as I This too is severely? said.

For he did not say, | would,'' everywhere employing the terms of affec- 'Isent Titus,' but, 'I exhorted' him; showing |tion.

And the words, ''Ishould find," are of that if he had received even, he would have|one who would express what is out of natural done so justly; but, nevertheless, even so he | expectation, as are also those, '' I shall be found remained pure.

Wherefore he asks them again, | by you.''

For the thing is not of deliberate saying, '' Did Titus take any advantage of you? | choice, but of a necessity originating with you.

Walked we not by the same spirit?''

What | Wherefore he says, ''I should be found such as ye means, ''by the same spirit?''

He ascribes | would not.'' He said not here, ''such as I would the whole to grace and shows that the whole of | not,'"' but, with more severity, '' such as ye wish this praise is the good result not of our labors, | not.'' For it would in that case become his own but of the gift of the Spirit and of Grace.

For | will, not indeed what he would first have willed, it was a very great instance of grace that} but his will nevertheless.

For he might indeed although both in want and hunger they would | have said again, 'such as I would not,' and so receive nothing for the edification of the dis-| have showed his love: but he wishes not to ciples.

'' Walked we not in the same steps ?''|relax*his hearer.

Yea rather, his words would That is to say, they did not depart the least|in that case have been even »arsher; but now from this strictness, but preserved the same|he has at once dealt them a smarter blow and rule entire. i'showed himself more gentle.

For this is the [2.] Ver. 19.

'' Again, think ye that we are! characteristic of his wisdom; cutting more excusing ourselves unto you ?''3

| deeply, to strike more gently.

Then, because Seest thou how he is continually in fear, lest | he had spoken obscurely, he unveils his meanhe should incur the suspicion of flattery?

Seest| ing, saying, thou an Apostle's prudence, how constantly he| ''Lest there be strife, jealousy, wraths, mentions this?

For he said before, " We | backbitings, whisperings, swellings.''5 eben ac 3s dal eee And what he might well put first, that he l émdeovextycev.

2 WANKTLKOS.

7 The words in the Rec Text here omitted, ' We speak before 4 exdrAdoat God in Christ,' are found above, where this text is quoted

Hom * The Received Text has ' factions' after ' wraths,' and 'tumults'" vi.p 311 [They are undoubtedly genuine.

C J after 'swellings,' which Chrysostom omits.

HOMILIES ON SECOND CORINTHIANS.

HomiLy XXVIII ] him.

Then he mentions also the specific sin. puts last: for they were very proud! against him.

Therefore, that he may not seem principally to be seeking his own, he first mentions

"¢ Of the lasciviousness and uncleanness which they committed.'"'

Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name.

For although the fornicator and adulterer is preer:inently styled unclean, yet still the other sins also produce uncleanness in the soul.

And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well.

Wherefore also He says that they made the outside clean, and that '' not the things which enter in defile the man, but those which come out from him ; "'

(Mat. xv. 11.) and it is said in another place, what was common.

For all these things were gendered of envy, their slanderings, accusations, dissensions.

For just like some evil root, envy produced wrath, accusation, pride, and all those other evils, and by them was increased further, Ver. 21. And '' lest when I come again, my

God should humble me among you."'

And the word ''again,'' too, is as smiting| them.

For he means, 'What happened before is enough;' as he said also in the beginning [of the Epistle], '' to spare you, I came not as yet) to Gorinth.'4

(Chap...

918,.:23.)Seest «thou how he shows both indignation and tender affection ? But what means, '' will humble me ?"'

And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a, humbling.

So far was he from being ashamed of that [cause of | humbling, because, ''his bodily presence was weak, and his speech of no account,' that he wished to be even for ever in that case, and deprecated the contrary.

And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance.

And wherefore did he not say, 'lest when I come I shall be humbled,' but, '' lest when I come my God will humble me.''

<' Because had it not been for His sake, I should have paid no attention nor been anxious.

For it is not as_ possessing authority and for my own pleasure, that I demand satisfaction,? but because of His commandment.'

Now above, indeed, he expressed himself thus, ''I shall be found;'' here, however, he relaxes and adopts milder and gentler language, saying, 'Every one that is proud in heart is unclean before the Lord.'' (Prov. xvi. 5. LXX.) [3.] For nothing is purer than virtue, nothing uncleaner than vice; for the one is brighter than the sun, the other more stinking than mire.

And to this they will themselves bear witness, who are wallowing in that mire and living in that darkness; at any rate, when one prepares them a little to see clearly.

For as long as they are by themselves, and inebriate with the passion, just as if living in darkness they le in unseemly wise to their much infamy, conscious even then where they are, although not fully; but after they have seen any of those who live in virtue reproving them or even showing himself, then they understand their own wretchedness more clearly; and as if a sunbeam had darted upon them, they cover up their own unseemliness and blush before those who know of their doings, yea, though the one be a slave and the other free, though the one be a king and the other a subject.

Thus when Ahab saw Elijah, he was ashamed, even when he*® had as yet said nothing; standing convicted by the mere sight of him; and when his accuser was silent, he pronounced a judgment condemnatory of himself; uttering the language of such as are caught, and saying, '' Thou hast found me, O mine enemy !'' (1 Kings xxi. 20.) Thus Elijah himself conversed with that tyrant then with great boldness.

Thus Herod, unable to bear the shame of those reproofs, (which [shame] the sound of the prophet's tongue with mighty and transparent clearness exposed more evidently, ) cast John into the prison: like one who was naked and attempting to put out the light, that he might be in the dark again; or rather he himself dared not put it out, but, as it were, placed it in the house under a bushel; and that wretched and miserable woman compelled it to be done.

But not even so could they cover the reproof, nay, they lit it up the more.

For both '¢T shall mourn for many of them who have sinned.''

Not simply, ''who have sinned,'' but, '¢Who have not repented.'' And he said not,

'all,' but '*many;'' nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it, plain that a repentance is able to right trans- | gressions, he bewails those that repent not, those who are incurably diseased ,those who continue in their wounds.

Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men's transgressions.

For this is the especial mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under 1 gmevoovuvTo 3 avOadiComevos 3 Elijah.

WORKS OF ST. CHRYSOSTOM.

| Homity XXVIII. they that asked, ' Wherefore doth John dwell in prison?' learnt the reason, and all they that since have dwelt on land or sea, who then lived, rushed on to his slaughter; and prepareth her whom she brought up in lasciviousnss to proceed also to murder, so extravagantly did she fear him. or now live, and who shall be hereafter, both have known and shall know clearly these wicked tragedies, both that of their lewdness and that of their bloodguiltiness, and no time shall be able to wipe out the remembrance of them.

[4.] And what says she?

''Give me here in a charger the head of John the Baptist. "'

(Mat. xiv. 8.) Whither rushest thou over precipices, wretched and miserable one?

What? is the accuser before thee? is he in sight and troubleth thee?

Others said, '' He is grievous unto us even to behold ;'' but to her, as I said, he was grievous to even hear of.

Wherefore she saith, '*Give me here in a charger the head of John.''

And yet because of thee he inhabits a prison, and is laden with chains, and thou art free to wanton over thy love and to say, 'So completely have I subdued the king, that though publicly reproached he yielded not, nor desisted from his passion, nor tore asunder his adulterous connection with me, but even put him that reproached him in bonds.'

