UBIWRY OF PRINCETON 
 
 Al)6 2 R 2003 
 
 THEOLOGICAL SfMINARYj 
 
 iR60 .L52 V.27 
 
 fohn Chrysostom, Saint, d. 40 
 
 lomilies of_S^John Chrysosta_ 
 
 1/ 
 
 Archbishop of Constantinople, 
 
 )n the 
 
 jecond epistle of St. Paul th 
 
A 
 
 LIBRARY OF FATHERS 
 
 HOLY CATHOLIC CHURCH, 
 
 ANTERIOR TO THE DIVISION OF THE EAST AND WEST; 
 
 TRANSLATED BY MEMBERS OF THE ENGLISH CHURCHi 
 
 YET SHALL NOT THY TEACHERS HE REMOVED INTO A CORNER ANY MORE, BUT 
 THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20. 
 
 OXFORD, 
 
 JOHN HENRY PARKER; 
 
 i''. AND J. RIVINGTON, LONDON. 
 
 MDCCCXLVIII. 
 
TO THE MEMORY 
 
 OP THE 
 
 MOST REVEREND FATHER IN GOD 
 
 WILLIAM 
 
 LORD ARCHBISHOP OF CANTERBURY, 
 PRIMATE OF ALL ENGLAND, 
 
 FORMERLY REGIUS PROFESSOR OF DIVINITY IN THE UNIVERSITY OF OXFORD, 
 
 THIS LIBRARY 
 OF 
 
 ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, 
 
 OF Christ's holy catholic church, 
 
 UNDERTAKEN AMID HIS ENCOURAGEMENT, 
 
 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. 
 
 MDCCCXLVIII. 
 
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 tlie 
 end of Hom. 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 
 1 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 College. It has 
 been carried through the press, and supplied with an Index, 
 by the Rev. J. F. Christie, M.A. late Fellow of Oriel 
 College, and Rector of Ufton Nervet, near Reading. 
 
 C. M. 
 
 S. Clement. 
 
 1848. 
 
CONTENTS. 
 
 HOMILY I. 
 Page 1. 
 
 2 Cor. i. 1—4. 
 
 Paul, an Apostle of Jesus Christ hy 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 
 he 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; Who comforteth us in all our tribulation, 
 that we may he able to comfort them which are in any 
 trouble, hy the comfort wherewith we ourselves are comforted 
 of God. 
 
 HOMILY II. 
 
 Page 14. 
 
 2 Cor. i. 6, 7. 
 
 And whether ive be afflicted, it is for your consolation and 
 salvation : tvhich is icrouyht in the enduring of the same 
 sufferings which we also suffer. . . . And our hope of you is 
 stedfast. 
 
X CONTENTS. 
 
 HOMILY in. 
 
 Page 34. 
 
 2 Cor. i. 1-2. 
 
 For our rejoicing is this, the testimony of our conscience, 
 that i7i simplicity and sincerity, not i?i fleshly wisdom, but 
 in tJie grace of God, we have had our conversation in the 
 world. 
 
 HOMILY IV. 
 
 Page 52. 
 
 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 VL 
 
 Page 79. 
 2 Cor. iii. 1. 
 
 Do toe begin again to commend ourselves? or need wc, as some, 
 epistles of commendation to you, or letters of commendation 
 from you? 
 
CONTENTS. XI 
 
 HOMILY VII. 
 
 Page 88. 
 
 2 Cor. iii. 7, 8. 
 
 But if the ministration of death, in letters, engraven in stones, 
 was glorious, so that the eliildren of Israel could not 
 stedfastly behold the face of Moses, for the glory of his 
 countenance; which glory was to he done away: how shall 
 not the ministration of the Spirit he rather glorious ? 
 
 HOMILY VIII. 
 
 Page 106. 
 
 2 Cor. iv. 1, 2. 
 
 Therefore seeing we have this ministry, as we have received 
 mercy we faint not, hut have renounced the hidden things of 
 dislionesty. 
 
 HOMILY TX. 
 
 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, hut 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. 
 
CONTENTS. 
 
 HOMILY XI. 
 
 Page 136. 
 
 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 ivorkers 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 time accepted, and in the day of 
 salvation have I succoured thee. 
 
 HOMILY XIII. 
 
 Page 161. 
 
 2 Cor. vi. 11, 12. 
 
 ye Corinthians, our mouth is open unto you, our heart is 
 enlarged; ye are not straitened in us, but 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. Xlll 
 
 HOMILY 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. 
 
 HOMILY XVI. 
 
 Page 193. 
 
 2 Cor. vii. 13. 
 
 And in your comfort, exceedingly the more joyed tve for the joy 
 of Titus, because his spirit was refreshed hy 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. 
 
 Page 211. 
 
 2 Cor. viii. 16. 
 
 But thanks be 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 your seed sown, and increase the 
 fruits of your 7'ighteousness, 
 
 HOMILY XXI. 
 
 Page 238. 
 2 Cor. X. 1, 2. 
 
 Now I Paul myself beseech you by the meekness and gentleness 
 of Christ, who in presence am base among you, but being 
 absent am bold toward you : but I beseech you, that I may 
 not be bold when I am present toith that confidence, wherewith 
 I think to be bold against some, which think of us as if we 
 walked according to thejiesh. 
 
 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 
 ijideed ye do bear with me. 
 
CONTENTS. XV 
 
 HOMILY XXIV. 
 
 Page 272. 
 
 2 Cor. xi. 13. 
 
 For such are false ajyostles, deceitful workers, transforming 
 themselves into the A'postles of Christ. 
 
 HOMILY XXV. 
 
 Page 281. 
 
 2 Cor. xi. 21. 
 
 Hoivbeit, whereimoever any is bold, (/ speak foolishly y) 
 
 1 am bold also. 
 
 HOMILY XXVI. 
 
 Page 289. 
 
 2 Cor. xii. 1. 
 
 It is not expedient for me doubtless to glory, [/or] I will come 
 to visions and revelations of the Lord, 
 
 HOMILY XXVII. 
 Page 302. 
 
 2 Cor. xii. 11. 
 
 / am become a fool in glorying ; ye have compelled me : for 
 1 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 by 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 sjnrit ? ivalked we not in 
 the same steps ? 
 
XVI CONTENTS. 
 
 HOMILY XXIX. 
 
 Page 320. 
 2 Cor. xiii. 1. 
 
 Thh is the third time I am coming to you. In the mouth of two 
 or three witnesses shall evert/ word be established. 
 
 HOMILY XXX. 
 
 Page 333. 
 
 2 Cor. xiii. 10. 
 
 Therefore I write these things being absent, lest being present 
 I should use sharpness, according to the power lohich 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. 
 
 Paid, 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; Who comforteth us in all our tribu- 
 lation, that we may be able to comfort them wJiich 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 he 
 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, / will come to you, and will know not the^^^'^-'^^ 
 
2 The reasons for writing this second Epistle. 
 
 HoMu,. speech of them ivhich are puffed up, but the power; and 
 '- — again towards the end had promised the same in milder 
 
 1 Cor. terms, thus, I will come unto you ichen I shall pass through 
 ^6,5. G. j^io^f.QfiQj'iid . for I do pass through Macedonia; and it may 
 
 be that I will abide, yea, and winter with 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 
 u wa^a a little out-tarried his time. 
 
 fffXpn But not for this reason only, but also because they were 
 ''"• aiTfiended 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 
 
 2 Cor. 2, he shews where he says, But if any have 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 infiicted of many. And as he proceeds, he alludes again 
 
 2 Cor. 7, to the same thing when he says, For behold your sorrowing 
 
 ^ ' ■ after a godly sort, what carefulness it wrought in you, yea, 
 
 what clearing of yourselves, yea, what indignation, yea, what 
 
 fear, yea, what vehement desire, yea, ivhat zeal, yea, what 
 
 revenge! 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 the forwardness of your m,ind,for 
 
 v)hich I boast of you to them of Macedonia that 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 
 
 remembereth the 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 
 
 ''*'^"" Epistle is not throughout so rebukeful, but only in a few 
 
 tioa,. parts towards the end. For there were even amongst them 
 
 .lews who thought highly of themselves, and accused Paul, 
 
 ' Xeyicif, Ben. ih\oy'mv, bounty, as 2 Cor. 9, 5. Engl. Vers. 
 
TlieJudaizers. Timotlii/s name why joined in the salutation. 3 
 
 as being a boaster, and worthy of no regard ; whence also 2 Cor. 
 that speech of theirs ; His letters are weighty, but his bodily ^' ^'^\ 
 presence is weak, and his speech contemptible ; meaning lo, lo. 
 thereby, when he is present he appears of no account, (for 
 this is the meaning of, his bodily presence is iceak,) 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, they 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 Ynmselirude 
 in 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 of'aT»'f»/ay 
 season they were contentious to observe them, he gives them 
 a gentle^ rebuke on this subject also. - (ruy.y.i- 
 
 [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. In the first Epistle he promised 
 he would send him; and charged them, saying, Now if\ 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 Cox. 4, 
 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"^ Cor. 
 forth in ^jeace that he may come to me, for I look for him '' ' 
 with the brethren. 
 
 Since then Timothy was restored to his master, and with (2.) 
 him having set in order the things in Asia, (for, says he, 
 / loill tarry at Ephesus-until Pentecost ;) had crossed again ^ ^°''- 
 
 B 2 ' * 
 
iPauVshumility.AllAchaiaaddressed^asallneedingadmomtion. 
 
 HoMTi.into Macedonia; as abiding with him Paul not unreasonably 
 
 — '- — associates him hereafter with himself. For then he wrote 
 
 from Asia, but now from Macedonia. Moreover, by thus 
 
 eif^vi- associating him, he at once gains increased respect for him, 
 
 '■'^''- 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 
 
 ?^A he hath served with me; at another, /b/- he worketh the work 
 
 1 Cor. ' 
 
 16, 10. of 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 of 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 the saints 
 which are in all Achaia. In thus saluting all, through the 
 Epistle addressed to the Corinthians, he would at once 
 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 
 Thessaloniaus, he addressed not the Macedonians also; and 
 in like manner in that to the Ephesiaus, he doth not include 
 all Asia; neither was that to the Romans written to those 
 also who dwell in Italy. But in this Papistic 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. Paid an Apostle, {not of men neither by man, 
 ~ ' but by Jesus Christ, and God the Father, Who raised Him 
 from the dead,) and all the brethren which are with me, unto 
 the Churches of Galatia. Grace be to you and peace. To 
 the Hebrews also he 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''HheFather of inercies^''hacingmerclfidhj dealt wlt}iP(ikd.b 
 
 fected. So too were the Hebrews, and so 1 think these 2 Cor. 
 (Achaians) also. ^' ^"^' 
 
 [3.] So then having bronght the whole nation together in 
 one, and saluted them with his accustomed greeting, for, saith 
 he, Grace he to you and peace from God. our Fatherland the2Cov.\y 
 Lord Jesus Christ: hear how aptly to the purpose in hand*" 
 he begins. Blessed be God, even the Father of our Lord\ev. 3. 
 Jesus Christ, the Father of mercies, and the God of all 
 comfort. Do you ask, how is this aptly to the pur])ose in 
 hand? T 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 tliemselves. 
 Setting himself then to meet this feeling' against him, he ''■«j»>^«f- 
 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 
 guilt}' 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 the God 
 of 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, / ivill love Thee, he saith, Lord my strength; MePs.i8,i. 
 Lord is tny buckler- : when again upon delivery from affliction, 2 U5r»f«<r- 
 and the darkness which overwhelmed him, The Lord is my ^""■'''' 
 
Q Mercy God'sattrihute. Godcomfortethintrih ulation,maU,ever. 
 
