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YALE UNIVERSITY
LIBRARY

LIBRARY OF FATHERS

HOLY CATHOLIC CHURCH,

ANTERIOR TO THE DIVISION OF THE EAST AND WEST:

TRANSLATEn BY MEMBEUS OF THE ENOLISH CHOnCH.

VET SHALI. NOT TIIV TEACHERS HE REMOVED INTO A CORNER ANY MORE, BUT
THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20.

OXFORD,
JOHN HENRY PARKER;
F. AND J. RIVINGTON, LONDON.
MDCCCXLVIII.

TO THE MEMOUV
OP THE
MOST REVEREND FATHPE IN SOD
WILLIAM
LORD ARCHBISHOP OF CANTEKBDRV,
PRIMATE OF ALL ENGLAND,
KORMERLV REOIUS PROFESSOR OP DIVINITY IN THB UNIVERSITY OF OXPORI>,
THIS LIBRARY OF
ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS,
OF Christ's holy catholic church,
UNDERTAKEN AMID HIS ENCOURAGEMENT,
AND
CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION,
UNTIL HIS DEPARTURE HENCE IN PEACE,
IS
GRATEFULLY AND REVERENTLY
INSCRIBED.

THE

HOMILIES

S. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE,

SECOND EPISTLE OF ST. PAUL THE APOSTLE

CORINTHIANS.

TRANSLATED,

WITH NOTES AND INDICES.

OXFORD,
john henry parker ;
f. and j. rivington, london.
mdcccxlVhi.

YALE

fVle5

BAXTER, PRINTER, OXFORD.

PREFACE.

The present Volume completes the set of St. Chrysostom's
Commentaries on the Epistles of St. Paul, with the exception
of that to the Hebrews, the Translation of which is preparing
for the press. The edition of the original by Mr. Field has
afforded the advantage of an improved text, in fact of one as
good as we can hope to see constructed from existing Mss.
These Homilies were delivered at Antioch in the opinion
of the Benedictine Editors, though Savile doubted it. The
question depends on the interpretation of a passage near the
end of Horn. xxvi. in which St. Chrysostom speaks of Con
stantinople, and presently says ' here.' This, it has been
rightly argued, he might say in the sense of ' in the place
I am speaking of,' while he was not likely to say ' in Con
stantinople,' if he were speaking there.
For the Translation the Editors are indebted to the
Rev. J. Ashworth, M.A. of Brasenose Coljege. It has
been carried through the press, and supplied with an Index,
by the Eev. J. F. Christie, M.A. late Fellow of Oriel
College, and Rector of Ufton Nervet, near Reading.

C. M.

S. Clement,
1848.

CONTENTS.

IIOMILY I.
Page 1.
2 CoR. i. 1—4.
Paul, an Apostle of Jesus Christ by the will of God, and
Timothy our brother, unto the Church of God which is at
Corinth, with all the saints which are in all Achaia : grace
be to you and peace from God our Father, and from the
Lord Jesus Christ. Blessed be God, even the Father of
our Lord Jesus Christ, the Father of mercies, and the God
of all comfort; Wlio comforteth us in all our tribulation,
that we may be able to comfort them which are in any
trouble, by the comfort wherewith we ourselves are comforted
of God.

HOMILY II.
Page 14.
2 CoR. i. 6, 7.
And wliether we be afflicted, it is for your consolation and
salvation : which is wrought in the enduring of the same
sufferings which we also suffer. . . . And our hope of you is
stedfast.

X contents.
HOMILY III.
Page 34.
2 Cor. i. 12.
For our rejoicing is this, the testimony of our conscience,
that in simplicity and sincerity, not in fleshly wisdom, hut
in the grace of God, we have had our conversation in the
world.

HOMILY IV.
Page 62.
2 Cor. i. 23.
Moreover, I call God for a record upon my soul, that to spare
you I came not as yet unto Corinth.

HOMILY V.
Page 67.
2 Cor. ii. 12, 13.
Furthermore, when I came to Troas to preach Chrisfs Gospel,
and a door was opened unto me of the Lord, I had no rest
in my spirit, because I found not Titus my brother.

HOMILY VI.
Page 79.
2 Cor. iii. 1.
Do we begin again to commend otirselves? or need we, as some,
epistles of commendation to you, or letters of commendation
from you?

contents. XI
HOMILY Vll.
Page 88.
2 Cor. iii. 7, 8.
But if the ministration of death, in letters, engraven in stones,
was glorious, so that the children of Israel could not
stedfasthj behold the face of Moses, for the glory of his
countenance; which glory was to be done away: how shall
not the ministration of the Spirit be rather glorious?

HOMILY VIII.
Page lOe.
2 Cor. iv. 1, 2.
Therefore seeing we have this ministry, as we have received
mercy we faint not, but have renounced the hidden, things of
dishonesty.

HOMILY IX.
Page 114.
2 Cor. iv. 8, 9.
We are troubled on every side, yet not distressed; we are per
plexed, hut not in despair; persecuted, but not forsaken.

HOMILY X.
Page 125.
2 Cor. V. 1.
For we know, that if our earthly house of this tabernacle were
dissolved, We have a building of God, an house not made with
hands, eternal in the heavens.

Xll CONTENTS.
HOMILY XI.
Page me.
2 Cor. V. 11.
Knowing therefore the terror of the Lord, we persuade men, :
but we are made manifest unto God; and I trust also are
made manifest in your consciences,
HOMILY XII.
Page 147.
2 Cor. vi. 1, 2.
We then, as workers together with Him, beseech you also that
ye receive not the grace of God in vain. For he saith,
I have heard thee in a, tiine accepted, and in the day of
salvation have I succoured thee.

HOMILY XIII.
Page 161.
2 Cor. vi. 11, 12.
O ye Corinthians, our mouth is open unto you, our heart is
enlarged; ye are not straitened in us, hut ye are straitened
in your own bowels.

HOMILY XIV.
Page 172.
2 Cor. vii. 2, 3.
Receive us ; we have wronged no man, we have corrupted no
man, we have defrauded no man. I speak not this to
condemn you; for I have said before, as I have also
declared above, that ye are in our hearts to. die and live
with you.

contents. XUl
IIOMILY XV.
Page 180.
2 Cor. vii. 8.
So that though I made you sorry with my letter, I do not
repent, though I did repent.
IIOMILY XVI.
Page 193.
2 Cor. vii. 13.
And in your comfort, exceedingly the more joyed we for the joy
of Titus, because his spirit was refreshed by you all.
HOMILY XVII.
Page 202.
2 Cor. viii. 7.
Therefore that ye abound in every thing ; in faith and words,
and knowledge, and in all diligence.
HOMILY Xviii.
P4go2ll.
2 Cor. viii. 16.
But thanks he to God, Which put the same earnest care into
the heart of Titus for you.
HOMILY XIX.
Page 220.
2 Cor. ix. 1.
For as touching the ministering to the saints, it is superfluous
for me to write to you.

XIV contents.
HOMILY XX.
Page 231.
2 Cor. ix. 10.
Now He that ministereth seed to the sower, both minister bread
for your food, and multiply yov/r seed sown, and increase the
fruits of your righteousness.

HOMILY XXI.
Page 238.
2 Cor. X. 1, 2.
Now I Paul myself beseech you hy the meekness and gentleness
of Christ, who in presence am base among you, but being
absent am hold toward you : hut I beseech you, that T may
not be hold when lam present with that confidence, wherewith
I think to he hold against some, which think of us as if we
walked according to the flesh.

HOMILY XXII.
Page 247.
2 Cor. X. 7.
Ye look on things after the outward appearance. If any man
trust to himself that he is Christ's, let him of himself think
this again, that as he is Christ's, even so are we.

HOMILY XXIII.
Page 256.
2 Cor. xi. 1.
Would to God ye could bear with me a little in my folly ,- and
indeed ye do hear with me.

contents. XV
HOMILY XXIV.
Page 272.
2 Cor. xi. 13.
For such are false apostles, deceitful workers, transforming
themselves into the Apostles of Christ.
HOMILY XXV.
Page 281.
2 Cor. xi. 21.
Howbeit, whereinsoever any is bold, (/ speak foolishly,)
I am bold also.
HOMILY XXVI.
Page 289.
2 Cor. xii. 1.
It is not expedient for me doubtless to glory, [/or] I will come
io visions and revelations of ihe Lord,
HOMILY XXVII.
Page 302.
2 Cor. xii. 11.
/ am become a fool in glorying ; ye have compelled me : for
I ought to have been commended of you.
HOMILY XXVIII.
Page 311.
2 Cor. xii. 16—18.
But be it so, I myself did not burden you : nevertheless, being
crafty, I caught you with guile. Did I make a gain of
you hy any of them whom I sent unto you ? I desired Titus,
and with him I sent the brother. Did Titus make a gain of
you ? Walked we not in the same spirit ? walked we not in
the same steps ?

XVI contents.
IIOMILY XXIX.
Page 320.
2 Cor. xiii. 1.
This is the third time I am coming to you. In the mouth of tivo
o?" three witnesses shall every word he established.

HOMILY XXX.
Page 333.
2 Cor. xiii. 10.
Tlierefore I ivrite these things being absent, lest being present
I should use sharpness, according to the power which the
Lord hath given me to edification, and not to destruction.

HOMILIES

OF
S. JOHN CHRYSOSTOM,
archbishop of CONSTANTINOPLE,
ON
THE SECOND EPISTLE OF S. PAUL THE APOSTLE
TO THE
CORINTHIANS.

2 Cor. i. 1—4.
Paul, an Apostle of Jesus Christ by ihe will of God, and
Timothy our brother, unto ihe Church of God which is at
Corinth, wiih all ihe saints which are in all Achaia: grace
be io you and peace from God our Father, and from ilie
Lord Jesus Christ. Blessed be God, even the Father of
our Lord Jesus Christ, ihe Father of mercies, and ihe
God of all comfort; Who comforteth us in all our tribu
lation, that we may be ahle io comfort them which are in
any trouble, by the comfort wherewith we ourselves are
comforted of God.
It is meet to enquire, first, why to the former Epistle ho
adds a second ; and what can be his reason for thus beginning
with the mercies and consolation of God.
Why then does he add a second Epistle? Whereas in the
first he had said, I will come io you, and will know not <AeiCor.4,
B

IfSV.

2 7he redsotisfur loriling this second Epistle.
HoMiL. speech of them which are piffed up, but ihe power; and
— - — again towards the end had promised the same iu milder
1 Cor. terms, thus, I icill come unto you ivhcn I shall pass through
' ' ' Macedonia; for I do pass through Macedonia; and it may
be thai I will abide, yea, and winter ivith you; yet now after
a long interval, he came not; but was still lingering and
delaying even though the time appointed had passed away;
the Spirit detaining him in other matters, of far greater
necessity than these. For this reason, he had need to write
a second Epistle, which he had not needed, had he but
£1 a-afi a little out-tarried his time.
But not for this reason only, but also because they were
amended by the former; for him that had committed forni
cation, whom before they applauded; and were puffed up
about, they had cut off, and separated altogether. And this
2Cor.2,];)e shews where he says, But ifatiyhave caused grief , he hath
not grieved me, but in part you all; that I may not be too
severe. Sufficient to such a man is this punishment which
was inflicled of many. And as he proceeds, he alludes again
2 Cor. 7, to the same thing when he says, For behold your sorrowing
^ ' ¦ afier a godly sort, what carefulness il wrought in you, yea,
what clearing of yourselves, yea, ivhat indignation, yea, what
fear, yea, what vehement desire, yea, what zeal, yea, what
revepge! In all things ye have approved yourselves to be
clear in this matter. Moreover, the collection" also, which he
enjoined, they gathered with much forwardness. Wherefore
2 Cor. 9, also he says, For I know ihe forwardness of your mind, for
which I boast of you io ihem of Macedonia thai Achaia was
ready a year ago. And Titus too, whom he sent, they
received with all kindness, as he shews when he says again,
2 Cor. 7, His inward affection is more abundant toward you, whilst he
rememhereth ihe obedience of you all, how with fear and
trembling ye received him. For all these reasons, he writes
the second Epistle. For it was right, that, as when they
were in fault he rebuked them, so upon their amendment he
should approve and commend them. On which account the
*ara- gpigtle is uot throughout so rebukeful, but only in a few
<T'na.. parts towards the end. For there were even amongst them
Jews who thought highly of themselves, and accused Paul,
'^ Xt^iKt, Ben. iikeylxv, bounty, as 2 Cor. 9, 5. Engl. Vers.

T7ieJtidnizers. Timothy'sname why joinedinthe salutation. 3
as being a boaster, and worthy of no regard ; whence also 2 Con.
that speech of theirs ; His letters are weighty, but his bodily ~'-^
presence is weak, and his speech contemptible ,- meaning lo, 16.
thereby, when he is present he appears of no account, (for
this is the meaning oi,his bodily presence is weak,) but when
he is away he boasts greatly in what he writes, (for such is ,
the signification of, his letters are weighty.) Moreover, to
enhance their own credit, these persons made a pretence of
receiving nothing, to which he also alludes where he says,
that wherein they glory, ihey may be found even as we. 2 Cor.
And besides, possessing also the power of language, they were ^'' ^^'
forthwith greatly elated. Wherefore also he calls himself rMcfe
hi speech, shewing that he is not ashamed thereof; nor deems 2 Cor.
the contrary any great acquisition. Seeing then it was likely ' '
that by these persons some would be seduced, after commend
ing what was right in their conduct, and beating down their
senseless' pride in the things of Judaism, in that out oi^&Tivim
season they were contentious to observe them, he gives them
a gentle' rebuke on this subject also. « nvy-iii-
[2.] Such then,'to speak summarily and by the way, appears ''^°"
to me the argument of this Epistle. It remains to consider the
introduction of the Epistle, and to say why,after his accustomed
salutation, he begins, as he does, with the mercies of God. But
first it is necessary to speak of the very beginning, and inquire
why, in this part, he associates Timothy with himself. For, he
saith, Paul an Apostle of Jesus Christ by the will of God,
and Timothy our brother. Tn the first Epistle he promised
he would send him ; and charged them, saying. Now ify Cor.
Timotheus come, see that he may be with you without fear. ' '
How then is it that he associates him, here, in the outset with
himself? After he had been amongst them, agreeably to that
promise of his master, / have sent unto you Timotheus, who i Cot. i,
shall bring you into remembrance of my ways which be in
Christ, and had set every thing in order, he had returned
back to Paul ; who on sending him, had said, Conduct him 1 Cor.
forth in peace that he may come io me, for I look for him ' '
with the brethren.
Since then Timothy was restored to his master, and with (2.)
him having set iu order the things in Asia, (for, says he,
I tvill tarry at Ephesus until Pentecost;) had crossed again ' Cor.
„ 16, 8.
B 2 '

4 Paul'sh tim ilily. A llAc/i a iaaddre.'i.'ied,asa II n eedingadmon ilion .
HoMiL.into Macedonia; as abiding with liim Paul not unreasonably
—^ — associates him hereafter with himself. For then he wrote
from Asia, but now from Macedonia. Moreover, by thus
miivi- associating him, he at once gains increased respect for him,
"f.' and displays his own exceeding humility: for Timothy
was very inferior to himself, yet doth love bring all things
together. Whence also he every where makes him equal
Phil. 2, with himself; at one time saying, as a son with the father
Tbor ^^ ^"'^^ served with me; at anothor,ybr he worketh the work
16, 10. qf the Lord, as I also do; and here, he even calleth him,
brother; by all making him an object of respect to the
Corinthians, amongst whom he had been, as I have said, and
given proof of his worth.
To the Church qf God which is at Corinth. Again he
calleth them " the Church," to bring and bind them all
together in one. For it could not be one Church, while those
within her were sundered, and opposed. With all ihe saints
which are in all Achaia. In thus saluting all, through the
Epistle addressed to the Corinthians, he would at oncq
honour these, and bring together the whole nation. But he
calls them saints, thereby implying that, if any be an impure
person, he hath no share in this salutation. But why, writing
to the mother city, does he address all through her, since he
doth not so every where? For instance, in his Epistle to the
Thessalonians, he addressed not the Macedonians also; and
in like manner in that to the Ephesians, he doth not include
all Asia; neither was that to the Romans written to those
also who dwell iu Italy. ¦ But in this Jipistle he doth so;
and in that to the Galatians. For there also he writeth not
to one city, or two, or three, but to all who are scattered every
Gal. 1, where, saying, Paul an Apostle, {not of men neither by man,
~ ' but by Jesus Christ, and God ihe Father, Who raised Him
from ihe dead,) and all the brethren which are with me, unto
the Churches of Q alalia. Grace bo to you and peace. To
the Hebrews also ho writes one Epistle to all collectively;
not distinguishing them into their several cities. What then
can be the reason of this ? Because, as 1 think, in this case
all were involved in one common disorder, wherefore also he
addresses his Epistle to them in common, as needing one
common remedy. For the Galatians were all of them in-

God"the Father of mercies,"hariiig7nercifuliy dealt with Paul. 5
fected. So too were the Hebrews, and so I think these 2 Con.
(Achaians) also. '"*•
[3.] So then having brought the whole nation together in
one, and saluted them with his accustomed greeting, for, saith
he, Grace be to you and peace from God our Father, and ihe i Cor. 1,
Lord Jesus Christ: hear how aptly to the purpose in hand
he begins, Blessed be God, even the Father of our Lord^er. 3.
Jesus Christ, ihe Father of mercies, and the God qf all
comfort. Do you ask, how is this aptly to the purpose in
hand? I reply, Very much so; for observe, they were greatly
vexed and troubled that the Apostle had not come to them,
and that, though he had promised, but had spent the whole time
in Macedonia; preferring as it seemed others to themselves.
Setting himself then to meet this feeling' against him, he ''¦"j«>^"£-
declares the cause of his absence; not however directly'"""''
stating it, as thus; " I know, indeed, I promised to come, but
since I was hindered by afflictions, forgive me; nor judge me
guilty of any sort of contempt or neglect towards you :" but
after another manner he invests the subject at once with more
dignity and trustworthiness, and gives it greatness by the
nature of the consolation', so that thereafter they might not
so much as ask the reason of his delay. Just as if one,
having promised to come to one he loved and longed for,
at length, arrived after dangers innumerable, should say,
" Glory to Thee, O God, for letting me see the sight so longed
for of his dear countenance ! Blessed be Thou, O God, from
what perils hast Thou delivered me!" for such a doxology is
an answer to him who was preparing to find fault, and will
not let him so much as complain of the delay ; for one that
is thanking God for deliverance from such great calamities
he cannot for shame drag to the bar, and bid clear himself
of loitering. Whence Paul thus begins, Blessed be ihe God
qf mercies, implying by the very words that he had been
both brought into and delivered from mighty perils. For as
David also doth not address God every where in one way,
or with the same titles; but when he is upon battle and
victory, I will love Thee, he saith, O Lord my strength; thePs.l8,i.
Lord is my buckler'' : when again upon delivery from affliction, 2 i»,^i,.
and the darkness which overwhelmed him, The Lord is my ^'^¦'"«> Ps.27,1.

6MercyGod'sattribute.Godcoinfortethintrihulatiofi,inall,ever.
Houih. light and my salvation; and as the immediate occasion sug-
— - — gests, he names Him now from His lovingkindness, now from
His justice, now from His righteous judgment : — in like way
Paul also here at the beginning describing Him by His
loving-kindness, calling Him ihe God of mercies, that is,
" Who hath shewed me so great mercies, as to bring me up
from the very gates of death."
(3.) And thus to have mercy is the most peculiar and most
excellent attribute of God; and the most inherent in His
nature; whence he calleth Him the God of mercies.
And observe, I pray you, herein also the lowly-minded-
ness of Paul. For though he were in peril, because of the
Gospel he preached ; yet saith he not, he was saved for his
merit, but for the mercies of God. But this he afterwards de-
2 Cor.i, clareth more clearly, and now goes on to say, Who comforteth
us in all tribulation. He saith not, " Who suffereth us not
to come into tribulation :" but, Wfio comforteth in tribulation.
. For this at once declareth the power of God ; and increaseth
Rom. 5, t^ie patience of those in tribulation. For, saith he, tribulation
Fa. 4,1. tvorketh patience. And so also the prophet. Thou hast
enlarged me in my distress. He doth not say, " Thou hast
not suffered me to fall into distress," nor yet, " Thou hast
quickly removed my distress," but, whilst it continueth,
Thou hast enlarged me: that is, " hast granted me much
freedom and refreshment." Which truly happened also in
Dan. 3, i\^Q case of the three children, for neither did He prevent
21. occ. ...
their being cast into the flame, nor, when so cast, did He
quench it, but while the furnace was burning He gave them
liberty. And such is ever God's way of dealing; as Paul
also implies v\'hen he says. Who comforteth us in all tribu
lation. But he teaches yet something more in these words: Do
you ask what? Namely, that God doeth this, not once, nor
twice, but without intermission. For He doth not one while
comfort, another, not, but ever and constantly. Wherefore
he saith, Who comforteth, not. Who hath comforted, and, in
all tribulation, not, " in this or that," but, in all.
That we may be able to comfort them which are in any trouble
by the comfort wherewith we ourselves are comforted of God.
' sreaKva- See you not how he is beforehand ' with his defence by suRgest-

How Christ's sufferings abound in ihe Apostles. 7
ing to the hearer the thought of souie great affliction ; and 2 Cor.
herein also is his modesty again apparent, that he saith not for ¦ ' ' '

their own merits was this mercy shewed, but for the sake of
those that need their assistance; '' for," saith he, " to this end
hath He comforted us, that we might comfort one another."
And hereby also he manifesteth the great excellency of the
Apostles, shewing that having been comforted and breathed
awhile, ho lieth not softly down, as we, but goeth on his
way to anoint', to nerve, to rouse others. Some, however, ' i. e. for
consider this as the Apostle's meaning. "Our consolation is(,ai''°™'
that of others also:" but my opinion is, that in this intro
duction, he is all along too censuring the false Apostles, those
vain boasters, who sat at home, and lived in luxury; but this
covertly, and, as it were, incidentally, the leading object
being to apologise for his delay. "For," [he would say,] " if
for this end we were comforted, that we might comfort others
also, do not blame us that we came not; for in this was our
whole time spent, in providing against the conspiracies,
the violence, in dispersing the terrors which assailed us."
[4. J For as ihe sufferings of Christ abound in us, so our con- ver. e.
solation also aboundeth by Christ. Not to depress the disciples
by an aggravated account of his sufferings; he declareth on the
other hand, that great and superabundant was the conso
lation also, and lifteth up" their heart, not hereby alone, but also
by putting them in mind of Christ, and calling the sufferings
' His,' and ^prior to the consolation deriveth a comfort from'^r^S ¦'ns
the very sufferings themselves. For what joy can I have ^^|",''^j_
so great as to be partaker with Christ, and for His sake to
suffer these things ? AVhat consolation can equal this ? But
not from this source onlj' does he raise the spirits of the
afflicted, but from another also. Ask you what other? In
that he saith, abound: for he doth not say, As the sufferings
of Christ are in us, but as they abound, thereby declaring
that they endure not His sufferings only, but even more
than these''. For, saith he, " not whatsoever He suffered, that
have we sufl'ered; but even this and more^" for, consider, Vij/ir»-»,
<= ivtmirit. The word has here mean, for an instant, to compare the"""-
probahly the double sense, " raiseth sufferings of the Apostles with those of
up the depressed," and "lifteth up- our Lord mttemietoes, but in one point
ward towards heaven." only, their number. His sufferiDgs
^ St. Chrysostom does not, of course, alooewere meritorious and well-pleasing

8 The Apostles' consolation aboundeth too.
HoMiL." Christ was cast out, persecuted, scourged, died," but we,
^' saith he, " more than all this," which even of itself were
consolation enough. Now let no one condemn this speech
Col. 1, of boldness; for he elsewhere saith, Now I rejoice in my
"^^^ sufferings, and fill up that which is behind of the afflictions
of Christ in my flesh. Yet neither here nor there is it from
boldness or any presumptuousness. For, as they wrought
greater miracles than He, according to that saying of His,
Johni4, he that believeth on 3Ie, shall do greater ivorks than these,
^^" but all is of Him that worketh in them; so did they suffer
also more things than He, but all again is of Him that
comforteth them, and fitteth them to bear the evils that
betide them.
(4.) With which respect Paul, aware how great a thing he
had said, doth again remarkably restrain it by adding, So our
consolation also aboundeth by Christ; thus at once ascribing
all to Him, and proclaiming herein also His loving-kindness;
for, he saith not, " As our affliction, such our consolation;"
but " far more;" for, he saith not, " our consolation is equal to
our sufferings," but, our consolation aboundeth, so that the
season of struggles was the season also of fresh crowns.
For, say, what is equal to being scourged for Christ's sake,
and holding converse with God; and being more than match
for all things, and gaining the better of those who cast us out,
being unconquered by the whole world, and then the expec-
iCor.2,tation of attaining hence to such good things, as eye hath
^' not seen, nor ear heard, neither have entered into the heart
of man! And what is equal to suffering affliction for godli
ness' sake, and receiving from God consolations infinite, and
being rescued from sins so great and many, and counted worthy I
in themselves, their's in and through His in these His members, bestowed
Him only; His turned away the Father's by Him, borne through Him and ao-
wrath, their's were accepted by Him, ceptable in Him. The whole comment
when reconciled; His were spiritual is a developement of tho word a-ipiffviyw
also, their's bodily only; His were " aboundeth," whence he infers that
borne by His own power, through His they were " more abundant,'' trtpt^aai
divinity, their's nut by their own, but (as, plainly, the bodily sufferings of the
through His indwelling Spirit; but, army of Martyrs have been more
while of course, beyond all thought nmnerous.) Yet though true, the
inferior in every other respect, S, statement, if repeated by one less
Chrysostom infers from the Apostle's reverent and not corrected by the vivid
words, that their bodily sufferings out- consciousness that these too were His
numbered His, though these also were, suffeiings, would become profane.
(be insists throughout) not their's, but

In afflictions not io grieve. Abraham's trial. 9
of the Spirit, and of being sanctified and justified, and regarding 2 Co n.
no man with fear and trembling, and in perilitselfoutshiningall. -LIl-
[5.] Let us then not sink down when tempted. For no
self-indulger hath fellowship with Christ, nor sleeper, nor su
pine [person], nor any of these lax and dissolute livers. But
whoso is in affliction and temptation, this man standeth near
to Him, whoso isjourneying on the narrow way. For He Him
self trode this; whence too He saith, the Son of 31an hath MM. 8,
not where io lay His head. So then grieve not when thou art '
in affliction ; cousidering with Whom thou hast fellowship,
and how thou art all-purified by trials; and how great gain
is thine. For there is nothing miserable, save the offending
against God; but this apart, neither afflictions, nor con
spiracies, nor any other thing hath power to grieve the right-
minded soul: but like as a little spark, if thou cast it into a
mighty deep, thou presently putlest out, so doth even a total
and excessive sorrow, if it light on a good conscience, easily die
away, and disappear.
Siichthen was the spring of Paul's continual joy : because in
whateverwasof Godhewasfullof hope; and did not so much as
take count of ills so great, but though he felt as a man, yet sank
not. So too was that Patriarch encom passed withjoy in the midst
of much painful suff'ering ; for consider, he was exiled from his
country, underwent journeyings long and hard; when he came
into a strange land, had not so much as to set his foot oh. Then Acts 7,
again a famine awaited him, which made him once more a
wanderer; after the famine again, came the seizure of his
wife, then the fear of death, and childlessness, and battle, and
peril, and conspiracies, and at the last that crowning trial,
the sacrifice of his only-begotten and true ' son, that agonizing,
irreparable [sacl'ifice]. For think not, I pray you, that,
because he cheerfully obeyed, he felt not all the things he
underwent. For though his righteousness had been, as
indeed it was, inestimable', yet was he a man, and felt as'^Kf/a*)(
nature bade. But yet did none of these things cast him *'""'¦
down, but he stood like a noble wrestler, and for each one
was proclaimed, and crowned, a victor. So also the blessed
Paul, though seeing trials in very snow-showers advancing on
hiin daily, rejoiced and exulted, as though in the mid-de-
¦= yimitt, i. c. the son of the true wife, as opposed to the son of the bondwoman.

niJoyinGodmakespa'uilolerahle.JoVssuff'eringsamarlyrdoin.
HoMiL.lights of Paradise. As then he who is gladdened with this
 : — joy cannot be a prey to despair; so he who maketh not tnis
his own is easily overcome of all; and is as one that hath
mouldy armour, and is wounded by even a common stroke:
but not so he who is well encased at all points, he is proof
against every shaft that cometh against him. And truly
stouter than any armour is joy in God; and whoso hath it,
nothing can ever make his head droop or his countenance
sad, but he beareth all things nobly. For what is worse
lo bear than fire? what more agonizing than continual
1 TOj«»- torture? truly it hath a more overpowering' force to pain than
'""^'^'''the loss of untold wealth, of children, of any thing; for, saith
Job 2, 4. he, Skin for skin, yea, all that a man hath will he give for
his life. So nothing can be harder to bear than bodily pain;
nevertheless, because of this joy in God, what even to hear
of is intolerable, becomes both tolerable, and longed for :
and if thou take from the cross or from the gridiron the
martyr yet just breathing, thou wilt find such a treasure of
joy within him, as admits not of being told.
^rltriUu. [5.] And doth any one say. What am I to do" ; for now is no
time of martyrdom? What sayest thou? Is nowno time of mar
tyrdom ? Never is it not a time ; but ever is it before our eyes ;
3U» if we' will keep them open. For it is not the hanging on a
nfufii). gj.Qgg Qjjjy j}j^^ makes a Martyr, for, were this so, then was
Job excluded from this crown ; for he neither stood at bar,
nor heard judge's voice, nor looked on executioner; no, nor
while hanging on tree aloft had his sides mangled; yet were
his sufferings more hard to bear than many martyrs' ; more
sharply than any stroke, did the tale of those successive
messengers strike and goad him on every side: and keener
the gnawings of tWe worms which devoured him in every part,
than thousand executioners.
(5.) Against what martyr then may he not worthily be set ?
Surely against ten thousand. For in every kind [of suffering]
he both wrestled, and was crowned ; in goods, and children,
and person, and wife, and friends, and enemies, and servants,
(for these too even did spit in his face,) in hunger, and visions,
and pains, and noisomeness ; it was for this I said he might
worthily be set, not against one, nor two, nor three, but
against ten thousand Martyrs. For besides what I have

A martyrdom in bearing the loss of goods, of children. 11
mentioned, the time also maketh a great addition to his 2 Cob.
crown ; in that it was before the Law, before Grace, he thus — '—^

suffered, and that, many months, and all in its worst form ;
and all these evils assailed him at once. And yet each
individual evil of itself intolerable, even that which seemeth
most tolerable, the loss of his goods. For many have
patiently borne stripes, but could not bear the loss of their
goods ; but rather than relinquish any part of them, were
content even to be scourged for their sake, and sufter
countless ills ; and this blow, the loss of goods, appeared to
them heavier than all. So then here is another method of
martyrdom for one who bears this loss nobly. And doth
any ask, How shall we bear it nobly ? When thou hast
learned that, by one word of thanksgiving, thou shalt gain
more than all thou hast lost. For if at the tidings of our
loss we be not troubled, but say, " Blessed be God," we
have found far more abundant riches. For truly such great
fruit thou shalt not reap, by expending all thy wealth on the
needy, by going about and seeking out the poor, and
scattering thy substance to the hungry, as thou shalt gain by
this same word. And so neither Job do I admire so much
in setting wide his house to the needy, as I am struck with
and extol his taking the spoiling of his substance thankfully.
The same in the loss of children it happeneth to see. For
herein, also, reward no less than his who offered' his son'amy».
and presented him in sacrifice shalt thou receive, if, as ^^ou'^°'J^'
seest thine die, thou shalt thank the God of love. For how 7, 4i.
shall such an one be less than Abraham ? He saw not his
son stretched out a corpse, but only looked to do so. So if
he gain in the comparison by his purpose to slay, and his
stretching forth his hand to take the knife, yet doth he loseGen.22,
in that the child is lying dead here. And besides, he had '""
some comfort in the prospect of a good work done, and the
thought that this so excellent achievement was reserved for
his own fortitude, and that the voice he heard came from
above made him the readier. But here is no such thing.
So that he had need have a soul of adamant, (who seeth a
child, his only one, brought up in affluence, in the dawn' of"'"^"''
fair promise, lying upon the bier^ an outstretched corpse,) s ^dfg,a,
¦" to take his hap with calmness. And should such an one,^™"'''

12 Consolation iu loss qf children. The childless a father slill.
HoMiL. hushing to rest the heavings of nature, be strengthened to
j^r-j — say the words of Job without a tear, The Ij)rd gave, the
21. Lord hath taken away ; for those words' sake alone, he shall
stand with Abraham himself, and with Job be proclaimed a
victor. And if, staying the wailings of the women, and break
ing up the bands of mourners, he shall rouse them all to sing
glory [to God], he shall receive above, below, rewards unnum
bered ; men admiring, angels applauding, God crowning him.
(6.) [6.] And sayest thou, Plow is it possible for one that
is man not to mourn ? I reply, If thou wilt reflect
how neither the Patriarch, nor Job, who both were men,
gave way to any thing of the kind ; and this too in either
case before the Law, and Grace, an^ the excellent wisdom
of the laws [we have] : if thou wilt account that the deceased
has removed into a better country, and bounded avpay to a
happier inheritance, and that thou hast not lost thy son, but
bestowed him henceforward in an inviolable spot. Say not
then, I pray thee, I am no longer called " father," for why
art thou no longer cafled so, when thy son abideth ? For
. surely thou didst not part with thy child, nor lose thy son ?
Rather thou hast gotten him, and hast him in greater safety.
Wherefore, no longer shalt thou be called " father" here
only, but also in heaven ; so that thou hast not lost the title
"father," but hast gained it in a nobler sense; for henceforth
thou shalt be called father not of a mortal child, but of an
immortal ; of a noble soldier ; on duty continually within
[the palace]. For think not, because he is not present, that
therefore he is lost ; for had he been absent in a foreign
land, the title of thy relationship had not gone from thee
with his body. Do not then gaze on the countenance
of what heth there, for so thou dost but kindle afresh
thy grief; but away with thy thought from him that lieth
there, up to heaven. That is not thy child which is lying
there, but he who hath flown away, and sprung aloft into
boundless height. When then thou seest the eyes closed,
the hps locked together, the body motionless, O be not these
thy thoughts, " These lips no longer speak, these eyes no
longer see, these feet no longer walk, but are all on their
way to conuption!" O say not so: but say the reverse of
this, "These lips shall speak better, and the eyes see*

The clothing, the tahernacle, to he rec''' back more glorious. 13
greater things, and the feet shall mount upon the clouds ; 2 Con.
and this body which now rotteth away shall put on im- — '^'
mortality, and I shall receive my son back more glorious.
But if what thou seest distress thee, say to thyself the while,
This is [only] clothing, and he has put it off to receive it
back more precious; this is an house, and it is taken down
to be restored in greater splendour. For like as we, when
purposing to take houses down, allow not tlie inmates to
stay, that they may escape the dust and noise; but causing
them to remove a little while, when we have built up the
tenement securely, admit them freely ; so also doth God ;
Who taking down this His decaying tabernacle, hath received
him the while into His paternal dwelling and unto Himself,
that when it hath been taken down and built anew, He may
then return it to him more glorious.
Say not then, " lie is perished, and shall no more be;"
for these be the words of unbelievers ; but say, " He sleepelh,
and will rise again," " He is gone a journey, and will return
with the King." Who sayeth this? He'' that hath Christ
speaking in him. For, saith he, if we believe that Jesus iThess.
died and rose again and revived, even so them also which sleep '
in Jesus will God bring with Him. If then thou seek thy
son, there seek him, where the King is, where is the army of
the Angels ; not in the grave ; not in the earth ; lest whilst
he is so highly exalted, thyself remain grovelling on the
ground. If we have this true wisdom, we shall easily repel all
this kind of distress ; and ihe God of mercies and Father
of all comfort comfort all our hearts, both those who
are oppressed with such grief, and those held down with any
other sorrow ; and grant us deliverance from all despair,
and increase of spiritual joy ; and to obtain the good
things to come ; whereunto may all we attain, through the
grace and lovingkindness of our Lord Jesus Christ, with
Whom unto the Father, together with the Holy Spirit, be
glory, power, honour, now and ever, and world without
end. Amen. » i. f. Paul. See 2 Cor. 13, 3.

HOMILY II.

2 CoR. i. 6, 7.
And whether we be afflicted, it is for your consolation and
salvation : ivhich is wroitght in ihe enduring of ihe same
sufferings which we also suffer. . . . And our hope of you
is stedfast.
Having spoken of one, and that the chiefest, ground of
comfort and consolation, namely, having fellowship [by
sufferings] with Christ : he layeth down as second, this
which, he now mentions, namely, that the salvation of
the disciples themselves was procured thereby. " Faint
not, therefore, he says, nor be confounded and afraid,
because we are afflicted; for this same thing were rather a
reason for your being of good cheer : for had we not been
afflicted, this had been the ruin of you all." How, and
i/iaxa- wherein ? For if through lack of spirit' and fear of danger
'" "'"' we had not preached unto you the word, whereby ye learned
the true knowledge, your situation had been desperate.
2 jixon/- Seest thou again the vehemence and earnest contention' of
""'• Paul ? The very things which troubled them he uses for
their comfort. For, saith he, the greater the intensity of
our persecutions, the greater should be the increase of your
good hope ; because that the more abundant also in pro
portion is your salvation and consolation. For what hath
equal force of consolation with this of having obtained
such good things through the preaching. Then that he

Salvation wrought not hy heliering only, hut hy suffering. 15
may not seem to be bringing' the encomium round to him- 2 Cor.
self alone, see how he maketh them too to share these --^-
praises with him. For to the words. Whether we heJs',^'"'
afflicted, it is for your comfort and salvation : he adds,
which is wrought in the enduring of the same sufferings
which we also suffer. Afterwards, indeed, he states this
more clearly, thus saying, As ye are partakers of the ver. 7.
sufferings, so also of the consolation ; but here also mean
while he alludes to it in the words, the same sufferings, so
making" what he says include them. For what he saith is^*"""^""
this, "Your salvation is not our work alone, but your own as
well ; for both we in preaching to you the word endure
affliction, and ye in receiving it endure the very same ; we
to impart to you that which we received, ye to receive what
was imparted, and not to let it go." Now what humility can
compare with this, seeing that those who fell so far short of
him, he raiseth to the same dignity of endurance ? for he
saith, Which is wrought in you in the enduring of the same
sufferings; for not through believing only cometh your sal
vation, but also through the suffering and enduring the
same things with us. For like as a pugilist' is an object of' fay-
admiration, when he doth but shew himself, and is in good "XJ"''
training, and hath his skill within himself, but when he is in
action*, enduring blows, and striking his adversary, ihen*h'tiy^
most of all shineth forth, because that then his good training
is most put in action", and the proof of his skill evidently ' l"{y"-
shewn ; so truly is your salvation also then more especially '"''
put into action^, that is, is evidenced, increased, heightened, " ivi^ytr-
when it hath endurance, when it suffereth and beareth all '^'"
things nobly. So then the work' of salvation consisteth not'«"?y"'«
in doing evil, but in suffering evfl. Moreover he saith not,
" which worketh," but, which is wrought", to shew that,
together with their own willingness of mind, grace also which
wrought in them did contribute much.
Ver. 7. And our hope of you is stedfast.
That is, though ye should suffer ills innumerable, we are
confident that ye will not turn round', either upon your own a i,f^,ri-
trials or upon our persecutions. For so far are we from e"ij'<"v-
suspecting you of being confounded on account of our Ben.Ed.
¦* 01/ Tfl; ivi^yivffttt &XKa rni Ivt^yovfiivnt.

]() Paul's confidence in the Cut"- His comfort, their comfort.
HoMiL. sufferings that even when yourselves shall be in peril, we
 '— are then confident concerning you.

[2.] Seest thou, how great had been their advance since the
former Epistle ? For he hath here witnessed of them far
greater things than of the Macedonians, whom throughout
that Epistle he extolleth and commendeth. For on their
1 Thess. [the Macedonians'] account he feared and saith, We sent,
"''^¦'^ unto you, Timotheus... .to establish you, and to comfort you
concerning your faith, that no man, should be moiled hy these
afflictions, for yourselves know that we are appointed there-
ver. 5. unto. And again: For this cause when f could no longer
forbear, I sent to know your faith, lest by some means tlie
tempter have tempted you: and our labour be iti vain. But
of these [the Corinthians] he saith nothing of this kind,
but quite the contrary. Our hope of you is stedfast.
Ver. 6, 7. Or whether we he comforted, it is for your con
solation and salvation. Knowing that as ye are partakers
of the sufferings, so aho of the consolation.
That for their sakes the Apostles were afflicted, he shewed
when he said, whether we be affiicted, it is for your con
solation and salvation : he wishes also to shew that for their
sakes also, they were comforted. He said this indeed even a
> iS/.{/- little above, although somewhat generally', thus; Blessed
"'"¦"¦ be God, Who comforteth us in all our tribulation, that we
may be ahle to comfort them which are in any trouble. He
now repeats it here too in other words more clearly and
%fa««-more" home to their needs. For whether we be comforted,
T«^Ti- gjjyg Yie, it is for your comfort. What he means is this ;
our comfort becometh your refreshment, even though we
should not comfort you by word. If we be but a little
refreshed, this availeth for encouragement to you; and
if we be ourselves comforted, this becometh your comfort.
For as ye consider our suff'erings your own, so do ye also
make our comfort your own. For surely it cannot be, that,
when ye share in worse fortune with us, ye will not share in
the better. If then ye share in every thing, as in tribulation,
so in comfort, ye will in no wise blame us for this delay and
slowness in coming, because that both for your sakes we are
in tribulation, and for your sakes in comfort. For lest any
should think this a hard saying, "foryour sakes we thus suffer "

He iakelh pains to advertise them of his estate. 17
he adds, " for your sakes also we are comforted," and " not 2 Con.
. . . 18
we alone are in peril ; for ye also," saith he, " are partakers of-

the same sufferings." Thus then, by admitting them to be (2.)
partakers in the perils, and ascribing to them the cause of
their own comfort, he softeneth what he saith. If then we be
beset by craft', be of good cheer; we endure this, that your' iri^">-
faith may grow in strength. And if we be comforted, boast '"'"'" "
yourselves" in this also; forwe enjoy this too for your sakes, that" "a:(S«''-
thereby ye may receive some encouragement, by sharing in
our joy. And that the comfort he here speaks of is that they" Ben.
enjoyed, not only from being comforted by themselves'', hni^^Zra.
also from knowing them' to be at rest, hear him declaring in**'"'
what follows next. Knowing that as ye are partakers of the
suff'erings, so^ also of the comfort. For as when we sn^ev'^ shall ye
persecution, ye are in distress as though yourselves so g^g,
suffering ; so are we sure, that when we are comforted, ye ^^''^•
think the enjoyment also your own. What more humble-
minded than this spirit ? He who so greatly surpasseth in
perils, calleth them " partakers," who endured no part of
them whatever"; whilst of the comfort he ascribeth the whole' 'iS' ri
cause to them, not to his own labours. J,
[3.] Next, having spoken before only generally of troubles,
he now maketh mention of the place too where they' endured' Ben.
. them. Ver. 8. For we would not, Brethren, have you ignorant
of our trouble which came to us in Asia.
" These things we speak," saith he, " that ye may not be
ignorant of what befell us ; for we wish, yea have earnestly
endeavoured, that ye should know our afi'airs :" which is a
very high proof of love. Of this even in the former Epistle
he had before given notice, where he said. For a great door i Cor.
and effectual is opened to me at Ephesus, and there are '
many adversaries. Putting them then in mind of this, and
recounting how much he suffered, he saith, I would not have
you ignorant of our trouble which came to us in Asia. And
in his Epistle to the Ephesians too he said the same. For
having sent Tychicus to them, he gives this as the reason of
his journey: whence he saith, But that ye may know my^fb.e,
affairs, and how I do, Tychicus, a beloved brother and
faithful minister in the Lord, shall make known to you all

18 H'hy he does so. St. Paul's e:vpectalioH of death.
HoMih. things; whom I have sent unto you for the same purpose,
-^ — that ye might know our affairs, and that he might comfoirt
your heart.',: And in other Epistles also he doeth the very
same. Nor is it superfluous, but even exceedingly necessary:
both because of his exceeding affection for the disciples, and
because of their continual trials ; wherein the knowledge of
each other's fortunes was a very great comfort ; so that if
these were calamitous, they might so be prepared, both to
share the anxiety, and to be safer against falling; or if
these were good, they might rejoice with them. He here,
however, speaketh as well of being delivered from trials,
as of being assaulted by them, saying,
We were hurthened out of measure above strength. Like
I /3«i-ri- a vessel sinking' under some mighty burthen. He may seem
*"'""" to have said only one thing here out qf i?ieasure and above
strength: it is, however, not one, but two; for lest one should
object, " What then? granting the peril were out of measure,
yet it was not great to you;" he added, it both was great, and
surpassed our strength, yea, so surpassed it,
That we despaired even of Ife.
That is, we had no longer any expectation of living. What
David calleth the gates of hell, the pangs and the shadow of
death, this he expresseth by saying, " We endured peril
pregnant with certain death." »
%nswer, Ver. 9. But we had the .sentence'' of death in ourselves,
'"'"^^' that we should not trust in ourselves, but in God which
raiseth the dead.
What is this, the sentence qf death ? The vote, the judg
ment, the expectation. For so spake our affairs; our fortunes
gave this answer, " We shall surely die."
To be sure, this did not come to the proof, but only as far
as to our anticipations, and stopped there: for the nature of
our affairs did so declare, but the power of God allowed not
the declaration to take effect; but permitted it to happen
only in our thought, and in the expectation : wherefore he
arjTi/jf saith, We had the sentence of death in ourselves, not in fact'-
And wherefore permitted He peril so great as to take away
our hope, and cause us to despair ? Tliat we should not
(3.) trust in ourselves, saith he, but in God. These words Paul
said, not that this was his own temper. Away with such a

He says many things out of his exceeding humbleness. 19
thought, but as attuning' the rest by what he saith of 2 Con.
himself, and in his great care to speak modestly. Whence ^^--^
also further on he saith, Tliere was given io me a thorn 2 Cor.
in the flesh, (meaning his trials,) lest I should be exalted ^^' '^¦
above measure. And yet God doth not say, that He permitted
them for this, but for another reason. What other ? That
His strength might be the more displayed; For, saith he, ver. 9.
My grace is sufficient for thee, for My strength is made
perfect in weakness. But, as I said, he no where forgettelh
his own peculiar character, classing himself with those
who fall short exceedingly, and stand in need of much
discipline and correction. For if one or two trials sufiice
to sober even ordinary men, how should he, who of all
men had most cultivated lowliness of mind his whole life
long, and had suffered as no other man did, after so many
years, and a practice' of wisdom worthy of the heavens, be" if'^o"-
in need of this admonition ? Whence it is plain that, here^'°"
too, it is from modesty, and to calm down those who thought
highly of themselves and boasted, that he thus speaks, That
we should not trust in ourselves, but in God.
[4.] And observe how he treateth them tenderly' here also. ' h^x-
For, saith he, these trials were permitted to come upon us for"""
your sakes ; of so great price * are ye in God's sight ; for whether ¦'¦rmrcvnu
we he affiicted, saith 'he,it is for your conisolation and salvation ;
but they were out of measure for our sake, lest we should be
high minded. For we were pressed out of measure and beyond
strength that we should not trust in ourselves, hut in God
that raiseth the dead. He again putteth them in mind of
the doctrine of the Hesurrection, whereon he said so much in
the former Epistle, and confirmeth it from the present cir
cumstances ; whence he added,
Ver. 10. Who delivered us from so great deaths.
He said not, " from so great dangers," at once shewing
the insupportable severity of the trials, and confirming the
doctrine I have mentioned. For whereas the ResuiTection
was a thing future, he sheweth that it happeneth every day :
for when [God] lifteth up again a man who is despaired of,
and hath been brought to the very gates of hell, He sheweth
<= Tvi\tK»urcdv ^ttiKTuv. 7n>.tKov7ov ^xvaTtv, received text.
c 2

Vfjtat,

20 Deliverances a resurrection. The uses of peril.
HoHiL.none other thing than a resurrection, snatching out of the
 '— very jaws of death him that had fallen into them: whence in
the case of those despaired of, and then restored either out
of grievous sickness, or insupportable trials, it is an ordinary
way of speaking to say, We have seen a resurrection of the
dead in his case.
Ver. 10, 11. And we trust that He will yet deliver us;
ye also helping together hy prayer for us, that for the gift
bestowed upon us by the means of many persons', thanks may
be given by many on our behalf.
Since the words, that we should not trust in ourselves,
might seem to be a common charge and accusation, and
' Tit(u- to allude to some amongst them ; he softeneth ' again what
/ill urai. j^^ ^ni^^ \^y calling their prayers a great protection, and at
the same time shewing that [this] our life must be throughout
= itaya- a sccuB of troublc". For in those words. And we trust that He
""^£S,„will yet deliver us, he predicts a future sleet' of many trials;
but still no where aught of being forsaken, but of succour
again, and support. Then, lest, on hearing that they were
to be continually in perils, they should be cast down,
he shewed before the use of perils; for instance, that we
should not trust in ourselves; that is, that He may keep us in
continual humility, and, that their salvation may be wrought;
and many other uses besides; the being partakers with
Christ; {for, saith he, the sufferings of Christ abound in
us;) the suffering for the faithful; (/or, saith he, whether
M.e. we he affiicted, it is for your consolation and salvation;)
vation the Superior lustre this last'' should .shine with"; which)
5J,aXii|«-gaiih he, is wrought [in you] in the enduring of the same
io'mi. sufferings ; their being made hardy ; and besides all
'"^' these, that of seeing the resurrection vividly pourtrayed
before their eyes : for He hath delivered us from so
great deaths; being of an anxious mind, and ever looking
unto Him, for, saith he, tee trust that He will yet
" irj(i<rn- deliver us ; its riyetting ' them to prayers, for he saith,
ye also helping together by prayer for us. Thus having
shewn the gain of affliction, and then having made them
¦I It nXXZ rfcfuTif. (Kec. text, i« Horn. xii. $.8. on the Ist Cor. and the
wtXkS> triirairut.) perhaps " bestowed note.
upon us as representing many." See

To pray, and to give thanks for others, prqfits them. 21
anxious in mind : he anointeth once more their spirits 2 Cor.
[for the combat], and animates them to virtue by witnessing IiiMi:
great things of their prayers, for that to these God had
granted « Paul ; as he saith, Ye helping together by prayer
for us. But what is this : That for the gift bestowed
upon us by ihe means qf many persons'', thanks may be
given by many ou our behalf? He delivered us from those
deaths, saith he, ye also helping together by prayer ; that is,
praying all of 3-011 for us. For the gift bestowed upon us,
that is, our being saved. He was pleased to grant you all,
in order that many persons might give Him thanks, because
that many also received the boon.
[5.] And this he said, at once to stir them up to prayer for (4.)
others, and to use them always to give thanks to God for what
ever befalleth others, shewing that He too also willeth this ex
ceedingly. For they that are careful to do both these for others,
will much more for themselves shew an example of both.
And besides this, he both teacheth them humility, and leadeth
on to more fervent love. For if he, who was so high above them,
owneth himself to have been saved by their prayers : and
that to their prayers himself had been granted as a boon of
God, think what their modesty and disposition ought to have
been. And observe, I pray you, this also ; that even if God
doeth any thing in mercy, yet prayer doth mightily contribute
thereunto. For at the first he attributed his salvation to His
mercies ; for " The God of mercies," he says, Himself
" delivered us," but here to the prayers also. For that on
him too that owed the ten thousand talents He had mercy Mat.is,
... 24 97
after that he fell at His feet ; although it is written, that '
being moved with compassion. He loosed him. And again
to that " woman of Canaan," it was after that long attendance Mat. 15,
and importunity of hers, that He finally granted the healing i'^^
of her daughter, even though of His mercy He healed her. •Se«'«"
Hereby then we learn, that even though we are to receive*"-*"^'
mercy, we must first make ourselves worthy of the mercy ;
for though there be mercy, yet it seeketh out those that are
t The marginal reading of Savile, See above, and on 1 Cor. Horn, xii. 8.
which Mr. Field has received into his ' Ben. abrZ, tbat a gift had been
text, has been followed. Previous edi- given him through their prayers bjr
tions read ixa^'^Btvra. God.
^ Chrysostom reads U s-aXX* Tjaff-wry.

22 mere virtue is loo, God rcspecleth many praying.
HoMii. worthy. It will not come, upon all without distinction;
j^ — '- — those even who have no feeling; for He saith, I to'ill have
Ex. 33.
B.om.i, mercy on whom 1 will have mercy, and I will have com
passion on whom I loill have compassion. Observe at least
what he saith here, Ye also helping together hy prayer. He
hath neither ascribed the whole of the good work to them,
lest he should lift them up, nor yet deprived them of all
share whatever in it, in order to encourage them, and
animate their zeal, and bring them together one to another.
Whence also he said, " He also granted to you my safety."
nvturu- For ofttimes also God is abashed ' by a multitude praying with
''"'"¦ one mind and mouth. Whence also He said to the prophet,
Sonaki, And shall not I spare this city, wherein dwell more than six
score thousand persons? Then lest thou think He respecteth
Is. 10, the multitude only, He saith, Though the number of Israel
he as the sand of the sea, a remnant shall be saved. How
then saved He the Ninevites ? Because in their case, there
was not only a multitude, but a multitude and virtue too.
Jonahs, For each one turned from his evil way. And besides, when
4 ']!. lie saved them. He said that they discerned not between
their right hand and their left hand: whence it is plain that
even before, they sinned more out of simpleness than of wicked
ness : it is plain too from their being converted, as they
were, by hearing a few words. But if their being six score
thousand were of itself enough to save them, what hindered
even before this that they should be saved ? And why saith
He not to the Prophet, And shall I not spare this city which
so turneth itself? but bringeth forward the score thousands.
He produceth this also as a reason over and above. For
that they had turned was known to the prophet, but he
knew not either their numbers or their simpleness. So by
every possible consideration he is desirous to soften them.
For even greatness of number hath power, when there is
virtue withal. And truly the Scripture elsewhere also
Acts 12, sheweth this plainly, where it saith, But prayer was made
without ceasing of the Church unto God for him : and so
great power had it, even when the doors were shut, and
chains lay on him, and keepers were sleeping by on either
side, that it led the Apostle forth, and delivered him from
them all. But as, where there is virtue, greatness of number

Each to give thanks for blessings received in common. 23
hath mighty power; so where wickedness is, it profiteth 2 Con.
nothing. For the Israelites, of whom He saith that thCj'"'"'
number of them was as the sand of the sea, perished every 22.
one, and those too in the days of Noe, were both many,
yea, numberless ; and yet this profited them nothing. For
greatness of number hath no power of itself, but only as an
adjunct'. 'hr^iir-
[6.] Let us then be diligent in coming together to the prayers'"; ^"J'"'
and let us pray for one another, as they did for the Apostles.
For [so] we both fulfil a commandment, and are "anointed"'
unto love : (and when I say love, I speak of every good
thing:) and also learn" to give thanks with more earnestness:
for they that give thanks for the things of others, much more
will they for their own. This also was David wont to do,
saying, Magnify the Lord with me, and let us exalt His^'^-^*,
name together ; this the Apostle too doth every where
require. This let us too labour in ; and let us shew forth
unto all the beneficence of God, that we may get companions
in the act of praise : for if when we have received any good
from men, by proclaiming it forth we make them the readier
to serve us : much more shall we, by telling abroad the
benefits of God, draw Him on to more good-will. And if
when we have received benefits of men we stir up others
also to join us in the giving of thanks, much more ought we
to bring many unto God who may give thanks for us. For if
Paul who had so great confidence [toward God] doth this,
much more is it necessary for us to do it. Let us then (5.)
exhort the saints to give thanks for us ; and let us do the
same ourselves for one another. To priests especially this
ffood work belongs, since it is an exceeding privilege "." /«'y"

yet

For drawing near, we first give thanks for the whole world ^;,
and the good things common [to all]. For even though the
blessings of God be common, yet doth the common pre
servation" include thine own ; so that thou both owest
common thanksgivings for thine own peculiar' blessing, ' .'>;««
k rmiMrtn, i. e. of the Church. typical connection with the graces of
1 AxufiutSx. The metaphor is the Holy Spirit. „ „ ^.
taken doubtless from the games, but it ¦" .< And let us learn. _ Benedict.
seemed better to retain it, from its " iXXa ««) to 1. r^ xti,(f ieufm.

21 Prayer lo he made for Ihe Catechumens also;
HoMiL. and for the common blessings shouldest of right render up thine
,-i^i— own peculiar' praise: for Pie lighted up the sun not for thee
(Tuf alone, but also for all in common ; but nevertheless thou lor
thy part hast it wholes. For it was made so large for the
common good ; and yet thou individually seest it as large as
all men have seen it ; so that thou owest a thanksgiving as
great as all together ; and thou oughtest to give thanks for
what all have in common, and likewise for the virtue of others;
for on account of others, too, we receive many blessings : for
had there been found in Sodom ten righteous only, they had
not sufl'ered what they did. So then let us give thanks also
for the confidence of others [toward God]. For this custom
is an ancient one, planted in the Church from the beginning.
Eom. 1, Thus Paul also giveth thanks for the Romans, for the Corinth-
8 1 Cor. 1 ians, for the whole world. And tell me not, " The good work is
*• . none of mine ;" for though it be none of thin'e, yet even so
2, 1. oughtest thou to give thanks that thy member is such an one.
And besides, by thy acclamation thou makest it thine own, and
sharest in the crown, and shalt thyself also receive, the gift.
On this account it is that the laws of the Church'' command
prayer also lo be thus made, and that not for the faithful
only, but also for the Catechumens. For the law stirreth up
" ^f"^- the faithful to make supplication for the unbaptized '. For
iSated when the Deacon saith', " Let us pray earnestly for the

>' it liji /ii(ii ri J'Xot ix"t, remember His commandments, to keep
9 See bingham. Christian Antiqu. His judgments.
book xiv. ch. 5. §. 3. Goar, pp. 70, and " Let us beseech for them yet more
161. earnestly. That He would deliver them
' The whole Prayer for the Gate- from every evil and inordinate thing,
chumens, as gathered from the Homily, from every devilish sin, and from every
will stand thus. " Let us pray earnestly bcsetment of the adversary, that He
for the Catechumens, 'fhat the all- would count them worthy in due season
pitying and merciful God would listen of the Regeneration of the Laver, of
to their prayers, that He would open the remission of sins, of the clothing of
the ears of tlieir hearts, and instil them incorruption, that He would bless their
with the word of truth, that He would comings iu and goings out, the whole
sow His fear in them, and confirm His course of their life, their houses and
faith in their minds, that He would households, that He would increase
unveil to them the Gospel of righteous- their children and bless them, and
ness, that He would grant to them a bring them to full age, and teach them
godly mind, sound judgment, and virtu- wisdom, that He would direct all that
ous conversation ; continually to think is before them unto good.
those things which be His, to mind " Stand up. Pray, ye Catechumens
those things which be His, to practise for the Angel of peace, that all that is
those things which be His, to be oc- before you may he peaceful ; pray that
.cnpied in His law day and night, to this day and all the days of your life

That they may he no more aliens. 25
Catechumens," he doth no other than excite the whole 2 Cor.
multitude of the faithful to pray for them; although the^''"'"'
Catechumens are as yet aliens. For they are not yet of the
Body of Christ, they have not yet partaken of tho Mysteries,
but are still divided from the spiritual flock. But if we ought
to intercede for these, much more for our own members. And
even therefore he saith, " earnestly let us pray," that thou
shouldest not as aliens disown them, that thou shouldest not
as strangers disregard them. For as yet they have not the
appointed' prayer, which Christ brought in; as yet they have " ....^w-
not confidence, but have need of others' aid who have been'"""'
entrusted with the mysteries. For without the king's courts
they stand, far from the sacred precincts". Therefore they^w.j,.
are even driven away, whilst those awful prayers are being '''''•'"
offered. Therefore also he exhorteth thee to pray for them,
that they may become members of thee, that they may be no
longer strangers and aliens. For the words, " Let us pray,''
are not addressed to the priests alone, but also to those that
be full of peace, that your ends may be be occupied in His law day and night,
Christian ; commend yourselves to the and confirm them in godliness, would
living God and to His Christ. unite them to, and enrol them in. His
" Bow ye the head. All respond holy flock, counting them worthy of
aloud, Amen." ^ the Laver of Regeneration, the clothing
A similar Prayer for the Catechu- of incorruption, the true life, and would
mens, with a few variations, is found deliver them from all ungodliness, and
in the Apostolic Constitutions, lib. viii. give none occasion to the enemy"
cap. 6. Mr. Field considers it to be against them, but cleanse them from
of later date than that given above. all filthiness of flesh and spirit, and
" Pray, ye Catechumens, and all ye dwell and walk in them by His Christ,
faithful for them pray in heait, saying, would bless their comings in and goings
Lord, have mercy. And let the deacon out, and direct for them all that is
speak for them according to his office, before them unto good.
saying. For the Catechumens let us all " Let us again earnestly supplicate
beseech God. for them :
" That the Good [God], the Lover of " That obtaining remission of their
men, would favourably hearken to their offences by the initiation, they may be
supplications, and prayers, and accept- counted worthy of tbe holy mysteries,
ing their suppliant addresses would and remaining amongst the saints.
help them, and grant unto them the " Stand up, ye Catechumens. Pray
requests of their hearts as may be ex- for the peace of God through His
pedient for them, and may reveal unto Christ, tbat this day, and all the time
them the Gospel of His Christ, would of your life, may be peaceful, and "
enlighten them, and give them under- without sin, that your ends may be
standing, would instruct them in the Christian, God merciful and favour-
knowledge of God, would teach them able ; pray for remission of offences ;
His ordinances and judgments, implant commend yourselves unto the Only
in them His pure and saving fear, Unbegotten God through His Christ.
would open the ears of their hearts to " Bow, and receive the blessing."
" «XX»T{ia), literally, the Alien. The word seems to be used in Diodorus and
Polybius for hostile, inimical.

26 The All-pitying God will pity and hear them.
HoMiL.make up the people: for when he saith, " Let us stand in
,-^zr^; — order': let us pray ;" he exhorteth all to the prayer.
Kux:,, [7.] Then beginning the ])rayer, he saith, " That the all-
pitying and merciful God would listen to their prayers." For
that thou mayest not say. What shall we pray ? they are aliens,
"Sw<„- not yet united [to the body]. Whereby can I constrain" the^
regard of God ? AVhence can I prevail with Him to impart
unto them mercy and forgiveness ? That thou mayest not
be perplexed with such questions as these, see how he dis-
entangleth thy perplexity, saying, " that the all-pitying and
merciful God." Heardest thou? "All-pitying God." Be
perplexed no more. For the All-pitying pitieth all, both
sinners and friends. Say not then, " How shall I approach
Him for them ?" Himself will listen to their prayers. And
the Catechumens' prayer, what can it be but that they may
not remain Catechumens ? Next, he suggesteth also the
manner of the prayer. And what is this ? " That He would
open the ears of their hearts ;" for they are as yet shut and
stopped up. " Ears," he saith, not these which be outward,
1 Cor. but those of the understanding, " so as to hear the things
2 9
18.54 i.iohicli eye hath not seen, nor ear heard, neither have entered
'"h into the heart of man." For they have not heard the untold
mysteries ; but they stand somewhere at a distance and far
off from them ; and even if they should hear of them, they
know not what is said ; for those [mysteries] need much
understanding, not hearing only : and the inward ears as
yet they have not : wherefore also He next invoketh for them
73.50,4. a Prophet's gift, for the Prophet spoke on this wise ; God
^^^' giveth me the tongue of instruction, that I should know how
to speak a word in season ; for He openeth my mouth ; He
gave to me betimes in the morning ; He granted me a
hearing ear. For as the Prophets heard otherwise and
more than the many, so also do the faithful than the
«rari{« Catechumeus. Hereby the Catechumen also is taught not
Mat.'23,to learn or hear these things of men, (for He saith, Call
Is 54 "" ^^^^ master upon the earth*,) but from above, from
13. ' heaven, For they shall be all taught of God.
Kijrn- Wherefore he says, " And instil ^ them with the word of
Htvx,''!'- truth," so that it may be instilled* from within ; for as yet they

gnratt

* reo
text,

The two-fold veil, over ihe Gospel, and their hearts. 27
know not the word of truth as they ought to know. " That 2 Coe.
He would sow His fear in them." But this is not enough ; }~^'
ior soine fell by the way side, and some upon the rock. But 5. '
we ask not thus ; but as on rich soil the plough openeth the (6.)
furrows, so we pray it may be here also, that having the
fallow ground of their minds' tilled deep, they may receive
what is dropped upon them, and accurately retain every thing
they have heard. Whence also he adds, " And confirm His
faith in their minds ;" that is, that it may not lie on the
surface, but strike its root deep downwards. " That He would
unveil to them the Gospel of Righteousness." He sheweth
that the veil is twofold, partly that the eyes of their under
standing were shut, partly that the Gospel was hidden from
them. Whence he said a little above, " that He would open
the ears of their hearts," and here, " that He would unveil
unto them the Gospel of Righteousness ;" that is, both that
He would render them wise and apt for receiving ' seed, ' ¦r^s ^
and that He would teach them and drop the seed into them ; "" '¦^'"
for though they should be apt, yet, if God reveal not, this
profiteth nothing; and if God should unveil, but they
receive not, there resulteth like unprofitableness. Therefore
we ask for both : that He would both open their hearts and
unveil the Gospel. For neither, if kingly ornaments lie un
derneath a veil, will it profit at all that the eyes be looking;
nor yet that they be laid bare, if the eyes be not waking". 'V"
But both will be granted, if first they' themselves desire it. ,^52^'
But what then is " the Gospel of Righteousness ?" That which ' '-e- the
maketh righteous. By these words he leadeth them to thechu-
desire of Baptism, shewing that the Gospel is for the working'
not only of the remission of sins, but also of righteousness, xit.
[8.] " That He would grant to them a Godly mind, sound
judgment, and virtuous conversation '." Let such of the
faithful attend, as are rivetted^ to the things of [this] life. = *£»»•«-
For if we are bidden to ask these things for the uninitiated : "''"'"'
think in what things we ought to be occupied, who ask these
things for others. For the conversation ought to keep paceMjia'-
with' the Gospel. Whence surely also the order of the prayer '(f'^'^V"-
' iiaiiitrxt i' rZ ^ihi rm iixtdxt. " godly" does not come up to the x^s.
< tivt Mut, '(rinp^ttx Xiyicnh xx) meaning of the original Mus, " into
i.«'jiT»» triXiTilxt. It is obvious that which God is inspired," see below.

mens.'troittri-

28 // godly mind, that in which God dwells.
HoMiL. shifts from the doctrines [of the Gospel] to the conversation:
-il:— for to the words, " that He would unveil to them the Gospel
of Righteousness;" it hath added, " that He would give unto
them a Godly mind." And what is this " Godly ?" That
Lev. 26, God may dwell in it. For He saith, I will dwell in them,
Rom 6 '^'^^ M'«^^ in them; for when the mind is become righteous,
!<'• when it hath put off its sins, it becometh God's dwelling.
But when God indwelleth, nothing of man will be left. And
thus doth the mind become Godly, speaking every word from
Him, even as in truth an house of God dwelling in it.
Surely then, the filthy in speech hath not a Godly mind,
nor he who delighteth in jesting and laughter.
" Sound judgment." And what can it be to have " a sound
judgment?" To enjoy the healthiness that pertainelh to the
' iTT»o- soul : for he that is held down by wicked lusts, and is dazzled '
'' "'¦ with present things, never can be sound, that is, healthy. But
as one who is diseased lusteth even after things which are unfit
for him, so also doth he. " And a virtuous conversation," for
the doctrines need also conversation [answerable]. Attend
to this, ye who come to baptism at the close of life, for we
indeed pray that after baptism ye may have also conversa
tion, but thou art seeking and doing thy utmost to depart
without any " conversation." For, what, though thou be
^ ?i*a«(. justified " : yet is it of faith only. But we pray that thou
shouldest have as well the confidence that cometh of good
works. " Continually to think those things which be His, to mind
'_/">•'- those things which be His, to practise' those things which
be His :" for we ask not to have sound judgment, and virtuous
conversation for one day only, or for two or three, but
¦• rtu through the whole tenor and period* of our life; and as the
T»T?*1«. foundation of all good things, " to mind those things which
Phil. 2, be His." For the great majority seek their own, not the
^'" things which are Jesus Christ's. How then might this be ?
(For besides prayer, need is that We contribute also our own
=¦ Kxrx- endeavours.) If we be "occupied in His law day and night.
JIX' Whence he goeth on to ask this also, " to be occupied in
His law;" and as he said above, " continually," so here " day
and night." Wherefore I even blush for those who scarce
once in the year are seen in church. For what excuse can

Each point in the prayer linked to ihe next. 29
they have, who are bidden not simply " day and night" to 2Cok.
commune with the law, but " to be occupied in," that is, toL12:ii-
be for ever holding converse with it', and yet scarce do so ' ¦r^ttx-
for the smallest fraction of their life ? '''^"^''¦''
" To remember His Commandments, to keep His judg
ments." Seest thou what an excellent chain is here? and how (7.)
each link hangs by the next compacted with more strength
and beauty than any chain of gold ? For, having asked for
a Godly mind, he telleth whereby this may be produced.
Whereby? By continually practising" it. And how might "_/«•'¦«-
this be brought about ? By constantly giving heed to the
Law. And how might men be persuaded to this ? If they
should keep His Commandments; yea rather, from giving
heed to the law cometh also the keeping His Command
ments ; as likewise from minding the things which be His,
and from having a Godly mind, cometh the practising the
things which be His. For each of the things mentioned
jointly' procureth and is procured by the next, both linking ' «}"««-
it and being linked by it. {«'""
[9.] " Let us beseech for them yet more earnestly." For
because, that by length of speaking the soul useth to grow
drowsy, he again arouseth it up, for he purposeth to ask
again certain great and lofty things. Wherefore he saith,
" Let us beseech for them yet more earnestly." And what
is this ? " That He would deliver them from every evil and
inordinate* thing." Here we ask for them that they mny^iriron
not enter into temptation, but be delivered from every snare,
a deliverance as well bodily as spiritual". Wherefore also he
goeth on to say, " from every devilish sin, and from every
'besetment of the adversary," meaning, temptations and' «-'{'-
sins. For sin doth easily beset, taking its stand on every"'"'""''
side, before, behind, and so casting us down. For, after
telhng us what ought to be done by us, namely, to be
occupied in His law, to remember His Commandments, to
keep His judgments, he assures us next that not even is this
enough, except Himself stand by and succour. For, Ex- Ps. 127,
cept the Lord build the house, their labour is but lost that
build it; and especially in the case of those who are yet
" The Benedictine Ed. reads tufLxtrnZt ti ifi.ni kx) nnuitxnxZt, every snare
both bodily and spiritual.

30 How the devil workelh. Regeneration in the Laver.
HoMii,. exposed to the devil, and are under his dominion. And ye
 '¦ — that are initiated know this well. For call to mind, for
'TKfo»»(j( instance, those words wherein ye renounced' his usurped'
rule, and bent the knee, and deserted to The King, and
' ip(»c<ih uttered those awful" words whereby we are taught in nothing
whatever to obey him. But he calleth him adversary and
devil [accuser], because he both accuseth God to man and
us to God, and us again one to another. For at one time he
Job 1,9. accused Job to God, saying, Doth Job serve the Lord for
ver 16 nought f at another time God to Job, Fire came down from
Gen. 3, heaven. And again, God to Adam, when He said that their
eyes would be opened. And to many men at this day, saying,
that God taketh no care for the visible order of things, but
=S«i>»»-/«hath delegated your affairs to demons'. And to many of
the Jews he accused Christ, calling Him a deceiver and a
sorcerer. But perchance some one wisheth to hear in what
manner he worketh. When he findeth not a godly mind,
findeth not a sound understanding, then, as into a soul left
empty, he leads his revel thither"; when one remembereth
not the commandments of God, nor keepeth His judgments,
then he taketh him captive, and departeth. Had Adam, for
Gen. 2, instance, remembered the commandment which said, Of
every tree thou mayest eat; had he kept the judgment
ver. 17. which said, In the day in which ye eat thereof, then* shall
om.riTuy^ surely die; it had not fared with him as it did.
" That He would count them worthy in due season of the
regeneration of the laver, of the remission of sins." For we
ask some things to come now, some to come hereafter ; and
' ip,Ko,6-vfe expound the doctrine" of the laver, and in asking in-
fouftit g^j.yj,j. them to know its power. For what is said thence
forth familiarizes them to know already, that what is there
done is a regeneration, and that we are born again of the
waters, just as of the womb ; that they say not after Nico
demus, How'- can one be born when he is old? Can he enter
into his mother's womb, and be horn again? Then, because
he had spoken of " remission of sins," he confirmeth this by
the words next following, " of the clothing of incorruption ;"
- See Bingham's Antiq. 1. xi. o. 8. text, who gives the authority of three
9- ^- °^<'- Mss.
y i, ,U l|rf^,, ««^^S., ^0^^,. This - John 3, 4. reo. text, &,).„,„, „ot
clause 13 inserted from Mr. Field's T,f, also Siiiri^,,, not &,Js„. ^ '

Catechumens, as babes, may ask bodily goods. 31
for he that putteth on sonship plainly becometh incor- 2 Cor.
ruptible. But what is that " in due season ?" When any Ll^ili-
is well disposed, when any cometh thereto with earnestness
and faith ; for tliis is the " due season" of the believer.
[lO.J " That He would bless their comings in, and their
goings out, the whole course of their life." Here they are
directed to ask even for some bodily good, as being yet some
what weak. " Their houses and their households," that is, if
they have servants or kinsfolk, or any others belonging to
them. For these were the rewards of the old Covenant; and
nothing then was feared so much as widowhood, childless
ness, untimely mournings, to be visited with famine, to
have their affairs go on unprosperously. And hence it is,
that he alloweth these also to fondly' linger over petitions of' l«^ix».
too temporal" a nature, making them mount by little aud^'"^''^'
little to higher things. For so too doth Christ ; so too doth xuti^xn
Paul, making mention of the older blessings : Christ, when
He saith. Blessed are the meek, for ihey shall inherit i^eMatt. 5,
earth; Paul, when he saith, Honour thy father and thy^ ^i e
mother .... and thou shalt live long on ihe earth. " That 2. 3.
He would increase their children and bless them, and bring
them to full age, and teach' them wisdom." Here again is both (8.)
a bodily and spiritual thing, as for persons yet but too much '"^'"^
babes in disposition. Then what follows is altogether spiritual,
" that He would direct all that is before them unto good ;" 'i ri ir^s-
for he saith not simply, "all that is before them," but, "all""''""'
that is before them unto' good." For often a journey is
before a man, but it is not good ; or some other such thing,
which is not profitable. Hereby they are taught in every
thing to give thanks to God, as happening all for good.
After all this, he bids them stand up during what follows.
For having before cast them to tho ground, when they have
asked what they have asked, and have been filled with con
fidence, now the word 'given raiseth them up, and biddeth'ix/y«>.
them during what follows engage, for themselves even, in
supplication to God. For part we say ourselves, and part
we permit them to say, now opening unto them the door
of prayer, (exactly as we first teach children [what to say],
and then bid them say it of themselves,) saying, " Pray
ye, Catechumens, for the angel of peace ;" for there is

32 Completeness of this prayer. God blesses, not the priest.
HoMiL. an angel that punisheth, as when He saith, A message by
. .it— evil angels, there is that destroyeth. Wherefore we bid
49.' ' them ask for the angel of peace, teaching them to seek that
^^^' which is the bond of all good things, peace; so that they
may be dehvered from aU fightings, all wars, all seditions.
" That all that is before you may be peaceful ;" for even' if a
thing be grievous, if a man have peace, it is light. Wherefore
JohnH, Christ also said. My peace I give unto you; for the devil
^'" hath no weapon so strong as fighting, and enmity, and war.
Uiimxht" Pray that this day, and all the days of your life, be full' of
peace." Seest thou how he again insisteth, that the whole
life be passed in virtue ? " That your ends be Christian ;"
your highest good, the honourable and the expedient"; for
what is not honourable, is not expedient either. For our
idea of the nature of expediency is different from that of the
many. " Commend yourselves to the living God, and to His
Christ ;" for as yet we trust them not to pray for others, but
'iyaim-it is a privilege" to be able to pray for themselves.
"' Seest thou the completeness of this prayer, both in regard
of doctrine and of conversation ? for when we have mentioned
the Gospel, and the clothing of incorruption, and the Laver of
Regeneration, we have mentioned all the doctrines: when again
we spoke of a Godly mind, a sound understanding, and the
>{.t,li- rest of what we said, we suggested' the conversation. Then
'' * we bid them'' bow their heads; regarding it as a proof of
their prayers being heard, that God blesseth them. For
surely it is not a man that blesseth ; but by means of his
hand and his tongue we bring unto the King Himself the
heads of those that are present. And all together shout the
" Amen." Now why have I said all this ? To teach you that we
ought to seek the things of others, that the faithful may not
think it no concern of theirs when these things are said.
For not to the walls surely doth the Deacon say, " Let us
pray for the Catechumens." But some are so without under-
^iixxi- standing, so stupid, so depraved*, as to stand and talk, not
only during the time of the Catechumens, but also during
' Some include the words to xxXh to the Energumeni. See de luoompre-
Kxl Th ruflipi^at in the form of prayer. hens. Nat. Horn. 3. §. 7. and 4, §. 4.
'' The same direction was also given

Xv/iitoi

Inattention dut ing Ihe prayers ine.vcusable. 33
the time of the faithful. Hence all is perverted ; hence all "^ Coii.
is utterly lost: for at the very time when we ought most to-^ — ~— '
propitiate God, we go away having provoked Him. So
again in [the prayers of] the faithful', we are bidden to'S'-ij'J'''
approach the God that loveth men, for Bishops, for Priests,
for Kings, for those in authority, for earth and sea, for
temperature" of seasons, for the whole world. When thcn",''''e OtriOCltV
we who ought to have such confidence [toward God] as
to pray for others, are scarce awake even whilst praying for
ourselves, how can we excuse ourselves? how find pardon?
Wherefore I beseech you, that laying all this to heart, ye
would know the time of prayer, and be lifted up and dis
engaged from earth, and touch the vault itself of heaven ; so
that we may have power to make God propitious, and obtain
the good things promised, whereunto may we all attain,
through the grace and love towards men of our Lord Jesus
Christ; with Whom unto the Father, together with the Holy
Ghost, be glory, might, honour, now and for ever, and world
without end. Amen.

A good conscience brings comfort in affiiclion.

IIOMILY III.

2 Coil. i. 12.
For our rejoicing is this, the lestimony of our conscience,
that in simplicity and" sincerity, not in fleshly wisdom,
but in the grace of God, we have had our conversation in
the world.
Here again he openeth to us yet another ground of com
fort, and that not small, yea rather, exceeding great, and well
I /3aa-Ti- fitted to upraise a mind sinking' under perils. For seeing
"'" *"' he had said, God comforted us^ and, God delivered us, and
had ascribed all to His mercies and their prayers, lest
he should thus make the hearer supine, presuming on God's
mercy only and the prayers of others, he sheweth that they
'i.e. the themselves" had contributed not a little of their' own. And
ties. indeed he shewed as much even before, when he said, For
^cUchr. g^g ^/jg sufferings of Christ abound \in us,'] so our consolation
also aboundeth. But here he is speaking of a certain other
"olKuot good work, properly their own*, besides. What then is this .''
xxTn^ta- Tjjatj saith he, in a conscience pure and without guile, we
have , our ' conversation every where in the world : and
this availeth not a little to our encouragement and comfort ;
yea, rather, not to comfort merely, but even unto somewhat
else far greater than comfort, even to our rejoicing. And
this he said, teaching them too not to sink down in their
s r,i>iix afflictions ; but, if so be they liave a pure conscience, even
ii^tus. to glory therein, and at the same time quietly though' gentjy
' The reo. text has ilXix^mlcf litu. is insertedby Mr.Field ontheauthority
Chrysostom omits luZ. of two ancient MSS.
^ The clause " God comforted us,"

Paul rejoiced in other things than the false Apostles. 3.5
hitting at tho false Apostles. And na in the former Ejiistle 2 Cor.
he saith, Christ .sent me to preach the Gospel, not icilh —^ — '-
wisdom of words, lest Ihe Cross of Christ should he made of\, 17.'
none effect: and, that your faith should not stand in the \h. 2,5.
uisdom of men, hut in the poirer qf God ; so here also. Not
in wisdom, but in the grace qf Christ.
And he hinted also something besides, by employing the
words, not with wisdom, that is, ' not with deceit,' here too
striking at the heathen discipline'. For our rejoicing, saith 1 Tn»J|<»
he, is this, the testimony qf our conscience ; that is, our '''"'^'"'"'
conscience not having whereof to condemn us, as if for evil
doings we were persecuted. For though we suffer countless
horrors, though from every quarter we be shot at, and in
peril, it is enough for our comfort, yea rather not only for
comfort, but even for our crowning, that our conscience is
pure, and testifieth unto us that for no evil-doing, but for
that which is well-pleasing to God, we thus suffer ; for virtue's
sake, for heavenly wisdom's, for the salvation of the many.
Now that previous consolation was from God : but this was
contributed by themselves, and from the purity of their
life. Wherefore also he calls it their rejoicing'^, be-^Or
cause it was the achievement of their own virtue. What"''?'''''"
then is this rejoicing, and what doth our conscience testify
unto us ? That in sincerity, that is to say, having no deceitful
thing, no hypocrisy, no dissimulation, no flattery, no ambush
or guile, nor any other such thing, but in all frankness, in
simplicity, in truth, in a pure and un malicious spirit, in a
guileless mind, having nothing concealed, no inly rankling
sore'. Not with fleshly wisdom: that is, not with ev'iVirtiXct.
artifice, nor with wickedness, nor with cleverness of words,
nor with webs of sophistries, for this he meaneth by ' fleshly
wisdom:' and that, whereupon they* greatly prided them- M.e. tbe
selves, he disclaims and thrusts aside : shewing very super- ^' o^^dg,
abundantly" that this is no worthy ground for glorying: andau^.x-
that not only he doth not seek it, but even rejecteth and is ^'"j""
\ ' xt^totrat
ashamed of it.
But in ihe grace of God we have had our conversation in
ihe world.
What is, in the grace of God ? Displaying the wisdom,
?hat is from Him, the power from Him given unto us, by
n2

36 The Corinthians witnesses to the truth of Paul's words.
HoMiL.the signs wrought, by overcoming sages, rhetoricians,
——philosophers, kings, populaces, unlearned as wo are, and
bringing with us nothing of the wisdom that is without. No
ordinary comfort and rejoicing, however, was this, to be con
scious to themselves that it was not men's power they had
used; but that by Divine grace they had achieved all success.
[In the world'.] So not in Corinth only, but also in every
part of the world.
And more abundantly to you-ward. What more abun
dantly to you-ward ? In the grace of God we have had our
conversation. For we shewed both signs and wonders
'ixji- amongst you, and greater strictness', and a life unblameable ;
^"'"' for he calls these too the grace of God, ascribing his
own good works also uijto it. For in Corinth he even
« T» outleapt the goal", making the Gospel without charge, because
"""*' he spared their weakness.
fx,x<rx ^
irii'ifin. Ver. 13. For we write none other things unto you, than
what ye read, or acknowledge.
For, since he spoke great things of himself, and seemed
to be bearing witness of himself, an odious thing, he again
appeals to them as witnesses of what he says. For, he saith,
let no one think that what 1 say is a boastful flourish of
writing ; for we declare unto you what ye yourselves know ;
and that we lie not, ye more than all others can bear us
witness. For, when ye read, ye acknowledge, that what ye
are conscious of om- performing in our actions, this we say
also in our writings, and your testimony doth not contradict
our epistles; but the knowledge which ye had before of us is
in harmony with your reading.
Ver. 14. As also ye have acknowledged us in part.
For your knowledge of us, he saith, is not from hearsay,
but from actual experience. The words in part he added,
from humility. For this is his wont, when necessity con-
straineth him to say any highsounding thing, (for he never
doth so otherwise,) as desiring quickly to repress again the
•¦iri/irTix- elation' arising from what he had said.
oVJ.°' ^"^ ^ trust ye shall acknowledge even to the end.
(2.) [2.] Seest thou again how from the past he draws pledges
' "= These woids are not found in the require them. If they are omitted
MSS, though the commentary seems to there is no stop.

He sends their thoughts on to the judgment day. 37
for the future ; and not from the past only, but also from the 2 Core.
power of God ? For he affirmed not absolutely, but cast the -^ — '- — '-
whole upon God, and his trust iu Him.
That we are your rejoicing, even as ye also are ours, in R.T.om.
the day of our Lord Jesus Christ. 'Christ.'
Here he cuts at the root' of the envy, that his speech^ inrlft.'
might occasion, by making them sharers and partners in the'"^"'"
glory of his good works. ' For these stick not with us, but pass
over unto you also, and again from you to us.' For seeing
he had extolled himself, and produced proof of the past,
and given security for the future"; lest his hearers should'^'";""
reflect on him for talking proudly, or, as I have said, be
hurried to enviousness, he makes the rejoicing a common
one, and declares that this crown of praises is theirs. For
if, he says, we have shewn ourselves to be such ones, our
praise is your glory : even as when ye also are approved, we
rejoice and leap for joy, and are crowned. Here also again
he discovers his great humility by what he says. For he so
levels his expressions, not as a master discoursing to dis
ciples, but as a disciple unto fellow-disciples of his own
rank. And observe how he lifts them on high, and fills
them with philosophy, sending them on to That Day. For,
he saith, tell me not of the present things, that is, the re
proaches, the revilings, tbe scolRngs of the many, for the
things here are no great matter, neither their good things,
nor their painful; nor the scoffings, nor the praises which
come from men : but remember, I pray, that day of fear
and shuddering, in the which all things are revealed. For
then both we shall glory in you, and ye in us ; when ye
shall be seen to have such teachers, who teach no doctrine
of men, nor live iu wickedness, nor give [men] any handle ;
and we to have such disciples, neither affected after the
manner of men, nor shaken, but taking all things with
readiness of mind, and imseduced by sophistries' from what'fi'*-
side soever. For this is plain even now to those that have ^1^";^,.
understanding, but then to all. So that even if we aver^'/''-
afflicted now, we have this, and that no light, consolation,
which the conscience affordeth now, and the manifestation
itself then. For now indeed our conscience knoweth that
we do all things by the grace of God, as ye also know, and
shall know: but then, all men as well, will learn both our

&S An apparent conlradictioH in the two Epistles explained.
HoMiL. doings and yours : and shall behold us glorified through each
 Mother. For that he may not appear himself alone to derive
lustre from this rejoicing, he gives to them also a cause of
gloiying, and leads them away from their present distresses.
And as he did in respect to the consolation, when he
ver. 6. said. We are conforled for your sakes, so he does here also,
saying, ' we rejoice on your account, as ye also on ours,'
every where making them partakers of every thing, of his
comfort, his sufferings, his preservation. For this his pre
servation he ascribes to their prayers. For God delivered
us, he saith, ye helping together hy prayer. In like manner
also he makes the rejoicings common. For as in that
place he says. Knowing that as ye are partakers of the
sufferings, so also of ihe consolation; so here too, we are
your rejoicing, as ye also are ours.
Ver. 15. And in this confidence I was minded io come
unto you before.
AVhat confidence r ' Tn relying exceedingly on you, re-
joiciug over you, being your rejoicing, loving you exceed
ingly, being conscious to myself of nothing evil, being con
fident that all is spiritual with us, and having you as witnesses
of this.'
/ was minded to come unto you, and to pass by you into
Macedonia. And yet he promised the contrary in his former Epistle,
1 Cor. saying thus: Now I will come unto you luhen I have passed
' ' through Macedonia: for I do pass through Macedonia.
How is it then that he here says the contrary ? He doth not
say the contrary : away with the thought. For it is contrary
indeed to what he wrote, but not contrary to what he
wished. Wherefore also here he said not, ' I wrote that I would
pass by you into Macedonia ; but, / ivas minded. For
though I did not write on that wise,' he says, ' still, neverthe
less, I was greatly desirous, and luas minded, even before, to
have come unto you : so far was I from wishing to be later
than my promise, that I would gladly have come before it.'
x.xi-t. That ye might have a second benefit^. What is, a second
benefit? 'That ye might have a double benefit, both that
from my writings, and that from my presence.' By beneflt
xx^it. he here means pleasure".