Why art thou mad and rabid, when even after that reproof of his sin thouretainest thy paramour?

Why seekest thou a table of furies, and preparest a banquet of avenging demons?

Seest thou how nothirg-worth,! how cowardly, how unmanly, is vice; how when it shall most succeed, it then becomes more feeble?

For this woman was not so much disturbed before she had cast John into prison, as she is troubled after he is bound, and she is urgent, saying, ''Give me here in a charger the head of John.''

Andwhereforeso?

'I fear,' she says, 'lest there be any? hushing up of his murder, lest any should rescue him from his peril.'

And wherefore requirest thou not the whole corpse, but the head?

'The tongue, ' she says, 'that pained me, that I long to see silent.'

But thecontrary will happen, as indeed it also hath done, thou wretched and miserable one! it will cry louder afterwards, when it is cut out.

For then indeed it cried in Judea only, but now it will reach tothe ends of the world ; and wheresoever thou enterest into a church, whether it be among the Moors, or among the Persians, or even unto the British isles themselves, thou hearest John crying,

'' It is not lawful for thee to have thy brother Phillip's wife.''

But she, unknowing to reason in any such way, urges and presses,* and thrusts on the senseless tyrant to the murder, fearing lest he change his mind.

But from this too learn thou again the power of virtue.

Not even when he was shut up and bound and silent, does she bear the righteous man.

Seest thou how weak athing vice is ? how unclean?

For in the place of meats it bringeth in a human head upon a charger.

So great a thing is virtue: so immortal is its memory, so completely even by words only doth it strike down its adversaries.

For wherefore did he cast him into the prison? Wherefore did he not despise him? Was he going to drag him before the judgment-seat ? Did he demand vengeance upon him for his adultery ? Was not what he said then simply a reproof? Why then doth he fear and tremble?

Was it not words and talk merely?

But they stung him more than deeds.

He led him not to any judgmentseat, but he dragged him before that other tribunal of conscience; and he sets as judges upon him all who freely gave their verdicts in their thought.

Therefore the tyrant trembled, unable to endure the lustre of virtue.

Seest thou how great a thing is philosophy?

It made a prisoner more lustrous than a king, and the latter is afraid and trembles before him.

He indeed only put him in bonds; but that polluted woman tushed on to his slaughter also, although the rebuke was leveled rather against him, [than herself.] For he did not then meet ' her"' and say, ' Why cohabitest thou with the king?' not that she was guiltless, (how should she be so?) but he wished by that other means to put all to rights.

Wherefore he blamed the king, and yet not him with violence of manner.

For he did not say, 'O polluted and all-polluted and lawless and profane one, thou hast trodden under foot the law of God, thou hast despised the commandments, thou hast made thy might law.'

None of these things; but even in his rebukings great was the gentleness of the man, great his meekness.

For, ''It is not lawful for thee,''? he says, ''to have thy brother Philip's wife.''

The words are those of one who teacheth rather than reproveth, instructeth rather than chasteneth, who composeth to order rather than exposeth, who amendeth rather than trampleth on him.

But, as I said, the light is hateful to the thief, and the mere sight of the just man is odious to sinners; '' for he is grievous unto us even to behold.'' (Wisd. ii. 15.)

For they cannot bear his radiance, even as diseased eyes cannot bear the sun's.

But to many of the wicked he is grievous not to behold only, but even to hear of.

And therefore that polluted and all-polluted woman, the procuress of her girl, yea rather her murderess, although she had never seen him nor heard his voice, What is more polluted, what more accursed,

1 ovdaucvov mam ¢ 2 guox.acOn Oo pdvos 3 dyxet

Homity XXIX.]

HOMILIES ON SECOND CORINTHIANS.

4It him. '' (Mat. xiv. 2.) So lively? was the fear, so abiding the agony he retained; and none had power to cast down the terror of his conscience, but that incorruptible Judge continued to take him by the throat, and day by day to demand of him satisfaction for the murder.

Knowing, what more immodest, than that damsel ? what a voice she uttered in that theatre of the devil, in that banquet of demons!

Seest thou this tongue and that ; the one bringing healthful medicines, the other one with poison on it, and made the purveyor to a devilish banquet.

But wherefore did she not command him to be murdered within there, at the feast, when her pleasure would have been greater ? should come thither and beseen, heshould change them all by his look, by his boldness.

'Therefore surely it is that she demandeth his head, wishing_to set up a bright trophy of fornication ; and give it toher mother.

Seest thou the wages of dancing, seest thou the spoils of that devilish plot?

I mean not the head of John, but her paramour himself.

For if one examine it carefully, against the king that trophy was set up, and the victress was vanquished, beheaded was crowned, and proclaimed victor, even after his death shaking more vehemently the hearts of the offenders.

And that what I have said is no [mere] boast, ask of Herod himself; who, when he heard of the miracles of | then, these things, let us not fear to suffer evil, but todo evil; for that indeed is victory, but She feared lest if he} this defeat.

Wherefore also Paul said, '' Why not rather take wrong, why not rather be defrauded. Nay, ye yourselves do wrong, and defraud, and that your brethren.'' For by the suffering evil [come] those crowns, those prizes, that prcclamation [of victory ]. And this may be seen in all the saints.

Since then they all were thus crowned, thus proclaimed, let us too travel this road, and let us pray indeed that we enter not into temptation ; but if it should come, let us make stand with much manliness and display the proper readiness of mind, that we may obtain the good things tocome, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end.

Amen. and the, Christ, said, '' This is John, he is risen from the dead: and therefore do these powers work in

PLO MEL TAY eX XTX:

2 Cor.

MAL Te This is the third time I am coming to you. At the mouth imitating the Lord of all: because that God also threateneth indeed continually and warneth often, but not often chastiseth and punisheth.

And so in truth also doth Paul, and therefore he said also before, '' To spare you I came nct as yet to Corinth.''

What is, ''to spare you ?"'

Lest finding you to have sinned and to continue unamended, I should visit with chastisement and punishment. And here, '' This is the third time I am coming to you.

At the mouth of two witnesses or three shall every word be established.'' He joins the unwritten to the written, as he has done also in another place, saying, of two witnesses or three shall every word be established.

THE wisdom! of Paul and his much tender affection, one may observe in many other cirumstances, but especially in this, his being so abundant and vehement in his admonitions, but so tardy and procrastinating in his punishments.

For he did not chastise them immediately on their sinning, but warned them once and again; and not even so, upon their paying no attention, does he exact punishment, but warns again, saying, '' This is the third time I am coming to you ;'' and ' before I come I write again.' Then, that his procrastinating may not produce indifference," see how he corrects this result also, by threatening continually and holding the blow suspended over them, and saying, ''If I come again I will not spare;'' and ''lest when I come again I should mourn for many.''

These things, then, he doeth and speaketh, in this too '¢He that is joined to an harlot is one body ; for the twain,'' saith He, ''shall become one flesh.'"

(1 Cor. vi. 16.) Howbeit, this was spoken of lawful marriage; but he diverted its application' unto this thing® conveniently, so as to terrify them the more.

And so he doth here also, setting his comings and his warnings in the place of witnesses.

And what he says is tits ya tse re { amexpyjoato.

$j. e Fornication.

3 dirogodiav.

®ayxes

WORKS OF ST. CHRYSOSTOM.