 HoMiL. 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 the 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- 
 2Cor.i, clareth more clearly, and now goes on to say. Who comforteth 
 lis in all tribulation. He saith not, " Who sufTereth us not 
 to come into tribulation:" but, Who comforteth in tribidation. 
 For this at once declareth the power of God; and increaseth 
 Rom. 5, the patience of those in tribulation. For, saith he, tribulation 
 V&.^ i.y^orkeih 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 
 DaD. 3, tijg case of the three children, for neither did He prevent 
 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 when he says. Who comforteth us in all tribu- 
 lation. 
 
 But he teaches yet something more in these words: Do 
 you ask wdiat.? 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 con fort them which are in any trouble 
 
 by the comfort wherewith we ourselves are comforted of God. 
 
 J o-^9a»«- See you not how he is beforehand ' with his defence by suggest- 
 
How Chrisfs sufferings ahotmd in the Apostles. 7 
 
 ing to the hearer the thought of some great affliction ; and 2 Cor. 
 herein also is his modesty again appai'ent, that he saith not for ' ^'t' 
 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, he lieth not softly down, as we, but goeth on his 
 way to anoints to nerve, to rouse others. Some, however, 1 i.e. for 
 consider this as the Apostle's meaning. " Our consolation is [,3^^"°™" 
 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. " P'or," [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 teiTors which assailed us." 
 
 [4.] For as the sufferings of Christ abound in us, so our con- ver. 5. 
 solatio7i also aboundeth by Christ. Not to depress the disciples 
 by an aggravated account of his sufferings; he declarelh 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'-^?o tm,- 
 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 .? What consolation can equal this ? But 
 not from this source only 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 ics, but as they aboicnd, thereby declaring 
 that they endure not His sufferings only, but even more 
 than these '^. For, saith he, " not whatsoever He suffered, that 
 have we suffered; but even this and more''," for, consider, Vi^/ira-a, 
 
 "^ avt(T7r,<rn. The word has here mean, for an instant, to compare the'-'^"' 
 
 probably the double sense, " raiseth suiferings of the Apostles with those of 
 
 up the depressed," and "lifteth up- our Lord iVj///fWAe/tr*, but in one point 
 
 ward towards heaven." only, their number. His sufferings 
 
 ^ St. Chrysostom does not, of course, alone were meritoriousandwell-pleasin.g 
 
8 Tlie Apostles' consolation ahoundeth loo. 
 
 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 ivhich 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 works than these, 
 ^^' but all is of Him that workelh 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 ahoundeth 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 ahoundeth, 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- 
 1 Cor.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 
 
 in themselves, their's in and through His in these His members, bestowed 
 
 Him only; His turned awaythe Father's by Him, borne through Him and ac- 
 
 wrath, their's were accepted by Him, ceptable in Him. The whole comment 
 
 when reconciled; His were spiritual is a developement of the word tri^iavsyf/ 
 
 also, their's bodily only; His were "ahoundeth," whence he infers that 
 
 borne by His own power, through His they were " more abundant,'' ^mtrtd; 
 
 divinity, their's not 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 nvmerous.^ 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 bodilj' sufferings out- consciousness that these too were His 
 
 numbered His, though these also were, sufferings, would become profane, 
 (he insists throughout) not their's, but 
 
In aJjUictionfi not lo grieve. Ahraliam's trial. 9 
 
 of the Spirit, and of being sanctified and justified, and regarding 2 Cor. 
 no man with fear and trembling, and in peril itself outshining all. ^' 
 
 [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 aflEliction and temptation, this man stancleth near 
 to Him, whoso is journeying on the narrow way. For He Him- 
 self trode this; whence too He saith, the So)i of Man hath^^'^t.^, 
 not where to lay His head. So then grieve not when thou art 
 in affliction ; considering with Whom thou hast fellowship, 
 cind 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 puttest out, so doth even a total 
 and excessive sorrow, if it light on a good conscience, easily die 
 away, and disappear. 
 
 Such then was the spring of Paul's continual joy : because in 
 whatevervvasof GodhewasfuU of 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 encompassed with j oy in the midst 
 of much painfid suffering ; 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 Ms foot on. 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 [sacrifice]. For think not, 1 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 asV^e'""'? 
 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 
 him daily, rejoiced and exulted, as though in the mid-de- 
 '^ yinaio^, i. e. the son of the true wife, iis opposed to the sou of the bondwoman. 
 
1 J mjitiGod makes 'paintoler able. Joh'ssufferingsamartyrdom. 
 
 HoMiL.lights of Paradise. As then he who is gladdened with this 
 
 : — joy cannot be a prey to despair; so he who maketh not this 
 
 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 
 to bear than fire ? what more agonizing than continual 
 1 Tujav- torture.? truly it hath a more overpowering' force to pain than 
 """"'^'^'"the loss of untold wealth, of children, of any thing; for, saitli 
 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. 
 V/Va^*;. [5.] And doth any one say, What am I to do^ ; for now is no 
 time of martyrdom? What sayest thou? Is now no time of mar- 
 tyrdom ? Never is it not a time ; but ever is it before our eyes ; 
 3|a!» if we^ will keep them open. For it is not the hanging on a 
 vn(peofit». gj-Qgg Qjjiy j_]jj^^ 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 the 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 hearing the loss of goods, of children. 11 
 
 mentioned, the time also maketh a great addition to his 2 Cou. 
 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, e\ en 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 suffer 
 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 tlianksgiving, 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^ amya- 
 and presented him in sacrifice shalt thou receive, if, as thou ^J^^^'^^g 
 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 comijarison 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 tliat 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^ Qf v7to(pcc>- 
 fair promise, lying upon the bier^ an outstretched corpse,) ' (3a<»^ay^ 
 to take his hap with calmness. And should such an one,^^|^'^''' 
 
12 Consolation in loss of children. TJie childless a father still. 
 
 HoMiL. bushing to rest the heavings of nature, be strengthened to 
 Yh~\ — ^^y ^^ words of Job without a tear, The Lord 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, How 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, and the excellent wisdom 
 of the laws [we have] : if thou wilt account that the deceased 
 has removed into a better country, and bounded away 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 called 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 lieth 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 h^ng 
 there, but he who hath flown away, and sprung aloft into 
 boundless height. When then thou seest the eyes closed, 
 the lips 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 corruption!" O say not so: but say the reverse of 
 this, " These lips shall speak better, and the eyes see 
 
The clothing, the tabernacle, to he rec'^ back more glorious. 13 
 
 greater things, and the feet shall mount upon the clouds ; 2 Cor. 
 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 the 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, " He is perished, and shall no more be ;" 
 for these be the words of unbelievers ; but say, " He sleepeth, 
 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 v:e 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 the 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. 
 
 •1 i. e. Paul. See 2 Cor. 13, 3. 
 
HOMILY ir. 
 
 2 Cor. i. 6, 7. 
 
 And whether we he 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. 
 
 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 
 ' ^axa- 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 (pfXovs/- 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 
 
Salvalio)) wroiujht not by helicntuj only, hut hy siifferiny. 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 heTat 
 afflicted, it is for your comfort and salvation : he adds, 
 ivhich is wrought in the enduring of the same sufferings 
 xvhich rve 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 savs 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, J f hick 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^^ay- 
 admiration, when he doth but shew himself, and is in good *r""''' 
 training, and hath his skill within himself, but when he is in 
 action'*, enduring blows, and striking his adversary, then^M^y? 
 most of all shineth forth, because that then his good training 
 is most put in action^, and the proof of his skill evidently ' £»<?■)'«'"- 
 shewn ; so truly is your salvation also then more especially 
 put into action*^, that is, is evidenced, increased, heightened, '^ "seytr- 
 when it hath endurance, when it suffereth and beareth all 
 things nobly. So then the work^ of salvation consisteth not '"«€>■•«« 
 in doing evil, but in suffering evil. Moreover he saith not, 
 " which worketh," but, tchich 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. 
 
 Tliat is, though ye should suffer ills innumerable, we are 
 confident that ye will not turn round ^, either upon your owns ^^j^j. 
 trials or upon our persecutions. For so far are we from ?«'£ W- 
 suspecting you of being confounded on account of our Ben.Ed. 
 
 •'' oh 'rVi; Inoyovayis aXXk rtii ivt^ynv/iMviii. 
 
IG PaiiVfi conjidence in the Cor\ 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 extoUeth and coramendeth. For on their 
 
 iThess. [the Macedonians'] account he feared and saith, We sent, 
 
 0,2.3, yjj^Q yoiij Timotheus....to establish you, and to comfort you 
 concerning your faith, that no mart should he moved by these 
 afliictions,for yourselves know that we are appointed there- 
 
 ^,gr 5 tmto. And again: For this cause ivhen I could no longer 
 forbear, I sent to know your faith, lest by some means the 
 tempter have tempted you: and our labour be in 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 ice be comforted, it is for your con- 
 solation and salvation. Knowing that as ye are partakers 
 of the sufferings, so also of the consolation. 
 
 That for their sakes the Apostles were afflicted, he shewed 
 when he said, whether we be ajflicted, 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 
 
 ' AS/»g/- little above, although somewhat generally', thus; Blessed 
 be God, Who comforteth iis in all our tribulation, that we 
 may be able to comfort them which are in any trouble. He 
 now repeats it here too in other words more clearly and 
 more^ home to their needs. For whether zee be comforted, 
 says he, 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 sufferings 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 iii 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, " for your sakes we thus suffer," 
 
 ffTu;. 
 ver. 4 
 
 TIKMTt- 
 
He taketh painfi to advertise them of his estate. 17 
 
 he adds, " for your sakes also we are comforted," and " not 2 Cok. 
 we alone are in peril ; for ye al.so," saith he, " are pai'takers 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' i^ijitu- 
 faith may grow in strength. And if we be comforted, boast '"*'*' * 
 yourselves- in this also; forAve enjoy this too for your sakes, that ^ ha^su- 
 thereby ye may receive some encouragement, by sharing in * ' * 
 our joy. And that the comfort he here speaks of is that they'^ Ben. 
 
 trcura. 
 
 enjoyed, not only from being comforted by themselves'', but 
 also from knowing them'' to be at rest, hear him declaring in* t^*^ 
 what follows next. Knowing that as ye are jmrfakers of the 
 sufferings^ so^ also of the comfort. For as when we suffer ^shaili/e 
 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'' avll to 
 cause to them, not to his own labours. ^>^ 
 
 [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 affairs :" 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 1 Cor, 
 
 1 fi ft Q 
 
 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 ivldch 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 Eph. 6, 
 affairs, and how I do, Tychicus, a beloved brother and 
 faithful minister in the Lord, shall make known to you all 
 
 c 
 
18 Whij he does so. St. Paulas expectation of death. 
 
 HoTAih. things ; whom I have sent unto you /'or the same purpose, 
 that ye mitjht know our affairs, and that he migitt comfort 
 
 your hearts. 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 burthened out of measure above strength. Like 
 
 '/3a^«- a vessel sinking' under some mighty burthen. He may seem 
 
 $«^svev ^^ have said only one thing here out of measure 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 life. 
 