The servant of ihe Spirit, cannot go where he ivills. 39
Ver. Ifi, 17. And io pass by you into fllacedonia, and io 2 Con.
come again out of Blacedonia unto you, and of you to be hl^ifL
brought on my icay toward Judcea. When I therefore was
ilius^ minded, did I use lightness ?
[3.] Here, in what follows, he directly does away with the (3.)
charge arising out of his delay and absence. For what he
says is of this nature. / ivas minded io have come unto you.
' Wherefore then did I not come ? Is it as hght-minded, and
changeable?' for this is, did I use lightness? By no means.
But wherefore ? Because what things I purpose, I purpose
not according to ihe flesh. What is, not according io the
flesh? I purpose not ' carnally.'
Ver. 17. That with me should be yea, yea, and nay,
nay. But still this too is obscure. What is it then he says ?
The carnal man, that is, he that is rivetted to the present
things and is continually occupied in them, and is without
the sphere of tlie Spirit's influence, has power to go every
where, and to wander whithersoever he will. But he that is
the servant of the Spirit, and is led, and led about of Him,
cannot every where be lord of his own purpose, having made
it dependent u])on the authority thence given ; but it so fares
with him as if a trusty servant, whose motions are always
ruled by his lord's biddings, and who has no power over
himself, nor is able to rest even a little, should make
some promise to his fellow-servants, and then, because his
master would have it otherwise, should fail to perform his
promise. This then is what he means by, / purpose not
according io ihe flesh. I am not beyond the Spirit's govern
ance, nor have libertj' to go where I will. For I am subject
to lordship and commands, the Comforter's, and by His
decrees I am led, and led about. For this cause I was
unable to come, for it was not the Spirit's will. As happened
also frequently in the Acts ; for when he had purposed to come
to one place, the Spirit bade him go to another. So that it
was not from lightness, that is, fickleness in me that I came
not, but that, being subject to the Spirit, I obeyed Him.
Didst mark again his accustomed logic ' ? That by which i d,,,/,,
they thought to prove that he purposed according io thefiesh,^"^!"'"'-
^ Chrysostom, fiivXl/HHi, Received text, fituXtoi/ittts.

40 Paulknew not all things that were lo be, or were expedient.
HoMiL. namely, the non-fulfilment of his promise, he uses as the
^^^' special proof that he purposed according to the Spirit, and
that the contrary had been purposing according to the flesh.
What then? saith one: was it not with the Spirit that he
promised what he did ? By no means. For I have already
said that Paul did not foreknow every thing that was to
happen, or was expedient. And it is for this reason that he
1 Cor. says in the former Epistle, ihat ye may bring me on my
^^' ^' journey whithersoever I may go ; entertaining this very
fear, that after he had said, ' into Judiea,' he might be com
pelled to go elsewhither; but now when his intention had
been frustrated, he says it. And of you be brought on my
way toward Judtsa. So much as was of love, he states,
namely, the coming to them; but that which had no reference
to them, his going, namely, from them into Judaea, he doth
not add definitively. When however he had been proved
' M- wrong', he afterwards says here boldly, toward Judcea. And
xiyxrxi ^IjJ^ j^^ befel for good, lest any among them should conceive of
2 the them" more highly than they deseiTed. For if in the face of
^^"gJl" these things they wished to sacrifice bulls to them, upon
J3. what impiety would they not have driven, had they not given
many instances of human weakness ? And why marvel, if he
knew not all things that were to happen, seeing that ofttimes
he even in prayers knoweth not what is expedient.
Eom. 8, For, saith he, we know not what we should pray for as we
ought. And that he may not seem to be speaking modestly,
he not only saith this, but instances wherein he knew not in
prayers what was expedient. Wherein then was it ? When
he entreated to be delivered from those temptations, saying,
2 Cor. Iliere was given to ma a thorn in the flesh, the messenger of
^^' ~ • Satan to buffet me. For this thing I besought the Lord
thrice. And He said unto me, 3Iy grace is sufficient for
thee : for My strength is made perfect in weakness. Seest
thou how he knew not to ask what was expedient, and so
although he asked often, he obtained not.
Ver. 18. But as God is faithful, our word toward you
was not yea and nay.
He skilfully overturns a rising objection. For one might
say, If after having promised, thou hast put off coming,
and yea is not yea, and nay nay, with thee, but what thou

Yet, no wncerlainly in the Preaching, which is from God. 41
sayest now thou unsayest afterwards, as thou didst in the 2 Cor.
case of this journey : woe is unto us, if at all this were the-^ — '¦ — '
case in the Preaching too. Now lest they should have these
thoughts, and be troubled thereat, he says, But as God is
faithful, our word ioward you was not yea and nay. This,
saith he, was not the case in the Preaching, but only in our
travels and journeyings; whereas whatever things we have
said in our preaching, these abide stedfast and unmoveable,
(for he calleth his preaching here, word.) Then he bringeth
proof of this that cannot be gainsaid, by referring all to God.
What he saith is this; ' the promise of my coming was my
own, and 1 gave that promise from myself: but the preach
ing is not my own, nor of man, but of God, and what is
of God it is impossible should lie.' Whereupon also he said,
God is faithful, that is, true. ' Mistmst not then what is
from Him, for there is nought of man in it.'
[4.] And seeing he had said word, he adds what follows to
explain what kind of word he means. Of what kind then is it? (4.)
Ver. 19. For the Son of God, saith he. Who was preached
among you by us, even hy me, and Silvanus, and Timotheus,
was not yea and nay.
For on this account he brings before them the company
of the teachers also, as thence too giving credibility to the
testimony by those who taught, and not who heard it only.
And yet they were disciples; however, in his raodesty,he counts
them as in the rank . of teachers. But what is, was not yea
and nay? I have never, he saith, unsaid what before I said
in the Preaching. My discourse to you was not now this,
now that. For this is not of faith, but of an erring mind.
But in Him was yea. That is, just as I said, the word '
abideth unshaken and stedfast.
Ver. 20. For all ihe promises of God in Him are yea,
and in Him Amen, unto the glory of God hy us.
What is this, all ihe promises of God? The Preaching
promised many things; and these many things they prof-
ferred and preached. For they discoursed of being raised
again, and of being taken up, and of incorruption, and of
those great rewards, and unspeakable goods. As to these
promises then, he saith that they abide immoveable, and in
them was no yea and nay, Ihat is, the things spoken were not

42 N'or in its promises, being God's, and for His glory.
HoMiL, now true, and now false, as was the case about my being
. with you, but always true. And first indeed he contends for
1 jjyu^. the articles ' of the faith, and the word concerning Christ,
TO». saying, My word, and my preaching, ivas not yea and nay ;
next, for the promises, for all the promises of God in Him
are yea. But if the things He promised are sure, and he
will certainly give them, much more is He Himself, and
the word concerning Him, sure, and it can not be said that
He is now, and now is not, but Pie always is, and is the
same. But what is. In Him are yea, and Amen. He
signifies that which shall certainly be. For in Him, not in
man, the promises have their realization and fulfilment.
Fear not, therefore; for it is not man, so that thou shouldest
mistrust; but itis God Who both said and fulfilleth. Unto the
glory of God by us. What is, unto [His] glory by us? He
sBen. fulfilleth them by us, that is, and" by His benefits towards
"(""''j ,. "^^ unto His glory ; for this is for the glory of God. But if
they be for the glory of God, they will certainly come to
pass. For His own glory He will not think little of, even did
He think little of our salvation. But as it is, He thinketh
not little of our salvation either, both because He loveth man
kind exceedingly, and because our salvation is bound up with
His glory from these things accruing. So that if the promises
are for Ills glory," our salvation also will certainly follow ; to
which also, in the Epistle to the Ephesians, he reverteth
Eph. 1, continually, saying, io the maintenance of His glory'^ ; and
every where he layeth down this, and shews the necessity of
this result. And in this regard he here saith, that His
promises lie not : for they not only save us, but also glorify
Him. Dwell not on this therefore, that they were promised
by us ; and so doubt. For they are not fulfilled by us, but
by Him. Yea, and the promises were by Him; for we
spoke not to you our own words, but His.
Ver. 21, 22. Now He which stabiisheth us with you in
Christ, and hath anointed us, is God; IVho hath also
sealed us, and given the earnest of the Spirit in our hearts.
Again, from the past He establisheth the future. For if it
is He that stabiisheth us in Christ; (i. e. who suffereth us
^ '' Kec. text.j/j xxaXiT^turit rm rif/iroiwiw;, tU irxmt riii 'il%ns alinS, Chrys.
its fri^i^eintrm rttg i. x.

God's earnest, a pledge. Chrisliansprophets, priests, kings. 43
not to be shaken from the faith which is in Christ;) and 2 Cor.
He that hath anointed us, and given the Spirit in our hearts, Lii:^-
how shall He not give us the future things ?
For if He hath given the principles, and the foundations,
and the root, and the fount, (lo Avit, the true knowledge of
Him, the partaking of the Spirit,) how shall He not give the
things that come of these : for if for the sake of these" those
are given, much more will He ' supply those. .\nd if to such
as were enemies he gave these, much more when now made
friends will lie freely give to them those. Wherefore He said
not simply " the Spirit," but named " earnest," that from this
thou mightest have a good hope of the whole as well. For
did He not purpose to give the whole, He would never have
chosen to give the earnest, and to waste it without object
or result. And observe Paul's candour. For why need I
say, saith he, that the truth of the promises standeth not in
us ? The fact of your standiug unwavering and fixed, is not
in us, but this too is of God ; for, saith he, He who
stabiisheth us is God. We then are not they who strengthen
you: for even we also need Him that stabiisheth. So then
let none imagine that the Preaching is hazarded in us. He
hath engaged for the whole, He careth for the whole.
And what is, hath anointed, and sealed? Hath given the (5.)
Spirit, by Whom He hath done both these things, making at
once prophets, and priests, and kings, for in old times these
three sorts were anointed. But we have not now one of these
dignities, but all three preeminently. For we are both
to enjoj' a kingdom, and are made priests by offering our
bodies for a sacrifice, (lor, saith he, present your members a
living sacrifice acceptable unto Gnd;) and withal we are
constituted prophets too ; for what things eye hath not seen, i Cor.
nor ear heard, these have been revealed unto us. ^' ®'
[5.] And in another way too we become kings : if we have Moral.
the mind lo get dominion over our unruly thoughts, for that
such an one is a king, and more than he who weareth the
diadem, I will now make plain lo you. He halh many armies,
= St. Chrysostom plainly means by * The Ben. and other Editions insert
" these," not what was last mentioned, some woids, " much more will He who
but what they are to lead to. There gave these supply these also."
are other instances in his writings of s Rom. 12, 1, where the Kec. text has
similar inaccuracies. lift.xra, not fuXyi, as St. Chrysos. reads.

44 Kings, if we rule our thoughts, as Abraham in his trial.
HoMiL.but we again have thoughts exceeding them in number;
— -— for it is impossible to number the infinite multitude of
the thoughts within us. Nor is their multitude all one is to
consider, but besides, that in this multitude of thoughts, there
are many generals, and colonels, and captains, and archers,
and slingers. What else makes a king? His apparel?
But this one too is arrayed in a better and braver robe,
which neither doth moth devour, nor age impair. A crown
•vaixiut tQo jjg i^j^tjj Qf curious workmanship ', that of glory, that
of the tender mercies of God. For saith [the Psalmist], Bless
Ps. 103, i}ie Lord, O my soul, that crowneth thee with pity and
Ps. 8, 6. tender mercies. Again, that of glory : For Thou hast crowned
Ps.5,12. him with glory and honour. And with favour Thou hast
Prov. '] crowned us as with a shield. Again, that of grace : For
9. LXX. tiiou shalt receive a crown of grace upon thy head. Seest
thou this diadem of many wreaths, and surpassing the other
in grace. But let us institute anew and from the beginning
a stricter inquiry into the condition of these kings. That
king hath dominion over his guards, and issues orders to all,
and all obey him and serve him ; but here I shew you
greater authority. For the number here are as great or even
greater ; it remains to inquire into their obedience. And
'!«««'«- bring me not forth those that have ruled amiss, since I too
'""' bring those that have been driven from their kingdom, and
have been murdered by their very body guards. Let us
not then bring forth these instances, but seek for those who
in either kind have ordered well their kingdom. And do
thou put forward whom thou wilt; I oppose unto thee the
patriarch against all. For when he was commanded to
sacrifice his son, consider how many thoughts then rose up
against him. Nevertheless, lie brought all under submission,
and all trembled at terror of him, more than at a king
his guards; and with a look only he stilled them all,
and not one of them dared so much as mutter ; but down
they bowed, and as unto a king gave place, one and all,
though much exasperated, and exceeding desperate. For
even the heads of spears all upright raised by many soldiers
are not as fearful, as were then those fearful thoughts, armed
' x'i^f not with spears, but what is harder' to deal with than many
spears, the sympathy of nature ! Wherefore they had power

He subdued nature, and God proclaimed him conqueror. 45
to pierce his soul more than sharpened spear point. For 2 Con.
never spear could be so sharp as were the goads of those -^ — '- — •'
thoughts, which, sharpened and upraised from beneath, froiu
his bowels, were piercing through and through the mind of that
righteous man. For here there needs time, and purpose, and
a stroke, and pain, and then death follows ; but there, there
needed none of these, so much were the wounds speedier
and acuter. But still, though so many thoughts were then
in arms against him, there was a deep calm, and they stood
all ill fair array ; adorning rather than daunting him. See him
at least stretching out tho knife, and set forth as many as thou
wilt, kings, emperors, Csesars, yet shalt thou tell of nought
like this, have no like mien to point to, so noble, so worthy
of the heavens. For that righteous man erected a trophy at
that moment over the most arbitrary of tyrannies. For
nothing is so tyrannical as nature; and find ten thousand
tyrannicides, one like this shalt thou never shew us. For it
was the triumph in that moment of an angel, not a man. For
consider. Nature was dashed on earth with all her weapons,
with all her host : and he stood with outstretched hand,
grasping not a crown, but a knife more glorious than any
crown, and the throng of angels applauded, and God from
heaven proclaimed him conqueror.
For seeing that his citizenship was in heaven, thence also Phil. 3,
he received that proclamation. What coidd be more glorious ^'''
than this ? rather, what trophy could ever be equal to this
trophy ? For if on occasion of a wrestlers success, not a
herald below, but the king above, should have risen up, and
himself proclaimed ihe Olympic Victor, would not this have
seemed to him more glorious than the crown, and have turned
the gaze of the whole theatre upon him ? When then no mortal
king, but God Himself, not in this theatre, but in the theatre
of the universe, in the assembly of the angels, the archangels,
proclaimeth his name with uplifted voice shouting from hea
ven, tell me what place shall we assign to this holy man ?
[6.] But if you will, let us listen too to the voice it
self. What then was the voice? Abraham, Abraham, lay Gen.22,
not thy hand upon Isaac, neither do thou any thing unto ^'^•^'^ •
him. For now I know lliat thou fearest God, and hast not
spared thy son, thy well-beloved, for My sake. What is

4(i Hoic God notv knew that he feared Him.
HoMii,. this ? He that knoweth all things before they are, did He
III.

'rivSgo

now know! And yet even to man the Patriarch's' fear of
God was evident : so many proofs had he given, that his
¦'t«b-i{) heart was right toward God ", as when He said to him. Get
VmiixT '/'^^ o«< of thy country, and from thy kindred; when for His
Gin. 12, ggjjg j^jjj] j^jjg honour due to Him he relinquished to his sister's
son his priority, when He delivered him out of so great perils ;
when He bade him go into Egypt, and on his wife's being
taken from him, he repined not, and more instances besides ;
and as I said, from these things even man would have learned
the Patriarch's fear of God, much more then God, Who
waiteth not for the acts to know the end. And how too
Gen.i5,jnstified He him, if Pie knew not? For it is written, Abraham
Eom. 4 believed, and it was counted unto him for righteousness.
^- What then means this, Now I know ? The Syriac hath.
Now thou hast made known ; that is, to men. For I knew of
old, even before all those commandments. And why, to
men even, noiv? for were not those acts enough to prove
his mind was right toward God ? They were enough indeed,
but this one so much greater than them all, that they appear
nothing beside it. As exalting then this good work, and
shewing its superiority to all, He so spake. For of things which
exceed and surpass all that went before, most men are wont
to speak so : for instance, if one receive from another a gift
greater than any former one, he often says, " Now I know that
such an one loves me," not hereby meaning, that he knew not
in the time past, but as intending to declare what is now
given to be greater than all. So also God, speaking after
the manner of men, saith, Now I know, intending only to
mark the exceeding greatness of the exploit ; not that He
then came to know either his fear or the greatness of it.
Gen. 11, For when He saith. Come, let Us go down and see. He saith
7* 18 21 t^ >
' ' ¦ it not as needing to go down, (for He both filleth all things,
and knoweth all things certainly,) but so as teaching us not
Ps.i4,2.to give sentence lightly. And when He saith, The Lord
looked doionfrom Heaven: it describeth His perfect know
ledge by a metaphor taken from men. So also here He
saith, Now I know, to declare this to be greater than all
which had preceded it. Of this itself too He f'urnisheth proof
by adding, Because thou sparedst not thy son, thy well-

The e.vcellence of his obedience. It wa,sf'or God's sake. 47
beloved, for My sake ; He sailh not thy son only, but yet more, 2 Con.
thy icell-beloved. For he was not his son by nature only, —i — i-
but also by parental fondness, which haviug both by natural
disposition, and by the great goodness of his child, he yet
dared in him to spurn'. And if about worthless children ' _t'>"-i-
parents are not easily indifferent, but mourn even for Ihem;"'*'"'""'
when it is his son, his true son, his only-begotten, and his
well-beloved, even Isaac, and tlie father himself is on the
point of immolating him ; who can describe tho excessiveness
of such philosophy? This exploit outshineth thousands of
diadems, and crowns innumerable. For the wearer of that
crown, both death ofttimes assaileth and annoyeth, and
before death, assaults of circumstances without number; but
this diadem shall no one have strength to take from him that
weareth it; no not even after death; neither of his own
household, nor of strangers. And let me point you out the
costliest stone in this diadem. For as a costly stone, so
this comes at the end and clasps it. What then is this ?
the words, for My sake ? for not herein is the marvel, that
he spared not, but that it was /or His sake.
Oh! blessed right hand, of what a knife was it accounted
worthy? oh! wondrous knife, of what a right hand was it
accounted worthy ? Oh ! wondrous knife, for what a purpose
was it prepared ? to what an office did it serve ? to what a
type did it minister ? How was it bloodied ? how was it not
bloodied ? For I know not what to say, so awful was that
myster3^ It touched not the neck of the child, nor passed
through the throat of that liolj' one : nor was crimsoned with
the blood of the righteous; rather it both touched, and
passed through, and was crimsoned, and was bathed in it,
yet was not bathed. Perchance I seem to you beside
myself, uttering such contradictions. For, in truth, I am
beside myself, with the thought of the wondrous deed of that
righteous man ; but I utter no contradiction.^. For indeed the
righteous man's hand thrust it in the throat of the lad, but
God's Hand suffered it not, so thrust, to be stained with
blood of the lad. For it was not Abraham alone that held
it back, but God also ; and he by his purpose gave the stroke,
God by His voice restrained it. For the same voice both ^ Ben.
armed and disarmed" that right hand, which, marshalled g//" "

Ben

48 Why God, Abraham being found ready, removed the trial.
HoMiL. under God, as if under a leader, performed all things at
His beck, and all were ministered at His voice. For. ob
serve; He said, " Slay," and straightway it was armed : He
said, " Slay not," and straightway it was disarmed : for evei'y
thing [before] had been fully prepared.
And now God shewed the soldier and general to the whole
world ; this crowned victor, to the theatre of the angels ; this
priest, this king, crowned with that knife beyond a diadem,
this trophy-bearer, this champion, this conqueror without a
fight. For as if some general, having a most valiant soldier, should
use his mastery of his weapons, his bearing, his ordered move-
I fvSfiaZ ments' to dismay the adversary; so also God, by the purpose,
the attitude, the bearing only of that righteous man, dismayed
and routed the common enemy of us all, the Devil. For I deem
that even he then shrunk away aghast. But if any one say,
'And why suffered He not that right hand to be bathed, and why
did He not then forthwith raise him up after being sacrificed ?'
Because God might not accept such bloody offerings ; such
board were that of avenging demons. But here two things
were displayed, both the lovingkindness of the Master, and
the faithfulness of the servant. And before, indeed, he went
out from his country : but then he abandoned even nature.
Wherefore also he received his principal with usury : and
very reasonably. For he chose to lose the name of father,
to shew himself a faithful servant. Wherefore he became
not a father only, but also a priest; and because for God's
sake he gave up his own, therefore also did God give him
with these His own besides. When then enemies devise mis
chief. He allows it to come even to the trial, and then works
Dan. 3, miracles ; as in the case of the furnace and the lions • but
Vi;t;j; "'l"^" Hlmsclf biddcth, readiness ¦' attained, He stayeth
^^oiu- His bidding. What then, I ask, was wanting further
'"T-j\ in this noble deed ? For did Abraham foreknow what
would happen ? Did he bargain for the mercy of God ? For
even though he were a prophet ; yet the prophet knoweth
not aU things. So the actual sacrifice afterwards was
superfluous, and unworthy of God. And if it was fit he
should learn that God was able to raise from the dead, by
the womb he had learnt this much more marvellou,sly, or
rather he learnt it even before that proof, for he had faith.

Abraham tried by Isaac's question . Isaac's meek patience. 49
[7.] Dothouthen,notadmirethisrighleous man only, butalso 2 Con.
imitate him, and when thou seest him amid so great uproar — '- — '-
and surge of waves sailing as in a calm, take thou in hand
in like way the helm of obedience and fortitude. For look,
praj', not only at this, that he built up the altar and the
wood ; but remember too the voice of the lad, and reflect what
hosts like snow storms' assaulted him to dismay him, when he ' w^aJu
heard the lad say, My father, where is the lamb ? Bethink ^^f2"
thee how many thoughts were then stirred up armed not with
iron, but with darts of flame ; and piercing into and cutting him
through on every side. If even now many, and those not
parents, are moved to pity '', and would have wept, did they '¦' *;•"'¦
not know the end: and many, I see, do weep, though they
know it; what must it be thought he would feel, who begat, who
nurtured him, in old age had him, had him only, him such
an one, who sees, who hears him, and is presently about
to slay him ? What understanding in the words ! What
meekness in the question ! Who then is here at work ? The
Devil, that he might set nature in a flame ? God forbid !
but God, the more to prove the golden soul of the righteous
man. For when indeed the wife of Job speaks, a Devil is
at work. For of such sort the advice is. But this one
uttereth nothing blasphemous, but what is both very devout
and thoughtful; and great the grace that overspread the
words, much the honey that dropped therefrom, flowing from a
calm and gentle soul. Even a heart of stone these words
were enough to soften. But they turned not aside, nay,
shook not that adamant. Nor said he, ' Why callest thou
him father, who in a little while will not be thy father, yea,
who hath already lost that title of honour ?' And why doth
the lad ask the question ? Not of impertinence merely,
not of curiosity, but as anxious about what was purposed.
For he reflected that had his father not meant to make
him part in what was done, he would not have left the
servants below, and taken him only with him. For this reason,
too surely, it is, that when they were alone, then he asks him,
when none heard what was said. So great was the judgment of
the lad. Are ye not all warmed towards him, both men and
women ? Doth not each one of you mentally infold and
kiss the child, and marvel at his judgment; and venerate
E

bOHe,asOhrist,bypatiencedumb,tho'bothspake.AbraharnKing,
HoMiL. the piety which, when he was both bound and laid on the wood,
^EHi_ made him not be dismayed, nor struggle, nor accuse his father
as mad; but he was even bound, and lifted up, and laid upon
it, and endured all in silence, like a lamb, yea, rather like
the common Lord of afl. For of Him he both imitated the
Is. 63, 7. gentleness, and kept to the type. For He was led like a
lamb to the slaughter, and as a sheep dumb before his
shearer. And yet Isaac spake; for his Lord spake also.
How dumb then ? This meaneth, he spake nothing wilful or
harsh, but all was sweet and mild, and the words more than
the silence manifested his gentleness. For Christ also said,
3ohni8, If I have spoken evil, bear witness qf the evil; but if well,
^^" why smitesl ihou Me? and manifested His gentleness more
than if He had held His peace. And as this one speaketh
with his father from the altar, so too doth He from the
Cross, saying, Father, forgive them, for they know not what
ver. 8. they do. What then said the Patriarch ? God will provide
Himself a lamb for a burnt-offering, my son. Either uses
the names of nature ; the former, father; the latter, son;
and on either side arduous is the war stirred up, and mighty
' f'^'- the storm, and yet wreck no where : for religion' triumphed
ccipix. ^^^^ ^jj Then after he heard of God, he spoke no further
^ B-i{;i/{- word, nor was impertinently curious". Of such judgment
v'^i"^'"- ^^^ ^j^g chfld even in the veiy bloom of youth.
Seest thou the king, over how many armies, in how many
battles which beset him, he hath been victorious ? For the
barbarians were not so fearful to the city of Jerusalem, when
they assaulted her oftentimes, as were to this man the
thoughts on every side besieging him: but still he over
came all. Wouldest thou see the priest also ? The instance
is at hand. For when thou hast seen him with fire and a
knife ; and standing over an altar, what doubtest thou
after as to his priesthood? But if thou wouldest see the
sacrifice also, lo, here a twofold one. For he offered a son,
he offered also a ram, yea, more and above all, his own will.
And with the blood of the lamb he consecrated his right
hand", with the sacrifice of his son, his soul. Thus was he
ordained a priest, by the blood of his only-begotten, by
» In Levitioal consecrations, the thumb of the priest's right hand was sprinkled
with blood. Lev. 8, 23.

Priest, and Prophet. The Christian made so in Ihe Laver. 51
the sacrifice of a lamb; for the priests also were consecrated 2 Con.
by the blood of the victims vvhich were oflered to God.

'Levit. 8.
Wouldest thou see the prophet also? It is written, FowrJohnS,
father Abraham rejoiced to see My day, and he saw il, and '
teas glad.
So also art thou thyself made king and priest and
prophet in the Laver; a king, having dashed lo earth all
the deeds of wickedness, and slain thy sins; a priest, in that
thou offerest thyself to God, and having sacrificed thy body,
and being thyself slain also, for if we died with Him, saith2 Tim.
he, we shall also live with Him; a prophet, knowing what '
shall be, and being inspired of God', and sealed''. For as" hha;
upon soldiers a seal, so is also the Spirit put upon the faithful.
And if thou desert, thou art manifest [by it] to all. For the
Jews had circumcision for a seal, but we, the earnest of
the Spirit. Knowing then all this, and considering our high
estate, let us exhibit a life worthy of the grace", that we may' ni
obtain also the kingdom to come ; which may we all obtain n^'i""'-
through the grace and love towards men of our Lord Jesus
Christ, with Whom, to the Father, together with the Holy
Spirit, be glory, power, honour, now and for ever, and v\'orld
without end. Amen.
I* vid. Horn. viii. on Rom. comment, on v. 11. p. 113. 0:!iford Transl,

HOMILY IV.

2 CoR. i. 23.
Moreover, 1 call God for a record upon my soul, that io
spare you I came not as yet unto Corinth.
Wh.4t sayest thou, O blessed Paul ? To spare them thou
camest not to Corinth ? Surely thou presentest us with
something of a contradiction. For a little above thou saidst,
that thou therefore camest not, because thou purposest not
according to the flesh, nor art thine own master, but art
led about every where by the authority of the Spirit, and
didst set forth thine afllictions. But here thou sayest it was
thine own act that thou camest not, and not from the authority
of the Spirit ; for he saith, To spare you I came not to Corinth.
What then is one to say? either, that this too was itself of
the Spirit, and that he himself wished to come, but the Spirit
suggested to him not to do so, urging the motive of sparing
them ; or else, that he is speaking of some other coming,
and would signify that before he wrote the former Epistle,
he was minded to have come, and for love's sake restrained
himself, lest he should find them yet unamended. Perhaps
also, after the second Epistle, though the Spirit no longer
forbade him to go, he voluntarily stayed away for this reason.
And this suspicion is the more probable, that, in the first
instance, the Spirit forbade him : but afterwards upon his
own conviction also, that this was more advisable, he stayed
away. And observe, I pray you, how he remembers again his own
custom, (for this I shall never cease to observe,) of making
what seems against him tell in his favour. For since it was

In love he came not, to give them space for repentance. 53
natural for them to suspect this and say, ' It Was because 2 Core.
thou hatedst us, thou wouldest not come unto us,' he shews, iil:_
on the contrary, that the cause for which he would not come,
was because he loved them.
What is the expression, to spare you ? I heard, he saith,
that some among you had committed fornication ; I would not
therefore come and make you sorry : for had I come, I must
needs have enquired into the matter, and visited, and punished,
and exacted justice from many. 1 judged it then better to be
away, and to give opportunity for repentance, than to be
with you, and to visit, and be still more incensed. For
towards the end of this Epistle he hath plainly declared it,
saying, I fear lest when I come, my God will humble me^cor.
among you, and that I shall bewail many which have sinned^' ^^•
already, and have not repented of the lasciviousness and
uncleanness" which ihey have committed. This therefore in
this place also he intimates, and he saith it indeed as in his
own defence; yet rebuketh' them very severely, and putteth 1 \„rri-
them in fear ; for he implied, that they were open to punish- '?"
ment, and will also have somewhat to suffer, unless they be
quickly reformed. And he says the same thing again at the
end of the Epistle thus; If I come again, I will not spare. 2 Cor.
Only there he says it more plainly : but here, as it was the ^^' ^'
proem, he does not say it so, but in a repressed" tone ; nor is he 2 t,n-
content even with this, but he softens down even this, applying °"^«^i"'-
a corrective. For seeing the expression was that of one
asserting great authority, (for a man spares those whom he
has also power to punish,) in order to soften it, and draw a
shade over what seems harsh, he saith,
Ver. 24. Not for that we have dominion over your faith.
That is, I did not therefore say. To spare you I came not,
as having dominion over you. Again, he said not you, but
your faith, which was at once gentler and truer. For one
that hath no mind to believe, who hath power to compel ?
But are helpers of your joy ?
For since, saith he, your joy is ours, I came not, that I
might not plunge you into sorrow, and increase my own
despondency ; but I stayed away, that being reformed by the
threat, ye might be made glad. For we do every thing iu
• Rec. text, " uncleanness, and fornication, and lasciviousness.''

61 This Episllc gentler. He makes his rebukes palatable.
HoMiL. order to your joy, and endeavour ourselves in this behalf.

because we are ourselves partakers of it.
For by faith ye stand.
Behold him again, speaking repressedly. For he was
afraid to rebuke them again ; since he had scourged them
severely in the former Epistle, and they had madtj some
reformation. Now if, (now that they were reformed,) they
had again received the same reproof, this was likely to throw
them back. Whence this Epistle is much gentler than the
former.
' Kec. Chap. ii. 1. But I determined^ with myself that I would
text, , . J •
deter- "°l eome again to you m sorrow.
mined The expression ayain proves that he had already been
made sorry from thence, and whilst he seems to be speaking
in his own defence, he covertly rebukes them. Now if they
had both already made him sorry, and were about again to make
him sorry, consider how great the displeasure was likely to
be. But he saith not thus, ' Ye made me sorry,' but turns the
expression diff'erently, so as to imply the very same thing
thus, ' For this cause I came not that I might not make you
sorry :' which has the same force as what I said, but is more
palatable. [2.] Ver. 2. ' For if T make you sorry, who is he then that
maketh me glad, but the same which is made sorry by me?
What is this consequence? A very just one indeed.
For observe, I would not, he saith, come unto you, lest I
should increase your sorrow, rebuking, shewing anger and
disgust. Then seeing even this was strong, and implied
accusation of them, that they so lived as to make Paul sorry,
he applies a corrective in the words. For if I make you
sorry, who is he then that maketh me glad, but ihe same
which is made sorry by me?
What he saith is of this kind. ' Even though I were to be
in sorrow, being compelled to rebuke you, and to see you
sorry, still nevertheless this very thing woidd have made me
glad. For this is a proof of the greatest love, that you hold
me in such esteem, as to be hurt at my being displeased
with you.'
(2.) Behold too his prudence. Their doing what all disciples do,
namely, smarting and feeling it when rebuked, he produces as

Paul desired, not to be made sorry, on their account, not his. 55
an instance of their gratifying him ; for, saith he, ' No man 2 Con.
maketh me so glad as he that giveth heed to my words, — '—^
and is sorry when he seeth me angry.'
Yet what followed naturally' was to say, 'For if I make ' to ««/-
you sorry, who is he then that can make you glad?' But he*""""'
doth not say this, but turns his speech back again, dealing
tenderly with them, and says, ' Though I make you sony,
even herein ye bestow on me a very great favour, in that ye
are hurt at what I say.'
Ver. 3. For I wrote this same unto you.
What? That for this cause I came not, to spare you.
When wrote he? In the former Epistle, when he said, /i Cor.
will not see you now hy the way? I think not; but in this '
Epistle, when he said, Lest when f come again, my God2 Cor.
tvill humble me among you. I have written then towards '
the end this same, saith he, lest when I come, my God will
humble me, and I shall bewail many which have sinned
already. But why didst thou write.'' Lest when I came I should
have sorrow from them of whom I ought to rejoice, having
confidence in you all, that my joy is the joy of you all? For
whereas ho said, he was made glad by their sorrow,
and by itself this was too arrogant and harsh, again he gave
it a did'erent turn, and softened it by what he subjoined.
For, he saith, I therefore wrote unto you before, that I might
not with anguish find you unreformed ; and I said this, lest I
should have sorrow, out of regard not to my own interest but
yours. For I know that if ye see me rejoicing, ye rejoice,
and if ye behold me sad, ye are sad. Observe therefore again
the connection of what he said ; for so his words will be more
easy to understand. I came not, he says, lest I should cause
you sorrow when finding you unreformed. And this I did,
not studying my own advantage, but yours. For as to
myself, when ye are made sorry, I receive no little pleasure,
seeing that you care so much about me, as to be sorry and
distressed at my being displeased. For who is he that maketh
me glad, hut ihe same which is made sorry by me. How
ever, though it be so with myself, yet because I study your
advantage, I wrote this same thing to you, that I might
not be made sorry, herein also again studying not my

50 His tender affection towards them, as towards sons.
HoMiL. advantage, but yours; for 1 know, that were ye to see
 '— me sad, ye also would be sorry ; as also ye are glad when ye
see me rejoicing. Observe now his prudence. He said,
I came not, that I might not make you sorry ; although,
saith he, this makes me glad. Then, lest he should seem to
take pleasure in their pain, he saith, In this respect I am
glad, inasmuch as I make you feel, for in another respect I
am sorry, in that I am compelled to make those sorry who
love me so much, not only by this rebuke, but also by being
myself in sorrow, and by this means causing you fresh
sorrow. '
But observe how he puts ihis so as to mingle praise ; saying,
from them of whom I ought to rejoice, for these are the words
of one testifying genuineness and much tender affection ;
as if one were speaking of sons on whom he had bestowed
many benefits, and for whom laboured. If then for this, I
I ^lyoiTi write and come not ; it is with weighty meaning ¦ I come not,
°"'"°'"'"'' and not because I feel hate or aversion, but rather, exceed
ing love.
[3.] Next, whereas he said, he that makes me sorry, makes
me glad; lest they should say, ' this then is what thou studiest,
that thou mightest be made glad, and mightest exhibit to all
the extent of thy power ;' he added,
Ver. 4. For out of much affiiciion and anguish qf heart
I wrote unto you with many tears, not that ye .should be
grieved, hut that ye might know the love which I have more
abundantly unto you.
What more tenderly affectioned than this man's spirit is ?
for he sheweth himself to have been not less pained than they
who had sinned, but even much more. For he saith not out of
affiiciion merely, but out of much, nor with tears, but with
many tears, and anguish of heart, that is, I was suffocated,
I was choked with that despondency ; and when I could no
longer endure the cloud of despondency, / tvrote unto you:
not that ye should be grieved, but that ye might know the
love, saith he, which I have more abundantly unto you.
And yet what naturally followed was to say, not that ye might
be grieved, but that ye might be corrected : (for indeed with
this purpose he wrote.) This however he dolh not say, but,
(more to sweeten his words, and win them to a greater love-

Using the cautery with pain to himself. 57
charm,) he puts this for it, shewing that he doth all from 2 Cob.
love. II- 6.

And he saith not simply the love, but, which I have more
abundantly unto you. For hereby also he desires to win
them, by shewing that he loveth them more than all, and
feels towards them as to chosen disciples. Whence he saith,
Even if I be not an Apostle unto others, yet doubtless lam 1 Cor. 9,
io you; and, Tliough ye have many' instructors, yet have yefn
not many fathers; and again, By the grace of God we havei5.
had our conversation in the world, and more abundantly iol^l"'
you wards; and farther on, Though the more abundantly It^fv'fi.
love you, ihe less I be loved; and here, Wliich I have morei^°^' '
abundantly unto you. So that if my words were full of ^ Cor.
anger, yet out of much love and sadness was the anger; and (3 \'
whilst writing the Epistle, I suffered, I was pained, not
becnuse ye had sinned only, but also because I was com
pelled to make you sorry. And this itself was out of love.
Just as a father whose true born" son is afflicted with a!y,„v<ot.
gangrene, being compelled to use the knife and cautery, is
pained on both accounts, both that he is diseased, and that he
is necessitated to use the knife to him. So that what ye
consider a sign of hating you, was .indeed a sign of ex
cessive love. And if to have made you sorry was out of
love, much more gladness at that sorrow.
[4.] Having made this defence of himself, (for he frequently
defends himself, without being ashamed; for if God doth so,
saying, O My people, what have T done unto thee? much mjo. g
more might Paul,) having, I say, made this defence of himself, ^•
and being now about to pass on to the plea for him, who had
committed fornication, in order, that they might not be
distracted as at receiving contradictory commands, nor take
to cavilling, because he it was who both then was angry, and
was now commanding to forgive him, see how he provided' 3*{uy»o.
for this beforehand, both by what he has said, and what he""'"'""'
is going to say. For what saith he ?
Ver. 5. But if any have caused grief, he hath not grieved
me. Haviug first praised them, as feeling joy and sorrow for the
same things as himself, he then strikes into the subject of this
person, having said first, my joy is the joy of you all. But

58 He moderates their anger against ihe incestuous man.
HoMiL. if my joy is the joy of you all, need is that you should also now
— LI:- feel pleasure with me, as ye then were pained with me: for
both in that ye were made sorry, ye made me glad ; and now in
that ye rejoice, (if as I suppose ye shall feel pleasure,) ye wiU
do Ihe same. He said not, my sorrow is the sorrow of you all ;
but having established this in the rest of what he said, he has
now put forward that only, which he most desired, namely,
the joy : saying, my joy is the joy of you all. Then, he
makes mention also of the former matter, saying.
But if any have caused grief, he hath not grieved me; but
in part, {that I may not be too severe,) all of you.
I know, he saith, that ye shared in my anger and indig
nation against him that had committed fornication, and that
what had taken place grieved in part all of you. And
therefore said I in part, not as though ye were less hurt than
I, but that I might not weigh down him that had committed
fornication. He did not then grieve me only, but you also
equally, even though to spare him I said, in part. Seest
thou how at once he moderated their anger, by declaring
that they shared also in his indignation.
Ver. 6. Sufficient to such a man is this censure, which
was inflicted of many.
And he saith not " to him that hath committed fornication,"
but here again " to such aman," as also in the former Epistle.
Not however for the same reason ; but there out of shame,
here out of mercy. Wherefore he no where subsequently
so much as mentions the crime; for it was time now to
excuse. Ver. 7. So that contrariwise ye ought rather to forgive
him, and comfort him, lest perhaps such a one should be
swallowed up with overmuch sorrow.
He bids them not only take off the censure ; but, besides,
restores him to his former estate ; for if one let go him that
hath been scourged, and heal him not, he hath done nothing.
And see, how him too he keeps down, lest he should be
rendered worse by the forgiveness. For though he had both
confessed and repented, he makes it manifest that he
obtaineth remission, not so much by his penitence, as by
' AiV" this free gift. Wherefore he saith, to forgive' him, and
to comfort him, and what follows again makes the same

Prudence in penance. Not always determining it by the sin. 59
thing plain. For, sailh he, it is not because he is Worthy, nor 2 Cou.
because he has shewn sufficient penitence ; but because he '-
is weak, it is for this I request' it.' Whence also he added,' O""; .
lest perhaps such a one should he swallowed up with over- fitting.
much sorrow. And this is both as testifying to his deep
repentance and as not allowing him to fall into despair*".
But what means this, sivallowed up ? If he either did as
Judas did, or even in living became worse. For, saith
he, he will even rush away from no longer enduring the
anguish of this lengthened censure, perchance also de
spairing, he will either come to hang himself, or fall into
greater crimes afterwards. One ought then to take steps
beforehand"; lest the sore become too hard to deal with ;" »¦{»««-
and lest what we have well done we destroy by our want of"
moderation. Now this he said, (as I have already observed,) both to (4.)
keep him low, and to teach him not to be over-listless after
this restoration. For, not as one who has washed all
quite away ; but as fearing, lest he should work ought of
deeper mischief, I have so received him, he saith. Whence
we leai'u that we must determine the penance, not only
by the nature of the sins, but by the disposition and habit of
them that sin. As the Apostle did in that instance. For he
feared his weakness, and therefore said, lest he be swallowed
up, as though by a wild beast, by a storm, by a billow.
Ver. 8. Wherefore I beseech you.
He no longer commands, but beseeches not as a teacher,
but as an equal; and having seated them on the judgment
seat, he placed himself in the rank of an advocate ; for
having succeeded in his object, for joy he adopts without
restraint the tone of supplication. And what can it be that
thou beseechest ? Tell me.
Tliat ye would confirm your love towards him.
That is, ' would make it strong,' not simply have inter
course with him, nor any how. Herein, again, he bears
testimony to their virtue as very great; since they who were
so friendly and so applauded him, as even to be puffed up,
were so estranged, that Paul takes such pains to make them
confirm their love towards him. Herein is excellence of
¦i iirnilxi, which is however seldom used in this sense by St. Chrysostom,

^vdfjui

text om.

60 Test of disciples, to obey new and contrary commands.
HoMii. disciples, herein excellence of masters; that they should
^^; so obey the rein, he so manage their motions'. If this
were so even now too, they who sin would not have trans
gressed without feeling. For it is neither right to love
hastily; nor to be estranged without some reason.
K^o- [5.1 Ver. 9. For to this end also did I write to you, that I
+Q-W ^ r\rr\ •- J T T ¦ »»
'might know ihe proof of you, whether ye be obedient m all
things; not only in cutting off, but also in reuniting. Seest thou
how here again he brings the danger to their doors. For as
when he sinned, he alarmed their minds, except they should
1 Cor. 5, cut him off, saying, A little leaven leaveneth the whole lump,
^' . and several other things ; so here too again he confronts
them with the fear of disobedience, as good as saying, ' As
then ye had to consult not for him, but for yourselves too, so
now must ye, not less for yourselves than for him ; lest ye
seem to be of such as love contention, and have not
human sensibihties, and not to be in all things obedient.
And hence he saith, For to this end also did I write to you,
that I might know the proof of you, whether ye be obedient
in all things.
For the former instance might have seemed to proceed
even of envy and malice, but this shews very especially the
obedience to be pure, and whether ye are apt unto lovingkind
ness. For this is the test of right minded disciples ; if they
obey not only when ordered to do the former things, but when
the contrary also. Therefore he said, in all things, shewing
> the in- that if they disobey, they disgrace not him' so much as
eestuous themselves, earning the character of lovers of contention ;
person. 7 o j
and he dolh this, that hence also he may drive them to obey.
"Whence also he sailh. For to this end did I write to you ;
and yet he wrote not for this end, but he saith so in order
to win them. For the leading object was the salvation of
that person. But where it does no harm, he also gratifies
them. And by saying, In all things, he again praises them,
recalling to memory and bringing forth to view their former
obedience. Ver. 10. To whom ye forgive any thing, /forgive also.
Seest thou how again he assigns the second part to him
self, shewing them as beginning, himself following. This
is the way to soften an exasperated, to compose a contentious

He leaves, yet leaves not, them power to forgive, and cut off. 61
spirit. Then lest he should make them careless, as though 2 Cob.
they were arbiters, and they should refuse forgiveness ; she — '¦ — '-
again constrains them unto this, saying, that himself also had
forgiven him.
For if I have forgiven any thing, what' I have forgiven
was for your sakes. For, this very thing I have done for
your sakes, he saith. And as when he commanded them to
cut him off, he left not with them the power to forgive,
saying, / have judged already to deliver such an one unto t Cor. 5,
¦Satan, and again made them concur in his decision, saying, " '
When ye are gathered together to deliver him, (thereby ib. 4, 5,
securing two most important things, viz. that the sentence
should be passed ; yet not without their consent, lest herein
he might seem to hurt them;) and neither himself alone
pronounces it, lest they should consider him self-willed, and
themselves to bo overlooked, nor yet leaves all to them, lest
when possessed of the power they should deal treacherously
by the offender, by unseasonably forgiving him : so also doth
he here, saying, ' I have already forgiven, who in the former
Epistle had already judged.' Then, lest they should be
hurt, as though overlooked, he adds, for your sakes. What
then ? did he for men's sake pardon ? No ; for on this
account he added,
In the person of Christ.
What is in the person of Christ? Either he means ac
cording to [the will of] God, or unto the glory of Christ.
Ver. 11. Lest Satan should get an advantage of us: for
we are not ignorant of his devices.
Seest thou how he both committeth the power to them,
and again taketh it away, that by that he may soften them,
by this eradicate their self will. But this is not all that he
provides for by this, but shews also that should they be
disobedient, the harm would reach to all, just as he did at
the outset also. For then too he said, A little leaven l Cor.6,
leaveneth the whole lump. And here again, Lest Satan should
get an advantage of us. And throughout, he maketh this for
giveness the joint act of himself and them. Consider it from (5.)
the first. But if any, sailh he, have caused grief, he hath not
grieved me, hut, in part, all of you, that I may not be too
•= Rec. text ^, for which S. Chrysost. (in most Mss.) has S.

(i2 Salan gels advantage, destroying by repentance.
UomiT.,. severe. Then again, Sufficient to such a man is this censure
JUl^ which was inflicted of many. This is his own decision and
opinion. He rested not however with this decision, but again
makes them concur, saying, So that contrariwise ye ought
rather to forgive him and comfort him. Wherefore Ibeseech
you that ye would confirm your love towards him. Having
thus again made the whole their act, he passes to his own
authority, saying, For to this end did I write unto you, that I
might know the proof of you,whether ye be obedient in all things.
Then, again, he makes the favour theirs, saying, To whom
ye forgive any thing. Then, his own, /forgive a/so; saying,
if I have forgiven any thing, it is for your sakes. Then both
theirs and his, For, sailh he, if I have forgiven any thing, for
your sakes forgave lit in the person of Christ, eiiher [that is]
for the glory of Christ, or as though Christ commanding this
also, which was most effectual to prevail with them. For after
this they would have feared not to grant that which tended
lo His glory, and which He willed. Then again he signifieth
the common harm should they disobey ; when he saith, Lest
Satan should get an advantage of us; well naming it, getting
advantage. For he no more takes his own, but violently
> the in-seizeth ours, for he' is reformed". And tell me not, that this
eestuous ijj^jg Only becomes the wild beast's prey, but consider this
" So 2 also, that the number of the herd is diminished, and now
IVfl"oq Jin
fieij, especially when it might recover what it had lost.
For we are not ignorant of his devices.
That he destroys even under the show of piety. For not
only by leading into fornication can he destroy, but even by
the contrary, the unmeasured sorrow following on the re
pentance for it. When then besides his own he taketh ours
too, when both by bidding to sin, he destroys ; and when we
bid repent, violently seizeth ; how is not this case getting
advantage ? For he is not content with striking down by sin,
but even by repentance he doth this, except we be vigilant.
Wherefore also with reason did he call it getting advantage,
when he even conquereth with our own weapons. For to
take by sin is his proper work ; by repentance, however, is no
more his ; for ours, not his, is that weapon. When then even
by this he is able to take, think how disgraceful the defeat,
how he will laugh to scorn, and make ravage on us as

Ashes and fasting avail not, if the life be not changed. 63
weak and pitiful, if at least he is to subdue us with our own 2 Core.
weapons. For it were matter for exceeding scorn and of the '^^'
last disgrace, that he should invent wounds for us through our
own remedies. Therefore he said,/or we are not ignorant of
his devices, exposing his versatility, his craftiness, his evil
devices, his malice, his capacity to injure upon a show of
piety. [6.] These things then having in mind, let us too never de- Moral.
spise any one; nor ever, though we fall into sin, despair; on the
other hand, again, let us not be easy-minded afterwai-ds, but,
when we transgress, afflict our minds, and not merely give vent
to words. For I know many who say indeed, that they bewail
their sins, but work nothing of account. They fast indeed,
and wear rough garments ; but after money are more eager
than hucksters ; are more the prey of anger than wild beasts,
and take more pleasure in detraction than others do in com
mendations. These things are not repentance, these things
are the semblance and shadow only of repentance, not repent
ance itself. Wherefore in the case of these persons too it is
well to say. Take heed lest Satan shouldget an advantage of
us,for we are not ignorant of his devices; for some he destroys
through sins, others through repentance ; but these in yet
another way, by suffering them to gainno fruitfrom repentance.
For when he found not how he might destroy them by direct
[attack,] he came another road, heightening their toils,
whilst robbing them of the fruits, and persuading them, as if
they had successfully accomplished all they had to do,
therefore to be neglectful of what remains.
That we may not then fruitlessly afflict ourselves, let
us address a few words to women of this character ; for
to women this disorder especially belongs. Praiseworthy
indeed is even that which now ye do, your fasting, and
lying on the ground, and your ashes; but except the
rest be added, these are of no avail. God hath shewed
how He remitteth sins. Why then forsaking that path, do
ye carve another for yourselves. In old time the Nine
vites sinned, and they did the things, which ye too now
are doing. Let us see however what it was that availed
them. For as in the case of the sick, physicians apply
many remedies ; howbeit the man of understanding regardeth

64 This, not those, the repentance of the Ninevites, and David.
HoMii.. not that the sick person has tried this and that, but what was of
^^' service to him ; such must be also our inquiry here. What then
was it that availed those barbarians ? They applied fasting
unto the wounds, yea applied extreme fasting, lying on the
ground too, putting on of sackcloth, and ashes, and lament-
(6.) ations ; they applied also a change of life. Let us then see
which of these things made them whole. And whence, saith
one, shall we know ? If we come to the Physician, if we ask
Him: for He will not hide it from us, but will even eagerly
disclose it. Rather that none may be ignorant, nor need to
ask, He halh even set down in writing the medicine that
Jonah3, restored them. What then is this? Godf&a.ith'Re, saw that
they turned every one from his evil way, and He repented of
the evil that He had said He would do unto them. He said
not, He saw [their] fasting and sackcloth and ashes. And I
say not this to overturn fasting, (God forbid!) but to exhort
you that with fasting ye do that which is better than fasting,
2 Sam. the abstaining firom all evil, David also sinned. Let us see
^^J then how he too repented. Three days he sat on ashes. But
this he did not for the sin's sake, but for the child's, being
as yet stupefied with that affliction. But the sin by other means
did he wipe away, by humbleness, contrition of heart, compunc
tion of soul, by falling into the like no more, by remembering
it always, by bearing thankfully every thing that befalls him,
by sparing those that grieve him, by forbearing to avenge
on those who conspire against him; yea, even preventing
2 Sam. those who desire to do this. For instance, when Shimei was
'^bespattering him with reproaches without number, and the
captain who was with him was greatly indignant, he said,
Let him curse me, for the Lord hath hidden him: for he had
a contrite and humbled heart, and it was this especially
which wiped away his sins. For this is confession, this is
repentance. But if whilst we fast we are proud, we have
been not only nothing profited, but even injured.
[7.] Humble then thine heart, thou too, that thou mayest
Ps. 33, draw God unto thee. For ihe Lord is nigh unto them that are
of a contrite heart. Seest thou not in the gorgeous houses those
who are in disgrace ; how they answer not again when even
the lower servants insult them, but put up with it, because
of the disgrace with which their fault hath surrounded them ;

Lament the sin, not the punishment. Our many medicines. 65
So do thou too : and if any one revile thee, wax not fierce, 2 Coa.
but groan, not for the insult, but for that sin which cast thee "•"'
into disgrace. Groan when thou hast sinned, not because
thou art to be punished, (for this is nothing,) but because
thou hast offended thy Master, one so gentle, one so kind,
one that so loveth thee and hangeth upon the hope of thy
salvation, as to have given even His Son for thee. For this
groan, and do this continually : for this is confession. Be not
to-day of a cheerful, to-morrow of a sad, countenance, then
again of a cheerful; but continue ever in mourning and
self contrition. For, Blessed, saith he, are they that mourn,
that is, they that do this perpetually. Continue then to do this
perpetuafly, and to lake heed to thyself, and to afflict thine
heart; as one who had lost a beloved son might mourn.
Rend, sxith. he, your hearts, and not your garments. That Joel 2,
which is rent, will not lift itself on high ; that which hath '^'
been broken, cannot rise up again. Hence one saith,
Rend, and another, a broken and an humbled heart God Ps.6i,
will not despise. Yea, though thou be wise, or wealthy, or a
ruler, rend thine heart. Suffer it not to have high thoughts,
nor to be inflated. For that which is rent is not inflated, and
even if there be ought to make it rise, from being rent it
cannot retain the inflation. So also do thou be humble-
minded. Consider that the publican was justified by one word,
although that was not humbleness, but a true confession. Now
if this hath powerso great,how much more humbleness. Remit
offences to those who have transgressed against thee, for this
too remitteth sins. And concerning the former He saith,
I saw ihat he went .sorrowful, and f healed his ways; and Is. 67,
in Ahab's case, this appeased the wrath of God : concerning ^xx. '
the latter, Remit, and it shall be remitted unto you. There 1 Kings
is also again another way which bringeth us this medicine;^ ' ^^'
condemning what we have done amiss; for, Declare thou Js. 43,
first thy transgressions, that thou mayest he justified. And '^^^'
for one in afflictions to give thanks, looseth his sins; and
almsgiving, which is greater than all.
Reckon up therefore the medicines which heal thy wounds,
and apply all unremittingly', humblenes,s, confession, for- ' i^_i/«-
getting wrongs, giving thanks in afflictions, shewing mercy ^°""
both in alms and actions, persevering in prayer. So did the
F

06 Inexcusable, having them, if we do not amend.
HoMiL. widow propitiate the cruel and unyielding judge. And
if she the unjust, much more thou the gentle. There is
yet another way along with these, defending the oppressed ;
Te. i,i7._/b»'. He saith, judge the fatherless, and plead for the
widoio ; and come, and let us reason together, and
though your sins be as scarlet, I will make them white
as snow. What excuse then can we deserve to have made
for us, if with so many ways leading us up to heaven, and so
many medicines to heal our wounds, even after the Laver we
continue where we were. Let us then not only continue
so, but let those indeed who have never yet fallen abide in
their proper loveliness; yea, rather let them cultivate it
more and more, (for these good works, where they find not
sins, make the beauty greater:) and let us, who in many
things have done amiss, in order to the coiTection of our
sins use the means mentioned : that we may stand at the
tribunal of Christ with much boldness, whereunto may all
we attain through the grace and love towards men of our
Lord Jesus Christ, with Whom to the Father, together wth
the Holy Spirit, be glory, and power, and honour, now and
ever, world without end. Amen.

St. Paul's tcords here, first, how connected with the context. 07

HOMILY V.

2 Cou. ii. 12, 1.3.
Furthermore, when I came to Troas to preach Christ's
Gospel, and a door was opened unto me of the Lord,
. / had no rest in my .spirit, because T found not Til us
my brother.
These words seem on the one hand to be unworthy of
Paul, if because of a brother's abscuce, he threw away so
great an opportunity of saving ; and on the other, to hang
apart from the context. What then ? Will ye that we should
first prove that they hang upon the context, or, that he
hath said nothing unworthy of himself? As I think, the
second", for so the other point also will be easier and clearer.
How then do these [words] hang upon those before them ?
Let us recall to mind what those were, and so we shall per
ceive this-. What then were those before? What he said at the
beginning. / would not have you, saith he, ignorant of our 2 Cor. i
trouble which came to us in Asia, that we were pressed out **'
of measure above strength. Now having shewn the manner
of his deliverance, and inserted the intermediate matter, he
is of necessity led lo teach them again, that, in yet another
way he had been troubled. How, and in what way ? Iu
not finding Titus. Fearful indeed, and enough to prostrate
the soul, is it, even to endure trials; but when there is
none to comfort, and that can help to bear the burden, the
tempest becometh greater. Now Titus, is he, whom further ?^, 6.
8, G.
16 22
'¦ So Chrysostom, referring apparently ceding sentence required " the former'' 90'

to the first sentence in the Homily, here, and not " the second.'
It ie manifest at least, that the pre-
f2

)2, 18.

68 Next, hoio not umoorthy of him. He means not to complain.
HoMiL. on he speaks of as having come to him from them, and of
-. — '¦ — whom he runs through many and great praises, and whom
he said he had sent. With the view then of shewing that in
this point also he had been afflicted for their sakes, he said
these things.
That the words then in question hang on what went
before, is from all this plain. And I will attempt to prove
also that they are not unworthy of Paul. For He doth not
say, that the absence of Titus impeded the salvation of those
who were about to come over, nor yet that he neglected
those that believed on this account, but that he had no
rest, that is, ' I was troubled, I was distressed for the absence
of my brother;' shewing how great a matter a brother's
absence is; and therefore he departed thence. But what
means, when I had come to Troas to preach the Gospel?
he saith not simply * I arrived,' but, ' so as to preach. But
still, though I had both come for that, and found very much,
to do, (for a door was opened unto me of the Lord,) I had,
saith he, no rest,' not that for this he impeded the work.
How then saith he,
Ver. 13. Taking my leave of them, I went from thence?
That is, ' I spent no longer time, being straitened and
distressed.' And perhaps the work was even impeded by
his absence. And this was no light consolation to them too.
For if when a door was opened there, and for this purpose
he had come; yet because he found not the brother, he
quickly started away ; much more, he saith, ought ye to make
allowance for the compulsion of those affairs, which lead us
and lead us about every where, and suffer us not according
as we wish either to jouraey, or tarry amongst those, with
whom we may wish, a longer time. Whence also he pro
ceeds in this place again to refer his journeyings to God, as
he did above to the Spirit, saying,
Ver. 14. Now thanks be to God, which always causeth us
to triumph in Christ, and maketh manifest the savour of His
knowledge by us in every place.
For that he may not seem as though in sorrow to be
lamenting these things, he sendeth up thanks to God. Now
what he saith is this : ' Every where is trouble, every where
.strailness. I came into Asia, I was burlhened beyond

Persecutions made trophies. Present knowledge but a savour. 69
strength. I came to Troas, I found not the brother. I came 2 Con.
not to you; this too bred in me no slight, yea rather, ex- ' ^'*'

ceeding great dejection, both because many among you
had sinned, and because on this account I see you not.
For, To spare you, he saith, / came not as yet unto Corinth.
That then he may not seem to be complaining in so
speaking, he adds, ' We not only do not grieve in these
afflictions, but we even rejoice ; and, what is still greater,
not for the sake of the rewards to come only, but those too
even which are present For even here we are by these things
made glorious and conspicuous. So far then are we from
lamenting, that we even call the thing a triumph ; and glory
in what happeneth.' For which cause also he said, Now
thanks be unto God, Which always causeth us to triumph,
that is, ' Who maketh us renowned unto all. For what
seemeth to be matter of disgrace, being persecuted from
every quarter, this appeareth to us to be matter of very great
honour.' Wherefore he said not, " Which maketh us seen
of all," but, Which causeth us to triumph : shewing that
these persecutions set up a series' of trophies against thei^Mi;);?.
devil in every part of the world. Then having mentioned
along with the author, the subject also of the triumph, he
thereby also raiseth up the hearer. ' For not only are we
made to triumph by God, but also in Christ ;' that is, on
account of Christ and the Gospel. ' For seeing it behoveth
to triumph, all need is that we also who carry the trophy,
are seen of all, because we bear Him. For this reason
we become observed and conspicuous.'
[2,] Ver. 14. And which maketh manifest the savour of
His knowledge by us in every place.
He said above, Which always causeth us to triumph. (2.)
Here he saith in every place, shewing that every, both place
and time, is full of the Apostles' labours. And he uses yet
another metaphor, that of the sweet savour. For ' like as those
who bear ointment, so are we,' saith he, ' manifest to all ;' call
ing the knowledge a very precious ointment. Moreover, he
said not, ' the knowledge ;' but the savour of the knowledge ;
for such is the nature of the present knowledge, not very clear,
nor uncovered. Whence also he said in the former Epistle,
For now we see through a glass darkly. And here he calls i Cor.
13, 12.

70 'File Gospel, how a sweet savottr, even in them that perish.
HoMiL.that which is such a savour. Now he that perceiveth the
 ^savour, knoweth that there is ointment lying somewhere:
but of what nature it is as to the substance, he knows not
yet, unless he happens before to have seen it. ' So also we.
That God is, we know, but what in substance we know not
yet. We are then, as it were, a Royal censer, breathing,
whithersoever we go, of the heavenly ointment, and the spiri
tual sweet savour.' Now he said tliis, at once both to set forth
the power of the Preaching, in that, by the very designs formed
against them, they shine more than those who persecute
Ihem, and who cause the whole world to know both their
trophies and their sweet savour : and to exhort them in
regard to their afflictions and trials, to bear all nobly, seeing
that even before the Recompense they reap this glory
inexpressible. Ver. 15. For we are unto God a sweet savour of Christ,
in them thai are saved, and in ihem that perish.
Whether, sailh he, one be saved, or whether lost, the Gospel
continues to have its proper virtue: and as the light, although
it blindeth the weakly, is still light, though causing blindness ;
and as honey, though it be bitter to those who are diseased,
is in its nature sweet; so also is the Gospel of sweet savour,
even though some should be lost who believe it not. For not
It, but their own perverseness, workelh the perdition. And by
this most of all is its sweet savour manifested, by which the
corrupt and the vicious perish; so that not only by the salva
tion of the good, but also by the perdition of the wicked, is its
excellence declared. Since both the sun, for this reason
most especially that he is exceeding bright, dolh wound the
l.yke 2, eyes of the weak : and Ihe Saviour is for the fall and rising
'^^' again of many, but still He continueth to be a Saviour,
though ten thousand fall ; and His coming brought a sorer
punishment upon them that believe not, but still it con-
'<rarD'{/oelinueth to be full of healing'. Whence also he saith, We
are unto God a siveei savour; that is, ' even though some be
lost, we continue to be that which ^^'e are.' Moreover he
said not simply, a sweet savour, but, unto God. And when
we are a sweet savour unto God, and He dccreelh these things,
who shall henceforth gainsay ?
The expression also, sweet savour of Christ, appears to

Good things benefit, what is aliin to them ; hurt, tvhat is not. 7 1
me to admit of a double iuterpretation : for he cither means 2 Cor.
that in dying they offered themselves a sacrifice : or that ----
they were a sweet savour of the death of Christ, as if one
should say, tj^is incense is a sweet savour of this victim.
The expression then, sweet savouf, either signifieth this,
or, as I first said, that they are daily sacrificed for Christ's
sake. [3.] Seest thou to what a height he hath advanced the
trials, terming them a triumph and a sweet savour, and a
sacrifice offered unto God. Then, whereas he said, we are a
siveei savour, and in them that perish, lost thou shouldest
think that these too are acceptable, he added,
Ver. 16. To the one we are the savour of death unto death,
and to the other, the savour of life unto life.
For this sweet savour some so receive that they are saved,
some so, that they perish. So that should any be lost, the
fault is from himself: for both ointment is said to suffocate
swine, and light, (as I before observed,) to blind the weak.
And such is the nature of good things; they not only correct
what is akin to them, but also destroy the opposite : and in
this way is their power most displayed. For so both fire, not
only when it giveth light, nor only when it purifieth gold,
but even when it consumeth thorns, doth very greatly display
its proper power, and so shew itself to be fire : and Christ
too herein also doth discover His own majesty when He
shall consume Antichrist with the spirit of His mouth, andiThess.
destroy hhn with Ihe brightness of His coming. ' '
And who is sufficient for these things?
Seeing he had uttered great things, that ' we are a sacri
fice of Christ, and a sweet savour, and are every where made
to triumph,' he again useth humbleness, referring all to God.
Whence also hc.saitl), and who is sufficient for these things?
'for afl,' saith he, 'isChrist's, nothing our ovvn.' Seest thou how
opposite his language to the false Apostles' ? For they indeed
glory, as contributing somewhat from themselves unto the
message : he, on the contrary, saith, he therefore glorieth,
because he saith that nothing is his own. For our glorying is 2 Cor.
this, the testimony of our conscience, that not wiih fleshly ^¦>^'^-
toisdom, but by the grace of God, we have had our conver
sation in the tuorld. And that which they considered it a

72 Paul refers all to God. Not so, the false Apostles.
HoMiL. glory to acquire, I mean the wisdom from without, he makes
— ^^— it his to take away. Whence also he here saith, And who is
sufficient for these things? But if none are sufficient, that
which is done is of grace. 0
Ver. 17. For we are not as ihe rest, whioh corrupt the
word of God.
' For, even if we use great sounding words, yet we declared
nothing to be our own that we achieved, but all Christ's.
For we will not imitate the false apostles ; the men who say
that most is of themselves.' For this is to corrupt, when
one adulterates the wine ; when one sells for money what he
ought to give freely. For he seems to me to be here both
taunting them in respect lo money, and again hinting at the
very thing I have said, as that they mingle of their own things
with God's; which is the charge Esaias brings when he said,
'is.\,22.j'iiy qjifitners mingle wine with water: for even if this was
said of wine, yet one would not err in expounding it of
doctrine loo. ' But we,' saith he, ' do not so : but such as we
have been entrusted with, such do we offer you, pouring out
the word undiluted.' Whence he added, But as of sincerity,
hut as of God, in the sight of God speak we in Christ.
' We do not,' saith he, ' beguile you, and so preach, as
conferring a gift on you, or as bringing in and mingling
somewhat from ourselves, but as of God; that is, we do not
say that we confer any thing of our own, but that God hath
given all.' For of God means this ; To glory in nothing as
if we had it of our own, but to refer every thing to Him.
Speak we in Christ.
Not by our own wisdom, but instructed by the power
that cometh from Him. Those who glory speak not in
this way, but as bringing in something from themselves.
'««^y. Whence he elsewhere also turns them into ridicule', saying,
iCor.4 For what hast ihou that thou didst not receive? now if
'• thou didst receive it, why dost thou glory as if ihou hadst
not received it. This is the highest virtue, to refer every
thing to God, to consider nothing to be our own, to do
nothing out of regard to men's opinion, but to what God
wflleth. For He it is that requireth the account. Now
however this order is reversed: and of Him that shall sit
upon the tribunal, and require the account, we have no

We sin, because we do not realise God's presence. 73
exceeding fear, yet tremble at those who stand and are 2 Con.
judged with us. ^^' ^-
[4.] Whence then is this disease ? Whence hath it broken Moral.
out in our souls ? From not meditating continually on the
things of that world, but being rivetted to present things.
Hence we both easily fall into wicked doings, and even if we
do any good thing, we do it for display, so that thence also
loss cometh to us. For instance, one has looked on a person
often with unbridled eyes, unseen of her, or of those who walk
with her', yet of the Eye that never sleeps was not unseen. 'Or,him.
For even before the commission of Ihe sin, It saw the un
bridled soul, and that madness within, and the thoughts that
were whirled about in storm and surge; for no need hath He
of witnesses and proofs Who knoweth all things. Look not
then to thy fellow-servants: for, though man praise, it availeth
not, if God accept not; and though man condemn, it harmeth
not, so God do not condemn. Oh ! provoke not so thy
Judge; of thy fellow-servants making great account, yet
when Himself is angry, not in fear and trembling at Him.
Let us then despise the praise that cometh of men. How
long shall vve be low-minded and grovelling? How long,
when God lifteth us to heaven, take we pains to be trailed "'^lijur-
along the ground? The brethren of Joseph, had they had'"'"
the fear of God before their eyes, as men ought to have,
would not have taken their brother in a lonely place and Geu.37.
killed him. Cain again, had he feared that sentence as
he should have feared, would not have said, Come, and let Gen. 4,
us go into the field: for to what end, O miserable and
wretched ! dost thou take him apart from him that begat him,
and leadest him out into a lonely place ? For doth not God
see the daring deed even in the field ? Hast thou not been
taught by what befel thy father, that He knoweth all things,
and is present at all things that are done ? And why, when
he denied, said not God this unto him : ' Hidest thou from
Me Who am present every where, and know the things that
are secret?' Because as yet he knew not aright to com
prehend these high truths '. But what saith he ? The voice ' '¦""^x
of thy brother's blood crieth unto Me. Not as though blood l',r>"'
hath a voice; but like as we say when things are plain and
clear, " the matter speaketh for itself^" * M-

74 In praying, lohat to leave, like Abraham, heloic, tvhat take up.
HoMiL. Wherefore surely it behoveth to have before our eyes the
 ' — sentence of God, and all terrors are extinguished. So
too in prayers we can keep awake, if we bear in mind with
whom we arc conversing, if we reflect that we are offering
sacrifice, and have in our hands a knife, and fire, and wood ;
if in thought we throw wide the gates of heaven, if we
transport ourselves thither, and taking the sword of the
Spirit infix it in the throat of the victim : make watchfulness
the sacrifice, and tears the libation to Plim. For such is the
blood of this victim. Such the slaughter that crimsons that
altar. Suffer not then aught of worldly thoughts lo occupy
(4.) thy soul then. Bethink thee that Abraham also, when offei>
ing sacrifice, suffered nor wife, nor servant, nor any other to
be present. Neither then do thou suff'er any of the slavish
and ignoble passions to be present unto thee, but go up
alone into the mountain where he went up, where no second
person is permitted to go up. And should any such thoughts
attempt to go np with thee, command them with authority,
Gen.22, and say, Sit ye there, and I and the lad will worsMp, and
'return io you; and leaving the ass and the servants below,
and whatever is void of reason and sense, go up, taking with
thee whatever is reasonable, as he took Isaac. And build
thine altar so as he, as having nothing human, but having
outstepped nature. For he loo, had he not outstepped
nature, would not have slain his child. And let nothing
disturb thee then, but be lift up above the heavens
themselves. Groan bitterly, sacrifice confession, (for, saith
Is. 43, he, Declare thou first thy transgressions, ihat ihou mayest
' be justified^ sacrifice contrition of heart. These victims
turn not to ashes, nor dissolve into smoke, nor melt into air;
neither need they wood and fire, but only a deep- pricked
heart. This is wood, this is fire to burn, yet not consume
Ihem. For he thai prayeth with warmth, is burnt, yet not con
sumed ; but like gold that is tried by fire becometh brighter.
[5.] And withal observe heedfully one thing more, in
praying to say none of those things that provoke thy
Master ; neither draw near [to pray] against enemies. For
if to have enemies be a reproach, consider how great the
evil to pray against them. For need is, that thou defend
Ihystlf and shew why thou hast enemies: but thou even

' TO va
tlvvrxg.

Prayers against enemies rejected. Men can watch to them. 75
accuscst" them. And what forgiveness shalt thou obtain, 2 Cow
when thou both revilest, and at such a time, when thyself iiiZ:
needest much mercy. For thou drewest near to supplicate
for thine own sins : make not mention then of those of others,
lest thou recall the memory of thine own. For if thou say,
' Smite mine enemy,' thou hast stopped thy mouth, thou hast
cut off boldness from thy tongue: first, indeed, because thou
hast angered the Judge at once on prefacing ; next, because
thou askest things at variance with the character of thy
prayer. For if thou comest near for forgiveness of sins, how
discoursest thou of punishment? The contrary surely was
there need to do, and to pray for them, that we may wiih
boldness beseech this for ourselves also. But now thou hast
forestalled the Judge's sentence by thine own, demand
ing that He punisli them that sin: for this depriveth of
all pardon. But if thou pray for them, even if thou say
nothing in tliine own sins' behalf, thou hast achieved all'.
Consider how manj' sacrifices there are in the law; a sacrifice
of praise, a sacrifice of acknowledgment, a sacrifice of peace'',
a sacrifice of purifications, and numberless others, and not
one of them against enemies, but all in behalf either of one's
own sins, or one's own successes. For comest thou to
another God? To Him thou comest that said, "Pray for Luke c,
your enemies." How then dost thou cry against them ? |^^"^ jg
How dost thou beseech God to break His own law? This is i^.
not the guise of a suppliant. None supplicates the de
struction of another, but the safety of himself. Why then
wearest thou the guise of a suppliant, but hast the words of
an accuser? Yet when we pray for ourselves, we scratch
ourselves and yawn, and fall into ten thousand thoughts;
but when against our enemies, we do so wakefully. For
since the devil knows that we are thrusting the sword against
ourselve-s, he doth not distract nbr call us off then, that he
may work us the greater harm. But, sailh one, ' I have been
injured and am afflicted.' Why not then pray against tho
devil, who injureth us most of afl. This thou hast also been
a Some Mss. have xxxyiyt^tTs, re- the LXX, for the peace-offering,
vilest. Lev. 3,1. &c.
•¦ (aria rmv^iii), the rendering of

76 To pray against the enemy. Men, friends. Curses, how senseless.
HoMiL. commanded to say, Deliver us from ihe evil one. He is thy
— ^^^— irreconcileable foe, but man, do whatsoever he will, is a
friend and brother. With him then let us all be angry ;
Kom.ie, against him let us beseech God, saying, " Bruise Satan
^"^ under oar feet ;" for he it is that breedeth also the enemies
[we have]. But if thou pray against enemies, thou prayest
so as he would have thee pray, just as if for thine enemies, then
against him. Why then letting him go, who is thine enemy
indeed, dost thou tear thine own members, more cruel in this
than wild beasts. ' But,' saith one, ' he insulted me, and
robbed me of money;' and which hath need to grieve, he that
suffered injury, or he that inflicted injury? Plainly he that
inflicted injury, since whilst he gained money he cast himself
out of the favour of God, and lost more than he gained:
so that he is the injured party. Surely then need is, not
that one pray against, but for him, that God would be merciful
(5.) to him. See how many things the Three Children suffered,
though they had done no harm. They lost country, liberty,
were taken captive, and made slaves ; and when carried
away into a foreign and barbarous land, were even on the
Dan. 2, point of being slain on account of the dream, without cause
^flx~ °^ object'. What then ? When they had entered in with
xx) ft.x- Daniel, what prayed they ? What said they ? Dash down
'^'"' Nabuchodonosor, pull down his diadem, hurl him from
the throne ? Nothing of this sort ; but they desired mercies
Dan. 2, qf God. And when they were in the furuace, likewise. But
¦''^^'not so ye : but when ye suffer far less than they, and often
times justly, ye cease not to vent ten thousand imprecations.
And one saith, ' Strike down my enemy as Thou over-
whelmedsl the chariot of Pharaoh ;' another, ' Blast his flesh ;'
another again, ' Requite it on his children.' Recognise ye
not these words ? Whence then is this your laughter ? Seest
thou how laughable this is, when it is uttered without passion.
And so all sin then discovereth how vile it is, when thou
strippest it of the state of mind of the perpetrator. Shouldest
thou remind one who has been angered, of the words which
he said in his passion, he will sink for shame, and scom
himself, and will wish he had suffered a thousand punish
ments, rather than those words to be his. And shouldest

Joseph's example. The injurious, worthy of pity, not curses. 77
thou, when the embrace is over, bring the unchaste to the 2 Con.
woman he sinned with, he too will turn away from her as — '¦ — '-
disgusting. And so do ye, because ye are not under the
influence of the passion, laugh now. For worthy to be
laughed at are they, and the words of drunken old gossips ;
and springing from a womanish littleness of soul. And yet
Joseph, though he had been sold, and made a slave, and
had tenanted a prison, uttered not even then a bitter word
against the authors of his sorrows. But what saith he ?
Indeed I was .stolen away out of the land of the Hebrews ; Gen.40,
and addeth not by whom. For he feels more ashamed for
the wickednesses of his brethren, than they who wrought
them. Such too ought to be our disposition, to grieve for
them who wrong us, more than they themselves do. For the
hurt passeth on to them. As then they who kick against
nails, yet are proud of it, are fit objects of pity and lament
ation on account of this madness ; so they who injure those
that do them no evil, inasmuch as they wound their own
souls, are fit objects for many moans and lamentations,
not for curses. For nothing is more polluted than a soul
that curseth, or more impure than a tongue that offereth
such sacrifices. Thou art a man ; vomit»not forth the poison
of asps. Thou art a man ; become not a wild beast. For
this was thy mouth made, not that thou shouldest bite, but
that thou shouldest heal the wounds of others. ' Remember
the charge I have given thee,' saith God, ' to pardon and
forgive. But thou beseechest Me also to be a party to the
overthrow of My own commandments, and devourest thy
brother, and reddenest thy tongue, as madmen do their teeth
on their own members.' How, thinkest thouj the devil is
pleased and laughs, when he hears such a prayer? and how,
that God is provoked, and turneth from and abhorreth thee,
when thou beseechest things like these ? Than which, what
can be more dangerous ? For if none should approach the
mysteries that hath enemies: how must not he, that not only
hath, but also prayeth against them, be excluded even from
the outer courts themselves ? Thinking then on these
things, and considering the Subject' of the Sacrifice, that ' S»-»<i<n»
He was sacrificed for enemies; let us not have an enemy:

78 To pray for our enemies, and so obtain forgiveness.
HoMiL. and if we have, let us pray for him; that we too having
obtained forgiveness of tho sins we have committed, may
stand with boldness at the tribunal of Christ; to Whom be
glory for ever. Amen".

' Ben. Ed. ' to 'Whom be glory, power, and honour, now and ever, and world
without end. Amen.'

Objection arising from his glorying in tribulation. 79

HOMILY VI.

2 CoR. iii. 1.
Do we begin again to commend ourselves ? or need tve, as
some, epistles qf commendation to you, or letters of com
mendation from you ?
He anticipates and hath put himself an objection, which
others would have urged against him, ' Thou vauntest thyself;'
and this though he had before employed so strong a cor
rective in the expressions. Who is .sufficient for these things? 2 Cnr.2,
and, of .sincerity . . . speak we. Howbeit he is not satisfied
with these. For such is his character. From appearing to
say any thing great of himself he is far removed, and avoids
it even to great superfluity and excess. And mark, I pray
thee, by this instance also, the abundance of his wisdom.
For a thing of woeful aspect, I mean tribulations, he so much
exalted, and shewed to be so bright and lustrous, that out of
what he said the present objection rose up against him.
And he does so also towards the end. For after having
enumerated numberless perils, insults, straits, necessities,
and as many such like things as be, he added, We commend2 Cor..'?,
not ourselves, hut give you occasion to glory. And he ex- '
presses this again with vehemence in that place, and with
more of encouragement. For here the words are those of
love, Need we, as some, epistles of commendation? but
there what he says is full of a kind of pride even, ne
cessarily and properly so, of pride, I say, and anger.
For we commend not ourselves again, saith he, but give 2 Cot. 5,
you occasion to glory; and, Again, think ye that ?Wji,'[2 )9. 20.

80 Yet lohat need to commend himself to them, his Epistle ?
HoMiL. e.rcMie ourselves unto you, for '^ we speak before God in
 '— Christ. For I fear lest when I come I shall not find you
such as I would, and ihat I shall be found unto you such as
ye would not. For to prevent all appearance of a wish to
flatter, as though he desired honour from them, he speaketh
thus, I fear lest when I come I shall not find you such as
I would, and that I shall be found unto you such as ye
would not. This however comes after many accusations '' ;
but in the beginning he speaketh not so, but more gently.
And what is it he saith ? He spoke of his trials and his
' irjAt- perils, and that every where he is conducted as in procession'
rtutTxi ^^ Qod in Christ, and that the whole world knoweth of these
triumphs. Since then he has uttered great things of himself,
he urges this objection against himself, Do we begin again
to commend ourselves ? Now what he saith is this : Per
chance some one will object against us, ' What is this,
O Paul ? Sayest thou these things of thyself, and exaltest
thyself?' To do away then with this suspicion, he saith, We
desire not this, that is, to boast and exalt ourselves ; yea, so
far are we from needing epistles of commendation to you,
that ye are to us instead of an epistle. For, saith he,
Ver. 2. Ye are our epistle.
What means this, ye are ? ' Did we need to be com
mended to others, we should have produced you before them
instead of an epistle.' And this he said in the former
1 Cor. Epistle. For the seal of mine Apostleship are ye. But he
' ' doth not here say it in this manner, but in irony, so as to
make his question. Do we need epistles of commendation ?
more cutting. And in allusion to the false apostles, he
added, as some, [^epistles of commendation~\ to you, or letters
of commendation from you, to others. Then because what
he had said was severe, he softens it, by adding. Ye are our
epistle, written in our hearts, known of all,
Ver. 3. Forasmuch as ye are manifestly declared to he the
epistle of Christ.
Here he testifieth not only to their love, but also to their
good works: if indeed they are able (as he says) to shew unto
» ?T<, which is not found in the b Others read, " with much aocusa-
Received text. tion,"

Disciples commend the teacher. He hewed tahles,tlieir hearts. 8 1
all men by their own virtue the high worth of their teacher, 2 Con:.
for this is the meaning of, Ye are our epistle.  '—^
What letters would have done to commend and gain
respect for us, that ye do both as seen and heard of; for
the virtue of the disciples is wont to adorn and to commend
the teacher more than any letter.
Ver. 3. Written in our hearts.
That is, which all know ; we so bear you about every
where, and have you in mind. As though he said, Ye are
our commendation to others, for we both have you continually
in our heart, and proclaim to all your good works. Because
then that even to others yourselves are our commendation,
we need no epistles from you; but further, because we love
you exceedingly, we need no commendation to you. For to
those who are strangers one hath need of letters, but ye are
in our mind. Yet he said not merely, ye are [in it], but,
tvrilten in [it], that is, ye cannot slide out of it. For just
as from letters, by reading, so from our heart, by perceiving,
all are acquainted with the love we bear you. If then the (-2.)
object of a letter be, to certify, " such an one is my friend, and
let him have free intercourse [with you]," your love is suffi
cient to secure all this. For should we go to you, we have
no need of others to commend us, seeing your love anticipatcth
this ; and should we go to others, again we need no letters,
the same love again sufficing unto us in their stead, for we
carry about the epistle in our hearts.
[2.] Then exalting them still higher, he even calleth them
the epistle of Christ, saying,
Ver. 3. Forasmuch as ye are manifestly declared to be Ihe
epistle of Christ.
And having said this, he afterwards hence takes ground
and occasion for a discussion on the Law. And there is
another' aim in his here styhng them His epistle. For above 'Or,perr
as commending him, he called ihem an epistle ; but here a-n^^lll^
epistle of Christ, as having the Law of God written in them. *'"">
For, what things God wished to declare to all and to you,
these are written in your hearts. But it was we, who prepared
you to receive the writing. For just as Moses hewed the
stones and tables, so we, your souls. Whence he saith,
Ministered by us. Q

82 J7ieAposlleshigher than Moses. Ilechecksany pride thereon.
HoMiL. Yet in this they were on an equality; for the former were
 ^written on by God, and these by the Spirit. Where then is
the difference ?
Written not toith ink, but with the Spirit of the living
God; not in tables of stone, but in fleshy tables of ihe heart.
Wide as the difference between the Spirit and ink, and a
stony table and a fleshy, so wide is that between these and
'i.e. the those; consequently between themselves' who ministered, and
gj.^°' him^ who ministered to them. Yet because it was a great thing
"Moses. he had uttered, he therefore quickly checks himself, saying,
Ver. 4. And such trust have we through Christ to Godward,
And again refers all to God : for it is Christ, sailh he, Who
is the Author of these things to us.
Ver. 5. Not that we are sufficient of ourselves to think
any thing as of ourselves.
See again, yet another corrective. For he possesses this
virtue, humility I mean, in singular perfection. Where
fore whenever he saith any thing great of himself, he
maketh all diligence to soften down extremely, and by every
means, what he has said. And so he does in this place also,
saying, Not that we are sufficient qf ourselves to think any
thing as of ourselves: that is, I said not, We have trust, as
though part were ours and part God's; but I refer and
ascribe the whole to Him.
3 yi{, Ver. 5, 6. For ' our sufficiency is of God. Who also hath
^^j- made us sufficient ministers of the New Testament.
U\i. What means, made us sufficient ? Made us able and fitting.
And il is not a little thing to be the bearer to the world of
such tables and letters, greater far than the former. Whence
also he added,
Not of the letter, but of the spirit. See again another
difference. What then? was not that Law spiritual ? How
Kom. 7, then sailh he. We know that the Law is spiritual? Spiritual
indeed, but it bestowed not a spirit. For Moses bare not a
spirit, but letters; but we have been entrusted with the giving
of a spirit. Whence also in further completion of this [con
trast,] he saith,
For ihe letter killelh, but the spirit giveth life.
*iTxS(. Yet these things he saith not absolutely; but in aflusion
to those who prided themselves upon Ihe things of Judaism.