[ Homity XXIX.

(Chap. x. 10.) aiming his efforts? at these men, he says, this: 'I spoke once and again when I was with | you; I speak also now by letter. And if indeed ye attend to me, what I desired is accomplished ; | but if ye pay no attention, it is necessary henceforth to stop speaking, and to inflict the oat ishment.'

Wherefore he says, | Ver. 2. ''I have said beforehand, and I do say beforehand when I was present the second time ; so now being absent I write to them that !

Ver. 3. ''Seeing that ye seek a proof of Christ that speaketh in me."'

For he said this, dealing at once a blow at these, and at the same time lashing those? also.

Now what he means is this; 'Since ye are desirous of proving whether Christ dwelleth in me, and call me to an account, and on this score sinned heretofore and to all the rest, that if I come again, I will not spare."' make a mock of me as mean and despicable, as_

I were destitute of that Power ; ye shall know that | we are not destitute, if ye give us occasion, which three every word shall be established, and I; God forbid.'

What then? tell me.

Dost thou have come twice and spoken, and speak now therefore punish, because they seek a proof? also by this Epistle; it follows, I must after this! 'No,' he says; for had he sought this, he would keep my word.!

For think not, I pray you, | have punished them at the first on their sinning, 'For if at the mouth of two witnesses or 'and would not have put off.

But that he does that my writing is of less account than my com- | ing; for as I spoke when present, so now | write; not seek this, he has shown more clearly as he also when absent.'

Seest thou his fraternal | proceeds, saying, '' Now I pray that ye do no solicitude ? Seest thou forethought becom-/j evil, not that we may appear approved, but that ing a teacher?

He neither kept silence nor: ye may be approved, though we be as repropunished, but he both foretells often, and con-| bates.''

(Ver. 7.) tinues ever threatening, and puts off the punish-; He doth not employ those words then as ment, and if they should continue unamended,

| assigning a reason,' but rather in indignation, then he threatens to bring it tothe proof.

'Butjrather as attacking those that despise him. what didst thou tell them before when present, and | ' For,' he says, ' I have no desire indeed to give when absent writest?'

'' That if I come again, | you sucha proof, but if you yourselves should I will not spare.''?

Having showed before that ; furnish cause and should choose to challenge me, he is unable to do this unless he is compelled, | ye shall know by very deeds.'

And observe and having called the thing a mourning, and aj how grievous he makes what he says.

For he humbling ; (for he saith, '' lest my God should | said not, 'Since ye seek a proof of me,' but humble me before you, and I should mourn for | '' of Christ that speakest in me, showing that it them that have sinned heretofore, and not re-| was against Him they sinned.'' And he did not pented ;—-Chap. xii. 21.) and having made his! say merely, ' dwelling in me,' but '' speaking excuse unto them, namely, that he had told/in me,'' showing that his words are spiritual. them before, once and twice and thrice, and that |

But if he doth not display His power nor punish, he does and contrives all he canso asto hold back | (for thenceforward the Apostle transferred what the punishment, and by the fear of his words to| he said from himself to Christ, thus making his make them better, he then used this unpleasing | threat' more fearful,) it is not from weakness; and terrifying expression, '' If I come again, I| for Hecan do it: but from long suffering.

Let will notspare.''

He did notsay, 'I will avenge! none then think His forbearance to be weakness. and punish and exact satisfaction:' but again; For why marvellest thou that He doth not now expresses even punishment itself in paternal lan- | proceed against sinners, nor in his forbearance guage; showing his tender affection, and his| and long suffering exacts satisfaction, seeing that heart to be grieved along with them; because; He endured even to be crucified, and though that he always to ''spare'' them put off.

Then} suffering such things punished not?

Wherethat they may not think now also that there will | fore also he added, be again a putting off, and merely a threat in|

Ver.

3, 4. '' Who to you-ward is not weak, words, therefore he both said before, '' At the} but is mighty in you.

For though He was mouth of two witnesses or three shall every word | crucified through weakness, yet He liveth be established ; '' and [now], ''If I come again, | through the Power of God."'

I will not spare.'?

Now what he means is this:| These words have much obscurity and give ' I will no longer put off, if (which God forbid)

I find you unamended ; but will certainly visit it, and make good what I have said.' disturbance to the weaker sort.

Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort.

[2.] Then with much anger and vehement indignation against those who make a mock of him as weak, and ridicule his presence, and say, '' his presence is weak, and his speech of no account; "'

2 amotetydmevos.

3 i.e, the Corinthians themselves.

* aitrodAoytxas.

> adnbevoat.

HomILy XXIX.]

HOMILIES ON SECOND CORINTHIANS.

What then, at all, is that which is here said, and what the term '' weakness'' designates, and in what signification it is used, it is necessary to learn.

For the term is indeed one, but it has many meanings.

For bodily sickness is termed ' weakness :' whence it is even said in the Gospel, '* Behold, he whom Thou lovest is weak,''! (John xi. 3, 4.) concerning Lazarus ; and He Himself said, '' This weakness is not unto death ;'' and Paul, speaking of Epaphras,

'' For indeed he was weak nigh unto death, but God had mercy on him ;"'

(Phil. ii. 27.) and of Timothy, '' Use a little wine for thy stomach's sake and thine often weaknesses."?

(1 Tim. v.

23.) For all these denote bodily sickness.

Again, the not being established firmly in the faith is called ' weakness ;' the not being perfect and complete.

And denoting this Paul said, '' Him that is weak in the faith receive ye but not to doubtful disputations :'' (Rom. xiv. 1, 2.) and again, '¢One believeth that he may eat all things ; another, who is weak, eateth herbs,'' denoting him who is weak in the faith.

Here then are two significations of the term 'weakness; ' there is yet a third thing which is called ' weakness...

What then is this?

Persecutions, plottings, insults, trials, assaults.

And denoting this Paul said, '' For this thing I besought the Lord thrice.

And He said unto me, My grace is sufficient for thee: for My power is made perfect in weakness.''

(Chap. xil., 8, 9.) What is ''in weakness?''

In_ persecutions, in dangers, in trials, in plottings, in deaths.

And denoting this he said, Wherefore, I take pleasure in weakness.2

Then showing what kind of weakness he means, he spake not of fever, nor of doubt about the faith ; but what?

''in injuries, in necessities, in distressses, in stripes, in imprisonments, that the power of Christ may rest uponme.

For when I am weak, then am I strong.''

(Chap. xii. 10.) That is to say 'when I am persecuted, when I am driven up and down, when I am plotted against, then am I strong, then the rather I prevail over, and get the better of them that plot against me. because that grace resteth upon? me, more largely,

It is then in this third sense that Paul useth '' weakness ;'' and this is what he means by it ; aiming again, as I said also before, at that point, his seeming to them to be mean and contemptible.

For indeed he had no desire to boast, nor toseem to be what he really was, nor yet to display the power which he possessed of punishing and revenging ; whence also he was accounted to be mean.

When then as so accounting they were going on in great indifference and insensibility, and repented not of —_— their sins, he seizes a favorable opportunity, discourses with much vigor upon these points also, and shows that it was not from weakness he did nothing, but from long-suffering.

[3.] Then, as I said, by transferring the argument from himself to Christ, he enhances their fear, he increases his threat.