 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." 
 'answer, Ver. 9. But we had the sentence'^ of death in ourselves ^ 
 ^^^^- that we should not trust in ourselves, hut in God which 
 raiseth the dead. 
 
 What is this, the sentence of 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 
 ^Tjiriijasaith, 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 .? T7iat 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 
 
//<? s«y.s' rnainj tilings oul of his exceeding humbleness. 19 
 
 thought, but as attuning' the rest by what he saith of 2 Cor. 
 himself, and in his great care to speak modestly. Whence }' \^' 
 also further on he saith, 'Lliere was given to me a thorny QqxT 
 in the Jlesh, (meaning his trials,) lest I should he 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 1 said, he no where forgetteth 
 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 suffice 
 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 ^ fiUft- 
 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, hut in God. 
 
 [4.] And observe how he treateth them tenderly^ here also. ' ft^a,- 
 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 ^lotrcirou 
 we he ajflicted, saith \\e,it is for your consolation and salvation ; T''^*''*' 
 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 Resurrection, 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 Resurrection 
 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 
 
 ' TjjX/xoyrsi^y ^dUKTiiv, rtiKiKourou ^aviirtu, received text. 
 
 c 2 
 
20 Deliverances a resurrection. TJie uses of peril. 
 
 HoMiL.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 desj^aired 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 ourselve&t 
 
 might seem to be a common charge and accusation, and 
 
 ' srojas- to allude to some amongst them ; he softeneth ' again what 
 
 fiv urai j^^ gajjfj^ \yy calling their prayers a great protection, and at 
 
 the same time shewing that [this] our life must be throughout 
 
 2 \myu. a scene of trouble^. For in those words, And we trust that He 
 
 "ui>£&at.'^^^^ y^^ 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 failhful; (ybr, saith he, whether 
 
 *i-e. tie be afHicted, it is for your consolation and salvation;) 
 
 ration ^^^ Superior lustre this last* should shine with^; which, 
 
 '^^"^^^f^' &ahh he, is wrought [in j'ou] iti the enduring of the same 
 
 ^oVaj. sufferings ; their being made hardy ; and besides all 
 
 ^'^* these, that of seeing the resurrection vividly pourtrayed 
 
 before their eyes : for He halh delivered us from so 
 
 great deaths; being of an anxious mind, and ever looking 
 
 unto Him, for, saith he, we trust that He ivill yet 
 
 « a-fatfx- deliver us ; its rivetting ^ 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» <raXXi^ vr^aaujtm. (Rec. text, i* Hom. xli. §. 8. on the 1st Cor. and the 
 «oXXu* 'v^cffavcuv.) perhaps " bestowed note, 
 upon us as representing many." See 
 
To pray, and to give thanks for others, projits them. 21 
 
 anxious in mind : he anointeth once more their spirits 2 Cor. 
 [for the combat], and animates them to vhtue by witnessing iii^^ 
 great things of their prayers, for that to these God had 
 granted ^ Paul ; as he saith. Ye helping together hy prayer 
 for us. But what is this : That for the gift bestowed 
 upon us by the means of many persons^, thanks may be 
 given by many on our behalf? He delivered us from those 
 deaths, saith he, ye also helping together hy prayer ; that is, 
 praying all of you for us. For the gifl hestoued 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. 18, 
 
 24 27 
 
 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. \5, 
 
 .22 
 and importunity of hers, that He finally granted the healing 1 ^^^^, 
 
 of her daughter, even though of His mercy He healed her. %''>=» 
 
 Hereby then we learn, that even though we are to receive „g/„,/ 
 
 mercy, we must first make ourselves worthy of the mercy ; 
 
 for though there be mercy, yet it seeketh out those that are 
 
 e The marginal reading of Savile, See above, and on 1 Cor. Horn. xli. 8. 
 which Mr. Field has received into his ' Ben. ahru, that a gift had been 
 
 text, has been followed. Previous edi- given him through their prayers by 
 
 tions read ip^a^watro. God. 
 
 * Chrysostom reads in T»XXaJirjos'iv<ra'. 
 
22 Where virtue is too, God respecteth many prayimj. 
 
 HoMiL. worthy. It will not come upon all without distinction ; 
 those even who have no feeling; for He saith, / ivill have 
 
 Ex. 33. 
 
 'Rom. Q, mercy on tcJiom 1 will have mercy, and I tvill hate com- 
 passion on whom I will have compassion. Observe at least 
 what he saith here, Ye also helping together by 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." 
 ^iuiruviT- For ofttimes also God is abashed * by a multitude praying with 
 one mind and mouth. Whence also He said to the prophet, 
 Jonah4, 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 
 be 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 'ij. He 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, Mut prayer was made 
 7cithout ceasing of the Chu7'ch 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 fi-om 
 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 vvickeduess is, it profiteth 2 Cor. 
 nothing. For the Israelites, of whom He saith that theH^iil: 
 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 >. ,j„^^,^. 
 
 [6,] Letusthen be diligentin coming together to the prayers "'Z^^'"'' 
 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 zvith me, and let us exalt His P^- 34, 
 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 
 good work belongs, since it is an exceeding privilege -. '"V«y"- 
 For drawing near, we first give thanks for the whole world "gH "'"' 
 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, ^ '^''a; 
 
 •' ra.7( ^tYKfifi, i. e. of the Church. typical connection with the graces of 
 
 ' aXii/piiiAtSa. 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 " aWa xa) tu h r^ xoitsf %<ru(fi(. 
 
2i Prayer to he made for the Catechumens also; 
 
 HoMiL. and for the common blessings shouldest of right render up thine 
 
 , ^ • own peculiar' praise: for He lighted up the sun not for thee 
 
 <rctr alone, but also for all in common ; but nevertheless thou for 
 
 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 suffered 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. 
 
 I Cor. 1, ians, for the whole world. And tell me not, " The good work is 
 
 *• . none of mine :" for though it be none of thine, yet even so 
 
 1 Tim. . . 
 
 2, I. 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 to be thus made, and that not for the faithful 
 
 only, but also for the Catechumens. For the law stirreth up 
 
 5 ifiv»- ti^e faithful to make supplication for the unbaptized \ For 
 
 initiated when the Deacon saith"', " Let us pray earnestly for the 
 
 P Iv 7^ /ii^ti ro oXov 'ixtit- remember His commaQdments, to keep 
 
 1 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 Cate- 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 besetment of the adversary, that He 
 
 for the Catechumens, That 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 their hearts, and instil them incorruption, that He would bless their 
 
 with the word of trutli, that He would comings in 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 be peaceful ; pray that 
 
 rupied in His law day and night, to this day and all the days of your life 
 
That they may be no more aliens. 
 
 25 
 
 Catechumens," he doth no other than excite the whole 2 Cor. 
 multitude of tlie faithful to pray for them ; although the Ll^iH: 
 Catechumens are as yet aliens. For they are not yet of the 
 Body of Christ, they have not yet partaken of the 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 ' ntofiKr- 
 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^a-ig*- 
 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 stranger's 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 
 Christian ; commend yourselves to the 
 living God and to His Christ. 
 
 " Bovjr ye the head. All respond 
 aloud, Amen." 
 
 A similar Prayer for the Catechu- 
 mens, with a few variations, is found 
 in the Apostolic Constitutions, lib. viii. 
 cap. 6. Mr. Field considers it to be 
 of later date than that given above. 
 
 " Pray, ye Catechumens, and all ye 
 faithful for them pray in heatt, saying. 
 Lord, have mercy. And let the deacon 
 speak for them according to his office, 
 saying, For the Catechumens let us all 
 beseech God. 
 
 " That the Good [God], the Lover of 
 men, would favourably hearken to their 
 supplications, and prayers, and accept- 
 ing their suppliant addresses would 
 help them, and grant unto them the 
 requests of their hearts as may be ex- 
 pedient for them, and may reveal unto 
 them the Gospel of His Christ, would 
 enlighten them, and give them under- 
 standing, would instruct them in the 
 knowledj-'e of God, would teach them 
 His ordinances and judgments, implant 
 in them His pure and saving fear, 
 would open the ears of their hearts to 
 
 be occupied in His law day and night, 
 and confirm them in godliness, would 
 unite them to, and enrol them in, His 
 holy flock, counting them worthy of 
 the Laver of Regeneration, the clothing 
 of incorruption,the true life, and would 
 deliver them from all ungodliness, and 
 give none occasion to the enerny" 
 against them, but cleanse them from 
 all filthiness of flesh and spirit, and 
 dwell and walk in them by His Christ, 
 would bless their comings in and goings 
 out, and direct for them all that is 
 before them unto good. 
 
 " Let us again earnestly supplicate 
 for them : 
 
 " That obtaining remission of their 
 offences by the initiation, they may be 
 counted worthy of the holy mysteries, 
 and remaining amongst the saints. 
 
 " Stand up, ye Catechumens. Pray 
 for the peace of God through His 
 Christ, that this day, and all the time 
 of your life, may be peaceful, and 
 without sin, that your ends may be 
 Christian, God merciful and favour- 
 able ; pray for remission of oflences ; 
 commend yourselves unto the Only 
 Unbegotten God through His Christ. 
 
 " Bow, and receive the blessing." 
 
 ^ aXXorg/y, literally, the Alien. 
 Polybius for hostile, inimical. 
 
 The word seems to be used in Diodorus and 
 
26 The All-pilying God will pity and hear them. 
 
 HoMiL.make up the people: for when he saith, " Let us stand in 
 ^-~; — order': let us pray ;" he exhorteth all to the prayer. 
 xecxus [7.] Then beginning the prayer, he saith, " That the all- 
 pitying and merciful God would listen to their prayers." For 
 that thou raayest not say, What shall we pray ? they are aliens, 
 ^ Wa,- not yet united [to the body]. Whereby can I constrain^ the 
 regard of God ? Whence 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 
 Is, 5i,i. u'hich eye hath not seen^nor ear heard., neither have entered 
 3 arop- ifiiQ iiiQ Jieart of many 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 
 Ts.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 
 jj^^f' more than the many, so also do the faithful than the 
 f««'s« Catechumens. Hereby the Catechumen also is taught not 
 Mat.'23,to learn or hear these things of men, (for He saith. Call 
 ^' no man master upon the earth* ^ but from above, from 
 
 13. ' heaven, For they shall be all taught of God. 
 ^ "C""' Wherefore he says, "And instil^ them with the word of 
 
 «i»fl;t«''*- truth," so that it may be instilled" from within ; for as yet they 
 4»t 
 
The two-fold veil, over the Gospel, and their hearts. 27 
 
 know not the word of truth as they ought to know. " That 2 Cor. 
 He would sow His fear in them." But this is not enough ; ^•^^'^^- 
 for some 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 
 imveil 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 w'ould 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, ' »•{« 
 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 \i. ^^^Z'' 
 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^ J"^"^* 
 not only of the remission of sins, but also of righteousness, k^v. 
 
 [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.^ i-^orw- 
 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 paceejipa'. 
 with ^ the Gospel, Whence surely also the order of the prayer ' ^'.^ V' 
 
 T^f 80- 
 
 ' viaiivTccs iv Tu licihi r>is ^lafolat. "godly" does not come up to thex'if- 
 
 t vovt 'ifhov, trdip^om Xoytf/iot xa) meaning of the original hhos, " mto 
 itd^irev ^oXiTtlav. It is obvious that which God is inspired," see below. 
 