TheLaw,punishingsin,killeth. Grace forgiving,quickeneth. 85
And by letter here he meaneth the Law, which punisheth 2 Con.
them that transgress; but by .spirit the grace, which through  '—^

Baptism givelh life to them who by sins were made dead.
For having mentioned the difference arising from the nature
of the tables, he dolh not dwell upon it, but rapidly passing
it by, bestows more labour upon this, which most enabled
him to lay hold on his hearer, from considerations of what
was advantageous and easy; for, saith he, it is not laborious,
and the gift it offers is greater. For if when discoursing of
Christ, he puts especially forward those things which are of
His lovingkindness, more than of His merit, and which are
mutually connected, much greater necessity is there for his
doing so when treating of the covenant. What then is
the meaning of the letter killelh? He had said tables of
stone and fleshy hearts: so far he seemed to mention
no great difference. He added, that the former [covenant]
was written with letters or ink, but this with the Spirit.
Neither did this rouse them thoroughly. He says at last
what is indeed enough to give them wings'; the one^a,.'^''"
killelh, the other giveth life. And what doth this mean ? In (3.)
the Law, he that hath sin is punished ; here, he that hath
sins cometh and is baptized, and is made righteous, and
being made righteous, he liveth, being delivered from the
death of sin. The Law, if it lay hold on a murderer, putteth
him to death ; the Gospel, if it lay hold on a murderer, en-
lighteneth, and giveth him life. And why do I instance a
murderer ? The Law laid hold on one that gathered sticks Namh.
oira sabbath day, and stoned him. This is the meaning of,3Q'^^~
the letter killelh. The Gospel takes hold on thousands of
homicides and robbers, and baptizing delivereth them from
their former vices. This is the meaning of, the Spirit giveth
life. The former maketh its captive dead from being alive,
the latter rendereth the man it hath convicted alive from being
dead. For, come unto me, ye that labour and are heavy Matt.
laden, and, He said not, ' I will punish you,' but, Iwill refresh '
you. For in Baptism the sins are buried, the former things
are blotted out, the man made alive, the entire grace written
upon his heart, as it were a table. Consider then how high
is the dignity of the Spirit, seeing that His tables are
better than those former ones; seeing that even a greater
g2

84 Prophets made bodies live, this souls. An unhealthy soul,dead.
HoMiL. thing is shewn forth than the resurrection itself. For indeed,
 '— that state of death, from which He delivers, is more irreme
diable than the former one: as much more so, as soul is of
more value than body: and this life is conferred by that,
by that which the Spirit giveth. But if It be able to bestow
this, much more then that which is less. For, that prophets
wrought, but this they could not : for none cap remit sins but
God only; nor did the prophets bestow that life without the
Spirit. But this is not the marvel only, that it giveth life,
but that it conferred on others also the power to do this.
John 20, For He saith. Receive ye the Holy Ghost. Wherefore?
Because without the Spirit it might not be ? [Yes,] but God,
as shewing that It is of supreme authority; and of that Kingly
Essence, and halh the same power [with Himself,] saith this
ihid. 23. too. Whence also He adds, Whosesoever sins ye remit, they
are remitted; and whosesoever sins ye retain, they are re
tained.
MoitAL. [3.] Since then It hath given us life, let us abide alive, and
Kom. 6, not return again lo the former deadness : for Christ dieth
¦ no more ; for in ihat He died. He died unto sin once : and
He will not have us always saved by grace: for so we shall
be empty of all things. Wherefore He will have us con
tribute something also from ourselves. Let us then contribute,
and preserve lo the soul its life. And what is life in a soul,
learn from the body. For the body too we then affirm to
live, when it moves with a healthy kind of motion ; but when
it lies prostrate and powerless, or its motions are disorderly,
though it retain the semblance of life or motion, the life,
which is such, is more grievous than any death : and should
it uller nothing sane, but words of the crazy, and see one
object in place of another, such a man again is more pitiable
than those who are dead. So also the soul, when it hath no
healthiness, though it retain a semblance of life, is dead:
when it doth not see gold as gold, but as something great
and precious; when it thinketh not of the future, but crawlelh
upon the ground; when it doth one thing in place of another.
For whence is it clear that we have a soul ? Is it not from
its operations ? When then it doth not perform the things
proper to it, is it not dead ? when, for instance, it hath
no care for virtue, but is rapacious, and transgresseth the

Life in souls tested. Dead if Salan spurns,yet ihey heed not. 85
law; whence can I tell that thou hast a soul? Because thou 2 Con.
walkest ? But this belongs to the irrational creatures as well.  '—^
Because thou eatest and drinkest? But this too belongeth to
wild beasts. Well then, because thou standest upright on
two feet ? This convinceth me rather that thou art a
beast in human form. For when thou resemblest one in all
other respects, but not in its manner of erecting itself, thou
dost the more disturb and terrify me ; and I the more con
sider that which 1 see to be a monster. For did I see a
beast speaking with the voice of a man, I shoidd not for that
very reason say it was a man, but even for that very reason
a beast more monstrous than a beast. Whence then can I
learn that thou hast the soul of a man, when thou kickest like
the ass, when thou bearest malice like the camel, when thou
bitest like the bear, when thou ravehest like the wolf, when
thou slealest like tho fox, when thou art wily as the serpent,
when thou art shameless as the dog ? Whence can I learn
that thou hast the soul of a man ? Will ye that I shew you
a dead soul and a living ? Let us turn the discourse back
to those men of old; and, if you will, let us set before us
the rich man [in the story] of Lazarus, and we shall know
what is death in a soul ; for he had a dead soul, and it is
plain from what he did. For, of the works of the soul, he did
not one, but ate, and drank, and lived in pleasure only.
Such are even now the unmerciful and cruel, for these too (4.)
have a dead soul as he had. For all its warmth, that floweth
out of the love of our neighbour, hath been spent, and it is
deader than a lifeless body. But the poor man was not feuch,
but standing on the very summit of heavenly wisdom, he
shone out; and though wrestling with continual hunger, and
not even supplied with the food that was necessary, not even
so, spake he ought of blasphemy against God, but endured
all nobly. Now this is no trifling work of the soul ; but a
very high proof that it is well-strung and healthful. And
when there are not these qualities, it is plainly because the
soul is dead, that they have perished. Or, tell me, shall we
not pronounce that soul dead, which the Devil falls upon,
striking, biting, spurning it, yet halh it no sense of any
of these things, but heth deadened, nor grieveth when
being robbed of its wealth ; but he even leapeth upon it,

86 Dead souls' stench worse than corpses'. Filthy talking.
HoMit.yet it remaineth unmoved, like a body when the soul is
__:_ departed, nor even feeleth it? For when the fear of God
is not present together with strictness, such must the soul
needs be, and than the dead more miserable. For the soul
is not dissolved into corruption, and ashes, and dust, but
into those things of fouler odour than these, into drunk
enness, and anger, and covetousness, into improper loves,
and unseasonable desires. But if thou wouldest know more
exactly how foul an odour it halh, give me a soul that is
pure, and then thou wilt see clearly how foul the odour of
this filthy and impure one. For at present thou wilt not be
able to perceive it. For so long as vve are in contact habi
tually with a foul odour, we are not sensible of it. But when
we are fed with spiritual words, then shall we be cognizant
' iW- of that evil. And yet to many this seemeth of no importance'.
'f'i"- ^jj^ J g^y nothing as yet of hell : but let us, if you will,
examine what is present, and how worthy of derision is he, not
that practiseth, but that uttereth filthiness; how first he
loadeth himself with contumely ; just as one that sputtereth
any filth from the mouth, so he defiles himself. For if the
stream is so impure, think what must be the fountain of
Mat.i2, this filth 1 for out of ihe abundance of ihe heart ihe mouth
speaketh- Yet not for this alone do I grieve, but because
that to some this doth not even seem to be reckoned amongst
improper things. Hence the evils are all made worse, when
we both sin, and do not think we even do amiss.
[4.] Wilt thou then learn how great an evil is filthy talking ?
See how the hearers blush at thy indecency. For what is viler
than a filthy talker ? what more infamous ? For such thrust
themselves into the rank of buffoons, and that of prostituted
women, yea rather these have more shame than you. How
canst thou teach a wife to be modest, when by such language
thou art training her to proceed unto lasciviousness ? Better
vent rottenness from the mouth than a filthy word. Now if thy
mouth have an ill odour, thou partakest not even of the common
meats; when then thou hast so foul a stink in thy soul, tell me,
hast thou the hardihood to partake of mysteries? Did any one
take a dirty vessel, and set it upon thy table, thou wouldest
have beaten him with clubs, and driven him out : yet God
at His own table, (for His table our mouth, when filled with

Provokes God. The voice of a living soul, and of a dead one. 87
thanksgiving is,) when thou pourest out words more disgusting 2 Con.
than the uncleanest vessel, tell me, dost thou think that thou  '—^

provokest not ? And how is this possible? For nothing doth
so exasperate the holy and pure as do such words ; nothing
makes men so impudent' and shameless as to say and listen nrx/tabg
to such ; nothing doth so unstring the sinews of modesty, as
the flame which these kindle. God hath set perfumes in thy
mouth, but thou storest up words of fouler odour than a corpse,
and destroyest the soul itself, and makest it incapable of
motion. For when thou insultest, this is not the voice of
the soul, but of anger; when thou talkest filthily, it is lewd
ness, and not she that spake ; when thou detractest, it is envy;
when thou schemesl, covetousness. These are not her works,
but those of the affections" and the diseases belonging to her.'trx^St.
As then corruption cometh not simply of the body, but of
death, and the affection which is thus in the body ; so also, in
truth, these things come of the affections which grow upon
the soul. For if thou wilt hear a voice from a living soul,
hear Paul saying, Having food and raiment, let us be i Tim.
therewith content: and. Godliness is great gain: and, 77«eib. g.
world is crucified unto me, and 1 unto the world. Hear ^"l- 6,
Peter saying, Silver and gold have I none, but such as I Acts 3,
have, give I ihee. Hear Job giving thanks, and saying, The^^^^^ j
Lord gave, the Lord hath taken away. These things are 21.
the words of a living soul, these, of a soul discharging the
functions proper to it. Thus also Jacob said, If the LordGen.28,
will give me bread to eat, and raiment io put on. Thus
also Joseph, How shall I do ihis wickedness, and sin before \h.3Q,Q.
God? But not so that barbarian woman; but as one
drunken and insane', so spake she, saying, Lie wiih wie.jbid. 7
These things then knowing, let us earnestly covet that living
soul, let us flee that dead one, that we may also obtain the
life to come ; of which may all we be made partakers, through
the grace and love toward men of our Lord Jesus Christ,
through Whom and with Whom, to the Father, together with
the Holy Ghost, be glory, might, honour, now and for ever,
and world without end. Amen.

votiovtree..

88 Moses" (jlorijy us visible^ comtnends the Law io the iveak.

wit

HOMILY VII.

2 Cor. iii. 7, 8.
But if the ministration of death, in letters, engraven in
stones, was gloiious, so that the children qf Israel could
not stedfasthj behold the face of Moses, for the glory of
his countenance; which glory was to be done away:
how shall not the ministration of the Spirit be rather
glorious ?
He said that the tables of Moses were of stone, as [also]
that they were written with letters ; and that these were
fleshy, I mean the hearts of the Apostles, and had been
written on by the Spirit ; and that the letter indeed killeth,
but the Spirit giveth life. There was yet wanting to this
comparison the addition of a further and not trifling parti
cular, that of the glory of Moses; such as in the case of the
New Covenant none saw with the eyes of the body. And
even for this cause it appeared a great thing;, in that the
glory was perceived by the senses ; (for it was seen by the
bodily eyes, even though it might not be approached ;) but
that of the New Covenant is perceived by the understanding.
For to the weaker sort the apprehension of a superiority of
this nature is not clear ; but that other did more take them,
and turn them unto itself. Having then fallen upon this
comparison, and being set upon shewing the superiority [in
question], which yet was exceedingly difficult because of the
dulness of the hearers; see what he does, and with what
V'""- method' he proceeds in it, first by arguments placing the
difference before them, and constructing these out of what he
had said before.

The Law shewed,not caused,sin ; nor death : yet but letters. 89
For if that ministration were of death, but this of life, doubt- 2 Con.
less, saith he, the latter glory is also greater than the former. "^- ^-
For since he could not exhibit it to the bodily eyes, by this
logical inference he established its superiority, saying,
Ver. 8. But if ihe ministration of death was glorious, how
shall not ihe ministration of ihe Spirit be rather glorious ?
Now by ministration of death he means the Law. And
mark too how great the caution he uses in the comparison, so
as to give no handle to the heretics ; for he said not, ' which
causeth death,' but, ihe ministration of death ; for it
ministereth unto, but Was not the parent of, death ; for that
• which caused death was sin ; but [the Law] brought in the
punishment, and shewed the sin, not caused it. For it
more distinctly revealed the evil, and punished it: it did
not impel unto the evil : and it ministered not to the exist
ence of sin or death, but lo the suffering of retribution by the
sinner. So that in this way it was even destructive of sin.
For that vvhich sheweth it to be so fearful, it is obvious,
maketh it also to be avoided. As then he that taketh
the sword in his hands and cutteth off the condemned,
rninisters to the judge that passeth sentence, and it is not he
that is his destruction, although he cutteth him off; nay, nor
yet is he so, who passeth sentence and condemneth, but the
wickedness of him that is punished; so truly here also it is
not that' destroyeth, but sin. This did both destroy andij^.tha
condemn, but that by punishing undermined its strength, by ^*"¦•
the fear of the punishment holding it back. But he was not
content with this consideration onlj' in order to estabhsh the
superiority [in question] ; but he addeth yet another, saying,
in letters, engraven in stones. See how he again cuts at the
root of the Jewish arrogancy. For the Law was nothing else
but letters: a certain succour was not found leaping forth
from out the letters, and inspiring them that combat, as is
the case in Baptism ; but .pillars and writings bearing death
to those who transgress the letters. Seest thou how, in \
correcting the Jewish contentiousness, by his very expres
sions even he lessens its authority, speaking of stone, and
letters, and a ministration of death, and adding that it was
engraven ? For hereby he declareth nothing else than this,
that the Law was fixed in one place ; not, as the Spirit,

90 Fixedtooneplace. The glory Moses', not the Tables'. Ceaseth.
HoMiL. was present in all places, breathing great might into all; or
- — :--that the letters breathe much threatening, and threatening
too, which can not be efl'aced, but remaineth for ever, as
being engraved in stone. Then, even whilst seeming to praise
the old things, he again mixeth up accusation of the Jews.
For having said, in letters engraven in stones, was gloiious,
he added, so Ihat the children of Israel could not siedfastly
behold the face of Moses ; which was a mark of their great
weakness and grovelling spirit. And again he dolh not say,
'for the glory of the tables,' but,/o?- the glory of his countenance,
which was to be done away ; for he sheweth that he who
beareth them is made glorious, and not they. For he said not,
' because they could not stedfaslly behold the tables,' but,
the face of Moses ; and again, not, ' for the glory of the
tables,' hut, for the glory of his countenance. Then after he
had extolled it, see how again he lowers it, saying, which
was to be done away. Not however that this is in ac
cusation, but in diminution ; for he did not say, ' which was
corrupt, which was evil,' but, ' which ceaseth and hath an
end.' How shall not the ministration of the Spirit be rather
glorious ? for henceforth with confidence he extolleth the
things of the New [Covenant] as indisputable. And observe
what he doth. He opposed ' stone' to ' heart,' and ' letter'' to
' spirit.' Then having shewn the results of each, he doth
not set down the results of each ; but having set down the
work of the letter, namely, death and condemnation, he
setteth not down that of the spirit, life, namely, and righte
ousness; but the Spirit Itself; which added greatness to the
argument. For the New Covenant not only gave life, but
supplied also ' The Spirit' Which giveth tile life, a far greater
thing than the life. Wherefore he said, the ministration of
ihe Spirit. Then he again reverts to the same thing, saying,
Ver. 9. For if the ministration of condemnation he glory.
(2.) Also, he interprets more clearly the meaning of the words,
The letter killeth, declaring it to be that which we have said
above, namely, that the Law shewed sin, not caused it.
Much more doth the ministration of righteousness exceed
in glory.
For those Tables indeed shewed the sinners, and pu-

Has glory, yet no glory compared with the New Covenant's. 9 1
nished them, but this not only did not punish the sinners, 2 Con.
but even made them righteous : for this did Baptism confer, jq— V2.
[2.] Ver. 10. For thai which was made glorious had no
glory in ihis respect, by reason of the glory that excelleth.
Now in what has gone before, indeed, he shewed that this
also is with glory ; and not simply is with glory, but even
exceedeth in il: for he did not say. How shall not the
ministration of the Spirit he rather in glory ? but, exceed
in glory; deriving the proof from the arguments before
stated. Here he also shews the superiority, how great it is,
saying, ' if I compare this with that, the glory of the Old
Covenant is not glory at all ;' not absolutely laying down
that there was no glory, but in respect of the comparison.
Wherefore also he added, in ihis respect, that is, in respect
of the comparison. Not that this doth disparage the Old
Covenant, yea rather it highly commendeth it : for com
parisons are wont to be made between things which are the
same in kind. Next, he sets on foot yet another argument
to prove the superiority also from a fresh ground. What then
is this argument ? That based upon duration, saying,
Ver. 1 1 . For if that which is done away was glorious,
much more that which remaineth is glorious.
For the one ceased, but the other abideth continually.
Ver. 12. Seeing then that we have such hope, we use great
plainness^ of speech. >Marg.
For since, when he had heard so many and so great things ^J^^"'^'
concerning the New [Covenant,] the hearer would be desirous
of seeing this glory manifested to the eye, mark whither he
hurleth him, [even] to the world to come. Wherefore also
he brought forward the hope, saying. Seeing then ihat we
have such hope. Such ? Of what nature ? That we have
been counted worthy of greater things than Moses ; not we
the Apostles only, but also all the faithful. We use great
plainness of speech. Towards whom ? tell me. Towards
God, or towards the disciples ? Towards you who are being
instructed, he sailh ; that is, we speak every where with
freedom, hiding nothing, withholding nothing, mistrusting
nothing, but speaking openly ; and we have not feared lest
we should wound your eyesight, as Moses did that of the
Jews. For that he alluded to this, hear what foflows; or

92 Moses forced to veil his ; the greater glory unveiled.
HoMiL. rather, it is necessary first of all to relate the history, for he
-ZH:_ himself keeps dwelling upon it. What then is the history?
When, having received the Tables a second time, Moses
came down, a certain glory darting from his countenance
shone so much, that the Jews were not able to approach and
talk with him, uniil he put a vail over his face. And thus it
Ex. 34, is written in Exodus, When Moses came down from the
29—34. ^^Qjj„^^ ifiQ two Tables [were] in his hands. And Moses
wist not that ihe skin of his countenance was made glorious
to behold. And they were afraid io come nigh him. And
' •»¦"*") Moses called them, and spake unto ihem. And when^ Moses
LXX. had done speaking with ihem, he put a vail over his face.
fi'^{» But when he went in before the Lord, to speak {with Him],
he took the vail off until he came out.
Putting them in mind then of this history, he says,
Ver. 13. And not as Moses, which jom^ a vail over his face,
so that ihe children of Israel could not stedfastly look to the
end of that which is abolished.
Now what he says is of this nature. There is no need for
us to cover ourselves as Moses did ; for ye are able to look
upon this glory which we are encircled with, although it is
far greater and brighter than the other. Seest thou their
1 Cor, advance ? For he that in the former Epistle said, I have fed
you with milk, and not ivilh meat; saith here. We use
much plainness qf speech. And he produces Moses before
them, carrying forward the discourse by means of comparison,
and thus leading his hearer upwards.
And for the present he sets them above the Jews, saying
that ' we have no need of a vail, as he" had with those he
governed;' but in what comes afterwards he advances them
even to the dignity itself of the Lawgiver, or even to a much
greater. Mean time, however, let us hear what follows next.
Ver. 14. But their minds were blinded, for until this day
remaineth the same vail in the reading of ihe Old Testament,
3 So he [it] not being revealed to tliem\ that it is done away in Christ.
see next See what he establisheth by this. For what happened
P^se. then, once, in the case of Moses, the same happeneth con
tinually in the case of the Law. What is said, therefore, is
no accusation of the Law, as neither is it of Moses that he

3,2.

Moses.

The Je to enjoyed not that glory, nor saw the Law, then or now.dS
then vailed himself, but only the senseless Jews. For the 2 Con,
law hath its proper glory, but they were unable to see it. ' ^*'

' Why therefore are ye perplexed,' he saith, 'if they are unable
to see this glory of the Grace, since they saw not that lesser
one of Moses, nor were able to look stedfastly upon his
countenance? And why are ye troubled, that the Jews
believe not Christ, seeing at least, that they believe not even
the law ? For they were therefore ignorant of the Grace
also, because they knew not even the old covenant, nor the
glory which was in it. For the glory of the Law is to turn
[men] unto Christ.'
[3.] Seest thou how from this consideration also he takes (3.)
down the inflation of the Jews ? By that in which th^y thought
they had the advantage, namely, that Moses' face shone, he
proves their grossness and grovelling nature. Let them not
therefore pride themselves on that, for what was that to Jews,
those who enjoyed it not ? Wherefore also he keeps on
dwelling upon it, saying one while, Tlie same vail in the
reading of the Old Testament remaineth, it not being revealed,
that it is done away in Christ : another while, that unto this v. 16.
day when Moses is read, the same vail lieth upon their heart;
shewing that the vail lieth both on the reading and on their
heart; and above. So that the children of Israel could not^'-t'
siedfastly behold the face of Moses for the glory qf his
countenance; which glory was to be done away. Than which
what could mark less worth in them ? Seeing that even of a
glory that is to be done away, or rather is in comparison no
glory at all, they are not able to be spectators, but it is covered
from them, so that they could not siedfastly look to the end of
that which is abolished: that is, of the law, because it hath
an end ; but their minds were blinded. ' And what,' saith one,
' hath this to do with the vail then ?' Because it prefigured
what would be. For not only did they not then per
ceive ; but they do not even now see the Law. And the
fault lies with themselves, for the blindness is that of an
unimpressible and perverse judgment. So that it is we who
know the Law also ; but to them not only Grace, but this as
well is covered with a shadow ; For until this day Ihe same
vail upon the reading of the Old Testament remaineth, he
saith, it not being revealed, that it is done away in Christ.

ffTtIXt

94 The Law confesses itself ended, in fact, and in word.
HoMiL.Now what he saith is this. This very thing they cannot
^^^' -see, that it is brought to an end, because they believe not
Christ. For if it be brought to an end by Christ, as in
truth it is brought to an end, and this the Law said by
anticipation, how will they, who receive not Christ that hath
done away the Law, be able to see that the Law is done
away ? And being incapable of seeing this, it is very plain
that even of the Law itself which asserted these things, they
know not the power, nor the full glory. ' And where,' saith
one, ' did il say this that it is done away in Christ ?' It did not
say it merely, but also shewed it by what was done. And first
xyi- indeed by shutting up its sacrifices and its whole ritual' in
one place, the Temple, and afterwards destroying this. For
had He not meant to bring these to an end, and the whole of
the Law concerning them, He would have done one or other
of two things ; either not destroyed the Temple, or, having
destroyed it, not forbidden to sacrifice elsewhere. But, as it
is, the whole world, and even Jerusalem itself, He hath made
forbidden ground for such religious rites; having allowed and
appointed for them only the Temple. Then, having destroyed
this itself afterwards, He shewed completely even by what
was done, that the things of the Law are brought to an end
by Christ; for the Temple also Christ destroyed. But if thou
wilt see in words as well, how the Law is done away in
Deut. Christ, hear the Lawgiver himself speaking thus ; A Prophet
,9 ^' shall the Lord raise up unto you of your brethren, like unto
Acts 3, nie ; Him shall ye hear in all things whatsoever He shall
22 23. .
command you. And it shall come io pass, that every soul
which will not hear that Prophet shall be utterly destroyed'.
Seest thou, how the Law shewed that it is done away in
Christ? For this Prophet, that is, Christ according to the
flesh, Whom Moses commanded them to hear, made to cease
both sabbath, and circumcision, and all the other things. And
David too, shewing the very same thing, said concerning
Ps. 110, Christ, Thou art a Priest after the order of 3Ielcliisedec,
*' not after the order of Aaron. Wherefore also Paul, giving a
Heh. 7, clear inteipretation of this, says. The priesthood btingchanged,
^^' there is made of necessity a change also of the Law. And
Heh. 10, in another place also he says again. Sacrifice and offering
* So Chrysostom, though the LXX agrees with the E. Y.

The vail on their hearts, Moses shewed how to do away. 95
Thou icouldest not. In burnt offerings and sacrifices for 2 Cov..
sin Tliou hast had no pleasure: then said I, Lo, I come. jg^g.
And other testimonies, far more numerous than these, may be "^
adduced out of the Old Testament, shewing how the Law is
done away by Christ. So that when thou shalt have for
saken the Law, thou shalt then see the Law clearly; but
so long as thou boldest by it, and believest not Chri,st, thou
knowesl not even tho Law itself. Wlierefore also he added,
to establish this very thing more clearly;
Ver. 15. But even unto this day, when Moses is read, ihe
vail lieth upon their heart.
For since he said that in the reading of the Old Testament
the vail remaineth, lest any should think that this that is
said is from the obscurity of the Law, he both by other
things shewed even before what his meaning was, (for by
saying, their minds were blinded, he shews that the fault
was their own,) and, iu this place too, again. For he said
not, ' The vail remaineth on the writing,' but in the reading ;
(now the reading is the act of those that read;) and again,
When Moses is read. He shewed this however with greater
clearness in the expression which follows next, saying un
reservedly, The vail lieth upon their heart. For even upon
the face of Moses it lay, not because of Moses, but because
of the grossness and carnal mind of these.
[4.] Having then suitably' accused them, he points out also (4.)
the manner of their correction. And what is this ? ' SxxtSi.
Ver. 16. Nevertheless when [one] shall turn to the Lord,
which is, to forsake the Law, the vail shall be taken away.
Seest thou that not over the face of Moses was there that
vail, but over the eyesight of the Jews ? For it was done, not
that the glory of Moses might be hidden, but that the Jews
might not see. For they were not capable. So that in them
was the deficiency, for it= caused not him to be ignorant of any « Or, _
thing, but them. And he did not say indeed, " when thou " ^®'
shalt let go the Law," but he implied it, for " when thou
shalt turn to the Lord, the vafl shall be taken away." To
the very last he' kept to the history. For when Moses 'St.
talked with the Jews, he kept his face covered ; but when ^''''
he turned to God, it was uncovered. Now this was a type
of that which was to come to pass, that when we

96 Turn to Christ. So Moses'' glory seen, partaken, surpassed.
HoMiL.have turned to the Lord, then we shall see the glory of the
yjj ' o J
-Law, and the face of the Lawgiver bare; yea rather, not

this alone, but we shall then be even in the same rank with
Moses. Seest thou, how he inviteth the Jew unto the faith,
by shewing, that by coming unto Grace he is able not only
to see Moses, but also to stand in the very same rank with
the Lawgiver. ' For not only,' he saith, ' shalt thou look on
the glory which then thou sawest not, but thou shalt, thyself
also, be included in the same glory ; yea rather, of a greater
glory, even so great, that that other shall not seem glory
at all, compared with this.' How, and in what manner?
' Because that when thou hast turned to the Lord, and art
included in the grace, thou wilt enjoy that glory, unto
which the glory of Moses, if compared, is so much less,
as to be no glory at all. But still, small though it be, and
exceedingly below that other, whilst thou art a Jew, even
this will not be vouchsafed thee ° ; but having become a
believer, it will then be vouchsafed thee to behold even
that, which is far greater than it.' And when he was ad
dressing himself to the believers, he said, that that which
was made glorious had no glory; but here he speaks not so;
but how ? When one shall have turned to ihe Lord, the
vail shall be taken away: leading him up by little and little,
and first setting him in Moses' rank, and then making him
partaker of the greater things. ' For when thou hast seen
Moses in glory, then afterwards thou shalt also turn unto
God, and enjoy this greater glory.
[5.] See then from the beginning, how many things he has
laid down, as constituting the difference, and shewing the su
periority, not the enmity or contradiction, of the New Cove
nant in respect to the old. That, saith he, is letter, and
stone, and a ministration of death, and is done away : and
'Or, the yet the Jews were not even vouchsafed this glory'. This
Uii'sT" table is fleshy, and spirit, and righteousness, and remaineth;
and unto all of us is it vouchsafed, not to one only, as to
ver. 18. Moses of the lesser then. For, saith he, we all wiih open
face beholding as in a glass the glory of the Lord, not that of
Moses. But since some maintain that the expression, when
"> Two MSS. insert here, " the Jews they now ;" but Mr. Field rejects the
-of that day .therefore saw it not, nor do insertion.

The Spitit, not the Son, here called, Lord. 97
one shall have turned to the Lord, is spoken of the Son, in 2 Con.
contradiction to what is quite acknowledged ; let us examine 17, ig.
the point more accurately, having first stated the ground, on
which they think to establish this. What then is this?
Like, saith one, as it is said, God is a Spirit; so also John 4,
here, ' The Lord is a Spirit.' But he did not say, ' The Lord ^*'
is a Spirit,' but, The Spirit is that Lord. And there is a great
difference between this construction and that. For when
he is desirous of speaking so as you say, he does not join
the article to the predicate. And besides, let us review
all his discourse from the first, of whom hath he spoken ?
for instance, when he said, T7ie letter killeth, hut the Spirit ver. 6.
giveth life: and again. Written not with ink, but wiih the ver. 3.
Spirit of the living God; was he speaking of God, or of the
Spirit ? It is very plain that it was of the Spirit ; for unto It
he was calling them from the letter. For lest any, hearing
of the Spirit, and then reflecting if Moses turned unto the
Lord, but himself unto the Spirit, should think himself to
have the worse, to correct such a suspicion as this, he says,
Ver. 17. Now the Spirit is that Lord.
This too is Lord, he says. And that you may know that
he is speaking of the Paraclete, he added,
And where the Spirit of the Lord is, there is liberty.
For surely you will not assert, that he says, ' And where
the Lord of the Lord is.' Liberty, he said, with reference to
the former bondage. Then, that you may not think that he
is speaking of a time to come, he says,
Ver. 1 8. But we all, with open face, beholding as in a glass
ihe glory of the Lord.
Not that which is brought to an end, but that which re
maineth. Are changed into the same image, from glory to glory,
even as by the Lord the Spirit.
Seest thou how again he places the Spirit in the rank of God, yide
and raises them up to the rank of the Apostles. For he said
before. Ye are the Epistle of Christ; and here, But we all
with open face. Yet they came, like Moses, bringing a law.
But like as we, he says, needed no vail, so neither ye who
received it. And yet this glory is far greater, for this is not
of our countenance, but of the Spirit ; but nevertheless ye
II

98 The baptized soul reflects the Spirit's glory. • His lordship.
HoMiL. are able, as well as we, to look stedfastly upon it. For they
 ^indeed could not even by a mediator, but ye even without
a mediator can [look stedfastly on] a greater. They were not
able to look upon that of Moses, ye even upon that of the Spirit.
Now had the Spirit been at all inferior, He would not have
(5.) set down these things as greater than those. But what is,
we beholding as in a glass the glory of the Lord, are
changed into the same image. This indeed was shewn
more clearly, when the gifts of miracles were in operation ;
howbeit it is not even now difficult to see it, for one who
hath believing eyes. For as soon as we are baptized, the
soul beameth even more than the sun, being cleansed by
the Spirit ; and not only do we behold the glory of God,
but from it also receive a sort of splendour. Just as if pure
silver be turned towards the sun's rays, it will itself also
shoot forth rays, not from its own natural property merely,
but also from the solar lustre; so also doth the soul being
cleansed, and made brighter than silver, receive a ray from
the glory of the Spirit, and glance it back. Wherefore also
he saith. Beholding as in a glass, we are changed into the
same image, from glory, that of the Spirit, to glory, our own,
that which is generated in us ; and that, of such sort, as one
might expect from the Lord the Spirit. See how here also
he calleth the Spirit, Lord. And in other places too one
Acts 13, may see that lordship of His. For, saith he. As they
^' ministered and fasted unto ihe Lord, ihe Spirit said, Sepa
rate me Paul and Barnabas. For it therefore said, as they
ministered unto the Lord, Separate me, in order to shew the
[Spirit's] equality in honour. And again Christ saith,
johni5. The servant knoweth not what his lord doeth ; but even as a
man knoweth his own things, so doth the Spirit know the
things of God ; not by being taught [them,] for so the simi
litude holdeth not good. Also the working as He willeth
sheweth His authority and lordship. This changeth us.
This suffereth not to be conformed to this world ; for such
is the creation of which This is the Author. For as he saith,
Ephes. Qj-gated in Christ Jesus, so saith he, Create in me a clean
Ps. 51 heart, O God, and renew a right spirit in my inward parts.
lo.Lxx. [^6 -] 'Wilt thou that I shew thee this from the Apostles also
12.5,15'. more obviously to the sense. Consider Paul, whose garments
XX.

A sensible glory. Greater, within. Worldly clouds quench if. 99
wrought : Peter, whose very shadows were mighty. For, 2 Con.
had they not borne a King's image, and their radiancy been IHlli
unapproachable, their garments and shadows had not wrought
so mightily. For the garments of a king are terrible even to
robbers. Wouldest thou see this beaming even through the
body ? Looking siedfastly, saith he, upon the face qf Stephen, Acts 6,
ihey saw it as it had been the face of an angel. But this'^'
was nothing to the glory flashing within. For what Moses
had upon his countenance, that did these carry about
with them on their souls, yea, rather, even far more. For
that of Moses indeed was more obvious to the senses, but
this was incorporeal. And like as firebright bodies stream
ing down fi-om the shining bodies, upon those which lie
near them, impart to them also somewhat of their own splen
dour, so truly doth it also happen with the faithful. Therefore
surely they, with whom it is thus, are set free from earth, and
have their dreams of the things in the heavens. Woe is me !
for well is it that we should here even groan bitterly, for that
we who enjoy a birth so noble, do not so much as know
what is said, because we quickly lose the reality, and
are dazzled' about the objects of sense. For this glory, ' la-T»w-
the unspeakable and aweful, remaineth in us for a day or °"
two, and then we quench it, bringing over it the winter of
worldly concerns, and with the thickness of those clouds
repelling its rays. For worldly things are a winter, and
than winter more lowering. For not frost is engendered
thence, nor rain, neither doth it produce mire, and deep
swamps ; but, things than all these more grievous, it formeth
hell, and the miseries of hell. And as in severe frost all the
' limbs are stiffened, and are dead, so truly the soul, shud
dering in the winter of sins also, perfoimeth none of its
proper functions, stiffened, as it were, by a frost, the con
science. For what cold is to the body, that an evil con
science is to the soul, whence also cometh cowardice. For
nothing is more cowardly than the man that is rivetted to
worldly things; for such an one lives the hfe of Cain,
trembling every day. And why do I mention deaths,
and losses, and off'ences, and flatteries, and services? for _
even without these he is in fear of ten thousand vicissitudes.
And his coffers indeed are full of gold, but his soul is not
H 2

100 Slavish yielding to evil. Lust how admitted, how fed.
HoMiL. freed from the fear of poverty. And very reasonably. For
 ^ he is moored, as it were, on rotten and swift shifting things,
and even though in his own case he experience not the
reverse, yet is he undone by seeing it happen in others; and
great is his cowardice, gi'eat his unmanliness. For not only
is such an one spiritless as to danger, but also as to all other
things. And if desire of wealth have assailed him, he
doth not, like a free man, beat off the assault ; but like a
bought slave, doth all [it bids], serving the love of money
as it were a severe mistress. If again he have beheld
some comely damsel, down he croucheth at once made
captive, and followeth like a raging dog, though it behoveth
(6.) to do tho opposite. For when thou hast beheld a beautiful
woman, consider not how thou mayest enjoy thy lust, but,
how be delivered from thy lust. ' And how is this possible,'
saith one ? ' for loving is not my own doing.' Whose then ?
tell me. It is from the Devil's malice. Thou art quite con
vinced, that that which plotteth against thee is a devil; wrestle
then, and fight with a distemper. But I cannot, he saith.
Come then, let us first teach thee this, that what happeneth
is fi-om thine own listlessness, and that thou at the first gavest
entrance to the Devil, and now, if thou hast a mind, with
much ease mayest drive him off. They that commit adultery,
is it from lust they commit it, or simply from desire of
dangers? Plainly from lust. Do they then therefore obtain
forgiveness ? Certainly not. Why not ? Because the sin is
their own. ' But,' saith one, ' why, pray, string syllogisms ?
For my conscience bears me witness that I wish to repel the
passion ; and cannot, but it keepeth close, presses me sore,
and afflicts me grievously.' O man, thou dost wish to repel it,
but thou dost not the things repellers should do ; but it is with
thee, just as with a man in a fever, who drinking of cold
streams lo the fill, should say, ' How many things I devise with
the wish to quench this fever, and I cannot ; but they stir up
my flame the more.' Let us see then whether at all thou too
dost the things that inflame, yet thinkest thou art devising
such as quench. ' I do not,' he saith. Tell me then, what
. hast thou ever essayed to do in order to quench the passion?
and what is it, in fine, that will increase the passion ? For
even supposing we be not all of us obnoxious to these

Avarice commoner, lust fiercer. We, not beauty, raise lust 101
particular charges; (for more may be found who are capti- 2 Con.
vated by the love of money, than of beauty;) still the'"' '^-
remedy to be proposed will be common to afl, both to these
and to those. For both that is an unreasonable passion,
and ihis, yet this is keener and fiercer than that. When
then we have proved victorious over the greater, it is very
plain that we shall easily subdue the less also. ' And how is
it,' saith one, ' that if this be keener, all persons are not made
captive by the vice, but a greater number are mad after
money ?' Because in the first place this last desire appears
to be unattended with danger: next, although that pf beauty
be even fiercer, yet it is more speedily extinguished ; for were
it to continue like that of money, it would wholly destroy
its captive.
[7.] Come then, let us discourse to you on this, the
love of beauty, and let us see whereby the mischief is
increased ; for so we shall know whether the fault be
ours, or not ours. And if ours, let us do every thing to
get the better of it; whereas if not ours, why do we afflict
ourselves for nought ? And why do we, not pardon,
but find fault, with those who are made captive by it ?
Whence then is this love engendered ? ' From comeli
ness of feature,' saith one, ' when she that woundeth one is
beautiful and of fair countenance.' It is said idly and in
vain. For if it were beauty that attracted lovers, then would
the maiden, who is such, have all men for her lovers ; but if
she hath not all, this thing cometh not of nature, nor from
beauty, but from unchaste eyes. For it was when, by eyeing
too curiously', thou didst admire and become enamoured, i Tij,ij.
that thou receivedst the shaft. ' And who,' saith one, ' when he *""'-
sees a beautiful woman, can refrain from commending heir he
sees ? If then admiring such things cometh not of deliberate
choice, it follows that love depends not on ourselves.' Stop,
O man! Why dost thou crowd all things together, running
round and round on every side, and not choosing to see the
root of the evil? For I see numbers admiring and com
mending, who yet are not enamoured. ' And how is it pos
sible to admire and not be enamoured ?' Clamour not, (for this
I am coming to speak of,) but wait, and thou shalt hear Moses
admiring the son of Jacob, and saying. And Joseph was aGten.39,

102 Some admired without desire. Habit, idleness, gender it.
UoMii,. goodly person, and well favoured exceedingly. Was he then
-^^IIi- enamoured who speaketh this? By no means. ' For,' saith
he, ' he did not even see him whom he commended.' We are
aff'ected, however, somewhat similarly towards beauties also
which are described to us, not only which are beheld. But
that thou cavil not with us on this point: — David, was he not
' S° comely exceedingly, and ruddy with beauty of eyes'? and
16, 12! indeed this, the beauty of the eyes, is even especially, a com-
&i7,42.pQjjgjjj q£ beauteousness of more despotic power than any.
Was then any one enamoured of him? By no means.
Then to be also enamoured cometh not [necessarily] with
admiring. For many too haye had mothers blooming ex
ceedingly in beauty of person. What then? Were their
children enamoured of them? Away with the thought! but
they admire what they see, yet fall not into a shameful love.
' No, for again this good provision is Nature's.' How Nature's?
Tell me. ' Because they are mothers,' he saith. Then hear-
est thou not, that Persians, and that without any compulsion,
have intercourse with their own mothers, and that not one or
two individuals, but the whole nation ? But independent of
these, it is hence also evident that this distemper cometh not
from bloom of person, nor from beauty merely, but from a
listless and wandering soul. Many at least it is certain,
oftentimes, having passed over thousands of well-favoured
women, have given themselves to such as were plainer.
Whence it is evident that love depends not on beauty: for
otherwise, surely, those would have caught such as fell into
it, before these. What then is its cause ? ' For,' saith he, ' if it
be not beauty that causeth love, whence hath it its beginning
and its root ? From a wicked Demon ?' It halh it indeed
thence also, but this is not what we are inquiring about, but
whether we ourselves too be not the cause. For the plot is
not theirs only, but along with them our own too in the
first place. For from no other source is this wicked dis
temper so engendered, as from habit, and flattering words,
and leisure, and idleness, and having nothing to do. For
^ ""f ' gi'eat, great is the tyranny of habit, even so great as to be
Ben. moulded into ^ a necessity of nature. Now if it be habit's to
wfei gender it, it is very evident that it is also [habit's] to extin-
to pass giiish it. Certain it is at least that, many have in this way ceased
into.

Idle eye and thought busy on evil. Occupy them. 103
to be enamoured, from not seeing those they were enamoured 2 Con.
of. Now this for a little while indeed appears to be a bitter ^^^- '^-
thing, and exceedingly unpleasant; but in time it becometh
pleasant, and even were they to wish it, they could not after
wards resume the passion.
[8.] How then, when without habit one is taken captive
at first sight ? Here also it is indolence of body, or
self-indulgence, and not attending to one's duties, nor
being occupied in necessary business. For such an one,
wandering about like some vagabond, is transfixed by any
wickedness; and like a child let loose, any one that liketh
maketh such a soul his slave. For since it is its wont to be
at work, when thou stoppcst its workings in what is good,
seeing it cannot be unemployed, it is compelled to engender
what is otherwise. For just as the earth, when it is not
sown nor planted, sends up simply weed ; so also the soul,
when it hath nought of necessary things to do, being
desirous by all means to be doing, givelh herself unto wicked
deeds. And as the eye never ceaseth from seeing, and there
fore will see wicked things, when good things are not set
before it; so also doth the thought, when it secludes itself
from necessary things, busy itself thereafter about such as are
unprofitable. For that even the first assault occupation and
thought are able to beat off, is evident from many things.
When then thou hast looked on a beautiful woman, and wert
moved towards her, look no more, and thou art delivered.
' And how shall I be able to look no more,' saith he, ' when
drawn by that desire ?' Give thyself to other things which may
disU-act the soul, to books, to necessary cares, to protecting
others, to assisting the injured, to prayers, to that wisdond
which treats of the things to come: with such things as
these bind down thy soul. By these means, not only shalt
thou cure a recent wound, but shalt wear away a confirmed
and inveterate one easily. For if an insult, according to the
proverb, prevails with the lover to give over his love, how shall
not these spiritual charms' much rather be victorious over the' iraiSai
evil, if only we have a mind to stand aloof. But if vve are
always conversing and associating with those who shoot such
arrows at us, and talking with them, and hearing what they
.say, We cherish the distemper. How then dost thou expect

104 The fear of God the best cure. Beauty vain. Not the soul's.
HoMiL.the fire to be quenched, when day by day thou stirrest up
^"- the flame?
And let this that we have said about habit, be our speech
unto the young ; since to those who are men, and
taught in heavenly wisdom, stronger than all is the fear of
God, the remembrance of hell, the desire of the kingdom of
heaven; for these are able to quench the fire. And along
with these take that thought also, that what thou seest is
nothing else than rheum, and blood, and juices of decom
posed food. ' Yet a gladsome thing is the bloom of the
features,' saith one. But nothing is more gladsome than the
blossoms of the earth, and these too rot and wither. Do not
then in this either give heed to the bloom, but pass on
farther inward in thy thought, and stripping off that beauteous
skin in thy thought, scan curiously what lies beneath it. For
even the bodies of the dropsical shine brightly, and the
surface hath nothing offensive ; but still, shocked with the
thought of the humour stored vvithin those thatareso,we cannot
love. * But languishing is the eye and glancing, and beauti
fully arched tho brow, and dark the lashes, and soft the
eyeball, and serene the look.' But see how even this itself
again is nothing else, than nerves, and veins, and membranes,
and arteries. Think too, I pray, of this beautiftil eye, when
diseased and old, wasting with despair, swelling with anger,
how hateful to the sight it is, how quickly it perisheth, how,
sooner even than pictured ones, it is effaced. From these
things make thy mind pass to the true beauty. ' But,' saith he,
' I do not see beauty of soul.' But if thou wilt choose, thou
shalt see it : and as the absent beautiful may be with the mind
admired, though with one's eyes unseen, so it is possible to see
without eyes beauty of soul. Hast thou not often sketched
a beauteous form, and felt moved unto the drawing ? Image
also now beauty of soul, and revel in that loveliness. ' But,'
saith he, ' I do not see things incorporeal.' And yet we see
these, rather than the corporeal, with the mind. Therefore it
is, for instance, that although we see them not, we admire
angels also and archangels, though we see them not, and
habits of character, and virtue of soul. And if thou hast seen a
man considerate and moderate, thou wilt more admire him
than that beautiful countenance. And if thou hast seen one

The souTs beauty unfading. To he enamoured^ of it. 105
insulted, yet bearing it ; wronged, yet giving way, admire and 2 Con.
love too them that are such, even though they be stricken in ^^^- '^'
age. For such a thing is the beauty of the soul; even in old
age it hath many enamoured of it, and it never fadeth, but
bloometh for ever. In order then that we also may gain
this beauty, let us go in quest of those that have it, and be
enamoured of them. For so shall we too be able, when we
have attained this beauty, to obtain the good things eternal,
whereof may all we partake, through the grace and love
towards men of our Lord Jesus Christ, with Whom to the
Father, with the Holy Spirit, be glory and might, for ever
and ever. Amen.

106 The Apostles but ministered. The luorh was of God's mercy.

HOMILY VIII.

2 CoR. iv, 1, 2.
Therefore seeing we have this ministry, as we have received
mercy we faint not, but have renounced ihe hidden things
of dishonesty.
Seeing he had uttered great things, and had set himself
' u!ri{- and all the faithful before Moses, aware of the height ' and
^''^'" greatness of what he had said, observe how he moderates
his tone again. For it was both necessary on account of the
false Apostles to exalt" his hearers also, and again to calm
down that swelling; yet not to do it away, since this would be
¦' vxilit- a trifler's part'. Wherefore he manages this in another man-
"'' ner, by shewing that not of their own merits was it, but all
of the loving-kindness of God. Wherefore also he says,
Therefore seeing we have this ministry. For nothing more
did we contribute, except that we became ministers, and made
ourselves subservient to the things given by God. Where-
3 «¦«{»- fore he said not ' largess^,' nor ' supply*,' but ' ministry.'
?"' Nor was he contented with this even, but added, as we have
yixt received mercy. For even this itself, he saith, the ministering
to these things, is of mercy and loving-kindness. Yet it is
mercy's to deliver from evils, not to give so many good
things besides : but the mercy of God includes this also.
We faint not. And this indeed is to be imputed to His
loving-kindness. For the words, as we have obtained mercy,
take to be said, with reference both to the ministry, and to the
words, we faint not. And observe how earnestly he en
deavours to lower his own things. ' For,' saith he, ' that one, who
hath been counted worthy of such and so great things, and
this from mercy only and loving-kindness, should shew forth
' l<rxi(tTt. The Benedictine Latin both on account of the false Apostles
translates, "neces3arytoexalt[himself] and liis hearers."

Their life, and preaching open, not as the false Apostles. 107
such labours, and undergo dangers, and endure temptations, a Con.
is no great matter. Therefore we not only do not sink down, ^l^hli
but we even rejoice, and speak boldly.' For instance, having
said, we faint not, he added,
Ver. 2, But have renounced the hidden things of dishonesty,
not tvalking in craftiness, nor handling the word of God
deceitfully. And what is, the hidden things of dishonesty ? We do
not, he saith, profess and promise great things, and in
our actions shew other things, as they do ; wherefore
also he said, Ye look on things after the outward ap- 2 Cor.
pearance ; but such we are as we appear, not having ' '
any duplicity, nor saying and doing such things as we
ought to hide and veil over with shame and blushes. And
to interpret this, he added, not walking in craftiness. For
what they considered to be praise, that he proves to be
shameful and worthy of scorn. But what is, in craftiness?
They had the reputation of taking nothing, but they took
and kept it secret; they had the character of saints and
approved Apostles, but they were full of numberless evil
things. But, saith he, we have renounced these things : (for
these are what he also calls the hidden things of dishonesty ;)
being such as we appear to be, and keeping nothing veiled
over. And that not in this [our] life only, but also in the
Preaching itself. For this is, nor handling the word of God
deceitfully. But by manifestation of the truth.
Not by the countenance, and the outward show, but by the
very proof of our actions.
Commending ourselves io every man's conscience.
For not to believers only, but also to unbelievers, we
are manifest; lying open unto all, that they may test our
actions, as they may choose; and by this we commend our
selves, not by acting a part, and carrying about a specious
mask. We say then, that we take nothing, and we call you
for witnesses; we say that we are conscious of no wickedness,
and of this again we derive the testimony from you, not as'scfalse
they', who, vefling over their things, deceive many. But westfes!
both set forth our life before all men ; and we lay bare" the" "'^''¦.
Preaching, so that all comprehend it. ^„.

c.

108 God, of this world. "The passage how read and interpreted.
HoMiL, [2.] Then because the unbelievers knew not its power, he
^^^^' added, this is no fault of ours, but of their own insensibility.
Wherefore also he saith,
Ver. 3, 4. But if our Gospel be hid, ii is hid to them ihat
are lost; in whom the God of ihis world hath blinded the
eyes of them that believe not.
ii. 16. As he said also before, To some a savour of death unto death,
(2.) toothers a savour of life unto life, so he saith here too. But
what is the God of this world ? Those that are infected with
Marcion's notions ^, affirm that this is said of the Creator, the
Just only, and not Good ; for they say that there is a certain
God, just and not good. But the Manichees" say that the
devil is here intended, desiring from this passage to introduce
another creator of the world besides the True One, very
senselessly. For the Scripture useth often to employ the term
God, not in regard of the dignity of that so designated, but
of the weakness of those in subjection to it; as when it calls
Mammon lord, and the belly god. But the belly is neither
therefore God, or Mammon Lord, save only of those who
bow down themselves to them. But we assert of this passage,
that this is spoken neither of the devil nor of another creator,
but of the God of the Universe, and that it is to be read
thus ; God hath blinded the minds of the unbelievers of ihis
world. For the world to come hath no unbelievers; but the
present only. But if any one should read it even otherwise,
as, for instance, the God of this world ; neither doth this
afford any handle, for this doth not shew Him to be the
Ps. 136, God of this world only. For He is called the God of
"¦ Heaven, yet is He not the God of Heaven only; and
we say, ' God of the present day;' yet we say this not as
limiting His power to it alone. And moreover He is called
Exod.3,the God of Abraham, and the God of Isaac, and ihe God of
®' *"• Jacob ; and yet He is not the God of them alone. And one
may find many other like testimonies in the Scriptures. How
then hath He blinded them ? Not by working unto this end ;
away with the thought ! but by suffering and allowing it.
For it is usual with the Scripture so to speak, as when it saith,
Kom. 1, God gave them up to a reprobate mind. For when they
28 '¦ See Epiphanius adv. Heer. lib. i, see Library of the Fathers, St. Augus-
tom. iii. 33. tine's Confessions, Note A.
' For a full account of Manichajism,

Light hurts, as weak eyes, so unbelieving minds. 109
themselves first disbelieved, and rendered themselves un- 2 Con,
worthy to see the mysteries ; He Himself also thereafter ^^'*'
permitted it. But what did it behove Him to have done ?
To draw them by force, and reveal to those who would not
see ? But so they would have despised the more, and would
not have seen either. Wherefore also he added,
Lest the light of ihe glorious Gospel of Christ should
shine unto them.
Not that they might disbelieve in God, but that unbelief
might not see what are the things within, as also He
enjoined us, commanding us not to cast the pearls before Matt. 7,
the swine. For had He revealed even to those who dis-^'
believe, their disease would have been the rather aggra
vated. For if one compelled a man labouring under oph
thalmia to look at the sunbeams, he the rather increases
his infirmity. Therefore the physicians' even shut them up' Lite.
in darkness, so as not to aggravate their disorder. So [f^'^ _
then here also we must consider, that these persons indeed sicians'
became unbelievers of themselves, but having become so,^™^'
they no longer saw the secret things of the Gospel, God
thenceforth excluding its beams from them. As also he said
to tho disciples. Therefore I speak unto them in proverba',Mat.i3,
because hearing ihey hear not. But that what I say may a Reo.
also become clearer by an example ; suppose a man, a Greek, Text
accounting our religion' to be fables. This man then, how ties."
will he be more advantaged? by going in and seeing the'''*"''^
mysteries, or* by remaining without? Therefore he says, ¦'Or
Lest ihe light should shine unto ihem, slill dwelling on the * '"'¦
history of Moses. For what happened to the Jews in his
case, this happeneth to all unbelievers in the case of the
Gospel. And what is that which is overshadowed, and
which is not illuminated unto them .' Hear him saying,
Lest ihe light of ihe glorious Gospel of Christ should shine
unto ihem, Who is ihe Image of God. Namely, that the
Cross is the salvation of the world, and His glory ; that Him
self, this Crucified One, is about to come with much splendour;
all the other things, those present, those to come, those seen,
those not seen, the unspeakable splendour of Ihe things
looked for. Therefore also he said, shine, that thou mayest
not look for the whole here, for that which is [here] given is

110 God seen in Christ. Paul, Christ's servant, and theirs.
HoMiL. only, as it were, a little shining of the Spirit. Therefore, also
' above as indicating this, he spoke of savour ; and again,
e. i' 22.earnest, shewing that the greater part remaineth there. But
nevertheless all these things have been hidden from them ;
but have been hidden because they disbelieved first. Then
to shew that they are not only ignorant of the glory of Christ,
but of the Father's also, since they know not His, he added,
Who is the Image of God ? For do not halt at Christ only.
For as by Him thou seest the Father, so if thou art ignorant
of His Glory, neither wilt thou know the Father's.
[3.] Ver. 5. For we preach not ourselves, but Christ Jesus
the Lord, and ourselves your servants for Jesus' sake.
(3.) And what is the nature of the connexion there? What hath
this in common with what has been said ? He either hints
'ec.the at them' as exalting themselves, and persuading the disciples
2pg_ to name themselves after them : as he said in the former
sties. Epistle, / am of Paul, and I of Apollos ; or else another
3 4. ' thing of the gravest character. What then is this ? Seeing
that they waged fierce war against them, and plotted against
them on every side ; ' Is it,' he says, ' with us, ye fight and war ?
[Nay but] with Him that is preached by us, for we preach
not ourselves. I am a servant, I am [but] a minister even
of those who receive the Gospel, transacting every thing for
Another, and for His glory doing whatsoever I do. So that
in warring against me thou throwest down what is His. For so
far am I from turning to my own personal advantage any
part of the Gospel, that I will not refuse to be even your
servant for Christ's sake ; seeing it seemed good to Him so to
honour you, seeing He so loved you, and did all things for
you.' Wherefore also he saith, and ourselves your servants for
Christ's sake. Seest thou a soul pure I'rom glory ? ' For in
¦^ttripi. truth,' saith he, ' we not only do not take to ourselves" aught
"'"' "¦ of our Master's, but even to you we submit ourselves for His
sake.' Ver. 6. For God, Who commanded the light to shine out
^^'^out" of darkness, hath shined in your^ hearts.
Text. Seest thou how again, to those who were desirous of seeing
that surpassing glory, I mean that of Moses, he .shews it
It/' ^'^^^'^"S with added lustre * ? 'As upon the face of Moses, so
r»r " also hath it shined unto your hearts,' he saith. And first, he

The Three Persons. Glory said of each. Earthen Vessels. Ill
puts them in mind of what was made in the beginning of the 2 Cor.
Creation, sensible light and darkness sensible, shewing that — '—^

this creation is greater. And where commanded He light to
shine out of darkness ? In the beginning, and in prelude to
the Creation ; for, saith he, Darkness was upon the face of
the deep. And God said. Let there he light, and there was
light. Howbeit then indeed He said. Let it be, and it was:
but now He said nothing, but Himself became Light for us.
For he' said not, 'hath also now commanded,' but lialh^^^^
Himself shined. Therefore neither do we see ' sensible ob- stle.
jects by the shining of this Light, but God Himself through
Christ. Seest thou the invariableness' in the Trinity? For^,-^*"?-
of the Spirit, he says, But we all with open face beholding ,^„
as in a glass the glory of the Lord, are changed into the "• ^> ^^'
same image from glory to glory even as by the Lord the
Spirit. And of the Son; Lest the light qf the glorious v. 4.
Gospel of Christ, Who is the Image of God, should shine
unto ihem. And of the Father ; Who commanded the Light
to shine out of darkness, hath shined in your hearts, to give
the light of the knowledge of the glory of God in the face qf
Christ. For as when he had said. Of the Gospel of the glory
of Christ, he added, Who is the Image of God, shewing that
they were deprived of His' glory also. So after saying, the^Goi's.
knowledge of God, he added, in the face of Christ, to shew
that through Him we know the Father, even as through the
Spirit also we are brought unto Him.
Ver. 7. But we have this treasure in earthen vessels, that
ihe excellency of the power may be of God, and not qf us.
For seeing he had spoken many and great things of the
unspeakable glory, lest any should say, ' And how enjoying
so great a glory remain we in a mortal body ?' he saith, that
this very thing is indeed the chiefest marvel, and a very
great example of the power of God, that an earthen vessel
hath been enabled to bear so great a brightness, and to keep
so high a treasure. And therefore as admiring this, he said.
That the excellency of the power may be of God, and not of
us; again alluding to those who gloried in themselves. For
both the greatness of the things given, and the weakness of
them that receive, sheweth His power ; in that He not only
gave great things, but also to those who are little. For he

112 God by vile things works mighty. The world converted.
HoMiL.used the term earthen in allusion to the frailty' of our mortal
, — r-^- nature, and to declare the weakness of our flesh. .For it is
' TO IS- ' . . .
^;ai/;r». nothing better constituted than earthenware; so is it soon
damaged, and by death, and disease, and variations of tem
perature, and ten thousand other things easily dissolved.
And he said these things both to take down their inflation,
^rStxxf asid to shew to all that none of the things we hold" is human.
''/"!'•, For then is the power of God chiefly conspicuous, when, by
vile, it worketh mighty things. Wherefore also in another
2 Cor. place He said, For My strength is made perfect in weakness.
^^) ^- And indeed in the Old [Testament] whole hosts of barbarians
were turned to flight by gnats and flies, wherefore also He
Joel 2, calleth the caterpillar His mighty force ¦• ; and in the begin-
ntnx /> "^"S' "^y °°^y confounding tongues. He put a stop to that
I.XX. E. great tower in Babylon. And in their wars too, at one time,
Gem™!. He routed innumerable hosts by three hundred men; at
*""'¦'*¦•''« another He overthrew cities by trumpets ; and afterwards by
a little and poor stripling, David, He turned to flight the
whole array of the barbarians. So then here also, sending
forth twelve only, He overcame the world; twelve, and those,
persecuted, \^-arred against.
[4.] Let us then be amazed at the Power of God, admire,
adore it. Let us ask Jews, let us ask Greeks, who persuaded
the whole world to desert from their fathers' usages, and to
go over to the ranks of another way of life ? The fisher
man, or iho tentmaker ? the publican, or the unlearned and
ignorant ? And how can these things stand with reason,
except it were Divine Power which achieveth all by their
means ? And what too did they say to persuade them ? ' Be
baptized in the Name of The Crucified.' Of what kind of
5 n»Mu; man ° ? One they had not seen, nor looked upon. But, never
theless, saying and preaching these things, they persuaded
them, that they who gave them oracles, and whom they
had received by tradition from their forefathers, were no
Gods : whilst this Christ, He Who was nailed [to the wood],
drew them all unto Himself. And yet, that He was indeed
crucified.and buried, was manifest in a manner to all; but
that He was risen again, none, save a few, saw. But still of
this loo they persuaded those who had not beheld ; and
not that He rose again only, but that He ascended also into

Not of witchcraft, as the Rule of life introduced shews. 113
Heavenijand cometh to judge quick and dead. Who-.ce 2 Con.
then th#. persuasiveness of these sayings, tell me? From ^ ' ^'
none other thing, but from the Power of God. For, in the
first place, innovation itself" was offensive to all ; but when
too one innovates in such things, the matter becomes more
gi-ievous : when one tears up the foundations of ancient '-S'^ii^j-
custom, when one plucks laws from their seat. And besides'*''^"''''
all this, neither did the heralds seem wortiiy of credit, but
they were both of a nation hated amongst all men, and were
timorous and ignorant. Whence then overcame they the
world ? Whence cast they out you, and those your forefathers
who were reputed to be philosophers, along with their very
gods ? Is it not quite evident, that it was from having God
with them ? For neither are these successes of human, but of
some divine and unspeakable, power. ' No,' saith one, ' but of
witchcraft.' Then certainly ought the power of the demons
to have increased, and the worship of idols to have extended.
How then have they been overthrown, and have vanished,
and our things the reverse of these ? So that from this even
it is manifest, that what was done was the decree of God ;
and not from the Preaching only, but also from the rule of
life itself. For when was virginity so largely planted every
where in the world ? when contempt of wealth, and of lite,
and of all things besides ? For such as were wicked, and
wizards, would have effected nothing like this, but the
contrary in all respects : whilst these introduced amongst us
the life of angels ; and not introduced merely, bul succeeded
also in it in our own land, in that of the barbarians, in the
very extremities of the earth. Whence it is manifest that it
was the power of Christ every where that effected all, which
every where shineth, and swifter than any hghtning illumeth
the hearts of men. All these things, then, considering and
accepting what hath been done, as a clear proof of the
promise of the things to come, worship with us the invincible
might of The Crucified, that ye may both escape those
intolerable punishments, and obtain that everlasting kingdom;
of which may all we partake through the grace and love
towards men of our Lord Jesus Christ ; to Whom be glory
world without end. Amen.
" So one MS. at any rate; Ben. " this innovation."
I

1 14 God's grace keeps even earthen vessels safe from harm.

HOMILY IX.

2 CoK. iv. 8, 9.
We are troubled on every side, yet not distressed; we are
perplexed, hut not in despair; persecuted, but not for
saken. He still dwells upon proving, that the whole work is to be
^scribed to the power of God, repressing the highmindedness
of those that glory in themselves. ' For not this only,' saith
he, ' is marvellous, that we keep this treasure in earthen
vessels, but that even when enduring ten thousand hardships,
and battered " on eyery side, we [slill] preserve and lose it not.
Yet though there were a vessel of adamant, it would neither
have been strong enough to carry so vast a treasure, nor have
sufficed against so many machinations ; yet, as it is, it both
bears it, and suffers no harm, through God's grace.' For, we
are troubled on every side,sa\\h he, hut not distressed. What
is, on every side? ' In respect of ouv foes, in respect of our
frieuds, in respect of necessaries, in respect of other needs,
by them which be hostile, by them of our own hoiisehold.'
But we are not distressed. And see how he speaks con
trarieties, that thence also he may shew the strength of God.
For, we are troubled on every side, yet not distressed, saith
he ; we are perplexed, but not in despair ; that is, ' we do not
quite fall off. .For we are often, indeed, wrong iu our calcu
lations', and miss our aim, yet not so as to fall away from
what is set before us : for these things are permitted by God
for our discipline, not for our defeat.'
= tri^ixicuS/imi, a term especially used l" iknyai/nix. The Ben. Ed. has
of striking upon vessels, to sound them, ikyidftit in defiance of Mss.

Why so tried. Gain hy trials. The resurrection sheivn. 1 1 5
Ver. 9. Persecuted, but Hot forsaken; cast down, hut not 2 Cob.
destroyed. 9_i',
For these temptations do indeed befal, but not the conse-
quences of the temptations. And this indeed through the
Power and Grace of God. In other places indeed he says
that these things were permitted, in order both to llieif own ' i i.e. the
humblemindedness, and to the safety of others: for lest /f.Pg"
should he e.valted above measure, there was giben to me a thorn, 2 Cor.
he saysi and again, Lest dny maii should think of me dhdve;\,'Q'
that which he ieelli nid to be, oi* thdt he hia'r'elh of me; and
in another place again, that we should not irusl in ourselves : 2 Cor.
hfei-e, however, that the powet: of God might bb hlanifested. ^' ^•
Seest thou how great the gain of his temptations? For it both
shewed the power of God, and tilore disclosed His grdce.
Fot, Saith He, My grace is slifficientfor thee. It ftlso anointed 2 Cor.
them unto lowliness of mind, and J3rfepared them for keeping '
down the rest, and made thebl to be morb hardy. i^rRom. 6,
patidnce, saith he, worketh experienee, diid experience hope.
Fot they who had fallen into ten thousand dangers, and
through the hope they had iri G6d, had been raised °, were' &ttuy-
taUght to hold by it more and more in all thihgs. «»»"«.
Vef. 10. Alu:ayS hearing about in ihe body tho dying of
the Lord Jesus, that the life also of Jesus Mghi he manifest
in our body:
And what is the dying of ihe Lord Jesus, Which they bare
about? Their daily deaths, by vt'hich also the resurrection
was shewed. ' For if any believe n6t,' he says, ' that JesUs
died and rose &gaii!i, beholding us hvery day die and rise
again, let him believe henceforWatd in the resurrection.'
Seest thoU how he has discovered yet another reason for the
temptations? What then is this reason? That His life also
might be made manifest in our hody. He siiys, ' by snatch
ing us out of the perils. So that this, which seems a mark
of weakness and destilutioti, this, [t say,] proclaims His
resurfection. For His power had not so appeared in our
suffering no unpleasantness, as it is novv shewn, in our suffer
ing inde6dj but without being overcome.'
Vef. 1 1 / For we which live are also" delivered unto death
= ^o Chrysostom : Eec. text " always." Just below he inserts, as will be
aeefl, " in us," I 2

116 'Death' is peril, Hife' ease. The Psahnist's comfort, theirs.
lloMih.for Jesus' sake, that the life also of Jesus might be made
 '— manifest in us in our mortal flesh.
For every where, whenever he has said any thing obscure,
he interprets himself again. So then he has done here also,
giving a clear interpretation of this, which I have cited. ' For
therefore' we are delivered, he says, ' iu other words, we bear
about His dying, that the power of His life may be made
manifest, Who permilteth not mortal flesh, though under
going so great sufferings, to be overcome by the snow-storm
of these calamities.' And it may be taken too in another way.
2 Tim. How? As he says in another place, If we be dead with
' ' Him, we shall also live with Him. ' For as we endure His
dying now, and choose, whilst living, to die for His sake :
so also will He choose, when dead, to beget us then unto life.
For if we from life come into death. He also will from death
lead us by the hand into life.'
^er. 12. So then death worketh in us, but life in you.
' Lite- Speaking no more of death in the strict sense', but of
death! "^ temptations and of rest. ' For we indeed,' he says, ' are in
perils and temptations, but ye in rest; reaping the life
which is the fruit of these perils. And we indeed endure
the dangerous, but ye enjoy the good things; for ye undergo
not so great trials,'
¦ [2.] Ver. 13. We having the same spirit of faith, accord
ing as it is written, I believed, anil therefore have I .spoken;
3 know- tve also believe, and therefore speak ; thai^ He which raised
&c.Eec. up ihe Lord Jesus, shall raise up us also hy Jesus.
P.ru6 ^^ ^^^ reminded us of a Psalm which abounds in heavenly
10. 'wisdom^, and especially fitted to encourage* in dangers.,
Jl^!"' For this saying that just man uttered, when he was in great
*iu'i(fM. dangers, and from which there was no other possibility of
(2.) recovery, except by the aid of God, Since then kindred
circumstances are most effective in comforting, therefore he
says, having the same Spirit ; that is, ' by the same succour
by which he was saved, we also are saved; by the Spirit
through which he spake, we also speak.' Whence he shews,
that between the New and Old Covenants great harmony
exists, and that the same Spirit wrought in either; and that
not we alone are in dangers, but all those of old were so too;
^JroihZ- and that we must find a remedy through faith and hope, and

The Resurrection for us. Sorrows here, how made to vanish, 117
not seek at once to be released from what is laid upon us. 2 Cor.
For having shewed by arguments the resurrection and the i4_i8,
life, and that the danger was not a mark of helplessness or
destitution; he thenceforward brings in faith also, and to
it commits the whole. But slill of this also he furnishes a
proof, the resurrection, namely, of Christ, saying, we also be
lieve, and therefore speak. What do We believe ? tell me.
Ver. 14, 15. Tliat He which raised lyj Jesus, shall raise
up us also, and shall present us with you. For all things
are for your sake.s, that the abundant grace might through
the thanksgiving of many redound io the glory qf God.
Again, he fills them with lofty thoughts', that they may ' <?£»»«¦
not hold themselves indebted to men, I mean to the false'"""*"
Apostles. For the whole is of God, Who willeth to bestow
upon many, so that the grace may appear the greater. For
your sakes, therefore, was the resurrection and all the other
things. For He did not these things for the sake of one
only, but of all.
Ver. 16. For which cause we faint not; but though our
outward man perish, yet the inward man is renewed day by
day. How perishes ? Being scourged, being persecuted, suf
fering ten thousand extremities. Yet the inward man
is renewed day hy day. How is renewed ? By faith, by
hope, by a forward will, finally, by braving those extremities.
For in proportion as the body suffers ten thousand things, in
the like proportion hath the soul goodlier hopes, and becometh
brighter, like gold refined in the fire more and more. And
see how he brings to nothing the sorrows of this present
life. Ver. 17, 18. For the' light affiiciion, he saith, which is' our,
but for a moment, worketh^ in excess and unto excess 3 ^^rk-
an eternal weight of glory. While we look not at the things e"> for
which are seen, bul at the things which are not seen. '
Having closed the question in the issue of hope, (and, as he
said in his Epistle to the Romans, We are saved by hope, but Eom, 8,
hope that is seen is not hope : establishing the same point
here also,) he sets side by side the things present with the
things to come, the momentary with the eternal, the light with
the weighty, the affliction with the glory. And neither is he

H8 JYoe and joy, here tempor<;il, there eternal. B<aeeconrse scoffs,
HoMiL. content with this, but he addeth another ei^pression, doubling
'it, and sa,y'\ng, in excess and unto excess^. Next he al?o shews

' xxf
{Tsj(3a- the mode how so great afflictions !^re light., l;Iow then light?
xn> i'« While tve look not al the things that qtre seerf, but q,i the
>.it. things that are not seen. So will both thisj present be light,
and that future great, i^ we hay? withdrawn ourselves from
V. 18, the things that are seen, ^qr, the things t,hat are seen are
temporal. Therefore l,he afil.ictions are sio, too. But the
things that are not, seen are eternaf,. Thsr.^hve the. crowns
are so also. And. he said, not the aPHptioij^ are so, but, the
things that are seqn.; all pj[ then?, -vyhpther p^nisb.mjent or
rest, so that; w^ should p.pit^.er bp puffed up, by the one, nor
« /3j«- pverborne" by the other. Aiud tlierefore, when speaking of
the things to come, he said not the kingdom is eternal ; but,
ihe things which are nqt seerf,, are^lernal, vyhether they be a
kingdom, or again punisljmeijt ; sp, a^ both to alarm, by the
one, and to encourage by the other.
Monai.. [3.] Since then the things that are seen are temporal,
but the things that are ijql se^n. ar^ eternal, let us. look to
them. For'what excuse even, can we have, if we choose, the
temporal instead of the eternal ? For even if the present be
pleasurable, yet it, i^ npt aljidiijg ; whjlsti the woe it entails is
abiding, and irremissible. For what ex,ci,ise will they have
who have been, cpunted wortljy of thp Spirit, and have
enjoyed so great, ^ gift, ifj thpy h<?P9roe of grovelling mind and,
¦fall down to earth. For \ hear maijy sayijig tljese words
worthy of all scor^p ' GiXP ro<? t,o-day, and, take to-moiT,ow.'
' For,' saith ope, ' if infield therq be suc;h things there, as ye
aflSrm, then it is one fpr onq ; bu);, if there be no such thing
at all, then it is two for nothing.' What can be more lawless
3 x«e«- than these vyprds? ov,wh^t iporp idle pratipg' ? We are dis
coursing about IJoEtyen, and thp^e unppeakal^le good things;
4J«-*5S{i>- and thou bi-ing^st._fqi-lh,unto,us the t^erm^ of the raQeqpurse^
(^'^U; yet art not ashamed, npr Ijidesf thy face, vyhilst, uttering sijch
FieM things as befit luauffics ? IJlusljest t)iou, npt that, art so
rivetted to the pres^nf thiijgs ? Wilf thou not, ceagQ, frpiji
being distraught, arj4 beisijlp thyself, and in yputli a,(}ptard,?
Were Greeks indeed tq talk ii> this way, it were np marv,el :
but that believers shfl\ild yenf, spch dotage, of wliat, fpv-
giveness doth it admit ? For dost tl^pu l^old thosp injmprtal

Ann.

The judgment, how certain. On which side the odds. 119
hopes in utter suspicion ? Dost thou think these things to 2 Con.
be utterly doubtful ? And in what are these things deserving IZd?:
of pardon ? ' And who hath come,' saith one, ' and brought
back word what is there ?' Of men indeed not any one, but
God, more trustworthy, than all hath declared these things.
But thou beholdest not what is there. Neither dost thou
see God. Wilt thou then deny that there is a God, because
thou seest Ilim not? 'Yes,' he replies, 'I firmly believe
there is a God.' If then an infidel should ask thee, ' And (3.)
who came from Heaven and brought back word of this ?'
what wilt thou answer ? Whence dost thou know that there
is a God ? ' From the things that are seen,' he answers,
' from the fair order existing through the whole creation,
from its being manifest to all.' Therefore receive also in
the same way the doctrine of the judgment. ' How ?' he
asks. I will question thee, and do thou answer mo. Is this
God just, and will He render to each according to his
deserving ? or, on the contrary, dOth He will the wicked
should live happily and in luxury, and the good in the
contrary things ? ' By no means,' he answers, ' for man even
would not feel thus.' Where then shall they, who have done
virtuously here, enjoy the things that be good ? and where
the wicked the opposiles, except there is to be a life and
retribution hereafter ? Seest thou that al present it is one for
one, and not two for one. But 1 will shew thee, as 1 pro
ceed, that it is not even one against one, but it shall be for
the righteous two for nothing ; and for the sinners, and those
that live here riotously, quite the contrary. For they that
have lived riotously here, have received not even one for
one; but those who pass their life in virtue two for nothing'. ' " for
For who are in rest, they that have abused this present hfe,gjfjgj_
or they that followed heavenly wisdom ? Perhaps thou wilt against
say the former, but I prove it of the latter, summoning mss.
for my witnesses those very men, that have enjoyed thfese
present things ; and they will not be so shameless as to deny,
what I am going to say. For oftentimes have they impre-
catedl curses upon matchmakers', and upon the day tho.\.' «(in,„.
theif bridal chamber' was wreathed, and have proclaimed ''^^j™'^^
them' happy who have not married. Many too of the young, »»»$«
even when they might have married, have refused for no

120 Bitters in worldly delights. Present, they satisfy not,
HoMiL. other reason than the troublesomeness of the thing. And
• this I say, not as accusing marriage; for it is honourable ;

Heb. 13,
4. but those who have used it amiss. Now if they, who have
lived a married life, have often considered their life not worth
the living ; what shall we say of those who have been swept
down into whores' deep pits, and are more slavishly and
wretchedly affected than any captive ? what of those who
have grown rotten in luxury, and have enveloped their
bodies with a thousand diseases ? ' But it is a pleasure to be
had in honour.' Yea, rather, nothing is bitterer than this
slavery. For he that seeketh vain honour is more servile
than any slave, and desirous of pleasing any body ; but he
that treads it under foot is superior to all, who careth not
for the glory that cometh from others. ' But the possession
of wealth is desirable.' Yet we have often shewn, that they
who are loose from it and have nothing, enjoy greater riches
and repose. ' But to be drunken is pleasant.' But who will
say this ? Surely then if to be without riches is pleasanter than
to have them, and not to marry than to marry, and not to
seek vain-glory than to seek it, and not to live luxuriously
than lo do so ; even in this world they who are not rivetted
to these jjresent things have the advantage. And as yet
I say not, how that the former, even though he be racked
with ten thousand tortures, hath that good hope to carry
him through: whilst the latter, even though he is in the
enjoyment of a thousand delights, hath the fear of the
fiilure disquieting and confounding his pleasure. For
this, too, is no light sort of punishment; nor therefore the
contrary, of enjoyment and repose. And besides these there
is a third sort. And what is this? In that the things of
worldly delight do not, even whilst they are present, appear
^Utyx,J-such, being refuted' both by nature and time; but the others
'"""¦ not only are, but also abide immovable. Seest thou that we
shall be able to put not two for nothing only, but three even,
and five, and ten, and twenty, and ten thousand for nothing?
But, that thou mayest learn this same truth by an example
ig'^&c*'' ^^^°' — '^^ ^^^^ '"'^^ '^"'^ Lazarus, — the one enjoyed the things
¦ present, the other, those to come. Seems it then to thee to
be one and one, to be punished throughout all time, and to
be an hungered for a little season ? to be diseased in a

Conscience judges, God tvill. Some punished here, some not. 121
corruptible body, and lo scorch' miserably in an undying 2 Con.
one ? to be crowned and live in undying delights after that - '
little sickness, and to be endlessly tormented after thatTnya,(-
short enjoyment of his goods. And who will say this ? ^"'^'"•
For what wilt thou we should compare ? the quantity ?
the quality? the rank? the decision of God'' concerning
each ? How long will ye utter the words of beetles, that
are for ever wallowing in dung ? For these are not the
words of reasoning men, to throw away a soul which is so
precious for nothing, when there needeth little labour to
receive heaven. Wilt thou that I teach thee also in another
way, that there is an awful tribunal there ? Open the doors of
thy conscience, and behold the judge that sitteth in thine
heart. Now if thou condemnest thyself, although a lover of
thyself, and canst not refrain from passing a righteous verdict,
will not God much rather make great provision for that
which is just, and pass that impartial judgment upon all ; or
will Ho permit every thing to go on loosely and at random ?
And who will say this? No one; but both Greeks and
barbarians, both poets and philosophers, yea the whole race
of men in this agree with us, though differing in particularsS '' ¦'
and aflirm that there are tribunals of some sort in hell'; so^„'^'_
manifest and uncontroverted is the thing. ' Hades
[4.] ' And wherefore,' saith one, ' doth He not punish
here ?' That He may display that longsuffering of His, and
may offer to us the salvation that cometh by repentance, and
not make our race to be swept away, nor pluck away those, who
by an excellent change are able to be saved, before that salva
tion. For if he instantly punished upon the sins, and destroyed,
how should Paul have been saved, how should Peter, those
chief teachers of the world ? How should David have reaped
the salvation, that came by his repentance ? How the Gala
tians ? How many others ? For this reason then He neither
exacts the penalty from all here, (but only from some out of all,)
nor yet there from all, but from one here, and from another
there ; that He may both rouse those who are exceedingly
insensible by means of those whom He punishes, and may
cause them to expect the future things by those whom He
punishes not. Or seest thou not many punished here, as
•^ Tx^t. The Ben. translate " ordinem Dei aut sententiam."

122 Why God deals thus. In worldly things, men toil, to rest after.
HoMiL. those, for instance, who were buried under the ruins of that
tower; as those whose blood Pilate mingled with their sacri-

Lukel3, , . , , , . , 1 ,
4. r. fices ; as those who perished by an untimely death amongst
1 Cor. the Corinthians, because they partook unworthily of the
11)30- mysteries; as Pharaoh; as those of the Jews who were slain
by the barbarians ; as many others, both then, and now, and
continually? And yet others too, having sinned in many
things, departed without suffering the penalty here; as the
Lukeie.rich man in ihe story of Lazarus; as many others. Now
(4). these things He does, both to arouse those who quite dis-
• ?/«««•- believe' in the things to come, and to make those who do
Ps"? n believe and are careless more diligent. For God is a
LXX, righteous Judge, and strong, and longsuffering, and visits
not wiih ivrath every day. But if we abuse His longsuffering,
there will come a lime, when He will no more suffer long,
even for a little, but will straightway visit with the penalty.
Let us not then, that for a single moment (for such is this
present life) we may live luxuriously, draw on ourselves
punishment through endless ages: but let us toil for a
moment, that we may be crowned for ever. See ye not, that
even in. worldly things most men act in this manner; and
choose a brief toil in order to a long rest, even though the
opposite falls out unto them? For, in this life indeed, .there is
an. equal portion of toils and reward ; yea, often, on the
contrary, the toil is endless, whilst the fruit is little, or not
even a little, oftentimes: but in the case of the kingdom
conversely, the labour is little, whilst the pleasure is great
and boundless.. For consider: the husbandman wearieth
himself the whole year through, and at the very end of his
hope ofttimes misses of the fruit ° of ihose many toils. The
shipmaster again; and the soldier, until extreme old age, are
occupied.with.wars andilabours ; and oftentimes halh each of
them- departed; the. one with the loss of his wealthy cargoes,
the other, along wilh.victory, of life itself. What excuse then
shall vve have, tell me,, if in worldly matters indeed we prefer
what is laborious, in order that we may rest for a little, or not
a httle even;, (for the hope of this is uncertain;) but in
spiriluab things do the converse of this, and draw upon
ourselves unutterable: punishment for a little sloth ? Where-
= Or, " at the very; end ofttimes misses of his hope, the fruit, &c.''

Regrets, vain; Pains intense, yet lasting, there. 123
fore I beseech you all, though late, yet still at length to 2 Con.
recover from this frenzy. For none shall deliver us in that ' .'-
day ; neither brother, nor father, nor child, nor friend, nor
neighbour, nor any other: but if our works play us false, all
will be over, and we must needs' perish. How manyiOr,'ut-
lamenlations did that rich man make, and besought the''^'^''"
Patriarch, and begged that Lazauus might be sent \ But hear
what Abraham said unto him : There is a gulf betwixt us Luke
and yoiit, so that ihey who wish to go forth cannot pass '
thither. How many petitions did those virgins make to their
fellows, for a little oil ! Bull hear what they also say; ies<Mat.25,
there be not enough for you and for us ; and none was able '
to bring them in to the bridal chamber.
Thinking then on these things, let us also be careful of that
which is our life. For mention what toils soever, and bring
forward besides what punishments soever; all these combined
will be nothing in comparison, of the good things to come.
Instance therefore, if thou wilt,, fine, and. steel, and wild
beasts, and if there be aught sorer thaui these ; but yet these
are not even a shadow, unto those torments. For these
things, when applied in excess, become then especially light,
making the release speedy'; since the body sufficethi not
unto intensity at once, and long continuance of suffering;
but there it is not so, but both: meet together^ both pro
longation and excess, both in the good and the grievous.
Whilst we have time then, let ua prevent His presence with'PB.95,2.
confession, that in that day we may behold Him gentle and
serene, that we may escape altogether those threat-bearing
Powers. Seest thou not, how this world's soldiers, who
perform the bidding of those in authority, drag men
about ; how they chain, how they scourge them, how pierce
their sides, how apply torches to their torments, how
dismember them ? Yet all these things are but plays and
joke unto those punishments. For these punishments are
temporal ; but there neither the worm dieth, nor is
the fire quenched : for that body of all is incorruptible,
which is then to be raised up. But God grant that we
may never learn these things by experience; but that
' ;ij«'«, Chrys. who varies from the ' Si gravis, brevis ; si tonga, levis :
text in other respects, Cic. Tusc. Disp.

124 To he timely wise, ere the ship be sunk, the patient dead.
HoMtL. these fearful things may never be nearer unto us than
,  V-in the mention of them'; and that we be not delivered
f^/iXToi over to those tormentors, but may be hence made wise.
tTTntxi. jj^^^ many things shall we then say, in accusation of our
selves ! How many lamentations shall we utter ! How
many groans ! But it will thenceforth be of no avail. For
neither can sailors, when the ship hath gone to pieces, and
hath sunk, thereafter be of any service; nor physicians, when
the patient is departed ; but they will often say indeed, that so
and so ought to have been done ; but all is fruitless and in
vain. For as long indeed as hopes remain from amendment,
one ought both to say and do every thing: but when we
have no longer any thing in our power, all being quite
ruined, it is to no purpose that all is said and done. For
Mat. 23, the Jews even will then say, Blessed is He ihat cometh in the
Name of the Lord: but will be able to reap none advantage
of this cry, towards escaping their punishment; for when
they ought to have said it, they said it not. That then this
be not the case with us, in respect to our life, let us now
and from this time reform, that we may stand at the tribunal
of Christ with all boldness ; whereunto may all of us attain
through the grace and love toward men of our Lord Jesus
Christ, with ^Vhom to the Father, with the Holy Spirit, bo
glory and might for ever and ever. Amen.
h i»T«i/^iii rutf({itK(ntxi. Ben. UtxZIx against the MSS.

The complete decay, even, of the. outward man a good. 125

II O M 1 L Y X.