And what he says is this ; ' for even supposing I should do something and chastise and take vengeance on the guilty ones, is it I that chastise and take vengeance ? it is He that dwelleth in me, Christ Himself.

But if ye do not believe this, but are desirous of receiving a proof by deeds of Him that dwelleth in me, ye shall know presently ; ''For he is not weak to you-ward, but is even powerful.'''

And wherefore added he '' to you-ward,'' seeing He is mighty everywhere ? for should He be minded to punish unbelievers, He is able ; or demons, or anything whatsoever.

What then is the import of the addition?

The expression is either as shaming them exceedingly by remembrance of the proofs they have already received ; or else as declaring this, that meanwhile He shows His power in you who ought to be corrected.

As he said also in another place, ''

For what have I to do to judge them also that are without ?'"'

(1 Cor. v. 12.) 'For those that are without,' he says, ' He willthen call to account in the day of judgment, but you even now, so as to rescue you from that punishment.' But nevertheless even this instance of his solicitude, although arising from tender affection, observe how he combines with fear and much anger, saying, '' Who to you-ward is not weak, but is powerful in you."'

Ver.

''For though He was crucified through weakness, yet He liveth through the Power of God."'

What is, '' though He was crucified through weakness ?''

'For though He chose,' he says, 'to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon* His Power.

'That still remains invincible, and that thing which seemeth to be of weakness, hath nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His

Power was not mutilated.'"> Let not then the expression '' weakness '' disturb thee; for elsewhere also he says, '' The foolishness of God is wiser than men, and the weakness of God is stronger than men ;'' (1 Cor. 1. 25.) although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it. Hear him, at least, interpreting himself.

'' For the preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the pow1 aoOever, A. V. ts sick.

2 A.V. infirmtties.

3 évigavovens.

4 Staxomrec.

5 nepwrnptag On.

WORKS OF ST. CHRYSOSTOM.

[Homiry XXIX. er of God.' (Ib. 18.) And again; 'But we/| disturbed ; '' For,'' He saith, ''all My Father's preach Christ crucified, unto the Jews a stumb-/things are Mine.'' (John xvi. 15.) And again, ling-block, and unto the Greeks foolishness ; but | «' All Mine are Thine, and Thine are Mine.'' unto them which are called, both Jews and | (1b: xvli. to.) 'As then He that was crucified

Greeks, Christ the power of God and the wis-|; was nothing harmed,' he says, 'so neither are dom of God.'

(Ib. 23, 24.) And again; j}we when persecuted and warred against ;' where- '¢But the natural man receiveth not the things! fore also he adds, of the Spirit, for they are foolishness unto him.''|

'' For even we also if * we are weak in Him, (1. Cor. ii. 14.) Observe, how in every place | yet we shall live with Him through the Power he expresseth the conception of the unbelieving, | of God.''® who look upon the Cross as foolishness and!

What is the meaning of ''we are weak in weakness.

And so, in truth, here also he; Him?'

We are persecuted, are driven here means not '' weakness'' really such, but what|and there, suffer extremity.

But what is '' with was suspected to be such with the unbelieving. | Him ?'' 'Because of the preaching,' he says,

He doth not then say this, that because} 'and our faith in Him.

But if for His sake we He was weak He was crucified.

Away | undergo what is sad and disagreeable, it is quite with the thought!

For that He had it in His] plain that we shall what is pleasant also: ' and power not to have been crucifred He showed |so he added, ''but we are saved with Him by throughout ; when He now cast men down pros- | the Power of God."' trate, now turned back the beams of the sun,|

[4.] Ver.

5, 6.

'' Try your own selves, and withered a fig-tree, and blinded their eyes| whether ye be in the faith, prove your own that came against Him, and wrought ten thou-|selves. Know ye not as to your own selves, that sand other things.

What then is this which he] Christ is in you, unless indeed ye be reprobate ? says, '' through weakness! '' That even although |

But I hcpe that ye shall know that we are not He was crucified after enduring peril and |reprobate."' treachery, (for we have showed that peril and}

For since by what he has said he hath shown treachery are called weakness,) yet still He was| that even if he does not punish, it isnot because nothing harmed thereby.

And he said this to} he hath not Christ in himself, but because he draw the example unto his own case.

For since | intimates His long-suffering, Who was crucified the Corinthians beheld them persecuted, driven|and yet avenged not Himself; he again, in about, despised, and not avenging nor visiting | another manner, produces the same effect, and it, in order to teach them that neither do they | still more irrefragably,® establishing his argument so suffer from want of power,! nor from being | by the disciples.

' For why speak I of myself,' unable to visit it, he leads on the argument up/he says 'the teacher, who have so much care to The Master, because 'He too,' saith he, | upon me and am entrusted with the whole wcrld

'was crucified, was bound, suffered ten thousand | and have done such great miracles.

For if ye things, and He visited them not, but continued | will but examine yourselves who are in the rank to endure things which appeared to argue weak-|of disciples, ye will see that Christ is in you ness, and in this way displaying His Power, in| also.

But if in you, then much more in your that although He punishes not nor requites, He| teacher.

For if ye have faith, Christ is in you is not injured any thing at all.

For instance, | also.'

For they who then believed wrought the Cross did not cut asunder His life, nor yet | miracles. Wherefore also he added, '' Try your impeded His resurrection, but He both rose| own selves, prove your own selves, whether ye be again and liveth.'

And when thou hearest of | in the faith. Know ye not as to your own selves, the Cross and of life, expect to find the doc-| unless indeed that Christ is in you, ye be reprotrine concerning the Incarnation,? for all that is} bate?'?

'But if in you, much more in your said here hath reference to that.

And if he| teacher?' He seems to me here to speak of the says ''though the Power of God,"' it is not as|

'' faith '' which relates to miracles.

' For if ye though He were Himself void of strength to| have faith,' he says, '' Christ is in you, except quicken His flesh; but it was indifferent with| ye have become reprobates.''

Seest thou how him to mention either Father or Son. For when | again he terrifies them, and shows even to superhe said, ''the Power of God, he said by His) fluity that Christ is with Him.

For he seems to own Power.

For that both He Himself raised | me to be here alluding to them, even as to their it up and sustains it, hear Him_ saying, | lives. For since faith is not enough [by itself ] to 'Destroy this temple, and in three days I will| draw down the energy of the Spirit, and he had raise it up.'' (John ii. 19.) But if that which is| said that ' '' if yeare in the faith'' ye have Christ

His, this he* saith to be the Father's, be not|in you,' and it happened that many who had faith a '

1 aroviav.

*\et.0m: Roo 2 tis otKovouias.

5' «Toward you' R. T.

+h ak at, | © €« mA€Lovos meptovaias.

HoMILy XXIX.]

HOMILIES ON SECOND CORINTHIANS.

were destitute of that energy; in order to solve the difficulty, he says, ''except ye be reprobate,'' except [that is] ye are corrupt in life. alone, but that none may have sinned at all.

For, ' he says, 'that ye have done no [evil], but if ye have perchance sinned, then that ye may have changed your conduct, and been beforehand with me in reforming, and arresting all wrath.

For this is not what I am eager about, that we should be approved in this way, but clean the contrary, that we should not appear approved.

For if ye should continue, ' he says, 'sinning and not repenting, it will be necessary for us to chastise, to punish, to maim your bodies ; (as happened inthe case of Sapphira and of Magus ;) and we have given proof of our power.