*28 // godly mind, that in which God dwells. 
 
 HoMii-. shifts from the doctrines [of the Gospel] to the conversation: 
 
 —ill— 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 ^'^^ walk in them; for when the mind is become righteous, 
 
 16. '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 pertaineth to the 
 ' ifTon- sold: 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 
 2 j;*ai»j. 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 
 
 3jt*ix»- 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 
 
 ^ Tew through the whole tenor and period * of our life ; and as the 
 
 v^"ta»i. 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 ChrisCs. How then might this be ? 
 
 (For besides prayer, need is that we contribute also our own 
 
 '•> Ko-ra- endeavours.) If we be * occupied in His law day and night. 
 
 «X. 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 
 
EacJt point in the prayer linked to the next, 29 
 
 they have, who are bidden not simply " day and night" to 2 Cor. 
 commune with the law, but " to be occupied in," that is, to ^•^'^'^^- 
 be for ever holding converse with it', and yet scarce do so' rg«<r«- 
 for the smallest fraction of their life ? ^i>M(rx*7* 
 
 " To remember His Commandments, to keep His judg- 
 ments." Seest thou what an excellent chain is hei-e? 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 ^ /"«xs- 
 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 ^<r«y«(i!- 
 it and being linked by it. raj^tui- 
 
 [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 msiy * iririv 
 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 
 telling 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, ^x-.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 tra/iarixu* rt aftaZ ko) «r»ii;^a«*a<», every snare 
 both bodily and spiritual. 
 
30 How the devil worketh. Regeneration in the Laver. 
 
 HoMiL. exposed to the devil, and are under his dominion. And ye 
 
 —^ — that are initiated know this well. For call to mind, for 
 
 'rt-ganiJ/ instance, those words wherein ye renounced" his usurped' 
 
 rule, and bent the knee, and deserted to The King, and 
 
 « ^g/xiiJn 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 accuselh 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 J oh serve the Lord for 
 
 ve^^e ^^ovght? 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 
 
 3Ja/jjte«-,»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.T»T$'.y^ 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 
 ^ (fnkoffd-we expound the doctrine^ of the laver, and in asking in- 
 (poufit* gti-uct 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 he born again? Then, because 
 he had spoken of " i-emission of sins," he confirmeth this by 
 the words next following, " of the clothing of incorruption ;" 
 
 " See Bingham's Antiq. 1. xi. c. 8. text, who gives the authority of three 
 
 §. 2. &c. Mss. 
 
 y us III i^Yifiriv icMfiec^u -^pv^^vv. This * John 3, 4, rec. text, atff^a^of, not 
 
 clause is inserted from Mr. Field's vii, also S«i/rig»v, not ayah*. 
 
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 LiML- 
 is well disposed, when any cometh thereto with earnestness 
 and faith ; for this is the " due season" of the believer. 
 
 [10.] " 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' i^ip/x«. 
 too temporal a nature, making them mount by little and?'"^""' 
 little to higher things. For so too doth Christ ; so too doth xuri^ais 
 Paul, making mention of the older blessings : Christ, when 
 He saith, Blessed are the meek, for they shall inherit theMa.tt.5, 
 earth; Paul, when he saith, Honour thy father and thy^ ^ g 
 mother .... and tlioii shall live long on the 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 ;" < t« srj». 
 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 the 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 ^ » A»V«f . 
 them during what follows engage, for themselves even, in 
 sup])lication 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 
 evil angels, there is that destroyeth. Wherefore we bid 
 
 Ps. 77, 
 
 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 delivered from all 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 T give unto you; for the devil 
 hath no weapon so strong as fighting, and enmity, and war. 
 
 'i/'gwwx^/' Pray that this day, and all the days of your life, be fulP 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 pi'ay for others, but 
 
 «ayai«r»-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 
 
 Sfwga- 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- 
 
 *S»aA.i. standing, so stupid, so depraved^, as to stand and talk, not 
 
 xt-^iv« ^^1^ during the time of the Catechumens, but also during 
 
 * Some include the words t« «aX»» to the finergumeni. See de Incompre- 
 Ku) t)) (ru//.<pi^(iv ill the form of prayer. hens. Nat. Horn. 3. §. 7. and 4. §. 4. 
 •* The same direction was also given 
 
Inatlenfion duriinj the praij&rs inexcusable. 38 
 
 the time of the faithful. Hence all is perverted ; hence all '2 Core, 
 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 u^'WtrZ* 
 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 then ■ y^^e 
 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 confidence brings comfort in affliclion. 
 
 HOMILY III. 
 
 2 Cor. i. 12. 
 
 For our rejoicing in this, the testimony of our conscience, 
 that in siinplicity and" sincerity, not in fleshly wisdom, 
 hut 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 tliat not small, yea rather, exceeding great, and well 
 ' ^afj-ri- fitted to upraise a mind sinking' under perils. For seeing 
 he had said, God comforted us"", and, God delivered u,s, 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, wdien he said, For 
 
 ^eUoht. ^g fi^^ su if er in (IS of Christ abound \in vs,'] so our consolation 
 ver. 6. u/ '' ./ l jj 
 
 also aboundeth. But here he is speaking of a certain other 
 
 ^oixiiay good worlc, propcrly their own'*, besides. What then is this ? 
 
 xctr'o^Su- xhat, 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 
 
 * n«ii"« afflictions ; but, if so be they have a pure conscience, even 
 
 iftmf. to glory therem, and at the same time quietly though ^ gently 
 
 ' The rec. text has n'X*»g<>i/^ hcu. is inserted by Mr. Fielrl on theauthority 
 Chrysostom omits ^i«ii, of two ancient MSS. 
 
 ^ The clause " God comforted us," 
 
Paul rejoiced in other things; than the false Apostles. 35 
 
 hitting at the fialse Apostles. And as in the former Epistle 2 Con. 
 he saith, Christ sent me to preach the Gospel, not tcith —^ — - 
 
 1 Lor. 
 
 wisdom of words, lesl the Cross of Christ should be made of\^ 17. 
 none effect : and, that your faith should not stand in the ib. 2, 5. 
 tcisdom of men, hut in the poner of God ; so here also, iVoj{ 
 in wisdom, hut in the grace of Christ. 
 
 And he hinted also something besides, by employing the 
 words, not with nisdom, that is, ' not with deceit,' here too 
 striking at the heathen uisci])Uno'. For our rejoicing, saith i rhiilu 
 he, is this, the tesfimony of 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 \vas from God: but this was 
 contributed by themselves, and from the purity of their 
 life. Wherefore also he calls it their rejoicing'^, be-aor 
 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 unmalicious spirit, in a 
 guileless mind, having nothing concealed, no inly rankling 
 sore^. Not with Jleshly wisdom; that is, not with evil ''««'«t/A.o». 
 artifice, nor with wickedness, nor with cleverness of words, 
 nor with webs of sophistriv's, for this he meaneth by ' fleshly 
 wisdom:' and that, whereupon they* greatly prided them- ^ i.e. the 
 selves, he disclaims and thrusts aside: shewing very super- ^p^^^^jj^^ 
 abundantly^ that this is no worthy ground for glorying: ^wHi Hk «tx- 
 that not only he doth not seek it, but even reiecteth and is ^""f" 
 ashamed of it. 
 
 But in the grace of God we have had our conversation in 
 the world. 
 
 What is, in the grace of God ? Displaying the wisdom, 
 that is from Him, the power from Him given unto us, by 
 
 d2 
 
36 The Corinthians witnesses to the truth of PauVs words. 
 
 HoMiL.the signs wrought, by overcoming sages, rhetoricians, 
 
 ^philosophers, kings, populaces, unlearned as we are, and 
 
 bringing with us nothino; of the wisdom that is without. No 
 ordinary comfort and rejoicinc]^, 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 ahundanihj to yon-ward. What naore abun- 
 dantly to yon-ward ? In the grace of God we have had our 
 conversation. For we shewed both signs and wonders 
 ^ax^i- amongst you, and greater strictness', and a life unblameable ; 
 ^'""' for he calls these too the grace of God, ascribing his 
 own good works also unto it. For in Corinth he even 
 2 rk outleapt the goal -, making the Gospel without charge, because 
 CKB.^- Y^Q spared their weakness. 
 
 vriQifin. Ver. 13. For tee ivriie 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 I 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 our 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. yis also ye hare acknowledged us in part. 
 For your knowledge of us, he saith, is not from hearsay, 
 but from actual experience. The words in 2iarl he added, 
 from humility. For this is his wont, when necessity con- 
 straineth hhn to say any highsounding thing, ((or he never 
 doth so otherwise,) as desiring quickly to repress again the 
 ^(TUiTTix- elation^ arising from what he had said. 
 i:"Lv!' ^^'^ ^ trust ye shall acknowledge even to the end. 
 (2 ) [2.] Seest thou again how from the past he draws pledges 
 
 *'■ These words are not found in the require tliem. If they are omitted, 
 MSS, though the commentary seems to there is no stop. 
 
He sends their thoughts on to the judgment dug. 37 
 
 for the future; and not from the past only, but also from the 2 Coit. 
 power of God ? For he affirmed not absolutely, but cast the - — '-^ 
 whole upon God, and his trust in Hhn. 
 
 That we are gonr rejoicing, even as ye also are ours, e« R-T.om. 
 the dag of our Lord Jesus Christ. 'Christ.' 
 
 Here he cuts at the root' of the envy, that his speech 'ua-irs^- 
 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.' P^'or 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, the scoffings 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 in 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 unscduced by sophistries^ from whatV"^*- 
 side soever. For this is plain even now to those that have^l"xa- 
 understanding, but then to all. So that even if we are^"^"'"'- 
 afflicted now, we have this, and that no light, consolation, 
 which the conscience affordelh 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 
 
Z^ An apparent conlradictioii in the ino Epistles explained. 
 HoMiL. doings and yours : and shall behold us glorified through each 
 
 TT T 
 
 — — ^otlier. For that he may not appear himself alone to derive 
 lustre from this rejoicing, he gives to them also a cause of 
 glorying, and leads them away from their present distresses. 
 And as he did in respect to the consolation, when he 
 ver. 6. said, We are comforled 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 everj' thing, of his 
 comfovt, 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. AjuI in this confidence I icas minded to come 
 unto you before. 
 
 What confidence ? ' In relying exceedingly on you, re- 
 joicing over you, being your rejoicing, loving you exceed- 
 ingly, being ccaiscious to myself of nothing evil, being con- 
 fident that ail is spivituul with us, and having you as witnesses 
 of this.' 
 
 / teas minded to come unio you, and to pass by you into 
 Macedonia. 
 
 And yet he promised the contrary in his former Epistle, 
 1 Cor. saying thus : Now I ivill come unto you u-hen I have passed 
 ' ■ through Macedonia: for I do pass through Macedonia. 
 How is it then that he here says the contrary ? Fie doth not 
 say the contrary : away with the thought. For it is contrary 
 indeed to what he wrote, but not contrar_v to what he 
 wished. 
 