2 Cor. v. 1.
For we know, that if our earthly liou.se of ihis tabernacle
were dissolved, we have a building of God, an house not
made with hands, eternal in the heavens.
Again he arouses their zeal because many trials drew on'. ' Wx-
For it was likely that they, iu consequence of his absence, ''"'"'•
were weaker in respect to this [need]. What then saith he?
One ought not to wonder that we suffer affliction ; nor to be
confounded, for we even reap many gains thereby. And
some of these he mentioned before; for instance, that we
bear about the dying of Jesus, and present the greatest
proof of His power: for he says, that ihe excellency of the
power may be of God : and we exhibit a clear proof of the
Resurrection, for, says he, ihat the life of Jesus might be made
manifest in our mortal flesh. But since along -with these
things he said, that our inward man is thus made better also;
for though our outward man j)erisli, saith he, tjet the inward
man is renewed day by day; shewing again, that this being
scourged and persecuted is proportionably useful, he adds,
that when this is done thoroughly, then the countless good
things will spring up for those who have endured these
things. For lest, when thou hearest that thy outward man
perishes, thou shouldest grieve; he says, that when this is
completely effected, then most of all shalt thou rejoice, and
shalt come unto a belter inheritance'. So that not only!x;|<».
ought not one to grieve at its perishing now in part, but even
earnestly to seek for the completion of that destruction, for
this most conducts thee to immortality. Wherefore also he
added, For we know, that if our earthly house of this taber-

126 'Houseofthis tabernacle,' as temporary; 'house' as abiding.
HoMiL. nac/e were dissolved: we have a building of God, a house
 '— not made with hands, eternal in the heavens. For since he
^yu/iti- is urging' again the doctrine of the Resurrection, in respect
to which they were particularly unsound ; he calls in to aid
the judgment of his hearers also, and so establishes it;
not however in the same way as before, but, as it were,
arriving at it out of another subject: (for they had had [their
en-or] already corrected:) and says, We know, ihat if our
earthly house of this tahernacle were dissolved, we have a
building of God, a house not made with hands, eternal in the
heavens. Some indeed say, that the ' eai'tbly. house' is this
world ; but I should maintain that he alludes rather to the
body. But observe, I pray, how by the tei-ms [he uses,] he
shews the superiority of the future things -to the-present.
For having said earthly, he hath opposed to it ihe heavenly;
having said, house of tabernacle, thereby declaring both that
it is easily taken to pieces and is temporary, he halh opposed
to it the eternal, for the name tabernacle oftentimes denotes
John 14, temporariness. Wherefore He saith, In My Father's house
are many abiding places. But if He any where also calls
the resting places of the saints tabernacles; He calls them
not tabernacles simply, but adds an epithet ; for he said
not, that they may receive you into their tabernacles, but
'L\±ei6, into the everlasting tabernacles. Moreover also in that he
said, not made with hands, he alluded to that which was
made with hands. What then ? Is the body made with
hands? By no means; but he either alludes to the houses
here that are made with hands, or if not this, then he called
the body, which is not made with hands, ' a house of taber
nacle.' For he has not used the term in antithesis and con-
*•¦{« tradistinction^ to this, but to heighten those eulogies, and
itriiix- . "J /
ixTtxh swell those commendations.
xtrifn- j^2.] Ver. 2. For in this we groan, earnestly desiring to
he clothed upon with our house which is from heaven.
What house ? tell me. The incorruptible body. And
why do we groan now ? Because that is far better. And
from heaven he calls it because of its incoiTuptibleness.
For it is not surely that a body will come down to us
from above : but by this expression he signifies the grace
which is sent from thence. So far then ought we to be from

We shall put on the same body, made incorruptible. 127
grieving at these trials which are in part, that we ought lo 2 Con.
seek even for their fulness', as if he had said: Groanest thou , ' ' ' '
' t3 xxff-
that thou art persecuted, that this thy man perisheth? Groan <iXix3»
that this is not done unto excess, and that it perishes not
entirely, Seest thou how he hath turned round what was
said unto the contrary ; having proved, that they ought to
groan that those things were not done fully ; for which,
because they were done partially, they groaned. Therefore
he henceforth calls it not a tabernacle, but a house, and
with great reason. For tabernacles indeed are easily taken
to pieces ; but a house abideth continually,
Ver. 3. If indeed, even when unclothed'^ we shall not be
found naked.
That is, even if we have put off the body, we shall not be
presented there without a body, but even with the same one
made incorruptible. But some read, and it deserves very
much to be adopted. If indeed we shall also, being clothed,
not he found naked. For lest all should be confident be
cause of the Resurrection, he says, If so be ihat we shall also,
being clothed, that is, having obtained incorruption and an
incorruptible body, not be found naked, of glory and safety.
As he also said in the former Epistle; We shall all I^^IP"^^
raised; but every man in his own order. And, There are 23.
heavenly bodies, and bodies terrestrial. For the Resurrection
indeed is common to all, but the glory is not common ; but
some shall rise in honour, and others in dishonour, and some
to a kingdom, but others to punishment. This surely he
signified here also, when he said ; If so be, ihat, being clothed,
we shall not he found naked.
[3.] Ver, 4. For tve that are in this tahernacle do groan ",
not because we would be unclothed, but clothed upon.
Here again he hath utterly and manifestly stopped the (2.)
mouths of the heretics, shewing that he is not speaking
absolutely of a body differing in identity^, but of corruption ' 5xx«t;
and incorruption. ' For we do not therefore groan,' saith he,^"^,„
« Ixtvtxitttsi. This doubtless was as the Eec. text of the N. T. reads in
what St. Chrysostom wrote, as ap- the Epistle.
pears from what follows; but the '"Being burdened," Eec. text, which
MSS. all agree in reading Mufx/utii, St. Chrysostom omits.

128 Simply to he unclothed painful. Godwrought man for life.
HoMiL.' that we may be delivered from the body: for of this we do
 '- — not wish to be unclothed; but we hasten to be delivered
from the corruption that is in it. Wherefore he saith, ' we
wish not to be unclothed of the body, but that it should be
clothed upon with incorruption.' Then he also interprets it
[thus,] That mortality might be swallowed up of life. For
since putting off the body would appear to many a grievous
thing; and he was contradicting the judgments of all, when
he said, we groan, not wishing to be set free from it ; (' for if,'
says one, ' the soul in being separated from it so suffers and
laments, how sayest thou that we groan because we are not
separated from it ?') lost then this should be urged against
him, he says, ' Neither do I assert that we therefore groan, that
we may put it off; (for no one putteth it off without pain,
John seeing that Christ says even of Peter, ' They shall carry
' ' thee, and lead thee whither thou tvouldest not;') but that we
may have it clothed upon with incorruption.' For it is in
this respect that we are burlhened by the body; not because
it is a body, but because a corruptible body and obnoxious
'irainrit to Suffering', that we are encompassed with : for it is this that
also causes us pain. But the life, when it arriveth, de
stroyeth and useth up the corruption ; the corruption, I say,
not the body. ' And how cometh this to pass ?' saith one.
Inquire not; God doeth it; be not too curious. Wherefore
also he added,
Ver. 5. Now he ihat hath wrought us for the self-same
thing is God.
Hereby he shews that these things were prefigured from
the first. For not now hath this been decreed ; but when
at the first He fashioned us from earth, and created Adam,
for not for this created He him, that he should die, but that
He might make him even immortal. Then as shewing
the credibility of this, and furnishing the proof of it, he
added. Who also hath given the earnest of the Spirit.
For even then He fashioned us for this ; and now He hath
wrought unto this by baptism, and hath furnished us with no
lipuxi- light security thereof, the Holy Spirit. And he continually cafls
It an earnest, wishing to prove God to be a debtor in the "

vrccvrof

Confident in perils too. Death even made desirable. 129
whole, and thereby also to make what he says more credible 2 Coa.
unto the grosser sort. '^.Q—8.
[4.] Ver. 6. Therefore tve are always confident, knowing.
The word confident is used with reference to the perse
cutions, to the plotlings, and continual deaths: as if he had
said, ' Doth any vex, and persecute, and slay thee ? Be not
cast down, for thy sake all is done. Be not afraid : but
confident. For that which thou groanest and grievest foi-j
that thou art in bondage to corruption, he removes from
henceforward out of thy way, and frees thee the sooner from
this bondage.' Wherefore also he saith, Therefore we are
always confident, not in the seasons of rest only, but also in
those of tribulation; knotving,
Ver, 7, 8. Tliat whilst we are at home in the body, we are
absent from ihe Lord. For we walk hy faith, not hy sight.
We are confident, I say, and willing to be absent from the
hody, and to he present wiih the Lord.
That which is greater than all he has put last, for to be
with Christ is better, than receiving an incorruptible [body].
But what he says is this: ' He quencheth not our life that
warreth against, and killeth us ; be not afraid ; be confident,
even when hewn in pieces. For not only doth he set thee
free from corruption and a burden, but he also sendeth thee
quickly to the Lord.' Wherefore neither did he say, " whilst
we are in the body :" as of those who are in a foreign and
strange land. Knowing therefore that whilst we are at
home in the body, we are absent from ihe Lord: we are
confident, I say, and willing to be absent from the body,
and to he present with the Lord. Seest thou how keeping
back what was painful, the names of death, and the end, he
has employed instead of them such as excite great longing', ' rk
cafling them presence with God; and passing over those ^^^,f,|
things which are accounted to be sweet, the things of hfe,
he hath expressed them by painful names, cafling the life
here, an absence from the Lord? Now this he did, both
that no one might fondly linger amongst present things, but
rather be aweary of them ; and that none when about to die,
might be disquieted", but might rejoice even, as departing 2 ^x„'j.
unto greater goods. Then, that none might say, on hearing
that we are absent fiom the Lord,' Why speakest thou thus?
K

130 To be accepted, or not, makes all the d'lfftrence.
HoMiL. Are we then estranged from Him whilst we are here ?' he in
_I-_ anticipation corrected' such a thought, saying. For we walk
lit" by faith, not by sight. Even here indeed we know Him, but
I Cor. not so clearly. As he says also elsewhere, in a glass, and
^^' '2- darkly. , ^ , ,
We are confident, I say, and willing. Wonderful ! to
what hath he brought round the discourse ? To an extreme
desire of death, having shewn the grievous to be pleasurable,
and the pleasurable grievous. For by the term, ice are
willing, he means, ' we are desirous.' Of what are we
desirous ? Of being absent from ihe body, and present with
the Lord. And thus he does perpetually, (as I shewed also
before,) turning round the objection of his opponents unto the
very contrary.
Ver. 9. Wherefore also we labour, ihat whether present
or absent, we may be accepted of Him.
' For what we seek for is this,' saith he, ' whether we be
there or here, to live according to His will; for this is the
principal thing. So that by this thou hast the kingdom
already in possession without a probation.' For lest when
they had arrived at so great a desire of being there, they
should again be disquieted at its being so long first, in
¦¦' t3 *i- this he gives them already the chief of those good things,
fixx,,, ^^^ ^^j^|. jg jj,|g p -j>j,g being accepted. For as to depart,
is not absolutely good, but to do so in [God's] favour;
which is what makes departing also become a good ; so lo
remain here, is not absolutely grievous, but to remain offend-
(3.) ing Him. Deem not then that departure from the body is
enough ; for virtue is always necessary. For as when he
spoke of a Resiurection, he allowed [ihem] not by. it to be
only confident, saying. If so be ihat being clothed voe shall
not be found naked; so also, having shewed a departure,
lest thou shouldest think that this is enough to save thee, he
added this, of its being needful that we be accepted.
[5.] Seeing then he has persuaded them by many good
things, henceforth he alarms them also by those of gloomier
3 nv- aspect'- For our interest consists both in the attainment
ja«Ti- ^£ ^^ good things, and the avoidance of the evil things,
in other words, hell and the kingdom. But since this,
the avoiding of punishment, is the more forcible motive ; for

He alarms, for fear prevails more. This body, but 'incorrupt. 1 3 1
where penalty reaches only to the not receiving good things, 2 Con.
the most will bear this contentedly ; but if it also extend to ' '"'
the suffering of evil, do so no longer : (for they ought, indeed,
to consider the former intolerable, but, from the weakness and
groveUing nature of the many, the latter appears to them
more hard to bear:) since then (I say) the giving of the good
things doth not so arouse the general hearer, as the threat
of the punishments, he is obliged to conclude with this,
saying, Ver. 10. For we must all appear before ihe Judgment-seat.
Then having alarmed and quelled ' the hearer by the ' "x-^x-
mention of that judgment-seat, he hath not even here set""""'''
down the woful without the good things, but hath mingled
something of pleasure, saying.
That every one may receive ihe things done in his body,
as many as '' he hath done, whether it be good or bad.
By saying these words, he both revivelh' those who'awifT?.
have done virtuously and are persecuted with those hopes,
and maketh those who have fallen back more earnest by that
fear. And he thus confirmed his words touching the
resurrection of the body. ' For surely,' saith he, ' that
vvhich halh ministered to the one and to the other, shall
not stand excluded from the recompenses : but along with
the soul, shall in the one case be punished, in the other,
crowned.' But some of the heretics say, that it is another
body that is raised. How so ? tell me. Hath one sinned,
and is another punished ? Hath one done virtuously, and is
another crowned ? And what will ye answer to Paul, saying,
We would not be unclothed, but clothed upjon? And how is
the corruptible swallowed up of life? For he said not, that
the mortal or the corruptible body might be swallowed up of
the incorruptible body ; but that corruption [might be swal
lowed up] of life. For then this happeneth, when the same
body is raised; but if, giving up that body, He should pre
pare another, no longer is corruption swallowed up, but
continueth dominant. Therefore this is not so ; bvX this cor
ruptible, that is to say the body, must put on incorruption.
For the body is in a middle state', being at present in'/«w«».
^ So Chrysostom here, bnt below with the Eeceived text, " according to that,"
&o.
k2

1 32 Imagine tho Judge present. To he shut out of glory, is grief.
HoMiL. this, and hereafter to be in that; and for this reason in
-. ^' this first, because it is impossible for the incorruption to
be dissolved. For neither doth corruption inherit incor
ruption, saith he, (for, how is it [then] incorruption ?) but on
the contrary, corruption is swallowed up of life : for this
indeed survives the other, but not the other this. For as
wax is melted by fire, but itself doth not melt the fire : so
also doth corruption melt and vanish away under incor
ruption, but is never able itself to get the better of incor-
rujition, [6,] Let us then hear the voice of Paul, saying, that we
must stand at ihe Judgment-seat of Christ ; and let us picture
to ourselves that court of justice, and imagine it to be present
1 thiitxs now, and the reckoning to be required'. For I will speak of
tJxi'"' i*- more at large. For Paul, seeing that he was discoursing
on aflliction, and he had no mind to afflict them again, did
not dwell on the subject; but having in brief expressed its
i^vS irri;- austerity ', Every one shall receive according io ihat he hath
^°''' done, he quickly passed on. Let us then imagine it to be
present now, and reckon each one of us with his own con
science, and account the Judge to be already present, and
every thing to be revealed and brought forth. For we must
» appear not merely stand, but also be manifested'- Do ye not blush?
¦ ¦ Are ye not astonied? But if now, when the reality is not
yet present, but is granted in supposition merely, and imaged
in thought; if now [I say] we perished conscience-struck;
what shall vve do when [it] shall arrive, when the whole
world shall be present, when angels and archangels, when
ranks upon ranks, and all hurrying al once, and some caught
^ «{«-«- up^ on the clouds, and an array full of trembling; when
'"'' there shall be the trumpets, one upon another, [when] those
unceasing voices ?
For suppose there were no hell, yet in the midst of so
great brightness to be rejected, and to go away dishonoured ; —
how great the punishment! For if even now, when the
Emperor ridelh in and his train with him, contemplating
each one of us our own poverty, we derive not so much
pleasure fiom the spectacle, as we endure dejection, at having
no share in what is going on about the Emperor, nor being
near the Sovereign ; what will it be then ? Or thinkest thou

Much more in^rrisons, hell's prisons. Relations then pity not. 133
it is a light punishment, not to be ranked in that com- 2 Con,
pany, not lo be counted worthy of that unutterable glory, — — '-

from that assemblage, and those untold good thiugs, lo be
cast forth somewhither far and distant? But when there
is also darkness, and gnashing of teeth, and chains indis
soluble, and an undying worm, and fire unquenchable, and
aflliction, and slraitncss, and tongues scorching like the rich
man's ; and vve wail, and none heareth ; and we groan and
gnash for anguish, and none regardeth; and we look all
round, and no where is there any to comfort us : where
shall we rank those that are in this condition ? what is
there more miserable than are those souls? what more
pitiable? For if, when we enter a prison, and see its in- u\
mates, some squalid, some chained and famishing, some
again shut up in darkness, we are moved with compassion,
we shudder, we use all diligence that we may never be cast
into that place ; how will it be with us, when we are led and
dragged away into the torture-dungeons ' themselves of hell ? ' ^a«w-
For not of iron are those chains, but of fire, that is never""*'"'
quenched; nor are Ihey that are set over us our fellows,
whom it is often possible even to mollify; but angels, whom
one may not so much as look in the face, exceedingly en
raged at our insults to their Master. Nor is it given, as here,
to see some bringing in money, some food, some words of
comfort, and to meet with consolation ; but all is in-emissi-
ble there: and though it should be Noah, or Job, or Daniel,
and he should see his own kindred being punished, he dares
not succour. For even natural sympathy too comes then to
be done away. For since it happeneth that there are righ
teous fathers of wicked chfldren, and [righteous] children of
[wicked] fathers ; that so their pleasure may be unalloyed,
and those who enjoy the good things may not be moved with
sorrow through the constraining force of sympathy, even
this sympathy, I affirm, is extinguished, and themselves are
indignant together with the Master against their ovvn bowels.
For if the common run of men, when they see their ovvn
children vicious, disinherit^ and cut them off from that' ««•»««-
relationship; much rather will the righteous then. There- *"""""'
fore let no one hope for good things, if he have not wrought
any good thing, even though he have ten thousand righteous

134 With thought of those fires, quench last. Consider ii/i'*' end
HoMiL. ancestors. For every one shall receive the things done in
^-  the hody according to that he hath done. Here he seems to
me to be alluding also to them that commit fornication : and
1 Wmi- to raise up as a wall' unto them the fear of that world, not
^'^"' however to them alone ; but also to all that in any wise trans
gress. [7.] Let us hear then, us also. And if thou have the fire of
lust, set against it that other fire, and this will presently be
quenched and gone. And if thou purposest to utter some harsh
¦• x!r„xit sonuding' [speech], think of the gnashing of teeth, and the
fear will be a bridle to Ihee. And if thou purposest to plunder,
Matt, hear the Judge commanding, and saying, Bind him hand and
22, 13. jQg(^ (i,ni cast him into the outer darkness, and thou wilt cast
out this lust also. And if thou art drunken, and surfeitest
Luke continually, hear the rich man saying, ' Send Lazarus, that with
10,24. jjjg (^jp of his finger he may cool this scorching tongue;' yet
not obtaining this ; and thou wilt hold thyself aloof from that
' irxhut distemper'.' Bul if thou lovest luxury, think of the affliction
and the slraitncss there, and thou wilt not think al all of this.
If again thou art harsh and cruel, bethink thee of those
virgins, who, when their lamps had gone out, missed so of
the bridal chamber, and thou wilt quickly become humane.
Or sluggish art thou, and remiss ? Consider him that hid the
talent, and ihou wilt be more vehement than fire. Or doth
desire of thy neighbour's substance devour thee ? Think of
the worm that dieth not, and thou wilt easily both put away
from ihee this disease, and in all other thini.;s wilt do virtu
ously. For He halh enjoined nothing irksome nor oppres
sive. Whence then do His injunctions appear irksome lo
us ? From our own slothfulness. For as, if we labour
diligendy, even what appears intolerable will be light and
easy ; so, if vve are slothfid, even diings tolerable will seem to
us difficult.
Considering then all these things, let us think not of the
luxurious, but what is their end; here indeed filth and
obesity, there the worm and fire: not of the rapacious,
but what is their end; cares here, and fears, and anxieties;
there chains indissoluble : not of the lovers of glory, but
what these things bring forth; here slavery and dissemblings,
and there, both loss intolerable and perpetual burnings.

The faint conception of.futur'ity,joy. What then the reality. 135
For if we thus discourse with ourselves, and if with these and 2 Cou.
such like things we charm perpetually our evil lusts, quickly — '—^
shall we both cast out the love of the present things, and
kindle that of the things to come. Let us therefore kindle
it and make it blaze. For if the conception of them, al
though a faint sort of one, affords so great pleasure ; think
how great the gladness, the manifest realization itself shall
bring us. Blessed, and thrice blessed, yea, thrice blessed many
times, are they who enjoy those good things; just as, con
sequently, pitiable and thrice wretched are they who endure
the opposite of these. That then we may be not of these
but those, let us choose virtue. For so shall we attain unto
the good things to come as well ; which may all vve attain,
through the grace and love towards men of our Lord Jesus
Christ; by Whom, and with Whom, to the Father, together
with the Holy Spirit, be glory, might, and honour, now and
for ever, and world without end. Amen,

1 30 He avoids even suspicion, Glories, that they may in his behalf.

HOMILY XL

2 Cor. v. II.
Knowing therefore the terror of ike Lord, ue persuade men;
but we are made manifest unto God; and I trust also are
made manifest in your consciences.
Knowing therefore, he says, these things, that terrible seat
of judgment, we do every thing so as not to give you a handle
nor offence, nor any false suspicion of evil practice against
us. Seest thou the strictness of conversation, and zeal of a
watchful soul ? ' For we are not only open to accusation,' he
saith, 'if we commit any evil deed; bnt even if we do not
commit, but are suspected, and having it in our power to
repel the suspicion, brave it, we are punished.'
Ver. 12. For we commend not ourselves again unto you,
hut give you occasion to glory in our behalf.
See how he is continually obviating the suspicion of
appearing to praise himself. For nothing is so offensive to
the hearers, as for any one to say great and marvellous things
about himself. Since then he was compelled, in what he
said, to fall upon that subject, he uses a corrective, saying,
' we do this for your sakes, not for ours, that ye may have
somewhat to glory of, not that we may.' And not even this
absolutely, but because of the fixlso Apostles. Wherefore
also he added. Towards them which glory in appearance,
and not in heart. Seest thou how he halh detached them
from them, and drawn them to himself; having shewn, that
even the Corinthians themselves are longing to get hold of
some occasion, whereby they may have it in their power to
' the speak on their' behalf, and to defend them unto their
stfes" accusers. For, says he, ' we say these things not that we
may boast, but that ye may have wherein to speak freely on

When needed, and to stop others' mouths. How, mad ' to God.' 1 37
our behalf;' which is the language of one testifying to their 2 Con.
great love : ' and not that ye may boast merely : but that yel:15i!l"
may not be drawn aside.' But this he does not say expliciUy,
but manages his words otherwise and in a gentler form, and
without dealing them a blow, saying,
That ye may have somewhat lo glory towards ihose which
glory in appearance. But neither this does he bid them do
absolutely, when no cause exists, but when they' extol them- ¦ the
selves ; for in all things he looks out for the fitting occasion, ^p^.
He does not then do this iu order to shew himself to be illus-^''^^
trious, but to stop those men who were using the thing '''i.e.
improperly, and to the injury of these. But what is zWconi-
appearance? In what is seen, in what is for displaj'. For'?''°'^^-
of such sort were they, doing every thing out of a love of
honour, whilst they were both empty inwardly, and wore
indeed an appearance of piety and of venerable seeming,
whilst of good works they were destitute.
[2.] Ver. 13. For whether we be beside ourselves, it ia to
God; or whether we be sober, it is yb?- your cause.
And if, sailh he, we have uttered any great thing, (for this
is what he here calls being beside himself, as therefore in
other places also he calls 'it folly;) for God's sake we do this, 2 Cor.
lest ye thinking us to be worthless, should despise usandji'^.
perish ; or if again any modest and lowly thing, it is for your
sakes, that ye may learn to be lowly-minded. Or else, again,
he means this. If any one thinks us to be mad, we seek for
our reward from God, for Whose sake we are of this suspected;
but if he thinks us sober, let him reap the advantage of our
soberness. And again, in another way. Docs any one say
we are mad ? For God's sake are we in such sort mad.
Wherefore also he subjoins.
Ver. 14. For the love qf God^ constrainetli us, because ^ "Reo.
we thus judge. Chrfgt^
« For not the fear of things to come only,' he saith, ' but
also those which have already happened allow us not to be
slothful, nor to slumber ; but stir us up, and impel us, to these
our labours on your behalf.' And what arc those things
which have already happened ?
That if one died for all, then were all dead. ' Surely
then it was because all were lost,' sailh he. For except all

138 Debt, to live lo God. The faithful not knmvn ' after the fiesh,'
HoMI^. were dead, He had not died for all. For here the opportu-
^^- nilies ' of salvation exist ; but there are found no longer.
'"*'''«'"'' Therefore, he says. The love of God conslraineth us, and
allows us not to be at rest. For it cometh of extreme
wretchedness, and is worse than hell itself, that when He
hath set forth an act so mighty, any should be found, after so
great an instance of His provident care, reaping no benefit.
For great was the excess of that love, both to die for a world
^ roxi- of such extents and dying for it when in such a state.
'¦"' Ver. 15. That they which live should not henceforth live
unto themselves, hut unto Him Which died for them, and
rose ayain.
If therefore we ought not to live unto ourselves, ' be not
troubled,' says he, ' nor be confounded when dangers and
deaths assail you.' And he assigns besides an indubitable
argument, by which he shews that the thing is a debt. For
if through Him we live, who were dead ; lo Him we ought to
live, through Whom we live. And what is said appears
indeed to be one thing, but if any one accurately examine
it, it is two: one that we live by Him, another that He died
for us : eiiher of which even by itself is enough to make us
liable; but when both are even united, consider how great the
debt is. Yea, rather, there are three things here. For the
First-fruits also for thy sake He raised up, and led up to heaven :
wherefore also he added, Which died for us, and rose again.
[3.] Ver. 16. Wherefore henceforth know we no man after
ihe flesh.
For if all died, and all rose again ; and in such sort died, as
Titus 3, the tyranny of sin condemned them ; but rose again through the
laver of regeneration, and the renewing of the Holy Ghost ;
he sailh with reason, we know none of the faithful after the
fiesh. For what if even they be in the flesh ? Yet is that fleshly
' «'"'"' life destroyed, and we are born again' by the Spirit, and have
3, 3. learnt another conversation, and rule, and life, and condition^,
that, namely, in the heavens. And again of this itself he
shews Christ to be the Author. Wherefore also he added,
Yea, though ue have known Christ afier thejlesh,yet now
henceforth know we Him no more.
(2.) What then ? tell me. Did He put away the flesh, and is
He now not with that body ? Away with the thought, for He is

t XXTX
crxtrtt

'After the flesh,' how said of Christ. Our change, a creation. 139
even now clothed in flesh; for ihis Jesus, Who is taken up 2 Core.
from you into Heaven, shall so come. So? How ? In flesh, 17 Jg.
with His body. How then dolh he say, Yea, though we Aotsl7
have known Christ after the flesh, yet noio henceforth mo"'
more ? For iu us indeed after the fiesh is being in sins, and
not after the fiesh not being in sins; but in Christ, after the
fiesh is His being subject to the afl'eclions of nature, such as
to thirst, to hunger, to weariness, to sleep. For He did no 1 Pet.
2 22
sin, neither was guile found in His mouth. Wherefore He ' '
also said. Which of you convinceth Me of sin? and again, Johns,
The prince of Ihis world cometh, and halh nothing in Me. i^'_ 14
And not after the fiesh is being thenceforward freed even ^o.
from these things, not the being without flesh. For with this
also He cometh to judge the world, His being impassible and
pure. Whereunto we also shall advance, when our hodyPh\l3,
hath been fash lotted like unto His glorious hody.
[4.] Ver. 17. Therefore if any man be in Christ, he is a
new creation.
For seeing he had exhorted unto virtue from His love, he
now leads them on to this from what has been actually done
for them; wherefore also he added, If any man be in Christ,
he is a new creature. " If any," sailh he, " have believed
in Him, he has come to another creation, for he hath been
born again by the Spirit." So that for this cause also, he
says, we ought to live unto Him, not because we are not our
own only, nor because He died for us only, nor because He
raised up our Firstfruits only, but because we have also come
unto another life. See how many just grounds he urges for
a life of virtue. For on this account he also calls the re
formation by a grosser name', in order to shew the transition 'i.e. cre-
and the change to be great. Then following out farther what" '°"'
he had said, and shewing how it is a new creation, he adds,
Old things are passed away, behold, all things are become
new. What old things ? He means either sins and impieties, or
else all the Judaical observances. Yea rather, he means both
the one and the other. Behold, all things are become new.
Ver. 18, And all things are of God.
Nothing of ourselves. For remission of sins, and
adoption, and unspeakable glory, are given to us by Him.

140 fie exhorts from Ih'mgs given already . Reconciled in Christ^
HoMiL. For he exhorts them no longer from the things to come only,
- — ^but even from those now present. For consider. lie said,
that we shall be raised again, and go on unto incorruption,
and have an eternal house ; but since present things have
more force to persuade than things to come, with those who
believe not in these, as they ought to believe, he shews
how great things they have even already received, and being
themselves what. What then being, received they them ?
Dead all; (for he sailh, all were dead; and. He died for all;
so loved He all alike;) inveterate all, and grown old in their
vices. But behold, both a new soul, (for it was cleansed,)
and a new body, and a new worship, and promises new, and
covenant, and life, and table, and dress, and all things new
' a*xSf, absolutely. For instead of the Jerusalem below, we have
2G, ' ' received that mother city which is above ; and instead of a
material temple, have seen a spiritual temple; instead of tables
of stone, fleshy ones ; instead of circumcision, baptism ; in
stead of the manna, the Lord's body ; instead of water from
a rock, blood from His side ; instead of Moses' or Aaron's rod,
the Cross; instead of tlie promised [land]", the kingdom of
heaven ; instead of a thousand priests, one High Priest ;
¦'dxiycu instead of a lamb without reason °, a Spiritual Lamb, With
these and such like things in his thought, he said, all things
are new. But all these things are of God by Christ, and
His free gift. Wherefore also he added,
Who hath reconciled us io Himself by Jesus Christ,
and halh given lo us the tninislry of reconciliation.
For from Him are all the good things. For He that made
us friends, is Himself the cause of the other things also, which
God hath given to His friends. For He rendered not these
things unto us, allowing us to continue enemies, but having
made us friends unto Himself But when I say that Christ
is the cause of our reconciliation, I say the Father is so also ;
when I say that the Father gave, I say the Son gave also.
John ]^ For all things were made by Him; and of this too He is the
3- Author. For we ran not unto Him, but He Himself called
us. How called He us ? By the sacrifice of Christ.
• Literally " the promise." Else- " 'We must not only be delivered out of
where St. Chrysostom uses the expres- Egypt, but we must also enter into tho
sion for the promised land. See Hom. Promise,"
xxxix. on St. Matt. Oxf. Tianfl.p.5G3.

God's love, in that He .still seeks reconciliation. 141
And halh given to us the minisirti of reconcilialion . 2 Con.
Here again he sets forth the dignity of the Apostles; — '- — '—
shewing how great a thing was committed to their hands ;
and the surpassing greatness of the love of God. For even
when they would not hear the Ambassador that came, He
was not exasperated, nor left them to themselves, but He
continueth to exhort them both in His ovvn person, and by
others. Who can be worthily amazed at this solicitude ?
The Son Who came to reconcile, His True and Only-
Begotten, was slain ; j'et not even so did the Father turn
away from His murderers ; nor said, " I sent My Son as an
Ambassador, but they not only would not hear Him, but
even slew and crucified Him ; it is meet henceforth to leave
them to themselves :" but quite the contrary, when the Son
departed, He entrusted tho business to us ; for he says, halh
given io us the ministry of reconciliation.
[5.] Ver. 19. To wit, ihat God was in Christ reconciling
the world unto Himself, not imputing their trespasses unto
them. Seest thou love surpassing all expression, all conception ?
Who was the aggrieved one ? Himself. Who first sought
the reconciliation ? Himself. ' And yet,' sailh one, ' He
sent the Son, He did not come Himself.' The Son indeed
it was He sent; still not He alone besought, but both with
Him and by Him the Father; wherefore he said, that God
was reconciling the wprld unto Himself in Christ ; that is,
by Christ. For seeing he had said. Who hath given io us
the ministry of reconciliation ; he hath here used a cor
rective, saying, " Think not that we act of our own authority "aWifro!)
in the business : we are ministers ; and He that doeth the
whole is God, Who hath reconciled the world by the Only-
Begotten." And how hath He reconciled it unto' Himself? For
this is the marvel, not that it was made a friend only, but also by
this way a friend. This way ? What way ? Forgiving them
their sins ; for in no other way was it possible. Wherefore
also he added, Not imputing their trespasses unto them.
For had it been His pleasure to require an account of the
things vve had transgressed in, we should all have perished ;
for all were dead. But nevertheless though our sins were so
great, He not only did not require satisfaction,but even became

142 Beseeching first by Christ, then by the Ajwstles.
HoMii.. reconciled; He not only forgave, but He did not even impute.
 ^— So ought we also lo forgive our enemies, that ourselves too
may obtain the like forgiveness.
And hath committed unto us ihe word of reconciliation.
For neither have we come now on any odious office ; but
to make all men friends with God. For He sailh, ' Since
they were not persuaded by Me, do ye continue beseeching
until ye have persuaded them.' Wherefore also he added,
Ver. 20. Now then we are ambassadors for Christ, as
though God did beseech you hy us, we pray you in Christ's
stead, he ye reconciled to God.
(3.) Seest thou how he has extolled the thing : by introducing
1 T/^iFTsQjjj.jgt thus in the form of a suppliant': yea rather not
Tit* ixg-
riieixt Christ only, but even the Father ? For what he says is
rxur„,. ^j^jg . e rpj^g Father sent the Son to beseech, and to be His
Ambassador unto mankind. When then He was slain and
gone, we succeeded to the embassy ; and in His stead
and the Father's we beseech you. So greatly doth He prize
the human kind, that He gave up even the Son, and that
knowing that He would be slain, and halh made us Apostles
2 Cor. for your sakes ; so that he said with reason, All things are
' ' for your sakes. Now then we are ambassadors for Christ,
that is, instead of Christ; for we have succeeded to His
functions.' But if this appears to thee a great thing, hear
also what follows, wherein he shews, that they do this not in
His stead only, but also in stead of the Father, For therefore
he also added, As though God did beseech you by us. ' For
not by the Son Himself only dolh He beseech, but also by
us who have succeeded to the office of the Son. Think
not therefore,' he says, ' that by us you are entreated ;
Christ Himself, the Father Himself of Christ, beseeches
you by us. What can come up to this excess [of good
ness] ? He was outraged who had conferred innumerable
benefits; having been outraged. He not only exacted not
justice, but He even gave His Son that we might be re-
concfled. They that received Him were not reconciled, but
even slew Him. Again, He sent other ambassadors to
beseech, and though these are sent, it is Himself that
entreats. And what doth He entreat? Be ye reconciled
unto God. And he said not, 'Reconcile God to yourselves;'

Having made Hhn, not a sinner, but' sin;' and. so, us righteous. \A'd
for it is not He that beareth enmity, but ye ; for God never 2 Con;
beareth enmity. Urging moreover his cause, like an am- ,-i-'-^-^
bassador on his mission, he says, oxayd-
Ver. 21, For Him that knew no sin. He hath made sin'""'
for us.
' I say nothing of what has gone before, that ye have
outraged Him, Him that had done you no wrong, Him that
had done you good, that He exacted not justice, that He is
first to beseech, though first outraged ; let none of these
things be laid down at present. Ought ye not in justice lo
be reconciled for this one thing only that He halh done to
you now ?' And what hath He done ? Him that knew no
sin. He hath made sin for you. For had He achieved
nothing, but done only this, think how great a thing it were
to give His Son for those that had outraged Him. But now
He halh both well achieved mighty things, and besides, hath
suffered Him, that did no wronp-, lo be punished for those
who had done wrong. But he did not say this : but
mentioned that vvhich is far greater than this. What then is
this ? Him that knew no sin, he says, llim that was righteous
ness itselP, He made sin, that is, suffered as a sinner to he'' xim'S,.
condemned, as one cursed, to die. For cursed is he ihat 'q'^C's'
hangeth on a tree. For to die thus was far greater than to'3-
die; and this he also elsewhere implying, sailh, Beingvh.\\.2,
made obedient unto death, even the death of the cross. For "
this thing carried with it not only punishment, but also
disgrace. Reflect therefore how great things He bestowed
on thee. For a great thing indeed it were, for even a sinner
to die for any one whatever ; but when He who undergoes
this both is righteous, and dieth for sinners ; and not dieth
only, but even as one cursed ; and not as cursed [dielh]
only, but thereby freely bestoweth upon us those great
goods, vvhich we never looked for; (for he says, that we might
be made ihe righteousness of God in Him;) what words, what
thought .shall be adequate to realize these things ? ' For the
righteous,' saith he, ' He made a sinner; that He might make
the sinners righteous.' Y'ea rather, he said not even so, but
what vvas greater far; for the word he employed is not the
habit, but the quality itself. For he said not made [Him] a
sinner, but sin ; not, ' Him that had not sinned' only, but

144 Of God, not works. If we love, we shall even choose punishment.
HoMiL. that had not even known sin ; that we also might be made,
— ^i— he did not say ' righteous,' but, righteousness, and, the righ
teousness of God. For this is [the righteousness] of God,
when vve are justified not by works, (in which case it were
necessary that not a spot even should be found,) but by
grace, in which case all sin is done away. And this at the
same time that it suffers us not to be lifted up, (seeing the
whole is the free gift of God,) teaches us also the greatness
of that which is given. For that which was before, was a
righteousness of the Law and of works, but this is the righ
teousness of God.
MoiiAL. [6.] Reflecting then on these things, let us fear these words
more than hell ; let us reverence the things [they express]
more than the kingdom, and let us not deem it grievous to be
punished, but to sin. For were He not to punish us, we
ought to take vengeance on ourselves, who have been so
ungrateful towards our Benefactor. Now he, that hath an
object of affection, hath often even slain himself, when un
successful in his love ; and though successful, if he hath
been guilty of a fault towaids her, counts it not fit that ho
should even live ; and shall not we, when we outrage One so
loving and gentle, cast ourselves into the fire of hell ? Shall
I say something strange, and marvellous, and to many per
haps incredible ? To one who hath understanding, and
loveth the Lord as it behoveth to love Him, there will be
greater comfort if punished, after provoking One so loving, than
(4.) if not punished. And this one may see also by the common
practice. For he that has wronged his dearest friend, feels
then the greatest relief, when he has wreaked vengeance on
himself, and sufl'ered evil. And accordingly David said,
l/l"?' ^ '^'^ shepherd have sinned, and I the shepherd have done
LXX. amiss; and these. the fiock, what have they done? Let Thy
hand be upon me, and upon my father's house. And when
he lost Absalom, he wreaked tho extremest vengeance upon
himself, although he was not the injurer but the injured ;
bul 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 our
selves. See you not those who have lost true-born children,

Not to be punished, punishes. Grief, to have offended God. 145
that they therefore both beat themselves and tear their hair, 2 Con.
V. 'V 21
because to punish themselves, for the sake of those Ihey — ^ — '-
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 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, not being punished, 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 forgivelh,
he win not endure to go unpunished ; for thou under-
goest 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
whomsoever, not the therefore suffering somewhat, because
they have provoked the beloved one, is unpleasing ; but that,
more than all, to 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 fear, not 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
1 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 weU, from him to his son, (who was
himself of no such character,) that he might both save the con
demned 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 pro
vocations we have offered our Benefactor ; nor let us there
fore presume, because though outraged He bears it with

146 We are ashamed, if men bear long with wrongs. How, when God ?
HoMiL. long-suffering; but rather for this very reason be full of
.  . Yo\- amongst men loo, when one ihat hath been

fttfx 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 bespattered him with ten thousand re
proaches. Now if in the case of men vve feel ashamed, when
offering insults vve 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 that unspeakable punishment being 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 those 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 those
ten thousand goods. So shall we also, even here, obtain
already the kingdom, and the good things to come; where
unto may we all attain, through the grace and love towards
men of our Lord Jesus Christ ; with Whom to the Father,
with the Iloly Spirit, be glory, might, honour, now and for
ever, and world without end, Amuu,

God's mercy no encouragement to be supine, lest it he in vain. 147

HOMILY XIL

2 Cor, vi. 1, 2.
We then, as workers together with Him, beseech you also that
ye receive not the grace qf God in vain. For he sailh, I
have heard ihee in a time accepted, and in the day of
salvation have I succoured thee.
For since he said, God beseeches, and we are ambas
sadors and suppliants unto you, that ye be reconciled unto
God: lest they should become supine, he hereby again
alarms and arouses them, saying; We beseech you that ye
receive not ihe 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 merchan
dise ;' as also he said above, The love of God constrainetli us, '^- ^i le
thal 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 there
fore, because He hath sent some to exhort you, deem that
this will always be so. It will be so until His second
coming ; uutil 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 urgelh them continually. Wherefore he saith also
elsewhere. For now is our salvation nearer. And again; Eom.
The Lord is at hand. But hero he does something yet more, phiiip'p.
L 2 *. 5.

3, 9.

148 lite time short, and opportune. " Workers^' with you and God.
HoMiL. For not from the fact, that the remainder of the time is
XII
 — short and little, bul also from its being the only season
available for salvation, he inciteth them.
For, Behold, he saith, now is ihe accepted time, behold, now is
the day of salvation. Let us therefore not let slip the favourable
opportunity but display a zeal worthy of the grace. For there
fore is it, that we also press forwavd, knowing both the shortness
and the suitableness of the time. Wherefore also he said ; We
then as workers together beseech also. Workers together with
you; ' for we work together with you, rather than with God, for
Whom we are ambassadors. For He is in need 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,
I Cor. For ue are workers together toith God; in this way, sailh he,
to save men. Again, We also beseech you. For He indeed,
when beseeching, doth not barely beseech, but sets forth
these His just claims; namely, that He gave His Son,
the Just One, that did not so much as know sin, aud made
Ilim to be sin for us sinners, that we might be made righ
teous ; which claims haviug, 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 be^
seechelh. But we beseech, having no claim of our own to
allege, nor benefit; but one thing alone, namely, that we
beseech for 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
cafleth; he adds these words, requiring that earnestness vvhich
respects the life. For, for one who halh been freed from
sins and made a friend, to wallow in the former things,
is to return again unto enmity, and to receive ihe grace in
vain, in respect of the life. For we reap no great benefit
from the grace towards salvation, if we live impurely ; nay,
we are even harmed, having this greater aggravation even of
our sin.s, m that after such knowledge and such a gift we
have returned back again to our former vices. This however
he does not mention as yet: that he may not make his words

In time of acceptance, prizes easy (again ; of judgment, not so. 14<r
harsh, but only says that we reap no benefit. Then he also 2 Con.
reminds of a prophecy, urging and compefling them lo^iA.
bestir themselves, in order to lay hold of their own salva
tion. For, saith he, He sailh, I have heard thee in a time ac
cepted, and in the day of salvation have T succoured thee:
behold, now is the accepted time; behold, now is ihe day of
salvation. The accepted time. What is this ? That of the Gift, that
of the Grace, when it is appointed not that an account shoula
be required of our sins, nor penally exacted; but besides
being delivered, that we should also enjoy ten thousand
goods, righteousness, sairctification, and all the rest. For
how much toil would it have behoved us to undergo, in order
to obtain this time! But, behold, without our toiling at aU it
hath come, bringing remission of all that was before. Where
fore also He calls it accepted, because He both accepted those
that had transgressed in ten thousand things, and not ac
cepted merely, but advanced them to the highest honour;
just as, when a monarch arrives, it is a time not for
judgment, but for grace and pardon. Wherefore also (2.)
He calleth it accepted. Whilst then vve are yet in the
lists', whilst we are at work in the vineyard, whilst the ' '» t^
eleventh hour is left [us], let us draw nigh and shew forth ^^'^"
life ; for it is also easy. For he that striveth for the mastery'' fy*"-
at such a time, when so great a gift hath been shed forth, when as i CoV.
so great grace, will easily obtain the prizes. For in the case of ^' ^^
monarchs here below also, at the time of their festivals, and
when they appear in the dress of Consuls, he v^ho bringeth
a small offering, receiveth large gifts ; but on the days iu
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. It is a 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 much rather accept us ?
[2.] Then, as it is his constant wont, namely, to place him
self before them, and bid them hence to take their example, so.
ho does in this place also. Wherefore also he addeth.

150 Heights of a blameless life. The Apostle^ s much patience.
HoMiL. Ver. 3. Giving no offence in any thing, that our ministry^
J— — '- be not blamed,
ministry Persuading them not from considering the time only,
but also those that had successfully laboured with them.
•' xTvipcis ^nd behold with what absence of pride ^. Fot ho 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 excessive heights
of a blameless life, none in any thing. And he said not
' accu.sation,' but, what was far less, offence ; that is, giving
ground against us to none for censure, for condemnation, that
our ministry be not blamed ; that is, 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 lo animadvert upon it in any particular.
Ver. 4. Bul in all things approving ourselves as the
ministers of God.
This is far greater. For it is not the same thing to be free
from accusation ; and to exhibit such characters, as in every
thing to be seen to be Ihe ministers of God. For neither is
5j3{i/ii», it the same thing to be quit of accusation, and to be covered^
eom"' wi'l' praises. And he said not appearing, but approving,
that is, ' proving.' Then he mentions also whence they
became such. Whence then vvas it? In much patience,
he says, laying the foundation of those good things. Where
fore he said not barely patience, but much, and he shews
also how great il was. For to bear some one or two things
is no gi-eat matter. But he addeth, snow-storms even of
trials, in the words. In affiiciions, in necessities. This is
a heightening of affliction, when the evils are unavoidable ;
and there lies upon one as it were a necessity hardly ex-
''S:-<rS<i5-tricable' of misfortune. In distresses. Either he means
' '""" those of hunger, and of other necessaries, or else simply
those of their temptations.
Ver. 5. In stripes, in imprisonments, in tos.sings to and
fro\ Yet every one of these by itself was intolerable, both
being scourged only, and being bound only, and being
" »'««™'"'«"'''l':. «° "•'"l''l''ted in the will be seen, agrees best with tho oora-
maig.ofthe English Version, which, it ment of St. Chrysostom. '

His self-imposed sufferings; ascribed to the Spirit's aid. 151
unable through persecution to remain fixed ', any where, 2 Con.
(for this is in ' tossings to and fro,') but when both afl, and all ^ii^il"
at once, assail, consider what a soul they need. Then along
with the things from withoui, he mentions those imposed by
himself. Ver. 5, 6. In labours, in watcliings, in fastings; by
pureness. -^
In these words he alludes to the laboiirs in which he Acts 18,
toiled, as he went about, and wrought; the nights in which I'^hess.
he taught; or, that even iu them he wrought. And along 2, 9.
with all these he neglected not fasting either, although these
might have suflSced instead of ten thousand fasts. But by
pureness here, he means either chasteness again, or general
purity, or incoiTuptness, or even his preaching the Gospel
freely. By knoivledge. What is hy knowledge ? By wisdom such
as is given from God ; that vvhich is truly knowledge ; not as
those that seem to be wise, and boast of their acquaintance
with the heathen discipline, but are deficient in this.
By long-suffering, hy 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 shew whence he
became such, he added;
By the Holy Ghost. ' For by Him,' he saith, ' we do all
these good works.' But observe when it is that he has men
tioned the aid of the Holy Ghost. After he had set forth
tvhat vvas 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 gift.3.' For if this be grace also,
yet still he himself was the cause, who by his good works and
liis toils' had attracted that grace. And if any should assert 'literally
that besides what has been said, he shews 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.'

152 Love the cause of all his goods. Affiiciions arms to him,
HoMiL. In love unfeigned. This was Ihe cause of all those good
-J^^^' things ; this made him what he was ; this caused the Spirit
'^¦' also to abide with him, by Whoso aid also all things were
rightly done of him.
Ver. 7. By the word of truth.
A thing he says in many places, that ' we have continued
neither to handle the word of God deceilfufly, nor adulterate
it.' By the power of God. That which he always does, ascrib
ing 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 hath uttered great things, and
affirmed that he had manifested in all things an irreproach
able life, and exalted wisdom, he ascribes this lo the Spirit
and to God. For neither were those common place 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 vvas of ! And yet he un
derwent not these alone, but even far more than these, as he
mentions next. And what is indeed marvellous 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,
By ihe armour of riyhteousness the riyht and left.
[3.] Seest thou his self-possession of soul, and well-strung
spirit? For he shews that afllictions are arms, not only
vvhich 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 vvhich bring with them the reward. Where
fore then doth he call them thus ? Either in conformity with
the conception of the generality, or because God hath com
manded us to pray that we enter not into temptation,
Ver. 8. By honour and dishonour, by evil report and good
report. What sayest thou ? That thou enjoyest honour, and setting
down this as a great thing ? ' Yes,' he sailh. Why, forsooth ?
For to bear dishonour indeed is a great thing, but to partake
'.«»»«. of honour requires not a vigorous ' soul. Yes, indeed, a,

¦God furthers thence the Gospel. Reproach hardest of all. 153
vigorous and exceeding great soul, that he who enjoys it may 2 Con.
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 honour 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 PhU.i,
have happened unto me, have fallen out unto the fur
therance of the Gospel; so that the more part of the
brethren, waxing confident by my bonds, are much more
bold to speak the word without fear. Again, did he enjoy
honour? This too again rendered them more forward. By
evil report, and good report. For not only did he bear those
things nobly which happen to the body, the affiiciions, 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^xwiv*-
upon these, and when he was reproached, said, / wt'W wo/jgrjao,
prophesy, neilher will I name ihe Name of the Lord'. And**-
David too in 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 1^.51,7.
by their reviling. And again, Christ also to His disciples ; ''^^¦
Wheii they shall speak all manner of evil against you Matt,5,
falsely, rejoice, and bo exceeding glad. He saith, /or great'^'^-'^^-
is your reward in heaven. Elsewhere loo He says, And'LvLke 6,
leap for Joy. But He would not have made the reward so ^ •
great, had not the contest been a great one. For in tortures,
the body also shareth the anguish with the soul ; for the pain
is both of the body and of the soul ; but in that other case, it
is of the soul alone. Many at any rate have fallen by these
alone, and have lost their own souls. And lo Job also, the
reproaches of his friends appeared more grievous than the
worms aud the sores. For there is nothing, there is nothing
more intolerable to those in affliction, than a word capable
of stinging the soul. Wherefore along with the perUs and
> So Chrys. not exactly agreeing either with the English Version or the LXX.

154 Many fall by it. God's power. Their patience. How 'rich.'
HoMiL. the toils he names these also, saying, By honour and dis-
 L. honour. At any rale, many of the Jews also, on account of
honour paid by the many, wotild not believe. For they
feared, not lest Ihey should be punished, but, lest they
should be put out of the synagogue. Wherefore He saith,
John 5, How can ye believe which receive honour one of another ?
And vve may see numbers, who have indeed despised all
dangers, but have been worsted by honour.
[4. J As deceivers, and yet true.
This is, by evil report and good report.
Ver. 9. As unknown, and, yet well known.
This is, by honour and dishonour. For by some Ihey were
well known, and much sought after, whilst others deigned
not to know them at all.
As dying, and, behold, toe live.
As under sentence of death, and condemned ; which vvas
(4.) itself also matter of dishonour. But this he said, to shew
both the unspeakable power of God, and their own patience.
For so far as those who plotted against us were concerned,
we were dead ; and this is what all sup])ose [us] ; but by
God's aid we escaped the dangers. Then to manifest also, on
• what account God permits these things, he added,
As chastened, and not killed.
Shewing that the gain accruing lo them from their tempt
ations, even before the rewards, was great, and that their
enemies did them service against their wills.
Ver. ] 0. As sorrowful, yet alway rejoicing.
For with those that are without, indeed, vve are suspected
of being in despair; but vve give no heed to them; yea,
1 ix/xa- we have our pleasure at the fidl'. And he said not re-
^°'"" joicing only, but added also its perpetuity, for he says,
alway rejoicing. What then can come up to this life?
wherein, although dangers so great assault, ihe joy becometh
greater. As poor, yet making many rich.
Some indeed affirm, that the spiritual riches are spoken of
here; bul I would say, that the carnal are so too; for they
were rich in these also, having, afier a new kind of manner
the houses of all open to them. And this too he signified
by what follows, saying,

Hoic he that had nothing, had all. Tlie faithful the only judges. 1 55
As having nothing, and yet possessing all things. 2 Con.
And how can this be ? Yea rather, how can the opposite — '- — '-

vrxtru7.

be? For he that possesselh many things, hath nothing; and
he that hath nothing, possesseth the goods of all'. And not' ™
here only, but also in the other points, contraries were pro-uen
duced by their contraries. But if thou marvellest how it is'^"''^"
possible for one that hath nothing to have all things, let us
bring forth this man himself into the midst, who commanded
the world, and was lord not only of their substance, but of
their very eyes even. If it had been possible, he sa,ys,ye would Ga\.*,
have plucked out your own eyes, and have given ihem io me. '
Now these things he says, to instruct us not to be dis
turbed at the opinions of the many, though they call us
deceivers, though they know us not, though they count us
condemned', and appointed unto death, to be in sorrow, to he' kxtx-
in poverty, to have nothing, lo be (us, who are in cheerfulness) """"'
desponding: because that the sun even is not clear to the
blind, nor the pleasure of the sane intelligible' to the mad. i So'aji.
For the faithful only are right judges of these matters, and are
not pleased and pained at the same things as other people.
For if any one, who knew nothing of the games, were to see
a boxer, having wounds upon him, and wearing a crown; he
would think him in pain on account of the wounds, not
understanding the pleasure the crown would give him. And
these therefore, because they know what we suffer, but
do not know for what we suff'er them, naturally suspect that
there is nought besides these ; for they see indeed the
wrestling and the dangers, but not the prizes, and the
crowns, and the subject ¦• of the contest. What then were<{!r»Vi-
the all things which Paul possessed, when he said, As^^^^^^
having nothing, and yet possessing all things ? Things tem-
poral^ things spiritual. For he whom the cities received as5j3i«7-«a.
an angel, for whom they would have plucked out their own fl\ll
eyes and have given them to him, he for whom they laid Eom.
down their ovvn necks, how had he not all things that were '
theirs ? But if thou desirest to see the spiritual also, thou
wilt find him in these things also especially rich. For he
that was so dear to the King of all, as even to share in c. 12, 4.
unspeakable things with the Lord of the angels, how was not
he more opulent than all men, and had all things? Devils

156 Not to bear, but joy in suffering. Men's care for one household;
HoMiL.had not else been so subject to him, suffering and disease
,-.j-^ had not so fled away '-
TIU7J. [5.] And let us therefore, when vve suffer aught for Christ's
sake, not merely bear it nobly, bul 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 w-e 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 ; and at
this rather than that. And not only in almsgiving, but also
in every kind of virtue, compute not alone the austereness of
the toils, but also the sweetness of the prizes ; and before all
the subject of this wrestling, our Lord Jesus ; and thou wilt
readily enter upon the contests, and wilt live the whole time
in pleasure. For nothing is wont so to cause pleasure, as a
good conscience.
Therefore Paul indeed, though wounded every day, rejoiced
and exulted; but the men of this day, although they endure
¦¦'ti'iiltxinot a shadow even' of what he did, grieve and make lament
ations, 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 neces
saries ? Surely for this thou oughtest rather lo make lament
ation, [not]" because thou weepest, not because thou art poor,
but bccauise 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, but grieved not, but even gloried in
(5.) 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 lo 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
worid'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 every where in poverty, for those who
give to them, no less than for those who receive. For his
care for the world was of a twofold nature, both that they
=> All the MsB. have the word " not," but the sense seems to require its omission.

PauVs for the poor, Churches, heathen. Weep thy poor spirit. 1 57
might not be destitute of necessaries, and that they might be 2 Con.
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 ihe 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 ; bul
thou, were a famine lo rage ten thousand times over,
wouldest never choose to die for any whomsoever. And
thou indeed carest for one woman, but he for the Churches
throughout the world. For he sailh, 3Iy care of all </«?o, 11,28,
Churches. How long then, O man, dost thou trifle, com
paring thyself w-ith 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 sailh, ' this is not all that grieves me; but that also
such an one is in power, whilst I am unhonoured and
outcast.' And what is this? for the blessed Paul too
appeared to the many to be unhonoured, and an outcast.
'But,' saith he, ' he was Paul.' Plainly then not the nature
of the tilings, 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
Ihee ; 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, ihere
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.
Wilt thou that I shew 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 aud far

fAttOt

168 The sun the air more the poor's. The rich spend for the poor.
HoMiL. shining star, and that gladdeneth our eyes, is not this too
, — r— ^ set out' common to all? and do not all enjoy it equally, both
rxi 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
2 ixu^i. under cover ¦' and reared in the shade ^: but the poor do more
n««- *'^^'^ ^^y ^''.joy t^® luxury of these elements. And further, if
T^xiptiu- 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 these luxuries more than the inhabitants of the city;
and again, of those same inhabitants of the city, the handi
craftsmen more than those who are drunken all the day.
What too of the earth, is not this left common to all? ' No,'
he saith. How sayest thou so ? tell me. ' Because the rich
man, both in the city, having gotten himself several plethra,
raises up long fences round thoin; and if in tho 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 corn, and wine, and oil, and is made to minister
unto thee in all. And those long fences and buildings, after
his untold expense and his toils and drudgery, he is pre
paring for thy use, receiving from thee only a small piece of
silver for so great a service. And in baths, and every where,
one may see the same thing obtaining; the rich put to
expense in money and in cares and labours ; 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 fillest one. ' But
he partakelh of cosdier meats ?' Truly, this is no mighty
superiority; howbeit, even here, we shall find ihee 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

Tlie poor gains hy his diet. Rich men's bellies, sewers. 159
with the rich, that he maketh his constitution feebler, and 2 Con.
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.
[6.] But if ye will, let us also look at this same thing (0.)
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 numbeiless, 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 ihere 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 ])lainly that with the logs. For that burns
naturally, and is a 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
thou shudder at the hearing, and loathe that furuace ?
Like it are the bellies of the rich. For in them one would
find more rottenness than in that furnace, and stinking
vapours, and filthy humours, because that, all over and in
every part, crudities abound in consequence of their surfeit
ing. For the natural heat not sufficing for the digestion of
the whole, but being smothered under them, diey 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 1 say, but if 1 do not say true things,
refute me. To what then should one compare them? for
even what has been said is not enough to shew their
wretched plight. I have found another resemblance yet.
What then is it? As in the sewers where there is accumu
lation 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 stojipcd up below, the greater part of these
villainous streams spurts up above. But not so with the
poor, but like those fountains vvhich well forth pure streams,
and water gardens and pleasure grounds', so also are their ^f-^e"!-
slomachs pure from such- like superfluities. But not such

1 60 Plain diet answers ihe end of meats. True affiuence, v)hat.
HowiL. are the stomachs of the rich, or rather of the luxurious; but
¦TT r-T
 ^ they are filled with humours, phlegm, bile, corrupted blood,
putrid rheums, and other such-like 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 meals
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 vigour, 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 good 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, honour, now and ever, and world without end.
Amen.

The Apostle, after much preface, now purposeth to rebuke. 161

HOMILY XIII.

2 Cor. vi. 1 1, 12.
O ye Corinthians, our mouth is open unto you, our heart is
enlarged, ye are not straitened in us, but ye are strait
ened in your own bowels.
Having detailed his own temptations and afflictions, for
in patience, sailh he, in affiiciions, in necessities, in dis- v. 4, 5.
tresses, in stripes, in imprisonments, in tossings to and fro,
in labours, in watcliings; and having shewn that the thing
was a great good, for as sorrowful, saith he, yet alway \. lo.
rejoicing ; as poor, yet making many rich ; as having
nothing, and yet possessing all things; and having called
those things armour, for as chasletied, saith he, and not
killed: and having hereby represented God's abundant care
and power, for he saith, that the excellency of the power c. 4, 7.
might be of God, and not of us; and having recounted his
labours, for he saith, we always bear about His dying; aud
that this is a clear demonstration of tho Resurrection, for he
says, that the life also of .lesus might be made manifest in o. 4, lo.
our mortal fiesh ; and of what things he was made partaker ;
and with what had been entrusted, for, we are ambassadors c. 5,20.
for Christ, saith he, as though God did beseech you by us ;
and of what things he is a minister, namely, not of the c 3, G.
letter, but of the Spirit; and that he was not only entitled lo
reverence on this account, but also for his trials, for, Thanks
he to God, saith he, which always causeth us to triumph:
he purposeth now also to rebuke them, as not being
too well mmded towards himself. But though purposing

M

1G2 But first sheweth his love in open moulh, and large heart.
HoMiL. he does not immediately come upon this, but having first
^^^^•- s]5oken 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 off'ensive. Therefore the Apostle also having stepped
out of the subject of his own trials, aud 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?
O ye Corinthians, our month is open unto you. And what
kind of sign of love is this ? or what meaning even have
the words at all ? ' We cannot endure,' he says, ' lo 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 infolding in the arms is to the body, that
is interchange of language lo the soul. And along with this
he implies another thing also. Of what 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 lo 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 repealing con
tinually the bare names of those we love.
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 aff'ection ; 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 worid? Therefore he said not, ' I love you,' but with

Paul, in all his Epistles, burnt up with love of the faithful. 163
more emphasis, Our moulh is open, our heart is enlarged, 2 Con,
we have you all vvithin 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 bowels. And this reproof, see it administered with
forbearance, as is the wont of such as love exceedingly. 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 burnt up with
love of the faithful, by selecting words out of every Epistle.
For to the Romans he saith, I long to see you; a.nd, often-'Rom.i,
times I have purposed lo come unto you; and, If by any\l'^^'
means now at length I might have a prosperous journey to
come unto you. And to the Galatians, he says. My little GaX.i,
children, of whom I travail in birth again. To the Ephesians ^^'
again, For ihis cau.se I how my knees for you. And to the Ephes.
Philippians", For what is my hope, or joy, or croion of re- ' '
joicing? are not even ye? and he said that he bare them Philipp.
about in his heart, and' in his bonds. And to the Colos-2'or'
sians, But I would that ye kneiu what great conflict I have' '^''^^'
for you, and for as many as have not seen my face in2,\.2.
the fiesh ; that your hearts might be comforted. .\nd to the
Thessalonians, Even as a nurse cherisheth her children, .sol Thess,
being affectionately desirous of you, we were willing to have ' '
imparted unto you, not the Gospel only, but also our own
souls. And to Timothy, Being mindful of thy tears, that I2 Tim.
might befitted withjoy. And to Titus, To my beloved^ son; ^^jj', ^^
and to Philemon, in like manner. And to the Hebrews too, (2.)
he writes manj- other such-like things, and ceaseth not to Philem.
beseech them, and say, A little while, and he that •5^*«^^Heb.io
come will come, and will not tarry: just like a mother 10 37.
her pettish' children. And to themselves^ he says, Ye are^'Su,rxi-
not straitened in tis. But he does not say only, that hef"^"™'
loves, but also that he is beloved by them, in order that Corin-
hereby also he may the rather win them. And indeed testifying
to this in them, he says, Titus came and told us your earnest 2 Cor.
7,7.
" This passage is not in the Epistle tho same expressions occur in Phil.
to the Philippians, but in the first iv. 1.
Epistle to the Thessalonians ii. 1!>. but '' So Chrys.; Rec. text, " own son."
M 2

164 Lovedbythem. This no equal return. He claims it as a father;
HoMTL. desire, your mourning, your fervent mind. And to the
„ '- Galatians, If it had been possible, ye would have plucked out
15. ' your own eyes, and have given them to me. And to the Thes-
J 9^^^'salonians, What manner of entering in we had unto you.
2 Tim. And to Timolhy also. Being mindful of thy tears, that I may
1' ^- befitted w'ttlijoy. And also throughout his Epistles one may
find him bearing this testimony to the disciples, both that
he loved, and that he is loved, not however equally. And
2 Cor. here he saith, Though the more abundantly I love you, ihe
' ' less I be loved. This, however, is near the end ; but at present
more vehemently. Ye are not straitened in us, but ye are
straitened in your oivn hotvels. ' You receive one,' he says,
' but 1 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.
Ver. 13. Now for a recompense in the same, (I speak as
unto my children,) he 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
•oSJ). nevertheless I am not going to reckon strictly',' saith he,
"yo^^'J^"' ^^^ ^f y"' ^f"'^^' liaving received the first advances' from me
' ris do but shew forth the same amount, I am well-pleased and
"^^'^ contented.' Then to shew that to do this was even a debt,
and that what he said was void of flattery, he saith, /
speak as untu 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 labours, and his deaths, although he had many
things to tell of: (so free from pride is he !) but his love: and
on this account he claims lo 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 Paul doth not this ; but, ' like children, love your
•'fi.^i^,. 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 shews that it is

By their own dignity, would detach them from corrupters, 165
for their advantage even that he invites this love from them. 2 Cor.
And therefore he added, — ^ — '-

Ver. 14. Be ye not unequally yoked together with unbe
lievers. He said not, ' Intermix not with unbelievers,' but rather
dealing sharply with' them, as transgressing what was right, ' ««"«"-
' Suffer not yourselves to decline,' saith he, to^"«
For what fellowship hath righteousness with unrighteous
ness? Here in what follows he institutes a comparison, not
between his ovvn love aud theirs who corrupt them, but between
their nobleness aud the others' dishonour. For thus his dis
course became both more dignified, aud more beseeming him
self, and woidd the rather win them. Just as if one should say
to a son that despised his parents, and gave himself up to
vicious personSj ' What art thou doing, child ? Do.st thou
despise thy father, aud prefer vicious 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 to say 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 prefer himself before them, saying, ' Knowest
thou not who Ihou art, and what they are ? Dost thou not
bear in mind thine own high birth, and gentle' blood, and' iA.Wi-
their infamy? For what communion hast thou with them,^""'
those thieves, those adulterers, those impostors ?' by elevat
ing him wiih these praises of himself, he will quickly pre
pare him to break off from them. For the former address
indeed, he wiU not entertain with overmuch acceptance,
because the preference of his father is an accusation of him
self, when he is shewn 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 thereby, there
fore, 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 n,x,^Tvi,
persons. 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, greater and more astounding ; in the first

I
pari

166 The thick succession and strong contrast of his terms.
HoMiL, place, prosecuting his speech in the form of interrogation,
 '- which is proper to things dial are clear and admitted, and
then dilating it by the thick 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 shews the difference between
them to be great and infinite, so as not even to need demon
stration. For what fellowship, saith he, hath righteousness
with unrighteousness ?
And what communion hath light with darkness? v. 15, 16.
And what concord hath Christ with Belial ? Or what por-
E. V. tion^ hath he that believeth with an infidel ? Or what agree
ment hath the temple of God with idols ?
(3.) Seest thou how he uses the bare names, and how
adequately to his purpose of dissuasion. For he did not
' «•«{«- say^ ' neglect of righteousness,' [but] which was stronger
touicc —
[i>t'/,ilx] lunrighteousness"]; nor did he say those who are of the
light, and those who are of the darkness ; but he uses
the opposites themselves, which can not admit of their
opposiles, ' light and darkness.' Nor said he those who are
of Christ, with those who are of the devil ; but, which was
far wider apart, Christ and Belial, so calling that apostate
one, in the Hebrew tongug. Or tvhat portion hath he ihat
believeth with an infidel? Here, al length, that he may not
seem sim])ly to be going through a censure of vice, and an
encomium of virtue, he mentions persons also, without parti
cularizing. And he said not, ' communion,' but spoke of
the rewards, using the term portion. What agreement hath
ihe temple of God with idols ?
For ye are the 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 Belial? nor
have the things [aught in common], for what fellowship hath
light with darkness? Therefore, neither should ye. And first
he mentions their king,and then themselves; by this separating
Ihem most effectuafly. Then having said, ihe temple of God
with idols, and having declared, For ye are the temple of ihe
living God, he is necessitated to subjoin also the testimony
' The two words in brackets are not found in the text, but seem required- by
the context.

Itoiv in flesh and spirit Christians not to touch uncleanness. 167
of this, to shew that the thing is no flattery. For he that 2 Con.
praises, except he also exhibit proof, even appears to flatter. XAiii:
What then is his testimony ? For,
/ nill dwell in ihem, saith he, and walk in them. I tvill
dtcell in, as in temjdes, and walk in them, signifying the
more abundant aff'ection' towards them. ' ir;t;<"»
And they .shall be lo me a people, and I will be io Ihem
a 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 forgive
ness? Bear in mind Who walketh, Who dwelleth, in thee.'
Ver. 1 7. Wherefore come out from among ihem, and be
ye separate, and touch not ihe unclean thing; and I will
receive you, saith the Lord.
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 tho
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, to be made one with God. Hear also what follows.
Ver. 18. And I will be a Father unto you, and ye shall
be My sons and daughters, saith ihe Lord.
Seest thou how from the beginning the Prophet fore-
announceth our present high birth, the Regenerauon by
grace ?
Chap. vii. ver. 1. Having therefore these promises, dearly
beloved. AVhat 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 filthiness of the fiesh
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 s])irit. Yet he is not content with this
only, but he adds also,
^ The Eeceived text inverts the order of the two clauses.

] GS'InthefearofGod' lobe chaste. Vainglory. Ingiving ahns,cruel;
HoMiL, Perfecting holiness in the fear of God. For not to touch
"V" TT r . '
.  '- the unclean thing, dolh 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 ihe 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
' iiriTei with ' the fear of God, thou hast stayed its frenzy.
X'"}' [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 for
nication only, bul if from covetousness also, and envy, and
'imnlxs 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 cruelly. For when thou dost
3 lAt»-5^-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
* fr«{i- open shame *. Not then the giving money, but the giving it
tl'^T"" ""^ '^^"^^^'^Yf 's 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 ihey too give
that abuse the persons of prostitute women ; but this is
=ir«{./wanot 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 abuse of her; so too
dost thou demand a price of him that receiveth of thee,
thine insult of him, and thine investing him as well as thy
self with an evd notoriety. And besides this, the loss is un
speakable. For just as a wild beast, and a mad dog spring
ing upon us might, so dolh 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
^ittxxl- lowered the reputation of the receiver, and hast pulled back"
'¦""" him that was about to give, if he be of a careless mind. For

Shames giver and receiver. Poverty best leads to life. 169
he will not give to him thenceforth, on the ground of his 2 Con.
having already received, and not being in such want; yea he ^^^' ^'
will often accuse him even, if, after having received, he
should draw near to beg, and think him impudent. What (4.)
sort of almsgiving then is this, when thou both shamest thy
self 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 Him, and because thou transgressest the law laid
down by Him forbidding these things ?
I could have vvished to have carried this out into those
other subjects as well, both fasting and prayer, and to have
shewn 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 vvas the
point? 1 vvas saying, that tho poor have the advantage
of the rich in the things of this life, when I discoursed
concerning health and pleasure ; and this was shewn in
distinctly. Come then, to-day let us shew this, that not in
the things of this life only, bul also in those that are higher,
the advantage is with them. For what leadeth unto a king
dom, riches or poverty ? Let us hear the Lord Himself of the
heavens saying of those, that it is easier for a camel to (^oMat.lG,
through the eye of a needle, than for a rich man to enter
into ihe kingdom of heaven: bul of the poor the contrary,
If Ihou wilt he perfect, sell thai ihou hast, and give to the M&t.iQ,
poor; and come, follow Me; and thou shalt have treasure '
in heaven. But if ye will, let us see what is said on
either side. Strait and narrow is the way. He saith, Matt. 7,
which leadeth unto life. Which then treadeth the narrow
way, he that is in luxury, or ihat is in poverty ; that is
independent, or that carrieth ten thousand burdens; the
lax' and dissolute, or the thoughtful and anxious? But';K«5M(.
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 a drop at his command ? But,
sailh one, ' both many poor will be lost, and [many] rich will

170 The rich dwells near pride, vainglory, love of money.
HoMii,. 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 those who have
riches or poverty; howbeit,) let us at least see which is the
more available weapon. What defect then doth poverty seem
lo possess.!" Lying. And what, wealth? Pride, the mother of
evfls ; which also made the devil a devil, who was not such
1 Tim. before. Again, ihe love of money is the root of all evils.
"' ^°" Which then stands near this root, the rich man, or the
poor ? Is it not very plainly the rich ? For the more things
any one surrounds himself with, he desires so much the more.
Vainglory again damages tens of thousands of good deeds,
MirxuV.aud near this too again the rich man hath his dwelling'.
'¦"' " But," sailh one, " thou menlionest 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
comnion 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 things from
want, as do the rich for the sake of surrounding themselves
'rxhinw'ith moic, and of not losing what stores they have'- For tho
poor man dolh not so eagerly desire necessaries, as tho rich
doth superfluities; nor again has he as much strength to put
wickedness in practice, as the other halh 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 to vainglory and to arrogance, and to
love of money, the root of all evils, what hope of salvation
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 calcu-

By the Scripture rule to try, what are riches. 171
lation ; but in calculating upon facts, we are lightly drawn 2 Cou.
aside by the notions of others ; and that too, though we  ^— ^

possess an exact balance', and square^ and rule' for all i f ug,?,.
things, the declaration of the divine laws ? Wherefore y'"!^,"'
'-' ' •* xxtotx.
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 toward men of our Lord Jesus Christ, with
Whom, to the Father and the Holy Spirit, be glory, might,
and honour, now and ever, and world without end. Amen.

IIoiv winning ly Paid asks for love. Irony in, ' We have not wronged. '

HOMILY XIV.

2 Cor, vii. 2, 3.
Receive us: we have wronged no man, we have corrupted no
man, we have defrauded no man. I speak not this to
condemn you ; for I have said before, as I have also
declared above", that ye are in our hearts to die and live
with you.
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 equal degree; but breaking away from his love and
mixing themselves up with other pestilent fellows ; again he
softens down the vehemence of his rebuke, saying. Receive
us, that is, love us; and prays to receive a favour involving
no burden, and advantaging them that confer, above them
that receive it. And he said not, ' love,' but with a stronger
'UiKw- appeal to their pity'. Receive. ' Who hath expelled us?'
"^" sailh he: ' Who halh cast us out of your hearts? How come
we to be straitened in you ?' for since he said above. Ye are
straitened in your bowels ; here declaring it more clearly, he
' Or, said, Receive us'^: in this way also again winning them to
^ on am j^jjjjggjf p^^. nothing doth so produce love as for the beloved
to know, that he that loveth him, exceedingly desireth his
love. We have 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
^a-xijasTi- cutting '- And at the same time he also alludes to the false
xuTtgn apostles, saying, We have wronged no man, we have cor
rupted no man, we have defrauded no man.
» This clause, inserted by St. Chrysostom, is not found in the Received text.

Proof of love, in choosing to live and die tvith those he loves. 173
What is toe have corrupted? That is, we have deceived 2 Con.
no man; as he says elsewhere also. Lest hy any means, as ~^r^
the serpent deceived^ Eve, so your minds should he cor-n,3.
runted. ' ^?,- ,
' gmled.
We have defrauded no man; we have plundered, haveE. V.
plotted against no man. And he for the present forbears
to say, ' we have benefitted you in such and such ways ;'
but framing his language so as more to shame them, We
have wronged no man, he says; as much as saying, ' Even
had we in no wise benefitted 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. / speak not this 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 in time past been done for them,
that he might not seem to be again reproaching them, but
he promiselh for the future. ' For should it chance,' saith he,
' that danger should ifivade, 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
preferable, both death than life, and life than death.'
Howbeit, dying indeed is manifestly a proof 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 ? Becau.se it is even exceeding great. For
numbers indeed sympathize with their friends when they are
in misfortune, but when they are in honour 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

174 Alleviates rebuke by mention of superabundant joy in them;
HoMiL. whether ye be prosperous, we are not wounded with that
 ^envy.' [2.] Then after he had continuafly repealed these things,
saying, Ye are not straitened in us ; and, Ye are straitened
in your own hotoels ; and, Receive us; and, Be ye also
enlarged; and. We have 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
even before signifying, he said, Great is my glorying of you.
' 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
lender concern, and a desire that you should make greater
increase unto virtue.' And so he said lo the Hebrews also
Heb. 6 after much rebuke ; But we are persuaded better things of
^—11- you, and things that accompany salvation, though tve thus
speak: and ice desire that every one of you do shew ihe same
diligence io the full assurance of hope unto the end. So
indeed here also. Great is my glorying of you. ' We glory
to others of you,' he says. Seest thou what genuine comfort
ho has given ? ' And,' he saith, ' 1 do not simply glory, but
also, greatly.' Accordingly he added these words; I atn filled
with the comfort. What comfort? ' That coming from you;
because that ye, having been reformed, comforted me by your
conduct.' This is the lest of one that loveth, both to com
plain of not being loved, and to fear lest he should inflict pain
by complaining immoderately. Therefore he says, / am
(2.) filled with the comfort, I superabound in 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 favourable 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 earnesl-
1 ip.urU ness ' For he did not say, ' I am fdled with iov ;' but,
1 abound; or rather, not abound either, but superabound;

Joy so great that it drove out tribulation. Titus cited as witness. 1 75
in this way also again shewing his yearning, that even though 2 Con.
he be so loved, as to rejoice and exult, he does not yet thiuk XiL.^'1'
himself loved as he ought to be loved, nor lo 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 vvas a proof of
his alfectiou. And' of the comfort indeed, he saith, / am
filled ; ' I have received what vvas ovving to me ;' but of the
joy, I superabound ; that is, ' I was desponding about you;
but ye havo sufficiently excused yourselves, and supplied
comfort: for ye have not only removed the ground of my
sorrow, but have even increased joy.' Then shewing its
greatness, he not only by this declares it, by saying, I super-
abound in joy, but also by adding, in all our tribulation.
' For so great was tlie delight arising to us on your account,
that it vvas not even dimmed by so great tribulation, but
through the excess of its ovvn greatness it overcame the
sorrows that had hold of us, and suffered us not lo feel the
sense of them.'
Ver. 5. For when we were come into Macedonia, our flesh
had no rest.
For since he said, our tribulation; he both explains what
nature of tribulation, and magnifies il by his words, in order
to shew, that the consolation and joy received from them "i.e. the
• 1 1 11 I Corin-
were great, seeing it had repelled so great a sorrow. thians.
But we were troubled on every side.
How on every side ? Without, were fightings, from the
unbelievers; within, tvere 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.
Ver. 6. Nevertheless, He that comforteth those ihat are
cast down, comforted us bif the coming of Titus. '\t-&,.i.
For since he had testified great things of them in what he.!'^'"St.C.
said, that he may not seem to be flattering them, he cites as
witness Titus the brother', who had come from them lo PauPOr'his
after the first Papistic, 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,

1 76 So he endears Titus to them. Their penitence warmly setforth.
HoMiL. For he saith also before, Furthermore when I came to
^^ • Troas to preach ihe Gospel, I had no rest in my spirit
0. i 1 1
12.13. because I found not Titus my brother; and in this place
again, ive were comforted, he saith, at- the coming of Titus.
For he is desirous also of establishing the man in their
confidence, and of making him exceedingly dear to them.
And observe how he provides for both these things. For by
saying on the one hand, / had no rest in my spirit, he
sheweth the greatness of his virtue ; and by saying on the
other, that, in our tribulation, his coming sufficed unto com
fort ; yet not by his cominy only, but for the consolation
' clKiitT wherewith he toas comforted in you, he endeareth ' the man
unto the Corinthians. For nothing doth so produce and
cement friendships as the saying something sound and
favourable 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
hy his coming, but also for ihe consolation wherewith he
tvas comforted in you. And how was he comforted? By
your virtue, by your good deeds.' Wherefore also he adds,
When he told us your earnest desires, your mourning,
your fervent mind toward me. ' These things made him
glad,' he says, ' these thiugs comforted him.' Seest thou how
he shews 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.
And observe with what warmth of expression he reporteth
these things. Your earnest desire, your mourning, your
' ox ^na.- fervent mind. For it was likely ' that they would mourn and
'"™'' grieve why the blessed Paul was so much displeased, why
he had kept away from them so long. And therefore he did
not say simply tears, but mourning; nor desire, but earnest
desire; nor anger, hixt fervent mind; and again fervent mind
iotvard /«'»?, both which they displayed about him that had com
mitted fornication, and about those who were accusing him.
' For,' saith he, ' ye were inflamed and blazed out on receiving
my letters.' On these accounts he abounds in joy, on these
accounts he is filled with consolation, because he made them

Censured persons. Brethren to work with a pastor as to such. 177
feel. It seems to me, however, that these things are said not 2 Con.
only to soften what has gone before, but also in encourage  '—^
ment 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; sldl,
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 vvhich belongs to
them. For so both the one would be void of offence, and
the other lead them on to much fervour of mind.
[4.] Such also now should be the feelings of those who are (3.)
reprehended; thus should they lament and moui-n; thus
yearn after their teachers ; thus, more than fathers, miss
them. For by those indeed living cometh, but by these
good living. Thus ouglit they to bear the rebukes of their
fathers, thus to sympathize with those that rule over them, 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 hath been rebuked indeed by his father, but hath been
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 shewest
great; and mourn, not that he has been rebuked, but that he
sinned. But if I build up, and thou pull down, what profit Ecclus.
have we had but labour ? Yea rather, the case of 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 the teacher.
Let him that hath offended fear you, more than his rulers.
For if he is afraid of his teacher only, he wfll readily sin:
but if ho have to dread so many eyes, so many tongues, he
win be in greater security. For as, if we do not thus act, we
shall suffer the extremest punishment; so, if we perform these
N

178 Those not humane, but cruel, who humour the sick or sinners.
HoMiL. things, we shall become partakers of the gain that accrues
 ^from his reformation. Thus then let us act; and if any one

shall say, ' be humane towards thy brother,' this is a
Christian's duty; let him be taught, ihat 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 trans
gression. For which, tell me, pities the man in a fever and
labouring 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 ought that was in health ? Does not
this person even aggravate the distemper, the man that
seemeth to act humanely, whereas the other amends it ?
Such truly ought our decision to be in this case also. For
it is the part of humanity, not to humour the sick in every
thing, nor lo flatter their unseasonable 'desires. No one so
loved him that committed fornication amongst the Corin
thians, as Paul, who commandeth to deliver him to Satan ;
no one so hated him, as they that applaud and court him;
and the event shewed 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 mischief that
already existed, 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 boldest him in with violence, and lashest
him frequently; although this is punishment; but this
punishment 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 the anger of God, If I bind, God
doth not chain ; if I bind not, the indissoluble chains await
1 Cor. him. For if we Judged ourselves, we should not he judged,
' ' " Think not, then, that thus to act cometh of cruelty and in
humanity; nay, but of the highest gentleness, and the most
"_;(;«>¦''» Field. The MSS. have is used elsewhere in the same sense by
KxXZt, for' which trx^xxxXSt and xaXx- Chrysostom. See above, Hom. XIII,
xiuwt have been conjectured, x"^'" P- ICS. line 3G.

Penance a bandage, to be kept on till the wound is cured. 179
skilful leechcraft, and of much tender care. But, saith one, 2 Con.
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 shew, 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 there
fore it hath been of service, although in a short time, let it
be kept on no longer : but if it have 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 honour and dishonour at the hands of men ; but, bearing
in mind the punishment and ihe disgrace that is there, and
above all the provoking God, apply with energy the medi
cines of repentance : we shall both presently arrive at that
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, honour, now and ever,
and world without end. Amen.

N 2

1 80 Paid not afraid to soothe noio, when rebuke has had effect.

HOMILY XV.

2 CoR. vii. 8.
' ' For,' iSo thai^ though I made you sorry tvith my letter, I do not
^^''- '^' repent, though I did repent.
He goes on to apologize for his Epistle, when, (the sin
' ei^x- having been corrected,) to treat them tenderly' was un-
""'"' attended with danger ; and he shews the advantage of the
thing. For he did this indeed even before, when he said,
w. 2, 4. For, out of much affliction and anguish of heart, I tvrote
unto you : not ihat ye should be grieved, but that ye might
know the love which I have iotvard you. And he does it
also now, establishing this same point in more words. Aud
he said not, ' I repented indeed before, but now I do not
repent:' but how? / repent not now, though I did repent.
' Even if what I wrote,' he says, ' was such as to overstep
'W^iT{3»the [due] measure of rebuke', and to cause me to repent;
T^^Vil'i still the great advantage which has accrued from them doth
not allow me lo repent.' 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 from the 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.
Ver. 8, 9. For I perceive that the same epistle made you
sorry, though it were but for a season. Now I rejoice not
that ye were made sorry, but that ye sorrowed to repentance.
Having said, / do not repent, he tells the reason also ;
alleging the good that resulted from his letter ; and skilfully

Makes the praise theirs; the damage, had he not rebuked, his. 181 VII. 10.

excusing himself by sayiug, though but for a season. For 2 Con.