But we pray not for this, but the contrary, that we may not be shown to be approved in this way, that we may not in this way exhibit the proof of the power which is in us, by chastising you and punishing you as sinning and as incurably diseased, but what?

<'' That ye should do that which is honorable, '' we pray for this, that ye should ever live in virtue, ever in amendment ;

'¢ But I hope that ye shall know that we are not reprobate.''

What followed naturally was to have said, '' but if ye have become reprobate, yet we have not.'' He doth not, however, | say so, for fear of wounding them, but he hints | it in an obscure manner, without either making | the assertion thus, 'ye are reprobate,' or pro- | ceeding by question and saying, ' But if ye are, reprobate,' but leaving out even this way of putting it by question, he indicates it obscurely by adding, '' But I hope that ye shall know that we are not reprobate.'' Here also again, great is the threat, great the alarm. ' Forsince ye desire,' he says, 'inthis way, by yourown punishment to receive the proof, we shall have no difficulty in giving you that demonstration.'

But he does not indeed so express himself, but with more weight and threatening.

''But I hope that ye shall know that we are not reprobate.''

'For ye ought indeed,' he saith, 'to have known even without this what we are,! and that we have

Christ speaking and working in us; but since ye desire to receive the proof of it by deeds also, ye shall know that we are not reprobate.'

Then when he has held the threat suspended over | their heads, and brought the punishment now up to their doors, and has set them a trembling, and made them look for vengeance; see how again he sweetens down his words and soothes their fear, and shows his unambitious temper, his tender solicitude towards his disciples, his high-principledness of purpose, his loftiness and freedom from vain-glory.

For he exhibits all these qualities in what he adds, saying, 'Cand we should be as reprobate,'' not displaying our power of punishing.'

And he said not, 'reprobate' for he would not '' be'' reprobate, even though he did not punish, nay rather for this very reason he would be '' approved ; '' ' but even if some suspect us, ' he says, ' on account of our not displaying our power, to be contemptible and cast away, we care nothing for this..

Better we should be so deemed of by those, than display the power which God hath given to us in those stripes, and in that unreformedness of heart. '

'¢ For we can do nothing against the truth, but for the truth."'

For that he may not seem [merely] to be gratifying them, (for this is what one who was void of vain-glory might do,) but to be doing what the nature of the thing demanded, he added this, ''for we can do nothing against the truth."'

'For if we find you,' he says, 'in good repute, having driven away your sins by repentance and having boldness. towards God; we shall not be able thereafter, were we never so willing, to punish you, but should we attempt it even, God will not work with us.

For to this end gave He us our power that the judgment we give should be true and righteous, not contrary to the truth.'

Seest thou how in every way he can, he makes what he says void of offensiveness, and softens the harshness of his menace?

Moreover as he has eagerly endeavored this, so is he desirous also to show that his mind was quite joined! to them ; wherefore also he added, '' For we rejoice when we are weak and ye are strong, and this also we pray for even your perfecting.''

'For most certainly,' he says, 'we cannot do any thing against the truth, that is, punish you if you are well pleasing [to God]; besides, because we Ver.

7, 8,9.

''Now I pray to God that ye do no evil, not that we may appear approved, but that ye may do that which is honorable, though we be as reprobate.

For we can do nothing against the truth but forthetruth.

For we rejoice when we are weak, and ye are strong.

For this also we pray for even your perfecting.

[5.] What can be equalto this soul?

He was despised, he was spit upon, he was ridiculed, he was mocked, as mean, as contemptible, as a braggart, as boastful in his words but in his deeds unable to make even a little show ; and although seeing so great a necessity for showing his own power, he not only puts off, not only shrinks back, but even prays that he may not fall intosuch a position.

For he says, ''I pray that ye do no evil, not that we may appear approved, but that ye may do that which is honorable, though we beas reprobate.''

What isit he says?

'I entreat God.

I beseech Him,' he says, 'that | I may find no one unreformed, may find no one | that has not repented? yea, rather, not this. ey ip

GKELWMENHY.

1 ra nmerepa.

WORKS OF ST. CHRYSOSTOM.

[Homiry XXIX. cannot, we therefore do not wish it, and even| therefore, if thou desirest to receive glory, repel desire the contrary.

Nay, we are particularly | glory; but if thou pursuest glory, thou shalt glad of this very thing, when we find you giv-| miss glory.

And, if ye will, let us also try this ing us no occasion to show that power of ours/ doctrine in worldly matters.

For whom do we for punishment.

For even if the doing of such| make sport of in our jests?

Is it not of those things shows men glorious and approved and | whose minds are set upon it?

Certainly then, strong; still we desire the contrary, that ye|these men are the most entirely destitute of it, shouid be approved and unblamable, and that} having countless accusers and being slighted by we should never at any time reap the glory thence | all.

And whom do we admire, tell me; is it arising.'

Wherefore he says, ''For we are|not those who despise it?

Certainly then, these glad when we are weak.''

What is, ''are|are they that are glorified.

For as he is rich, weak?''

'When we may be thought weak.' | not who is in need of many things, but who is Not when we are weak, but when we are/|in need of nothing; so he is glorious, not who thought weak; for they were thought so by /|loveth glory, but who despiseth it ; for this glory their enemies, because they displayed not their

|is but a shadow of glory.

No one having seen power of punishing.

' But still we are glad,|a loaf painted, though he should be pressed when your behavior is of such a sort as to give| with hunger ever so much, will attack the picus no pretence for punishing you.

And it is a|ture.

Neither then do thou pursue these shadpleasure to us to bein this way considered weak, bee for this is a shadow of glory, not glory. so that only ye be blameless ;' wherefore he} And that thou mayest know that this is the manadds, ''and ye are strong, '' that is, ' are apy

Het of it and that it is a shadow, consider this proved, are virtuous.

And we do not only wish| that it must be so, when the thing hath a bad for this, but we pray for this, that ye may be}|name amongst men, when all consider it a thing blameless, perfect, and afford us no handle. ' to be avoided, they even who desire it; and [6.] This is paternal affection, to prefer the | when he who hath it and he covets it are ashamed salvation of the disciples before his own good|to be called after it.

'Whence then is this name.

'This is the part of asoul free from vain-| desire,' saith one, 'and how is the passion glory ; this best releaseth from the bonds of the; engendered?'

By littleness of soul, (for one body and makes one to rise aloft from earth to!ought not only to accuse it, but also to correct heaven, the being pure from vain-glory ; just as | it,) by an imperfect mind, by a childish judgtherefore the contrary leadeth unto many sins.;ment.

Let us then cease to be children, and let For it is impossible that one who is not pure|us become men: and let us every where pursue from vain-glory, should be lofty and great and | the reality, not the shadows, both in wealth, and noble ; but he must needs grovel on the ground, | in pleasure, and in luxury, and in glory, and in and do much damage, whilst the slave of a pol- | power ; and this disease will cease, and many luted mistress, more cruel than any barbarian. | others also.

For to pursue shadows is a madFor what can be fiercer than she who, when| man's part.

Wherefore also Paul said, '* Awake most courted, is then most savage?

Even wild|up righteously and sin not.'' (1 Cor. xv. 34.) beasts are not this, but are tamed by much| For there is yet another madness, sorer than attention.