 Wherefore also here lie said not, ' I wrote that T would 
 pass by you into Macedonia: but, / was minded. For 
 though I did not write on that wise,' he says, ' still, neverthe- 
 less, I was greatly desirous, and was minded, even before, to 
 have ccime unto you : so far «as I from wishing to be later 
 than my promise, tliat I would gladly have come before it.' 
 ^ X'^V- 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 benefit 
 " XH'^"' he here means pleasure^. 
 
The servant of the Spirit, cannot go where he loills. 39 
 
 Ver. 16, 17. And to pass by you into Macedonia, and to 2 Cor. 
 come again out of Macedonia unto you, and of you to be - — '— 
 brought on my way toward Judcea. When I therefore ivas 
 thus^ 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. / icas minded to have come unto you. 
 ' Wlierefore then did I not come ? Is it as light-minded, and 
 changeable .'" for this is, did I use lightness '^ By no means. 
 But wherefore } Because what tilings I purpose, I purpose 
 not according to the flesh. What is, not according to 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 the 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 upon the authority thence given ; but it so fares 
 with him as if a trusty servant, whose motions are always 
 ruled by his loi'd'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 to the flesh. I am not beyond the Spirit's govern- 
 ance, nor have liberty 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 1 came 
 not, but that, being subject to the Spirit, I obeyed Him. 
 Didst mark again his accustomed logic ' .? That by which i gii/^ht 
 they thought to prove that he purposed according to the flesh,^*"^"'^'^' 
 
 * Chrysostom, ^ouXi/^tvtif. Received text, (ievXiuo'ftifoi. 
 
40 Paulknew not all thiinjs that icere to be, or uere 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 1 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, that ye may bring me on my 
 16,6. Journey v: hither soever I .may go; entertaining this very 
 feai", that after he had said, ' into Judaea,' 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 Judcea. 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 
 
 1 «x»5- Avrong\ he afterwards says here boldly, toward Judcea. And 
 XiyKTiti ^i^^g ^^^ befel for good, lest any among them should conceive of 
 
 2 the them^ more highly than they deserved. For if in the face of 
 ^P°gj|®these things they wished to sacrifice bulls to them, upon 
 13. 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, ?re 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. T/iere was given to me a thorn in thejiesh, 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 sireuglh 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 uncertainty in the Preaching, ivhich 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 toward 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 comiiig 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, ssdih he, Who was preached 
 among you hy us, even by me, and Silvamis, 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 the promises of God in Him are yea, 
 and in Him Amen, unto the glory of God hy us. 
 
 What is this, all the 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 incoiTuption, 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, tjiatis, the things spoken were not 
 
42 Nor in its promises; being God's, and /or His glory. 
 
 HoMiL.iiovv true, and now false, as was the case about my being 
 ■ • with you, but always true. And first indeed he contends for 
 13 '.the articles' of the faith, and the word concerning Christ, 
 '■*"'• saying, Mg tcord, and my preaching, n-as not yea and nay ; 
 next, for the promises, /b;- 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 He 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 it is God Who both said and fulfilleth. Unto the 
 glory of God by us. What is, nnto [His] glory by us? He 
 s Ben. fulfilleth them by us, that is, and^ by His benefits towards 
 omits ^^ i^s 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 exceedingl}', and because our salvation is bound up with 
 His glory from these things accruing. So that if the promises 
 are for His glory, our salvation also will certainly follow ; to 
 which also, in the Epistle to the Ephesians, he reverteth 
 Eph. 1, conlinually, saying, to the maintenance cf 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. Nota He uiiicli stablisheth us with you in 
 Christ, and lialh anointed us, is God; Who 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 stablisheth us in Christ; (i. e. who sufFereth us 
 
 '' Rec. text, tU avoXur^Mffiv t'^s ■3'i^ivoiwia;, iU 'iiraivev t^; So'Ijjj ahrou, Chrys. 
 
GocVs earnest, a pledge. Chrislians prophets, priesls, kings. 43 
 
 not to be shaken from the faith which is in Christ;) and a Cor. 
 He that hath anointed us, and given the Spirit in our hearts, ~ — — 
 how sliall He not give us the futvn-e things ? 
 
 For if He hath given the principles, and the foundations, 
 and the root, and the fount, (to wit, 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. And if to such 
 as were enemies he gave these, much more when now made 
 friends will He freely give to them those. Wherefore He said 
 not sim])ly " 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 standing unwavering and fixed, is not 
 in us, but this too is of God ; for, saith he, He who 
 stablisheih us is God. We then are not they who strengthen 
 you : for even we also need Him that stablisheth. 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 AVhom 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 enjo}' a kingdom, and are made priests by offering our 
 bodies for a sacrifice, (for, saith he, present your members a 
 living sacrifice acceptable unto God;) 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 to 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 to you. Pie hath many armies, 
 
 6 St. Chrysostom plainly means by * The Ben. and other Editions insert 
 
 " these," not what was lust mentioned, some words, " 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, ]. where the Rec. text has 
 
 similar inaccuracies. vuftxra, not fiiXt), as St. Chrysos. reads. 
 
44 Kings, if ue 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 
 
 Vo/x/Xev iQQ ]^g hath of curious workmanship ', that of glory, that 
 
 of the tender mercies of God. For saith [the Psalmist], Bless 
 
 Ps. 103, iJiQ Lord, 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. 1 crowned us as with a shield. Again, that of grace : For 
 
 9. LXX. thou shall 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 
 
 'i»*«<roV- 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, he 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 
 
 ' Aia^«- 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 Ccr. 
 
 T 21 22 
 
 never spear could be so sharp as were the goads of those - — '- — •' 
 thoughts, which, sharpened and upraised from beneath, from 
 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 in fair array; adorning i-ather than daunting him. See him 
 at least stretching out the knife, and set forth as many as thou 
 wilt, kings, emperors, Caesars, 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 fi-om 
 heaven proclaimed him conqueror, 
 
 FdV seeing that his citizenship was in heaven, thence also Phil. 3, 
 he received that proclamation. What could be more glorious ^^" 
 than this ? rather, what trophy could ever be equal to this 
 trophy ? For if on occasion of a wrestler's success, not a 
 herald below, but the king above, should have risen up, and 
 himself proclaimed the 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 
 af 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 thtf hand upon Isaac, neither do thou any thing unto^^'^^' 
 him. For now I know that iliou fearefit God, and hast not 
 spared thy son, thy irell-heloved, for My sake. What is 
 
46 How God notv Ineiv that he feared Him. 
 
 HoMii,. this? He that knoweth all tilings before they are, did He 
 
 ITT . 
 
 , . /, note know ! And vet even to man the Patriarch's' fear of 
 
 God was evident : so many proofs had he given, that his 
 ^T^fwi^J heart was right toward God ", as when He said to him, Get 
 tlmm. i^^ce out ciftlnj couniry., and from ihxj kindred ; when for His 
 Gen.l2, j,g].g ^^^ ^^^ honoui' due to Him he relinquished to his sister's 
 son his priority, v^hen 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,justified He him, if He knew not? For it is written, AhraJiani 
 Eom. 4 believed, and it was counted unto him for righteousness. 
 ^' What -then means this, N'oiv I know ? The Syriac hath, 
 
 Noiv thou hast made knoion ; that is, to men. For I knew of 
 old, even before all those commandments. And why, to 
 men even, nou^? 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. 
 Gpn.i],For when He saith. Come, let Us go down and see. He saith 
 '' '" '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. 14,2. to give sentence lightly. And when He saith. The Lord 
 looked down from Heaven: it describeth His perfect know- 
 ledge by a metaphor taken from men. So also here He 
 saith, Nou^ I knotv, to declare this to be greater than all 
 which had preceded it. Of this itself too He furnisheth proof 
 by adding, Because thou sparedst not thy son, thy icell- 
 
The excellence of his obedience. It to as for God's sake. 47 
 
 beloved, for My sake ; He sailh not thy son only, but yet more, 2 Cor. 
 thy well-beloved. For he was not his son by nature only, 
 but also by j^arental fondness, which having both by natural 
 disposition, and by the great goodness of his child, he yet 
 dared in him to spurn'. And if about worthless children ' ««"- 
 parents are not easily indifferent, but mourn ev^en for them ; '"'^'"'"'" 
 when it is his son, his true son, his only-begotten, and his 
 well-beloved, even Isaac, and the father himself is on the 
 point of immolating him ; who can describe the 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 r how was it not 
 bloodied ? For I know not what to say, so awful was that 
 mystery. It touched not the neck of the child, nor passed 
 through the throat of that holy 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 contradictions. 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^^,*^*^ ' 
 
48 Whi/ Oody Abraham being found readi/, 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 ; Fie said, " Slay," and straightway it was armed : He 
 said, " Slay not," and straightway it was disarmed : for every 
 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-bearei', 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 puC^oS ments* to dismay the adversary; so also God, by the pm-pose, 
 ff"' 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 
 f". ■ when Himself biddeth, readiness^ attained, He stayeth 
 ■r^oSu- His bidding. What then, I ask, was wanting further 
 "^'/t" \ 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 all 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 marvellously, or 
 rather he leavnt it even before that proof, for he had faith. 
 
Abraham tried by Imac\s queslion. Isaac's meek patience. 49 
 
 [7.] Dothouthen,notadmirethisi'ighteousmanonly,butalso 2 Cob. 
 imitate him, and when thou seest him amid so great uproar ' "* 
 
 and surge of waves sailing as in a cahii, take thou in hand 
 in like way the helm of obedience and fortitude. For look, 
 pray, 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 ' vKpa^ts 
 heard the lad say. My father, where is the lamb ? Bethink ^^f^J' 
 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 ihey^*^^*" 
 
 T11T T 1 -111 *Xa»T«/. 
 
 not know the end : and many, 1 see, do weep, though they 
 know it; what must it be thought he would leel, u ho 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 
 
60He,asChrisf,bypati€ncedumh,iIio'bothspake.AbraIiamKmff, 
 
 HoMiL. the piety which, when he was both bound and laid on the wood- 
 Ill . . 
 '— 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 all. For of Him he both imitated the 
 
 Is. 53, 7. gentleness, and kept to the type. For He was led like a 
 lamb lo tJte slaughier, 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, 
 
 Johnis, If I have spohen evil, bear uilness of the evil; but if well, 
 lohy smitest thou 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 
 
 Ter. 8. they do. What then said the Patriarch ? God uill 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 
 
 ' (P'Xo- the storm, and yet wreck no where : for religion' triumphed 
 over all. Then after he heard of God, he spoke no further 
 
 •■! a-£g;i/j- word, nor was impertinently curious^. Of such judgment 
 
 y^""-"^"- ^jjg ijjg child even in the very 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 Levitical consecrations, the thumb of the priest's right hand was sprinkled 
 with blood. Lev. 8, 23. 
 
Priefit, and Prophet. The Chriatian made so in the Laver. 51 
 
 the sacrifice of a lamb; for the priests also were consecrated 2 Cor. 
 bv the blood of the victims which were offered to God. ^r-^ — ^ 
 
 1 1 1 ■> • • Levit.8. 
 
 Wouldest thou see the prophet also? It is written, Fbwr John 8, 
 father Abraham rejoiced to see My day, and he saw it, and ' 
 was glad. 
 
 So also art thou thyself made king and priest and 
 prophet in the Laver; a king, having dashed to 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, tve shall also live with Him; a prophet, knowing what ' * 
 shall be, and being inspired of God', and sealed''. For asi 'Uevi 
 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 2 r« 
 obtain also the kingdom to come ; which may we all obtain ''^"^"'*^' 
 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. 
 