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
hath made you glad, and benefitted you, for ever.' But he
doth not say this : but, before mentioning the gain, he passes
again to his praises of them, and the proof of his own
concern for them, saying, Now I rejoice, not ihat ye were
made sorry, (' for what gain came to me from your being made
sorry ?) but that ye sorrowed io 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 transfers all that was well achieved, from that
which was done, 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,
ho speaks of as their own good achieving. For he said not,
' The Epistle corrected you,' although this was the case ;
but, ye sorrowed unto repentance.
For ye were made sorry after a godly manner, ihat ye
might receive damage by us in nothing.
Seest thou wisdom unspeakable ? ' For had vve 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 sflent. 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 ' 'rit
of repentance, should have wrought you damage. Seest ''''''^'"''
thou, how the not rebuking those that sin is a damage both
to the master and to the disciple ?
[2 ] Ver. 10. For godly sorrow worketh repentance to
salvation not to be repented of.
' Therefore,' he says, ' though I did repent before I saw
the fi-uit and the gain, how great they were, 1 do not repent
now.' For such a thing is godly sorrow. And then he

182 Sorrow a medicine for sin; profitable so used, else not.
HoatiL.philosophizeth about it, shewing 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 money, for reputa
tion, 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 often
times to perish : such sorrow was that which Cain sor
rowed, such Esau. By this worldly sorrow then, he
meaneth that which is to the harm of those that sorrow.
For in respect to sins alone 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 de
ceased, raiseth not the dead to life again ; he that sorroweth
for a sickness, not only is not made well, hut 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 profit-
(2.) ableness ; and in the other cases is even injurious, ' And
yet Cain,' saith one, ' sorrowed because he was not accepted
wiih God.' It was not for this, but because he saw his
I Xxx- brother glorious in honour ' ; for had he grieved for this,
it behoved him to emulate and rejoice with him ; but, as
it was, grieving, he shewed that his was a v^-orldly sorrow.
But not so did David, not so Peter, nor any of the just.
Wherefore they were accepted, when grieving either over their
own sins, or over those of others. And yet what is more
oppressive than sorrow ? Slill, when it is after a godly sort,
it is better than that joy in the world. For this indeed ends
in nothing ; but that worketh repentance unto salvation not
io be repe7ited of. 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 wddly beat them
selves, after a lime repent, because they have grieved im
moderately ; as having thereby nothing benefitted them
selves, but even added affliction unto themselves. But not
such as this is godly sorrow ; but it possesseth two advan-

<fOV7»

Godly sorrow in what above worldly. Proved in this case. 18;i
tages, that of not being condemned in that a man grieves 2 Con.
for, and that this sorrow endeth in salvation ; of both - — '- — -'
which that is deprived. For Ihey both sorrow unto harm
and, after they have sorrowed, vehemently condemn them
selves, bringing forth this greatest token of having done it
unto harm. But godly sorrow is the reverse [of this] :
wherefore also he said, toorketh repentance unto salvation
not to be repented of. l''or no one will condemn himself if
he have sorrowed for sin, if he have mourned and aflJicted him
self. Which also when the blessed 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, Ver, 11, For behold, he saith, this self-same thing, that ye
sorrowed after a godly sort, what carefulness it terought
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, whdX clearing of yourselves, tovis.rds me. Jea, what ver, ii.
indignation Agaxnat him that had sinned. Yea, what^ar.
For that 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 vehement desire, that towards me. Yea, what
zeal, that on God's behalf. Yea, what revenge : for ye also
revenged the laws of God that had been outraged.
In all things ye have approved yourselves to he clear
in this matter. Not only by not having perpetrated, for
this was evident before, but also by not consenting' unto it. 'iro.n'-
F'or since he said in the former Epistle, and ye are puffed i'q^'^_
up; he says here, ' ye have cleared yourselves of this sus-6>2.
picion also; not only by not praising, but also by rebuking
and being indignant.'
[3.] Ver. 12. Wherefore, though I wrote unto you, I did it
not for his cause that had done the torong, nor for his cause

184 He repents not. He wrote in love, and fear for the Church.
noMih. that had suffered wrong. For, that they might not say,
 ^Why then dost thou rebuke us, if we were clear in the
mailer? setting himself to meet this even further above, and
' »«»'"'- disposing of it beforehand', he said, what he said, namely, /
""''""" do }iot repent, though I did repent. ' For so far,' says he,
' am I from repenling now of what I wrote then, that I
-VioiiTTi)- repented then more than 1 do now, when ye have approved'
""'" yourselves. Seest thou again his vehemence and earnest
contention, how he has turned round what was said unto the
very opposite. For what they thought would have made
3>i«Ti. him recant' in confiision as having rebuked them hastily,
^Cf *' Yyy reason of their amendment ; that he uses as a proof that it
-^vas right in him to speak freely. For neilher does he refuse
afterwards to humour them fearlessly, when he finds he can
do this. For he that said farther above such things as
1 Cor. these, He that is joined io an harlot is one body, and,
5, 6. Deliver such an one to Satan, for ihe destruction of the
^' '^- flesh, and, Every sin that a man doeth is without the body,
and whatever such like things he saith ; how saith he here,
Not for his cause that had done the wrong, nor for his cause
that had suffered torong? Not coiHradicling, but being even
exceedingly consistent with, himself. How consistent with
himself? Because it was a very great point with him, to shew
the affection he bore towards them. He does not therefore dis-
* i-e. card concern for him*, but he shews at the same time, as I said,
eestuous the love he had for them, and that a greater fear agitated
person jjj^^ [namely,] for the whole Church. For he had feared
lest the evil should eat further, and, advancing on its way,
should seize upon the whole Church. Wherefore also he
1 Cor. said, A little leaven leaveneth ihe whole lump. This how-
' ' ever he said at the lime : but now that they had weU done,
he no longer puts it so, but differently: and imphes indeed
the same thing, but manages his expressions more agree
ably, saying,
That our care for you might appear unto you.
That is, ' that ye might know how 1 love you.' Now this is
the same thing as the former, but being diff'erently expressed,
seemed to convey another meaning. For [to convince
thyself] that it is the same, unfold his conception, and thou
wilt perceive the difference to be nothing. ' For because I

A teacher's comfort, what. Love for his fiock shews the ruler. 185
love you exceedingly,' saith he, ' I was afraid lest ye 2 Con.
should suffer any injury from that quarter, and yourselves ^' '^'
succeed to that sorrow.' As therefore when he says, Doth l Cor,
God take care for oxen? he dolh not mean that He^'^'
careth not, (for it is not possible for any thing that is 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, ' I wrote firstly indeed on your account, but secondly
on his also. And I had indeed that love in myself,' he says,
' even independently of mine Epistle : but I was desirous of
shewing it both to jou, and, in a word, to all, by that our
writing.' Ver. 13. Therefore we were conforted.
Since we both shewed our care for you, and have been
wholly successful. As he said also in another place, Note l Thesa.
we live, if ye stand fast in the Lord; and again, For w^^^fb 2'i9,
is our hope, or Joy, or crown of rejoicing ? are not even ye ?
For this is life, this comfort, ihis consolation to a teacher
possessed of understanding; the growth ' of his disciples. ^IrSidtis
[4. J For nothing doth so declare him that beareth the rule, (3.)
as paternal affection for the rided. For begetting alone con
stitutes 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 ob
tained a good report amongst the Hebrews, by this were
made manifest. So was Samuel shewn to be great, saying,
But God forbid that I should sin against God in ceasing io 1 Sam.
pray for you ; so was David, so Abraham, so Elijah, and so ' '
each one of the just, of those in the New Testament, of those
in the Old. P'or so Moses, for the sake of those he ruled,
left so great riches, and treasures untold, choosing io stiffer Heh.xi,
affliction with the people of God, and before his appointment "
was leader of the people' by his actions. Wherefore also, ' ^"i"*-
very foolishly did that Hebrew say to him, Who made thee a Exod'.2,
ruler and a Judge over us ? 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 succouring that
limb in the body which was diseased, should say, ' Who made
thee a physician, and ordered thee to use the knife ?' ' Art, my

186 Ruling an art, not dignity only. Needful arts. Agriculture.
HoMiL. good Sir', and thine own ailment.' So too did his knowledge
^^- make him '' what he claimed to be. For ruling is an art,
1 l^iK- j^Qj. j^jg,.g]y a dignity, and that an art above all arts. For if
' i. c. the rule of those withoui is an art and science superior to all
'^^'"*^'^' other, much more this. For this rule is as niuch better than
that, as that than the rest; yea, rather, even much more.
And, if ye wdl, let us examine this argument more ac
curately. There is an art of agriculture, of weaving, of
building; which are both very necessary, and tend greatly
to keep our life together. For others surely are but
ancillary to these; the coppersmith's, the carpenter's, the
shepherd's. But further, of arts themselve.=, the most neces
sary 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
Homoxobii, the Nomads amongst the Scythians, and the
¦> I'lxrxt. Indian Gymnosophists. For these troubled not themselves '
with the arts of housebuilding, and weaving, and shoe-
making, but need only that of agriculture. Blush, ye that
have need of those arts that be superfluous, cooks, con
fectioners, embroiderers, and ten thousand other such people,
"fi.xTxm-th&t ye may live; blush, ye that introduce vain refinements^
"'*-'"" into life ; blush, ye who are believers, before those barbarians,
who have no need of art. For God hath made nature ex-
sj^ix/- ceedingly independent, needing only a few things*. How-
y"' ever, I do not compel you, nor lay it down for law, that ye
should live thus; but as Jacob asked. And what did he
Gen. 28, ask ? If the Lord will give me bread to eat, and rai-
i^Tim '"^"^ '" i"'^ '"*• ^'^ ^'s° VsmX commanded, saying, And
6, 8. having food and raiment, let us he therewitli content.
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 labour
ers, who live without shoes. These, therefore, are the
useful and necessary arts. Come, then, let us compare
them with that of ruling. For 1 have, therefore, brought
forward these that are of all most important, that when it
shafl have been seen to be superior to them, its victory over
the rest may be unquestioned. Whereby then shall we

Mule over states, over self. Ecclesiastical above civil. 1 87
shew that it is more necessary than all ? Because without 2 Cou,
•' VI. 13.

this there is no advantage in these. And if you think good,
let us leave ihontion of the rest, and bring on the stage"''*
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 labourers, if they are at war with
one another, and plunder one another's goods? For, as it is
indeed, the fear of the ruler restrains them, and protects
that which is wrought by them ; but if thou take this away,
in vain is that their labour. 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 whereafter it
behoveth each man to control and rule certain principles in
himself, chastising his unworthy passions, but both nourishing
and promoting the growth of all the germs of virtue with
all care.
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 Eom.
ihe higher potvers ; for there is no poicer but of God. '
Afterwards, to shew the advantage of this, he went on to say,
that the ruler is the minister of God for good; aud again,
he is the minister of God, an avenger to execute wrath on
him that doeth evil.
A second there is, whereby every one that halh understand
ing ruleth himself; and this also the Apostle further denoted 'j--! rajiJrf-
saying, But if thou wilt not be afraid of ihe power, do that^^'^
which is good ; speaking of him that ruleth himself. 13, 3.
[5. j Here, however, there is yet another rule, higher than the (4.)
political rule. And what is this? That in the Church. And
this also itself Paul mentions, saying, Obey them thai have the Heb, 13,
rule over you, and submit yourselves; for they watch for your ' '
souls as ihey that must give account. 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, in the first instance, they may never be committed ;
next, when committed, not how it may remove the diseased
[member], but how they may be blotted out. And of the things
of this life indeed it maketh not much account, but all its

188 Self-rule needed to both. Agriculture a rule over plants.
HoMiL. transactions are about the things in heaven. For our
¦ citizenship ' is in heaven. And our life is there. For our

20. ' life, saith he, is hid with Christ in God. And our prizes
Coi.3,3. j^j.g there, and our race for the crowns that be there. For
sution this life is not dissolved after the end, but then shineth
F V ""
forth the more. And therefore, in truth, they who bear
this rule have a greater honour 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 laws of 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
sj)ii-itual rule transcends the political, as what we have
said proved. But one may observe certain also of the
arts imitadng rule ; and in particular, that of agriculture.
For, just as the tiller of the soil is, in a sort, a ruler over
2x«xif«., the plants, clipping and keeping back' some, making
others, , i/..i
xAoi:.,t. Others grow, and fostering them : just so also the best
rulers punish and cut off such as are wicked, and injure
the mass; 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 shew the wrong by
their -appearance, withering, straitened for room, by such
weeds as be good for nothing. And like as wickedness is
punished by laws, so truly here also, by this art, both bad
ness of soil, and degeneracy and wildness in plants, are cor
rected. For all the variety of human dispositions, we shall
'B^j^a-i- find here also, roughness, weakness, timidity, forwardness %
s"or,' steadiness'': and some of them through wealth « luxuriating
h^aithi- unseasonably, and to the damage of their neighbours, and
««^S,- others impoverished and injured; as, for instance, when
''*• hedges are raised to luxuriance at the cost of the neighbour
ing plants; when other barren and wild trees, running up to a
great height, hinder the growth of those beneath them. And
like as rulers aud kings have those that vex their rule with

3 iiTiiJ
xi7s.

Rule over souls a higher art. More paternal than civil rule. 189
outrage and war ; so also hath the tiller of the soil attacks of 2 Con.
wild beasts, irregularity of weather, hail, mildew, great rains, "5^^^^-
drought, and such things whatsoever. 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, aud 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 i Cor.
watereth, but God that giveth ihe increase. ^' ^*
Here also there is death and life, and throes, and procrea
tion, 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 samo 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 a
large measure of God's providence and wisdom involved in
this rule, if one go over it point by point But, which is what
T wished to say, this [rule] is concerned with earth and
plants ; but ours with care of souls. And great as is tho
difference between plants and a soul; so great is the supe
riority 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 also
a 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 not only a rule, bul a
paternity', so to speak; for it hath the gentleness of a father;' "xr^i-
and whilst enjoining greater things, [still] persuades. For'^"'
the temporal ruler indeed says, ' If thou committest adultery,
thou hast forfeited thy life,' but this, shouldest 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 (5.)
and body, is that vvhich separates this rule again from thai.
And the one indeed sitteth as judge of things that are open;

190 Yet stricter. Rulers better chosen. Discourses of higher things.
HoMiL.yea, rather, not of all these even, but of such as can be fully
{ — v/'- proved; and ofttimes, moreover, even in these dealelh trea-
'•pi'pooorrjs . .
cherously ' ; but this court instructeth those that enter it, that
Heb. 4, He that judgeth in our case, will bring forward all things naked
and opened before the common theatre of the world, and that
to be hidden will be impossible. So that Christianity keeps
•^'ilo,fn 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
»»i/y«{o- seen that this rule, more than all others, welds" our life
"' together. [6.] But, if thou wilt, let us consider also the mode of elect
ing 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 labours, and the welfare of the
many, thus, (I say,) is he that halh been appointed inducted
unto this rule. 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 this it addeth besides, the help derived from
prayers and from the Spirit. But further; in that case
indeed is not a word about philosophy, nor doth any
sit to teach what a soul is, and what at all the world,
and what we are to be hereafter, and unto what things
we shall depart hence; and 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 dis
course. 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 gi-eater
strictness, is plain from hence. For the temporal ruler, if
he catch an adulterer, straightway punishes him. And yet

Civil rule cuts off, this cures, a sinner. Effects on the world. 191
what is the advantage of this ? For this is not to destroy the 2 Con.
passion, but to send away the soul with its wound upon it. IlhBi
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 hiin indeed from mysteries, and
hallowed precincts; but when I have restored him, I re
ceive him back again, at once delivered from that vicious-
ness, 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 a spiritual 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 baring 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 con
dition of human aff'airs; 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 wel- 1 iv/tf,^
come 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. Knovving these
things then, and wellunderslanding, 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

1 92 God's promises to a holy conversation.
HoMii,. yourselves, yo will bo able, having displayed a conversation
 ^worthy of heaven, to obtain the promised good things; which
may all we obtain, through the grace and love toward men
of our Lord Jesus Christ, to Whom be glory for ever and
ever. Amen.

Paul joyed for Tiiu.s' joy, not on his account, but theirs. 193

HOMILY XVI.

2 CoR. vii. 13.
And in your comfort, exceedingly the more joyed we for the
joy of Titus, because his spirit was refreshed by you all.
See again how he exalts their praises, and sheweth their
love. For having said, ' I was pleased that my Epistle
wrought so much, and that ye gained so much,' for / rejoice,
he saith, not that ye were made sorry, but that ye sorrowed
to repentance ; and having shewn his own love, for he saith,
Though I wrote unto you, I did it tiotfor his cause that had
done the wrong, tior for his cause that suffered wrong,
but that our care for you might appear to you : agdin he
mentioneth another sign of their good will, which bringeth
them great praise, and sheweth the genuineness of their
affection. For, in your comfort, he saith, exceedingly the
more joyed we for the joy of Titus. And yet this is no
sign of one that loveth them exceedingly ; rejoicing 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 Ms bowels were
refreshed by you all. He said not, 'he,' but his bowels;
that is, ' his love for you.' And how were they refreshed?
By all. For this too is a very great praise.
Ver. 14. For if I have boasted any thing io him of you.
It is high praise when the teacher boasleth, for he saith,
/ am not ashamed. I vvas therefore rejoiced, because ye
shewed yourselves to be amended, and proved my words
by your deeds. So that the honour accruing to me was
• In the E. T. the words " in your comfort" are connected with what pre-
cedes, not what follows them. O

1 94 Titus' love for them . Grounded on their fear and love of him.
HoMii,. twofold ; first, in that ye had made progress; next, in that
^^''' I was not found to fall short of the truth.
Ver. 14. But as we spake always to you in truth, even so
our boasting, which f made before Titus, is found a truth.
Here he afludes to something further. As we spake afl
things among you in truth, (for it is probable that he had
' i. e. also spoken to them much in praise of this man',) so also,
'^'*-"^- what we said of you to Titus, has been proved true.
'Gt. Ver. 15. And his inward affection^ is more abundant to-
bowels. ,
ward you.
What follows is in commendation of him, as exceedingly
burnt up with love, and attached to them.. And he said not
' his love.' Then that he may not appear to be flattering,
he every where mentions the causes of his affection ; in
order that he may, as I said, both escape the imputation of
flattery, and may the more encourage them by making the
praise redound unto Ihem, and by shewing that it was they who
had infused into him the beginning and ground of this so
great love. For having said, his inward affection is more
abundant toward you; he added,
Whilst he remembereth the obedience of you all. Now
this both shews 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 gi-eater distinction to the
Corinthians, seeing that they sent him away so vanquished.
Then he mentions their obedience also, magnifying their zeal:
wherefore also he addeth these words.
How tvith fear and trembling ye received him. Not with
love only, but also with excessive honour. Seest thou how
he bears witness to a twofold virtue in them, both that they
loved him as a father, and had feared him as a ruler, neither
for fear dimming love, nor for love relaxing fear. He ex-
V. 11. pressed this also above, That ye sorrowed afier a godly sort,
how great carefulness it wrought in you; yea what fear, yea
what vehement desire.
Ver. 1 6. / rejoice therefore, that I have confidence in you in
all things. Seest thou that he rejoiceth more on their account;
'because,' he saith, 'ye have in no particular shamed your
teacher, nor shew yourselves unworthy of my testimony.' So

His boast of them verified. After praise he exhorts. 195
that he joyed not so much for Titus' sake, that he enjoyed so 2 Cor.
great honour; as for their own, that they had displayed soXilH.-
much good feehng. 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 I have
boasted any thing io him of you, I am not ashamed; so here
also, / hn,ve confidence in you in all things. ' Should need
require me to 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; I bade you receive, and ye did
receive; I said before Titus that ye were great and ad
mirable kind of people, and knew to reverence -teachers:
ye proved these thiugs true by your conduct. And ho
learnt these things not so much from me, as from you. At
any rate, when he returned, he had become a passionate
lover of you: your behaviour having surpassed what he had
been told.'
[2.] Chap. viii. ver. 1. Moreover, brethren, I do you to wit
of the grace of God bestowed on ihe Churches of Macedonia.
Having encouraged them with these encomiums, he again (2.)
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, / rejoice
that I have confidence in you in all things ; 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, / do you to
wit of the grace of God bestowed on the Churches of Mace
donia. For that they might not be uplifted, he calleth v^hat
they did grace; 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 temptations nobly;
and that they know how to pity ; and that, though poor, they
o 2

1 96 God's grace in the Macedonians. Their joy, out of sorrow.
HoMiL.had displayed profuseness in almsgiving, for their property
 '- had been also plundered. And when he wrote his Epistle
1 Thess. tQ them, it was as signifying this that he said. For ye
' ' became followers of the Churches qf God which are in
Judtea, for ye also have suffered like things of your own
countrymen, even as they have of the Jews. Hear what he
Heb;io, said afterwards in writing to the Hebrews, For ye took
joyfully the spoiling of your goods. 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 terms. Listen,
at least, to his praises. For having said, I do you io wit of
the grace of God, he said not ' which hath been bestowed on
this or that city,' but praiseth the entire nation, sajdng, on
ihe Churches of Macedonia. Then he details also this same
grace. Ver. 2. How that in a great trial of affliction, the abun
dance of their jotj.
Seest thou his wisdom ? For he says not first, that which
he wishes; but another thing before it, that he may not
lsr;V>i5i; seem to do this of set purpose', but to arrive at it by a
different connection. In a great trial of affiiciion. This
was what he said in his Epistle to the Macedonians them-
1 Thess. selves. Ye became followers of the lord, having received the
' ' ¦ word in much affiiciion withjoy of the Holy Ghost; and
again, From tjou sounded out the word of ihe Lord, not only in
3Iacedonia and Achaia, but also in every place, your faiih
to God-ward is spread abroad. But what is, in a great
trial of affiiciion ihe abundarice of their joy? Both, he
says, happened to them in excess ; both the aflfliction, and
the joy. Wherefore also the strangeness was great, that so
great an excess of pleasure sprang up to them out of afflic
tion. For in truth the aflliction not only was not the parent
of grief, but it even came to pass unto them, that gladness
took its rise therefrom ; and this too, though it was great.
Now this he said, to prepare them to be noble and firm in
their temptations. For they were not merely afflicted, but
so as also to have become approved by their patience: yea

Their riches of alms. lis many degrees of excessiveness. 197
rather, he says not by their patience, but what was more than ? Con.
patience,yoy. 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 shewed, 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 il.
Wherefore he no where 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 con
tributed 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 deep, that is,
' their great and unspeakable,' poverty, shewed their libe
rality. But he said not ' shewed,' 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, vvas the bountifulness they displayed. Then
he even explains this more clearly, saying,
Ver. 3. For to their power, I hea,r witness. Trustworthy
is the witness. And beyond their power. That is, it abounded
unto the riches of their liberality. Or rather, he makes this
plain, not by this expression alone, but also by all that follows ;
for he says, they were willing of themselves. Lo ! yet another
excessiveness. Ver. 4. With much intreaty. Lo ! yet a 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 (3.)
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.' Praying us what ?

198 Alms a grace. In them, not separate from other virtues.
Bouii.That the grace* and the fellowship of the ministering io
-^ — '-the saints. Seest thou how he again exalts the deed, calling
s^Sral't by venerable names. For since they were ambitious'
3 literal- of spiritual gifts', he calls it by the name of grace, that
rUs'^'" 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 they did, not as we hoped.
This he says with reference both to the ainount and to
their afflictions. ' Forwe 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 shewed
also their carefulness of life in other respects, by saying,
But first gave their own selves to the Lord, and to tis by
the will of God.
' For in every thing their obedience was beyond our
expectations; nor because they shewed 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 shewed themselves approved in faith;
they displayed much fortitude in their trials, order, good
ness, love, in all other things both readiness and zeal.'
AVhat means, and to us ? ' They were tractable to the rein,
loved, obeyed us ; both fulfilling the laws of God, and bound
unto us by love.' And observe how here also he again
^•''''™'"' shews their earnestness*, saying, gave themselves to the Lord.
They did not in some things obey God, and in some the
world ; but in all things Him ; and gave themselves wholly
unto God. For neither because they shewed mercy, were
they filled up with senseless pride, but displaying much
lowlymindedness, much obedience, much reverence, much
heavenly wisdom, they so wrought their almsdeeds also.
But what is, by the will of God ? Since he had said, they
gave themselves to us, yet was it not, to us, after the manner
of men, but they did this also according to the mind of
God.
st.'^c! t^'J ^^^- ^" J^^^omuch that we desired Titus, that as he
til if>xf, had beyun before in you, so he would finish this grace also.
„j_ ji, And what connexion is Ihere here ? Much ; and closely

Paul would have the Cor", equal them, Mercy likens to God. 1 99
bearing on what went before. ' For because we saw them 2 Con.
vehement,' he says, ' and fervent in all things, in temptations, ^^^^'^^
in almsgiving, in their love toward us, in the purity other
wise of their life : in order that ye too might be made their
equals, we sent Titus.' Howbeit, he did not say this, though
he implied it. Behold excessiveness of love. ' For though
intreated and desired by them,' he says, ' we were anxious
about your state, lest by any means ye should come short
of them. Wherefore also we sent Titus, that by this also
being stirred up, and put in mind, ye might emulate the
Macedonians.' For Titus happened to be there when this
Epistle was writing. Yet he shews that he had made a
beginning in this matter before Paul's exhortation ; that as
he had begun before, he says. Wherefore also he bestows
great praise on him ; for instance, in the beginning [of the
Epistle]; Because I found not Titus my brother, I had Moeap. ii.
rest in my spitit : and here, all those things which he. has "
said, and this too itself. For this also is no light praise, the
having .begun before even : for this evinces a warm and
fervent spirit. Wherefore also he sent him, infusing' amongst' i»T;W»
them in this also a very great incentive unto giving, the
presence of Titus. On this account also he extols him with
praises, wishing to endear him more exceedingly to the
Corinthians. For this too hath a great weight unto per
suading, when he who counsels is Upon dear terms. And
well does he, both once and twice and thrice, having made
mention of almsgiving, call 'it grace, now indeed saying,
Moreover, brethren, I do you to wit of the grace of Godv.i.
bestowed on the Churches of Macedonia ; and now, ihey
were willing of themselves, praying us with much intreaty
[to receive] the grace and fellowship: and again, that as he
had begun, so he would also finish in you this grace also.
[5.] For this is a great good, and gift of God ; and rightly (4^
done assimilates us, so far as may be, unto God ; for such
an one *' is in the highest sense a man. A certain one, at least,
giving a model of a man, has mentioned this, for Man, saith he, Prov.
is a great thing; and a merciful man is an honourable thing, f^.^
Greater is this gifl;, than to raise the dead. For far greater
1- «7r., in sense equivalent to i t««St«. See Mr. Field's Index to Hom. on
St. Matt, on the word svrts.

200 yllms given sadly, no alms. Seek not thy reward here.
HoMit.is it to feed Christ when an hungred, than to raise the dead
 ^by the name of Jesus: for in the former case thou doest
good to Christ, in the latter He to thee. And the reward
surely comes by doing good, not by receiving good. For
here indeed, in the case of miracles I mean, thou art God's
debtor; in that of almsgiving, thou hast God for debtor.
Now it is almsgiving, when it is done with willingness, when
with bountifulness, when thou deemest thyself not to give
but receive, when done as if thou wert benefited, as if gain
ing and not losing ; for so this were not a grace. For he
that sheweth mercy on another, ought to feel joyful, not
peevish. For how is it not absurd, if whilst removing
another's downheartedness, thou art thyself downhearted ?
for so thou no longer sufferest it to be alms. For if thou
art downhearted, because thou hast delivered another from
downheartedness, thou furnishest an example of extreme
cruelty and inhumanity; for it were better not to deliver him,
than so to deliver him. And why art thou also downhearted
at all, O man ? for fear thy gold should diminish ? If such
are thy thoughts, do not give at all: if thou art not quite
sure that it is multiplied for thee in heaven, do not bestow.
But thou seekest thy recompense here. Wherefore .'' Let
thine alms be alms, and not traffic. Now many have
indeed received a recompense even here ; but have not so
received it, as if they should thus have an advantage over
those who received it not here ; but some of them as being
weaker than they ought, because they were not so strongly at
tracted by the things which are there. And as those who are
^i<ri,(i- greedy, and ill-mannered', and slaves of their bellies, being
xxx,i. invited to a royal banquet, and unable to wait till the proper
time, just like little children, mar their own enjoyment, by
taking food beforehand and stuffing themselves with inferior
dishes ; even so in truth do these also, who seek for and receive
[recompense] here, diminish their reward there. Further,
when thou lendest, thou wishest to receive thy principal after
a longer interval, and perhaps even not to receive it at all, in
order that by the delay thou mayest make the interest greater ;
but, in this case, dost thou ask back immediately; and that too
when thou art about to be not here, but there for ever; when
thou art about not here to be judged, but there to render

Wliere we are sojourners, and should choose to be so. 201
thine account ? And if indeed one were budding thee 2 Con.
mansions where thou wert not going to remain, thou would  '—
est deem this thing to be a loss ; but now, desirest thou here
to be rich, whence possibly thou art to depart even before
the evening ? Knowest thou not, that we live in a foreign
land, as though strangers and sojourners? Knowest thou
not, that it is the lot of sojourners to be ejected when
they think not, expect not? which is also our lot. For
this reason then, whatsoever things we have prepared, we
leave here. For the Lord does not allow us to receive them
and depart, if we have built houses, if we have bought
fields, if slaves, if gear, if any other such thing. But not
only does He not allow us to take them and depart hence,
but doth not even account to thee the price of them. For
He forewarned thee that thou shouldest not build, nor
spend on what is other men's, but thine own. Why therefore,
leaving what is thine own, dost thou work and be at cost
in what is another's, so as to lose both thy toil and thy
wages, and to suffer the extremest punishment ? Do not so,
I beseech thee; but seeing we are by nature sojourners, let
us also be so by choice ; that we be not there sojourners,
and dishonoured, and cast out. For if we are set upon
being citizens here, we shall be so neither here nor there ;
but if we continue to be sojourners, and live in such wise
as sojourners ought to live in, we shall enjoy the freedom
of citizens both here and there. For the just, although
having nothing, will both dwell here amidst all men's posses
sions, as though they were his own ; and also, when he hath
departed to heaven, shall see those his eternal habitations.
And he shall both here suffer no discomfort, (for none
will ever be able to make him a stranger, that hath every
land for his city ;) and when he hath been restored to his
own country, shall receive the true riches. In order then
that we may gain both, both the things of this life and
of that, let us use aright the things we have. For so shall
we be citizens of the heavens, and shall enjoy much bold
ness; 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 and power for
ever. Amen.

202 The Apostle does not compel, but wins them to his purpose ;

HOMILY XVII.

2 Cob. viii. 7.

•i(,R.T, Therefore that ' ye abound^ in every thing; in faith and
T"'^ words, and knowledge, and in all diligence.

VtVtlTt,

ftEPIff- ffsvtri

^" ^" See again his exhortation accompanied with commenda
tions, greater commendations. And he said not, ' that ye
give,' but, //ta/ ye abound; in faith, namely, of the gifts, and
in word, the word of wisdom, and knowledge, namely, of the
doctrines, and in all diligence, 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.
That ye may abound in this grace also. Seest thou that
for this reason it was that he began by that, by those praises,
that progressing onwards, he might draw them on to the
same diligence in these things also.
Ver. 8. I speak not by commandment.
See how constantly he humours them, how he tries to
avoid 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,
/ speak not hy commandment, but by occasion of the for
wardness of others, and to prove the sincerity of your love.
' Not as doubting it,' (for that is not what he would here
imply,) ' but to make it approved, display it, and to frame it
unto greater strength. For I therefore say these things, that
I may provoke you to the same forwardness. And I mention
their zeal, to brighten up, to make lightsome, to stimulate
your inclinations.' Then from this he proceeded to another

By praise of others, of themselves, by Christ's example. 203
and a greater point. For he lets slip no mode of persuasion, a Con.

VIII. 9.10.
' vxtra
xjrir

but moves heaven and earth ' in his handling of his argument.
For he exhorted them both by other men's praises, saying.
Ye know the grace of God bestowed on the Churches of
Macedonia ; and by their own, therefore that tje abound in
every thing, in word and in knowledge. For this hath
power to sting a man more, that he falls short of himself,
than that he does so of others. Then he proceeds afterwards
to the head and the crown of his persuasion,
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 be rich.
' For have in mind,' says he, ' ponder, and Consider the grace
of God, and do not lightly pass it by, but aim at realizing "o'";t;if-
the greatness of it both as to extent and nature', and thou.'y'^'^^)

wilt grudge nothing of thine. He emptied Himself of liis*'*''*'!
glory, that yo, not through His riches, but through llis
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. Aud
all these things accrued to us through His poverty. What
poverty? Through His taking flesh on Him, and being made
man, and suffering what He suffered. And yet He owed
not this, but thou dost owe to Him.
Ver. 10. And herein I give you° my advice for tjour profit.
See how again he is careful to give no offence, and he
softens down what he says, by these two things, both by
saying, / give advice, and, for your profit. ' For, neither
do I 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 in
stance also which follows, is drawn from themselves, and not
from others.
« St. Chrysostom inserts iftit, and for ml/r» yk( 6/iTt ov/npifii reads, rjif ri

'HOiTheirwilltoit. Why'af'ler''not'beyondtheirpower'enjoined.
XVII.' Who have begun before, not only to do but also io be for-
• E. V. ward* a year ago.
TZii' See how he shews both that themselves were willing, and
had come to this resolution without persuasion. For since
he had borne this witness to the Thessalonians, that of their
own accord, wiih much intreaty, they had prosecuted this
giving of alms ; he is desirous of shewing of these also, that
this good work is their own. Wherefore he said, not only to
do, but also to be forward, and not begun, but begun before, a
year ago. Unto these things therefore I exhort you, whereunto
ye have beforehand bestirred yourselves with afl forwardness.
Ver. 11. And note also ye have completed^ Ihe doing of it.
He said not, ye have done it, but, ye have put a comple
tion to it,
Tliat as there was a readiness io will, so alsb [there may
be] a performance out of that ye have.
That this good work halt not at readiness, but receive
also the reward that follows upon deeds.
[2.] Ver. 12. For if there he first a willing mind,' it is
accepted according io ihat a man hath, not according to ihat
he hath not.
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,
/ bear them record, that even beyond their power;') he
exhorteth the Corinthians to do only after their power,
leaving this instance 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 there be first a toill-
ing mind, it is accepted according to that a man hath, not
according to that he hath not.
' Fear not,' he means, ' because I have said these things, for
= j(X«T<- what I said was an encomium upon their munificence', but
'"'" God requires things after a man's power,' according to that
he hath, not according to that he hath not. For the word is
^yitrxl- accepted, 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,
<> iririXig-iiTi. la-iTiXifaTi K. T. which appears to be required in what follows.

Permits less lo effect more. The gain ofgivingout of want. 205
Ver. 13 For I mean not that other men be eased, and ye 2 Cor.
burdened. T}\h lo. 14.
And yet Christ praised the contrary conduct in the widow's "T^T
case, that she emptied out all her living, and gave out Mark
of her want. But because he was discoursing to Corin- ' '
thians, amongst whom he chose to suffer hunger ; for it i Cor.
tvere better for me to die, than that any man should make '
my glorying void; he therefore uses a tempered exhortation,
praising indeed those who had done beyond their power, but
not compelhng these to do so ; not because he did not desire
it, but because they were somewhat weak. For wherefore
doth he praise those, because in a great trial of affiiciion, the
abundance of their joy and their deep poverty abounded unto
ihe riches of their liberality: aud because they gave beyond
their power? is it not very evident that it is as inducing
these also to this conduct ? So that even if he appears to
permit to them a lower conduct ; he doth so, that by it he
may raise them to this. Consider, for instance, how even in
what follows, he is covertly preparing the way for this. For
having said these things, he added,
Ver. 14. Your abundance may be a supply _/!»• their want.
For not by the words he has before used alone, but by
these also, he is desirous of making the commandment light.
Nor yet from this consideration alone, but from that of the
recompense also, again, he maketh it easier; and uttereth
higher things than they deserve, saying, That there may he an
equality at ihis time, and their abundance may be a supply
for your want. Now what is it that he saith? ' Ye are flourish
ing' in money; they in, life', and in boldness towards God.'i x»^«t«
Give ye to them, therefore, of the money, which ye abound in, ^ij,"ggj'°f
but they have not; that ye may receive of that confidence, life
wherein they are rich, and ye are lacking.' See how he hath
covertly prepared for their giving, beyond their power, and
of their want. ' For,' he saith, ' if thou art desirous of re
ceiving of their abundance, give of thine abundance ; but if
to win for thyself the whole, thou wilt give of thy want, and
beyond thy power.' He doth not say this, however, but
leaves it to the reasoning of his hearers; and himself mean
while works out his object, and the exhortation that was meet,
adding, in keeping with what appeared, the words, that there

'ZiidWhogathermorefguin not more.Themanna. Fear of poverty.
HoMiL. »Hrty be an equality at this time. How an equality? You
 :^ and they mutually giving your superabundance, and filling
up your wants. And what sort of equality is this, giving
spiritual things for carnal ? for great is the advantage on that
side ; how then doth he call it equality? either in respect of
each abounding and wanting, doth he say that this [equality]
takes place ; or else, in respect of the present life only. And
therefore, after saying equality, he added, at this time.
Now this he said, both to subdue the high-mindedness of
the rich, and also to shew, that after our departure hence,
the spiritual possess the greater advantage. For here indeed
we all enjoy much equality of honour: but then there will
be a wide distinction, and a very great advantage, when the
just shine brighter than the sun. Then, since he shewed
that they were to be not only giving, but also receiving, and
more, in return ; he tries by urging a further consideration
to make them forward, shewing that if they did not give of
their substance to others, they would not gain any thing, by
gathering all together within. And he brings forward an
ancient story, thus saying,
Ver. 15. As it is wriiten, He that had gathered much had
nothing over, and he ihat had gathered little had no lack.
Now this happened in the case of the manna. For both
they that gathered more, and they that gathered less, were
found to have the same quantity, God in this way punish
ing insatiableness. And this he said at once both to alarm
them by what then happened, and to persuade them never
to desire what was more, nor to be grieved at having less.
And this one may see happening now in things of this life :
not in the manna only. For if we all fill but one belly,
and hve the same length of time, and clothe one body;
neilher wiU the rich gain aught by his abundance, nor the
poor lose aught by his poverty.
[3.] Why then tremblest thou at poverty? and why
pursuest thou after wealth? « I fear,' saith one, ' lest I be
compelled to go to other men's doors, and to beg from my
neighbour.' And I constantly hear also many praying to
this effect, and saying, ' Suffer me not at any time to stand
in need of men?' And I laugh exceedingly when I hear
these prayers, for this fear is even childish. For every day, and

AU stand in need of others. Tlie poor less than the rich. 207
in every thing, so to speak, do we stand in need of one 2 Con.
another. So that these are the words of an unthinking and ^}}^'
puffed up spirit, and that doth not clearly discern the nature 
of things. Seest thou not that all of us are in need one of
another? The soldier of the artisan, the artisan of the
merchant, the merchant of the husbandman, the slave of the
free man, the master of the slave, the poor man of the rich, the
rich man of the poor, he that worketh not of him that giveth
alms, he that bestoweth of him that receiveth. For he
that receiveth alms supplieth a very great want, a want
greater than any. For if there were no poor, the greater
part of our salvation would be overthrown, in that we should
not have where to bestow our wealth. So that even, the
poor man, who appears to be more useless than any, is
the most useful of any. But if to be in need of another is
disgraceful, it remains to die; for it is not possible for a man
to live, who is afraid of this. ' But,' saith one, ' I cannot bear
brows arched [in scorn.]' Why dost thou, in accusing
another of arrogance, disgrace thyself by this thy accusation?
for to be unable to endure the inflation of a proud soul is
arrogant. And why fearest thou these things, and tremblest
thou at these things, and on account of these things, which
are worthy of no account, dreadest poverty also ? For if
thou be rich, thou 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 (3.)
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 stores of
outfit without end, should pray that he might be in need
of nothing at all. For if thou art desirous of being exceed
ingly 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 honour, and
for magistrates, and those subject to them, both those iu the
city, and those in the country, and for merchants, and for
shopkeepers. Do you see that those words are words of
extreme senselessness ? For, in a word, if to be in need of

•i08 By God's decree we needothers'aid. Shame atit,ungenerous.
HoMiL. another appears to thee a dreadful thing, [know that] it is
 ^ impossible altogether to escape it ; but if Ihou 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
not this disgraceful to be in need of another; for this is the
doing of God's unspeakable wisdom. For if vve 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
'ri/yitjou- 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 neighbour's love? Let us then neither deem this to
be disgi-aceful, 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 have ever said, ' Grant
me not to covet other men's goods;' but to stand in need,
' i<rii/«- 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
Phil. 4, him, saying, For ye sent once and again in my necessities;
cap. 11, and again, I robbed other Churches, taking wages of them io
^- do you service. It is no mark therefore of a generous
temper, but of softness, and of a low minded and senseless
spirit, to be ashamed of this. For it is even God's decree
that we should 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 shafl God bear thee, who art
entreated by Him, and yet obeyest not; and entreated too
cap. 5, in things that advantage thee? For we are ambassadors
for Christ, saith he, as though God did beseech you by us;
be ye reconciled unto God. ' And yet, I am 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

Christ unhoused,unfed; dogs not. Chiist's rule, 'Do to others, ''Sfc.iOd
thee down, when thou indeed abidest in a three-storied 2 Con.
dwelling, whilst He owns not even a decent shelter; when 15. '

thou £liest] upon soft couches, whilst He hath not even
a pillow. ' But,' sailh one,' ' I have given.' But ihou
oughtest not to leave ofPso 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 hunger
ing, 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 hence
forth ? Thou hast been bidden to give freely to the hungry,
but Ihou dost not give at a suitable price even. He emptied
Himself of so great glory for thy sake, but thou dost not
count Him deserving even of bread; 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 ye reconciled unto God, for these are [the deeds] ofc. 6, 2.
enemies, and such as are in hostility.
[4.] Let us then think with shame on the great benefits vve
have already received, the great benefits we are yet to receive.
And if 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 ihat Mat. 7,
they should do unto you, do ye also unto ihem. Nothing '2-
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 ' that do ye also wish^ but
do, to them.' And what is the advantage ? This is the Law
<znd the Prophets. Wouldest thou have mercy shewn thee ?
Then shew mercy. Wouldest thou obtain forgiveness?
Then grant it. Wouldest thou not be evil spoken of? Then
speak not evfl. Longest thou to receive praise? Then
bestow it. Wouldest thou not be wronged ? Then do not
thou plunder. Seest thou how He shews that virtue is natural,
p

210 JVe our oicn legislators. Self-judged, if we do what we wish not.
HoMiL. and that we need no external laws, nor teachers? For in the
XVII .
 ^things we wish to receive, or not to receive from our neigh
bours, 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-condemned, and art
henceforth without any excuse, on the ground of ignorance
and of not knovving 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 neighbours, as we would have them be
' xhix! to ourselves; that we may both enjoy present immunity', and
obtain the future good things, through the grace and love
towards men of our Lord Jesus Christ, with Whom to the
Father, together with the Holy Spirit, be glory, power, honour,
now and for ever, and world without end. Amen.

Paid makes the givers forward, by praising the collectors'. 211

HOMILY XVIII.

2 Cou. viii. 16.
But thanks be to God, Which put Ihe same earnest care into
the heart of Titus for you.
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 to carry it away. For
this was of aid' towards this collection, and towards increasing i ^.1-
the forwardness of the contributors. For he that feels con-''"'-''"''''
fidence as to him that ministereth '', and suspects not those
who are to be receivers, gives over and above with the fuller
bountifulness. And that this might be the case then also,
hear how he commends those that had come for this purpose,
the first of whom vvas Titus. Wherefore also he saith, Bul
thanks be to God, Which put'' the same earnest care into the' lite-
heart of Titus. What is the same? Which he had also inTg^^^'g,
respect to the Thessalonians, or tlie same with me ? And
mark here wisdom. Shewing this to be the work of God, he
also gives thanks to Him that gave, so as to incite by this
also. ' 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 the exhortation, hut being
more forward, he went of his own accord.
Observe how he also represents him, as fulfilling his own
part, and needing no prompting from others. And having men
tioned 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
• Or, ' in respect to tbat which is ministered.'
p 2

2 1 2 Titus first, by name, whom they kneio : others less, as unknown.
HoMiL. love, having said that he was stirred up from himself also,
XVI II
 -¦ For, being more for ward, he went of his own accord, ' 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 wanted not the exhortation I gave ; but though
he was exhorted by me also, yet il was not by that he was
stirred up; bnt from him.self, and by the grace of God.'
Ver. 18. And we have sent with him ihe brother, whose
praise is in ihe Gospel throughout all ihe Churches.
And who is this brother? Some indeed say, Luke, because
of the history which he wrote, but some, Barnabas ; for he
calls the unwritten preaching also, the Gospel. And for
what cause does he not mention their names; whdst he both
2 ,j,jj makes Titus known ' by name, aud praises him for his
also cooperation in ihe Gospel, (seeing that he was so useful, that
by reason of his absence even Paul could do nothing great and
0. 2, 13. noble ; for, because I found not Titus my brother, I had no
rest in my spirit,) and for his love towards them, (for, saith
U.7, 16. lie, his inward affection is more abundant towards you;) and
for hi.s zeal in this matter (for, he saith, of his own accord he
went)} But these he neither equally commends, nor mentions
by name? What then is one to say? Perhaps they did not
know them; wherefore he does not dwell upon their praises,
because as yet they had had no experience of them, but only
says so much, as was sufficient for their commendation unto
3 i.e. the them', and to iheir escaping all evil su.spicion. However, let
PvIjI'nJ "^s S6S "1^ "'''^t 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, throughout 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 say
ing. Whose praise is in ihe Gospel throughout all the
churches, he added,
Ver. 19. And not only so.
What is, and not only so? ' Not only on this account,' he

' TlieBrother,'who?Ans. Barnabas. Those chosen,above suspicion. 2 1 3

says, ' is respect due to him, that he is approved as a preacher 2 Con,
and is praised by all.' • ^20^'
But he was also chosen of the churches along with us.
Whence it seems to me, that Barnabas is the person inti
mated. And he signifies his dignity to be great, for he shews
also for what office he vvas chosen. For he saith,
To travel wiih us with this grace tchicli is administered by
tts. Seest thou how great are these praises of him ? He shone
as a preacher of the Gospel, and he had all the churches testi
fying to this. He was chosen by us ; and unto the same office
with Paul, and every where was partner with him, both in his
temptations and in his dangers, for this is implied in the
word travel. But what is, with ihis grace which is ad
ministered by us? So as 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 speak in respect
of both of these. Then he adds,
To the glory of ihe same Lord, and your ready mind.
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 vvas this a little matter. For, Look ye out, it Acts 6,
saith, from among you seven men of honest report ; and he '
was chosen by the churches, and there was a vote of the
whole people taken. What is, to the glory of the same Lord,
and your ready mind? ' That both God may be glorified,
find ye may become the readier, they who are to receive this
money being of proved character, and no one' able to engender 'or' no-
any false suspicion against them. Therefore we sought oul*^]"''',
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 ihe Lord and your
ready mind: he added,
Ver. 20. Avoiding this, ihat no man should blame us in
this abundance which is administered by us.
What can this be which is said? A thing worthy of the virtue
of Paul ; and shewing 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 pur-

214 Not one, but more. He condescnds to avoid appearance of evil.
HoMiL.loined aught of the money placed in our hands; therefore
¦^^^^^- we sent such persons, and not one only, but even two or three.
Seest ihou how he clears them of all suspicions? Not on
account of the Gospel, nor of their having been chosen
merely ; but also, from 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 ihe same Lord, and your ready mind: how
ever, he does not wish to w^ound them ; and so expresses
himself differently,
Avoiditig to do this. And he is not satisfied with this
either, but by what he adds, soothes again, saying.
In this abundance which is administered by us, and
mingling his severity with praise. For that they might not
feel hurt, and say, ' Is he obliged then to regard us with
suspicion, 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
1 T«»i- offered that security','
rfxXuxt Ygj, 2i_ jT'or we provide for honest things, not only in the
sight of ihe Lord, but also in the sight of men.
What can compare with Paul ? For he said not, ' Per
dition and woe to him who chooses to suspect any thing of
the kind. So long as my conscience does not condemn me,
I waste not a thought on those who suspect me.' Rather,
the weaker they were, the more he condescended. For it is
meet not to be angry with, but help, him that is sick. ,\nd
yet from what sin are we so removed, as he was from any such
suspicion ? For not even a devil could have suspected that
blessed saint of this unfaithfulness. But stifl, although so
far removed from that evil suspicion, he does every thing,
! BTjay. a"d resorts to every expedient', so as not to leave a shadow
/^xrw, gygjj to those who might be desirous in any way'' of suspecting
i, _ something wrong ; and he not only avoids accusations, but
also blame, and the shghtest censure, and bare suspicion.
[2.] Ver. 22, And we have sent with them our brother.

TOSf ^ XKt
OTOiffOUt

Zealforthem commends Titus. The others, ' the glory of Christ.' 215
Behold, again he adds yet another, and hiin also with an 2 Cor.
vur 23.

encomium; both his ovvn judgment, and many other wit- ^^^^'

nesses [to him].
Wliom, sailh he, we have oftentimes proved diligent in
many things, hut now much more diligent. Aud 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 more fortoard he went of his own accord; this he
says of this person also, saying, hut now much more diligent;
laying up beforehand for them the seeds of [the proof of
their] love toward the Corinthians.
And then, after having shewed forth their virtue, he exhorts
them also on their behalf, saying,
Ver. 23. Whether concerning Titus; he is my partner and
fellowhelper concerning you.
What is, Whether concerning Titus? 'If,' says he, 'it
be necessary to say any thing, this I have to say,' that
he is my partner and fellowhelper concerning you. For
he either means this; or, ' if ye will do any thing 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,
shewing them to be so disposed towards himself, as lliat it
were sufficient ground of honour 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, fellowhelper concerning you. Not merely fellow
helper, ' 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, i oixuS-
Or our brethren : ' or whether you wish,' he says, ' to hear'
any thing about the others : they too have very great claims to
be commended to you. For they also,' he saith, ' are our
brethren, and.
The messengers of ihe Churches^ that is, sent by the
Churches. Then, which is greater than all,
Tlie 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.

, axi

216 The Churches honoured in ihem. People share with priest.
HoMiL. that they are brethren, that they are the apostles 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
apostles of the churches, as doing this for the glory of Christ.'
On which accouut he adds ;
Ver. 24. Wherefore shew ye unto ihem, unto the person^ of
the churches, the proof of your love, and of your boasting on
your behalf.
* Now shew,' he saith, ' how ye love us ; and how vve do
not lightly nor vainly boast in you : and this ye will shew, if
ye shew forth love towards them.' Then he also makes his
words more solemn, by saying, unto ihe person of ihe
churches. He means, to the glory, the honour, of the
churches. ' For if ye honour Ihem, ye have honoured the
churches that sent them. For the honour passeth not to
them alone, but also to those that sent them forth, who
ordained them, and more than these, unto the glory of God,'
For when we honour those that minister to Him, the kind
' Tx rm 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.
[3.] Certain it is at least, that the prayer of the churches
loosed Peler from his chains, opened the mouth of Paul ;
iheir voice also in no slight degree accoutres those that
arrive unto spiritual rule. Therefore indeed it is, that both
he who is going to ordain caflelh at that lime 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
' literal- priest and those under him; for instance, when we are to
* joy' ™' 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 ale some things, and those under him
others, and it was not lawful for the people to partake of
^ tU r(iiruri,,. E. V. ' before,' but St, Chrysostom seems to understand the
words, ' unto tho person of,'

In the bread and cup. In prayers, thanksgivings, elections. 217
those things whereof the priest partook. But not so now, 2 Cob,
but before all one body is set and one cup. And in the 24, '
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, that prayer re
plete with pity. Again, when we have excluded 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, when it
behoveth to receive and give peace, we all alike salute each
other. 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 " 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 1 have said all
this, in order that each one of the laity also may keep their
attention awake', that we may understand that we are all one ' m'??
body, having such difl'erence 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. Hear, at least, in the case of the Apostles, how
frequently they admitted tho laity lo share in their decisions.
For when they ordained the seven, they first communicated Acts 6,
with the people ; and when Peler ordained Matthias, with all ^cts i,
that were then present, both men and women. For here' is !?¦ &?•
no pride of rulers, nor slavishness in the ruled ; but a spi- the
ritual rule, in this particular usurping ' most, in taking on ^^JIJ^""^
itself the greater share of the labour, and of that care which ixw?™,
is on your behalf, not in seeking larger honours. For so
"= The reading of this passage has for the first time been rendered sound by
Mr. Field's labours.

218 Disunion lamented. Moses disdained not Jethro's advice.
HoMiL. ought the Church to dwell, as one house; as one body,
XVIII. . .
 ^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 we divided,
' Or, so vvhen so great' things unite us; why are we lorn asunder?
many . i •, ,
For we are compelled again to bewail the same things,
which I have lamented often. The slate in which vve are
calls for lamentation ; so widely are we severed from each
¦'rmi- 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
Exod. from his father-in-law somewhat expedient, which him-
gjj ¦ self had not perceived, much more in the Church may
this happen. Aud how then came it, that what he that vvas
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
now, if such and such an one dolh not say expedient things,
let another rise up and speak ; and though he be an inferior,
•> rZt yet if he say somewhat to the purpose^, confirm his opinion ;
xtvtTm. and even if he be of the very meanest, do not shew him
disrespect. For no one of these is al so great a distance
from his neighbour, 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 circumstance 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 those under us, though they be of the meaner sort,
nor insist that those counsels prevaU which we have ourselves
introduced ; but whatever shall appear to be best, let that
be approved by all. For many of duller sight have per
ceived things, sooner than those of acute vision, by means of
dihgence and attention. And say not, " why dost thou call
me to council, if thou hcarkencst not to what 1 say ?" These
¦¦ T^ /3iV, See 'Wisdom 10, 8. for this use of the word.

Good counsel from inferiors, in the Church too, to be taken. 219
accusations are not a counsellor's, but a despot's. For the 2 Ca
counsellor halh only power to speak his own opinion ; but 24.

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 own counsels only may stand, but how
that opinion which is best may prevail, even though it may
not have been brought forward by us. For no light gain
will be ours, even though we should not have discovered
what behoveth, if ourselves accept 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 candour. Thus if both houses and states, thus too if
the Church be ordered, she will receive a larger increase; and'"''"'j|^
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 aud love towards men of our Lord
Jesus Christ, to Whom be glory for ever and ever. Amen.

220 He says, It is superfluous to ivrite, yet writes. Wisdom herein.

HOMILY XIX.

2 CoR. ix. 1.
For as touching the ministering to the saints, it is super
fluous for me to write to you.
Though he had said so much about it, he says here, // is
superfluous for me to write to you. And his wisdom is shewn
not only 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 honour : but what he
said before that, (his account of the Macedonians, that their
deep poverty abounded unto ihe riches of their liberality,
and all the rest,) was concerning loving-kindness, and alms
giving. But nevertheless, although he both 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, enter
tains 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 occasion 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, // is superfluous for me
to write to you, observe how he advises them,
For I know the forwardness of your mind, for which I boast

Quickens their emulation by the zeal they flrst provoked. 221
of you to them of Macedonia. Now, it was a great thing, that 2 Con.
he even knew it himself, but much greater, that he also published '^'.
it to others: for the force it has is greater: for Ihey would not
like to be so widely disgraced. Seest thou his wisdom of
purpose ? He exhorted them by others' example, the Mace
donians, for, he says, / do you io nil of the grace of GodcS, i.
bestowed upon the Churches qf 3Iacedonia. He exhorted
them by their own, for he saith, tvlio have begun before mo/ ibid. lo.
only io do, but also to be forward, a year ago. He exhorted
them by the Lord's, {or ye know he saith, ihe grace of our 'Mi- s.
Lord, that though He was rich, yet for our sakes He became
poor. 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 lo 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 ?
The emulation caused by you hath provoked very many.
What sayest thou? A little before thou saidst, [they did it] of
iheir own accord, praying as wiih much intreaty, how then now,
the emulation caused by you? ' 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 for exhortation of them.'
Seesl thou how he incites 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, ihat he may
not elate them, he follows it up in a tempered tone, saying, The
emulation caused by you hath provoked very many. Now con
sider what a thing it is, that those, who have been the occasion
to others of this munificence, should be themselves behind
hand in this contribution. Therefore he did not say, ' Imitate
them,' for it would not have kindled so great an emulation,
but how? 'They have imitated you; see then that ye the
teachers appear not inferior to your disciples.'
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. For, as he said above,
Of their own accord, tvith much entreaty they came to us.

222 Feigns to be of their party. Uses human motives, .shame.
HoMiL. insomuch that we desired Titus, that as he had begun, so he
XIX. iDoulrl fl.nish the same grace; so also he says here,
Ver. 3. For ihis cause have I sent the brethren, lest our
boasting should be in vain.
Seest thou that he is in anxiety and terror, lest he should
seem to have said, what he said, only for exhortation's sake ?
' But because so it is,' sailh he, I have sent the brethren; ' so
earnest am I on your behalf,' lest our boasting should he in
vain. And he appears to make himself of the Corinthians'
party throughout, although caring for all alike. What he
says is this ; ' I am very proud of you, I glory unto all, I
M.e. boasted even unto them', so that if ye be found wanting, I
Mac'e-^ am partner in the shame.' And this indeed he says under
donia. limitation, for he added.
In this behalf, not, in all points ;
That as I said, ye may be ready. ' For I did not say,
' they are purposing,' but ' all is ready; and nothing is now
wanting on their part. This then,' he says, ' I wish to be shewn
by your deeds.' Then he even heightens the anxiety, saying,
Ver. 4. Lest haply if there come with me any from
(2.) Blacedonia, we, [that tve say not ye,) should be ashamed
in this same confldeni boasting. The shame is greater,
when the spectators he has arrayed against them, are many,
even those same persons who had heard [his boasting.]
And he did not say, ' for I am bringing with me Macedo
nians;' ' for there are Macedonians coming with me ;' lest he
should seem to do it on purpose; but how [said he?] Lest
haply, if ihere come with me any from Blacedonia ? ' For
this may happen to be,' he says, ' it is matter of possibility.'
For thus he also made what he said unsuspected, but had
he expressed himself in that other vvay, he would have even
made them the more contentious. See how he leads them
on, not from 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 haply if they come and flnd you;
and he did not say ' unwilling,' but unprepared, not having
got all completed. But if this be a disgrace, not to con
tribute quickly; consider how great it were, to contribute
either not at all, or less than behoved. Then he lays down

Discourses further of giving; as, quickly, largely, gladly. 223
what would thereupon follow, in terms at once gentle and 2 Cor.
pungent, thus saying, We, [thai we say not ye,) should be — '—^
ashamed. And he tempers it again, saying, in this same
confldeni boasting, not as making them more listless, but as
shewing, that they, who were approved in all other respects,
ought in this one also to have great fearlessness.
[2.] Ver. 5. Therefore I thought it necessary to send the
brethren before, that they might make up beforehand this
your bounty, that the same might be ready, as a matter of
bounty, and not as of coveiuusness.
Again, he has resumed the subject in a diflerent 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 ashamed. Seest thou how his words,
// 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, // 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 ho
requires. And indeed he moved these three main points
even at the first, for when he says, In a great trial 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 thera,
but not even being in trials, which is more grievous than
giving. And the words, they gave themselves io us; these
also, shew 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 forward
ness, 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? that ihey might make up beforehand this your
" This verse, as given by Chrysostom, varies somewhat from the Received Text.

224 First, willing. Next largely. It is sowing. Ergo, a harvest.
Hofiih. dounty, that the same might be ready as a matter of bounty*,
r^jf^s-'^nd not as of covetousness. He begins first with that
ing, ^ which is pleasantest and lighter; namely, the ' not of
tymt jjgggggijy^' fQ,.^ j(- jg 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 the term
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 covetousness. ' Think not,' he says, ' that we
take it out of covetousness, but that vfre may be the cause of
a blessing unto you.' For covetousness is on the part of the
unwilling, so that whoso giveth alms unwillingly, giveth of
'lite- covetousness'. Then from this he passed on again unto
gtvet'h that, the giving munificently.
covet- Ver. 6. This too I say : that is, along with this I say also
ousness , „^, .- ^ o j
that. What?
He which soweth sparingly shall reap also sparingly ; and
he which soweth bountifully, shall reap also bountifully. And
he did not say niggardly, but a milder expression, employing
the name of the sparing. And he called the thing sowing; that
thou mightest at once look unto the recompense, and liaving
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,
Ver. 7. Let every one do according as he is disposed 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 tesumony from Scripture
also, saying,
For God loveth a cheerful giver. Seest thou how fre
quently he lays this down ? / speak not by commandment:
and, Herein I give my advice: and, as a matter of bounty,
and not as of covetousness 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 of giving with readiness.

Prays they may have, yet only enough, andforgoodworks. 225
For because the example of the Macedonians and all those 2 Con.
1 "V Q q
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, it is '""'¦'/'¦
with reason that he labours at this point. And he does not
advise merely, but also adds a prayer, as his vvont is to do,
saying, Ver. 8. And may God*, that is able, fulfil all grace towards' E. v.
.«,. Gtod is
yO^^- able to.
By this prayer he takes out of the way a thought vvhich *o.
lay in wait against' this liberality, and which is now also 3 >^''
an hindrance to many. For many persons are afraid toitevvrx-
give alms, saying, ' Lest perchance I become poor,' ' lest
perchance I need aid from others.' To do away 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 atle to abound in this
liberality.' That ye, having always all sufficiency in all things, may
abound to every good work.
Observe, even in this his prayer, his great philosophy. 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 dolh not press sore on
them, nor compel them to give of their want, condescending
to their weakness ; but asks for a sufficiency, and shews 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 iu
almsgiving only, but in all other things also, unto every good
work. Then he brings forward unto them the prophet for a
counsellor, having sought out a testimony inviting them to
plentifulness, and says,
Ver. 9. As it is written, He hath dispersed abroad, he
hath given to the poor; his righteousness remaineth for ever.
Q

226 Goods, dispersed,abide, Menprofuse on lust, careful in alms.
HoMiL. This is the import of abound; for the words, he hath dis-
XIX .
 '-per.sed 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.
MoHAL. [3.] Let us not therefore nicely calculate, but sow with a
profuse hand. Seest thou not how much others give to
player.s, and to harlots ? Give at any rate tho half to Christ,
of what they give to dancers. As much as they give of
ostentation, to those upon the stage, so much at any rate
give thou unto the hungry. For they indeed even clothe the
' iiaiji- persons of wantons' with untold gold; but thou not even
W""' yyjth a threadbare garment the flesh of Christ, and that
though beholding it naked. What forgiveness doth this
deserve, yea, how great puni.shment doth it not deserve, when
he indeed bestoweth sb much upon her that ruineth and
shamcth him, but thou not the least thing on Him that
savelh thee, and maketh thee brighter ? But as long as thou
spendest upon thy belly, and on drunkenness, and dissi-
2ao-«T(a. pation', thou never thinkest of poverty: but when need is to
relieve poverty, thou art become poorer than any body. And
when feeding jiarasites 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, aud 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.
Matt. 6, when bestowing upon thy Master, Who hath bid thee take
no thought, 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 lequite the favour, much
more wfll Christ. For He that givelh even without receiv
ing, how will He not give after receiving? ' What then,'
sailh one, ' when some who havo spent much, come to

wtiyut
ixvxtut

Cut off superfluities. Feed, not feast; clothe, not adorn thee.227
need other men's help ?' Thou speakest of those that have 2 Con.
spent their all ; when thou thyself bestowest not a farthing. 1^^-
Promise to strip thyself of evei-j^ thing ; and then ask ques
tions about such men ; but as long as thou art a niggard,
and bestovvest little of thy substance, why throw me out
excuses and pretences ? For neither am I leading thee to the
lofty peak of entire poverty ', but for the present I require thee i Aktyi-
to cut off superfluities, and to desire a sufficiency alone, i^""^'
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'. Yea rather, 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 was in sound health, and suffered no
uneasiness : or he who had the table of a Sybarite, and was full
often 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 kUl and injure men, but to cut off what is
superfluous ; and that is superfluous vvhich 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.
[4.] Thus let us think also in regard of clothing, and of the (4.)
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 suffi-
** Chrys, rpo(l)ijf, ov TpvtpTji/ Aeyw- aKCTrda'fiara, ou KoWwntafiaTa, with a
manifest play on the words.
q2

228 Theividoio cast in all. OfSarepia,risked her children's lives.
HoMii,. cient. 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 lo 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 ?' bnt in her munificence stripped herself of
all she had. What ghall we say of the widow in the Old Testa
ment, 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 with
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
' ipfv- become humane ; but though ye have coffers spevving • 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 likely that
a barbarian woman and a foreigner would have reasoned,
' If he were a prophet, he would not have begged of me. If
he were a friend of God, He would not have neglected him.
Be it, that because of sins the Jews suffer this punishment :
but whence, and wherefore, doth this man suffer ?' But she
entertained none of these thoughts ; but opened to him her
house, and before her house, her heart; and set before him
all she had ; and putdng nature on one side, and disregard
ing her children, preferred the stranger unto all. Con
sider then how great punishment will be laid up for us, if we
'&OT- shall come behind' and be weaker than a woman, a widow,
Tet' P°°*' '^ f'°i''5'8'"'2''' ^ barbarian, a mother of children, knowing
nothing of these things which we know ! For because we
have strength of body, we are not therefore manly persons.
For he alone halh this virtue, yea though he be laid upon
his bed, whose strength is from within ; since without this,

Though a woman, manly. Abraham hospitable, she more. 229
though a man should tear up a mountain by his strength of 2 Con.
body, I would call him nothing stronger than a girl or ^^' ^'
wretched crone. For the one struggles with incorporeal ills,
but the other dares not even look them in the face. And
that thou mayest learn that this is the measure of manliness,
collect it from this very example. For what could be more
manly than that woman, who both againstthe tyranny of nature,
and against the force of hunger, and against the threat of death,
stood nobly fast, and proved stronger than all ? Hear at least
how Christ proclaimeth her. For, saith He, there were many Luke 4,
toidows in Ihe days of Elias, and to none of ihem was ihe '
prophet sent but to her. Shall I say something great and start
ling ? This woman gave more to hospitality, than our father
Abraham. Forsheran notuntothe lierdaiShe,hut,h\ tha,thand- Gen. 18,
ful, she outstripped all that have been renowned for hospitality. lEinss
For in this was his excellence, that he set himself to do that *7, 12.
office ; but hers, in ihat, 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 heaven exists,
though a hell is threatened, though (which is greater than all)
God hath wrought such great things for us, and is made
glad and rejoiceth over such things, sink back supinely '.' (iraire-
Not so, I beseech you : but let us scatter abroad, let us ^J"™'
give to ihe poor as we ought lo give. For what is much
and what little, God defines, not by the measure of what is
given, but by the capability of the substance of him that
gives. Often surely hast thou, who didst cast in an hundred
staters of gold, offered less than he that offered but one obol,
for thou didst cast in of thy superfluity. Howbeit, do if but
this, and thou wilt come perhaps even to greater munificence.
Scatter wealth, that thou mayest gather righteousness. For
along with wealth this refuseth to come to us ; yet through
it, though not with it, it is made present to us. For it is not
possible that lust of wealth and righteousness should dwell
together ; they have their tents apart. Do not then ob
stinately strive to bring together things vvhich are incompa
tible, but banish the usurper covetousness, if thou wouldest
obtain the kingdom. For this-' is the [rightful] queen, and 2 i.e.
of slaves makes freemen, the contrary of which the other '''8*''®' onsness
doth. Wherefore with afl earnestness let us shun the one,

230 To win heaven, flee covetousness, welcome righteousness.
HoMiL. and welcome the other, that we may both gain freedom iu

this life, and obtain the kingdom of heaven, 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, honour, now and for ever, and world without end.
Amen.

A temporal, and a spiritual return. Both seeds multiplied. 23 1

HOMILY XX.

2 CoR. ix. 10.
Now He that ministereth seed to ihe sower, both minister
bread for your food, and multiply your seed sown, 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 ho mentions of
either kind. This, (for instance,) He hath scattered abroad,
he hath given io the poor, his righteousness endureth fbr
ever; belongs to a spiritual return ; that again, multiply your
seed sown, to a temporal recompense. Still, however, he vests
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 ; i yeup.
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 I have done, but in the form of a prayer;
thus at once making the inference plain, and the rather
leading them ou to hope, not only from what [commonly]

ffKeva-
fffV

232 In spirituals covet to abound. Here we make our own crop
HoMiL. takes place, but also from his ovvn prayer: for, ' May He
 '—minister^ saith he, ' and multiply your seedsown, andincrease
ihe fruits qf your righteousness.' . Here also again he hints,
in an unsuspicious vvay, 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 is a point
KOTc- ijg successfully established' even before,) namely, that in
things vvhich be necessary, he allows them lo 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 minis
tereth bread for food, multiply your seed sown; that is to
say, the sjiiritual [seed]. For he asks not almsgiving merely,
but with largeness. Wherefore also he continually cafls it seed.
For like as the corn cast into the ground sheweth luxuriant
crops, so also many are the handfuls almsgiving produceth
of righteousness, and unspeakable the fruits it sheweth.
Then having prayed for great affluence unto them, he shews
again in what they ought to expend it, saying,
Ver. 11. That being enriched in every thing to all bounti
fulness, which causeth through us thanksgiving io God.
Not that ye may consume it upon things not fitting, but
upon such as bring much thanksgiving to God. For God
halh made us to have the disposal of great things, and
reserving to Himself that which is less, hath yielded to us
¦¦'ahen- that which is greater. For corporeal' nourishment is at His
sole disposal, but mental He hath permitted to us ; for we have
° vo^rVit at our own disposal, whether the crops vve have to shew 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
4 Gr. largeness in giving is what he here calls bountifulness *. Which
^^|."",P''" cawse/A through us thanksgiving to God. For neither is that
which is wTQUght 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, that by shewing it to be the cause of many
good works, he may make them thereby the forwarder.

The thanks to God of those that receive, disinterested. 233
[2.] What then are these many good works ? Hear him 2 Con.
saying: J^-^
Ver. 12 — 14. For the administration of this service, not
only supplieth ihe want of ihe saints, but is abundant also
by many thanksgivings unto God; whiles by the trial* ' E. v.
GXDcri"
of ihis ministration, they glorify God for your professed ment.
subjection unto the Gospel", and for your liberal distribution
unto them, and unto all men; and by iheir prayer for you,
which long after yott, for the exceeding grace of God in
you. 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
tliem ye send up thanksgiving to God, for they glorify Him
for your professed subjection.' For that he may not represent
them as giving thanks on this account solely, (1 mean, because
they received somewhat,) see how high-minded he makes
them, exactly as he himself says to the Phdippians, iVb/ Phil. 4,
that I desire a gift. ' 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 Go.spel; whereof this is an evidence, your
contributing so largely.' For this the Gospel enjoins.
And for your liberal distribution unto them, and unto all
men. '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 they gave thanks
even for that which is bestowed upon others. ' For,' sailh he,
' they do honour', not to their own concerns only, but also '''""¦'«'''-
to those of others, and this although they are in the extremest
poverty ; which is an evidence of their great virtue. For
nothing is so full of envy, as the whole race of such as are in
poverty. But they are pure from this passion ; being so
far from feeling pained, because of the things ye impart to
others, that they even rejoice over it no less, than over the
things themselves receive.'
And by their prayer for you. ' For in respect of these
things,' saith he, ' they give thanks to God, but in respect
of your love aud your coming together, they beseech
Him that they may be counted worthy to see you. For
• Eec. T. Gospel nf Clirisl.

U€lTO
•*i. e
the

234 God's gift, fi( peace unspeakable; His Essence more. Excess.
HoMiL. they long after this, not for the money's sake, but that
^^' they may be witnesses of the grace that hath been bestowed
(2.) upon you.' Seest thou Paul's wisdom, how after having
exalted them, he ascribed the whole to God by calling the
ihin^ 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
-yovv. did but administer ',) and termed them 'tried^,' he shews that
Si-qKo- (^Q^ ^jjg jjjg Author of all these things. And he himself
in again, along with them, sends up thanksgiving, saying,
word ^^^- 1^- Thanks be to God for His unspeakable gift.
trial 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 ; 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 con
cluded 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
Phil. 4, that peace also passeth all understanding, whereby He re
conciled the things which are above, to the things which
are below.
MoBAL. [3.] Seeing then that we are in the enjoyment of so great
grace, let us strive to exhibit 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.
' as57)- For God gave meat and drink not for excess, but fornourish-
' "''' "" ment. For it is not the wine that produceth drunken
ness, for if that were the case, every body would needs be
drunken. ' But,' saith one, ' it would be better, if even to
diink it largely did not injure.' These are drunkards' words.
For if to drink it largely doth injure, and yet not even so
thou desistest from thy excess in it ; if this is so disgi-aceful
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

tts harms, God^scurb. Thetncrcif'ulapriest,hisrohe,oil,^c.'235
the rivers oven might become wine ? wouldest thou not 2 Con.
have destroyed and ruined every thing ? If there is a mean i2^ji^
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 not have spent thy whole time upon it? Would it then
have been well to have strengthened a lust so unreasonable,
and not to have prevented 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
drunkenness and all other debauchery, when they have got
a little sober again, sit down and do nothing but utter such
sort of sayings, ' Why doth this end ' in this way ?' when they ' am\t<T-
ought to be condemning their own transgressions. For"""'
instead of what thou now sayest, ' Why hath He set bounds ?
why do not all things go on without any order ?' say, ' Why
do we not cease from being drunken ? why are we never
satiated ? why are we more senseless than creatures ¦without
reason ?' For these things they ought lo ask one another,
and to hearken to the voice of the Apostle, and learn how
many good things he witnesseth to the Corinthians pro
ceed from almsgiving, and to seize upon this treasure. For
to contemn money, maketh men approved, as he said ;
and provideth that God be glorified; and warmeth love;
and worketh in men loftiness of soul; and constituteth them
priests, yea of a priesthood that bringeth great reward. For
the merciful man is not arrayed in a vest reaching to the feet,
nor does he carry about bells, nor wear a crown ; but he is
wrapped in the robe of loving-kindness, a holier than the
sacred vestment, and is anointed with oil, not composed of
material elements, but manufactured' by the Spirit, and he'r^wp
beareth a crown of mercies, for it is said. Who trowwe/A pg^ira'',
thee with pity and with mercies; and instead of wearing a 4.
plate bearing the Name of God, is himself like to God. For
liow ? Ye, saith He, shall he like unio your Father which is Matt. 6,
in heaven.
" This is St. Chrysostom's usual xviii. on St. Matthew, Oxf. Translation
reading of the passage. As e. g. in his p. 277.
commentarv on the text itself. Hom.

2J6 His awfulallar is, not bears, Christ's body; yet neglected.
HoMiL. Wouldest thou see His altar also ? Bezaleel built it
X X
— — ^not, nor any other, but God Himself; not of stones, but
¦'' of a material brighter than the heaven, of reasonable
souls. But the priest entereth into the holy of holies.
Into yet more awful places mayest thou enter when thou
offerest this sacrifice, where none is present but thy Father,
Matt. 6, Which seeth in secret, where no other beholdelh. ' And how,*
sailh one, 'is it pos.sible that none should behold, when
the altar standeth in public view r' Because this it is that
is admirable, that in those limes double doors and veils
made the seclusion : but now, though doing thy sacrifice in
public view, thou mayest do it, as in the holy of holies,
and in a far more awful manner. For when thou doest it
not for display before men ; though the whole world hath
seen, none hath seen, because thou hast so done it. For He
Matt. 6, said not simply, Do it not before men, but added, to be seen
of them. This altar is composed of the very members of
Christ, and the body of the Lord is made thine altar. That
then revere; on the flesh of the Lord thou sacrificest the
victim. This altar is more awful even than this which vve
now use, not only than that used of old. Nay, clamour not.
For this altar is admirable, because of the sacrifice that is
laid upon il: but that, the merciful man''s, not only on this
account, but also because it is even composed of the very
sacrifice, which maketh the other to be admired. Again,
Ihis is but a stone by nature ; but become holy, because it
receiveth Christ's Body : but that is holy, because it is itself
Christ's Body. So that this, beside which thou, the layman,
standest, is more awful than that. Whether then does Aaron
seem to thee aught in comparison of this, or his crown, or
his bells, or the holy of holies? For what need is there
henceforth to make our comparison refer to Aaron's altar,
when even compared with this, il has been shewn to be so
glorious ? But thou honourest indeed this altar, because it
receiveth Christ's body ; but him that is himself the body of
Christ thou treatest with contumely, and when perishing,
neglectest. This altar mayest thou every where see lying,
both in lanes and in market places, and mayest sacrifice upon
it every hour ; for on this too is sacrifice performed. Aud as
the priest stands invoking the Spirit, so dost thou too invoke

DeedshereinvokeilieSpirit.Praise,thesmoke,reachesGod.'2Z7the Spirit, not by speech, but by deeds. For nothing doth 2 Con.
so sustain and kindle the fire of the Spirit, as this oil, if ^^' ^°'
largely poured out. But if thou wouldest see also what
becomes of the things laid upon it, come hither, and 1 wfll
shew thee them. What then is the smoke, what the sweet
savour of this altar? Praise and thanksgiving. And how
far dolh it ascend? as far as unto heaven? By no means,
but it passeth beyond the heaven itself, and the heaven of
heaven, and arriveth even at the throne of the King. For,
Thy prayers, saith he, and thine alms are come up before Acts lo,
God. And the sweet savour, which the sense perceives,^"
pierceth not far into the air, but this openeth the very vault
of heaven. And thou art silent, but thy work speaketh ': i jSoS
and a sacrifice of praise is made, no heifer slain, nor hide
burnt, but a spiritual soul presenting her proper offering
For such a sacrifice is more acceptable than any loving
kindness. When then thou seest a poor believer, think that
thou beholdest an altar : when thou seest such an one a
beggar, not only insult him not, but even reverence him, and
if thou seest another insulting him, prevent, repel it. For
so shalt thou thyself be able both to have God propitious to
thee, and to obtain the promised good things, whereunto
may we all attain, through the grace and love towards men
of our Lord Jesus Christ, by Whom and with Whom, to the
Father and the Holy Ghost, be glory, might, honour, now
and for ever, and world without end. Amen.

238 Many correctives, yet this Epistle an Eulogium of Paul.

HOMILY XXI.

2 CoR. X. 1, 2.
Now I Paul myself beseech you by ihe meekness and gentle
ness of Christ, who in presence am base among you, bat
being absent am bold toward you : but I beseech you, that
I may not be bold when I am present with ihat confidence,
tvherewith I think to be bold against some, which think of
us as if we walked according to ihe flesh.
Having completed, in such sort as behoved, his discourse
of almsgiving, and having shewn that he loves them more than
he is loved, and having recounted the circumstances of his
patience and temptations, he now opportunely enters upon
points involving more of reproof, making allusion to the false
apostles, and concluding his discourse with more disagreeable
matter, and with commendations of himself. For he makes
this his business also throughout tho Episde. Which also
perceiving, he hence oftentimes corrects himself, saying in so
many words'; Do we begin again to commend ourselves?
• airh and further on ; We commend not ourselves again, but give
T's"! you occasion to glory: and afterwards; lam become a fool
u. 6, 12. in glorying ; ye have compelled me. And many such cor-
''¦ '^ 'rectives dolh he use. And one would not be wrong in
styling this Epistle an eulogium of Paul ; he makes such
large mention 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 doctrine ; (now this was in itself the most certain
evidence of their own corruptness ;) see how he begins his

His emphatic preface here. Prays not iobeforcedto smite. 239
rebuke of them ; Now I Paul myself. Seest thou what 2 Con.
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 in the former Epistle; Shall I come unto you with a 1 Cor.
rod, or in love, and in the spirit of meekness ? and then '
again ; Now some are puffed up as though I would not ib.i8.i9.
come to you ; but I will come, and tvill know not the speech
of them that are puffed up, but the power. For in this
place he shews both things, both his power, and his philo
sophy 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 Ibeseech you, that I may not
be bold when I am present with that cotfidence, wherewith
I think io be bold against some which think of us as if we
tcalked according to the flesh. For the present, however,
let us speak of the commencement. Now I Paul myself.
Great emphasis, great weight' is here. So he says else- ^^^.j^y,"'
where, Behold I Paul say mito you; and again, As Paw/ Gal. fi,
the aged; and again in another place, Who hath been «phiio.9.
succourer of many, and of me. So also here, Now 1^°"''
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 shewing, 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 does not proceed against them : for Christ
also did in like manner.
"Wlio in presence am base amongst you, hut being absent
am bold towards tjou. 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.

240 Is slow even to vindicate the Gospel, much more himself.
HoMiL. of no account, but poor and contemptible ; but when absent,
^^ii- swells, and brags, and sets himself up against us, and
V. 10. threatens.' This at least he implies also afterwards, saying,yor
his letters, say they, are weighty, hut his bodily presence is
weak, and his speech contemptible. He eiiher 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.
But I beseech you, that I may not be bold when I am
present toilh that confldence, wherewith I think io he
bold against .some tohich think of us, as if we walked
according to the flesh. Seest 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 shew 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, that confldence. And he said not,
' wherewith I am prepared,' but wherewith I think. ' For 1
have not yet resolved upon this ; they however give me
reason enough, but not even so do I wish it.' And yet he
was not doing Ihis 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 vin-
(2.) dicalion. ' Grant me then this favour,' he saith, ' that ye
compel me not to shew, 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
be hold when I am present with ihat confldence, 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

He wars, with weapons not carnalbut mighty; thetnight God's.liX
threatens ? Those that think of us as though we walked 2 Con.
according to the flesh: for they accused him as a hypocrite, ^" ^'
as wicked, as a boaster.
[2.] Ver. 3. For though we loalk in the fiesh, we do not
war after the flesh.
Here he goes on to alarm them also by the figure' he uses, ' rpoirj?
' for,' says he, ' we are indeed encompassed with flesh ; I ovvn 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 his life: but first discourseth of the Preaching,
and shews that is not of man, nor needeth aid from beneath.
Wherefore he said not, ' we do not live after the flesh,' but,
tve do tiot war after the flesh, that is, ' we have undertaken a
war and a combat; but vve do not war with carnal weapons,
nor by help of any human succours.'
Ver. 4. For our weapons are not carnal.
For what sort of weapons are carnal ? Wealth, glory,
power, fluency, cleverness, circumventions', flatteries, hypo- ¦¦' irfpi-
crisies, whatsoever else is simUar to these. But ours are not '"''"''
of this sort : but of what kind are they ?
Mighty through God.
And he said not, ' we are not carnal,' but, our toeapons. 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 opposite' to carnal, but mighty, in ' rh vpht
this implying the other also, and shewing that their * weapons ^^^U°'
are weak and powerless. And mark the absence of pride in * the
him; for he said not,* we are mighty,' but, our weapons are ]^^l_
mighty through God. ' We did not make them such, but God ""^s
Himself.' For because they were scourged, were persecuted,
and sufl'ered wrongs incurable ' without number, which things » ivi^M-
were proofs of weakness : to shew the strength of God, he "'"^
says, but they are mighty through God. For this especiafly
shews His strength, that by these things He gains the victory.
Sjo that even though we are encompassed with them, yet it
is He tbat warreth and worketh by them. Then he goes
through a long eulogium upon them, saying.
To the pulling down of strong holds. And lest when hear
ing of strong holds thou shouldest think of aught material ',«ai(r9i)-
he says,

242 Besieges souls, and takes captive, i. e. makes full conquest.
Houii.. Ver. 5. Casting down imaginations.
^^^' First giving emphasis by the figure, and then by this addi-
» wTiTb)/ rional expression declaring the spiritual' character of the war
fare. For these strongholds besiege souls, not bodies. Whence
they are stronger than the others, and therefore also the
weapons ihey require are mightier. But by strongholds he
means the Grecian pride, and the strength of their sophisms
and their sjllogisms. But nevertheless, ' these weapons,' he
s-Siys,' confounded every thing that stood up against thera ;
for they cast down imaginations,
And every high thing that exalteth itself against the
knowledge of God.' He peisisted in the metaphor that he
might make the emphasis greater. ' For though there
should be strongholds,' he saith, ' though fortifications,
though any other thing soever, they yield aud give way
before these weapons.
And bringing into captivity every thought to ihe obedience
of Christ. And yet the name, caplivily, hath an ill
sound with it ; for it is the destruction of liberty. Where
fore 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 violenUy
overpowered, as not to rise up again. 1 1 is therefore in
respect to this second meaning that he took it. As
2 Cor. vyhen he shall say, / robbed other churches, he does not
' ' intend the taking stealthily, but the stripping and taking
their all, so also here in saying, bringing into captivity.
For ihe fight was not equally maintained, but he conquered
with great ease. Wherefore he did not say, ' we conquer and
have the better,' only; but ' vve even bring into captivity;'
just as above, he did not say, ' we advance engines against
the strongholds :' but, ' we cast them down, for great is the
superiority pf our weapons.' • For we war not with words,'
he sailh, ' but with deeds against words, not with fleshly
wisdom, but with the spirit of meekness and of power. Ho^
was il likely then I should hunt after honour, 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 into captivity every Ihought
io ihe obedience of Christ, because the name of captivity

He threats, yet delays to smite, to amend some, or if he can, all. 243
was unpleasant, he presently afterwards put an end to the 2 Cor.
metaphor, saying, unlo the obedience of Christ: from slavery
unto liberty, from death unlo life, from destruction to salva
tion. For we came not merely to strike down, but to bring
over to the truth those wdio are opposed to us.
[3.] Ver. 6. And having in a readiness to revenge all
disobedience, when your obedience is fulfilled.
Here he alarmed these' also, not those' alone: ' for," t'le
says he, ' we are wailing for you, that when by our exhort- thians"
ations and threatenings we have reformed you, and purged ^ '''^
and separated you from their fellowship ; then, when those Apostles
only are left who are incurably diseased, we may visit with
punishment, after we see that you have really' separated VW^j
from them. For even now indeed ye obey, but not perfectly.'
' And yet if llion 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. Howbeit it behoved to punish them, indeed,
but to spare you. Yet if I spared, I should have seemed to
do it out of favour : now this I do not desire, but first to
amend you, and then to proceed against them.' What can
be tenderer than the bowels 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
tho.se shall have withdrawn, that he may smite these alone ;
yea rather, not these even. For he therefore threatens this,
and Says he is desirous to separate unto punishment them alone,
that they also being amended by the fear may change, aud he
let loose hisanger against no one. For just like a most excel
lent physician, and common father, and patron, and guardian*, * ("i^^-
so did he all things, So cared he for all, removing all impe- '*""
diments, checking the pestilent, busily 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
cariied over their whole booty lo the camp of Christ. Nor
did he even lake 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
u 2

iiJJ Achievements of fauf s tongue . Dismembered, he routs heresy.
HoMiL, hour. For having entered into the bailie with nothing but a
XXI
r  ^little tunic', the tongue of Paul took the cities of his enemies
* YiTW-
vifTKou with iheir men, and bows, and spears, and darts, and all.
For he spake only; and, falling upon his enemies more
fiercely than any fire, his words drave out the devils, and
brought over unto him the men that were possessed of them.
SeeActs For when al last he cast out that evil demon, fifty thousand
19 19 .1
' ¦ sorcerers coming together burnt their books of magic, and
revolted to the truth. And like as in a war, when a
tower has fallen, or a tyrant been brought low, all his
partizans cast away their arms, and i-un unlo 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,
'irapa- rau unto the feet of Paul. But he setting himself against
TJJ '''the whole world, as though against a single army, no where
stayed his march, but did all things as if he were some man
3 !nri-!v- 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 vve treat of.
(4.) [4.] Let us then also imitate him after our power. And
why do I say, after our power ? For he ihat wills may come
even near unto him, and behold his valour, and imitate his
heroism. For still he is doing this work, casting down
imagiiiation.s, and every high thing that exalteth itself
against the knowledge of God. And although many heretics
have attempted to cut him in pieces ; yet still, even though
dismembered, he displayeth a mighty strength. For both
Marcion and Manichseus use him indeed, but after cutting him
in pieces ; but still even so they are refilled 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
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
olher, should all use him.' An instance of perversion certainly,

Can be perverted. So can God's works, Christ's miraq^es. '245
but not in Paul, (God forbid,) but in them who use him. 2 Con.
For he was not parti-coloured ", but uniform and clear, bul -^•_
they perverted his words to their own notions. ' And where- LVt.'j'
fore,' 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 whole
world also is both wonderful and great, and a sure proof of
the wisdom of God, and the heavens declare the glory of^^- 19,
God, and day unto day uttereth speech, and night unto night
declareth knowledge ; but nevertheless, many have stumbled
at it, and in contrary directions to one another. Aud 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
have asserted it to be unworthy of God's creating hand', and'irinwvp-
to have ascribed tho greater share in it to a certain eviP
matter. And yet God had provided for the safety' of hoth,^<r(i>aKl-
by making it beautiful and great, that it might not be"^""
deemed alien from his wisdom ; yet defective and not suffi
cient 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 vindi
cating the wisdom of God even by the very reasonings which
led them astray. And why do I speak of the sun and the
heaven ? The Jews saw so many marvels happen before
thek eyes, yet straightway worshipped a calf. Again they
saw Christ casting out devils, yet called him one that
had a devil. 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 either, 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 armour.
So shalt thou be able to slop 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 efl'ecled
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 shewed him
more powerful than orators, and philosophers, aud tyrants,

246 His words armour to us. To have them always in our hands.
HoMiL.and kings, and all men. He was not only able to arm him-
 '- self and to strike down his adversaries, but to make others
also such as himself. Therefore in order that we may be
come useful both to ourselves and to others, let us con
tinually 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, honour, now and for ever, and world without
end. Amen.

Paul's tact in exalting himself, and in his rebukes of each. 247

HOMILY XXII.

2 CoR. X. 7.
Ye look on things after the outward appearance. If any
man trust io himself that he is Christ's, let him of himself
think this again, that as he is Christ's, even so are we.
What one may especially admire iu Paul amongst other
things is this, that when he has fallen upon an urgent
necessity for exalting himself, he manages both to accom
plish this point, and also not to appear offensive to the
many on account of this egotism ; a thing we may see
particulariy in his Epistle to the Galatians. For having
there fallen upon such an argument, he provides for both
these points; a matter of the very utmost difficulty, and
demanding much prudence ; he is at once modest, and says
somewhat great of himself. And observe how in this place
also he makes it of great account, Ye look on things after
the outward appearance. Behold here also prudence. For
having rebuked those that deceived them, he confined not his
remarks to them, but he leaps away from them to these too;
and he does so constantly. For, in truth, he scourgeth not
those only that lead astray ', but the deceived also. For had ' T"pa-
he let even them go without calling them to an account', they J^^v™
would not so easily have been reformed by what was said to'^''^"-
the others; but would have been greatly elated even, as not
being amenable to accusations. Therefore he scourgeth them
also. And this is not all that is to be admired in him, but
this further, that he rebukes eiiher party in a manner
suitable to each. Hear at least what he says to these, Ye

24S These gradual, yet covertly sharp. Lowers his just claims.
HoMii. ./ooA on things after the outward appearance. The accusation
 ^is no light one; but a mark of men exceedingly easy to be
deceived. Now what He says is this, ' ye test by what
appear, by things carnal, by things bodily.' What is meant
by ' what appear?' If one is rich, if one is puffed up, if one
is surrounded by many flatterers, if one says great things of
himself, if one is vain-glorious, if one makes a pretence of
virtue without having virtue, for this is the meaning of, ye
look on things after the outward appearance.
If any man trust io himself that he is Chrisfs, let him of
himself think ihis again, that as he is Christ's, even so am I
Christ's. For he does not wish to be vehement at the begin-
^Kopv- nirfg, but he increases and draws to a head' by little and
(povrat little. But observe here how much harshness and covert
meaning there is. He shews this by using the words of
himself. For he saith, ' Let him not wait to learn this from
us; that is, by our rebuke of himself,' but let Aim of
himself think ihis, that as he is Christ's, so are we also ;
not that he was Christ's in such manner as the other was,
but, ihat as he is Christ's, even so am I Christ's. Thus far
the community holds good : for it is not surely the case that
he indeed is Christ's, but I some other's. Then having laid
down this equality between them, he goes on to add wherein
he exceeded, saying,
Ver. 8. For though I should boast even more of the
authority which ihe Lord hath given me for ediflcation, and
not for destruction, I should not be ashamed.
For since he was going to say somewhat great, observe
how he softens il. For nothing doth so offend the majority
of hearers, as for any one to praise himself. Wherefore to
cut at the root of this offensiveness, he says. For though I
should boast even somewhat more. And he did not say,
' if any man trust that he is Christ's, let him think that
he is far short of us. For I possess much authority from
Him, so as to punish and to kill whomsoever I choose ;' but
what? For though I should boast even somewhat more.
And yet he possessed more than can be told, but neverthe
less, he lowers it in his way of speaking. And he said not, ' I
boast,' but, if I should boast, if I should choose to do so : at
once both shewing modesty, and declaring his superiority.