But vain-glory is quite the contrary, | that caused by devils, than that from frenzy. by being contemned she is made tame, by being | For that admits of forgiveness, but this is destihonored she is made savage and is armed against | tute of excuse, seeing the soul itself is corrupted her honorer.

'The Jews honored her and were |and its right judgment lost; and that of frenzy punished with exceeding severity ; the disciples | indeed is an affection of the body, but this madslighted her and were crowned.

And _ why |ness hath its seat in the artificermind.

As then speak I of punishment and crowns? for to this|of fevers those are sorer, yea incurable, which very point of being seen to be glorious, it con-| seize upon firm bodies and lurk in the recesses? tributes more than any thing, to spit upon vain-| of the nerves and are hidden away in the veins, glory.

And thou shalt see even in this world) so truly is this madness also, seeing it lurks in that they who honor it are damaged, whilst those | the recesses of the mind itself, perverting and who slight it are benefited.

For the disciples| destroying it.

For how is it not clear and eviwho slighted it, (for there is no obstacle to our|dent madness, yea, a distemper sorer than any using the same example again,) and preferred | madness, to despise the things which abide forthe things of God, outshine the sun, having|ever, and to cling with great eagerness to those gained themselves an immortal memory even|which perish?

For, tell me, if one were to after their death ; whilst the Jews who crouched! | chase the wind or try to hold it, should we not to it are become cityless, heartless, degraded,

|say that he was mad?

And what ? if oneshould fugitives, exiles, mean, contemptible.

Do thou, | grasp a shadow and neglect the reality ;3 if one | 2 évdonvxovvtTes Pee ; ss ms vmoxatakAcOevtes.

3 ray adnOav. ee ee ee eee ee eee

HOMILIES ON SECOND CORINTHIANS.

HoMILy XXX. ] should hate his own wife and embrace her shadow ; or loathe his son and again love his shadow, wouldest thou seek any other clearer sign in proof of madness?

Such are they also who greedily follow the present things.

For they are all shadow, yea, whether thou mention glory, or power, or good report, or wealth, or luxury, or any other thing of this life.

And therefore truly it is that the prophet said, be death thou mention, or poverty, or disease, or any other thing.

What then are those things which abide, both good and evil?

'The eternal kingdom and theeverlasting hell.

For '' neither shall the worm die, nor shall the fire be quenched : '? (Mark ix. 44.) and 'these shalk rise again to everlasting life: and these to everlasting punishment.''

(Mat. xxv.

46.) That then we may escape the one and enjoy the other, letting go the shadow, let us cling to the real things with all earnestness, for so shall we obtain the kingdom of heaven, which may we all obtain though the grace and love towards men of our Lord Jesus Christ, to Whom be glory and might for ever and ever which are shadow, but his evils also, whether it! Amen.

'¢ Surely man walketh in a shadow, yea, he disqulethen himself, in vival; Hide CPS.qixxxix. +! 62) and again, '' Our days decline like a shadow. "'

(Ps, cil.

11.) And) im :another,place,: he calls human things smoke and the flower of grass.

But it is not only his good things EEO MEI Xx Xe 2 Cor. xill. 10. while absent, that I may not when present dea. sharply.''

For I am desirous the sharpness should lie in my letters and not in my deeds.

I wish my threats to be vehement, that they may continue threats and never go forth into action.

Again even in this his apology he makes what he says more terrible, showing that it is not himself who is to punish, but God; for he added, '' according to the authority which the Lord gave me;'' and again, to show that he desires not to use his power to their punishment, he added, ''not for casting down, but for building up.'?

And he hinted indeed this now, as I said, but he left it to them to draw the conclusion that if they should continue unamended, even this again is building up, to punish those that are of sucha mind.

For so it is, and he knew it and showed it by his deeds.

For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down.

HE was sensible he had spoken more vehemently than his wont, and especially towards the end of the Epistle.

For he said before, '¢Now I Paul myself entreat you by the meekness and gentleness of Christ;

I who in your presence am lowly among you, but being absent am of good courage towards you: Yea, I beseech you, that I may not be bold when I am present, with the confidence wherewith I count to be bold against some which count of us as if we walked according to the flesh; '' (Chap. x.

1,2.) and, '' being in readiness to avenge all disobedience when your obedience shall be fulfilled :"'

(Ib. 6.) and, ''I fear lest when I come, I should find you not such as I would, and should myself be found of you such as ye would not ;"? (Chap. xl. 20.) and again, '' lest when I come my God should humble me before you, and that I should mourn many of them which have sinned heretofore, and repented not of the lasciviousness and uncleanness which they committed :'' (Ib.

Werr?aie oc For thetrests) brethren,;reroice; be perfected, be comforted, be of the same mind, live in peace, and the God of love and peace shall be with you."

What means, '' for the rest, brethren, rejoice ?'"

Thou hast pained, terrified, thrown them into an agony, made them to tremble and fear, and how biddest thou them rejoice?

'Why, for this very reason I bid them rejoice.

For,' he says, 'if what is your part follow upon mine, there will be nothing to prevent that joy.

For all my part has been done; I have suffered long, 'I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed,

21.) and afterwards, '<I told you before and foretell you, as if I were present the second time, and being absent now I write, that, if I come again, I will not spare, seeing that ye seek a proof of Christ, that speaketh in me."'

(Chap. xili. 2,3.) Since then he had said these things and more besides, terrifying, shaming, reproaching, lashing them, he says, in excuse for all, ''For this cause I write these things 1Td Aourdv, Rec. Text Aocmov.

WORKSOP (

ST\/ CAR YSOSTOM,

[ HomILy XXX.

the temple when we kiss each other.

See ye not how many kiss even the porch of this temple, some stooping down, others grasping it with their hand, and putting their hand to their mouth.

And through these gates and doors Christ both had entered into us, and doth enter, whensoever we communicate.

Ye who partake of the mysteries understand what Isay.

For it is in no common manner that our lips are honored, when they receive the Lord's Body.

It is for this reason chiefly that we here kiss.

Let them give ear who speak filthy things, who utter railing, and let them shudder to think what that mouth is they dishonor; let those give ear who kiss obscenely.

Hear what things God hath proclaimed by thy mouth, and keep it undefiled.

He hath discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries.

For he that is about to be initlated comes to the priest's mouth as it were an oracle, to hear things full of awe.

For he lost his life even from his forefathers, and comes to seek it again, and to ask how he may haply find and get it back.

Then God announceth to him how it may be found, and that mouth becomes more awful than the very mercy-seat.

For that mercy-seat never sent forth a voice like this, but spake much of lesser things, of wars and such peace as is here below: but this speaks all about heaven and the life to come, and things new and that pass understanding.

And having said, J have threatened, so as by every means to gather you in unto the fruit of repentance.

And now it behoveth that your part be done, and so your joy will be unfading.'

'Be perfected.''

What is, '' be perfected ?"'

'Be complete, fill up what is deficient-'

''Be comforted.''

For, since their trials were numerous, and their perils great, he says, '<<be comforted,'' both by one another, and by us, and by your change unto the better.

For if ye should have joy of conscience and become complete, nothing is wanting unto your cheerfulness and comfort.

For nothing doth so produce comfort asa pure conscience, yea, though innumerable trials surround.'