 '' vid. Horn. viii. on Rom. comment, on v. 11. p. 113. Oxford Transl. 
 
 E -2 
 
HOMILY IV. 
 
 2 Cor. i. 23. 
 
 Moreover^ I call God for a record upon my soul, that io 
 spare you I came not as yet unto Corinth. 
 
 What sayest thou, O blessed Paul ? To spare them thoa 
 earnest 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 afflictions. 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 .f* 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 Cor. 
 thou hatedst us, thou wouldest not come unto us,' he shews, ' '^'^' 
 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 ; 1 would not 
 therefore come and make you sorry : for had 1 come, I must 
 needs have enquired into the matter, and visited, and punished, 
 and exacted justice from many. I 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 2 Cor. 
 among you, and that I shall bewail many which Iiave sinned^' ^^' 
 already, and have not repented of the lasciviousness and 
 uncleanness" which they 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 putleth i i^,fru- 
 them in iear ; for he implied, that they were open to punish- f" 
 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 1^^. 
 content even with this, but he softens down even this, applying '"■«^/"«- 
 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 in 
 
 ^ Rec. text, " uncleannees, and fornication, and lasciviojisness,*' 
 
54 This Epislle gentler. He makes his rebukes palatable. 
 
 HoMiL. order to your joy, and endeavour ourselves in this behalf, 
 '— because we are ourselves partakers of it. 
 
 F&)- 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 made 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. 
 ' Eee. Chap. ii. 1. But I determined^ with myself that I would 
 
 text, , • J • 
 
 defer- ^'^^ come again to you in sorrow. 
 
 mined The expression again 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 differently, so as to imply the very same thing 
 thus, ' For this cause 1 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 I make you sorry, who is he then that 
 maketh me glad, but the same rvhich 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 liA^ed as to make Paul sorry, 
 he applies a corrective in the words. For if I make you 
 sorry, who is lie then that makelh, me glad, but the same 
 which is made sorry by me? 
 
 Wliat he saith is of this kind. ' Even though 1 were to be 
 in sorrow, being compelled to rebuke you, and to see you 
 sorry, still nevertheless this very thing would 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 liim; for, saith he, ' No man 2 Cor. 
 maketli me so glad as he that giveth heed to ray words, — '—1. 
 and is sorry when he seeth me angry.' 
 
 Yet what followed naturally' was to say, 'For if I make ' '•« ««/- 
 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 sorry, 
 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 yon. 
 
 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 no/v by the way? I think not; but in this ' 
 Epistle, when he said, Lest ivhen I come again, yny God^ Cor. 
 will humble me among you. I have written then towards "' 
 the end this same, saith he, lest tvhen I come, my God will 
 humble me, and I shall bewail viany which have sinned 
 already. 
 
 But why didst thou write ? Lest tvhen I came I should 
 have sorrow from them of ivhom I ought to rejoice, having 
 confidence in you all, that my joy is the joy of you all? For 
 whereas he said, he was made glad by their sorrow, 
 and by itself this was too arrogant and harsh, again he gave 
 it a different turn, and softened it by what he subjoined. 
 For, he saith, I therefore wrote unto you before, that 1 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, but the same which is made sorry by me. How- 
 ever, though it be so with myself, yet because I study your 
 advantage, 1 wrote this same thing to you, that I might 
 not be made sorry, herein also again studying not my 
 
56 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 T 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 1 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 this 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 
 1 ^tyai 7/ 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 ajffliction and anguish of heart 
 I wrote unto you with many tears, not that ye should he 
 grieved, but that ye might knoiv the love which I have more 
 abundantly unto you. 
 
 What more tenderly affectioned than this man's spirit is ? 
 forhesheweth himself to have been not less pained than they 
 who had sinned, but even much more. For he saith not out of 
 affliction 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, / wrote 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 doih 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 dotli all from 2 Cor. 
 love. JL^ 
 
 And he saith not simply the love, but, which I have more 
 ahundanthj unto yon. 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 he not an Apostle unto others, yet doubtless I am 1 Cor. 9, 
 to you; and, Though ye have rnany^ instructors, yet have yc .'q . 
 not many fathers; and again, By the grace of God we have^^- 
 had our conversation in the world, and more abundantly to^^^^^' 
 you wards; and farther on. Though the more abundantly Ifiv^jous. 
 love you, the less I be loved; and here, Which I have more 12. ' ' 
 abundantlii unto you. So that if my words were full of ^ ^°''- 
 
 12 15. 
 
 anger, yet out of much love and sadness was the anger; and /^ \ 
 whilst writing the Epistle, I suffered, I was pained, not 
 because 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 aSyy^Vwj. 
 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 I done unto thee? much Mic. 6 
 more might Paul,) Jjaving, 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 ^^^y^,. 
 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 Jiave caused grief, he hath not grieved 
 me. 
 
 Having first praised them, as feeling joy and sorrow for the 
 same things as himself, he then strikes into the subject of this 
 person, liaving said first, my joy is the joy of you all. . But 
 
58 He moderates their anger against the incestuous man. 
 
 HoMiL. if uiy joy is the joy of you all, need is that you should also now 
 
 1— 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 will 
 do the same. He said not, tny 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 a man," 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 
 ' AJ«?''- 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 delerniining it by the sin. 59 
 
 thing plain. For, saitli he, it is not because he is worthy, nor 2 Cor. 
 because he has shewn sufficient penitence ; but because he — '—^ 
 
 is weak, it is for this I request' it.' VVhence also he added,' Or> 
 
 7777 771 -7 t'"°'^ '* 
 
 lest perhaps such a one should be swallowed up with oi-'er- 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, swallowed 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 ; ^ a-jaxa- 
 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 learn 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. Where/ore 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. 
 
 That 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 
 
 ^ a-rotiaiav, which is however seldom used in this sense by St. Chrysostom. 
 
60 Test of disciples, io obey new and contrary commands. 
 
 HoMiL. disciples, herein excellence of masters; that Ihey should 
 J,— 4— so obey the rein, he so manage their motions'. If this 
 itn. 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. 
 
 ^^°' [5.1 Ver. 9. For io this end also did I write io you, that I 
 
 textom. ^ -■ , . , , 7 7 ;• • ,, 
 
 >/». might know the proof oj you, whether ye be obedient in 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 
 
 wheu he sinned, he alarmed their minds, except they should 
 
 1 Cor. 5, cut him off, saying, A little leaven leaveneth the nhole 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 sensibilities, 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 tilings. 
 
 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, iyi all tilings, shewing 
 » the in- that if they disobey, they disgrace not him' so much as 
 pg^g*^"^^ themselves, earning the character of lovers of contention; 
 and he doth this, that hence also he may drive them to obey. 
 Whence also he saiih. 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 har*ra, 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. 6 1 
 
 spirit. Then lest he should make them careless, as though 2 Cok. 
 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, ivhat" 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 ^ Cor. 5, 
 Satan, and again made them concur in his decision, saying, * 
 When ye are gathered together to deliver him, (thereby ib. 4 5. 
 secuiing 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 be overlooked, nor yet leaves all to them, lest 
 when possessed of the power they should deal ti'eacherously 
 by the offender, by unseasonably forgiving him : so also doth 
 he here, saying, ' 1 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 
 tee 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 leave?i 1 Cor.5, 
 leavenelh 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. Bui if any, sailh he, have caused grief, he hath not 
 grieved mc, hut, in part, all of you, that I may not be too 
 "^ Rec. text ^, for which S. Chrysost. (in most Mss.) has 2. 
 
6-2 Satan gets advantage, destroying hy repentance. 
 
 Houih. severe. Then again, Sufficient to such a man is this censure 
 
 —uhich 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 contrariicise ye ought 
 
 rather to forgive him and comfort him. Wherefore Iheseech 
 
 yon 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 heobedient in allthings. 
 
 Then, again, he makes the favour theirs, saying. To whom 
 
 ye forgive any thing. Then, his own, /forgive also: saying, 
 
 if I have forgiven any thing, it is for your sokes. Then both 
 
 theirs and his, For, saith he, if I have forgiven any thing, for 
 
 your sakes forgave I it in the person of Christ, either [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 
 
 to His glory, and which He willed. Then again he signifieth 
 
 the common harm should they disobey ; when he saith. Lest 
 
 Satan should, get an advaittage 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 
 
 cestuous Qj-jg Q^-jj becomes the wild beast's iDrey, but consider this 
 person. •' i .' ? 
 
 2 So 2 also, that the number of the herd is diminished, and now 
 Fiel^/" especially when it might recover what it had lost. 
 
 For tve 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 be is to subdue us witb our own 2 Cor. 
 
 • II 11 
 
 weapons. For it were matter for exceeding scorn and of the 
 
 last disgrace, that be should invent wounds for us through our 
 own remedies. Therefore he said, /br tee are not ignorant of 
 his devices, exposing his versatility, bis craftiness, his evil 
 devices, his malice, his capacity to injure upon a show of 
 piety. 
 
 [().] 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 band, again, let us not be easy-minded afterwards, but, 
 when we transgress, afflict our minds, and not merely give vent 
 to words. For T 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 pei'sons too it is 
 well to say, Take heed lest Satan should get 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 
 anotherwaVjby 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 Tfds, not those, the repentance of the Ninevites, and David. 
 
 HoMit. 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 hath even set down in writing the medicine that 
 
 Jonahs, restored them. What then is this? Gof^, saith He, saw that 
 they turned every one from his evil way, and He repented of 
 the evil that He had said He icould do nnto 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 from all evil. David also sinned. Let us see 
 
 gjp ' 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 i*eproaches without number, and the 
 captain who vvas 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 the 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. punifihment. Our many medicines. G5 
 
 So do thou too : and if any one revile thee, wax not fierce, 2 Cor. 
 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 lovetli thee and hangelh 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-inon'ow 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 
 perpetually, and to take heed to thyself, and to afflict thine 
 heart; as one who had lost a beloved son might mourn. 
 Rend, saith he, your hearts, and not yonr garments. That Joel 2, 
 which is rent, will not lift itself on high ; that which hath 
 been bi'oken, cannot rise up again. Hence one saith, 
 Rend, and another, a broken and an humhled heart God Ps. 5], 
 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 power so 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 that he went sorrowful, and [healed, his nays; and Is. 57, 
 in Ahab's case, this appeased the wrath of God : concerning ^xx. 
 the latter. Remit, and it shall be remiited nnto you. There 1 Kings 
 is also again another way which bringeth us this medicine; ' ' 
 condemning what we have done amiss; for. Declare thou^s.43, 
 Jirst thy transgressions, that thou mayest be justijied. 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', humbleness, confession, for- • «»n- 
 getting wrongs, giving thanks in afflictions, shewing mercy ^''** 
 both in alms and actions, persevering in prayer. So did the 
 
 F 
 
66 Inexcusable, having them, ificc do not amend. 
 
 HoMiL. widow propitiate tlie 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 ; 
 
 Js.\,\7.for, He saith, judge the fatherless, and plead for the 
 widow ; and come, and let us reason together, and 
 though your sins be as scarlet, I will make them white 
 as stiow. 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 vis, who in many 
 things have done amiss, in order to the correction 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 with 
 the Holy Spirit, be glory, and power, and honoiu*, now and 
 ever, world without end. Amen. 
 