Builds, not destroys. Yet builders remove the unsound. 249
If therefore he says, / should boast of the authority which ^^"'^-
the Lord hath given me. Again, he ascribes the whole to —  ¦
Him, and makes the gift common. For ediflcation, and not
for destruction. Seest thou how again he allays the envy
his praises might give rise to, and draws the hearer over
to himself by mentioning the use for which he received
it ? Then why doth he say, Casting down imaginations ?
Because this is itself an especial form of edification, 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 edify. But if any
should spar, and battle with us, and be incurable, we will
use that other power also, destroying' and overthrowing him. ' Or,
Wherefore also he says, / shall not he ashamed, that is, Ij*^''
shall not be proved a liar or a boaster.
[2.] Ver. 9, 10, 1 1. But that I may not seem as if I would
terrify you: for his letters, say they, are weighty and power
ful: but his bodily presence is tveak, and his speech con
temptible. Let such an one think this, that such as we are
hy letters when we are absent, such will we he also in deed
when we are present.
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 length about trials.
' Therefore, that I may not seem to be terrifying you, let such
an one think ihis, that such as we are by letters when we are
absent, such will we be also in deed when we ave present.' For
since they said, ' 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, / beseech you that I may not be bold,
when I am present, toith that confldence wherewith I think
to be bold against some: but when to these, he is more
subdued. And therefore he says, ' as we are when present.

250 Will not boast, as the false Apostles. Their claims absurd.
HoMiL. such too when absent, that is, lowly, modest, no where
XXII ¦ ' J '
 '- boasting. And it is plain from what follows,
(2.) Ver. 12. For we dare not make ourselves of the number,
> E. T. or compare in ourselves' with some that commend themselves.
compare jjgj.^ j^g jj^^j^ g],ews those false Apostles to be boasters, and
selves, to say great things of themselves : and ridicules them as com
mending themselves. ' But we do no such thing: but even if
vve shall do any thing great, we refer all unlo God, and com
pare ourselves with one another. Wherefore also he added.
But they measuring themselves by themselves; and com
paring themselves among themselves, are not wise. Now
what he says is this : 'we do not compare ourselves with
cap. 12, them, but with one another.' For further on he says, in
J Qgf nothing am I behind the very chiefest Apostles ; and in the
15, 10. former Epistle, / laboured more abundantly than they all;
«ip- 12, and again, Truly the signs of an Apostle were wrought
among you in all patience. ' So that we compare ourselves
with ourselves, not with those that have nothing: for such
arrogance cometh of folly.' Pjither 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.
Ver. 13. But we will not boast of things without our
measure: as ihey 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
not so we,' he says,
But according to the measure of the rule which God
halh distributed to us, 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 lo the measure of
ihe rule, saith he, which God halh distributed to us, a
tneasure to reach even unto you. Just as if portioning out a
vine to husbandmen, even so hath He meted out unto us.
As far then as we have been counted worthy to attain to, so
far we boast.

They boasted where they came, not laboured. Not so he. 251
Ver. 14. For we stretch not ourselves beyond our tneasure, 2 Con.
as though we had hut come unto you : for toe came as far ^^_]y
as to you also in preaching the Gospel of Christ.
Not simply ' we have come to,' but, ' we have announced,
we have preached, we have persuaded, we have succeeded.'
For it is probable that they even from having merely come
to the disciples of the Apostles, ascribed the whole to them
selves, 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 have stretched our boasting as
far as to you in words only ; for we have also preached the
Gospel to you.'
[3.] Ver. 15, 16. Not boasting qf things without our
measure, that is, of other men's labours, but having hope,
when your faith is increased ; ihat we shall he enlarged hy
you according to our rule abundantly ; to preach the Go.spel
in ihe regions beyond you, and not io boast in another man's
rule of things made ready to our hand.
He sets forth a large accusation of them on these grOutids,
both that they boasted of things without their measure, and
of other men's labours ; and that whilst the whole of the
toil vvas the Apostles, they plumed themselves upon' tlieir
labours. ' But we,' says he, ' shewed these things in our
deeds. We will not imitate those men therefore, but wfll
say such things where our deeds may bear us witness. And
why,' saith he, ' do I say, you?' for I have hope that when
your faith is increased; for he doth not assert absolute]}-,
preserving his own character, but, '1 hope,' he says, ' if you
make progress, that our rule wfll 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 labour, not
so as to boast in words of what olher men have laboured.'
And well did he call it rule and measure, as though he
had come into possession of the world, and a rich in
heritance ; and shewing 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,
Ver. 17. He that glorieth, let him glory in the Lord,

252 llis self-praise necessary. No vain-glory, as his life proved.
HoMiL. This also, he saith, accrueth to us from God.
.¦^¦^"- Ver. 18. For not he that commendeth himself is approved,
hut whom the Lord commendeth.
He did not say, we are so, but whom the Lord com
mendeth. 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
fll-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
u. 12, 2. and marvellous matters oi fourteen years ago; 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 strongly neces
sitated to it. Certainly then it was not fi-om a desire after
the glory, which cometh from men, that he said these things,
but out of tender care for the disciples. For since they cast
1 WoPl reproaches' at him as a braggart, and as boastful in words,
but as able to shew nothing in deeds, he is compelled
subsequently to come to those revelations. Although he had
it in his power to have convinced them by his deeds, at the
time when he said these things : yet he still persists, never
theless, 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
honour he had from them, although he was himself their
head and their champion. But he considered none oftho.se
things when he had found the tnilh ; but took instead their
insults and contumely ; for he looked to the salvation of the
many, thinking this every thing. 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

He brands sins before Baptism. We not after, tho' we have time. 253
the glory which cometh from the many ? By no means ; but 2 Con.
he is even very lowly when he may be so, and brands' his,——
former hfe with infamy, when as he calls himself, a bias- Mreifi
phemer, and a persecutor, and injurious. And his disciple } ^^™'
Luke too says many things of him, evidently having learnt
them from himself, himself displaying fully' his former life '^ ^m^o^-
no less than that after his conversion.
[4.] Now I say these things, not that we may hear merely, (3.)
but that we may learn also. For if he remembered those trans
gressions before the Laver, although they were all effaced,
what forgiveness can vve 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 second enmity. Of what sins then dost 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 go on 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, we shall mzke'rHviv-
it of the number of impossible things ; just as Paul, as Peter, ^^xof *-
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 wifl depart, when as he took his pleasure long
enough in his manhood ; (although what sort of pleasure is
this, to live in wickedness ? but for the present I so speak in
respect to his way of thinking ;) let him consider, besides,
that it is possible for him in a short time to wash away all.

254: Deathuncertain.Peril,sin,indelay.Risknothelloti'perhaps.'
HoMiL. The young man again, let him also consider the uncertainty
 '- of death, and that oftentimes, when many older persons have
continued here, the young have been carried off before
1 irpay- them. For, for this reason, that we may not make traffic '
ueftx" °^ ^*^^ death, it is left in uncertainty. Wherefore also a
Ecclus. certain wise man adviselh, saying, Make no tarrying to turn .
Prov. ^'nto ihe Lord, and put not off from day to day: for thou
27, 1. knowest not what to-morrow shall bring forth. 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 have come to old age, thou shalt arrive [at
death] with great provision made, and shall 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 labour
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, the
same theatres, the same wealth ? How long wilt thou love
those things as though Ihey were aught ? How long wfll 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, acknow
ledge it to God as a mercy, that He snatched thee not away in
"irpoeeff- 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 punish
ment. Fear lest thou also shouldest sulfer this, and without
excuse. ' But God hath given to many a set lime for con
fession in extreme old age.' What then ? Will He give it lo
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

In other things men run not hazards. No end io such delays. 255
it?' ' But what if He should give it?' saith he. God hath 2 Con.
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 palling 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 1 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 'some
times,' and Irustest thyself to these uncertainties. ' Nay,'
saith one, ' not to an uncertainty, bul to the mercy of God,
for God is merciful.' I know it too; but still this merciful
God snatched those away, of whom I spoke. And what
if after thou hast had lime given thee, thou Shalt still
continue as thou wert ? for this sort of man will be listless
even in old age. ' Nay,' he sailh, ' not so.' For this mode of
reasoning even after the eighty years desireth ninety, aud
after the ninety an hundred, and after the hundred will be
yet more indisposed 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 tvere consutned in pg. 78,
vanity. And would that in vanity only, and not unto eviP^-
also. For 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 hold at length
in noble wise, and to depart 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, honour, now and ever, and
world without end. Amen.

256 Though he commends himself, it is for their good, not his glory.

HOMILY XXIII.

2 CoR. xi. 1.
Would to God ye could bear with me a little in my fxilly;
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 I must
say something startling, even this would be most 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 superfluous
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 also bear with me. Beholdest
thou wisdom? For when he says, would thai, il is as putting
it at their disposal : but when he even asserts [that they do],
it is as confiding greatly in their love, 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

A jealousy of God, intense and pure. The Bride's espousals. 257
the fool. And therefore he added, For I am jealous over 2 Cor.
you with a godly jealousy*. He did not say, ' for I love you,' ,-^^
but uses a term far more vehement than this. For thosejealo'usy
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 honour, or wealth, or any olher such
like thing, that he desires their affection, he added, with a jea
lousy of God. For God also is said to be jealous, not that any
should suppose " passion, (for the Godhead is impassible,) but j ^„.
that all may know, that He doeth all things from no other ^rtiirri
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 thera should be
wounded, and be outshone in the good graces, and stand
lower in the affections, of the beloved. But here it is not so.
' For I care not,' he says, ' for this, lest I should stand lower in
your 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 ;
For I have espoused you to one husband, as a chaste virgin.
' Therefore I am jealous, not for myself, but for him to whom
I have espoused you.' For the present time is the time of
espousal, but the time of the nuptials is another; when they
sing, ' the Bridegroom 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, even such as be 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 for Christ, and beseeches them,
when he was about to receive the Bride. What happened in
Abraham's case was a type of this. For he sent his faithful Gen.24,
servant to seek a Gentile maiden in marriage; and in this case
God sent His own servants to seek the Church in marriage

258 Paul but espouses her for Christ. Force of allusion to Eve.
HoMiL.for His Son, and prophets from of old saying, Hearken, O
' daughter, and consider, and forget thine own people and thy
10. 11.' father's house, and the King shall desire thy beauty. Seest
thou the prophet also espousing? seesl thou the Apostle
too expressing the same thing himself with much bold
ness, and saying, / have espoused you io one husband, that
I may present you as a chaste 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 he adds these words ;
Ver. 3. But I fear lest by any means, as the serpent be
guiled Eve through his subtlely, so your minds should he
corrupted from ihe simplicity that is [in you] towards 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
ex. 6. shewed, when he said. When your obedience is fulfilled, and
c.xii.2i. I shall bewail many which have sinned already ; 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, neither to speak out plainly, nor
to conceal perpetually. Therefore he employs this middle
form, saying, lest at any time. For this is neither the
language of one that enlirely distrusts, nor entirely relies
on them, but of one who stands between these two. In
this way then he pafliated, 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
(2.) of these things snatch the woman from punishment. ' Beware
then,' he says, ' lest such be your fate, and tliere be nought to
screen you. For he too promising greater things, so deceived.'
' i. e. Whence it is plain that these' too, by boasting and puffing
Apostles themselves up, deceived. And this may be conjectured not
from this place only, but also from what he says afterwards,
Ver. 4. If he that cometh preacheth another Jesus, whom
> Such seems to he St. Chrysostom's rendering. See below.

To be deceived, women''s part. The deceivers not of Corinth. 269
we have not preached, or if ye receive another Spirit which 2 Cou.
ye have not received, or another Gospel which ye have not — '—^
accepted, ye might well bear with him.
And he does not say, ' Lest by any means as Adam was
deceived:' but shews that those men' are but women who arc' -ywa?.
thus abused, for it is the part of women to be deceived. And ""!! "'^
he did not say, ' so ye also should be deceived:' bul keeping
up the metaphor, he says, so your minds should be corrupted
from the simplicity that is \in you] towards Christ. ' From
the simplicity, I say, not from wickedness; neither out of
wickedness [is it], nor out of your hot believing, but out of
simplicity.' But, nevertheless, not even under such circum
stances are the deceived entitled to forgiveness, as Eve
shewed. But, if this does not entitle to forgiveness, much
more will it not do so, when through vain-glory any is so**. ' i.e- i''
[2.] For if he that cometh preacheth another Jesus whom ^°*'^*
we have not preached: shewing hereby that their deceivers
were i not Corinthians, but persons from some other quarter
previously corrupted: wherefore he saith, he that cometh.
If ye receive another Spirit, if another Gospel which
ye have not accepted, ye might well hear 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 accursed; dost thou now say, ye might well bear
with him? And yet on this account it were meet not to
bear with, but to recoil, from them; but if they say the same
things, it is meet to bear with them. 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 thev were introducing somewhat more than they. For
it is probable that with much idle talk, they were bringing
in senseless rubbish, so as lo 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,
s 2

260 Why he says, they said nothing new, yet tvere not to be borne.
Yiomih. Now ye are rich, ye have reigned as kings without tis; and
"again, we are fools for Christ's sake, but ye are wise in
4, 8. Christ. Since then it was probable, thai using the wisdom
lb. 10. ^yi,i£.jj js ^vitliout, they talked much idly, what he says is
this: that ' if these persons said any thing more, and preached
another Christ, who ought to have been preached, but we
omitted il, ye might well bear with them.' For on this
account he added, whom we have tiot preached. ' Bul 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 pre
cision he states the case. For he did not say, ' if he that
cometh saith any thing more;' for Ihey did say something
more, haranguing with more consequence, 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 receive another Spirit,
(for neither was there need of words in this case either;) that
is to say, ' makes you richer in grace ;' or another Gospel
which ye have not accepted, (nor did this again stand in need
of words,) ye might well bear with him. But consider, I
pray thee, how he every where uses such a definition as
shews 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
have not preached; and ye receive another Spirit, he sub
joined, whom ye have not received ; or another Gospel, he
added, which ye have not accepted, by all these shewing
that it is meet lo attend to them, not simply if they say
somethingmore, bul, 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
^Kfxh- 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
13. asserts il, when he says, They transform themselves into the
Apostles of Christ ; for the present he withdraws the disciples
from their authority by less offensive considerations; and

yare

(3.)

Apollos he hinders not. Paul's claim to be qf chief Apostles. 261
this not out of envy to thein, but to secure these. Else why 2 Con,
does he not hinder Apollos, who was, however, an eloquent ' --
man, and mighty in ihe Scriptures; but even beseeches 24.
him, and promises he will send him ? Because together with jg "^2.
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 from
giving heed to them: but if all has been fully completed by
us, and nothing left deficient, whence is it that they caught
yon ?' Wherefore also he adds,
Ver. 5. For I suppose I was not a whit behind ihe 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 shews modesty. For he did
not say, * the Apostles said nothing more than I,' but what?
I suppose, 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'o-x^M«-
meutions them with encomiums, not speaking simply oi the^"^'
Apostles, but the very chiefest, meaning Peter, and James,
and John.
[3.] Ver. 6. But though I be rude in speech, yet not in
knowledge. For since those that corrupted the Corinthians had the
advantage in this, that they were not rude ; he mentions this
also, shewing that he vvas not ashamed of, but even prided
himself upon it. And he said not, But though Ihe rude in
speech, yet so also are they-*, for this would have seemed to 'i.e.
be accusing them as well as himself, and exalting these : g^^''''
but he overthrows the thing itself, this of the wisdom from
without. And indeed iu his former Epistle he contends even
vehemently about this thing, saying, that it not only con
tributes nothing to the Preaching, but it even throws a
shadow on the glory of the Cross ; for ho says, / came not \ ^j"'-

262 Yet elsewhere is ' the least.' In him all open ; not so those men.
BoMiL. with excellency of speech or of wisdom unto you, lest the
— — 'cross of Christ should be made of none effect; and many
1, 17. 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 vvhich were great, he compares himself with the
Apostles: but when to shew that which appeared to be
a deficiency, he no longer does this, but grapples with the
thing itself, and shews that it was a superiority. And when
indeed no necessity urged him, he says that he is even 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.
But we have been throughly made manifest among you
in all things. For here again he accuses the false Apo-
i=- iv. 9. sties as walking in craftiness. And he has said this of
himself before also, that he did not live after the outward
ibid. appearance, nor preach, handling the word deceitfully,
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 lo
men's opinion, nor concealing aught about himself As he
ibi'l. also said before, by ihe manifestation of the truth commend
ing ourselves io every man's conscience, so now again he
sailh, throughly made manifest among 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 fiom you, and we pretend not that we do
not receive, as these do when ihey 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 Ihem every thing truly. Wherefore he also cafls
them witnesses, saying now, in all things among you, and
jap. i. also before, For we write none other things unto you, than
what ye read or acknowledge.
[4.] Then after he had defended his own conduct, he
goes ou next to say with severity,
Ver. 7. Have I committed an offence in abasing myself,
that ye might be exalted?

He lived in straitness for the Cor% his boast, their shame. 263
And in explanation of this, he adds, 2 Con.
XI. 7.

' Ver. 8. / robbed other churches, taking wages of them to
do you service.
What he says is this ; ' I lived in straitness;' for this is the
force oi 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 ofl'ended ; which also might [well] be
a very great accusation of them, and reproach of their
weakness ; that it vvas not possible in any other way to
lead them on, but 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 base, and when absent
bold, in defending himself he here strikes them again, saying,
' this too was for your sakes.'
I robbed other churches. Here finally he speaks reproach
fully, but his former words prevent these from seeming
offensive; for he said, Bear with me a little in my folly :
and before all his other achievements, makes this his
first boast. For this worldly men look to especially, and
on this also, those his adversaries also, greatly prided
themselves. Tlierefore 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 them
selves on this; and at the same time he also hints that they
were wealthy. But what is to be admired in him is this, (4
that when he had it to say, that he was even supported by
his own hands, he did not say this; but says that which
especiafly shamed them, and yet was no encomium on himself,
namely, ' I took from others.' And he did not say took, but
robbed, that is, ' I stripped them bare, and made them poor.'
And what surely is greater, that it was not for superfluities,
but for the use of his necessities, for when he says ' wages,'
he means necessary subsistence. And, what is more griev
ous yet, to do you service. We preach to you; and when
I ought to be supported by you, I have enjbyed this at
others' hands. The accusation is twofold, or rather three
fold ; that, when both living amongst them, and ministering

264 Contrast with Macedonians; provoking thus to more alms.
HoMiL. to them, and seeking necessary support, he had others
 ^supplying his wants. Great the excess, of the one in negli
gence, 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.
[5.] Then because he had vehemently scourged them, he
quietly again relaxes the vehemence of his rebuke, sayiug,
Ver. 9. And when I was present tvith you, and wanted,
I was chargeable to no man.
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, wanted. For that they might not say, ' what matter then, if
you had [enough] ?' he added, and wanted.
I was not chargeable to you. Here again he hits them
gently, as making such contributions reluctantly, as feeling
them a burden. Then comes the reason also, full of accu
sation, and fraught with jealousy. Wherefore also he intro-
' "" ^P°- duced it, not in the way of a leading point', but as informing
PUS. them whence and by whom he was supported, so as to stimu
late them again, in an unsuspicious way, as to the point
of almsgiving ;
For ihat which was lacking to me, 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 with a desire of knowing who
these could be, when he said, / robbed other churches; he
then mentions thera 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 succour they gave to
the poor. And he says this also in his Epistle to the
Philipp. Macedonians themselves. For in my necessities ye sent unto
' ' ' me once and again, even in the beginning of the Gospel ;
which point also was a very great commendation of them,
that from the very beginning they shone forth. But observe
how every where he mentions his necessity, and no where a
superfluity. Now therefore by saying present, and wanted,
he shewed that he ought to have been supported by the
Coriplhians; and by the words, they supplied that which was

They felt it a burden. He shames them, not that he may receive. 265
lacking to me, he shews that he did not so much as ask. 2 Con.
And he assigns a reason which was not the real one. What ^^- '"•
then is this ? That he had received from others ; for, says
he, that which was lacking io me those that came supplied.
' For this reason,' he says, ' I vvas not chargeable ; not because
I had no confidence in you.' And yet it is for this latter
reason that he so acts, and he shews it in what follows next;
but does not say it plainly, but throws it into shade ', leaving ' 'rv(r-
it to the conscience of his hearers. And he gives proof of it"' ^^'
covertly himself in what follows next, by saying,
And in all things / have kept myself from being burden
some, and so will I keep myself. ' For think not,' says he, ' tbat
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 thera ; but once for all had given up the idea of receiving
aught from them. He shews, moreover, that they even con
sidered this to be a burden; wherefore he said, / have
kept myself from being burdensome, and so will I keep
myself. He says this in his former Epistle also, I have wo/jQ^r 9
written this, ihat it should be so done unto me; for it were 's.
better for me to die, than that any man should make my
glorying void. And here again, / 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,
Ver. 1 0. As the truth qf Christ is in me.
' Do not thiuk 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,
This boasting shall not be stopped in me by ihe 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 boasting. And in his
former Epistle too, he dressed it out' in like terms. SKare-
For so that he may not wound thera there either, he says, ^*^*-
What is my reward then? Verily that when I preach the icot.9,
Gospel, I may make ihe Gospel qf Christ without charge. ^^•
And as he there calls it reward, so doth he here boasting,
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.'

266 Now softens, now aggravates the shame. Satan's bait to them.
HoMiL. And the expression, shall not be stopped, is a metaphor
^^^^111^ 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
• Or, not,' which would have been too' cutting, bul it shall not be
' '"'"'^¦' stopped in ihe 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 ovving to our weakness,' Lest therefore
they should so reason and be dejected, see how he corrects
this. Ver. 1 1 . Wherefore ? because I love you not ? God
knoweth.
^ liair- Quickly [is it done], and by an easy riddance'. Butstill,not
TBI." ^^'^^ SO did he rid them of those charges. For he neither
said, ' ye are not weak,' nor yet, ' ye are strong ;' but, / 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
(5.) 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 ex
ceedingly love you,' for this would have contained an ac
cusation of their weakness, and have thrown them into
distress ; but he turned what he said to another reason. What
then is this ?
Ver. 12, That I may cut off occasion from ihem that
desire occasion; ihat wherein ihey glory, they may be found
even as we.
For since this they sought earnestly, to find some handle
¦' ana:i- against him, it is necessary to remove this also. For this is
the one point on which they pique themselves. Therefore
that they might not have any advantage whatever, it was
necessary to set this right; for in other things they were
inferior. For, as 1 have said, nothing doth so edify worldly
people as the receiving nothing from them. Therefore the
devfl in his craftiness, dropped this bait especially, when
desirous to injure them in other respects. But it appears to

Boasts vain. Men, ' earth S; ashes.' Empty pomp at funerals. 267
me that this even was in hypocrisy. And therefore he did not 2 Con,
say, ' wherein they have well done,' but what? wherein they^^l22L
glory; which also was as jeering at their boasting ; 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 /^a?n(^«n-l8,
earth and ashes. 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, iu some
way or other, one of dignity, he added to it that of ashes.
Wherefore also another saith, Why is earth and asAe* Ecclus.
proud? '"'*'•
[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 to them. But, and if thou tell me of what
appears to the eye, I too will tell thee of things in pictures,
brighter fiir 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, shew me this uplifted [neck] a prey to
fever, and gasping out life; and then will I discourse with
thee, and will ask Ihee, What has become of all that profuse
ornament ? whither has that crowd of flatterers vanished, that
attendance of slaves, that abundance of wealth and posses
sions ? What wind hath visited and blown all away ? Nay,
but 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 ' ^y*''-
¦ . 1.1.,. 1 1 I^OWTUV
mockery; howbeit even this besides is presently proved
nought, like a blossom that perishes. For when vve 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 lo ? What has become
of that clamour and uproar ? where are the torches ? where
the bands of women ? are not these things, then, a dream ?
And what too has become of those shouts ? where are those

268 ' J3e of good cheer mocks the dead. Being wronged, lioto a benefit.
HoMiL. many lips that cried, and bade him ' 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 hira, ' 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
labour under the same disease, and follow him to the
tomb, hear it. For although, beforetime, through the in^
toxication of wealth, they have no such thing in mind, yet
at such a season, when the sight of him that is laid out even
confirms what is said, let them be sober, let them be in
structed: 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 f ' sailh one. Why, to many
this also is a satisfaction, to see him that hath wronged them
punished. ' But to us it is no satisfaction, but the escaping
sufl'ering ourselves.' I praise you exceedingly and approve of
you in this, that ye exult not over the calamities of others, but
' iyyvi)- seek ouly 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 to us
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 succoured not him that suffered evil. ' Whence doth this
appear?' saith one. The Jews once sufl'ered evil at the
hand of the Babylonians ; and God did not prevent it :
but they were carried away, children and women ; yet
'itari afterwards did this captivity become a consolation to
&m\o- thera in respect of their sins. Therefore He saith to Esaias,
Isr40, (Comfort ye, comfort ye My people, ye priests : speak unto
.1-2- the heart of Jerusalem, for she hath received of ihe Lord's
Vs.ib,' hand double for sins. And again; Grant us peace, for
19. 18. y^oj, f^agl repaid us every thing. And David saith ; Behold

The Wronger loses. Gehazi. Lust of money sways only objects. 269
mine enemies, for ihey are multiplied; and forgive all my 2 Con-
sins. And when he bore with Shimei cursing him, he said, 5^^'
Let him alone, that the Lord may see my abasement, and^ Sam.
requite me good for this day. For when He aideth us not {2! '''
when we suffer wrong, then most of all are we advantaged ;
for He sets it to the account of our sins, if vve bear it
thankfully. [8.] So that when thou seest a rich man ravishing the poor, (6.)
leave him that suffereth wrong, and weep for the ravisher.
For the one putteth off filth, the other bedaubeth himself
with more filth. Such was the fate of Elisha's servant in the 2 Kings
story of Naaman. 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 benefitted, 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 pro
pitiated 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, / indeed delivered ihem over mito a few Zcch.i,
things, but they have set themselves on together unio evil^^^
things; they shall suffer ills irremediable'. For there isia„^.
nothing, no, nothing, that doth so much exasperate God, leffTa.
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 ' ^"S"-
call it, the root of evils. Why, I say so too, but this root is 1 ^im.
from us, and not from the nature of the things. And, if ye", lo.
will, let us make a comparison, and see which is the more
imperious, the desire of money or of beauty^; for that which ' o-a^rf-
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 of beauty overcame
even the great prophet David. And diis I say, not as ex-

270 Sexual lust, David, Solomon. This not quite forbidden, thdt is.
HoMiL. tending forgiveness to those who are conquered by such a
 :iust, but rather, as preparing them to be watchful. For
when I have shewn the strength of the passion, then, most
especially, I shew 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.
' David After him ', it took possession of his son still more completely
And yet was there never man wiser than he, and all othei
virtue did he attain ; still, however, he was seized so vio
lently by this passion, that even in his vitals he received the
wound. And the father indeed rose up again, and renewed
the struggle, and was crowned again ; but the son shewed
nothing of the kind.
ICor, 7, Therefore also Paul said, // is better to marry than
Mat. 19, /o burn: and Christ, He that is able io receive it, let
1^- him receive it. But concerning money He spake not
ib,29. so, but, whoso hath forsaken his goods shall receive
an hundredfold. ' How then,' saith one, ' did He say
of the rich, that they shall hardly obtain the kingdom?'
Again implying at their weakness of character; not the im-
periousness of money, but their utter slavery. And this is
evident also from the advice which Paul gave. For from
1 Tim. that lust he leads men quite away, saying, But they that
' ' will be rich fall into temptation; but in the case of the
1 Cor. '*''^^' ""'' ®° ' ^"* having separated them for a season only,
7,5. and that by consent, he advises to cotne together again.
For he feared the biflows of lust, lest they should occasion
¦^iiTov<i-a. grievous shipwreck. This passion is even more vehement'
"'""' than anger. For it is not possible to feel anger when there
^or,'nois 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,
Matt. 5, but added the words, without a cause. Nor again did He
abolish all desire, but only that which is unlawful, for
iCor. he saith, Nevertheless, because of desires % let every man
' ' have his own wife. But to lay up treasure He allowed not,
either without cause, or with cause. For those passions
•S. Chrysostom here reads 'because cause of fornications,' wopydat, with
of desires' iTievulas, instead of, ' be- the Rec. Text. '

Why its captives more. ' Five foolish' subdued lust, fell by it. 2 7 1
were implanted in our nature for a necessary end; desire, for 2 Cor.
the procreation of children, and anger, for the succour 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 punish
ment. Therefore, surely, it is, that Paul, permitting even
a second marriage, demands, in the case of money, great
strictness, saying, Why do ye not rather take tvrong? why i Cot.
do ye not rather sxffer yourselves to be defrauded? And '
when treating of virginity, he says, / have no commandment, ^^-7, 25.
and / speak ihis for your profit, not ihat I may cast a snare ib. 35.
upon you: but when his discourse is of money, he says.
Having raiment and food, let us be therewith content. ' How i Tim.
then is it,' saith one, ' that by this, more than the other, are '
many overcome ?' Because they stand not so much on their
guard ' against it, as against lasciviousness and fornication ; ' vapa-
for if they had thought it equally dangerous, they would not,\'^JJ '^^'
perhaps, have been made its captives. So also were those
wretched virgins cast out of the bridechainber, because that, Maf.26,
having struck down the greater adversary, they were wounded' j" ,
by one weaker, and who was nothing. Besides this, one may thrown
say further, that if any, subduing lust, is overcome by money,
often' he does not in fact subdue lust, but has received from^ Or,
nature the gift of sufi'ering no great uneasiness of that sort ; •'^'^''^P^'
for all are not equally inclined to it. Knowing then these
things, and revolving frequently with ourselves the example
of the virgins, let us shun this evil wild beast. For if
virginity profited them nothing, but after countless toils and
labours, they perished through the love of money, who shall
deliver us if we fall into this passion? Wherefore I beseech
you to do all you can, both that ye be not taken captive
by il, and that if taken, ye continue not in captivity, but
break asunder those hard bonds. For so shall we be able to
secure a footing in heaven, and to obtain those countless
good things; whereunto may all we attain, through the grace
and love towards men of our Lord Jesus Christ, with Whom
lo the Father, with the Holy Ghost, be glory, might, honour,
now and for ever, and world without end. Amen.

272 The false Apostles but wore a mask of truth and holiness.

HOMILY XXIV.

2 CoR. xi. 13.
For such are false apostles, deceitful workers, transforming
themselves into the Apostles qf Christ.
What sayest thou? they that preach Christ, they that
take not money, they that bring not in another gospel,/a/se
apostles? ' Yes,' he saith, and for this very reason most of
all, because they make pretence of all these things, for the
purpose of deceiving. Deceitful workers, for they do work
indeed, but pull up what had 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 shews this in what follows-
And indeed he has already hinted this where he said,
ver. 12. that wherein they glory, ihey may be found even as we :
in what foflows, however, he has hinted it more plainly,
ver. 20. Saying, If a man devour you, if a man take of you, if a man
exalt himself, ye bear with him. But at present he accuses
thera on another count, saying, transforming themselves.
They had only 2. form; the skin of the sheep was but outside
1 i-nxCi- clothing '.
Ver. 14, 15. And no marvel; for if Satan himself is
transformed into an angel of light, is it a great thing if
his ministers also are transformed as the ministers of
righteousness?

Works shew each. Paul so forced to boast, yet shrinks from it. 273
So that if oneoughtto marvel, this is what one oughtto marvel 2 Cor.
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 light ? 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,
being transformed into, not becoming, an angel of light.
So 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'Sia/So-
a ministry of righteousness? That which we are, who preach
lo you a Gospel 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 Iheir
works, as Christ said. Wherefore he is compelled to place
his own good deeds and their wickedness side by side, that
the spurious may become evident by the comparison. And
when about again to enter upon his own praises, he first
accuses them, in order to shew that such an argument was
forced upon him, lest any should accuse him for speaking
about himself, and says,
Ver. 16. Again I say. For he had even already used
much preparatory corrective : ' But nevertheless I am not
contented with what I have said, but I say yet again,'
Let no man think me a fool. 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 puts
back '. ' For indeed it is the act of fofly,' he says, ' to boast : ^ ^"f-
but I do it not, as playing the fool, but because compelled. "'" *™*
But if ye do not believe me, but, though ye see there is
a necessity, will condemn me ; not even so will I decline
the task'.' Seest thou how he shewed that there was great ' ^=^1-
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 aud was constrained
to speak. But, nevertheless, even so he employs this thing
with moderation. For he did not say, ' that I may boast,'
And when about to boast himself a liltle, again he uses
yet another deprecatory expression S saying, ^l^T
T

274 The motive approves acts. Fleshly advantages nothing.
HoMiL. Ver, 17, That which I speak, I speak it not after ihe
 '-Lord, but as it were in folly, in this confldence of
boasting. Seest thou how boasting is not cfier ihe Lord ? For He
Lukei7,sailh, When ye shall have done all, say. We are unprofltahle
servants. Howbeit, by itself indeed it is not o/'/er /Ae /ore?,
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 tho intention ;
and as circumcision, although il is not ' after the Lord,' has
become so from the intention, so also boasting. And where
fore 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 only he may say the things that
are profitable ; for when said they were enough to extinguish
all that suspicion. But as it toere in folly. Before he says,
v. 1. Would to God ye could bear wiih me a little in my folly, but
now as it were in folly ; 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 confldence
of boasting. In this particular he means: just as in another
0. 9. 4. place he said, ihat we be not ashamed, and added, in this
same confident boasting. And again, in another place, having
cap. 1, said, Or what I purpose do I purpose after the flesh, ihat
with me ihere should be yea yea, and nay nay? And
having shewn, that he cannot in afl 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,
ib. 18. he adds, But as God is true, our word towards you was not
yea and nay.
(2.1 [2.] And observe how, after having said so many things
before, he again sets down yet other grounds of excuse
saying further thus,
Ver. 18. Seeing that many glory after ihe 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

Yet boasts of such lo humble those. Slavishness qfCor'- 275
ancestry, of popular renown. And behold wisdom. He 2 Cok.
" XI 20
sets down those things, which he shews to be nothings', and f-^^^^^
then, folly also. For if to boast of what are really good
things be folly, much more is it so [to boast] of 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 com
pelled to institute my comparison on these points.' Which
he does also in another place, saying. If any man thinketh ^'"'- ^'
thai he may trust in the flesh, I more : and there, it is on their
account that trusted in this. Just as if one who vvas come
of an illustrious race, but who had chosen a philosophic
life, should see others priding themselves greatly on being well
born; and being desirous of taking down their vanity, should
be compelled to speak of his own distinction ; 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 suffer fools 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,
1 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 suffer fools gladly; he added,
Being wise. For it was a sign of fofly lo glory, and on such
matters. And yet it behoved to have rebuked them, and
said, ' Do not suffer fools ;' he does this, however, at greater
advantage. For in that case he would have seemed to
rebuke them, because he himself vvas destitute of these
advantages; but now having shewed himself to be their
superior even in these points, and to esteem them to be
nothing, he corrects them with greater eff'ect. At present,
however, before entering upon his own praises, and that
comparison, he also reproaches the Corinthians with their
great slavishness, because they were extravagantly submissive
to them. And observe how he ridicules them.
Ver. 20. For ye suffer it, he says, if a man devour you.
How then saidst thou, that wherein they glory, they y. 12.
t2

9, 12.

276 Their uppres.sion, hoiv bitter. He, not weak, could oppress.
UoMii.. mail be found even as we? Seest thou that he shews that
XXTV -i!— 'they did take of them, and not simply take, but even m
excess : for the term devour plainly shews this.
If 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
1 Cor. plain even before, where he says, If others be partakers of
ihis power over you, are we not much rather? Then he
addeth what is more severe, saying,
If a man exalt himself. ' For neither is your slavery of a
moderate sort, nor are your masters gentle, but importunate,
and odious.'
If a man .smite you on the face. Seest 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
dishonoured them ; wherefore he added,
Ver. 21. I speak in respect to dishonour, 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 honour, they are not even so gentle towards you, nor
suffer you to abide in the rank of servants, but have used
you more insultingly than any bought slave.
As thouyh we had been weak. The expression is obscure.
For since it was a disagreeable subject, he therefore so ex
pressed 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 suffer these men, as though we could not do these things ?
Surely it were something to impute to you, that ye even suffer
men who play the fool ; but that ye do this, even when they
so despise you, plunder you, exalt themselves, smite you,
can neither admit of excuse, nor any reason at all. For this
is a new fashion of deceiving. For men that deceive both
give and flatter ; but these both deceive, and take of, and
insult you. Whence ye cannot have a shadow of allowance,
seeing that ye spit on those that hurable themselves for your
sakes, that ye may be exalted, but admire those who exalt
themselves, that ye may be humbled. For could not we

Sam uelboastslo teach Saul justice. Amos, not io e.valt self. 277
too do these things ? Yes, but we do not wish it, looking 2 Con.
to your advantage. For they indeed sacrificing your interests ?Mii-
seek their own, but vve sacrificing our own interests seek for
yours.' Seest thou how in every instance, whilst speaking
plainly to them, he also alarms them by what he says. ' For,'
he says, ' if it be on this accouut that ye honour them,
because 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, (3.)
both of their senseless pride, and of what seems to be
fofly in himself ' For not that I may shew myself more
glorious, but that I may set you free from this bitter slavery,
am I compelled to boast some little. But it is meet not
to examine 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,
Whose ass have I taken, or calf, or shoes? or have I op- 1 Sam,
pressed any of you? And yet no one finds fault with him. i^xx
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 lovingkindness of God,
For because he wished to turn them from [their design,]
bringing together a number of grievous tilings, he asserted
them of their future king, as, for instance, that he would • Sam.
8 1 1
make their wives grind at the mill, the men shepherds, andig.
muleteers ; for he went through all the service appertaining
to the kingdom with minuteness. But when he saw tiiat
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. Therefore he also 1 Sam.
takes him to witness. For indeed no one was then bringing ^' ^'
suit or charge against him, that he needed to defend him
self, but he said those things in order to make him better.
And therefore also he added, to take down his pride. If ye ib\a. u.
will hearken, ye atid your king, such and such good things
shall be yours ; but if ye will not hearken, then the reverse of
all. Amos also said, / was no prophet, nor the son of « Amos 7,
prophet, but only a herdsman, a gatherer of sycamine fruit, i*- 16.

-i'78 David forced lu buasl. Envy feaiful, devilish, senseless.
HoMiL. And God took me. But he did not say ihis to exalt himself,
XX 1 V
 -but to stop their mouths that suspected him as no prophet,
and to shew that he is no deceiver, nor says of his own mind
the things which he says. Again, another also, to shevv the
Micah very same thing, said, But truly I am full rf poit-er by the
' ' spirit and miylit of the Lord. And David also, when he
I Sam. related the matter of the lion and of the bear, spake not to
17 34 .
&c'. 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 valour.
1 Sara. And when he cut off Saul's skirt, he said not what he said
24 4.&C.
' ' 'out of display, but to repel an ill suspicion which they had
scattered abroad against him, saying, that he wished to kill
him. 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, ihen 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 lo 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 thera too as well as by the king; bul envy stopped
their ears. Therefore leaving them alone, he tells his tale to
hiin, who was not as yet envious of him.
^I?"*''- [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 destroyer
of his father, the devil. 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 honour. What can be more grievous
than this passion? One can not 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 evfls are wont mutually to
produce each other. And thus in truth it was, that Saul even
Jg^am. t]„,s envied, vv hen they said, David smote by ten thousands,
than which what can be more senseless? For why dost thou

Glory envied, a load of grass. Slavery of those tvho enjoy ii. 279
envy? tefl me! 'Because such an one praised him ?' 2 Con,
Yet surely thou oughtest to rejoice ; besides, thou dost ^L^
not know even, whether the praise be true. And dost thou
therefore grieve,because without being adniii-able,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 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. Art thou then therefore Isa. 4o,
envious because thou bearest no burden, nor carriest about j^j-^
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 hath 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. ' 13ul he is in favour
with those in authority ?' In that too again is danger and envy.
For as thou feelest towards him, so do many others feel. ' But
he is praised continually ?' This produces bitter slavery. For
he wfll not dare to do fearlessly, aught of what according to his
judgment he should, lest he should offend those that extol hira,
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, for
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, aud all his other show 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 1 or
'worthj'

'280 Take refugefrom envy of ihis glory, inhopeoffuiureglory.
HoMiL. 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 lo
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 lo the enjoyment of any good thing, he has more who
envy, and detract, and do their diligence to destroy him. Is
this then a good ? tell me. Is this glory ? By no means ;
bul ingloriousness, and slavery, and bonds, and every burden
some thing one can say. But if the glory that cometh of men
be so greatly to be coveted in thy account, and if it quite
disquiets thee, that such and such an one is applauded of
the many; when thou beholdest him in the enjoyment 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. For so shalt thou both tread
this under thy feet, and wflt easily lay hold upon that, and
wilt enjoy the true liberty, and- the eternal good things;
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 Spirit, be glory, might, honour, now
and ever, and world without end. Amen,

Self-praise, folly. The Pharisee. Paul long dra us back. 281

H O ]VI I L Y XXV.

2 CoH, xi, 21.
Howbeit, whereinsoever any is bold, [I speak foolishly ^
I am bold also.
See him again drawing back, and using deprecation and
correctives beforehand, although he has already even said
many such things : as, Would to God that ye could bear with ver. i.
me a little in my folly ; and again, Let no man think me a fool: ver, 16,
if otherwise, yet as a fool receive me. That which I speak, ''^t- 17.
/ speak it not after the Lord, but as ii were foolishly.
Seeing ihat many glory afier ihe flesh, I will glory also;^^r-iB.
and here again. Whereinsoever any is bold, [I speak foolishly,)
I am bold also. Boldness and folly he calls it lo speak
aught great of himself, and that too, though there was a
necessity, teaching us even to an excess' to avoid any th'mg * ix vepi-
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 tho fate he did, and
even in harbour sufl'ered 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' """to
the plea of necessity, and says,
Ver. 22. Are tliey Hebrews? so am I. Are ihey Israelites?
so am ./.
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.

282 Begins tvith comparison. Trials put flrst, tiot miracles.
HoMiL. Ver. 22, 23. Are they the seed of Abraham? so a7n I. Are
 '- they ministers of Christ. I speak as a fool, I am more.
He is not content with his former deprecation, but uses it
again here also. I .speak as afoot, I am more. I am their
superior and their better. And indeed he possessed clear
proofs of his superiority, but nevertheless even so, he terms
"iropa- the thing a folly'. And yet if they were false Aposdes, he
*^r" needed not to have introduced his own superiority by way
of comparison, but to have destroyed their claim to he
ministers at afl. Well, he did destroy it, where he said,
V. 13. False Apostles, deceitful workers, transforming themselves
into the Apostles of Christ, but now he doth not proceed in
that vvay, for his discourse was about lo 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 shews it to be negatived by the facts, a
negative of exceeding stubbornness. But besides, it is their
opinion he gives, not his own assertion, when he says,
Are they ihe ministers of Christ? And having said, / am
more, he proceeds in his comparison, and shews, 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,
In labours more abundant, in stripes above measure. This
latter is greater than the former; to be both beaten and
scourged. Inprisons morefrequent. Here too again is there an increase.
I Cor. In deaths oft. For, I die, saith he, daily. But here, even
2 j^itg." in reality ; ' for I have oft been delivered into mortal dangers'.'
rally, Ver. 24. Of the Jews flve times received I forty stripes,
having save one.
death. Why, Save one ? There was an ancient law, that he who
had received more than the forty, should be held disgraced
^(lituT) amongst them. Lest then the vehemence and impetuosity'
Kai&pixi) Qf tjjg executioner by inflicting more than the number should
cause a man to be disgraced, they decreed that they should be
inflicled, save one, that even if the executioner should ex
ceed, he might not overpass the forty, but remaining within
the prescribed number, might not bring degradation on him
that was scourged.

Much left out, Paul counts trials by kinds, not numbers. 283
Ver. 25. Thrice was I beaten with rods, once was 1 2 Con.
¦rr T
stoned, thrice I suffered shipwreck. 26—28.
And what has this to do with the Gospel ? Because he ~~~~
went forth on long journeys; and those by sea.
A night and a day I have been in the deep. Some say
this means out on the ojien sea, others, swimming upon it,
which is also the truer inlerprelalion. There is nothing
wonderful, at least, about the former, nor would he have
placed it as greater than his shipwrecks,
Ver. 26. In perils of rivers.
For he was compelled also to cross rivers.
In perils of robbers, in perils in the city, in perils in the
wilderness. ' Every where were contests set before me, in
place.^, in countries, in cities, in deserts.'
In perils of the heathen, 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 weariness and painfulness.
Perils succeeded to labours, labours to perils, one upon
other, and uninteimitted, and allowed him not to take breath
even for a little.
Ver. 27, 28. In Journeyings often, in hunger, and thirst,
and nakedness, besides those things that are without.
What is left out is more than what is enumerated. Yea (2.)
rather, one cannot count the number of those even which
are enumerated ; for ho has not set them down specifically,
but has mentioned those the number of which was small aud
easily comprehended, saying, thrice aud thrice, and [again] v. 25.
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 shewing that even should nothing
have been gained but labour, even so his title to wages has
been fulfilled.
That which crowdeth upon me daily. The tumults, the
disturbances, the assaults' of mobs, onsets of cities. For ' ""^lop-
the Jews waged war against this man most of afl, because

284 War without, war within ; Cares J^or a world for eachsingly.
HoMiL.he most of afl 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 world wrestled in naked
ness, and fought in hunger; so far was he from enriching
'xpifw'- himself. Yet he murmured not, but was grateful for these
' i^oiyo- things to the Judge of the combat '.
«^-ri) The care of 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 superintendants,
and stewards, often cannot take breath for cares, though there
be none that molests him : he that halh 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 did care,
^ivKSis yet the care was slight', he added further the intensity of
that care, saying,
Ver. 29. Who is weak, and I am not weak ? He did not
say, ' and I share not in his dejection ?' but, ' so am I
troubled and disturbed, as though I myself were labouring
under that very affection, that very infirmity.'
Who is offended, and I burn tiot? See, again, how he places
before us the excess of his grief, by calling it ' burning.' ' I
am on fire,' ' I am 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 vvhich is unfading; but this was what afflicted
and straitened 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

Trouhleonallsides,an Apostle' smark. Rushednolonperil. 285

greater sort only, and despise the lesser, but counted even the 2 Coh.
XI.
30—32.

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.
Ver. 30. ff I must needs glory, I will glory qf the things
which concern mine infirmities.
Seest thou, that he no where glorieth of miracles, but
of his persecutions and his trials ? For this is meant by
inflrmiiies. And he shews that his warfare was of a
diversified character'. For both the Jews warred upon him,' ¦^omi-
and the Gentiles stood against him, and the false brethren
fought with him, and brethren caused him sorrow, through
their weakness and by taking offence : — 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 tfae Gospel woven,
Ver. 31, 32, The God and Father of the Lord Jesus
knoweth that I lie not. The Governor wider Aretas the
king kept ihe city of the Damascenes with a guard, desirous
to apprehend me.
What can be the reason, why 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 ; whflst 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 kept with
a guard. 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 ofttimes had recourse
even to such devices as these, preserving himself for the

286 The Church conquers by suff'ering. Paul against the world.
HoMiL, Preaching; and he refused not to use even human con-
 ^trivances, 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 deviseth many things of himself even, here again
ascribing the whole to God. And just as a spark of un
quenchable 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
' SiaSis. be overwhelmed by perils, and now again, having dived '
through them, would come up more radiant, overcoming by
suffering harms.
(3.) [3.] For this is the brilliant victory, this is the Church's
trophy, thus is the Devil overthrown when vve suffer
injury. For when we suffer, he is taken captive ; and him
self 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,
P'or some involved labour, others sorrow, others fear, others
pain, others care, others shame, others all these at once; but
yet he vvas victorious iu all. And like as if a single soldier,
having the whole vvorld fighting against him, should move
through the mid ranks of his enemies, and suffer no harm:
even so did Paul, singly, among barbarians, among Greeks, .
on every land, on every sea, appear, and 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 all 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
'Tftxo- boxes too; or soldier engaged by turns in storming', on foot,
liaxwy. ^^ shipboard ; so did he try by turns every form of fight, and
breathed fire at them, and was unapproachable by all ; with his
single body taking possession of the worid, with his single
tongue putting all to flight. Not with such force the breath
of those many trumpets fell upon the stones of Jericho, and
threw them down, as did this man's voice both dash with its
sound to the earth the devil's strong-holds, and bring over
to himself those that were against him. And when he had

Davidby stone, Paulbytonguk. End and aim of each trial. 287
collected a multitude of captives, having armed the same, he 2 Con.
made them again his own army, and by their means, con- 3o_3"2.
quered. Wonderful was David, who laid Goliath low with a
single stone ; but if thou wilt examine Paul's achievements,
that is a child's exploit, and great as is the difference between
a shepherd and a general, so great the difference thou shalt
see here. For this man brought down no Goliath by the hurl
ing 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
every where by turns continually; he ran to these, he came to
those, he turned about to these, he bounded away to others,
swifter in his visitation of them than the wind ; governing the
whole world, as though a single house or a 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 ' y"-
in order to relieve the evils of others. For consider. He
endured shipwreck, that he might stay the shipwreck of
the world ; a day and a night he passed in the deep, that he
might draw it up' from the deep of error; he was in weari-^ ^"'t^^-
ness, 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 ho might deliver from grievous deaths;
flve times he received forty stripes, save one, that he might
free those that inflicted them from the scourge of the devil ;
he was beaten wiih rods, that he might bring them under
the rod and the staff oi Christ ; he was stoned, that he might Pa.23,4.
deliver them from the senseless stones ; he was in the
wilderness'^ that he might take them out of the wflderness ;'oI•'|lt-
m yottrweywz^rs, to stay their wanderings, and open the way ness'
that leadeth to heaven ; he was in perils in the cities, that
he might shew the city which is above; in hunger and
thirst, to deliver from a more grievous hunger; in naked
ness, to clothe their unseemliness with the robe of Christ ;
set upon by the mob, to extricate thera from the besetments

288 Painseuowfor many horneby one. Allhow briefly run oVei:
HoMiL.of fiends; he burned, that he might quench the burning
 '- darts of the devil : through a window was let doum from
ihe 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 perUs, 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 con
tinued 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 to maintain an exceeding modesty.
For when he was driven upon the necessity of relating his
own good deeds, he ran quickly over them all ; although he
might have filled books without number, had he wished to
1 ^{a- unfold in detads ' every thing he mentioned ; if he had
»\«(rai mentioned the Churches he was in care for, if his prisons
and his achievements in them, if of the other things one by
'irepi- one, the besetments', the assaults. But he would not.
(TTidreij. Knowing then these things, let us also learn to be modest,
and not to boast at any time of wealth, or olher 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 shafl 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, honour, now and for ever, and worid
without end. Amen.

Two reasons why il was ' not expedient to glory.' 269

HOMILY XXVI.

2 CoR. xn. 1.
It is not expedient for me doubtless to glory, ifor] I will
come to visions and revelations of the Lord.
What is this? Doth he who has spoken such great things
say, [It is not expedient] doubtless to glory? as if he had
said nothing ? No ; not as if he had said nothing : but
because he is going to pass to another species of boasting,
which is not attended indeed by so great a reward, but
which to the many (though not to careful examiners) seems
to set him off in brighter colours', he says, // is not ex- ^ \afi-
pedient for me doubtless to ghry. For truly the great grounds ^P°'^^'
of boasting were those which he had recounted, those of his
trials ; he has however other things also to tell of, such as
concern the revelations and the unspeakable mysteries.
And wherefore, says he, // 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 thera 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, by the many. For
this cause therefore he saith, // 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, // is not expedient for me; teaching
u

290 He passes to revelations, ' Fourteen years ago.' Inferences.
HoMiL. one and all even to superfluity' to avoid any thing of the
^^^^- sort. For this thing' is attended with no advantage, but
• iK no\- ° J e ^
A.^1 ire- even with harm, except there be some necessary and useiul
gT^"'^"- reason which induceth us thereto. Having then spoken of
boasting those his perUs, trials, snares, dejections, shipwrecks, he
passeth to another species of boasting, saying,
Ver. 2, 3. / knew a man, about fourteen years ago,
(whether in the hody, I cannot tell ; or out of the body,
I cannot tell: God knoweth;) such an one caught up io ihe
third heaven. And I knew how ihat he was caught up into
paradise, [whether in the body, I cannot tell; or out of the
body, I cannot tell;) and heard unspeakable words, which
'or,'j>os-it is not lawfuPfor a man io utter. Of such an one will
I glory : yet of myself I will not glory.
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
V. 7. says: Lest I should be exalted above measure through the
abundance of the revelations. 'And yet,' a man may say,
' if he wished to conceal them, he ought not to have given
* aiviyixa axiy intimation'' whatever, or said any thing of the sort; but
if he wished to speak of them, to speak plainly.' Wherefore
then is it, that he neither spoke plainly nor kept silence ?
5 or, 'in To shew by this" also that he resorts to the thing un-
stance'' wfllingly. And therefore also he has stated the time, four
teen years. For he does not mention it without an object,
but to shew, 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. And observe how even in this very matter he
shews modesty, by his saying some things, bul confessing that
of some he is ignorant. For that he was caught up indeed,
he declared, but whether in the body or oui of ihe hody
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 modesty he adds

His catching up. This obscurely intimated, yet is it plain. 291
this also. What then ? Was it the mind that was caught 2 Con.
XII a
up, and the soul, whilst the body remained dead ? or was the  '—^
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. For in his narrative about the2Cor.
city qf the Damascenes he confirms what he says, but here '
not ; for it was not his aim to establish this fact strongly,
but to mention and intimate it only. 'Wherefore also he
goes on to say, Of such an one will I glory; not this mean
ing, that he who was caught up was some other person, but
so frames his language in the best manner he possibly could,
so as at once to 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, / knew one that was
caught up; and ' I will boast of myself,' and, / will boast of
such an one. Now if 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 (2.)
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 him also. Into
Paradise. For great was the name of this place, and it
was every where celebrated. Wherefore also Christ said.
To-day thou shalt be with Me in Paradise. Luke23,
Of such an one will I glory. Wherefore ? For if another
were caught up, wherefore dost thou glorj' ? 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 thau 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 ' (rwKiif-
Ti 2 f"""-

292 Holy men, as the elements, made at once weak and glorious.
HoMiL. the whole discourse was about himself, what follows also
 ^clearly shews; for he went on to say,
Ver. 6. But though I should even desire to glory, I shall
not be a fool; for I tvill say the truth.
0. 11, 1. How then saidst thou before. Would that ye could bear
c.ii,i7. with me a little in my folly ; and. That which I speak,
I speak it not after the Lord, but as it were foolishly ; but
here. Though I should even desire to glory, I shall not be a
fool? Not in regard of glorying, but of lying; for if glorying
be foolishness, how much more lying ?
It is then with regard to this that he says, / shall not be a
fool. Wherefore also he added.
For I will say ihe truth ; but now I forbear, lest any man
' Kec. shouldthink of me above that which he seeth*, or thatheheareth
text
< seeth of 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 halh done
both things, creating them at once weak and glorious; the one,
to proclaim His own power ; the other, to prevent the error
' i. e. in of mankind ' : so truly here also were they both wonderful
ping and weak, so that by the facts themselves were the unbe-
them. lievers 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 of 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,
iu those men who lived under the old dispensation. For
Elias was wonderful, but on one occasion he stood convicted
'«paW.of faint-heartedness ; 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 to stand confessed. For if, because he led
thera 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 think qf me.
He said not, ' say of me,' but, lest any should even think of

' The thorn,' not bodily pain, hut adversaries of the truth. 293
me beyond my desert,' Whence it is evident from this also, 2 Con.
that the whole discourse relates to himself. Wherefore even ^^^' '^'
when he began, he said, // 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,
Ver, 7. And lest I should be exalted above measure,
through the abundance of ihe revelations, there was given
to me a thorn in the flesh, the messenger of Satan, ihat he
may buffet me.
What sayest thou ? He that counted not the kingdom to
be any thing ; no, nor yet hefl in respect of his longing after
Christ; did he deem honour 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 hiiSet* me,' but ihat he* Ko\a-
may buffet^ me. Yet who is there would say this? Whatf^„^„.
then is the meaning of what is said ? When we have explained •t>%
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 is the 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 l Kings
there was no Satan,' that is, no adversary, enemy, or opponent. '
What he says then is this : God would not permit the
Preaching to progress, in order to check our high thoughts ;
but permitted the adversaries to set upon us. For this
indeed was 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 Hyme
naeus and Philetus, all the adversaries of the word; those

294 These,messengers of Satan. God's strength, how herein shewn.
HoMii,. who contended with and fought against him, those that cast
'-  ' him into a prison, those that beat him, that led hira away to
iivayoy- 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 cafls a messenger of Satan every one that
opposeth. He says therefore, There was given to me a
thorn, that it may buffet me; not as if God putteth arms
into such men's hands, God forbid ! but that He doth not
chastise, nor punish, but for the time alloweth and permitteth
them. [3.] Ver, 8. For this thing I besought the Lord thrice.
(3.) That is, oftentimes. This also is a mark of great lowli
ness of mind, his not concealing that he could not bear those
insidious plotlings, that he fainted under them, aud was.
reduced to pray for deliverance.
Ver. 9, And He said unto me. My grace is sufficient for
ihee; for my strength 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 shew My strength. For My
strength. 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 what is more than needed.' Seest thou how
he himself assigns one reason, and God another ? For he
himself says, Lest I should be exalted above measure, there
was given to me a thorn; but he says that God said He
permitted it, in order to shew His strength. ' 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
suflicient for thee. He would signify this, as though nothing else
ought to 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 diey did not preach when they were sick, for they

Proud qf distresses, ' the thorn.' The ground makes them bright. 295
could not preach when ill; but that, harassed and persecuted, 2 Con.
they overcame all, 'After having heard this then,' he says, — '- — '
Most gladly therefore will I glory in mine itfl,rmities.
For that they may not sink down, when those false Apostles
are glorying over their contrary lot', aud these are suffering '^ir! toTj
persecution, he shews that he shineth all the brighter ior „,,
this, and that thus the power of God shines forth the rather,
and what happens is just matter for glorying. Wherefore he
says, Most 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 priding myself upon them, and drawing to
myself greater power.' Wherefore also he adds,
That the power 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 infirmities''.' Reo,
Of what sort ? tell me. In reproaches, in persecutions, in ,®;^ j^.
necessities, in distresses. firmities'
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'Trtpfo-
other bodily ailment, but of reproaches, persecutions, dis- ""'
tresses. 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 vvas disappointed of his prayer, but was even glad.
Wherefore he said, / take pleasure, ' I rejoice, I long, to be
reproached, 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 ihem*vi'-^i-
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 con
spicuous ? I too am strong then ;' for then most of all did
grace come upon him. For as His suff'erings abound, .soc.i,r>,
doth our consolation abound also.

296 Where affiiciion, there grace. Tlie Jews, Ninevites, Solomon.
HoMiL. [4.] Where affliction is, there is also consolation; where
"V "V V T
 ^consolation, there is grace also. For instance, when he was
thrown into the prison, then it was he wrought those marvel
lous 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 over
came even the judge. And so it was too in the Old Testa-
' ""!> ment; by' their trials the just flourished. So it was with the
amidst 1
three chfldren, so with Daniel, with Moses, and Joseph ;
thence did they all shine, and were counted worthy of great
crowns. For then the soul also is purified, when it is afflicted
for God's sake : it then enjoys greater assistance as needing
more help, and worthy of more grace. And truly, before the
reward which is proposed to it by God, it reaps a rich harvest
of good things by becoming philosophic. For affliction rends
'&\c((()ci 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
3 Suva- way before it, envy, emulation, lust, rule', desire of riches,
*iraiid- °f beauty S boastfulness, pride, anger; and the whole re-
'-"" maining swarm of these disterapers. And if thou desirest to
see this in actual working, I shall be able to shew thee both a
single individual, and a whole people, as well under afflic
tion, as at ease; and so to teach thee, how great advantage
cometh of the one, and how great listlessness from the other.
(4.) For the people of the Hebrews, when they were vexed and
persecuted, groaned and besought God, and drew down upon
' l>o-niiy themselves great influences' from above: but when they
waxed fat, they kicked. The Ninevites again, when they
were iu the enjoyment of security, so exasperated God, that
He threatened to pluck up the entire city from its found
ations: but after they had been humbled by that preaching,
lf"^ay ^^^^ displayed all virtue^ But if thou wouldest see also
"'"'""'¦ a single individual, consider Solomon. For he, when
deliberating with anxiety and trouble concerning the go
vernment 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-

Church, when affiicted, pure. Be so affiicted, as to gain by it. 297
minded, whilst still an exUe; but after his return, became 2 Con.
both tyiannical, and a parricide? And what did Job? He  '- — '-
indeed shone even in prosperity, but shewed 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 become supine, and lax'; and have filled the Church ' Si«ppi!-
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 thera 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 said, /w the world ye shall have tribulation, Johnie,
as though he were leaving some great good behind unto us. '
If then thou art a disciple, travel thou the strait and narrow
way, and be not disgusted nor discouraged'- For even ii'anSua--
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 vain-glorious, and each one of the rest
that follow whatsoever is evfl, 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, ihou
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 vvay, which along with affliction
bringeth crowns innumerable ? For thus hath God led all
the saints through affliction and distress, at ouce 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 admira
tion beyond their desert. Thus the Roman senate decreed
Alexander" to be the thirteenth God, for it possessed the
privilege of electing and enrofling Gods. For instance,
¦ That Alexander the Great had at any rate a Temple dedicated to him, is
mentioned by Lampridius.

293 Dead men counted yods. Satan uses doctrine of immortality.
HoMiL,when all about Christ had been reported, the ruler of the
•^^^^' nation" sent to inquire, whether they would be pleased to
elect Him also a 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 favourite of
Adrian; after whom the city Antinous is named. For since
death testifies against their mortal 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 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 tmly these successes are
not those of a dead man: but if one say, ' Alexander lives,'
thou believest, although thou hast no miracle to allege.
[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.'
(5.) If then I shafl shew [somewhat] which he when ahve
never dreamed of, neither he, nor any other man that ever
lived, what other proof of Ihe resurrection wilt thou require?
° See Tertull.Apol. Oxf. Trans. p, 13. ii.2. gives the same account as from
Md note. Jushn Martyr mentions Terlullian, which Chrysostom here
Pilate'aKeport, Eusebius, Hist.Eccles. gives.

Chrisfsservants even, though dead, glorious. Kings sue to them. 299
For that whilst alive one should win battles and victories, 2 Con.
being a king, and having armies at his disposal, is nothing 2EH2;
marvellous, no, nor starUing 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 much 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?
shew it me and tell me the day on which he died. Bul of
the servants of Christ the very tombs are glorious, seeing
they have taken possession of the most royal 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 call the Lord of these dead; Whose
servants, even after their decease, are the patrons of the
kings of the world? And this one may see take place not in
Rome only, but in Constantinople also. For there also
Constantino the Great, his son considered he should be
honouring with great honour, 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 fishermen. And
these indeed, as lords of the place, occupy the inside, whilst
<: St. Paul's, as Mr. Field supposes, and on Rom. 16, 5. Hom. xxxi. Tr.
^ This passage should have been p. 486. Compare also St. Augustine,
mentioned in the note at the end of ' On Care for the Dead,' vrhere he dis-
Hom. vi. on the Statues. Tr. p. 134. cusses the question, whether burial at
See also on Statues, Hom. i. Tr. p. 4. a Martyr's Memorial is preferable.

300 I'heir tombs honoured above kings'. Their hones e.vpel demons.
HoMiL. the others, as though but sojourners and neighbours, were
 ^'glad to have the gate of the porch assigned them; shewing,
by what is done in this world, even to the unbelievers, that
in the Resurrection the fishermen will be yet more their su
periors. For ifhereitisso in the burials [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 to the other royal sepulchres ;
for there indeed is profound solitude, whilst here there is an
immense concourse. 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 un
utterable. ' 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 awful, that that must be judged, compared with it, to
^ oKTiv^yhe stage-scenery' and child's play. For the instant thou
hast stepped across the threshold, 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 loose, fi-om those bitterest
of all bonds, those that are bound. What is more fearful
than this tribunal ? Though no one is seen, though no one
¦' ana- plies the sides of the demon, yet are there cries, and tearings',
payixol lashes, tortures, burning tongues, because the demon cannot
endure that marvellous power. And they that once wore
bodies, are victorious over bodiless powers, [their] dust, and
bones, and ashes, rack those invisible natures. And there
fore in truth it is that none would ever travel abroad to see
the palaces of kings, but many kings and often have travefled

Pilgrimages to. Saints strong, dead ; sinners weak, living. 301
to see this spectacle. For the Martyries" of the saints exhibit 2 Con.
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 weak
ness 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 ; where
unto 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, honour, now
and ever, and world without end. Amen.
• ixaprvpia. See Bingham's Antiquit. book viii. oh. 1. p. 8.

302 Glorying, even compelled, folly. The blame, the disciples'.

HOMILY XXVII.

2 CoR. xii. 11.
/ am become a fool in glorying ; ye have compelled me :
for I ought to have been commended of you.
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 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 said. As a fool
receive me, and as in folly ; but now, leaving out the ' as,'
he calls himself a fool. 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 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,
have 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 a fool' 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
.;. xi. 3. he said, I fear, lest that by any means as ihe serpent deceived
Eve, so your minds should be corrupted. Here however he

Not behind chief Apostles. The signs. 'Patience,' put first. 803
does not so express himself, but in a more commanding 2 Cor.
manner, and with more of authority, having gained boldness  '—'
from what he had said. For I ought to have been commended
qf you. Then he also assigns the reason; and again he
mentions not his revelations, nor yet his miracles only, but
his temptations also.
For in nothing am I behind the very chiefest Apostles. See
how he here too again speaks out with greater authoritaliveness.
For, before indeed he said, 7 suppose I was 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,
Ver. 12. Although I be nothing, the signs of an Apostle
were wrought among you.
' 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, I have failed in nothing, but have
given proof of mine Apostleship. There ought then to have
been no need for me to say 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,
The signs of an Apostle were wrought among you
in all patience, and signs, and wonders. Wonderful !
what a sea of good works hath he traversed in a few
words! And observe what it is he puts first, />a/ieMce. For
this is the note of an Apostle, bearing afl things nobly. This
then he expressed shortly by a single word ; but upon the

304 Cats short his patience and deeds Sharp rebuke made sweet.
HoMiL. 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.
[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,
Ver. 13. For what is it wherein ye were inferior to other
Churches ?
' Ye were partakers,' he says, ' of no less grace than the
others.' But perhaps some one wfll say, 'What can be the
reason that he turns the discourse upon the Apostles, aban
doning the contest against the false Apostles ?' Because he is
desirous to erect their spirits yet further, and lo .shew 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, lam more; but when he compares himself with the
'iyaTrij- Apostles, he considers it a great thingt not to be behind,
although he laboured more than they. And thence he shews,
that they insult the Apostles, in holding him who is their
equal, second to these men.
Except it be that I myself wa* not burdensome 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 AposUe did not consent to receive aught
from them, nor relied on ihem 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

Wounds and heals at once, lleasonfor not being burdensome. 305
upon them, he conlinually softens it down ; saying above, 2 Con,
for instance, As ihe truth of Christ is in me, this boasting Q^pjy"
shall not be stopped in me; then again. Because I love you a.n,ii.
not ? God knoweth  But ihat I may cut off occasion, '
from them that desire occasion, and that wherein they glory,
they may be found even as we. And in the former Epistle ;
What is my reward then? Verily, that when I preach the I Cor. 9,
Gospel, I may make the Gospel withoui charge. And here ;
Forgive me this wrong. For every where he avoids shewing,
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 lo be
an offence, 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 IhavelCoT.9,
not written these things, that it should be .so done unto me :
for it were belter for me to die, than ihat any man should
make my glorying void ; but here with more sweetness and
gentleness. How, and in what manner ?
Ver. 14. Behold this third time I am ready to come to
you, and I will not be burdensome io you ; for I seek not
yours, but you: for the children ought tiot to lay up for the
parents, hut 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 burdensome 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? Because I seek
not yours, but you. ' I seek greater things ; souls instead of
goods; instead of gold, salvation.' Then because there still
hung about the matter some suspicion, as if he were dis
pleased at them ; he therefore even assigns an argument.
For since it was likely they would say, ' Can you not have
both us and ours ?' he adds with much grace this excu.se
X

30f) 'The many steps in his love. Who loveth not, an useless man;
HoMTL.for them, saying. For ihe 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 shev^'ing that he does as a matter of duty,
what was not of duly. For Christ did not so command,
but he says this to spare them ; and Iherefore he adds
also something further. For he did not only say, that the
children ought not to lay up, but also that the parents
ought to. Therefore since it is meet lo give,
Ver. 15. I will very gladly spend and he spent for your
^Margin 50„/si. ' 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 com
mon sort, but accompanied with great liberality, and out of his
own want ; for the words, / will be spent, are of one who
would imply this. ' For should it be necessary to spend ray
very flesh, I will not spare it for your salvation.' And that
which follows contains at once accusation and love, though
ihe tnore abundantly I love you, the less I he loved. ' Aud
I do this,' he says, ' for the sake of those who are beloved by
me, yet love me not equally.' Observe then, now, how many
« Or, his 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 ;
' Meri and not merely gives, but lavishly' too, the fifth ; not money
<r?Js. onlj' ^*^^ himself, the sixth; for those who loved him not
greatly, the seventh ; and for those whom he greatly loved,
the eighth.
(3) [3.] Lotus then 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
Matt. 5, ]o^.eih one that loveth him, be no belter than the pubhcans; he
that dolh not as much as this, ranks with the beasts ; yea
rather, is even below thera. What sayest thou, O man?
iAo^.iv'^''^^^^ "'°" "°* ^™ *^'^^ ^"''""'^ '^^^- What then dost
''"thou live for? Wherein wflt thou be of use hereafter \!'
in what sort of matters ? in public ? in private ? By no

If, tho'' loved, a beast. Envy worse than a snake in the entrdils. 307
means; for nothing is more useless than a man that knows 2 Con.
not to love. This law even robbers have oftentimes re-2hilil£:
spected, and murderers, and housebreakers ; and having
only taken salt with one, have been made his friends', letting' MP^f-
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 lovcj
even when it costs thee nothing ? ' And who,' one asks,
' would be so vile, who such a wild beast, as to turn away
from and to hate hira that loves him ?' Thou dost well indeed
to disbelieve it, because of the unnaturalness of the thing ;
but if I shall shew 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' T"')';
man does and says every thing to pull down his neighbour 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 good of neigh
bours ; 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 twinuig about one's entrafls,
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 harboureth 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,
X 2

308 Envy unappeasable. The Cliurch even infected by it.
HoMiL. tearing, tugging, and it is not possible to find any palliative
 ]hior it, 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
stfll he sees some other prosperous, and is possessed by the
same pangs, and every where are wounds, every where 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.
Now, that men of the world should feel in this way, is indeed
a grievous thing, yet is it 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 nothing : if however, though I should hold my peace,
the doings wifl cry out more loudly than my tongue, no harm
' ^Kiro^- will accrue from my words, because of their parading' these
ircuo^e- gyj]g before us, but possibly some gain and advantage. For
this distemper has infected even the (Dhurch, it has turned
every thing topsy-turvy, and dissevered the connection df
the body, and we stand opposed to each other, and envy
supplies us arms. Therefore great is the disruption. For if
when all bufld up, it is a great thing if our disciples stand;
when all at once are pulling down, what wfll the end be?
14 \ [4.] What doest thou, O man ? Thou thinkest to pull down
thy neighbour's; but before his thou pullesl down thine own.
Seest thou not them that are gardeners, that are hus
bandmen, how they all concur in one object? One hath dug
the soil, another planted, a third carefully covered the roots,
another watereth that 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, il 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, thou hast
torn it up by the roots, and hast not wherein to display thy

Worms within,thus, gnaw the Church. Christ' shody a corpse. 309
watering. But thou seest tho planter highly esteemed. Fear 2 Con.
not: neither am I any thing, nor thou. For neither is he^^^
that planteth nor he ihat watereth any thing; one's is the 7. '
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, wfll suffer no damage from the winds ; but if it be
itself shaken, a worm gnawing through it from vvithin, 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 be
hold the mass of the Church prostrate now, as though it were
a corpse. And as in a body newly dead, one may see eyes,
yea, and hands, and feet, and neck, and head, and yet no
one limb performing its proper office ; so, truly, here also, all
who are here, are of the faithful, but their faith is not active ;
for 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 cafled 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 to make you desist. Such
and such a man goes into a house; honour is paid to him;
thou oughtest to give God thanks, because thy member is
honoured, and God is glorified; but thou doest the contrary:
thou speakest evil of him to the man that honoured him, so
that thou trippest up the heels of both, and, besides, dis-
gracest thyself. And wherefore, wretched and miserable
one? Hast thou heard thy brother praised, eiiher amongst
men or women"? Add to his praises, for so thou shalt praise
« Old Lat. ' we cease not ;' in either •> Bened. inserts, ' and hast been
ease he means, ' preachers cea«e not grieved,' but the insertion is not ooun-
to court auch flattery.' tenanced by the Mss.

310 Add to thy brother's praises. Evil speaking defeats its end.
HoMiL. thyself also. But if thou overthrow the praise, first, thou
—  ^'hast spoken evil of thyself, having so acquired an fll 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 stfll in rejoicing over his excellencies.
Hath such an one praised ? Do thou too admire : so shall
he praise thee also, as a good man, and a candid. Fear
not, as though thou wast ruining thine own interest 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 thai hears another
praised, feel pleasure too himself. If we thus draw together
ourselves, we shall also draw unto ourselves the Head ; but
> Sii,iici(r- ii 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
' ff(pty- together' from above. That ihis 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 toward men of our Lord Jesus Christ, with Whom to
the Father together with the Holy Ghost, be glory, might,
honour, now and for ever, and world without end. Amen.

/J.€yoi.

y6fj.ei'oy.

Paul obscure, as speaking qf money ; receivednotthroughothers. 31 1

HOMILY XXVIII,

2 Cor, xu. 16—18,
But be it so, I myself did not burden you : nevertheless, being
crafty, I caught you with guile. Did I make a gain of
you hy any of them whom I sent unto you ? I desired Titus,
and with him I sent the hrotlier. Did Titus make a gain of
you ? Walked we not in the same spirit ? walked we not in
the same steps ?
Paul has spoken these words very obscurely, but not
without a meaning or purpose. For seeing he was speak
ing about money, and his defence on that score, it is
reasonable that what he says should be wrapt in obscure-
ness. What then is the meaning of what he saj'S ? He had
said, ' I received not, nay I am ready even to give besides,
and to spend ;' and much discourse is made on this sub
ject, both in the former Epistle and in this. Now he says
something else, introducing the subject in the form of an
objection, and meeting it by anticipation'- What he says'Trpoj)-
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 [of you] indeed myself, but, being crafty, I pro
cured those who were sent by me, to ask for something of
you as for themselves', and through them I myself received, '^"^
yet keepiug myself clear of seeming to receive, by receiving ,rp6<rw-
Ihrough others. But none can have this to say either; and™''-
you are witnesses.' Wherefore also he proceeds by question,
saying, / desired Titus, and with him I sent the brother.
Did Tilus make a gain of you ? ' walked he not just as

312 Ahram's partners received, Paul's not. The praise, the Spirit's.
HoMiL. 1 walked.' That is to say, neither did he receive. Seest
 ^thou how great excess* of strictness [is here], in that he not
only keeps himself clear of that receiving, but so modulates
those also who are sent by him, that he may not give so
much as a slight pretence to those who were desirous of
attacking him. For this is far greater than that which the
Gen. 14, Patriarch did. For he indeed, when he had returned from
24 his victory, and the king would have given him the spoil,
refused to accept aught save what those men had eaten; but
this man neither himself enjoyed [from thera] his necessary
food, nor aflowed his partners to partake of such : thus with
much supererogation stopping the mouths of the shameless.
Wherefore he makes no assertion, nor does he say, that they
did not receive either ; but, what was far more than this, he
cites the Corinthians themselves as witnesses that they had
received nothing, that he may not seem to be witnessing in
his own person, but by their verdict ; which course we are
accustomed to take in matters fully admitted, and about
which we are confident. ' For tell me,' he says, ' Did any
' ^irxeo- one of those who were sent by us make unfair gain ' of you ?'
r OT7)- jjg ^jj ^^^ g^y.^ £ j-jjjj g^jjy pjjg receive aught from you ?' but
he cafls the things ' unfair gain ;' attacking them, and shaming
them exceedingly, and shewing that to receive of an un
willing [giver] is ' unfair gain.' And he said not ' did Titus ?'
but, did any ? ' For ye cannot say this either,' he says, ' that
such an one certainly did not receive, but another did. No
single one of those who came, did so,' / desired Titus.
' v\t]k- This too is severely ' said. For he did not say, ' I sent
Titus,' but, ' I desired' him ; shewing, that if he had received
even, he would have done so justly ; but, nevertheless, even
so he remained pure. Wherefore he asks them again,
saying. Did Titus make a gain qf you ? Walked we not
in the same spirit ? What means, in the same spirit ?
He ascribes the whole to grace, and shews that the whole
of this praise is the good result not of our labours, but of
the gift of the Spirit, and of Grace. For it was a very great
instance of grace, that although both in want and hunger,
they would receive nothing for the edification of the disciples.
Walked we not in the same steps ? That is to say, they did
' MTaais. Perhaps, ' additional strictness.'

The Apostle fears to seem to flatter : punishes with concern. 313
not depart the least from this strictness, but preserved the 2 Cob.
same rule entire. m ^20

[2.j Ver. 19. Again, think ye that we excuse ourselves'
unto you *" ?
Seest thou how he is continually in fear, lest he should
incur the suspicion of flattery ? Seest thou an Apostle's
prudence, how constantly he mentions this ? For he said
before. We commend not ourselves again, but give yow 2 Cor, 6,
occasion to glory ; and in the commencement of the Epistle,
Do we need letters of commendation ? ">• 8) '¦
But all things are for your edifyitig. Again he is
soothing them. And he does not here either say clearly,
' on this account we receive not, because of your infirmity ;'
but, ' in order that we may edify you ;' speaking out indeed
more clearly than he did before, and revealing that where
with he travailed ; but yet without severity. For he did
not say, ' because of your infirmity ;' but, ' that ye may be
edified.' Ver. 20. For I fear, lest perchance when I come, I shall not
flnd you such as I would, and that I shall he found unto
you such as ye would not.
He is going to say something great and offensive. And
therefore he also inserts this excuse [for it], both by saying,
All things are for your edifying, and by adding, / fear,
softening the harshness of what was presently going to be
said. For it was not here out of arrogance, nor the authority
of a teacher, but out of a father's tender concern, when he is
more fearful and trembling than the sinners are themselves,
at that which is likely to reform them. And not even so
does he run them down, nor make an absolute assertion ;
but says doubtingly, lest perchance when I come, I shall tiot
flnd you such as I would. He did not say, ' not virtuous,'
but, not such as I would, every where employing the terms
of affection. And the words, / shall flnd, are of one who
would express what is out of natural expectation, as are also
those, / shall he found by you. For the thing is not of
deliberate choice, but of a necessity originating with you.
Wherefore he says, / shall be found such as ye would not.
l> The words in the Kec. Text now Christ,' are found above, where this
emitted, ' We speak before God in text is quoted. Hom. vi. p. 80.

814 Evils among them. Envy the root. To act as judge humbled him.
HoMiL. He said not here, such as I would not, but, with more
 ^severity, such as ye wish not. For it would in that case
become his own will, not indeed what he would first have
willed, but his wfll nevertheless. For he might indeed have
said again, ' such as I would not,' and so have shewed his
'iK\v<rat\ove : but he wishes not to relax' his hearer. Yea rather,
his words would in that case have been even harsher; but
now he has at once dealt them a smarter blow, and shewed
himself more gentlo. For this is the characteristic of his
wisdom; cutting more deeply, to strike more gently. Then,
because he had spoken obscurely, he unveils his meaning,
saying. Lest ihere he debates, envyings, wraths, backhitings,
whisperings, swellings '.
And what he might well put first, that he puts last : for
'iircTO- i\^Qy yr(.-[Q very proud' against him. Therefore, that he may
not seem principally to be seeking his own, he first mentions
(2.) what was common. For all these things were gendered of
envy, their slanderings, accusations, dissensions. For just
like some evfl 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 will
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
i. 18.23. beginning [of the Epistle], to spare you, I came not as yet
lo Corinth. Seest thou how he shews both indignation and
affectionateness ? But what mesins, will humble me? And
yet this is glorious rather, lo 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 contemptible, that he
vvished 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 especiafly humbling, lo be involved
in such a necessity as the present, of punishing and taking
vengeance. And wherefore did he not say, ' lest when I
» The Received Te-^t has ' strifes' ' swellings,' which Chrysostom omits,
after ' wraths," and ' tumults' after

Invites to repentance. Uncleanness. All sin is such. 315
como I shall be humbled,' but, lest tohen I come my God 2 Con,
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.' > oWaSi-
Now above, indeed, he expressed himself thus, / shall be^^'^^""
found; here, however, he relaxes and adopts milder and
gentler language, saying,
/ shall bewail many 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 lo make it plain that
a repentance is able to right transgressions, 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 him. Then he mentions
also the specific sin.
Of the lasciviousness atid uncleanness which they have
committed. Now iu 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 preeminently styled
unclean, yet slill the other sins also produce uncleanness iu
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 wefl. Wherefore also He
says, that they made both the outside clean, and that not the Mat.15,
things which enter in deflle the man, hut those which come
out from him: and it is said in another place, Every Frov.ie,
one that is proud in heart is unclean before Ihe Lord.
[3.] For nothing is purer than virtue, nothing uncleaner Moral.
than vice ; for the one is brighter than the sun, the olher more
stinking than mire. And to this they will themselves bear
witness, who are wallowing in that mire, and who live in that
darkness; at any rate, when one prepares them a liltle to sec

316 Sinners uncovered blush. Ahab. Herod puts out the light.
HoMii,. clearly. For as long as they are by themselves, and inebriate
 ^with the passion, just as if they were living in darkness, they
lie in unseemly wise to their much infamy, conscious even
then where they are, although not fully ; but after they have
seen any of those reprove them who live in virtue, or have
seen them only, then they understand their own wretched
ness more clearly ; andjustsoasif asunbeam 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
'Elijah 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
'^ing' saying. Thou hast found me, 0 mine enemy! 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 they that asked, ' Wherefore doth
John dwell in prison ?' learnt the reason, and all they that
since have dwelt on land or sea, both who then lived, 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 bloodguilliness, and no time shall
be able to wipe out the remembrance of them.
(3.) So great a thing is virtue : so immortal is its memory, so com
pletely 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
adullei-y ? Was not what he said then simply a reproof? Why
then doth he fear and tremble ? Was it not words and talk

John's mildness in reproving. Yet, unseen, grievous to vice. 3 1 7
merely ? But they stung him more than deeds. He led 2 Con.
him not to any judgment-seal, but he dragged him before ^^^•^''
that other tribunal of conscience ; and he set 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 rushed on to his
slaughter also, although the rebuke was levelled 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 hira with violence of manner. For
he did not say, ' O polluted, and all-polluted, and lawless,
and profane, thou hast trodden under foot the law of God,
Ihou hast despised the commandments, thou hast made thy
might law.' None of these things; but even in his re-
bukings 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 toife. '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 fight is hateful to the thief, and the mere sight
of the just man is odious to sinners ; for he is grievous unio wisl.2,
us even io behold. For they cannot bear his radiance, even 'S-
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 giri, yea rather her murderess, although
she had never seen him, nor heard his voice, rushed on
to his slaughter ; and prepareth her whom she brought up
in lasciviousness, to proceed also to murder, so extravaganUy
did she fear him.
[4.] And what says she? Give me here in a charger M^t.u,
ihe head of John the Baptist. Whither rushest thou^-
over precipices, wretched and miserable one? What? is
the accuser before thee? is he in sight and troubleth thee?

818 His head why asked. It cries louder now. Ihe two tongues.
HoMiL. Others said, He is grievous unlo us even to behold ; but to
 ^her, as I said, he was grievous even to hear of. Wherefore
she saith. Give tne here in a charger the head of Johti.
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
thou retainest thy paramour ? Why seekest thou a table of
furies, and preparest a banquet of avenging demons ? Seest
'oi8a- thou how nothiug-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
ihe head of John. And wherefore so ? 'I fear,' she says,
'avam- < jggt there be any'-' hushing up of his murder, lest any
ip6yos 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 the
contrary 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 Judaea only,
but now it wUl reach to the 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 them
selves, thou hearest John crying, // is not lawful for ihee io
have thy brother Philip's wife. But she, unknowing to reason
'K-yx" 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 loo learn thou again the power of
virtue. Not even when shut up, and bound, and sflent,
does she bear the righteous man. Seest thou how weak
a thing vice is ? how unclean ? For in the place of meats
it bringeth in a human head upon a charger.
What is more polluted, what more accursed, what more
immodest, thau that damsel ? what a voice she uttered in
that theatre of the devil, in that banquet of demons ! Seest

The victors lose, the beheaded crowned. Victory by suffering. 319
thou this tongue and that; the one bringing healthful 2 Con.
medicines, the other one with poison on it, and made the  '¦ — '¦
purveyor lo a devilish banquet. But wherefore did she not
command him to be murdered vvithin there, at the feast,
when her pleasure would have been greater? She feared
lest if he should come thither and be seen, he should change
them all by his look, by his boldness. Therefore surely (4.)
it is that she demandelh his head, wishing to set up a bright
trophy of fornication ; and gave it to her 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 w-as vanquished,
and the beheaded was crowned, and proclaimed victor,
even after his death shaking more vehemendy the hearts of
the ofl'enders. And that what 1 have said is no [mere] boast,
ask of Herod himself; who, when he heard of the miracles
of Christ, said. This is John, he is risen from the dead: aMci^*'-'*)
therefore mighty works do shew forth themselves in him.
So lively" was the fear, so abiding the agony he retained;' *"'"'"
and none had power to cast down the terror of his con
science, but that incorruptible Judge continued to take him
by the throat, and day by day to demand of him satisfaction
for the murder. Knowing, then, these things, let us not
fear to suffer evfl, but to do evfl ; for that indeed is victory,
but this defeat.
Wherefore also Paul said. Why do ye not rather suffer'* ^°^-^<
wrong, why do ye not rather suffer yourselves to be de
frauded. Nay, ye do tvrong and defraud, and that your
brethren. For by the suffering evil [come] those crowns, those
prizes, that proclamation [of victory]. And this may be
seen in all the saints. Since then they afl 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
to come, 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, honour, now and for ever, and
world without end. Amen.