''Be of the same mind, live in peace."'

The request he made in the former Epistle also, at the opening.

For it is possible to be of one mind, and yet not to live in peace, [ for instance], when people agree in doctrine, but in their dealings with each other are at variance.

But Paul requires both.

'¢And the God of love and peace shall be with you.'"'

For truly he not only recommends and advises, but also prays.

For either he prays for this, or else foretells what shall happen; or rather, both.

'For if ye do these things,' he says, ' for instance, if ye be '' of one mind "' and '' live in peace,'' God also will be with you, for He is '' the God of love and of peace,' and in these things He delighteth, He rejoiceth.

Hence shall peace also be yours from His love; hence shall every evil be removed.

'This saved the world, this ended the long war, this blended together heaven and earth, this made men angels.

This then let us also imitate, for love is the mother of countless good things.

By this we were saved, by thisall those unspeakable good things [come] to us.'

Ver. 13. 'Salute one another with an holy kiss,'' he added, '* All the saints salute you."

By this also giving them good hopes.

He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss.

Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message ?

[2.] Then to lead them on unto it, he says, Ver. 12.

'Salute one another with a holy kiss."'

What is '' holy ?"' not hollow,! not treacherous, like the kiss which Judas gave to Christ.

For therefore is the kiss given, that it may be fuel unto love, that it may kindle the disposition, that we may so love each other, as brothers brothers, as children parents, as parents children; yea, rather even far more.

For those things are a disposition implanted by nature, but these by spiritual grace.

Thus our souls bound unto each other.

And therefore when we return after an absence we kiss each other, our souls hastening unto mutual intercourse.

For this is that member which most of all declares to us the workings of the soul.

But about this holy kiss somewhat else may yet be said.

To what effect? We are the temple of Christ ; we kiss then the porch and entrance of [34]. 4

Vers.144 jo The grace' ofscour lord Jesus Christ, and the love of God,'' and the Father," ''and the communion of the Holy

Ghost, be with you all.''

After having united them to one other by the salutations and the kisses, he again closes his speech with prayer, with much carefulness uniting them unto God also.

Where now are they who say that because the Holy Spirit is not inserted in the beginnings of the Epistles, He is not of the same substance?

For, behold, he hath now enumerated Him with the Father and Son.

And besides this, one may remark, that when writing to the Colossians and saying, '' Grace to you, and peace from God our Father,'' he was silent of the Son, and added not, as in all his Epistles, and 8 brovAw 2 xai Ilatpos om. R. T.

Hominy XXX. }

HOMILIES ON SECOND CORINTHIANS.

from the Lord Jesus Christ.!

Is then the Son not of the same substance either, because of this? Nay, these reasonings are of extreme folly.

For this very thing especially shows Him to be of the same substance, that Paul useth the expression [or not] indifferently.

And that what is here said is no conjecture, hear how he mentions Son and Spirit, and is quite silent of the Father.

For, writing to the Corinthians, he says, '' But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.''

(1 Cor. vi. 11.) What then, tell me? were these not baptized into the Father?

Then assuredly they were neither washed nor sanctified.

But did they baptize them? doubtless then just as also they did baptize.

How then did henot say, 'Ye are washed in the name of the Father?'

Because it was indifferentin his view, at one time to make mention of this, at another of that Person; and you may observe this custom in many places of the Epistles.

For writing to the Romans he says, ''T beseech you therefore by the mercies of God,'' (Rom. xii. 1.) although those mercies are of the Son; and, ''I beseech you by the love of the Spirit,'' (Rom. xv. 30.) although love is of the Father.

Wherefore then mentioned he not the Son in ''the mercies,'' nor the Father in ''the love?'' Because as being things plain and admitted, he was silent about them.

Moreover, he will be found again, to put the gifts also themselves transposedly.2,_

For having said here, '' The grace of Christ, and the love of God and the Father, and the communion of the Holy Ghost ;'' he in another place speaks of [4.] Let us then continue both to hold these doctrines in their strictness, and to draw to us the love of God.

For before indeed He loved us when hating Him, and reconciled us who were His enemies; but henceforth He wishes to love us as loving Him.

Let us then continue to love Him, so that we may be also loved by Him.

For if when beloved by powerful men we are formidable to all, much more when [beloved] by God.

And should it be needful to give wealth, or body, or even life itself for this love, let us not grudge them.

For it is not enough to say in words that we love, but we ought to give also the proof of deeds; for neither did He show love by words only, but by deeds also. Do thou then alsoshow this by thy deeds and do those things which please Him, for so shalt thou thyself reap again the advantage.

For He needeth nothing that we have to bestow, and this is also a special proof of a sincere love, when one who needeth nothing and is not in any necessity, doth all for the sake of being loved by us.

Wherefore also Moses said, '¢ For what doth the Lord God require of you, but to love Him, and that thou shouldest be ready to walk after Him?" (Deut. x. 12.) So that when He biddeth thee love Him, He then most of all showeth that He lovesthee.

For nothing doth so secure our salvation as to love Him.

See then, how that all His commandments even tend together to our repose and salvation and good report.

For when he says, "¢ Blessed are the merciful, blessed are the pure in heart, blessed are the meek, blessed are the poor in spirit, blessed are the peacemakers ; ''

(Matt. v. 3-9.) He Himself indeed' reaps no advantage from these, but he enjoins them for our adorning and attuning ; and when He says,

'<the communion of the Son,'' and of '' the love of the Spirit.''

For, ''I beseech you,"' he says, ''by the love of the Spirit.'""

(Rom. xv. 30.) And in his Epistle to the Corinthians, '' God is faithful, by Whom ye were called into the communion of His Son.''

(1 Cor. i. 9.) Thus the things of the Trinity are undivided: and whereas the communion is of the Spirit, it hath been found of the Son; and whereas the grace is of the Son, it is also of the Father and of the Holy Spirit; for [we read], '' Grace be to you from God the Father.''

And in another place, having enumerated many forms of it, he added, '¢T was an hungred,"' it is not as needing that ministry from us, but as exciting thee to humanity.

For He was well able even without thee to feed the poor man; but as bestowing upon thee an exceeding treasure, he laid these commands upon thee.

For if the sun, which is but a creature, needeth not our eyes; for he abideth in his own proper brightness, even though none should look upon him, and we it is who are the gainers when we enjoy his beams; much more is this so with God.

But that thou mayest learn this in yet another way ; how great wilt thou have the distance to be between God and us ? as great as between gnats and us, or much greater?

Quite plainly it is much greater, yea, infinite.

If then we vainglorious creatures need not service nor honor from gnats, much rather the Divine Nature [none from us], seeing It is impassible and needing nothing.

The measure of that which He enjoyeth by us is but the greatness of our benefit, and the delight He taketh in our salvation.

For this reason He '¢ But all these worketh the one and the same Spirit, dividing to each one severally as He will."

(x Cor. xii. 11.) And I say these things, not confounding*® the Persons, (away with the thought !) but knowing both the individuality and distinctness! of These, and the Unity of the Substance.

1 See also Chrys. on Coloss. Oxford Trans. 183.

'From God, saith he, our Father: although he usethnot in this place the name of Christ.'

Yet the Rec. Text has the words, Col. i. 2.

2 avriotpégdws 3 guvadreihwv * idtagov Kat dunpnuévov

WORKS OF ST. CHRYSOSTOM.