St. Paul's loords herc^ firsts how connected with the context. 07 
 
 HOMILY V. 
 
 2 Cor. ii. 12, 13. 
 
 Furthermore, when I came to Troas to preach ChrisCs 
 Gospel, and a door was opened unto me of the Lord, 
 1 had no rest in my spirit, because I found not Titus 
 ■my brother. 
 
 These words seem on tlio one hand to be unworthy of 
 Paul, if because of a brother's absence, 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. I would not have you, saith he, ignorant of our 2 Cov. i, 
 trouble which came to us in Asia, that ive 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 to teach them again, that, in yet another 
 way he had been troubled. How, and in what way ? In 
 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 7, G. 
 
 Iti. 22 
 
 ^ So Chrysostom, referring apparently ceding sentence required ''the former'' 9->* 
 
 to the first sentence in the Homily, here, and not " the second.'' jc,' yg 
 
 It is manifest at least, that the pre- "'' 
 
 F 2 
 
68 Next^ hoiv not nnwoi^thy 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 ovei', 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 * 1 arrived,' but, ' so as to preach. But 
 still, though 1 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 journey, 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 caiiseth us 
 to triumph in Christ, and maketh 7nanifest the savour of His 
 knowledge by i6s 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 
 straitness. I came into Asia, I was burthened beyond 
 
Persecutions made trophies. Present hwwledye but a savour. 69 
 
 strength. I came to Troas, I found not the brother. I came 2 Cor. 
 not to you; this too bred in me no sliglil, 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 sailh, / crwie not as i/et 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 I'ejoice ; 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 he unto God, Which aliiHiys causeih us to triumph, 
 that is, ' Who maketh us renowned unto all. For what 
 seemelh 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 ns to triumph : shewing that 
 these persecutions set up a series' of trophies against the 1 «-u,s;^^?. 
 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 n-hich, maketh manifest the savour of 
 His knowledge by us in every place. 
 
 He said above. Which aluaijs causeth us to triumph, (o.) 
 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 1 Cor. 
 
 13, 12. 
 
70 Hie Gospel, hoiv a sweet savour, even in them that perish. 
 
 HoMiL. tliat which is such a savour. Now he that perceiveth the 
 
 V ... 
 ^savour, knoweth lliat there is ointment lying someAvhere: 
 
 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 this, at once both to set forth 
 the power of the Preaching, in that, by the very designs fonned 
 against them, they shine more than those who persecute 
 them, 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 ue are unto God a sweet savour of Christy 
 in them that are saved, and in litem lliat perish. 
 
 Whether, saith he, one bs saved, or whether lost, the Gospel 
 continues to have its proper virtue: and as the light, although 
 it blindelh 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, doth wound the 
 Luke 2, eyes of the weak : and the 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- 
 'fl-aTw^/ojtinueth to be full of healing^ Whence also he saith. We 
 are unto God a. sweet savour; that is, ' even though some be 
 lost, we continue to be that which we are.' Moreover he 
 said not sim])ly, a siveet savour ^ but, tinto God. And when 
 we are a sweet savour unto God, and He decreeth these things, 
 who shall henceforth gainsay ? 
 
 The expression also, sueei savour of Christ, apjicars to 
 
Goud tilings henejit^ what is akin to them ; hurt, what is not. 71 
 
 me to admit of a double iuten)retation : for he either means 2 Cor. 
 
 TT Ifl 
 
 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, this incense is a sweet savour of this victim. 
 The expression then, sn^eet savour, 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, ive are a 
 sweet savour, and in them that perish, lest thou shouldest 
 think that these too are acceptable, he added, 
 
 Ver. 16, To tlie one we are tJte savour of death unto death, 
 and to the other, the savour oj 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, and 2 Thess. 
 destroy him rvith the 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 he saith, and ivho is sufficient for these tilings? 
 'for all,' saith he, 'is Christ's, nothing our own.' 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 ihat nothing is his own. For our glorying is 2 Cor. 
 this, the testimony of our conscience, that not rvith Jleshly^i^'^' 
 wisdom, hut by the grace of God, we have had our conver- 
 sation in the world. And that which thry 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. 
 
 Ver. 17. For we are not as the rest, which 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 to 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. 1,22. Xhy vintners mingle wine with umler: for even if this was 
 said of wine, yet one would not err in expounding it of 
 doctrine too. ' 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, 
 but 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, hut 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 ue 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. 
 
 '*«(££». Whence he elsewhere also turns them into ridicule', saying, 
 
 iCor.4 For what hast thou that thou didst not receive? now if 
 
 *' thou didst receive it, why dost thou glory as if thou hadst 
 
 not received it. This is the highest virtue, to refer every 
 
 thing to God, to consider nothing to be om* own, to do 
 
 nothing out of regard to men's opinion, but to what God 
 
 willeth. 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. 
 
 I 
 
 [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 lor 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 herS yet of the Eye that never sleeps was not unseen. 'Or,him. 
 For even before the commission of the 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 we be low-minded and grovelling ? How long, 
 when God lifteth us to heaven, take we pains to be trailed ^2 itu^kt- 
 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 bj-other in a lonely place and Gea.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 Jield : 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 fathei', 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 ^ '^"■"f» 
 of thy brother's blood crieth unto Me. Not as though blood ^{i""' 
 hath a voice; but like as we say when things are plain and 
 clear, " the matter speaketh for itself*." ^ /3»y. 
 
74 In praying, what to leave, like Abraham, helow^ what take up. 
 HoMiL. Wherefore surely it behovcth to have before our eyes the 
 
 ■XT 
 
 '- — sentence of God, and all terrors are extinguished. So 
 
 loo in prayers we can keep awake, if wo bear in mind with 
 whom we are 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 Him. For such is the 
 blood of this victim. Such the slaughter that crimsons that 
 altar. Suffer not then aught of worldly thoughts to occupy 
 (4.) thy soul then. Bethink thee that Abraham also, when offer- 
 ing sacrifice, suffered nor wife, nor servant, nor any other to 
 be present. Neither then do thou suffer 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 
 atteriipt to go up with thee, command them with authority, 
 Gen. 22, and say, Sit ye there, and I and the lad ivill worship, and 
 •'• ^^^' q-eturn to you; and leaving the ass and the servants below, 
 and whatever is void of reason and sense, go up, takiiig 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 too, had he not outstepped 
 nature, would not have slain his child. And let nothing 
 disturb thee tlien, but be lift up above the heavens 
 themselves. Groan bitterly, sacrifice confession, (for, saith 
 Is. 43, he, Declare thou Jirst thy transgressions, that thou mayest 
 ' ' ' he 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 
 them. For he that 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 
 thyself and shew why thou hast enemies: but thou even 
 
Prayers against enemies rejected. Men can tvalch to them. 75 
 
 accusest" them. And what forgiveness shall thou obtain, 2 Cor. 
 when thou both revilest, and at such a tinie, when thyself ^'' 
 needest much mercy. For thou drewcst near to supplicate 
 for tliine own sins : make not mention then of those of others, 
 lest thou recall the memory of tliine 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. P'or 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 with 
 boldness beseech this for ourselves also. But novt^ thou hast 
 forestalled the Judge's sentence by thine own, demand- 
 ing that He jiunish them that sin: for this depriveth of 
 all pardon. But if thou pray for them, even if thou say 
 nothing in thine own sins' behalf, thou hast achieved all*. ' «■« i^S* 
 Consider how many 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 6, 
 your enemies." How then dost thou cry against them? jj^*jj,^2 
 How dost thou beseech God to break His own law? This is 14. 
 not the guise of a suppliant. None supplicates the de- 
 struction of another, but the safety of himself. Why then 
 vvearest 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 wakefuUy. For 
 since the devil knows that v.-e are thrusting the sword against 
 ourselves, he doth not distract nor call us off then, that he 
 may work us the greater harm. But, saith one, ' I have been 
 injured and am afflicted.' Why not then pray against the 
 devil, who injureth us most of all. This thou hast also been 
 
 '^ Some Mss. liavo xaxtiyo^iTs, re- the LXX, for the iicacc-oifcring, 
 vilost. Lev. 3, 1. &c. 
 
 '' hna farn^ieu, the rcnderinj^; nf 
 
76 To pray against the enemy. Men^ friends. Curses, how senseless. 
 
 HoMiL. commanded to say, Deliver us from llie evil one. He is thy 
 
 '— irreconcileable foe, but man, do wliatsoever he will, is a 
 
 friend and brother. With him then let us all be angry ; 
 Rom.16, against him let us beseech God, saying, " Bruise Satan 
 ^^' under onxfeet ;" 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, 
 thongh 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 
 1 : ~ or object\ What then.? When they had entered in with 
 x«( fjiu- 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, of God. And when they were in the furnace, 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 scorn 
 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 airses. 77 
 
 thou, when the embrace is over, bring the unchaste to the 2 Cor. 
 
 . II 17. 
 
 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 tvas stolen aioay out of the land of the Hehrews ; 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 thou, 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, lhdX\i,^ihg,* 
 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 the 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.' 
 
Ohjectio7i arising from his (jlorying in tribulation. 79 
 
 HOMILY VI. 
 
 2 Cor. iii. I. 
 
 Do we begin again to commeyid ourselves ? or need we, as 
 some, epistles of 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 vauntcst thyself;' 
 and this though he had before employed so strong a cor- 
 rective in the expressions, Who is sufficient for these tilings ?'^^^'^-'^, 
 dind, of sincerity . . . speak we. Hovvbeit he is not satisfied 
 with these. For such is his character. Fi*om 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 commend'2. Cor. 5, 
 not ourselves, but give you occasion to glory. And he ex- 
 presses this again with vchcnnence 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 we^y^'i^ 
 
 19. 20. 
 
80 Ye£ what need to commend himself to them, his Epistle ? 
 
 KoMiL. e.vcuse ourselves unto you, for" ice speak before Cod in 
 
 '— Christ. For I fear lest when I come I shall not find you 
 
 such as I would, and that I shall he 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 spealcelh not so, but more gently. 
 And what is it he saith ? He spoke of his trials and his 
 
 ' !r»/«- perils, and that every where he is conducted as in procession' 
 by God 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 oiu'selves ; 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 tve 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, knotvn of all, 
 
 Ver. 3. Forasmuch as ye are manifestly declared to be 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 
 
 '^ i'ri, which is not found in the *> Others read, " with much accusa- 
 Received text. tiou." 
 
Disciples commend the teacher. He hewed tables,their hearts. 8 1 
 
 all men by their own virtue the high worth of their teacher, 2 Cor. 
 
 . Ill 3 
 
 for this is the meaning of, Ye are our epistle. 
 
 I 
 
 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, 
 written 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 anticipateth 
 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 the 
 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 styling them His epistle. For above 'Or,per- 
 as commending him, he called them an epistle ; but here angp^ciaf 
 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. 
 
 G 
 
82TkeAposlleshighert?ian Moses. Hechecks any pride thereon. 
 
 HoMiL. Yet in this they were on an equahty ; for the former were 
 
 ^—written on by God, and these by the Spirit. Where then is 
 
 the difference ? 
 
 Writlen not with inky hut with the Spirit of the living 
 
 God; not in tables of stone, but injleshy tables of the heart. 
 