320 Paul threatens without punishing, in this like God.

HOMILY XXIX.

2 CoR. xin. 1.
This is the third time I am coming to you. In the mouth of
two or three witnesses shall every word be established.
'^i\o(ro- The wisdom ' of Paul and his much tender affection, one
*" "''¦ may observe in many other circumstances, 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 pro-
iyxti crastinating may not produce indifference, see how he cor
rects this result also, by threatening continually, and holding
the blow suspended over them, and saying, If I come again
Iwill not spare; and, lest when I come again I shall bewail
many. These things, then, he doeth and speaketh, in this
too imitating the Lord of afl : because that God also
threateneth indeed continuafly, and warneth often, but not
often chastiseth and punisheth. And so in truth also dolh
Paul, and therefore he said also before, To spare you, I came
not 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. In the mouth of two or
three witnesses shall every word be established. He joins
the unwritten to the wriiten, as he has done also in another

His comings and writing are, ' two or three witnesses.' 321
place, saying, He that is joined to an harlot is one body; 2 Cor.
for ihe two, saith He, shall be one fiesh. Howbeit, this was f^l^'^'
spoken of lawful marriage; but he diverted its application ' 16.""*''
unto this thing' conveniently, so as to terrify them the'^r"
more. And so he doth here also, setting his comings and^arJ.
his warnings in the place of witnesses. And what he saysfp^^j'^^.
is this: ' I spoke once and again when I was with you; I tion
speak also now by letter. And if indeed ye attend to me,
what I desired is accomplished ; butif ye pay no attention,
it is necessary henceforth to stop speaking, and to inflict the
punishment.' Wherefore he says,
Ver. 2. / told you before, and foretell you as if I were
present the second time; and being absent now, I write to
ihem, which heretofore have sinned, and to all other, that if
I come again, I will not spare.
' For if in the mouth of two or three witnesses every word
shall be established, and I have come twice and spoken, and
speak now also by this Epistle; it follows, I must after this
keep my word'. For think not, I pray you, that my writing' a\7;-
is of less account than my coming ; for as I spoke when pre- **"'^'"-
sent, so now I write also when absent.' Seest thou his paternal
solicitude? Seest thou forethought becoming a teacher? He
neither kept silence, nor punished, but he both foretells often,
and continues ever threatening, and puts off the punishment,
and if they should continue unamended, then he threatens to
bring it to the proof. ' But what didst thou tell them before
when present, and when absent writest?' T7iat if I come
again, I tvill not spare. Having shewed before that he is
unable to do this unless he is compelled, and having called
the thing a bewailing, and a humbling; (for he saith, lest my 0.12,21.
God will humble me among you, and I shall bewail many of
those which have sinned already, and have not repented;)
and having made his excuse unto them, namely, that he had
told them before, once and twice and thrice, and that he does
and contrives all he can, so as to hold back the punishment,
and by the fear of his words to make them better, he then
used this unpleasing and terrifying expression, If I come
again, I will not spare. He did not say, ' I will avenge,
and punish, and exact satisfaction :' but again expresses
even punishment itself in paternal language; shewing his
Y

322 His purpose to punish was not to give proof of His power .
HoMiL. tender affection, and his heart to be grieved along with
 —' them ; because that he always to spare them put off.
Then that they may not think now also, that there will be
again a putting off, and merely a threat in words, therefore
V. 1. he both said before, In the mouth of two or three witnesses
shall every word be established; and [now]. If I come again,
I will not spare. Now what he means is this : ' I will no
longer put off, if (which God forbid) I find you unamended;
but wfll certainly visit it, and make good what 1 have said.'
[2.] Then with much anger and vehement indignation
against those who make a mock of him as weak, and
c.io, 10. ridicule his presence, and say, his presence is weak, and
yi^fj^^ his speech contemptible; aiming his efforts' at these men,
he says,
Ver. 3. Since ye seek a proof qf Christ speaking in me.
For he said this, dealing at once a blow at these, and at
'i.e. the same time lashing those' also. Now what he means is
rinthi- this ; ' Since ye are desirous of proving whether Christ
J"^ dwefleth in me, and call me to an account, and on this
them- ' '
selves score make a mock of me as mean and despicable, as if
I were destitute of that Power : ye shall know that we are
not destitute, if ye give us occasion, which God forbid.'
What then ? tell me. Dost thou therefore punish, because
they seek a proof? ' No,' he says; for had he sought this,
he would have punished them at the first on their sinning,
and would not have put off. But that he does not seek this,
V. 7. he has shewn more clearly as he proceeds, saying, Now
I pray that ye do no evil, not that we may appear ap
proved, but ihat ye may be approved, though we be as
reprobates. He doth not employ those words then as assigning a
'o.'t.o\o. reason ^ but rather in indignation, rather as attacking those
¦>"""" that despise him. ' For,' he says, ' I have no desire indeed to
give you such a proof, but if ye yourselves should furnish
cause, and should choose lo chaflenge me, ye shall know by
very deeds.' And observe how grievous he makes what he
says. For he said not, ' Since ye seek a proof of me,' but
of Christ speaking in me, shewing that it was against Him
they sinned. And he did not say merely, ' dwelling in me,'
but speaking in me, shewing that his words are spiritual.

Christ in himpatient, not iveak. ' Crucified thro' iveakness,'ivhat. 323
But if He doth not display His power, nor punish, (for 2 Con.
thenceforward the Apostle transferred what he said from f^^-
himself to Christ, thus making his threat more fearful,) it '
is not from weakness; for He can do it: but from long-
suffering. Let none then think His forbearance to be
weakness. For why marvellest thou that He doth not now
proceed against sinners, nor in His forbearance and long-
suffering exact satisfaction, seeing that He endured even
lo be crucified, and though suffering such things, punished
not? Wherefore also he added,
Ver. 3, 4. Which to you-ward is not weak, but is mighty
in tjou. For though He was crucified through weakness, yet
He liveth by the Power of God.
These words have much obscurity, and give disturbance
to the weaker sort. Wherefore it is necessary to unfold
them more clearly, and to explain the signification of the
expression here used as to which the obscurity exists,
that no one may be offended, even of the simpler sort.
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, Johnii,
he whom TIiou lovest is weak*, concerning Lazarus; and 'pi' -
He Himself said, This weakness is not unto death; andK. v. is'
Paul, speaking of Epaphras, For indeed he was weak nigh phif. g
unio death, but God had mercy on him; and of Timothy, 27-
Use a little wine for thy stomach's sake and thine often i Tim.5,
weaknesses. For all these denote bodily sickness. Again, '
the not being fixed singly in the faith is called ' weakness;'
the not being perfect and complete. And denoting this
Paul said, Him thai is weak in the faith receive ye, but not Viom.
to doubtful disputations: 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, plotlings, insults, temptations, assaults. And
denoting this Paul said, /'or ihis thing I besought ihe Lord^-^'^,s.
thrice. And He said unio me, 3Iy grace is sufficient for
Y 2

324 Paul too not weak, but long suffering. Cltrist in him mighty.
"Roaxi,. thee: for Bly strength is made perfect in weakness. What
XXlX.-g ^.^ .if^gakness? In persecutions, in dangers, in temptations,
in plotlings, in deaths. And denoting this he said,
IE. V. Wherefore, I take pleasure in weakness^ Then, shewing
ities™" ^^'^^ ^i'^'i °^ weakness he means, he spake not of fever,
0. 12 10 01' of <^'^^^* ^^o"*- ^^'*^ f^^^^^ 5 ^"* ^^^^ ^ *^ reproaches,
in necessities, in distresses, in stripes, in imprisonments,
ihat the power of Christ may rest upon me. For when
I am weak, then am I strong. That is to say, ' wdien 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,
¦¦' iviCa- because that grace resteth upon' me more largely. It is
vova-ris 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 to seem to be
what he really was, nor yet to display the power which he
possessed of punishing and avenging ; 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 favourable opportunity,
discourses with much vigour upon these points also, and
shews that it was not from weakness he did nothing, but
from long-suffering.
[3.] Then, as I said, by transferring the argument from him
self 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 guflty
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, hut is even miyhty.' And wherefore
added he to you-ward, seeing He is mighty every where ?
for should He be minded to punish unbelievers. He is able ;
or demons, or any thing 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 mean while

God^s 'foolishness,' ' weakness,' what unbelievers deemed so. 325
He shews His power in you who ought to be corrected. 2 Con.
As he said also in another place. For lohat have I to do io — = — '—'
Judge them also that are tviihout? 'For those that ares, 12.
-without,' he says, ' He will then 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 mighty in tjou.
Ver, 4. For though He was crucified through weakness,
yet He liveth by the Power of God.
What is, thouyh 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, i5io(«fir-
and that thing which seemeth to be of weakness, hath nothing ''^*'
harmed it, nay this very thing itself shews His Power most
of afl, in that He endured even such a thing, and yet His
Power was not mutflated'.' Let not then the expression s ^„p„.
weakness disturb thee; for elsewhere also he says, Tlie'^'^P"^-
foolishness of God is wiser than men, and ihe weakness ofi Cor.
God is stronger ihati men; although in God is nothing"' 2^-
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 ihe preaching ih. I8.
of ihe Cross is to them that perish foolishness, hut unto us
which are saved it is the power of God. And again ; But we lb. 23,
preach Christ crucified, unto the Jews a stumbling -block, •
and unto the Greeks foolishness ; hut unto them which are
called, both Jews and Greeks, Christ the power of God and
the wisdom of God. And again ; But the natural man re- 1 Cor.
ceive th not the things of the Spirit, for they are foolishness'^' '^*
unto him. Observe, how in every place he expresseth the
conception of the unbelieving, who look upon the Cross as
foohshness and weakness. And so, in truth, here also he
means not weakness really such, but what was suspected to
be such with the unbelieving. He doth not then say this,
that because He was weak He was crucified. Away with
the thought ! For that He had it in His power not to have
been crucified He shewed throughout ; when He now cast
men down prostrate, now turned back the beams of the sun,

320 Christ shewed power, enduring unharmed, what shews weakness.
HoMiL, and withered a fig-tree, and blinded their eyes that came
 ^against Him, and wrought ten thousand other things. What
then is this which he says, through weakness ? That even
although He was crucified after enduring peril and treachery,
(for we have shewed that peril and treachery are called
weakness,) yet still He was nothing harmed thereby. And
he said this to draw the example unto his own case. For
since the Corinthians beheld them persecuted, driven about,
despised, and not avenging nor visiting it, in order to teach
' oTovm;/ them that neither do they so suffer from want of power', nor
from being unable to visit it, he leads on the argument up
to The Master, because ' He too,' saith he, ' was crucified, was
bound, suffered ten thousand things, and He visited them
not, but continued to endure things which appeared to argue
weakness, and in this way displaying His Power, in that
although He punishes not nor requites, He is not injured any
thing at all. For instance, the Cross did not cut asunder His
life, nor yet impeded His resurrection, but He both rose
again and liveth.' And when thou hearest of the Cross and
' T^j oi- of life, expect to find the doctrine concerning the Incarnation',
'"""'''''"for afl that is said here halh reference to that. And if he
says by ihe Power of God, it is not as though He were Him
self void of strength to quicken His flesh ; but it was
indifferent with him to mention either Father or Son.
For when he said, by the Power of God, he said by His
own Power. For that both He Himself raised it up and
John 2, sustains it, hear Him saying, Destroy this temple, and in
three days I will raise it up. But if that which is His,
'i.e. this he^ saith to be the Father's, be not disturbed; For,
Joh"n'i6,He saith, all My Father's things are Mine. And again,
ib 17 "^'^ "^^"'^ "'"^ Thine, and Tliine are Mine. 'As then He that
10, ' was crucified was nothing harmed,' he says, ' so neither are
we, when persecuted and warred against;' wherefore also he
adds,
E_''.p ""• For even we also if* we are weak in Him, yet shall live
^'toward w« Him, by the Power of God^.
you,' E. YVhat is the meaning of we are weak in Him ? We are
persecuted, are driven here and there, suffer extremity. But
what is in Him ? ' Because of the preaching,' he says, ' and
our faith in Him, But if for His sake we undergo what is
sad and disagreeable, it is quite plain that we shall what

Christ in the disciples too. They ivi-ought miracles. 327
is pleasant also :' and so he added, but we are saved with 2 Con;
Him by the Power of God. Yl\'
[4.] Ver, 5, 6. Examine yourselves, whether ye be in ihe
faith, prove your own selves. Know ye not your own selves,
that Christ is in you, e.vcept ye be reprobates ? But I trust
ye shall know that we are not reprobates.
For since by what he has said he hath shewn, that even if
he does not punish, it is not because he hath not Christ iu
himself, but because he imitates His long-sufl'ering, Who was
crucified, and yet avenged not Himself; he again, in another
manner, produces the same efl'ect, and still more irrefragably',' he
establishing his argument by the disciples. ' For why speak ^^p,"^"'
I of myself,' he says ' the teacher, who have so much care <f'«s.
upon me, and am entrusted with the whole world, and have
done such great miracles. For if ye wfll but examine your
selves, who are in the rank of disciples, ye will see that
Christ is in you also. But if in you, then much more in your
teacher. For if ye have faith, Christ is in you also.' For
they who believed at that time, wrought miracles. Wherefore
also he added, Examine yourselves, prove your selves, whether
ye be in the faith. Know ye not your own selves, how that
Christ is in you, except ye he reprobates? ' But if in you,
much more in your teacher?' He seems to me here to term
faiih even that which relates to miracles. ' For if ye have that
faith,' he says, Christ is in you, except ye he reprobates.
Seest thou, how again he terrifies them, and shews even to (4.)
superfluity that Christ is with him. For he seems to me to
be here alluding to them, even as to their lives. For since
faith is not enough [by itself] to draw down the energy of
the Spirit, and he had said that ' if ye are in tlie faiih ye have
Christ in you,' and it happened that many who had faith
were destitute of that energy ; in order to solve the difficulty, he
says, except ye be reprobates, except [that is] ye are corrupt
in life. Bui I trust ye shall know that we are not reprobates.
What foUowed naturally was to have said, " but if ye are
reprobates, yet we are 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
reprobates,' or proceeding by question and saying, ' But if ye
are reprobates,' but leaving out even this way of putting it

328 Paul's unamhitiousness. Desires not to appear approved ;
HoMii.by question, he indicates it obscurely by adding, Bul I
 'trust ye shall know ihat we are not reprobates. Here
also, again, great is the threat, great the alarm, ' For since
ye desire,' he says, ' in this way, by your own punishment,
to receive the proof, we shall have no difficulty in giving
you that demonstration,' But he does not indeed so ex
press himself, but with more weight and threatening. But
I trust ye shall know that we are not reprobates, ' For
ye onght indeed,' he saith, ' lo have known even without
* -riirii^i- this what we are", and that we have Christ speaking
"*"* aud working in us ; but since ye desire to receive the proof
of it by deeds also, ye shall know that we are not repro
bates.' 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 shevfrs his unambitious temper,
his tender solicitude towards his disciples, his high-prin-
cipledness of purpose, his loftiness .and freedom from vain-
gloriousness. For he exhibits all these qualities iu what
he adds, saying,
' do Ver, 7, 8, 9, Now I pray to God that ye have done'' no evil,
not that we should appear approved, but (hat ye should do that .
which is honest, though we be as reprobates. For we can
do nothing against the truth, but for the truiA. For we are
glad when we are weak, and ye are strong. For this also
we wish even your perfection.
[5.] What can be equal to 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 shewing his own power, he not only
puts off, not only shrinks back, but even prays that he may
not fall into such a position. For he says, I pray thai ye have
done no evil, not that we should appear approved, but ihat
ye should do ihat which is honest, though we he as reprobates.
What is it he says ? ' I entreat God. I beseech Him,' he
says, ' that J may find no one unreformed, may find no one
that has not repented ? yea, rather, not this alone, but that
none may have sinned at all. For,' he says, ' ihat ye have

Not, ihat is, by punishing . He even cannot punish if they repent. 329
done no [evil], but if ye have perchance sinned, then that ye 2 Con.
may have changed your conduct, and been beforehand with ^^"g
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 ap
proved. For if ye should continue,' he says, ' sinning and not
repenting, it wifl be necessary for us to chastise, to punish, and
to maim your bodies ; (as happened in the 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 shewn
to be approved in this way, that we may - t in this way
exhibit the proof of the power which lo ip as, by chastising
you and punishing you as sinning, and .d incurably diseased,
. . but what ? Tliat ye should do ihat which is honest, we pray
for this, that ye should ever live in virtue, ever in amend
ment ; and we should be as reprobates, not displaying our
power of punishing.' And he said not, reprobates, for he
would not he 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 tiothing 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 should 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 endeavoured
this, so is he desirous also to shew that his mind was quite
joined' to them; wherefore also he added, For we are glad*'fKaa-

330 Prefers them to his own glory. The vain-glorious never great.
HoMiL, when we are weak and ye are strong, and this also we wish,
 'even your perfection, ' 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
cannot, we therefore do not wish it, and even desire the
contrary. Nay, we are particularly glad of this very thing,
when we find you giving us no occasion to shew that power
of ours for punishment. For even if the doing of such things
shews men glorious, and approved, and strong ; still we
desire the contrary, that ye should be approved and un
blamable, and that we should never at any time reap the
glory thence arising,' Wherefore he says, For we are glad
when we are weak. What is, are weak ? ' When we may be
thought weak,' Not when we are weak, but when we are
thought weak; for they were thought so by their enemies,
because they displayed not their power of punishing. ' But
still we are glad, when your conversation is of such a sort,
as that ye give us no pretence for punishing you. And it is
a pleasure to us, to be in this way considered weak, so that
only ye be blameless ;' wherefore he adds, and ye are strong,
that is, ' are approved, are virtuous. And we do not only
wish for this, but we pray for this, that ye may be blameless,
perfect, and afford us no handle.'
(5.) [6.] This is paternal affection, to prefer the salvation of
the disciples before his own good name. This is the part
of a soul free from vain-glory ; this best releaseth from the
bonds of the body, and makes one to rise aloft from earth
to heaven, the being pure from vain-glory ; just as there
fore the contrary leadeth unto many sins. For it is im
possible, that one who is not pure from vain-glory, should
be lofty and great and noble; but he must needs grovel
on the ground, and do much damage, whUst the slave of
a pofluted mistress, more cruel than any barbarian. For
what can be fiercer than she, who, when most courted, is then
most savage ? Even wild beasts are not this, but are tamed
by much attention. But vain-glory is quite the contrary,
by being contemned she is made tame, by being honoured
she is made savage, and is armed against her honourer. The
Jews honoured her, and were punished with exceeding
severity ; the disciples slighted her, and were crowned. And

Who spit on glory, most attain it. Glory here a shadow. 331
why speak I of punishment and crowns ? for to this very 2 Con.
point of being seen to be glorious, it contributes more than any 7 g 9
thing, to spit upon vain-glory. And thou shalt see, even in
this world, that they who honour it are damaged, whilst those
who slight it are benefitted. For the disciples who slighted
it, (for there is no obstacle to our using the same example
again,) and preferred the things of God, outshine the sun,
having gained themselves an immortal memory even after
their death ; whilst the Jews who crouched ' to it are become ' vwo-
cityless, hearthless, degraded, fugitives, exiles, mean, con-^"™"^^''
temptible. Do thou, therefore, if thou desirest to receive
glory, repel glory; but if thou pursuest glory, thou shalt miss
glory. And, if ye will, let us also try this doctrine in worldly
matters. For whom do we make sport of in our jests ? Is it
not of those, whose minds are set upon it ? Certainly then,
these men are the most entirely destitute of it, having count
less accusers, and being slighted by all. And whom do we
admire, tell me ; is it not those who despise it ? Certainly
then, these are they that are glorified. For as he is rich, not
who is in need of many things, but who is in need of nothing;
so he is glorious, not who loveth glory, but who despiseth it;
for this glory is but a shadow of glory. No one, having seen
a loaf painted, though he should be pressed with hunger
ever so much, wifl attack the picture. Neither then do thou
pursue these shadows, for this is a shadow of glory, not glory.
And that thou mayest know that this is the manner of it, and
that it is a shadow, considw this that it must be so, when the
thing hath a bad name amongst men, when all consider it a
thing to be avoided, they even who desire it ; and when he
who hath it and he who covets it are ashamed to be called
after it. ' Whence then is this desire,' saith one, ' and how is
the passion engendered?' By fittleness of soul, (for one
ought not only to accuse it, but also to correct it,) by an
imperfect mind, by a childish judgment. Let us then cease
to be chfldren, and let us become men : and let us every
where pursue the reality, not the shadows, both in wealth,
and in pleasure, and in luxury, and in glory, and in power;
and this disease will cease, and many others also. For to
pursue shadows is a madman's part. Wherefore also Paul
said, Awake io righteousness, atid sin not. For there is yet i_Cor.

332 Madness to grasp shadows, [human things,) neglect realities.
HoMiL. another madness, sorer than that caused by devils, than that
XXIX . •
 'from frenzy. For that admits of forgiveness, but this is
destitute of excuse, seeing the soul itself is corrupted, and
its right judgment lost ; and that of frenzy indeed is an affec
tion of the body, but this madness hath its seat in the artificer
mind. As then of fevers those are sorer, yea incurable, which
' iySoftv- seize upon firm bodies, and lurk in the recesses' of the nerves,
xowTEj gjj^ ^j.g jiij^jeu away in the veins, so truly is this madness
also, seeing it lurks in the recesses of the mind itself, pervert-
ting and destroying it. For how is it not clear and evident
madness, yea, a distemper sorer than any madness, to despise
the things which abide for ever, and to cling with great
eagerness to those which jierish ? For, tell me, if one were
to chase the wind or try to hold it, should we not say that
he was mad ? And what ? if one should grasp a shadow and
'ray neglcct the reality'; if one should hate his own wife, and
K-riBuy. ei^Q^race 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 greedfly 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
Ps.39,6.the prophet said, Surely man walketh in a shadow, yea, he
Ps, 102, disquieteih himself in vain ; and again, Our days decUne
like a shadow. And in another place, he calls human things,
smoke, and the flower of grass. But it is not only his good
things which are shadow, but his evfls alSo, whether it 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 the everlasting hell.
Mark 9, For neither shall the worm die, nor shall ihe flre be quenched:
Mat,25,<'"'^ */'^«e«/'«'^ rise again to everlasting life : and these io
46. everlasting punishment. That then we may escape the one,
and enjoy the other, letting go the shadow, let us chug to
the real things, with all earnestness, for so shall we obtain
the kingdom of heaven, which may we afl obtain through the
grace and love towards men of our Lord Jesus Christ, to
Whom be glory and might for ever and ever. Amen,

He had spoken vehemently, used sharpness. His e.vcuse. 333

HOMILY XXX.

2 Cor. xiii. 10.
Therefore I write these things being absent, lest being
present I should use sharpness, according to the power
which ihe Lord hath given me to edification, and not to
destruction.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 exhort you by the meekness awrfJ^P''"'
gentleness of Christ, who in presence am base among you,
but being absent am hold towards you. But I beseech you
tliat I may not be bold when I am present, with that con
fldence wherewith I think to be bold against some which
think of us as though we walked according io ihe flesh; and,
having in a readiness io revenge all disobedience when your ib, 6.
obedience is fulfilled: and, I fear lest when I come, I shall^-^^i^o.
not flnd you such as I would, and I shall be found unio
you such as ye would not ; and again, lest when I come my ib,2i.
God will humble me among you, and that I shall bewail
many which have sinned already, and have tiot repented of
the lasciviousne.ss and uncleanness which they have com
mitted : and afterwards, / told you before and foretell you, as c 13,
if I were present ihe second time, and being absent now
I write, that, ''if I come again, I will not spare; since ye seek
a proof of Christ speaking in tne. Since then he had said
these things and more besides, terrifying, sharaing, reproach
ing, lashing them, in excuse for afl, he says, Therefore I

334 He bids, ' Rejoice,' for by repentance they might have joy.
HoMiL. j£„.j-/g these things being absent, lest being present I should
 '- use sharpness. 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, shewing that it is not himself who is to
punish, but God; for he added, according to the power
which the Lord hath given me; and again, to shew that he
desires not to use his power to their punishment, he added,
not io destruction, hut to ediflcation. And he hinted indeed
this now, as I said, but he left it to them to draw the con
clusion, that if they should continue unamended, even this
again is edification, to punish those that are of such a mind.
For so it is, and he knew it, and shewed it by his deeds,
'TiA.01- Ver. 11. For the rest*, brethren, rejoice, be perfect, be of
T "koi- 9ood comfort, he of one mind, live in peace, atid the God of
'rill' love and peace shall he with you.
What means, ybr 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 wfll 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, I 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 perfect. What is, be perfect? ' 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 as a pure conscience, yea, though
innumerable temptations surround.'
Be of one 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,]

The kiss, fuel to love. The mouth, the porch of Christ's temple; 335
when people agree in doctrine, but ip their dealings with each 2 Con.
other are at variance. But Paul requires both, ^^2^-
And the God of love and peace shall be with you. For
truly he not only recommends and advises, bul 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 wUl 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 evfl 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
this all those unspeakable good things [are derived] to us,'
[2.] Then to lead them on unto it, ho says,
Ver, 12. Greet one another with an holy kiss.
What is holy? not hollow', not treacherous, like the kiss"uirouAy
which Judas gave to Christ, For therefore is the kiss given,
that it may be fuel unto love, that it may kindle the dispo
sition, that we may so love each other, as brothers brothers, as
children parents, as parents children ; yea,rathereven far more.
For those things are a disposition implanted by nature, but
these by spiritual grace. Thus are 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 (2.)
else may yet be said. To what effect? We are the temple
of Christ; we kiss then the porch and entrance of the temple,
when we kiss each other. See ye not how many kiss even
the porch of this temple, some stooping down, others grasp
ing it with their hand, and putting their hand to their
mouth. And through these gates and doors Christ both
hath entered into us, and doth enter, whensoever we com
municate. Ye who partake of the mysteries, understand what
I say. For it is in no common manner that our lips are
honoured, when they receive the Lord's Body. It is for
this reason chiefly that we here kiss. Let thera give ear who
speak filthy things, who utter rafling, and let them shudder

336 Keep it undeflled. Each Person of the Trinity here named;
H"M^i'.to think, what that mouth is they dishonour; let those give
 ^ear, who) kiss obscenely. Hear what things God hath pro
claimed by thy mouth, and keep it undeflled. He hath
discoursed of the life to come, of the resurrection, of immor
tality, that death is not death, of those other innumerable
mysteries. For he that is about to be initiated 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 again. Then God announceth to him how it may be
found, and that mouth becomes more aweful 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 under
standing. And having said,
Ver. 13, Salute one another with an holy kiss, he added,
All the saints salute you.
By this also giving them good hopes. Ho has added this,
in the place of the kiss, knitting them together by the salu
tation, for the words also proceed from the same moulh 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 ?
[3,] Ver, 14, The grace of our Lord Jesus Christ, and the
^niT oi ^"^^ ^ ^'"^' ^^^ '^^ Father', and the communion of the Holy
cm. R. 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 the Son, And besides this, one
may remark, that when writing to the Colossians, and saying,
Grace io you, and peace from God our Father, he was silent
of the Son, and added not, as in afl his Epistles, and from
the Lord Jesus Christ'. Is then the Son not of the same
" See also Chrys. on Coloss. Oxford place the name of Christ.' Yet the
Trans. 183. ' From God, saith he, our Keo. Text has the words, Col. i, 2.
Father : although he useth not in this

Where not, silence proves nothing. Same gifts said of Each. 337
substance either, because of this ? Nay, these reasonings are 2 Coa, 13.

of extreme folly. For this very thing especially shews Ilim
to be of the same substance, that Paul useth the expression '
[or not] indifferently. And that what is here said is no con
jecture, hear how he mentions Son and Spirit, and is quite
silent of the Father. For, writing to the Corinthians, he
says, But ye are washed, but ye are sanciifled, but ye are i Cor.
justifled in the name of the Lord Jesus, and by the Spirit of ' "
our God. 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 he not say, ' Ye are
washed in the name of the Father?' Because it vvas indif
ferent in 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, / beseech you therefore hy the mercies of God, although Rom.
those mercies are of the Son; and, I beseech you by the love^g' ^'q^
of the Spirit, 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 sflent about them. Moreover, he will be found again,
to put the gifts also themselves transposedly'. For having 'Acn-
said here, The grace of Christ, and the love of God atid tlie"'''' *'"*
Father, and the communion of the Holy Ghost ; he in another
place speaks of the communion of the Son, and of the love of
the Spirit. For, / beseech you, he says, by the love of the Spirit. Rom.
And in his Epistle to the Corinthians, God is faithful, by , ^^^'
Whom ye were called unto the communion of His Son.i,s.
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 enume
rated many forms of it, he added. But all these worketh ihat 1 Cor.
one and ihe selfsame Spirit, dividing to every man severally^^' "'
as He tvill. And I say these things, not confounding' the' avya-
Persons, (away with the thought!) but knowing both the^'*'""
individuality and distinctness' of These, and the Unity of ttieMs.^f,,,,
Substance^ p-niiiyav

838 Love God, that He may hve thee. His commands for our good.
HoMiL, [4.1 Let HS 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 recon
ciled 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 shew
love by words only, but by deeds also. Do thou then also
shew 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 who is not in any necessity, doth
all for the sake of being loved by us. Wherefore also Moses
Deut. said, For what doth the Lord God require of you, but to love
'"' ^' Him, and that thou shouldest he ready to tvalk after Him?
So that when He biddeth thee love Him, He then most of
all sheweth that He loves thee. For nothing doth so secure
our salvation as lo love Him. See then, how that all His
commandments even tend together to our repose, and salva-
Matt.5,tion, and good report. For when He says. Blessed are the
~ ' merciful, blessed are the pure in heart, blessed are the meek,
blessedare ihe poor in spirit, blessed are the peacemakers ; He
Himself indeed reaps no advantage from these, but he enjoins
them for our adorning and attuning; and when He says, I 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 are the
gainers when we enjoy his beams; much more is this so
with God. Bul 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

He needs not our service . Consults our ease. Instances. 339
greater? Quite plainly itis much greater, yea, infinite. If 2 Con.
then we vainglorious creatures need not service nor honour ^/J^'
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 also oftentimes relinquisheth His own, and
seeketh thine. For if any, he saith, have a wife thaiiCor.l,
believeth not, and she be pleased to dwell tvith him, let^^'
him not put her away ; and. He that putteth away his wife. Matt. 5,
saving for the cause qf 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, 1 command
him that hath grieved thee to leave My gift and to run to
thee.' For He saith, If ihou bring thy gift, and there^^^tt.B,
remember that thy brother hath aught agaitist ihee, leave
thy gift before the altar, and go thy way, first be reconciled
to thy brother, and then come and offer thy gift. And what
saith the parable of him that had devoured his afl? Doth Mat. 18,
it not shew 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 He make of thy
ease. The barbarian was about to sin against the wife of
the just man, and He says, / spared thee from sinning Geo.20,
against me. Paul persecuted the Apostles, and He saith
to him, Why perseculest thou Me ? Others are hungry, and
He Himself saith He is an hungred, and wanders about
naked and a stranger, wishing to shame thee, and so to force
thee into the way of almsgiving.
Reflecting then upon the love, how great it is, He hath
shewn in aU things, and stfll shews, both having vouchsafed
to make Himself known to us, (which is the greatest crown
of good things, and light to the understanding and in
struction 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
z 2

340 Let us so loved of Him strive to be worthy of His love,
HoMiL, 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 ; w-here-r
unto 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.

INDEX.

Aaron, 236.
Abraham, 185. his sacrifice of Isaac,
9, 44. joyful in the midst of many
trials, 9. yet felt as a man, ib.
how a king, 44. and priest and pro
phet, 50, 61. overcame nature, 45.
proclaimed victor by God, ib. what
the crowning point in his obediencr;,
47. by his bearing, the devil dis
mayed, 48. took Isaac only, up to
the mountain, 74. allegory in this,
ib. surpassed by the widow of Sa-
repta in hospitality, 229. his sending
to procure a wife for Isaac, typical,
267. his calling himself earth and
ashes, 267, hie partners received, but
not Paul's, 312. the just man, 339.
Absalom, 144. soberminded as long as
in exile, 296.
Achaians, the, were generally infected,
not Corinthians only, 5.
Adam, God accused to, by Satan, 30.
how overcome, ib. created to be im
mortal, 128.
Adultery, by ecclesiastical discipline
extiipated, not punished only, 191.
Affection, towards bad relations, will
not exist hereafter, 133.
Affliction, gain of, 8. makes men
stand near to Christ, 9. worketh sal
vation, 14, 15. how light, 118. an
armour, 152. brings grace, 296. wipes
away filth and leads to ttie kingdom,
297. bequeathed as it were a good by
Christ to us, ib. endured also by the
envious, the vainglorious, &o. ib.
why laid on saints, ib.
Affluence, consists in what, 160.
Agriculture, the most necessary art,
186. vain without that of ruling, 187.
is itself a sort of rule, i. e. over
plants, 188. its dependence on God's
Providence, 189.

A/iab, 369, his repentance, 65. ashamed
before Elijah, 316.
Alexander the coppersmith, 293.
Alexander tlie Great, decreed to he a
god, 297. reckoned so for his achieve
ments, 298. his tomb and day of
death unkrown, 299.
Alms, vainglory in, cruel, 16?. called
a grace, 198, 199. how a fellowship,
198. make God our debtor, 200.
given sadly, no alms, ib. hut, instead,
a covetousness, 224. should be alms,
not traffic, 200. their recompence. by
being sought here, diminished, ib. if
not done to he seen, though seen, are
not seen, 23G. invoke the Spirit, 237.
the proper offering of a spiritual soul,
ib.
Almsgiving, most of all looseth sin, 65.
spending to gain more, 166. St. Paul's
discourse on, gradually introduced,
195. three main points in, 223. is a
sowing, 224. produceth righteousness,
232. exhortation, leaving drunken
ness, to follow it, 234. how many
good things proceed from it, 235.
Altar, ihe, honoured because it receives
Christ's Body, 236.
Amen, joined in by all, 32.
Ammonites, the, 281.
Amos, 277.
Angels, anger of, towards the damned,
133. of light, 273. of darkness, ib.
Anger, less vehement than lust, 270.
not forbidden altogether, ib. why im
planted in us, 271.
Antinous, 298.
Apollos, not hindered by Paul, 261.
Apostles, the, suffered more than Christ,
7. (see note.) wrought greater mi
racles, 8. their infinite consolations,
ib. their weaknesses for good lest
they should be rated too highly, 40.
how a 'sweet savour,' 71. greater
than Moses, 82. withheld nothing,

342

INDK.T.

91. ministered God's mercy, 106.
their life and preaching open, 107.
overcame by God's power, 113.
though of a hated nation, ib. their
successes, not of witchcraft, ib. shewn
by the rule of life they introduced,
ih. ministers of reconciliation, 141.
succeeded herein to Christ's office,
141 — 2. how rich in carnal things
even, 154. troubles the mark of, 285,
and patience, 303. insulted in Paul,
when he, their equal, was put after
the false Apostles, 304. glorious by
clighting glory, 331.
Arts, what needful, 186. what super
fluous, ib.

B.

Babylon, tower of, 112.
Babylonians, 268.
Baptism, practice of coming to, late in
life, 28. abienunciation at, 30, a
regeneration, ib. its grace quickeneth,
83. benefits of, ib. a succour in, in
spiring them that combat, 89. maketh
righteous, 91. God worketh by, unto
our immortality, 128. in it we rose
again, 138. previous sins effaced in,
253. in the name of Je.sus, implies
not the exclusion of the Father's
name, 337.
Baptized, the, receive immediately and
reflect the Spirit's glory, 98.
Barnabas, thought by Chrysostom to
be ' the brother,' (2 Cor. 8, 20.) 212,
213.
BeaiUy, not the cause of lust, 101. its
superficial and perishable nature,
104. of soul, unfading and worthy to
be enamoured of, 105.
Belial, 166.
Bezaleel, 236.
Blessing of priests, God blesseth by,
32.
Boasting, not after the Lord, 274. jus
tified by the motive, ih. reasons
against, 289. a folly, even when
compelled, 281,302.
Body, the, a clothing, 13. a tabernacle,
ib. and 126. the same raised, only
incorruptible, 127, 131. a burthen,
only as now corruptible, 128,
Bowing the head at the Blessing, 32.
Brethren, should work with their
pastor, in respect to censured persons,
177. cruel, not humane, if they hu
mour such, 178.
British isles, the, even in them John's
reproofs of Herod heard, 318.

Cain sinned, not realising God's pre
sence, 73. his life of fear, 99. his
sorrow worldly, 182. destroyed him
self by envy, 278.
Calf, ihe golden, 245.
Captivity, two ideas conveyed in the
word, 242.
Carefulness in respect of a man's
household reproved, 156. mean-
spirited, 157.
Carnal weapons, 241.
Catechumens, prayer for, 24 — 33. its
completeness both as to doctrine and
conversation, 32. are yet aliens, 26.
use not the Lord's Prayer, ib. nor
allowed to remain during the cele
bration of the Eucharist, ih. their
own prayer what it should be, 26. ask
bodily goods as being yet babes, 31.
Caterpillars, God's force, 1 12.
Oensured persons, should yearn after
their teachers, 177. should bear re
buke, ib. conduct of others to, ib. hu
mouring such, cruelty, 178 excluded
from mysteries and hallowed pre
cincts, 191. reformed by punishment,
ib.
Chasteness, possible to perfect it for
vainglory, 16S.
Cherubim, our hymns unite us with,
217.
Ctntdren, consolation under loss of, 12,
13.
Children, The Three, delivered in, not
from, the furnace, 6, 48. an example
of praying for enemies, 76.
Christ accused by the devil, 30. spake,
how then said to be as a sheep
dumb, &c. 60. still a Saviour, though
many fall hy Him, 70. His power
displayed in consuming His enemies,
71. the Subject of the Sacrifice, 77.
that Prophet, 94. destroyed the
Temple and the Law, ib. who know
not His glory know not the Father's,
110. drew all to Himself, 112. His
power swifter than lightning, 113.
' after the flesh' how said of, 138—9.
His love m-rikes us debtors, 138.
still clothed in flesh, 139. but im-
pas.sible, ib. came to reconcile, 141.
righteousne.'s itself, 143. yet made
sin, ib. the Subject of our wrestlings,
156, 166. (see too 295.) His poverty,
203. houseless and hungry in the
poor, 209. His Flesh naked in them,
226. will requite alms, ib. His Body
the merciful man's Altar, 236. His
miracles bla.sphevned, 245. proposed
to, hut refused by, the Koman Senate
for a god, 298. His Divinity thus
came to be not of man's decree, ib.

INDEX.

343

but attested by miracles and con
verts, ib. His forbearance not weak
ness, 323. ' crucified through weak
ness,' meaning of, 323, 325. in St.
Paul, 324. in the disciples, 327.
His power shewn the more in what is
called His weakness, 325 — 6. what
is His, attributed inditferenMy to the
Father, 326. entereth into us through
the mouth when we communicate,
335.
Christians, prophets, prie.'fts, and kings,
43. made so at Baptism, 51. receive
the Spirit as a seal, ib. greater than
Moses, 91, 92. they only really know
the Law, 93. their present privileges
compared with the Jevf', 140. their
high birth, 167. are here in a foreign
land, 201. have Christ in them, 327.
the first, were able to work miracles,
ih.
Churc/i, The. not one, whilst those in
her are sundered, 4. a spiritual bath,
191. disunion in, 218. inferiors in,
yet to be listened to, ib. u, Bride, 267.
her espousals here, her nuptials here
after, ib. espoused for Christ by Pro
phets and Apostles, 258. conquers by
suffering, 286. by it too made pure,
297. supine by prosperity, ib. infected
by envy, 308. her root thus gnawed
as by worms, 309. her warmth and
life quenched, ib.
Church, some scarce once a year come
to, 28. why to he frequently resorted
to, 191. reverence paid at the porch
of, 335.
Churches, ihe, their united prayer
powerful, 216.
Common mercies, thanks'for, 24.
Confession looseth sin, 65. a sacrifice,
74. .
Conscience, a good, comforts in afflic
tion, 34, 35. testifies to a judgment,
121. joy of a good, 156. an evil,
freezes the soul, 99.
Consiantine the Great, his tomb, 299,
Constantinople, 299.
Contempt of money, intToiacei by the
Gospel, 113, 191. its fruits in the
soul, 235.
Corintliians, ihe, had senseless pride
in the things of Judaism, 3. had
made advance since the 1st Epistle,
16. now ranked above the Mace
donians, ib. apparent discrepance in
the two Epistles to,explained, 38. this
second Epistleto, geotler,64. loved by
St. Paul more than other Churches,
57. estranged from the incestuous
person, 59. joined with St. Paul in
the act of forgiving the same, 61.
their virtue implied in calling them
'an epistle,' 80— 1. were particularly

unsound aa to the resurrection, 126,
dehorted from their corrupters by
their own nobleness, 165. their peni
tence an example of godly sorrow,
183. their behaviour to Titus, 194.
exhorted by praise of Macedonians,
1 95 , 203 , 22 1 . by praise of themselves,
202, 203, 221. by the Lord's example,
203, 221. why exhorted to giving
only after, not beyond, their means,
204. their conduct to St. Paul con
trasted unfavourably with the Mace
donians', 264, to provoke them so to
bountifulness, ib. hud felt it a burden
to maintain Paul, 265. the devil's
bait to them, 266. slavishly submis
sive to the false apostles, 276, 276.
envy the root of their evils, 314.
Corn, sinfulness of shutting up, 209.
Counsel, that of inferiors to be taken,
218, 219. even in the Church, ib.
Covenant, The Old, its rewards tem
poral, 31. its glory visible, 88. its
inferiority to the New no disparage
ment to it, 91. the people shared not
in it with the priests, 216.
Covenant, The New, its glory not per
ceived by the senses, 88, supplied
not only life, but the Spirit, 90. its
great superiority to the Old, 91.
superior not contrary to Old, 96.
harmony between it and Old, 116.
one Spirit wrought in both, ib,
privileges of, 140,
Creation, a reformation of life such,
and why, 139,
Cruelty, in ostentatious almsgiving,
168. in humouring the sick or
sinners, 178.
Curses, senseless, 76. pollute the soul,
77, the poison of asps, ib, pleasing
to the devil, ib.

D.
Daniel, prayed for Nebuchadnezzar,
76. flourished by trials, 296.
David, addresses God by various titles,
why, 6. in what his repentance con
sisted, 64. his comeliness, 102. turned
to flight the Philistines, 112. had
been lost, if God destroyed upon sin,
121. punished himself for Absalom,
144. complained when under re
proach, 163. his sorrow, 182. his care
for his people, 185. bore with Shi-
mei's curses, 269. overcome by lust,
ib. why he boasted his former ex-
ploits, 278. in conquering Goliath
achieved less than Paul, 287. admir
able as long as tried by adversity,
296.

.344

INBEX.

Deacons, bid the prayers, 24 — 5, 32.
Dead souls, 84 — 5. stink, 86.
Death, but a removal, 12. tbe word
used of temptations, 116. called by
such names as would make it desired,
\2^ — 30. sends quickly to the Lord,
129. yet only if we depart in God's
favour, 130. uncertainty of, 254. why
left thus in uncertainty, ib. even its
approach scatters earlhiy pomp, 267.
Defending ihe oppressed, looseth sin,
66.
Delays in repentance, their sin and
folly exposed, 254. no end to them,
265.
Demons, cast out by the bones of
saints, 300.
Devil, The, why called an accuser, 30.
worketh in what manner, ib. dis
mayed by Abraham's beaiing, 48.
gets advantage, destroying by re
pentance, 62. when he distracts not
in prayer, and why, 75. the only
enemy to be prayed against, 76.
pleased at cuises, 77. spurns dead
souls, yet they feel it not, 85. made
a devil by pride, 170. his strong
holds and engines overthrown by
S. Paul, 243. his bait to the worldly,
266. destroyed himself hy envy, 278,
overthrown by Christians' suffering,
286. raised troubles against S. Paul,
ib. now argues against the soul's
immortality, 298. now uses it to
defend idolatry, ib.
Diet, plainness in, recommended, 159
—160.
Disciples, commend their teacher, 81,
Disunion, harms of, 310.
Dives, 120, 169. had a dead soul, 85,
his regrets vain, 123,
Drunkards, reproved, 234—5. and their
sayings answered, ib.

E,

Earth, the, discourseth of a resurrec
tion, 189.
Earthen vessels, the term declares our
frailty, 112. preserved in perils, 114.
Earthly things, shadows, 332.
Edijicaiion, includes removal of un
sound parts, 249. (so also, 334.)
Elijah, 185, 228. once fainthearted,
292. Ahab ashamed before him, 316.
Eloquence, S. Paul vehement against,
261.
Emulation, force of, 221.
Enemies, to be prayed for, not against,
76.
Envious men, fly like mad dogs at all
men's faces, 307.
Envy, cometh from worldly sorrow,

t!'

182. fearfulness of, 278. offspring of
the devil, ib. senseless, ih. worse
than a snake in the entrails, 307.
unappeasable, 308. infected even the
Church, ib. the root of the evils at
Corinth, 314.
\apliras, 323,
i?!)e, force of allusion to, 258.
Evil speaking, defeats its aim, 310,
Excess, produceth drunkenness, and
not wine, 234, its harms, God's curb
on the intemperate, 236.
Extortion, especially augers God, 269.

Faith, used of that required for mira
cles, 327.
Faithful, the, prayers of, 33. received
a glory which they soon quench, 99.
though in the flesh, not known after
the flesh, 138. the only sound judges,
155.
False Apostles, the, were not them
selves Corinthians, 259. were Jews,
2. possessed power of language, 3.
260. lived in luxury, 7. prided them
selves in fleshly wisdom, 35. gloried
in themselves, 71. diluted their doc
trine, 72. their boastings, 250.
ascribed what was the Apostles' work
to their own coming, 251. overlaid
the Apostles' doctrine with rubbish,
269. said nothing new, yet were not
to be borne, 260, were not rude ia
speech, 261. but were so in know
ledge, 262. not what they appeared,
107, 137, 262. were wealthy, 263. the
point on which they piqued them
selves, receiving nothing, 263, 266,
wore a mask, 272. took money secretly,
107, 272. their .spuriousness evident
by comparison with St. Paul's deeds,
273. their oppression of the disciples,
276. were corrupting the whole
Church, 302.
Fasting, how made profitless, 63, 64.
Fear of God, best stays lust, 104, 168.
Filthy talking, inconsistent with a
godly mind, 28. how great an evil,
86. unfits for tl e mysteries, ib. pro
vokes God, 87. reason against, 335,
Flesh, the use of allowed to the weak,
227.
Fleshly advantages nothing, 274 — 5.
Forgiveness of wrongs looseth sin, 65.
Fotmicaiion, special dissuasive of, 134,
Forty stripes save one, 282.
Funerals, empty pomp at, 267. the
acclamations at, mi.ck the dead, 268.
Future things, whether the kingdom
or punishment, eternal, 118. tho only
realities, 332.

INDEX.

343

G.
Galatians, why generally addressed, 4.
Paul's tact especially shewn in Epis
tle to, 247.
Garden herbs, an indulgence short of
flesh, 227.
Geliazi, 269. a pitiful person, ib.
GHOST, The Holy, of one Essence
and power with the Father, 84, 336.
^fory, future, punishment of losing,
132. antidote to love of glory, 280.
Glory, human, the subject of envy,
279. a load of grass, ib. those who
enjoy it, slaves, ib. is not glory,
280, 331. the thought of future glory
its antidote, 280. comes to those
who slight, not seek her, 331, a
shadow, 331 — 2,
GOD, mercy His chief attribute, 6.
delivers in, not from, trials, 6, 48.
pitieth all, 26. accused by Satan, 30,
His word and promises sure, 42,
consults His own glory, ib, and our
salvation, ib. giveth an earnest. His
Spirit, 43. how said, only after Abra
ham's trial, to know he feared Him,
46. defends Himself, 57. hath set
, down His own prescription for the
cure of sin, 64. His sentence, not
men's, to be feared, 73. how said to
blind men, 108. hides from unbe
lieving minds mysteries, as hurtful
to them, 109, His power works by
vile things, 112. so, converted the
world, ib. His justice requires a
judgment, 119. why punishes not
always on sin, 121. yet does some
times, 122. His longsuffering may
be exhausted, 122. after His Son
slain, still sends messengers, 141,
greatness of His love, ib. a suppli
cant to men to be reconciled, 142,
148. to have offended Him, grievous,
145. His love not to make us supine,
147. beseeches, ouly here, ib. by
things opposite furthers the Gospel,
163. dwells in Christians, 167. how
said not to care for oxen, 185. giveth
to seed sown, both earthly and spiri
tual, 231. reserveth to His sole dis
posal corporeal crops, not so mental,
232. His Gift unspeakable, 234.
much more His Essence, ih. gives
food for nourishment, not excess, ib.
His strength how especially shewn,
24 1 , 294. His wisdom in the creation,
not impugned hy the perversion of
His works, 245. His mercy not to
be presumptuously trusted in, 255.
His jealousy, 257. especially an
gered by extortion, 269. permitteth,
not armeth evil men, 294. threatens
often without punishing, 320. His

foolishness and weakness, the Cross,
why called so, 3-25, desireth, but
needeth not, our love, 338, nor our
service, 339. His commandments
given for our good, 338. and con
cessions for our ease, 339.
God of this world, who, 108.
God, used in a lower sense, 108.
Godly mind, what, 28. how produced,
Goliath, 278, 287.
Goods, loss of, h.ard to bear, 11. kept,
are lost; dispersed, abide; 226.
Good works, where they find not sins
to atone for, make the beauty of
goodness greater, 66.
Gospel, The, twofold veil over, 27.
worketh not only remission of sins,
but righteousness, ib. a savour of
ointment, 70, 110. like light, blinds
some, 70, 71. enlighteneth sinners,
and delivereth them by thousands,
83. evidence from its propagation,
112—3.
Grace, profits not, if the life be impure,
148.
Grecian pride, the strongholds pulled
down by the Gospel, 242.
Greeting with a kits, reasons for, 335.
Gymnosophists, The Indian, 186.
H.
Habit, its tyranny, 102.
Hadrian, 298.
Hamaxobii, 186.
Heaven, fear of losing, less avails, 131.
faint conception of, joy, 135. much
more the reality, lb.
Hebreivs, why addrc ssed collectively hy
St. Paul, 4 — 6, included Ammonites,
&c. 281.
Hell, the prisons of, 133.
Herod, ashamed at the light, 316.
which trying to put out, he kindled
more, ib. hia feast, a banquet of
demons, 318. in his murder of John
set up a trophy against himself, 319.
Herodias, the chief author of .John's
¦ murder, 316 — 318. the procuress,
yea, the murderess of her daughter,
317. her guilt and Herod's known to
all time and place, 316, 318.
Herodias' daughter, her tongue full of
poison, 319.
Honours, require a strong soul to bear,
152 — 3. a weapon of righteousness,
how, 153.
Humanity, towards the sick and sinner,
how best shewn, 178.
Humbleness, looseth sin, 65.
Husbands and wives, hinder not the
Church from being a virgin, 267.
Hymenceus, 293.

346

INDEX.

Idolatry, occasion of, 297.
Incarnation, TIte, (lit. Economy,) 326.
Incestuous person, the, had been ap
plauded by the Corinthians, 2. not
named in either Epistle, for different
reasons, 68. St. Paul's mode of
dealing with him, and its reasons,
58 — 9. Paul's conduct to him the
greatest love, 178.
Indolent, the, open to be transfixed
by any wickedness, 103.
Infidels, borrow tbe slang of the race
course, 118. their doubts of things
unseen, 119. answered, ih.
lujurers, lose themselves, 715, 269.
worthy of pity, not curses, 77.
Injuries, borne meekly, most avenge
themselves, 146. benefit those who
suffer them, 268.
Insensibility on religious subjects, 253.
Invocation of the Spirit in the Eucha
rist, 236.
Isaac, his behaviour before his sacri
fice, 49. type of Christ in his meek
ness, 50.
Isaiah, exhorts concerning reproach,
153.

even unseen, to Herodias, ib. why his
head asked for, 318. it cries louder
now, ib. after death a victor, 319.
Joseph, 101. spake not bitterly of in
juries, 77. his words those of a living
soul, 87. shone by suffering, 296.^
Joseph's brethren sinned, not having
the fear of God before their eyes, 73.
Joy in God, a defence against pain, 10.
Judaical observances, ^\i things, 139.
Judas, 59, 269.
Judgment, infidel doubts respecting,
answered, 118 — 9. follows from
God's justice, 119, conscience tes
tifies to a, 121. believed in univer
sally, whatever difference in details,
121. its doom irreversible, 123. to bo
imagined present, 132. outlines and
symbols of, exhibited at the Mar
tyries of the Saints, 301.
Judg7nent, ihe day of, all things re
vealed in it, 37. none can deliver in
,it, 123.
Justification by grace, not works, 144.

K.
I
Knowledge, an ointment, 69. present,
a savour, ib.

Jacob, his contentedness, 87, 186, so
shewed a living soul, 87.
James, 261.
Jeremiah, sank under reproach, 153.
Jericho, fall of, 286.
Jerusalem, 94.
Jews, itie, their arrogancy corrected,
89, of a grovelling spirit, 90, 93,
believed not even the Law, 93, saw
not its glory, ib, their carnal mind,
95. shall acknowledge Christ in vain
hereafter, 124. their captivity in a
manner atoned for their sins, 268.
made war against St. Paul espe
cially, why, 283—4, benefitted by
afflictions, 296, crouched to vain
glory, 331. thence exiles, &c. ib.
Joi, a martyr, 10. wrestled with all
kind of suffering, ib. that he lived
before the Law increased his merit,
11. accused by the devil, 30. his
resignation shewed a living soul, 87.
moved mosthy his friends' reproaches,
153. shewed brighter after aflliction,
297.
Job's wife, her advice inspired by the
devil, 49.
John, 261.
John the Baptist, his mildness in re
proving, 317. reproved Herod rather
th an Herodias , why , ib. was grievous.

Laity, their prayers and assent required
at ordinations, 216. partake of both
bread and cup, 217. pray with and
for the priest, ib. share in thanks
givings and elections, ib. should not
throw the whole care for the Church
on priests, ib.
Law, The, spiritual, but bestowed not
the Spirit, 82. compared with Grace,
83. how it killeth, ih. shewed and
punished, not caused sin, 89. only
letters, no help by it, ib. fixed to one
place, 89, 90. hid from the Jews, 93,
confessed to its own abolition, 94.
those who forsake it, see its meaning,
95.
Lazarus stood on the summit of hea
venly wisdom, 86. his lot and the
rich man's compared, 120, 169.
Life in the soul, what, 84. to be pre
served in it by our own efforts, ib.
how tested, 85. how shewn in words,
87.
Loneliness increases trials, 67.
Lord's Prayer not permitted to Cate
chumens to use, 25.
Love, signs of in open mouth and large
heart, 162. in rejoicing at the good,
as well as grieving at the ills, of
friends, 173. consumeth sins like a

INDEX.

347

fire, 226. he that is without it, an
useless man, 306. especially if to
those who love hira, ib. to he shewn
in defending friends when ill-spoken
of, 307.
Love of Christ will make sinners even
punish themselves, 145.
Love of God to be shewn in deeds, 338.
best secures our salvation, ib.
Luke, by some thought ' the brother
whose praise,' &c. 212.
Lusi, how admitted, how fed, 100.
fiercer than avarice, 101. from our
selves and not the devil only, 102.
gendered by idleness, ib. by habit,
ib. its cure, 103. the fear of God
best quenches it, 104, 168. to be
quenched by thought of hell-fires,
104, 134. more imperious than love
of money, 269. or anger, 270. hath
overcome great persons, 269. not
therefore excusable, but to be watched
against, 270. permitted, in a sort, in
marriage, ib. implanted and why,
271.
Lying, a sin of the poor, 170.

M.
Macedonians, the, compared with the
Corinthians, 16, 264. their praises,
195. had suffered loss of goods for
the Gospel, 196. their bountifulness
had many degrees of excess, 197.
was accompanied by other graces,
198. the assistance they ministered
to St. Paul, 264.
Madness of the mind, in grasping
shadows, 332. inexcusable, ib.
Magus, 329.
Manic/ices, 108. dismember St. Paul's
writings, 244. refuted by them, ib.
Mankind out of contentiousness take
part with persons evil spoken of, 310,
Manliness, the test of, 228 — 9,
Manna, ihe, 206.
Marcion, his notions, 108. dismembered
St. Paul's writings, 244. yet refuted
by them, ib.
Marriage, declined by some on worldly
grounds, 119, 120. not accused by
Chry.sostom, 120. concessions in
respect to, 339.
Martyrdom, always a time for, 10.
attained without dying, ib. patience
under loss of goods, a kind of, 11.
or under loss of children, ib,
Martyries, 301,
Matiliias,2\7.
Men, praise or blame of, not to be
regarded, 73. when but beasts in
human form, 85. here but sojourners.

201. all dependent on each other,
207, 208. so by God's decree, 208.
how legislators to themselves, 210.
but women, if easily deceived, 259,
Merciful, the, in the highest sense a
man, 199. a priest, 235. like to God,
ih. his altar, Christ's Body, 236.
and greater than the Christian altar,
ib.
Mercy, God's chief attribute, 6. God's,
seeketh out the worthy, 21 — 2.
assimilates to God, 199. a greater
thing than raising the dead, ib.
Messengers of the Churches, tlie,
who, 212, 213. persons chosen such,
above suspicion, 213. why several,
214. except Titus, unknown to the
Corinthians, 212, 216.
Miracles not in operation in Chrysos
tom's time, 98. the first Christians
wrought them, 327.
Moabites, the, 28 1 .
Modesty, ill-timed does harm, 252.
taught by S. Paul's example, 288.
Monarchs, their festal days ft time of
gifts, 149.
Money, the love qf, a severe mistress,
100. its captives more than lust's,
101,271. incompatible with righte
ousness, 229. makes freemen slaves,
ib. none but pitiful persons possessed
with, 269. compared with sexual
desire, ib. no indulgence given to it
by the Gospel, 270, 271. is not
implanted in us, 271. how overcomes
more persons than lust, ib. the five
foolish virgins fell hy, ib.
Moors, ihe, 318.
Moses, 81. his privileges le.ss not only
than the Apostles', but than Chris
tians' generally. 91. the glory of his
countenance, 92. his glory, not the
Tables, 90. it is seen, partaken, and
surpassed hy those who turn to God,
96. his love for his people, 185. listened
to Jethro's counsel, 218. left the
story written, why, ib. once fled from
fear, 292. shone by suffering, 296.
Motives approve acts, 274.
Mourners at funerals, 12. derive com
fort from punishing themselves, 144,
146.
Moiiih, ihe, God's table, when filled
with thanksgiving, 86—7. the porch
of Christ's temple, 335. announceth
God's oracles, 336. to be kept un-
defiled, ib.
Munificence, determiDti not by amount
of gift, but mind of giver, 197, 229.
its reward in spiritual abundance,
205, 229, 232. yet hath both a tem
poral and spiritual recompense, 231.
maketh men approved, &c. 235.
Mysteries, unmeet for unbelievers, 109.

348

INDEX.

N.
Naaman, 269.
Nature, tyranny of, 45.
Nicodemus, 30.
Ninevites, the, why pardoned, 22. their
repentance how shewn, 64 benefitted
by threat of ruin, 296.
Noah, the days of, 23.
Nomad Scythians, 186.
Numbers, where they avail with God,
wherenot, 22, 23.

O.

Obedience, the test of, in disciples, 60.
Offending God, the only ill, 9. to be
feared more than hell, 145.
Ointment, said to suffocate swine, 71.
Omission, in rhetoric, how made ef
fective, 220.
Outward man, the, complete decay of,
the greater gain, 125.

Pain, hard to bear, 10, here, if exces.
sive, ensures release, 123. future,
not so, ib.
Paradise, 291.
Paul, S. his reasons for writing this
second Epistle, 2. his humility, 4, 6,
17, 19, &c. &c. after comfort, lay
not softly down, 7. had a spring of
continual joy in God, 9. advertises
the disciples of his estate, why, 17,
18. had anticipated death, 18. his
rejoicing in a good conscience, 34,
35. disclaimed fleshly wisdom, 35.
shares the glory of his good works
with his disciples, 37. refers his
teaching to the test of the great day,
ib. kept not his promise, why, 39.
the servant of the Spirit, 39, 62. did
not know all things beforehand, 40.
nor always what was expedient, ib.
came not, to give time for repentance,
53. gentler in this Epistle, 64. de
sired, not to be made sorry, for tbe
disciples' sake, not 'jis own, 56. his
tender affection, 50. his wisdom, 66,
173, 181, 220, &c. &c. mingled
praise with blame, 56, 174, 195,276.
uses the cautery with pain, 67. not
ashamed to defend himself, ib. mo
derates the Corinthians' anger against
the incestuous person, 58. leaves, yet
does not leave, the Corinthians power
to forgive him, or not, 61. his trouble
at not finding Titus, 67. refers all to

God, 71, 82, 152, 249, &(!. antici
pates and meets an objection against
himself, 79—80. hewed men's hearts
to write on, 81. wore the King's
image, and so his garments wrought,
98, 99. a servant, 110. interprets
himself, when obscure, 1 16. had been
lost, if God punished always on sin,
121. makes an objection serve his
own cause, 130, 39—40, 52, 184.
glories for others' sakes, 136. to stop
the false Apostles, 137. how, mad to
God, ih. his blamelessness, 160.
shewn also in his use of spiritual
gifts, 161. attracted grace by good
works, ib. made what he was by
love, 152. endured all with pleasure
even, ih. possessed all things, 155.
especially all spiritual things, ib.
bis care for the poor, 156. for unbe
lievers, 157. for the churches, ib.
displayeth love before rebuking, 162.
his loye embraced the world, ib.
shewn in all his Epistles, 163. testi
fies also in all to the disciples' love
for him, 164. tempers his rebukes,
53, 163, 173, cfeo. &o. his oratorical
use of interrogations in quick succes
sion, 166. his joy in the disciples,
174 — 5. it overcame his tribulation,
175. cites Titus for witness, ib. en
dears Titus to the Corinthians, 176,
199, encourages some, 177. treats
tenderly, when he can do so without
harm or danger, 60, 180, 184. fears
for the whole Church, 184. compels
not, but draws the disciples on, 202.
chose to suffer hunger amongst the
Corinthians, 205. receivedfrom others
often, yet not ashamed, 208. men
tions Tilus only of the collectors by
name, why, 212. condescends to
avoid appearance of evil, 214. a
devil could not have suspected him
of unfaithfulness, as to the alms col
lected, ib. his mouth opened by the
Churches' prayer, 217. feigns to side
with the Corinthians, 221 — 2. urges
from human motives also, 222, 231.
prays the Corinthians may have
enough, not abundance, 226. and
that for good works, ib. this Epistle,
his eulogium, 238. corrects his own
boastings, 238, 256. slow to vindi
cate the Gospel, much more himself,
240. his freedom fiom ambition, 240,
328. reasons why he delays to punish
the disciples, 243. compared to a
general, 243 — i. the achievements
of bis tongue, 244, 287. dismem
bered, routs the heretics, 244. not
particoloured in his teaching, 245,
perversion of his doctrine no proof
against bim, ib. the use of his

INDEX,

849

writings recommended, 245, 246.
instantaneousness of hia conversion
proved him free from vainglory, 252.
remembered sins before Baptism,
263, 266. in boasting studied tbe
disciples' benefit, 256, 262. espoused
for Christ, 268. in him all open, 262.
speaks not of having supported him
self, why, 263. receiving or not
receiving, both in him from love,
266. shrinks back often when begin
ning to boast, 273, 281. sets his
trials before his miracles, 282, 285,
number, intensity, and variety of
his trials, 283 — 5. hia cares for each,
the chief tiling in them, 284. did not
rush on danger, 285. victorious over
trials, 286. singly took the world
captive, ib. his achievements more
than David's, 287. bore in one body
what others in many, 288. ran briefly
over all, 288,303. himself the person
caught up, 290 — 2. confessed to ig
norance, 290 — 1. why Christ caught
bim np, 291. what his thorn, 293,
295. wounds and heals at once, 305.
many steps in his love, 306. suffered
not his partners to receive, 312.
counted it humbling to have to
punish, 314. the oharaoteristio of
his wisdom, what, ib. makes the way
to repentance easy, 315. threatens
often without punishing, in this like
God, 320, sometimes adds to the
written sense of Scripture, 320 — 1,
does not purpose punishing, to shew
his power, 322. his words spiritual,
ib. his longsuffering not weakness,
239, 324. able to punish the bodies
of the disciples, 329. yet not able, if
they repented, ib. prefers tbe disci
ples' salvation to his own glory, 330.
more vehement towards the end of
this Epistle, 53, 333.
Penance, bow to be determined, 59.
the mother of safety, 178. abandage,
to be kept on till the wound be cured,
179.
Perils, use of, 20.
Persecutions cause triumphs, 69.
Persians, the, incest amongst, 102.
John's murder known amongst, 318.
Persons, The, of the Trinity, not con
founded by Chrysostom, 337.
Peter, 253, 261. his very shadow
mighty, 99. had been lost, if God
punished on sin, 121. his sorrow,
182. loosed by the Church's prayer,
216. ordained Matthias, 217.
Pharisee, the, suffered shipwreck in
harbour, 281.
Philetus, 293.
Pilale, 122. hia report to Tiberius,
298, (note.)

Plants, variety of didpositlons In, 188.
like men, have their death, life, &o.
189. God's providence shewn in re
spect to them, ib.
Poor, the, have most enjoyment of the
sun, the air, &o. 158. reap the ad
vantage of rich men'a outlays, ib,
gain by their plainer diet, 169 — 60,
have the advantage in spiritual
things, 169, useful to the salvation
of the rich, 207. more independent
than the rich, ih. how to be received
when they come to beg, 209. liable
to envy, 233. are Christ's Body and
Altar, 236. to be reverenced, not
repelled, 237.
Potiphar's wife, her words those of a
dead soul, 87.
Poverty, not of goods, but of spirit, to
be wept, 157. leadeth to the king
dom, 169. its temptations, 170. its
evils common to riches, ib. fear of,
reproved, 206. fear of, hindereth
munificence, 225, 226. hut not pro-
fusenesa on lusts, 226. voluntary, a
lofty peak, 227.
Praise, a smoke that reacheth God's
throne, 237.
Praise of ot/iers, to be added to, not
envied, 309—10.
Prayer, for others, efficacious, 21. of
a multitude, efficacious, 22. for the
Catechumens, 24. (see note,) com
ment on d"., 24 — 32, inattention at,
82 — 3. persevered in, worketh for
giveness, 65, 66. worldly thoughts to
be shut out in, 74. viz. by bearing in
mind with whom we are conversing,
&c.ib. answers to sacrifice, ib. against
enemies, rejected, 76. distractions in,
ib. for enemies, obtains forgiveness,
75, 78.
Prayers, of the Catechumens, 31, 32.
of the Faithful, 33.
Priests, to give thanks for othera their
part, 23. where no difference between,
and the people, 216 — 7.
Preaching, the, no uncertainty in, 41.
nor in its promises, ib. its power,
70. not of man, nor needing aid from
beneath, 24 1 . external wisdom contri
buted nothing to, 26 1 . rivalry in, 309.
Pride, the mother of evils, 170. made
the devil a devil, ib. a sin of the
rich, ih.
Profuseness on lusts, common, 226,
Promise, ihe, used of Canaan, 140,
(see note,)
Promises of God, sure, 42,
Prophets, knew not all things, 48, (so
also 40.) wrought life in bodies, in
souls could not, 84.
Pulse, the exclusive use of, recom
mended, 227.

850

INDEX.

Punishment, temporal, of sin, 121. not
universal, 122. we should even wish
for, and inflict on ourselves, 144. as
men do who have injured friends, ib.
Punishment, eternal, compared with
temporal punishments, 123. fear of,
avails more, 130. irremissible, 133.
thought of, applied to different sins,
134. may be made impossible by
each man for himself, 263.

K.
Racecourse terms, used by scoffers of
heavenly things, 118.
Rebuke, pain of brief, good of perpetual,
181, daiif er of withholding, ib.
Regeneration at Baptism, 30 a greater
thing than the resurrection, 83 — 4.
Relations, cannot succour in hell, 133,
nor will wish to, ib.
Repentance, \vovf made use of by Satan,
62. ashes and fasting are not, of
themselves, 63. in what its efficacy
consists, 63 — 4. shewn in humble
ness, 64, 66. to be perpetual, 65.
future, vain, 124. here, always pos
sible, 263. danger and sin of delaying,
254. able to right transgressions,
315. hinders an Apostle even from
puuLshing, 329. how the way to joy,
334.
Reproach, harder to bear than afflic
tion, 153. many fall hy it, 154.
Resurrection, the, seen in daily deli
verances, 19 — 20. Chiist's shewn in
the Apostles, 115, 161. took place
for our sakes, 1 17. doctrine of, esta
blished hy the way, 126. common to
all, but its glory not, 127. of body,
objections of heretics to, 131. shewn
in plants, 189.
Rich, the, enjoy the sun and air less
than the poor, 168. spend for the poor,
ib. their diet causes disease, 159 —
160. their bellies, furnaces, lit with
corpses, 169. their bellies, sewers, ib.
few of, saved, 1 70. stand near to love of
money, vainglory, pride, ib. have no
hope, if they use not much wisdom,
ib. fill but one belly, 168, 206. gain
not hy their abundance, 206. depend
ent, in proportion to tbeir wealth,
207. to he warned by the sight of
death, 268.
Riches, to be tried hy Scripture, 171.
cannot he carried hence, 201.
Righteousness, c&nnotAwen with covet
ousness, 229. a queen, ib. of slaves
makes freemen, ib.
Rule ecclesiastical, 187. its superiority
to civil, ib. concerned with souls,

189. dealeth with secret sins, 190.
and with less offences, ib. weldeth
our life together, ib. lendeth aid, ib.
discourseth of high things, ib. its
mildness, ib. cures, not cuts off, tbe
sinner, 191. effects of, on the world,
ib. without pride, 217.
Rulers, shevfTi hy love to the ruled, 185.
why likened to vinedressers, 188.
spiritual, higher than temporal. 189.
a paternity in spiritual, ib, the mode
of electing these, better, 190,
Ruling, an art and the highest, ]86,
over states, 187. over a man's self,
ib. over the Church, ib. agriculture,
a kind of, 188.

S,

Sacrifice, the Lord's Supper, 77. a
'kind of, in prayer, confession, re
pentance, 74. different kinds of, iu
the Law, 75.
Saints, addressed by St. Paul, 4.
Saints, the, cannot possibly be punished,
263. weak as well as glorious, 292.
(see also 297.) why they were so, ib.
their tombs gloiious, 299, 300. pil
grimages to, 300. their days, festi
vals, 299. their prayers asked, ib.
their bones expel demons, 300. faave
power when dead, 301.
Salt, partaking of, held a sacred bond
even by robbers, 307.
Salvation, wrought by suffering, 16.
Samuel, bis care for the people, 185,
why he seemed to boast, 27/.
Sapphira, 269.
Satan, means simply an adversary, 293.
Satil, 277, 278. an example of envy,
278.
Scriptures, the, the rule of life, 171.
Self-indulgent, ihe, have no fellowship
with Christ, 9.
Self-praise, sometimes useful, 262 and
to be commended, 278. yet to be cut
short, 304.
Senate, the Roman, deified Alexander
the Great, 297. refused this to Christ,
298.
Shame, at being dependent, low-mind
ed, 208.
Shimei, his cursing David, 64, 269.
Shoes, not worn by many, as servants
and labourers, 186.
Sin, medicines for, 65, 182. even after
baptism, 66. its end both here and
hereafter to be considered, 134. sin,
not punishment, to be lamented, 65.
and dreaded, 144. before Baptism,
effaced in it, 253. yet still remembered

INDEX.

851

by St. Paul, ib. danger of dying in,
254. its uncleanness, 315. even sin
ners being witnesses, ib.
Sodom, 24.
Sy'ourners, our estate as such, 201. we
should choose to be such, ib,
Solomon, overcome by lust, 270. hia
days, 293. ruined by bis prosperity,
296.
Sorcerers, converted by St. Paul, 244.
Sorrow, worldly, harmeth, 182 — 3. for
sins, profiteth, ib. Cain's, Esau's,
David's, Peter's, 182. for the dead
benefiteth not, ib.
Souls, dead, when their movements
unhealthy, 84.
Spirit, ihe Holy, a seal, 51. (see 43
also.) of one Essence with the Father,
84. giveth life, 84, 90. Lord and
God, 97 — 8. tbe Author of a creation
within us, 98. an earnest of im
mortality, 128.
Spiritual gifts, abused, 151.
Sufferings, give goodlier hopes, 117.
not to be regarded apart from their
reward, 155. to be not only borne,
but rejoiced in, 156. attract God's
forgiveness, 269. God's power shewn
in, 296. the road to victory, 319.
Superfluities, to be cut oft', so as to
give bountifully, 227. measure of, ib.
Suspicion, to be avoided, 136, 214.
Sybarite, table of a, 227.

Corinthians, 163, 175—6. his love
for them, 176, 194. how received by
them, 2, 194. Paul's praises of, 199,
211. why only named amongst the
bearers of the collection, 212, 216.
received not, 312.
Toils, encountered willingly, to rest
after, 122. in worldly things great,
yet the fruit often little, ib, iu
heavenly little, and tbe fruit bound
less, ib.
Tongues, gift of, received by some
who were lifted up by it, 161.
Torches, al funerals, 267.
Trinity, The, 111. the same things
said of Each Person, ib. 337. inter
change of Gifts, 337.
Trumpets, overthrow cities, 112.
Tychicus, 17,

U.
Uncertainties, not to be trusted to in
"our soul's concerns, 255.
Uncleanness, may he said of all sin,
315.
Uninitiated, the, may not know all
things, 216,

T.

Teachers, those reprehended to bear
rebukes of, 177. others to work
with, ib. their disciples' growth
their consolation, 185. not to be
hasty in punishing, 240. mark of,
to mourn over their disciples' wounds,
315.
Temple, tlie, its destruction involved
the abolition of the Law, 94.
Temptalions, why permitted, 115. their
gain, ib 164.
Thanksgiving, under affliction, 11, 12.
in behalf of others, a duty, 21, 24.
for common blessings, 23. under
afflictions, looseth sin, 65.
Thessalonians, the, 204.
Thoughts, an army having various
ranks, 44. be who governs them a
king, 43^ — 4.
Time, shortness of, 147. the accepted,
what, 149.
Timothy, 323. associated with Paul in
the adiJress as with him, 4. and out
of humility, ib.
Titus, 193. his absence felt by St.
Paul, 67—8, 176. his witness to the

Vainglory, in almsgiving, cruelty, 168.
hinders others from giving, ib.
shames the giver, the receiver, and
Christ, 169. the slave of, must be
grovelling, 330. a savage mistress,
ib. engendered by littleness of mind,
331.
Yeit, a twofold, over the Gospel, 27.
over the Jews, on the letters and
their hearts, 93.
Vice, its weakness, 318. (see too 301.)
Virginity, introduced hy the Gospel,
113,191. not commanded, 271. where
it profited not, ib.
Virgins, ihe foolish, regrets of, vain,
123. they fell by love of money, 271.
Virtue, maketh prayer respected, 22,
more than money maketh men of
cheerful countenance, 157. is natural,
209. by words even striketh down
its adversaries, 316. its strength,
even bound, 318.

W.
Weakness, (lurOdi/fia,) three different
senses of, 323 — 4. how said of
God, of Christ, 325.

352

INDEX.

Widow, ihe, who oast into the treasury,
206, 227—8.
Widow, the, of Sarepia, 228. her
faith, ib. disregarded her children
even, ib. manly, though a woman,
229. gave more to hospitality than
Abraham, ib.
Witchcraft, charge of, against the
Apostles, 113. how refuted, ib.
Women, in danger of mistaking the
signs of repentance for repentance,

63. easily deneived, 259. bands of,
at funerals, 12, 267. favour of, courted
by preachers, 309.
World, the, worthy of God, 245. and
yet defective, ib. why both, ib. (see
also 292.) opposite notions of, ib.
refute one another, ib.
Worldly things, a lowering winter, 99.
make men cowards, ib. delights of,
have bitterness, 120. present, satisfy
not, ib. men toil in,ot rest after, 122,

INDEX OF TEXTS.

ii.

16,

17. (LXX.)

iii.

6.

iv.

8.

(LXX.) 10.

3ti.

7.

xii.

1.

xiv.

24.

XV.
6.
xviii.
1.
21.
27.
XX.
6.
xxii.
5. 8.
10.
(LXX.)
11,
12.
xxiv.
4,
&c.
xxviii
20
xxxvii
xxxix.
6. 7.
9.
(LXX.)
xl.
15.
EXODUS.
ii. 14.
iii, 6.
xviii. 14, &c.
xxxiii. 19.
xxxiv, 29— 34. (LXX.)
3030 73
112 4646
312 46
229 46
267339 74
50 11
45
267
87, 186 73
101 87 8777
185
108
218 2292
LEVITICUS,
iii. 1, &o.
viii, 23,
xxvi. 12. NUMBERS.
XV. 32—36.
75, note.
50, note, 5128
DEUTERONOMY.
X. 12.
xviii. 16, 19.
1 SAMUEL.
viii. 1 1—18.
xii. 3. (LXX.)
5.
14.
23.
xvi. 12. (LXX.)
xvii. 34, <fec.
42. (LXX.)
xviii. 7.
xxiv. 4, &c.
3 SAMUEL.
xii. 17, &c.
xvi. 6, 9.
11, 12.
xxiv. 17. (LXX.)
1 KINGS.
V 4.
xvii. 12.
xxi. 20. 39,
2 KINGS.
., 20, &c.
JOB,
338 94
277277277 277185102
278 102
278
278
64
64
269 144
293
229 316 65
269
83
i. 9, 16. (LXX.)
21.
ii. 4.
30
12,87 10
A
a
354

INDEX OF TEXTS.

iv. V.
vii.
viii.xiv.
xviii. xix.
xxiii. XXV.
xxvii.
xxxiii. xxxiv.
xxxix, xiv, Ii,
Ixxvii.
Ix xviii. xov. cii.
ciii. ox.
cxvi,
oxxvii,
exxxvi.

1.
xvi. XX.
xxvii.

PSALMS.
1.
12. (LXX.)
11. (LXX.)
6.
2. 1.
1,2.
4.
18, 19.
1.
19. 3, 6.
io„ii.
10, (LXX,)
17,
49. (LXX.)
33. 2. (LXX.)
11, 2,
4. 4.
10, 1.
26.

. PROVERBS.
9. (LXX.)
5. (LXX.)
6. (LXX.)

ISAIAH.
i. 17, 18.
22. (LXX.)
X. 22,
xxvi, 12,
xl, 1, 2.
6. (LXX.)
xliii. 26. (LXX.)
I. 4. (LXX.)
Ii. 7. (LXX.)
liii. 7.
liv. 4.
13.
Ivii. 17, 18. (LXX.)

JEREMIAH,

XX, 9.

DANIEL.
ii. 13.
18. (LXX.)

6
44
122 4446 6
245287 268 6
64
23
332253 9865
32
255 123
332 44
44, 235 94
116 29
108

44
315 199
264

6672
22, 23
268
268279
65,74 26
153 50262665

21, &c.

153

JOEL.

ii. 13.
25.

AMOS.
vii. 14, 15.
JONAH.
iii. 10.
iv. 11,

MICAH.

iii. 8.
vi. 3.

ZECHARIAH.
i. 16. (LXX.)

WISDOM.

ii. 16.

ECCLESIASTICUS.

». 7.
i. 9.
xxxiv. 23.

ST. MATTHEW.

V. 3—9.
5. 11,12.
22. 23, 24.
32.
46.46.
vi. 1, 4.
26.
vii. 6.12.
14.
viii. 8,
xi, 28.

48 6
48

66
112

277

22,64 22

278 67

269

317

254
267 177

338 31
153
270339
339235306
236
226 109
209 169 9
83

INDEX OF TEXTS.

355

xii

34.

xiii

13.

xiv

2.
8.

XV.

11.
22.

xviii
24,
27.
24.
&c
xix
12.
21,
24.
29.
xxii
13.
xxiii
9.
39.
XXV.
1, &c.
9.
35.
46.
MARK.
ix. 44.
xii. 43.
LUKE.
ii. 34.
iv. 26, 26.
vi. 23. 27.
36.
viii. 5.
xiii. 4, 7.
xvi. 9. 19, &c.
24.26.
xvii. 10.
xxiii. 34.
43.
JOHN.
i.3.
ii. 19.
iii. 3
iv. 24.
V. 44.
viii. 46.
56.
xi. 3, 4.
xiv. 2.12.
27.30.
XV. 16.
xvi. 15.
33.
xvii. 10.
xviii. 23.
86
109
819317315 2121
XX. 22.
23.
xxi. 18.
84
84
128
ACTS.
339
i. 11.
139
270
16.
217
169
iii. 6.
87
870
22, 23.
94
134
vi. 2.
217
26
3.
213
,217
124
16.
99
271
vii. 5.
9
123
41.
11
338
X. 4.
237
332
xii. 6.
22
xiii. 2.
98
xiv. 13.
40
xviii. 3.
151
24.
261
332
xix. 5, 12, 15.
98
205
19.
ROMANS.
244
70
i. 8.
24
229
10, 11, 13.
163
153
28.
108
75
iv. 3.
46
75
.. 3.
6
27
4.
lie
122
vi. 9, 10.
84
126
16.
28
122
vii. 14.
82
134
viii. 24.
117
123
26.
40
274 60
ix. 16.
xii. I. 43
note
22
337
291
14.
75
xiii. 1, 3, 4.
187
11.
147
xiv. 1 , 2.
323
XV. 30.
337
xvi. 2.
239
140
5.
-299,
note
326
4.
165
13S
20.
76
97
164
139
1 CORINTHIANS.
51
323
i. i.
24
126
9.
337
8
17.
35
262
32
18.
325
139
23, 24.
326
98
25.
325
326
ii. 1.
261
297
5.
35
326
9.
8, 26, 43
50
14.
326
356

INDEX OF TEXTS.

iii. 2.
4. 7.
9.
iv. 7.
8. 10.
15.
17.18,19.
21,
V.2. 3.4.
6.6. 13.
vi, 7.
8,II.16.
18.
vii, 2.
5.9. 13.
25,
35.
ix. 2, 9. 13.16,
18,
26,
xi. 30,31,
xii. 11. 12.
10.
22, 23.
31.
34.40,
63.
xvi. 6,6.
7,
8,9. 10.II.
12.

2 CORINTHIANS.
i. 6.
8.9.12.
13. 17.
18.

xiu. XT.

99

i,23.

110

110

23.

314

189, 309

ii. 4.

180

148

6,6.

3
73, 234
13.
199, 213
260
16.
79. 108'. 110
260
17.
79
57
iii. 1.
238, 313
3
3.
97
239
6.
97, 161
1,239
7.
93
239
18.
IU
183
iv. 2.
262
61
. .
161
61
10,
161
61, 184
16.
143
60, 61, 184
T,2,
209
325
3,
130
271, 319
4.
131, 13a
319
10.
'no
337
12.
79, 238. 313
184,321
14.
147
161, 208
184, 270
20.
270
vi. 4, 6, 10,
161
270
vii. 6.
67
270
7.
163
339
11.
2, 194
271
16.
2,212
271
viii. I.
199, 221
57, 80
6.
67
221
221
185
276
9.10.
205, 266, 305
16, 23.
67
67, 213 3
265, 305 149
23.'
ix. 2.
1-221 ^Q
4,
274
1/8
5.
2, note
337
X. 1,3.
333
69, 130
250 127
6!7. 10.
3
258,333 107
240, 323
282
331
xi. 1.
137, 274
281,292
3.
173, 302
127
6.
3
208, 242
131, 132
8,
2,38
10.
305
2,40
11.
305
65
12. 3,
176, 272,
275, 305
^']l
13.
176;
260, 282
17
16—18,
281
3,4
17.
137, 292
3
261
20.21,
273
137
28.
157
LNS.
32.
291
xii. 2.
252
4.
165
295
6,
115
67
7.
19, 40,
115,290
115
8.
40, 323
57, 71
9. 19
,40,112,
116,323
262
10.
324
274
11.
238, 250
274, 314
12.
250
INDEX OF TEXTS.

357

xii. 15.

67, 164

il, 7, 8.

163

18.