[ Homiry XXX.

He make of thy ease.

The barbarian was about to sin against the wife of the just man, and He says, ''I spared thee from sinning against me.'' (Gen. xx. 6.) Paul persecuted the Apostles, and He saith to him, '' Why persecutest thou Me?''

Others are hungry, and He Himself saith He is an hungred, and wanders about naked and a stranger, wishing toshame thee, and so to force thee into the way of almsgiving. also oftentimes relinquisheth His own, and seeketh thine.

'' Forif any," hesaith, '' have a wife that believeth not, and she be pleased to dwell with him, let him not put her away;"'

(1 Cor. vii. 12.) and, '' He that putteth away his wife, saving for the cause of fornication, causeth her to commit adultery.'?

Seest thou what unspeakable goodness?

'If a wife be a harlot,' He says, 'I do not compel the husband to live with her; and if she be an unbeliever, I do not forbid him.'

Again, 'if thou be grieved against any one, I command him that hath grieved thee to leave My gift and to run to thee.'

For He saith, ''If thou art offering thy gift, and there remember that thy brother hath aught against thee, leave thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift.'' (Matt. v. 23,

Reflecting then upon the love, how great He hath shown in all things, and still shows it to be, both having vouchsafed to make Himself known to us, (which is the greatest crown of good things, and light to the understanding and instruction in virtue,) and to lay down laws for the best mode of life, and having done all things for our sakes, having given His Son, and promised a kingdom, and invited us to those unspeakable good things, and prepared for us a most blessed life, let us do and say every thing so as both to appear worthy of His love and to obtain the good things to come ; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom to the Father, with the Holy Spirit, be glory now and ever, and world without end.

Amen.

24.) And what saith the parable of him that had devoured his all? (Matt. xviii. 24, &c.)

Doth it not show this?

For when he had eaten up those ten thousand talents, He had mercy on him, and let him go; but when he demanded of his fellowservant an hundred pence, he both called him wicked and delivered him over to the punishment.

So great account doth

INDEXES

INDEX OF SUBJECTS

Abraham, his trial in Egypt, 4; his depicted with a painter's art, 194; centre in long-suffering, 195; the qualities of love, 195; examples of in our Lord, Jonathan, Rebecca, 196; Rebecca's conduct, 196 (note); leads to same result with true self-love, Amulets, the use of them condemnhumility, 4, 390; his unselfishness,

146; a pattern husband, 155; his hospitality, 207 ; overcame vain-glory, 213; his sacrifice of Isaac, 275, 291; joyful in trials, 275; a king, priest and prophet, 293; overcame nature, 276; crowning act of obedience, 292; took Isaac only, to the mount, 309; his sending for a wife for Isaac typical, 385.

Absalom, popular, 4; sober-minded ed, 21, 262.

Ananias and Sapphira, by covetousness lost all, 89.

Anatomy, mysterious like theology, 16.

Angels, their anger at the lost, 331; of light, and of darkness, 390.

Anger, less vehement than lust, 389; 197; prevents unkind thoughts, makes men angels, 198; is felt toward heathens and enemies, 198; more perfect under the Gospel, 199; more attractive than miracles, 199; Paul before Agrippa an example of, 199, 200; its power to teach all virtues, 200, 201; Paul's delineation of suited to correct the Corinthians' errors, 201 ; knowledge and tongues pass away, 202; outlasts faith and hope, 203; many hindrances to its exercise, 204; final cause of consanguinity, society, etc., 204, 205; and also of government, 206; must be followed vehemently, 208.

Agriculture, a necessary art, 354; yet vain without that of ruling, why implanted in us, 26.

Antinous, the favorite of Hadrian, 402.

Anomoeans, their notions of divine knowledge, 203.

Antioch, these discourses delivered at, as long as in exile, 401.

Acclamations in churches, 22, 74.

Accommodation, falsely ascribed to 124; the church of, nourished many widows and strangers, 125.

Apollos, older than Timothy, 263; the Apostles, I (note).

Actors, debarred from the sacraments, esteemed by Paul, 267.

Apostles, the, humanly speaking, in69 (note).

Adam, how he came to sin, 24; insignificant, 14; the argument from the success of their preaching, 19; from their account of themselves, 20; from their undertaking so great a work, 25; and persisting in it after our ference from his punishment, 49; no man perishes only on his account, 99; why made the head of the race, 204; how he might have overcome Satan, 284; created not to die but for immortality, 327.

Adultery, extirpated; not merely punLord's death, 26; their lingering among the Jews, 27; their dealing with the Romans, 28; difhculties they had to contend with,

40, 41; summary of the case, 43; received aid from their disciples, 118; unjustly suspected,

355; a sort of rule, i. e., over plants, 2d.; its dependence on God's providence, 356.

Ahab, his greediness, 208 ; his repenished, by church discipline, 358.

Affection, toward vicious kindred, ceases hereafter, 331.

Affliction, the gain of, 274; brings tance, 305; his shame before Elijah, 411.

Alexander the coppersmith, Paul's thorn, 400.

Almsgiving, what it is, 123; scanty, 124; contrasted with philosophers, 212; all equal, 233; suffered more than Christ,

(note); wrought greater miracles 26. , their weaknesses expedient for us, 288; how a "sweet savor," 302; greater than Moses, 312; ministered God's mercy, 319; overcame by God's power, 321; not by witchcraft, 322; were ministers of reconciliation, men near to Christ, 26. , works salvation, 277; in what sense light, 322; a weapon of righteousness, 338; a means of grace,

299; leads to the kingdom, 300; why laid on Saints, 299.

Affluence, consists in what, 343.

Africa, its church, founded by Aposreproved, 124; excuses for not giving answered, 20. , sure to be repaid, 89; appropriate on Sundays, 259; to be in proportion to our gains, 262; recommends to be not less than a tenth, 2d. ; vain-glory in, cruel, 345; called a grace, 361; makes God our debtor, 2d. ; given sadly, no alms but covetuousness, 371 ; the proper offering of a spiritual soul,

376; most of all looseth sin, 305; Paul's discourse on, gradually introduced, 359; three main points in, 368; produceth righteousness, 373; how many good things proceed from it, 373-4 Amen, joined in by all, 285.

Ammonites, were Hebrews, 394.

Amos, no prophet, but God took him, tles, 32.

Ayémm, to be rendered Jove, not charity, 188, (note); the way to attain gifts, 188; unites men when gifts divide them, 188; greater than all gifts, 189; more than alms or martyrdom, 189, 190; the way to perfection, 190; if fully practised would remove all evils, 191; superior to other virtues in having no attendant evils, 192; turns all evil to good, 3353 as such succeeded Christ, 3360; rich even in carnal things, 341; troubles their mark, 396; and patience, 397; glorious by slighting glory, 416.

Apostolate, a perilous office, 120, 126.

Aristippus, sank all his goods in the sea, 212.

Arts, what needful and what super192; contrasted with sensual passion, Joseph an example, 192, flous, 354.

Artizans, should judge rightly the claims of Christianity, 28; analogy of their education to that of Christians, 80; apxn ayevvytos, not spoken of the Son, 239.

193; Paul to be admired for rather than for his miracles, 193; our Lord the most perfect pattern of, 194; its excellencies 392.

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