67

9,

151
19.
79
14.
196
20.
63
, 79, 333
19. 163,
note,
185
21. 63,65,
268,
321, 333
iii. 2, 3, 6.
16
xiii. 2.
63, 333
8.
185
3.
13,
note, 333
iv. 14.
13
7.
322
GALATIANS.
2 THESSALONIANS.
i. 1—3,
4
ii. 8.
71
iii. 13.
143
iv. 14,
155
16.
155, 164
1 TIMOTHY.
19.
163
26.
140
i. 13.
253
V. 8.
239
ii. 1.
24
vi. 14.
87
V.23.
vi. 6.
323 87
8. 87
,186
271
EPHESIANS.
9.
270
10.
170
269
i. 14.
42
ii. 10.
98
iii. 14.
163
2 TIMOTHY,
vi. 2, 3.
31
21,23.
17
i.4.
163
164
ii. 11.
51
,116
PHILIPPIANS.
i. 7.
163
TITUS,
12, 14.
153
ii. 8.
143
1.4.
163
21.
28
iii. 6,
138
22.
4
27.
323
iii. 4.
276
PHILEMON.
20.
45,188
21.
139
1.
163
iv. 1,
163, note
9.
239
5.
147
7.
234
16,
264
HEBREWS.
16.
208, 264
17.
233
iv. 13.
vi.9— 11.
190
174
COLOSSIANS.
vii. 12.
X. 5— 7.
94 94
34.
196
i.2.
336, note
37.
163
24,
8
xi. 26.
185
ii. 1,2.
163
xiii. 4.
120
iii. 3,
188
17.
187
1 THESSALONIANS,
1 PETER.
i, 6, 8.
0.
196
164
ii. 22.
139
INDEX OF GREEK WORDS.

kya-n-nrhi/, 32, 304.
dytcTT^lav, 94.
HyX^', 320.
ayo3vl^6/x^vos, 140.
hyavoeirxi, 981.
h.^^r\<payiav, 234.
45e(as, 210.
&Stc£(^apo^, 80.
hZioplffTtas, 16.
&.4p<tiy, 33.
alviyfJM, 290.
aMriThv, 341. -ijs, 332.
aiTio\o7iK3r, 823.
dKaTao-Tafffais, 150.
i.Kp.i(,ov(Tav, 104, -oi/to, 310.
aK(J\oy0or', 55.
iLKpi^eiaf, 36.
AKpi)3o\070i);iat, 104.
inTriiioffiyris, 287.
i\ef.^E.v, 116. -«, 290. -.(^€60, 23.
4\7)9e!;o-oi, 321.
iLXTjOa^y ray, 332.
AWorpfcj), 25, note.
HXKov Kci fjAAow, 137.
&M.COS, 81.
oAiJ-you, 140.
AXoyoiJ/Aetfo, 114.
iXlij), 129.
A/iu^Twj/, 24.
Ai'a7a7(f»^os, 11.
Ai'attpoiieTat, 273.
ii/oAfo-KEToi, 235.
ivavenrtiKafiev, 229.
iveveyicivTes, 119.
Ai'cuffiJyous, 247.
Ai'cX"^''-''''''^* 1^^*
i.vi)K«rTa, 241, 369.
i.vBopiiovy, 6.
tLvifiijtnjTcu, 287.
Aviff-Ta, 131.
ivTiSioo-ToAj)!', 136. T^ Trpij 4. 241.

ivTurrpiiptos, 337.
Si/M9ev, 138.
djTciyoj'Tay, 294.
&7rapc£\AattT0»', 111.
Aireip(((fo\oi, 200,
&n€yoovvTo, 314.
inrevKTatop, 308.
in-eXpVoT-o, 331.
Airi)7iJpEue, 153.
ftiTTixJ?, 134.
airhSs, 82, 140, 284.
AttJ irriyiiv SairavHv, 220.
&7ro7Uj[i|/oiJ^€^, 107.
iiroSuo-ir^TEi, 397.
inroKiipiiTTova'iy, 133.
AiriJTOm;/, 3, 50, 108.
iiro/)|5^Tati', 20.
iiroTfiyifiiyos, 332.
4iroT))7a(/(f€(rflai, 121.
ipX^s tAj, 184.
&pira7al, 132.
lur<l>a\ilay, 314.
lurarlav, 220.
i.Toviay, 320.
AT({7rou, 29.
4Ti!((>a)S, 100.
a6eo5ifi(;itcTOj, 315.
au0^i/Toi, 141.
o6ToSiKaio(ri5y77r/, 143.
lupopfilis rir, 181.

B.
$depov, Ben. $60pov, 11.
j8airTr^(J/i€roy, 18. -Tjr', 34.
^affavKTTTipia, 133.
j8n{fe(r9ai, 118.
j8(ou Kal S^oj^y, 38.
iSfi^., 218.
/SiajTiKci, 165.
0oS, 73, 237.
/Spieii', 150.

.'{(iU

INDEX OF OllEEK WORDS.

ytapyovjieyif, 235. -ovai, 831.
yy-haios, 57. -aij, 248.
yv)jLvi(ei, 120.
yvj/aiKas liyras tovs, 259.

A.
iai^offiv, 30.
SaKytifjLeda, 146.
Seiiaeffi toij, 23.
57j^a7W7^y, 185.
SrifXiovpytas, 245.
SiafioKiKhy, 273.
8mSuj, 280.
SiaKi^TrTei, 325.
SiaKiforeiy, fiet^iyus, 20.
SiaXeAu^^j/oi, 33.
SiairnTToDi'Tas, 122.
SiaiTTuet, 100.
SiaTeTpii(pdat, 184.
Stepptrqfiey, 297.
BjTjKoi/eiTo, 2.34.
5iKaio\o7ou/i€fo$, 143.
Sffcaios, 28.
SiopBovfrOat, 116.
Sii^Kior^^i/oi, 310.
Soy/jidTtoy, 43.
Suva/iij', 113.
Sui'ao'Teta, 290.
8u<r5i£{(iS£uTOS, 160.
fiutrxepafi'Oi/Toy, 103.
Si/ffeoireiToi, 22. -^irai, 20.

^$aK\oy, 252.
iyyvfiffofiat, 268.
iyp7iyop6rb)V p.-^, 27.
iSpmiTevai, 106, 293.
El'oiraj', 186.
ei Kal ^j| i/jiolas, 121.
eiKTl Kal p6.rriv, 70.
cfpiji/iK^;/, 33.
€if irpifo-wTro;', 216, note, cis oiKeroi'
irpoa'WTroi', 311.
iKhvaipLivoi, 127, note.
^KA-Ocrat, 314.
iK irepiovartas, 281. Ik ttoW^s ir. 290.
(see too p. 35.) iK n-AeWos tt. 327.
iKiti(r6yTas, 44.
iKtrofiTTilioiy, 108. -ofieywy, 308.
lKTpaxi?Ai(re^i'ai, 153.
cAaTTOr cp4paiix€y, 228.
^Aeej»'(fT€poy, 172.
ikdTovpyovy, 334.

i\evBtptav, 165.
lA^A€7)CTa(, 40.
i^iitoimeiovTos, 263.
intjuXoxupeTy, 81.
iyappiyeffBe, 17.
Ivaydvioy, 30.
ivSeXOf-^i"''' rHy, 253.
?c5i)i' TO, 170.
l>'C77U7io'OTO, 37.
ivipyr), -yiTrai, -yda, 15.
iyrixeiaSai, 86.
?y9ous, 51.
iyiCayoi<n)s, 334.
ly /ilo-^, 191.
lyTiflels, 199.
iyrpv(p(JovTes, 240.
!;< T# M^pf' -r^ SAov ?x*'*> -^4.
IfoTrASo-ai, 288.
4 oA(7fflj', 180.
fjaefy, 190.
iwdyecrBat, 125.
lirfSoo-is, 185.
iTTietKets, 188.
l7rf/ce7Tai, 272.
i-Kiuriipel, 53.
lirfToo-H', 198. -IS, 313. -twj ^era, 306.
liriTeix'C'"'') 134. -x^o-pr, 108.
f!r(T7)5Ej, 190.
Iirl Twc TTia-Twy, 33.
itrXiovsKTtiiTiy, 312.
iiTTorja'Bai, 80. -rifiiyoi, 28.
It^SbI, 103.
ipevyS/x^ya, 238.
iffKitytoTai, 170.
iraipi^Ojxiyay, 820.
eiairaAAt^KTCDS, 800.
fUBpavcTToy, 112.
evBuyas InratTeTa'Bai, 132.
fipvxoiplas, 103.
c&Toy(i)Tepoy, 270.
cuteAow, 118.
fh<pT]iJilas t4 t^s, 316. -liovvrav, 367.
ifdiiiWoy, 87.

fiiAaiTol, 198.
fiTrf;-, 171.

^KpwTTjpidaBrj, 385.
^/u^TEpo TO, 109, 328.
^z/iJcifiEflo, 32.
iia-(pa\iiTaTo, 345.

INDEX OF GREEK WORDS.

.301

0.
Btpairfvet, 19. -eii/, 180.
BfpavevTiKiiTfpov, 10.
Beiiprifia, 39.

(ifKfr^y, 38, 29.
Iidiroy, 131.
(ItETETlffaVTO, 307.
fJL^XP^ irpoBvfilas, 48.
jUExpt p-f}fj,aTos o'TTivai, 184.
/iuploi/, 339.
/uupicucly 8(Kaios, 9.

iSitlfoj' Kal Sippjj/ufVoi', 337.
ISii(^ou(rai', 24.
IKOCWS. 90,
iKfThpiay TiBiyrd, 142.
lirTToSpo/iiay, 118.
Irafiovs, 87.

Ka9airT((|UE«'os, 34, 105, &c.
KaBiaraaBat, Ben. /lEflfo-Toirfloi, 102.
KaSoAiKbv tS, 137.
Koi-iJco, 171.
K^v iirao-oBc, 814.
kot4 livaXoyiccy, 208.
kwtMrovs, 155.
kotokASitoi, 49.
KaTa<rel<ras, 131.
KOTclo-Tatni', 138.
KararoKfi^, 281. -erSA/iritrev, 47.
KaraifioptKQyrepa, 2.
KOTEa-Keuoo-Ej', 232. -ofEC, 306.
KoTTix^iri;, 26.
KE<^c£Aatoi/ T^, 130.
K^X'h'^aTc, 800.
KljSEjltcijI', 243.
KoiytSo-os Tbv A(!70>', 15.
KO/J-Hyra, 188. -Ste, 300.
Kopvfpovrcu, 848.
KoffiiovtTt, 233.
KwAtSajj', al. KoAoija>»', 188.
KOI/li^SEl, 72.

A.
\inirovra, 182.
\afnrpiT€pov,' 289.
MipiSiyos Kol iropaSEfo-ow, 246.
A^jii', 135.
KripaSiiTTepoy, 118.
AMrofrEi, 204.
AoHriij', 300.

M.

fiaKaKiffBhrts, 14.
ixaprvpia, 301.
/JOTOlOTEXvfoJ, 180.
^69o5eiJei, 88.

I'EOI'tK^S, 103.
y^yop.tafi^yqv, 85.
y^wBivTas, 87. note s.
yllipaiiey, 10. -i^[), 817.
yt<l)dSas, 30. -es o-TpaTOTrESw*', 40.
votjtV, 238. -iv, 343.
cdjLtos T^s E&x^y, 87.
i'0(r<^if(f^E(?o, 110.

O.
oJneioi, 170. ad-ai, 810.
o2k£ii)C KaripBu/ia, 34.
oI'koSei', 34, 819, &o.
otKoi'o/i(a$ Ti}^, 320.
olKoyofiovfi4yTj, 219.
olKoyofiuy fi4ya ri, 50.
?<T7) Kol ^AfKr;, 303.
obSafiiyhy, 318.
odS^ro, n. pi. 375.
obSi Hyap, 150.
0^5^ rh iToWoffrhy, 17.
6<l>ei\4rTjv rod ,rai'T!is, 198.

fl-a7KpaTia(rT^s, 15.
¦jraBvrhy, 128.
irofSEUffii/ rijy ?|w, 35.
Tral^oyTos, 100.
TTor ^Jyoo-os, 75.
vapaSeiffovs, 159.
irapoiT^ffEi, -liiToiMU, 873.
irapaKpovofi^yaty, 347.
ffopaAo7i^o;4^i/ouj fnjSa/iiBey, 37.
¦trapafivBetrai, 30.
irapayofiii}, 100.
irapofl-a£ou<ra, 87.
TrapaTarrSfieyos, 244. -o(, 871.
wapiKppoa'vyriy, 383.
7rapESEr7jU(£Ti(ras, 168.
TrapES^AwffEi/, 187.
irapoiyla, 108.
Trapox^v, 100.
too-t^Sej, 119.
warp^TTjs, 1-89.
TTEfpOt Tp, 18.
irepiPiXav, 25.

Bb

362

INDEX OF GREEK WORDS.

irepiSpotial, 64=1.
¦jrepteipydtraro, BO.
Tr€pi4pyus, 101.
TreptVffT^i', 16.
Tr€piKpov6fj.evoi, 114.
TrepioBou, 295.
irepiaahy 7. note d.
TrepiardfffwSf 20. -cts, 288.
v\€ov€KTovtraj2l7 . itrKeoviKT-r^ff^v, 312,
7r\7jfCT£KtDs, 312. 'drr^poVy 173.
TTt'eu/iciTati', 198.
iro^efj'tt Tcii <T<p6^pay 129.
jroirjT(/c!)»', 27.
¦ttoIkiKov, 44. -oy Tts, 245.
TToMopKlat, 283.
TTO^Treutrat, 80.
irpa7/taTei5€TOi, 214. -difiida, 254.
wpoapaKpoueraif 6.
-TTpoSioiKo^ifieyoSy 184,
TTpoBttCpdrja-ej 130.
7rpoTiyovfj.4yQ}s, 264, 311.
irpoBetTfilay^ 254.
TTpofcaTaAo^eT*', 59.
irpoKeiratj 158. -;U€J/o t4, 31.
TTpofiyrfCTTplaiSy 119.
TrpoTreTcta, 188.
TrpotraSoAeffX^t*', 29.
Trpoo'eSpeia*' Kal KapTCpiaVf 21.
irpo(rr}K<a(rdai, 20. -ufievoi, 27.
irpoad'fjKriSy iv fi^pety 23. ^erci, 110.
TrpofTtiTry ^j* iroWy, 20, 21.
VpOCpKOu6}J.7}0'€Vj 57.
irpojpei's, 287.
irT€pw(ra(, 83,

(ru7«poT€T, 190. -eii','^307.
<TvyKpov6fxe$at 208.
<rvfi/j.4rpwSt 3,
(Tui/cJAci^fwy, 337.
ffvvdtp^iaVj 218.
ffvy€$d\KerOy 211.
a'u;'6X^*, 65, -x^> 69.
(ruj/^fieo-eot, 183.
(r(;i/?j0ej, 39.
(TvviffTavTaiy 189.
(XvvreKovvTdiV tS>Vj 218.
<r6p€(Tdaty 73.
o-uo-KicECe^ 265. -ft)*/, 291.
(rvcrKiaffdy b <p6yoSy 318.
ffuffTeAAeti/ tJ)!* ^ttoi', 36.
<ri) ^y T^ Koiv^ iffud^s, 23.
<r<ptyy6fj.€voVy 310.
o-x^o'i*', 167.
(rx^/*«Toyj 261.
ctafxaTtKiaripaiSy 31.
o-w^aTOJc, 269, 296.
(TOIT^ip iOS, 70,

T.
TiiXo^axS)V, 286.
ToiratSTTjs, 138.
Toffoirrou Ti/xaTat ^^uay, 19.
TouTo, sense of 6 Toioi^^os, 199.
rpoTTjjy 241.
Tpo^^v oh Tpv^Vy 227.
rvpavvihiy 80.
rvpavyiKd^repov, 10.
Twr Kad* ^flRV, 112.

p.

^a^u/ifoj, 2G9.
/ioTT^;/, 290.
PvOfilCetyy 60. -on/, 19.
fivOfiohy Ben. pca/xTjs, 48.
/iiJ^Tj ttol 6pM^> ^82.

(niJ.v6rcpop TTOiui/j 4,
(Tefxi/uvoyTaiy 206.
ffKcJ/i/xara u7rep€j3?j, 36.
(Ticd^lJLari iv r(f, 149.
aKTjV^iVy 300.
(rKtarpa<povfx€VOi, 158.
(TKvdpuTrorepuVt 130.
co^ftrj;, 31.
(TTrapoy/xoi, 300.
CTTjAfTeiJei, 253.
ffToxtitrcwrfle, 203.
(Trv(pov rhy 133.
(TrS)ixiv KaKuSy 26.
truYKOTacTKeucEfct, 29.

v'jrfp$o\r}Sy 106.
uire(rTaA/Aei/ais, 53,
uTToSox^v, 27.
^<j0ecrir, 77, 155. -is, 296,
viroKaTa/cAffieyTey, 331.
y-jTtiTrTepos, 244.
uTroTTTevtr?;, 257.
viroTefiveTaij 37, 226.
uTTouXoj', 35. -A^, 336.
inro(palvovTay 11.
inr(t}p6(pioty 158.
v<rr4p7](Te irapct fxtKphuy 2.
ixpopfxovvTaj 225.

*.
<pt\oveiKia, 14.
<pi\o(ro<piay 50. -ar, 296, 320.
i^iAo(ro^€?y, 73. -ovix^v, 30.
i^iAoTtjufay, 204.
<pi\orifx(tiSy 174,

INDEX OF GREEK WORDS. 3(5.3

ippiKiSn, 30. X'Twcto-Kou, 844.
^poviinaros, 117. xopvylay, 106.
<pv<T4as, 164. xPVti-aTi(((TBai, 284,

XoAEirt^TEpoc, 44.
XoASr, 178, note.
X"'?'". X"?^", 38. S j3EAT((rTE, 180.
XaOvor, 109. i^KetaniyTjy, 830.

THE END.

CORRIGENDA.
Page 6. line 6. /of describing read describeth
00. 10. after Laver insert comma
180. 18. for Homoxobii read Hamaxobii
341. last Une but 6. after them insert for
398. 19, for Adrian read Hadrian

DAXTEn, rniNTEE, OXI-OED.

LIBRARY OF THE FATHERS

PUBLICATION OF THE ORIGINAL TEXTS.
The plan of publishing some at the least of the originals of the Fathers,
w-hose works were translated in the " Library," has been steadily kept in
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Editors have materials for the principal works of S. Chrysostorn;'fot
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• Mr Field's edition of the Homilies on S. Matthew is supplied lo Subscribers to the
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2
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tJNDER THE PATRONAGE OP
wiLLiAM, lAte lord archbishop of CANTEIIBHRY;
FROM ITS COMMENCEMENT A.D. 1836,
UNTIL HIS GRACE'S DEPARTURE IN PEACE A.D, 1848;

.A
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHURCH i
ANTERIOR to THE DiVlSldN OF THE EAST ANlJ WES'h

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH,
WITH NOTICES OE THE RESPEC-TIVE FATHERS, AND BRIEF NOTES BY THE EDITORS,
WHERE REQUIRED, AND SUMMARli^S OF CHAPTERS AND INDlbES.

EDITED ^Y
The Rev. E. B, PUSEY, D.D.
KegtM Professor of Hebrew, Cunon of Cltrist Cliurch, late Fellow of Oriel (Mlegt.
The Rev. JOHN KEBLE, M.A.
Late Prq/'essor of Poetiy, and Fellow qf Oriel College* ¦
The Rev. C. MARRIOTT, B.D:
Fetlov) qf Oriel Coltcse.
 a
A Publication, answering to the above title, appeared to the Editor^
Calculated to answer many and important ends, and to supply considerable
wants, some peculiar to our own Church and times, others more general.
Their chief grounds for thinking it very desirable were such as the fol
lowing: —
1. The great intrinsic Valufe of many of the works of the Fathers, which
are, at present, inaccessible, except to such as have large libraries, and are
familiar with the languages in which they are written ; and this the more,
since a mere general acquaintance with the language will not tenable a
person to read with ease many of the Fathers; E; g. Knowledge of
Latin alone will not suffice to read Tertullian : and in cases less strong,
ecclesiastical language and peculiarity of Style will often ptesent consider
able difficulties at first.
2. The desirableness of bringing together select works of different
Fathers. Many who would wish to become acquainted with the Fathers,
know not where to begin; and scarcely any have the means to procure any
great number of their works. Editions of the whole works of a Father,
(such as we for the most part have,) are obviously calculated for divines^
Hot for private individuals : they furnish more of the works of each Father
than most require, and their expense precludes the acquisition of others.
3i The increased demand for sacred reading. The Clergy of one period
are obviouslv unequal to meet demands so rapid, and those of our day have
additional hindrances, from the great increased amount of practical duties.
Where so much is to be produced, there is of necessity great danger that
A 2

much will not bo eo mature as, un these subjects, is especially to be desired.
Our occupations do not leave time for mature thought.
4. Every body of Christians has a peculiar character, which tends to
make them look upon the system of faith, committed to us, on a particular
side ; and so, if they carry it on by themselves, they insensibly contract its
limits and depth, and virtually lose a great deal of what they think that
tliey hold. While the system of the Church, as expressed by her Creeds
and Liturgy, remains the same, that of her members will gradually become
contracted and shallow, unless continually enlarged and refreshed. In
ancient times this tendency was remedied by the constant living intercourse
between the several branches of the Catholic Church, by the circulation of
the writings of the Fathers of the several Churches, and, in part, by the
present method — translation. We virtually acknowledge the necessity of
such accessions by our importations from Germany and America; but the
circumstances of Germany render mere translation unadvisable, and most
of the American Theology proceeds from bodies who have altered the doc
trine of the Sacraments.
5. The peculiar advantages of the Fathers in resisting heretical errors,
in that they had to combat the errors in their original form, before men's
minds were familiarized with them, and so risked partaking of them; and
also in that they lived nearer to the Apostles.
6. The great comfort of being able to produce, out of Christian antiquity,
refutations of heresy, (such as the different shades of the Arian :) thereby
avoiding the necessity of discussing, ourselves, profane errors, which, on so
high mysteries, cannot be handled without pain, and rarely without injury
to our own minds.
7. The advantage which some of the Fathers (e. g. St. Chrysostom)
possessed as Commentators on the New Testament, from speaking its lan
guage. 8. The value of having an ocular testimony of the existence of Catholic
verity, and Catholic agreement; that truth is not merely what a man
trowelh ; that the Church once vvas one, and spake one language ; and
that the present unhappy divisions are not necessary and unavoidable.
9. The circumstance that the Anglican branch of the Church Catholic
is founded upon Holy Scripture and the agreement of the Universal Church;
and that therefore the knowledge of Christian antiquity is necessary in
order to understand and maintain her doctrines, and especially her Creeds
and her Liturgy.
10. The importance, at the present crisis, of exhibiting the real practical
value of Catholic Antiquity, which is disparaged by Romanists in order to
make way for the later Councils, and by others in behalf of modern and
private interpretations of Holy Scripture. The character of Catholic anti
quity, and of the scheme of salvation, as set forth therein, cannot be ap
preciated through the broken sentences of the Fathers, which men pick up
out of controversial divinity.
! 1. The great danger in which Romanists are of lapsing into secret infi
delity, not seeing how to escape from the palpable errors of their own
Church, without falling into the opposite errors of 'Ultra-Protestants. It
appeared an act of especial charity to point out to such of them as are dissa
tisfied with the stale of their own Church, a body of ancient Catholic truth,
free from the errors, alike of modern Rome and of Ultra-Protestantism.
13. Gratitude to Almighty God, who has raised up these great lights
in Iho Church of Christ, and set them there for its benefitin all times.

EXTRACTS FROM THE PLAN OF THE WORK.
1. The subjects of the several treatises to be published shall mainly be, Doctrine,
Practice, Exposition of Holy Scripture, Refutation of Heresy, or History.
8. The Editors hold themselves responsible for the selection of the several treatises
to be translated, as also for the faithfulness of the translations.
11. The originals of the works translated shall be printed*. It would be well,
therefore. If Subscribers would specify, if they wish for the originals, either with or
without the translations.
12. It is understood that subscriptions continue, until it be intimated that they are
discontinued, and that ^they extend, under ordinary circumstances, to the end of each
year. 14. Not more than four volumes to appear for each year : the price to Subscribers not
to exceed 'Js. for « closely printed 8vo of 400 pages; to the public it will be raised
one-fourth. When old Translations are revised, the price will be diminished.
* Tlie object of pulilishing the originals has been steadily kept in view, though delayed by
difficulties, inseparable from the commencement of such an undertaking, as well as by sorronfut
dispensations. Collations of MSS. at Rome, Paris, Moscow, Munich, Vienna, Florence, Venice,
liave now been in part obtained, in part are being made, for S. Chrysostom's Homilies on S. Paul,
on the Statues, S. Cyril of Jerusalem, Macarius, Tertullian, S.Greg. Nyss. Sfc.
RIVINGTONS, LONDON; J. H. PARKER, OXFORD.

Works already published.

AniANASlUS.S  Oo the NIcene Delinilion, 1
Councils of Ar|mlniimand t jj„. j_ ^ jjewman, B.D. late Fellow of Oriel.
Seleiicia, nnd the Orations f
against the Arians, 2 vols, j
Historical Docnmenis  Bev. IU. Atkinson, M.A. Fellow of Lincoln.
AUGUSTINE, S  Confessions  Old Translation, revised l»j E. B. Puseij, D.D.
Hoinllies or. the New -lesla- I j^^_ jj g Macmulhn, M.A. tale FeUow ofC.C.C.
ment, 2 vols  1 ,
On the Psalms, -Vols. 1. 2  partly by Rev. J. E. Tweed, Chajjlain of CAnsl Church.
_ „ ,  i Rev. ('. L- Corni.ili. HT.A. Intn Fellow of Exeter.
Practical 1 realises  -J ^^,^ jj j,,.„,^,^_ ^/,^. st. Peter's (hit. Camb.
On St. John's Gospel, Part 1, Rev. k. Browne, M.A.
CV1UL,S.0F JERUSALEM Catechetical Discourses  Rep. H. W. Cliurch, M.J. Fellow of Ojlel-
CYPRIAN, S  Treatises,  late Rev. C. Thornton, M.A. Chiist Church.
Epistles  Rev. H. Carey, M.A. Worcester College.
CHRYSOSTOM, S  Homilies onSt.Matthew,Part3l,2. JJcii. Szr G. PrevosI, M.A. Oriel.
On St. John, Part 1  Rev. G. T. Stuparl, M-A. late Fellow of Exeter.
!Sev. J. B. Morris, M.A. tale Fellow of Exeter.
Rev. J. Medley, M.A. (now Ld. Up. nf Fredericton.)
Rev. a. K. Cmnish, M.A. late FiU,.w of Exeter.
The lale C. Wo-jd, M.A. Oiiel.
Rev. ir. J. Copetand, B.D. Fellow of Trinity.
Rev. ir.C. Cotton, M.A. .Student e/Ch. Ch.
Rev. J. A. Ashworth. M.A. Fellow of Bruse-nose
Rev. J. Tweed, M.A. C.C.C. Camb.
Homilies on tho Stntnca  Rev. E. Budge, B.A. Christ's CoU. Camb.
GREGOR-y, S. THE GREAT Magna Moralia, T. I. II. 111. pt. 1.
r ACI AN , S  Epp. to Symjir. ; on Repentance ) ^^,^ j,^ „ ^^ ^j^ ,„,, j,„,,„„( ^ ch. ffl
and Baptism . . . . j .' '
TERTULLIAN  Apologetic and Practical J j;^,^, (._ DoJason, M.A. lale Student ofCIl- Ch-
1 realises 5 ^
ORIGINALS.
^Sg?i™To'M;-s"\\\\\\\Hri!?r;ETl-et-radCor^^ In the Press.
AUGUSTINE, S  On the Psalms, Vol. 3. ¦.••.. T. Scratton, B.A. Ch.Ch.
' On St. John's Gospel, Part 2. Rev. H. Browne, M.A.
<-ni II vcntiTtl M s On SI Matlhew, Vol. 3  Reii. Sir G. Preiiost, M.A. Oriel.
GiIeGoSy i THk GRKki Magna MoralL; Vol. III. 2... Rev. Jas. Bliss, M.A. Oriel. (Nearly rea.ly.)
GREGORY, S. TIIEOLO- { o„,,^„„,  Rev. B. F. tVilson, M.A. Oriel.
gus,ofnazi..nzum|S"'"-  •oj„^„,^^s.
niU YSOSTOM, S  Hom. in F,p. ad Uom  Uev. F. FieU. M. ,1. T, iml„ r,.l!. Camb.

Preparing for Publication.

acts or early MAIUYUS ..(Genuine) 
A.'MBROSE, i  On the P.ajnii ...^ 
6n St. Lnke  , . . . ..pBrf/y Sy «« ;<,te S, f. Wood,M.A. Oriel.
Uoctiiiiul Treatises  ',...:
Epistles. . . ;  , . . , .partly by the late S. f. Wood, M.A. Oriel.
ATIIANASIUS, S  Tracts on the Incarnation and ) „ „ „ „, i, , ,„ r:iir„n nfOHel
H„|.. <j„l,.j, i Rev. C. l}aman,M.yi. (ate Fellotcqf unci.
AUGUSriNE.S  Anti-Pelagian Tracts 
AntiOonaUst TracU .  Rev. 6. H. Forbes.
Epistles ' ' '.'.'.'.'.'.'.'.'.'.'.'. .Rev. H. II'. fVitberforce, M.A Oriel.
City of Rod  Rev. C. Daman, M.A. late Fellow of Onel.
BASIL, S. THE GREAT ... Letters, Treatises, and Ho--! j^^^j^^ jytm^,,^ nf_j_ [ate Fellow of Trinity.
inilies i
CHRYSDSrOM.S  Homilies gn St. John, Pt. IJ. Rev. G. T.SIupart, M.A. late FeUow qf Exeter.
¦  llie Acts'  '. .J?<fo. T. Sheppard, M.4- Oriel.
 the Hebrews  Rfv. T. Keble, M.A late Fellow of CO. C.
.Select (loniilto  Rev. C: B. Pearson, M.A. Oriel. ,,,.„.
On the I'rieslhood  The late lip. JebU, finished by Rev. J. Jebb, M.A.
Epistles  Rev. E. Chiirton, M.A. Christ Church.
CLEMENT, S. OF ALEX- I pajdagosna.
ANURIA  }
CYRIL, S. OF

ALEXAN-J Against Nestorlos 
DRIA  J On ^t. John's Gospel
EUSEBIUS  Ecclesiastical llislory  Rev. E. A. Dayman, M.A. late Fellow ef Exeter.
GRF.GORY.S. OF N YSS A ..Sermons and Coinnienlarles,.
HILARY, S  On the Trinlly  Rev. A. .Short, M.A. (Bp. of Adelaide^
•  Psalms. o. O. Uaytcr, B.d.t'itc Scholar qf Oriel.
On St. Matthew.
IRENjEUS,S  Aiainst Heresy  Rev. J Keble, M.A.
JEROME, S  Epiiflcs  ,..Bec J. Moiley, M.A. FeUov of Magdalen.
JUSTIN, M  Works ..  Vm. Archdeacon Manning, M.A. lute Fellow of Mert.
LEO, S. -rilE GREAF  Sermons and Epistles ......
„. ,^.T,.,T<, o TO ¦ iOld Translation revised by Rev. C. Marriott, B.D.
MACARIUS.S,  Works  \ ' Fellow of Onel. ' '
OPTATUS, S  On the Donatisl Schism 
ORIGEN  Aiainst Cclsas  Rev. J. F. Christie, M.A. late Fellow of Oriel.
TEKTULLIAN  Works  Rev. C. Oodgson, M.A. late Student of Ch. Ch.
-I'HEODOREr, *c  ..Ecclesiastical llisuirj  Rev. C. Marriott, B.D. Fellow of Oriel.
Compendium of Heresies-. „ ^^, ^ ^^^^^^ ^^„^ „^ g^,^^,
.MISCELLANIES  ft Clenii-nl of Alex
dives salvetur "

Diognetnmpolytns.

>f Alex. "Qnis 1
Blur 1" Ep. ad \
; Tracts of Hip- J

ORIGINALS.
AUGUSTINE, S  Enarrationes in Psalmos.
CYRIL, S. OF JERUSALEM!
MACARIUS, S  HoniUiK et Opnscnla.
?,? This list wai never meant to be final, and it has been, from time tp time, enlarged. It might
then save waste of labour, if persons contemplating the translation of works, not set down, would
enquire of the Editors, whether ihey 'are included in the plan.

Also, uniform with the Library, price Us. To Subscribers io the Library of the Fathers, 10s. Sd.
SELKCT WORKS of S. EPHREM THE SYRIAN. Translated out of the Original Syriac.
With Notes and Indicls.
Oxford, John Henry Parker; F, and J. Rivinglon, London,

SUBSCRIBERS.

Those marked with an • are subscribers to Both the Texts and the Translations.
Those marked t to the Texts only.
Those not marked, to the Translations only.

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Hon. and Right Rev. The Lord Bishop of Bath and Wells.
Right Rev; The Lord Bishop of Oxford.
*Right Rev. The Lord Bishop of Rochester.
Right Rev. The Lord Bishop of Exeter,
Right Rev, The Lord Bishop of Worcester, dec.
*Right Rev, The Lord Bishop of Chichestef, dec.
*Right Rev. The Lord Bishop of Lichfield,
Right Rev. The Lord Bishop of Worcester.
*Right Rev, The Lord Bishop of St. Asaph.
Right Rev. The Lord Bishop of Ripon.
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8

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9

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' Coll.
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Carey, Rev. C.
Carlyon, Rev. E.
Carlyon, Rev. Philip, St. James', Exeter
Came, J. Esq. EUenglase House, Truro
Carrighan, Rev. G. Plymouth
Carter, Rev. W. Eton College
Carter, Rev. John, Frenchay, Bristol
•Carter, Eev. T. T. Clewer Rectory,
Windsor
Cartwright, Rev, J. B.
Cartwright, Mr. Leicester
Carwardine, Rev. C. W. Tolleahurst
Knighls, Essex

SUBSCRIBERS.

U

Case, Rev. G. Brasenose Coll.
Case, Rev. James, Liverpool
Caulfield, Rev. W. Pallas, Kerry
•Cavendish, Hon. Richard
Cerjet, Rev, H. West Horsley, Surrey
•Chaffers, Rev.T. Brasenose Coll.
Chambers, J, D. Esq. 2, Gloucester
Terrace, Regent's Park
•Chambers, Rev. J. C. Perth
Champernowne, H. Esq. Trinity Coll.
Chainpernowne, Rev. E. Darlington,
Devon
Chandler, Rev. J, Witley
Chanter, Rev, J. M Ilfracombe
Chapman, C, Esq. Trinity Coll,
Charrington, John, Esq. London
•Chase, Rev. D, P. Oriel Coll.
•Chepmell, Rev. H. L. M. Sandhurst
•Chessyre, Rev, W. J. Canterbury
Chester, Rev. Anthony, Chicheley,
Bucks
Cheyne, Rev. F. Aberdeen
Chichester, Dean and Chapter of
Childers, Mrs. A.W.Cantley.Doncaster
Cholmeley, E. Esq. Magd. Coll.
•Christie, Rev. J. F. Ufton, ni. Reading
•Christ's College Library, Cambridge
•Church, Rev. R. W. Oriel Coll.
Church, Rev. W. M. H. Geddington
•Churton, Very Rev, Edw. Crayke, near
Easinpwold
Clarke, Hev.H. Danvers, Exeter Coll.
Clarke, Rev. S. Mortlake, Surrey
Clark, G. N. Esq. Newcastle-on-Tyne
Clark, Rev. John, Leeds
Clayton, Rev. J. Farnborough Rectory
Claxson, Rev. B. S. D.D. Gloucester
Cleaver, Mr. W. J. Bookseller, Baker
Street, London
•Cleoburey, Rev. C. Steeple Aston,
Oxon.
Gierke, Ven. C. C. Archdeacon of
Oxfoid
Clifi'ord, Rev. F, C. Dursley
•Clutlerbuck, Eev. H. Frome
Cocks, Hon. and Rev. J. S. Eastnor
Castle, Ledbury
tCocks, Rev. Charles
•Codd, Rev. E. T. Eccleshall, Stafford-
shiie

•Codringlon College Library, Barbadod
Coit, Rev, T, D, President of the
Transylvanian University, U. S.
•Coleridge, Hon. Mr. Justice, 26, Park
Crescent
Coleridge, Rev. E. feton Coll,
Coleridge, F. G. Esq. Ottery St. Mary
Coleridge, Rev. Theodore, Exeter
Coles, Rev. G. Croydon
tCollege of Doctors of Law, Doctors'
Commons
CoUett, W. L. Esq. Queen's Coll.
tCollins, Rev, C. M.Chudleigh, Devon
•Collis, Rev. J. D. Head Master of
Bromsgrove School
CoUison, Rev. F. W. St. John's, Camb,
Coltman, Rev. George, iStickney, Boston,
Lincolnshire
Colvile, Rev. Frederick p.Leek.Wootton,
Warwickshire
Combs, John, Esq.
Compton, Rev. J. Minestead, Hants
Cooper, Rey. G. M. Wilmington, Lewes,
Sussex
Copeland, Rev. W. J. Trinity Coll.
Copleslone, Rev. R. E. Barnes, Surrey
ICopleston, Rev, W. J. Cromhall,
Glouceslershire (Chrysostom)
•Cornish, Rev. Dr. King's School, Ottery
St. Mary
Cornish, Eev. Hubert K. Bakewell,
Derbyshire
Cornish, Rev. C. L. Littlemore
•Cornthwaite, Rev. T. St. Peter's,
WaUhamstow, Essex
Cosserat, Rev. G. P. Graham, Abbots-
kerswell, Devon
Cotes, Rev, Peter, Litchfield, Hants
•Coiton. Rev. W. C.
(Bolton, William, Esq. Bank of England
Cox, Rev, Somers, Cornwall
iCox, Rev. W. H. St. Mary Hall
•Cox, Rev. J. Walgrave, Northants.
Cox. Rev. F. H. fasmania
Coxwell, G. S. Esq. Newcastle-on-Tyne
Cragg, Rev. Richard, Wymondham,
Leicestershire
Cramp, VV. Esq. Camberwell
Craven, Wm. Esq. Halifax
Crawley, C. Esq. Littlemore

1-2

SUBSCRIBEUS.

Crewe, Lord, Trustees of,
•Crichlow, Rev. H. M. Radipole,
W'eymouth, Dorset
Cripps, Rev. J. M. Great Yeldham,
Essex
Croft, Archdeacon, Saltwood, Hythe
Cross, J. E. Esq. Ch. Ch.
Crossley, Mr. J. S. Leicester
tCureton, Rev. W. British Museum
Currer, Miss, Eshton Hall, Yorkshire
Currie, Rev. Horace G. Milford
•Currie, Rev. James, Dearham, Cum
berland

•Dalton, Rev. W. Lloyd House, Wolver
hampton
Dalton, Rev. W. Little Burstead, Essex
•Dalton, Rev, C. B. Rectory, Lambeth
Dalton, Mr. 28, Cockspur Street,
London, 2 copies
•Daman, Rev. Charles, Oriel Coll.
•Dansey, Eev. Wm. Donhead St. An
drew, Wills
Darnell, Eev. W. Stanhope, Durham
•Darling, Mr, James, 22, Little Queen
Street, London
Daiwall, Rev. L. Criggion, near Shrews
bury
Davie, Rev, G. J, Tickenham, Somerset
Davis, Rev, E, Hereford
Davies, Rev, W, L. Elizabeth College,
Guernsey
•Dawson, Rev. J. Leamington
Day, Rev, John D, Ellesmere, Salop
Dayman, Rev. E, A. Shillingston,
Dorset
? Dayman, Rev, A, J. Exeter Coll.
•Deacon, Rev. G. E. Ottery St. Mary,
Devon
Dean, Rev. E. B, All Souls College
Deane.Rev. H. Gillingham, nr. Shaftes
bury
Delafosse, Mrs, Addiscombe
Demain, Rev. Henry, Hertford
Demerara Clerical Library
Denny, Rev, A. Mauritius
¦De Teissier, Rev, G. CCC.

Dew, Lieutenant George, R.N. Reading
Dewhurst, Rev. John, Bere Church,
Essex
•Dickinson, F. H. Esq. 19, Lowndes
Street, Belgrave Square
Dickinson, Mrs. H 19, Lowndes Street
Didham, Rev. R. C. Haston Robert's
Rectory, Yorkshire
•Dimsdale.Charles.Esq.Essendon Place,
Herts.
Diogwall, Charles, Esq.
Dixon, Rev. James, Sheffield
Dixon, Rev, Robert, King Wm. Coll.
Isle of Man
Dixon, Rev. J. J. Wigan
Dodd, Eev, W. Newcaslle-on-Tyne
•Dodsworlh, Rev. William, Gloucester
Gate, Regent's Park
Donaldson, Rev. T. W. Bury
tDonkin, W. F. Esq. Univ. Coll.
Donne, Eev. Jas. Bedford
Dornford, Eev. J. Plymtree, Devon
Douglas, Eev. H. Salworpe, Worcester
shire
•Downing, Rev, II. Kingswioford
Drummond, Henry, Esq, Albury Park,
Guildford
Drummond, Rev. Arthur, Charlton
Drummond, Eev. R. Peering, Essex
Drummond, Colonel, Brighton
Dry, Rev. Thos. North Walsham
Duflield, Rev. R. Fratiug, near
Colchester
Dundas, Wm. Pitt, Esq. Edinburgh
Dunraven, Earl of,
•Dunster, Rev. Mr. Tottenham
Durnford, Eev. Francis, Eton College
Dyer, Eev. J. H. Great Waltham, Essex
Dymock, Rev. J. Rector of Roiighton,
Lincolnshire
Dyne, Rev. J. B. Highgate
•Dyson, Rev. C. Dogmersfield, Hants
Dyson, Rev. F. Tidworth, Andover

Eaton and Sons, Booksellers, Worcester
Eaton, Rev. W. Littleton House, Lower
Wick, Worcester
Eden, Rev. R. Rochford, Leigh, Essex

SUBSCRIBERS.

13

Edge, Rev. W, J. Hart's Hill, War
wickshire
Edinburgh, University of
Edmonstone, Sir Archibald, Bart,
Edmonstone, Rev. C. Manor Road,
Holloway
Edwardes, Stephen, Esq. Streatham
•Edwards, Rev. A. Magd. Coll.
Edwards, Rev. T. Brougham, near
Penrith
Edwards, Rev. W. E. Wallsend
Eedle, Eev. Edward, South Bersted,
near Bognor, Sussex
Eland, Rev. H. G. Bedminster
Eld, Rev. J. H. 10, East Parade, Leeds
Elder, Rev, Edward, Durham
tEllicott, Rev. C. J, St. John's Coll.
Cambridge
Emmanuel College Library, Cambridge
•Erskine, Hon. and Rev. H. D. Kirby
Underdale, Yorkshire
•Estcourt, E, E. Esq. Bristol
Eslcourt, T. G. Bucknall, Bsq. M.P.
Estcourt, Gloucestershire
•Evans, Herbert N. M.D. Hampstead
•Evans, Rev. T. S. Bronipton
Evans, Rev. Hugh, Durham
Evetts, T. Esq. C. C. C.
Exeter College Library
Ewing, Rev. A. Forres
Ewing, Rev. W. Ipswich

Fanshawe, Rev. F. Exeter Coll.
•Farebrother, Rev. Thomas, Aston,
Birmingham
Fawkes, Mrs.
Fearon, Rev. D. R. Assington, Suff'olk
Fellowes, Rev. C. Shottesham, Norfolk
Fellows, Mrs. Money Hill House,
Rickmansworth, Hertfordshire
Fenwick,Rev.Joiin,Blandford,St.MaryFenwick, Rev. M. J. Donegal
Fenwicke, Rev. G. O. Aston, near
Birmingham

Fernley, John, Esq. Stanley Grove,
near Manchester
Fessey, Rev. G. F. Worcester
Few, Robert, Esq. 2, Henrietta Street
Field, Rev. S. P. High Beech, Essex
tField, RtJv, T. St. John's Coll. Camb.
Fielding, Rev. H. near Horncastle
Finch, Miss C.
Fitzgerald, Rev. A. Carlow
Fitzherbert, Rev. A. Tissington, Derby
shire
Fitzroy, Rev. August. Fakenham, Magna
Suff'olk
Fletcher, Rev. C. Southwell, Notts
Fletcher, Sir Henry, Bart. Ashley Park,
Walton on Thames
•Fletcher, Rev. W. K. Bombay
Flint, Rev. W. C. R. Morden, SuiTey
Ford, Rev. J. Bailey, near Exeter
Ford, Wm. Esq.
Forester, Hon. and Rev. Orlando,
Brozeley, ShifTnall
•Formby, Rev, R. Brasenose Coll.
Forster, Rev. H.B. Coin Rogers Rectory ,
Northleach
Fortescue, Rev, E. H. Plymouth, Devon
Foskett, Rev. T. M. Enfield, Middlesex
Foster, Rev. J. Great Haseley
Foulkes, Rev. E. S. Jesus Coll.
Foulkes, Rev. H. P. Buckley
Fowler, Rev. H. Liskeard, Cornwall
Fox, Rev. Charles, Bridport
Fox, Rev. G. J. Brentwood, Essex
Fox, Rev. W. Marsh Chapel, Louth,
Lincolnshire
Franklyn, Rev. Bath
Eraser, Rev. Robert, St. Stephen's,
Canterbury
Freeman, Rev. II. Peterboro'
Freith, Rev. F. H. Univ. Coll. Durham
Ftoude, Ven. R.H. Archdeacon of Totness
Fulford, Rev. J, L. Stoodbury
Fyler, Rev, S. A. Cornhill, Coldstream

i4

SUBSCUIBERS.

•Gace, Rev. Frederick Aubert, Magdalen
Hall
•Garden, Rev. Francis, Edinbuij>h
Gardner, Eev. W. Rochford, Esieic
Garratt, John, Esq. jun. Farringdon
House, near Exeter
Gaunt, Rev. C. Isfield, Sussex
Gaye, Rev. C. H. Si. James', West
minster
•Gepp, Rev. Geo. Edw. Ashbourn
Germon, Rev. N. Manchester
Gibbings, Rev. Rich. Trin. Ooll. Dtiblin
•Gibson, Rev. W. Fawley, Hants
Gilbertson, Rev, L, Llaogorwen, near
Aberystwith
Gillett, Rev, G. E. Waltham, Melton
Mowbray, Leicestershire
Gladstone, Rev, Johh, Stoke Hodnet,
Salop
Gladstone.Rt.Hon. W liliam Ewart.M. P.
Ch. Ch. 2 copies
Glanville, Rev. Edward F. Wheatfield
Rectory, Tetsworth
Glasgow, University of,
•Glencross, Rev, J. Balliol College
Glossop, Rev. Hen. Vicar of Isleworth
Glynne, Rev. H. Hawarden Rectoryj
Flintshire
Godfrey, Rev. F. St, Helier's, Jersey
Golding, Rev. Edward, Hessenford,
Cornwall
Guldsmid, Nathaniel, Esq, M.A. Exeter
Coll.
Gooch, Rev. J. H. Head Master of
Heath School, Halifax
*Goodford, Rev, C. O, Eton Coll,
*Goodlake,Rev.T.W. Bi'o!idwell,Oxoii.
Goodwin, Rev. H. Caius Coll. Camb.
Gordon, Rev, Osborne, Ch, Ch.
Gother, Rev. A. Chale Rectory, Isle of
Wight
Gower, Rev. Stephen, Kingston-oii-
Thames, Surrey
Graham, Rev. W. H. Gteat Bromley,
Essex
Graham, Mr, Bookseller, Oxford
Grant and Bolton, Messrs. Botiksellers,
Dublin
Grant and Son, Messrs, Booksellers,
Edinburgh

Grant, Rev. A. Manningford Bruce,
Wilts
•Giant, Ven. Archdeacon, Romford
Grant, Rev. James B. Dublin
•Granville, Rev.Court, Alnwick, North
umberland
Graves, Rev. John, Ashperton, Here
fordshire
tGreen, Rev. J. H. Swepstone
Green, Rev. M.J. Lincoln Coll.
tGreen, Rev. T. S. Ashby Grammar
School
Greene, R. Esq. Lichfield
•Greenwell, Rev, W. Durham
Gregory, Rev. R. Panton Wragby,
Lincolnshire
Gresson, Henry, Esq, Lowlynn, North
umberland
Gresley, Rev. W.Lichfield
•Gresley, Rev. J. M, Over Scale,
Leicestershire
Greswell, Eev. R. Worcester Coll.
•Grey, Hon, and Rev,, Francis, Morpeth,
Northumberland
Grey, Hon. and Rev. John, Houghton
le Spring, Durham
tGriffiih, Rev. C. A. New Coll,
Griffiths, Rev. John, Ch. Ch. Oxford
Grueber,Rev. C. S. Westport, Somerset
tGuillemard, Rev. J. Kirtlington, Oxon,
•Guillemard, Rev. II. P. Barton-on-the-
Heath, Warwickshire
Gunner, Rev. W. H. Winchester

Haight, Rev. B. 1. New York, U. S.
Haines, Herbert, Esq. Hampstead
Haines, Mr. Bookseller, Oxford
Hale, Rev. G. C. Hayes, Middlesex
• Hale, Ven. Archdeacon, Charter House
Hall, Mr. Bookseller, Cambridge
Hall, Rev. W. 4, Langham Place,
London
Hall, Rev. W. J. St. Benet, Paul's
Wharf, London
•Hallen, Rev, G. Rushock Medonte,
Upper Canada

StiJSCRlBERS.

1.5

Halliburton, Mr. Bookseller, Coldstream
Halson, Mr.
Hamilton, Rev. Jas. Beddington, Surrey
'Hamilton, Rev. Waller Kerr, Merton
Coll. Chaplain to the Bp. bf Salisbury
t Hannah, Rev. J. Edinburgh
Harcourt, Rev. Vernouj West Deaa
House, Midhurst
•Harding, Rev. I. St.Ann's, Blatkftiars
HaMisty, ReV. W. L. 43, Great MaH-
bro' Street, London *
Hardwick, ReV. Charles, Gloucester
Harington, Rev. Dr. Principal of
Brasenose Coll.
Harley, John, Esq. Wain Weram, Ponty
Pool
•Harness, Rev. Wm. Brompton
•Harper, Rev. T. N. Queen's Coll.
Harper, E. N. Esq Kensington
Harper, Rev. H. J. C. Mortimer, near
Reading
Harrington, Rev. Chancellor E. Exeter
Harris, Hon. and Rev. C, A. Wilton,
Wilts.
Harris, Rev, Thomas, Horspath
Harris, Rev. J. City of London School
Harrison, Benj. Esq.Clapham Common
Harrison, Rev. C. R.
•Harrison, Ven, B. Archdeatob of
Maidstone ,
Harrison, Rev. H. Lamberhurst, Kent
Harrison, W. Esq.
Harter, Eev. G. Cranfield, Beds.
Hartley, L. L. Esq. Middletoii Lodge,
near Richmond, Yorkshire
Harvey, Rev. H. Bradford
Hassells, Rev. C. S. Newcastle-under-
Lyme
Hastings, Rev. H. J. Areley-KingJ
•Hatherell.Eev.J.W.D.D. Westendj
Southampton
•Hawkins, Rev. Edward, Jamaica
Hawkins, Rev. Ernest, 79, Pall Mall
Hawks, Rev, W. Saltash, Cornwall
•Heale, Rev. S. W. Sandhurst, Kent
Heath, Christopher, Esq.
•Heathcote, Rev. C. J. Stamford Hill,
Middlesex
•Heathcote, Rev. W. B. New Coll.
Heaven, H, G. Esq. Trinity Coll.

Henven, Rev. Hudson Grosett, Bishop's
College, Bristol
Hedley, Rev. T. A. Gloucester
Henderson, Rev. T. Messing, Kelvedon;
Essex
•Henderson, Rev. W.O. Magd. Coll.
Henderson, H. R. Esq.
Henn, Rev. W. Burton Agnes
Hepburn, T. R. Esq. Cli, Ch.
Heri^ey, Hon. and Eev. Lord Arthur;
Ickworth, Bury St. Edmunds
Hewett, Eev.P.BinStead, Isle of Wight
*Hewetti J, W, Esq, Exeter
Hewitt, T. S, Esq, Ledsham, near
Ferrybridge
Heycock, Rev. Owston, Leicestershire
tHeygate, T. E. Esq. Queen's CoU.
Cimbfidge
•Hibbcrt, Miss E. S.
Hildyard,Rev.J.Ingoldsby,Lincolnshire Hill, E. Esq. Wadham Coll.
•Hill, Eev. Edw. Ch.Ch.
Hill, G. J. Esq. Trinity Coll. Camb;
Hill, ReV. R. Timsbury, Bath
Hilton, Rev. A. D. Uxbridge
Hilton, Rev. H. D, St. Mary 's Vicarage,
Warwick
Hindlfe,Rev.Joseph,Higham,GravesendHinde, Rev. Thos. Liverpool
•Hinde, W. H. F. Esq. University Coll.
Hine, Rev.H.T. Quarrington, Sleaford,
Lincolnshire
tlippisley, J. H. Esq. Lambourne, Berks
Hippisley, Eev. R. W. Stow on the
Wold, Gloucestershire
Hoare, Rev. W. H. Ashurst Park, Tun
bridge Wells
Hobhouse, Rev. E. Fellow of Mert, Coll.
•Hobhoase, Rev, R. St,Ives,Callington,
Cornwall
Hobson, Rev. W. W. Hales, Norfolk
Hocking, Richard, Esq. Penzance
•Hodgson, Rev. Jas. S. John Baptist;
Bristol
tHodson,Rev.G. H. Maidenhead, Berks
Hodgson, Rev. J. Geo. Croydon
Hodgson, Rev. John, St. Peter's, Thanet
•Hodgson, Rev. J. F. Horsham
•Hodgson, Rev. H.
Hodgson, W. Esq. Wanstead

16

SUBSCRIBERS.

Hogben, Mr. Geo. Sheerness
Hogg.Eev. J. E. Lower Brixham.Devon
Holden, Rev, Geo. Maghull, Liverpool
•Holden, Rev. W: R. Worcester
•Holden, Mr, ."V. Bookseller, Exeter
Holden, Rev. Henry, Uppingham,
Rutland.
Holder, the Misses, Torquay
Holdsworth, Miss M. Dartmouth
•Hole, Rev. George, Chumleigh, near
Exeter
Holland, Rev. J. E. M. Basschild, Kent
lIollis,Rev.G. P. Doddington, Somerset
Holmes, Hon, Mrs, A'Court
Holmes, Rev. Peter, Plymouth
Holihouse, Rev. C. S. Hellidon, near
Daventry
tHookins, Rev. Philip, Combe Florey,
Taunton
•Hope, A. J. B. Esq. M.P. Connaught
Place
Hope, Jas. R. Esq. D.C.L, Merton
College
Hopwood, Rev. H. Rector of Bothal
Morpeth, Northumberland
Hook, Rev. W. F. D.D. Leeds
Hopkins, Rev. A. Cient. Worcestershire
* Horncastle Clerical Society
-Hornby, Rev. James, Winwick, War
rington, Lane.
Hornby, Rev. Wm. St. Michael's-on-
Wyre, Lancashire
Hornby, Rev. R,W. B. All Saints.York
Horner, Rev. John, Mells, Somerset
•Horsfall, Rev. A, Grange.Derby
Horsfall, J. Esq. Standard Hill, Notts
•Horsley, Rev. J. W. Ville of Dunkirk,
Faversham, Kent
•Hoskins, Rev. W. E. Margate
Hotham, Rev. C. Roos, Yorkshire
Holham, Rev, W. F. All Souls Coll.
Hotham, Rev. J. G. Sutton-at-home,
Dartford
Houblon,Rtv.T.A.Peasemore,NewburyHoughton, Rev. J. Matching
•Howard, Hon. and Eev. Wm. Whiston,
Eotherham, Yorkshire
Howell, Rev. A. Darlington, Durham
Howell, Rev. H.Bridestow.Oakhampton,
Devon

•Hubbard, Rev.Thos. Roding Aythorpe,
Great Dunmow, Essex ^ >, ^
fHue, Dr. 9, Bedford Square"
•Hughes, Rev. H.
Hulton.Eev.W.St.Paul's, Southampton
Hunt, Rev. R. S. Bakewell
Hunter, Rev. A. Alvechurch, Wor
cestershire
Hunter, Rev. W.St, John's Coll.
•Huntingford, Rev. G. W. New College
Hutchiiis, Rev. Jas. Telescombe, Sussex
Hutchinson, Rev. Cyril, Batsford,
Gloucestershire
Hutchinson, Rev, C, Firle
Hutchinson, Rev. T. Westcot Barton,
near Woodstock
Hutchison, W. Esq. Trinity College,
Cambridge
Hutton,Rev.W.Beethorn, Westmorland

Jackson, Rev. F. G, Stratford on Avon
t Jackson, Rev. J. St, James, Piccadilly
Jackson, Rev. Dr. Lowther, near
Penrith
tJacobson, Rev. W. D.D. Regius Pro
fessor of Divinity, and Canon of
Ch. Ch.
Jaffray, Mr. Jas. Bookseller, Berwick
James, Rev. J. Tor, Devon
James, Rev. J. Burleigh, Knowbury,
Salop
James, Rev. E. Prebendary of Win
chester
JeflTerson, Rev. J. D. Thorganby, York.
shire
•JefFray, Eev. L. W. Preston
•Jeflfreys, Rev. H. A. Hawkhurst, Kent
•Jelf,Rev.RichardWilliara,D.D. Canon
of Ch.Ch.
Jelf, Rev. W. E. Ch. Ch.
Jellott, H. Esq.
Jennett, Mr.
Jennings, Rev. M. J.
Jeremie, Eev. J. A. Winwick, Northants
Jerrard, Rev. M. Norwich
Jersey, The Very Rev. the Dean of
Illingworth, Rev. E. A.
Inglis, SirR. H, Bart. M.P.

SUBSCRIBERS.

17

•Ingramj tlev. R.
Johnson, C. W. Esq. Eton Coll.
Johnson, Miss
* Johnson, Rev. E. M. Brooklyn, New
York
Johnson, Mr. G. J. Bookseller, Reading
Johnson, Manuel John,Esq. Magd.Hall,
Radcliff-e Observer
Johnson, Mr. Bookseller, Cambridge
Johnson, W. F. Esq, y
Jones, H, W. Esq, Cheltenham
•Jones, Ven, H. C. Archdeacpn of Essex
Jones, Rev. D. Stamford, Line.
Jones, Rev. H. J. Edinburgh
Jones, Rev. Hugh, D.D. Rector of
Beaumaris
Jones, Rev. J. Hereford
•Jones, Rev. R. J. Newcastle-on-
Tyne
Jones, W. B. Esq. Magdalen Hall
Jones, Rev. R. Branxton, Coldstream,
N.B.
Jones, E. K. Esq. 28, Mark Lane
Irby, Hon. and Rev. F. Hyihe
•Irons, Eev. W. J. Brompton
Irving, Geo. Esq. Newton, Edinburgh
Isham, Rev. A. Weston Turville, Bucks

Karslake, Rev. W. Colebrook, Devon
Keble, Miss
Keble, Rev. T. Bisley, Gloucestershire
Keigwin, Eev. James P. Wadham
College
Keith, Mr. John, Glasgow
Kekewich, S. T. Esq. Peamore
Kempe, Rev. G. Bicton
Kendal, Rev.J.H.F.Guiseley .Yorkshire
Kenney, Rev. F. Ch. Ch.
Kenrick, Rev. J. Horsham
•Kent, Rev. G. D. Sudbrooke, near
Lincoln
Kenyon, Robt. Esq. D.C.L. All Souls
College
Kerr, Hon. and Rev. Lord H. Dittisham
Keymer, Rev. N. Hertford
Kindersley, E. T. Esq,
King, Ven. Archdeacon, Stone, Kent

King's College Library, London
King's College, Fredericton -
Kitson, Rev. J. F. Antony Vicarage,
Cornwall
KnatchbuU, Eev. H. E. North Elmham,
Norfolk
Knight, Rev. T. H. "driest Vicar" of
Exeter Cathedral
Knollys, Rev. Erskine, Quedgley,
Gloucestershire
•Knowles, E. H, Esq. Queen's Coll.
Knowles, J. L. Esq. St. Bee's Grammar
School, Whitehaven
Knox, Rev. H. B. Monk's Eleigh,
Hadleigh, Suff'olk
Kyle, Rev. John Torrens, Cork

Lace, F, John Esq. Ingthorpe Grange,
Yorkshire
Lacon, F. Esq. Worcester CoU.
•Laing, Rev. David, Regent's Park
Landor, Rev. R. E. Birlingham,
Worcestershire
•Landor, Rev. C. W. Lindridge, Wore,
Lane, Mrs. F.
Lane, Rev. C. Deal
Lane, Rev. E. St. Mary's, Manchester
Lane, Rev. C. Kennington, Surrey
Lane, Rev. Samuel, Frome, Vanchurch,
Dorset
Langbridge, Mr. Birmingham
Langdon, Eev. G, H, Oving, Sussex
•Laprimaudaye, Eev.C. J. Leyton, Essex
Larkin, — Esq. Bombay
Latham, Rev. H. Pittleworth, Sussex
Latimer, Eev. G. B. P. Tyoemonth
Law, Rev. I. T. Chancellor of the
Diocese of Litchfield
Law, Hon. and Rev. W. T. East
Harborne, Birmingham
Lawrie, A. J. C. Esq.
Lawson, Rev, Robt.
Lawson, Rev. W. D. Uxbridge
Layton, Rev. F. W. H. Islington
Lechmere, Rev. A. B. Welland, Wore,
Lee, Rev, S. Sidmouth

18

SUBSCRIBERS.

Lee, Rev. W. Trinity CoU. Dublin
Lefroy, Rev, A. C.
Legge, Lady Anne
•Legge, Rev. Henry, East Lavant, near
Chichester
Legge, Rev. W. Ashstead, Surrey
Leigh, Stratford,' Esq.
Leigh, Wm. Esq. Liltle Aston Hall,
Lichfield
•Leighton, Rev. F. K. All Souls CoH.
Le Marchant, Mr. Robert, Diocesan
Coll. Chichester
Le Mesurier, Rev. John, Bradfield
Place, Reading
tLe Mottfe, Rev, Wm, Guernsey
Lepage, Blr. Calcutta
•Leslie, Rev. Charles
Leslie, Mr. Bookseller, Loudon, 2 copies
Lewis, Rev. G. Dundee
Lewis, Rev. R. Farway, near Honiton
•Lewis, Rev. T.T. Bridstow, near Ross
Lewtliwaite, Rev. G. Adel, Leeds
Lewthwaito, Rev. W. II. Cliffbid,
Tadcaster
Library of Ciirist's Coll, Cambridge
Library of Congress, Washington
•Library of Domus Scholarum, Wotton-
under-Edge
Lidstone, Mr, R, Bookseller, Plymouth
LifTord, Right Hon. Lord Viscount,
Astley Castle, near Coventry
Lightfoot, Rev, N. Cadbury, Devon
Lindsay, Hon. Colin, Haigh Ilall,
Wigan
Lindsay, Rt, Hon, Lord, Haigh Hall,
Wigan
Lingard, E. A. H. Esq. Manchester
Linzee, Rev. E, H. Southweold
Liller,Rev.R.Poynton,nearMaccle3field Little and Brown, Booksellers, Boston
Littlehales, Rev. J. New Coll.
•Liveing, Rev. Henry Thomas, East
Bedford, Middlesex
Liverpool Library
Lloyd, Rev. John F. BaUylany, Eich-
hill, Ireland
Lloyd.Eev. R.W. Wilnecote, Tamworth
Lloyd-Carew, Rev. H. Pembrokeshire
Lockwood, Eev. John, Eector of King-
ham, Oxon

Lockwood, Rev. Mr. Coventry ,
Lockyer, Rev. E. L. Blechingley.Surrey
•Lodge, Rev. B. London
London Institution, The
London Library, 49, Pall Mall
•Long, W, Esq. Bath
Low, Rev. R. Ahasenogh, Ireland
•Lowe, John Wm. Esq.
Lowe, Rev, T. Chichester
Lowe, pev. N. Colyton, near Rawleigh
Lowe, Very Rev. T. H. Dean of Exeter
Lowe, Rev, E. F. Madeira
Lowe, Mr. Bookseller, Wimborne
Luard, W. C. Esq. Croydon
Lucas, W. H. Esq. Merton Coll.
Lukis, Rev. C. Bradford
Lund, Rev. T. Morton, Derbyshire
Lundie, Rev. W. Compton, Berwick-on-
Tweed
Luscombe, Rev. E. K. Plymouth
Lush, A. Esq.
Lutener, Eev. T. B. Shrewsbury
Luxmoore, Rev. J. 11. M, Marchwiel
Lyall, Rev, Alfred, llarbledon, Kent
Lyall, Very Hev. W. R. Dean of
Canterbury
Lysons, Rev. Samuel, Hempstead, Glou- '
cestershire

Maberly, Rev. T. A. Cuckfield, Sussex
•M'Call, Eev. E. Brixton, Isle of Wight
Mac-Donnell, Rev. J. Dublin
Machlachlan, Stewart, andCo. Edinburgh
Machlachlan, Rev. A. N. Campbell,
Kelvedon, Essex
Mackenzie, L. M. Esq. Exeter Coll.
tMackenzie, A. C. Esq. 12, Southwick
Crescent, Hyde Park
Mackinson, Rev.T. C.ColonialChaplain,
New South Wales
Maclean, Rev. H. Caistor, Line.
Maclean, Eev. J. Sheffield
Macnamara, H. Esq. Lincoln Coll.
Madox, Wm. Esq. 154, Albany Street
Regent's Park
Magdalene College Library, Oxford
M'Clintoch, G. E. Esq. Bengal Civil
Service

SUBSCRIBERS.

19

Mahon, Rev. C.Fort St. George, Madras
•Major, Rev. Dr. King's College,
London
Maitland, Rev. S. E. Lambeth Palace
Maitland, Eev. P.
Male, Eev. Edward, Birmingham
•M'Laren, Major, Portobello, Greenock
Manning, C. J. Esq.
Manning, Ven. Hen. Archdeacon of
Chichester, Lavington, Sussex
Margetts, Rev. H. Huntingdon
Markland, J. H. Esq. Bath
•Marriott, Rev. J. Bradfield, Reading
Marriott, Ven. F A. Archdeacon of
Tasmania
Marsden, Eev. A. Gargrave, Yorkshire
Marsh, Rev. II. A. I'rinity Coll. Camb.
Marshall, Rev. Edward, C.C.C.
Marsham, Rev. G. F, J. Allington,
Maidstone
Martin, Eev. Eichard, Menheniot,
Cornwall
Martyn, Rev. J. Exeter
Mason, Rev. A. W. Becking, near
Braintree, Essex
tMason, G. Esq. Oriel Coll.
•Mason, Rev. W. Normanton, Yorkshire
Master, W, Esq. Brasenose CoU.
Matheson, G. F. Esq.
May, Eev. G. Liddington, Swindon,
WUts.
•Mayor, Rev. C. South Cove, Suff'olk
Mayow, Rev. M. W. East Lavington,
Devizes
•Medwyn, Hon. Lord, Edinburgh
•Mence, Rev. J. W.
Mendham, Rev. J. ClophUl, Beds,
tMenet, John, Esq. Exeter Coll.
Menzies, Rev. F. Hambleden
Meredith, Rev. R. F. Dorchester
Merowether, Eev. Francis, ColeOrton,
Leicestershire
•Merivale, Rev. C. St. John's Coll.
Cambridge
tMerton College Library
•Metcalf, Rev. W. L. West Camel,
Somerset
•Metcalfe, Eev. W. Skeyton Scottow,
Norfolk
Meyrick, Rev. J. Queen's Coll. Ii

(Meyrick, F. Esq. Trinity Coll.
Milburne, Rev, William, Houghton le-
Spring, Durham
•Mill, Rev. Dr.
Miller. Eev. C. Harlow, Essex
Miller, Rev. John, Worcester Coll.
Milles, Rev. T. Tenterden, Kent
tMUlett, Rev. H. D. Eagle House,
Enfield Highway
MUliken, Rev. Rich. Compton, Sussex
MiUner, Rev. W. 8, Tottenham Place,
Clifton
Mills, Rev. T. Gloucester
Milward, Rev. H. Paulton, Somerset
Minchin, O. H. Esq. Dublin
•Mittre, Rev. Gopal Chunder, Bishop's
Coll. Calcutta
•Moberly, Rev. Dr. Winchester
tMoberly, Rev. C. E. Balliol Coll.
Money, Rev. Kirle E. A. Clun, Salop
Monro, Rev. E. Harrow Weald, Midd.
•Moody, Rev. Henry R.Chartham, near
Canterbury
Moore, Lady H. Frittenden, Kent
Moore, Rev. A. St. Peter's, Walpole,
Norfolk
Moorsom, Captain, I.,owndes Square
MorreU, Baker, Esq. St. Giles, Oxford
Morrell, F. Esq. St. Giles, Oxford
Morrice, J. Esq. Sidcliff', near Sidmouth
Morris, Rev. Dr. Elstree
•Morris, Rev. T. E. Ch. Ch.
fMorrison, Rev. A. J. W. Illogan,
Cornwall
Morton, Mr. T. N. Boston
Mosse, Rev. S. T. Dodbrooke, Devon
•Mozley, Rev. Thomas
Munby, Joseph, Esq. York
Murray, C. R. Scott, Esq. 1 1 , Cavendish
Square, London
Murray, Rev. James, Loudon
Murray, F. H. Esq. Ch. Ch.
Muskett, Mr. C. Bookseller, Norwich

Neave, Rev. H. L. Epping
Nelson, Earl,
•Nevile, Rev. Charles, Trinity Coll.
•New York Society Library
New York Theological Seminary

3

20

SUBSCRIBERS.

Newcastle-on-Tyne Clerical Society
•Newman, Rev. W. J. Badsworth,
Yorkshire
Newmap, Rev, W. S. Warwick
Newton, Mr. Croydon
Nichol, J. Esq. Islington
Nicholl, Rev. J. R. Streatham
•NichoUs, Rev. W. L. CUfton, Bristol
Nicholson, Miss F. Rochester
•Nind, Rev. W. Fellow of St. Peter's,
Cambridge
Northcote, Rev. G. B. Somerset Court,
Bridgwater
Norris, Rev. W. H. Carlisle, United
States
Norwich, Dean and Chapter of
Nu.ins, Rev. Thomas, Leeds
Nutt, Rev. Charles, Tiverton, near
Bath
•Nutt, Mr. D. Bookseller, Fleet Street

Oakes, Henry P. Esq. Newton Bury
Oakey, Mr. H, Bookseller, Preston
O'ConneU, Rev. A. Dublin
Ogilvie', Rev. C. A. D.D. Regius Pro
fessor of Pastoral Theology, Oxford
Ogle, Maurice, Esq. Glasgow
Ogle, Mr. Robert, Bookseller, Edin
burgh
•Oldknow, Rev. J. Bordesley
Oliverson, R. Esq. Portland Place
tOrmerod, Rev. Thomas J. Redenhall,
near Harleston, Norfolk
Osborne, J. Esq.
Ostell and Lepage, Messrs. Tudor
Street, London
Oswald, .'\lexander, Esq.
Oswell, Edward W. Esq. Wanstead,
Essex
Ouvry, Rev. P. T. Linsdale, near
Leighton Buzzard
Oxenham, Rev. Nutcombe, Modbury,
Devon
Oxford Union Society
Packe, Mrs. J. Richmond Terrace,
Reading

Page, Rev. Dr. Gillingham, Kent
Page, Rev. Cyril, Cloisters, Westminster
Page, Rev. L. F, Woolpit, Bury St.
Edmonds
Paget, Rev. F. E. Elford, Lichfield
t Paine, C. Esq. jun. Islington
Palk, Rev. Wm. Ashcombe, Devon
Palmer, Rev. W. Whitchurch, Dorset
•Palmer, Rev. W. Magd. CoU.
Palmer, R. Esq. Lincoln's Inn
tPalmer, G H. Esq. Lincoln's Inn
Panting, Rev. L. Chebsey, Stafford
Panting, Rev, R. Calcutta
Panting, T. Esq. Pembroke College
•Papillon.Rev.John, Lexden.Colchester
Pardee, Rev. J. Leytonstone
Parker, C. Esq. 41 , Upper Bedford Place
•Parkinson, Rev. J. P. D.C.L. Magd.
Coll.
Parkinson, Rev. R. Manchester
Parry, T. Gambier, Esq. Highnam
Court, Gloucester
•Parsons, Rev. G. L. Kirkham, Lan
cashire
•Patteson, Hon. Mr, Justice
•Pattison, Rev, Mark, Lincoln Coll,
Paul, G, W. Esq. Magd. Coll.
Payne, Randolph, Esq. Magd. Hall
Peake, Rev. G. E. Taunton
tPearse, Rev. T. Sible Headingham,
near Halstead
Pearson, Rev.C, Knebworth, Stevenage,
Herts
Peck, J. Esq. Temple Combe
Peel, Very Rev. J. Dean of Worcester
tPelly, Rev. TheophUus, Bp. Stortford,
Essex
tPennell, R. O. Esq. Ch. Ch.
Pennington, J. Esq. Philadelphia
•Penny, Rev. Edw. St. John's Coll.
Percival, Hon. and Rev. A. P.
•Perkins, Eev. B. R. Wotton-under-
Edge, Gloucestershire
Perrin, Rev, J, Stockenham
•Perry, Mr.
Peters, Rev. Henry, St. John Lee,
Northumberland
•Petheram, Mr. Bookseller, Chancery
Lane, London
Petley, Rev. Henry, Guestley, Sussex

SUBSCRIBERS.

21

Phelps, Rev. H. D. Snodland, Kent
Philips, Rev. Gilbert H, Dringhouse,
York
Phillipps, R, Biddulph, Esq. Longworth,
near Ledbury, Herefordshire
PMllipps, S. M. Esq. Home Office
Phillips, Rev. G. Sandon, Essex
•Phillips, Mr. John, Worthing
tPigot, Rev. I. T. Wigan, Lancashire
•Pigott, Eev. G. Bombay
•Pinder, Rev. J. H. Diocesan Coll.
Wells
Piatt, Rev, George, Sedbergh, Yorkshire
•Piatt, T. P. Esq. Liphook, Hants
Plumer, Eev. J. J. Swallowfield, Berks
•Pocock, Rev. N. Queen's Coll.
Podmoie, Rev. E. Barnstaple
Pole, Rev. R. Chandos, Radbourne,
Derby
•Pole, E. S. Chandos, Esq. Radbourne
Hall, Derby
Pollen, Rev, J. H, Merton CoU,
•Ponsonby, Hon. Walter
•Poole, Rev. J. Enmore.nr.Bridgewater
tPooley, Rev. M. Scotter
Poore, Rev, Dr. Modbury
Pope, Rev. T. A. Stoke Newington,
Middlesex
Popliam, Rev. John, Chilton, Hungerford
Portal, Melville, Esq. Ch. Ch.
Porter, Rev. Chas. Stamford
Portman, Rev. F. B. Staple Fitzpaine,
Somerset
Povah, Rev. J.V. St.Anne's, Aldersgate
Powell, Arthur, Esq.
•Powell, Chas. Esq. Speldhurst
•Powell, Rev.E. A. Toft,Cambridgeshire
•PoweU, Rev. J.C. Clapton, Middlesex
Powell, Rev. Eobert, Macclesfield
•Powles, Rev. R. Cowley, Exeter Coll.
Pownall, Eev. C. C. B. Milton Ernest,
Beds.
•Prescott, Rev.T. P. WUlingale, Chip
ping Ongar, Essex
•Prevost, Rev. Sir George, Bart. Stinch-
combe, Dursley
•Price, Rev. B. Pembroke Coll.
Pridden, Rev, W. West Stow, Suffolk
Pritchard, Rev. J. C. Bristol
Proctor, Rev. G. Stonehouse

Pryor, A. Esq. Downlodge, Wandsworth
Puckle, Rev. John, St. Mary's, Dover
Pym, Rev. F. Bickleigh, Devon
tRadcliffe, Eev. J. Exeter
Radford, Rev. T. W. Down, St. Mary
Raikes, R. Esq. Exeter Coll.
Randall, Rev. H. G. Tunbridge Wells
Randall, R, W. Esq. Ch. Ch.
•Randolph, Rev. E. Jesus Coll.
Cambridge
Randolph, Rev. G. Coulsdon, Croydon
•Randolph, Rev. Herbert, Abbotsley,
St. Neot's, Hunts
Randolph, Eev. Thomas, Hadham,
Herts.
Randolph, Rev. E. J. Dunnington, York
Eashdall, Rev. J. 7, Coleshill Street,
Eaton Square
•Raven, Rev. V. Magd. College,
Cambridge
•Rawle, Eev. R. Cheadle, Staffordshire
Eayer, Eev. Wm. Tiverton, Devon
Eayleigh, Right Hon. Lord, Terling
Place, Essex
Rew, Rev. Chas. St. John's CoU,
Rhodes, M. J. Esq. Norman Hill,
Dursley
•Rice, H. Esq. Highfield, near
Southampton
•Richards, Eev. J, L. D.D. Eector of
Exeter College
Richards, Rev. £. T. Farlington, Hants
Richards, Rev. George, Warrington,
Lancashire
Richards, Eev. Henry, Horfield, near
Bristol
Eichards, Rev. Upton, 169, Albany
Street, Regent's Park
Eichards, Rev. H. M. Andover
Rickards, Rev. S. Stowlangtoft, Suffolk
Ricketts, Rev. F. Barmouth, Merioneth
shire
•Riddell, Rev. J. C. B. Harrietsham,
Maidstone
Ridley, Rev. W. H. Hambledon, Bucks
Ritson, J. Esq, Jesus CoU. Camb.
Roberts, Rev. R. Milton Abbas
Roberts, Mr. W. Exeter
Robertson, J. Esq. D.C.L. Doctors'
Commons

SUBSCRIBERS.

tRobertson, Rev. J, C, Beakesbourne,
near Canterbury
Robertson, Rev, J, C, Cheddington,
Bucks
•Robson, Rey. J. U. Winston, Suffolk
Robinson, Eev. R. B. Lytham Preston,
Lancashire
Robins, Rev. S. Weymouth
Robin, Eev. Philip R. Southampton
Rochester, Very Rev. the Dean of
•Rodraell, Rev. John, Edinburgh '
Eodd, Eev. C. North Hill
Rodwell, Mr. Bookseller, Bond Street
Eogers, Rev. Edw. Freshwater, Isle of
Wight
Rogers, Rev. John, Canon of Exeter
Rohde, Mrs. Eleanor, Croydon
Rooke, Seton P. Esq. Oriel Coll.
Rooper, Rev. W. ABbots' Ripton, Hants
•Eose, Rev. H. H, Eardington, Bir
mingham
Routh, Rev.Martin Joseph, D.D. Presi
dent of Magdalen Coll.
Rowe, W. Esq. Rockwell, Tipperary
Russell, J. Watts, Esq. 11am Hall
Eussell, Rev. M. Watts
Russell, Rev. S. H. Printing House
Square, London
Ryder, Rev. G, D. Easton, Hants
•Ryder, T, D. Esq. Oriel Coll.

Saint Saviour's Church, Leeds, per Rev.
T. Minster
Salter, Rev. John, Iron Acton, Bristol
*Sandford,Rev.G.B.Minshull. Cheshire
Sandham, Rev. J. M. Cold Waltham,
Sussex
Sandilands, Rev. R. S. B. Croydon,
Cambridgeshire
Saunders, Rev. A. P, D.D. Charterhouse
Saunders, Rev. J. Sidney Sussex Coll.
Camb.
Savage, Rev. W. Brixham, Devon
Sawyer, Chas. Esq'. Heyward Lodge,
Maidenhead
Scadding, Rev. H, Chaplain to Bishop
of Toronto

Schneider, Eev. H. Carlton Scroope,
Lincolnshire
•Scott, Rev. R. Balliol CoU.
Scott, Eev. W. Hoxton
tScudamore, Eev. W. E. Ditchinghjm,
Bungay ^
Selwyn, Rev. Wm. Ely
•SeweU, Rev. J. E. New Coll.
Seymour, E. W. Esq. Bath
Seymour, Rev. Sir J. H. Bart. Birk-
hampstead, St. Mary, Herts
Seymour, Rev. Eichard, Kinwarton,
Alcester
Sharp, Rev. J. H. Wakefield
•Shaipe, Rev.W.C. Marlborough, Wilts
Sharpies, Rev.T. Blackburn, Lancashire
Shaw, Rev. E, B. Narborough, Leicea.
tershire
Shaw, Rev, Morton, Great Budworth,
Cheshire
Shearly, Rev. W. J. Henton Wookey,
Somerset
Shedden, S. Esq. Pembroke College
Sheppard, J. H. Esq. Queen's Coll.
Sheppard, Rev. F. Clare Ilall, Camb.
•Sherlock, Eev, H, II. Warrington
Shiplon, Mr, Thos, Bookseller, Chel
tenham
Sidgwick, C. Esq. Skipton Castle, York.
shiro
•Simms, Rev. E. Sion Place, Bath
Simpson, Rev. J. D. Sidney Sussex Coll.
Camb.
Simpson, Rev. T. W. Thurnsooe HaU,
Yorkshire
Simpson, Rev. R. Mitcham, Surrey
Sinclair, Rev. John, Chaplain to the
Bishop of London, Kensington
Sittingbourne Reading Society
Sitwell, F, Esq, Barraoor Castle, Ber
wick- on-Tweed
Skeffington, Mr. W. Islington Green
Skinner, F. Esq.
Skipsey, Eev. R. Bishop Wearmouth
Skrine, Eev, Harcourt, Sunbury, Mid
dlesex
Sladen, Eev. E. H. M. Warnford
Slocombe and Simms, Messrs. Leeds
Smart, Thomas, Esq,
Smith, Andrew,M,D. Fort Pitt, Chatham

SUBSCRIBERS.

2;j

tSmith, Rev. Dr. Leamington
Smith, .Rev. E. O. Hulcutt-cum, near
Woburn
Smith, Rev. E. II. Killamarsh
Smith, Rev. Edward, Becking
•Smith, R. P. Esq. Pembroke College
Smith, Eev. J. P. Edinburgh
Smith, S. Esq. Univ, Coll. Durham
Smyth, Rev, H, Fenor Glebe, John
stown, Ireland
Smythe, Rev. P. M, Tanworth, Henley
in Arden -
•Snow, Rev. D. Hawkley, Hants
Somers, Right Hon. Countess, 49,
Grosvenor Place
•Sotheby, Rev. J. Milverton, Taunton
•Southwell, Rev, Geo. Boyton, Wilts
Sparke, Rev. E. Hapten Parsonage,
Long Stratton, Norfolk
Spring Hill College, Birmingham
•Stackhouse's Library, the Trustees of
•StafTord, Eev. J. C. Dinton, Salisbury
St. Andrew's University
Stanley, Rev. E. Rugby
Stanton, Richard, Esq, Brasenose Coll.
Statter, Rev. Jas. Worminghall
Staveley, J. Bookseller, Nottingham
Stebbing, Eev. Dr. Hampstead Road,
London
Stephenson, G. H. Esq.
Stewart, S, B. Esq. Brasenose Coll.
Stewart, Mr. 7, Park Crescent, Torquay
Stirrop, II. G. Jukes, Esq. Worcester
Coll.
Stockdale, Rev. Henry, Misterton, Notts
Stockham, Rev. J. H. Poughill, Devon
•Stonard, Rev. Dr. Ulverstone
•Storer, Rev. John, Hawksworth, Noits
Story, A. B. Esq. St. Alhan's
Storks, Rev.T. F. Jesus College, Camb.
•Street, Joseph, Esq. Islington
Street, Rev. A. W. Bishop's College,
Calcutta
•Sturrock, Eev. W, Diocese of Calcutta
Suckling, Rev. E. A. Stroud
Surridge, Rev. Dr. Chelmsford, Essex
Sutherland, Dr, A. J, Ch. Ch.
Sutton, Rev, K. S. Exeter Coll,
•Swainson, Rev. C. L.Crick, Northamp
tonshire

•Swainson, Rev. C. A . Fellow of Christ's
Coll. Cambridge
Swan, Rev. J. Bridport, Dorset
Swayne, Rev. R. . G. Slymbridge,
Glouceslershire
•Swete, Rev. B, Cork
Swete, Rev. William, Sandhurst, Kent
Sykes, Rev. G. M. Downing College,
Cambridge
tSymons, Rev. B. P. D.D. Warden of
Wadham Coll.

•Tail, Rev. Dr. Head Master of Rugby
School
Talbot, Hon. and Rev.W, C. Grafton,
Flyford, Worcestershire
•|-Tate, Eev, Frank, Kidderminster
Tatham, Rev. A. Bosconnoe, Cornwall
Tatham, Rev. A. Southwell
Tavistock, The Marquis of,
Taylor, A. Esq. Queen's Coll.
Taylor, Rev. M, J. Tewkesbury, Glou
cestershire
Taylor, Rev. Joseph, Stockport
•Tennant, Rev. Wm. 3, Cawley Street,
Westminster
Temple, The Hon, the Society of the
Inner
Thomas, Rev. N. Brampford Spike
•Thomas, Rev. R. Bancroft's Hospital,
Mile End
•Thompson, Rev. Sir H. Bart. Frant,
near Tunbridge Wells
Thomson, Rev, George, Abbot's Anne,
Andover
•Thornton, 11. S. Esq. Battersea Rise
fThornton, Rev.F.V. Bisham, Marlow
Thornton, Rev. W. J. Llanwarne,
near Ross, Herefordshire
Thornton, Eev. Spencer, Wendover,
Bucks
•Thorp, Eev. Henry, Topsham, Devon
Thwaytes, Rev. J. Carlisle
Thynne, Rev. Lord Chas. Longhridge
Deverill, Warminster
tTickell, G. Esq. University Coll.
Tidswell, Rich, Esq.
Timins, Eev. Henry

24

SUBSCRIBERS.

Tindal, H, Esq. Brasenose Coll.
•Todd, Rev. J. H. D.D.Trinity College,
Dublin
Tomkyns, Rev. John, Greenford
Tomlinson's Library, Newcastle-on-Tyne
Tonge, George, Esq.
Toovey, Mr, Bookseller, London
•Tottenham, Eev. E. Bath
Townsend, Rev. George, Prebendary of
Durham
Trenow, Rev. F. W. Manningford
Bruce, WUtshire
Trevor, Rev. A. 27, Gloucester Place,
Portman Square
"'I'ripp, Rev, H. St. Columba's, Navan,
Ireland
Tristram, Rev. H. B. Lincoln
•Tritton, Henry, Esq.
•Trollope, Rev. A. St. Marylebow,
Cheapside
Troughton, Rev. J. E. Hawarden,
Flintshire
•Trower, Rev. W, J, Wiston
•Truro Theological Library
•Ttickwell, Rov, II, St, John's, New
foundland
Turner, Rev. John, Burwash Hunt
Green, Sussex
Turner, Rev. Chas. Kidderminster
Turner, Rev. R. J. Stourbridge
Tute, Rev. J. S. Morpeth, North
umberland
Twiss, A. O, Esq, Boyle, Ireland
Twopeny, Rev. D. S. Sittingbourne
•Tyler, Rev. James Endell, Rector of
St. GUes in the Fields
Tyndale, Rev. H. A. Tatsfield, Surrey
Tyrrell, T. Esq.

Underbill, Mr, E. B. Oxford
University of Glasgow
tUtterton, Rev. J. S. Holmwood,
Dorking, Surrey

Vashon, Mrs, Bevere, near Worcester
Vaux, Eev, Bowyer, Great Yarmouth

Venables, Rev. E. Hurst Monceaux,
near Brighton
Vernon Harcp<vti Rev. L. West Dean
House, Chichester
Vicars, Eev. M. Godmanstone, Dor
chester
A'ickerman, C. E. Esq.
Vickery, Mr. Bristol
Vigne, Rev. H. Sunbury, Middlesex
•Vizard, John, Esq.
Vogan, Eev. T. S. L. Chichester
Vyvyan, Rev. V. F. Withiel, Cornwall

Wade, T, Esq. 3, Albany Terrace,
Regent's Park
Wainwright, Rev. Dr. Boston, U, S, A.
Wagner, Rev. A. Brighton
Walford, Rev. Oliver, Charterhouse
Walford, Eev. E, Clifton
Walker, C. H. Esq. Exeter Coll.
Wall, Rev. Henry, Vice-Principal of
St.Albanllall
Wallace, Rev. Geo. Canterbury
Wallas, Rev. J, Crosserake, near Miln-
thorpe
Waller, Mrs, Offchurch ''')'•
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