 Wide as the difference between the Spirit and ink, and a 
 
 stony table and a fleshy, so wide is that between these and 
 
 1 i.e. the those ; consequently between themselves* who ministered, and 
 
 ^]P°' 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 ive through Christ to Godward, 
 
 And again refers all to God : for it is Christ, saith 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 tliat we are sufficient of 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 yag, Ver. 5, 6. For ^ our sufficiency is of God. fVho also hath 
 ^^'^'- made us sufficient ministers of the Neiv Testament. 
 
 text, ■*' -^ 
 
 «xxa. What means, made us sufficient ? Made us able and fitting. 
 And it 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 
 
 Rom. 7, then saith 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 the letter killeth, but the spirit giveth life. 
 
 ^ kvxut. Vet these things he saith not absolutely*; but in allusion 
 to those who prided themselves upon the things of Judaism. 
 
The Law^punishing si)i,killeth. Grace Jhrgivmff,quickenetli. 83 
 
 And by letter here he meanelh the Law, which punisheth 2 Cor. 
 them that transgress ; bnt by spirit the grace, which through '—^ 
 
 Baptism giveth life to them who by sins were made dead. 
 
 For having mentioned the difference arising from the natm-e 
 
 of the tables, he doth 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 loving-kindness, 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 t/te letter killeth? 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^j)]^*^*' 
 
 killeth, 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 Numb. 
 
 on a sabbath day, and stoned him. This is the meaning of, Ig'^^"" 
 
 the letter killeth. 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 fi-om being 
 
 dead. For, come unto me, i/e that labour and are heavy Matt. 
 
 • • 1128 
 
 laden, and. He said not, 'I will punish you,' but, I will 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 lire,tIiissonls. 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 can 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 hath the same power [with Himself,] saith this 
 
 ibid. 23. too. Whence also He adds. Whosesoever sins ye remit, they 
 are remitted; and whosesoever sins ye retain, they are re- 
 tained. 
 
 Moral. [3.] Since then It hath given us life, let us abide alive, and 
 
 Rom. 6, not return again to the former deadness : for Christ dielh 
 ^^' no more ; for in that 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 to 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 utter 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 era wleth 
 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 cloth 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 Satan spiirus,yel tlteijlieed not. 85 
 
 law; whence can I tell that thou hast a soul? Because thou 2 Cob. 
 walkest ? But this belongs to the irrational creatures as well. '—^ 
 
 Because thou eatest and driukest ? 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 I see to be a monster. For did I see a 
 beast speaking with the voice of a man, I should 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 ravenest like the wolf, when 
 thou stealest like the 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 flowelh 
 out of the love of our neighbour, hath been spent, and it is 
 deader than a lifeless body. But the poor man was not such, 
 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 hath it no sense of any 
 of these things, but lieth deadened, nor grieveth when 
 being robbed of its wealth ; but he even leapeth upon it, 
 
86 Dead souls' stench worse than corpses'. Filthy talking. 
 
 HoMiL. yet it remaineth unmoved, like a body when the soul is 
 
 L_ 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 hath, 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 we 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 
 
 ' aha- of that evil. And yet to many this seemeth of no importance'. 
 
 ?««»'• ^jj(j J ^J^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 utlereth 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, tliis filth ! for out of the abundance of the heart the tnouth 
 speaketh. Yet not for this alone do 1 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 Cor. 
 than the uncleanest vessel, tell me, dost thou think that thou '-^ 
 
 provokest not ? And how is this possible ? For nothing doth 
 so exasperate the hoh^ and pure as do such words ; nothing 
 makes men so impudent' and shameless as to say and listen i ;T«^»if 
 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 schemest, covetousness. These are not her works, 
 but those of the affections^ and the diseases belonging to her. 2 ^utui. 
 As then corruption coraeth 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 fi'om a living soul, 
 hear Paul saying, Having food and raiment, let us he 1 Tim. 
 therewith content: and. Godliness is great gain: and, TTiCjb g, 
 world is crucified unto me, and 1 unto the world. Hear ^^^- 6, 
 Peter saying, Silver and gold have I none, but such as /Acts 3, 
 have, give 1 thee. Hear Job giving thanks, and saying, The%' , 
 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 Lord Gen.28, 
 
 20 
 will give me bread to cat, and raiment to put on. Thus 
 
 also Joseph, How shall I do this wickedness, and sin before ih. 39, 9. 
 
 God? But not so that barbarian woman; but as one 
 
 drunken and insane ^, so spake she, saying, Lie with me. j^bid. 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 gralce and love toward men of our Lord Jesus Christ, 
 
 through Whom and with V/hom, to the Father, together with 
 
 the Holy Ghost, be glory, might, honour, now and for ever, 
 
 and world without end. Amen. 
 
 
88 Moses' glory, as visible, commends the Law lo the weak. 
 
 tuu 
 
 HOMILY VII. 
 
 2 Cor. iii. 7, 8. 
 
 Bui if the minislration of death, in letters, engraven in 
 stones, was glorious, so that the children of Israel could 
 not stedfastly behold the face of Moses, for the glory of 
 his countenance; which glory was to he done away: 
 how shall not the ministration of the Spirit he 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 tliis 
 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 
 dulncss of the hearers ; see what he does, and with what 
 iMi^«- iKielhod' he proceeds in it, first by arguments placing the 
 diiFcrence before them, and constructing these out of what he 
 had said before. 
 
The Law shewed, not caiisedysin ; nor death: yet but letters. 89 
 
 For if that ministration were of death, but this of life, doubt- 2 Cor. 
 
 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 the ininistration of death was glorious, how 
 shall not the ministration of the 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, the 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 to the suffering of retribution by the 
 sinner. So that in this way it was even destructive of sin. 
 For that which 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, 
 ministers 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.e.the 
 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 only in order to establish 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, 
 
dQ Fixed to one place. 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 eftaced, 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 glorious, 
 he added, so that the children of Israel could not stedfastly ' 
 behold the face of Moses ; which was a mark of their great 
 weakness and grovelling spirit. And again he doth not say, 
 *for the glory of the tables,' but,/o>- the glory of his countenance, 
 which was to he done away; for he sheweth that he who 
 beareth them is made glorious, and not they. For he said not, 
 * because they could not stedfastly behold the tables,' but, 
 the face of Moses ; and again, not, ' for the glory of the 
 tables,' but, 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 he 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 the life, a far greater 
 thing than the life. Wherefore he said, the ministration of 
 the 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 CovenanVs. 9 1 
 
 nislied them, but this not only did not punish the sinners, 2 Cor. 
 but even made them righteous : for this did Baptism confer, jq— 12 
 
 [2.] Ver. 10. For that which uas made glorious had no 
 glory in this 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 it: for he did not say, How shall not the 
 ministration of the Spirit be 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 T coQipare this with that, the gloiy 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 this 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 Iresh ground. What then 
 is this argument ? That based upon duration, saying, 
 
 Ver. 11. 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. iMarg. 
 
 For since, when he had heard so many and so great things 
 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 ho2Je, saying, Seeing then that 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 saith ; that is, we speak every where with 
 freedom, hiding nothnig, 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 followsj or 
 
 Or bold- 
 ness 
 
E. V 
 
 till 
 
 92 Moses forced to veil his ; the greater glory unveiled. 
 
 HoMiL. rather, it is necessary first of all to relate the history, for he 
 
 ^^I£l_ 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, until he put a vail over his face. And thus it 
 
 Ex. 34, is written in Exodus, When 31oses came down from the 
 
 29—34. ]j^2ount, the two Tables [were] in his hands. And Moses 
 
 wist not that the skin of his countenance was made glorious 
 
 to behold. And they were afraid to come nigh him. And 
 
 » WuTn, Moses called them, and spake unto them. And when^ Moses 
 
 so also ?•/• 
 
 LXX. had done speaking with them, he put a vail over his face. 
 But when he went in before the Lord, to speak [with Hitn], 
 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 put a vail over his face, 
 so that the 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, / have fed 
 ' ■ you with milk, and not ivilh meat ; saith here. We use 
 much plainness of 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 the Old Testament, 
 3 So he [it] not being revealed to them^, that it is done away in Christ. 
 see next See what he establisheth by this. For what happened 
 page- 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 
 
 Moses. 
 
The Jew enjoyed not that glory, nor saw the Law^then or now. Q^ 
 
 then vailed himself, but only the senseless Jews. For the 2 Cor. 
 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 t 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 they 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, The 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 thisy- 15. 
 day when Moses is read, the same vail lieth upon their heart; 
 shewing that the vail lieth both on the I'eading and on their 
 heart; and above. So that the children of Israel could not ^-7. 
 stedfastly behold the face of Moses for the glory of 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 stedfastly 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 the same 
 vail upon the reading of the Old Testament remaineth, he 
 saith, it not being revealed, that it is done away in Christ. 
 
94 The Law confesses itself ended, hi fact, and in word. 
 HoMiL.Novv what he saith is this. This very thing they cannot 
 
 VTT 
 
 ^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 it 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 
 
 ' ay'- 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 desti'oyed the Temple, or, having 
 destroyed it, not forbidden to sacrifice elsewhere. J>ut, 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 
 
 ^g' ■ shall the Lord raise up unto you of your brethren, like unto 
 
 Acts 3, me ; Him shall ye hear in all things uhatsoever He shall 
 command you. And it shall come to jmss, 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 Blelchisedec, 
 not after the order of Aaron. Wherefore also Paul, giving a 
 
 Heb. 7, clear interpretation of this, says. The priesthood bting changed, 
 there is made of necessity a change also of the Law. And 
 Heb.io, in another place also he says again, Sacrifice and offering 
 ^ So Chrysostom, though the LXX agrees with the E, V, 
 
The vail on their hearts, Closes shewed how to do away. 95 
 
 Thou wouldest not. In burnt offerings and sacrifices for 2 Com.. 
 sin Thou hast had no pleasure : then said /, Lo, I come. \l \q 
 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 Christ, thou 
 knowest not even the Law itself. Wherefore also he added, 
 to establish this very thing more clearly ; 
 
 Ver. 15. But even unto this day, when Moses is read, the 
 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, in 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 3Ioses 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? ' Itami. 
 
 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 2 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 vail 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 w^hen 
 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 
 
 ^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 gi-eater 
 glory, even so great, that th'at 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 the Lord, the 
 vail shall he 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 
 J Or, the yet the Jcws were not even vouchsafed this glory'. This 
 fhi'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 tvith 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 Spirit, not the Son, here called. Lord. 97 
 
 one shall have turned to the Lord, is spoken of the Son, in 2 Cor. 
 
 . ill 
 contradiction to wlmt is quite acknowledged ; let us examine 17 jg^ 
 
 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, The letter killeth, hut the Spirit "^er. a. 
 
 giveth life: and again. Written not uith itik, hut with i.hcyer.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, icith open f ice, beholding as in a glass 
 the 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 hy 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 ice all 
 with open face. Yet they came, hke 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 
 
 H 
 
98 The baptized soul reflects the Spirifs 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 ofMoses, 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 the Lord, the Spirit said. Sepa- 
 rate me Paid 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, 
 ^phes. (j^Q(ifQ(i i^i Christ Jesus, so saith he. Create in me a clean 
 Ps. .51, heart, God, and renew a right spirit in my inward jiarts. 
 An^^il' ^^"^ y^'\\\. thou that I shew thee this from the Apostles also 
 12..5, is', more obviously to the sense. Consider Paul, whose garments 
 
 XX, 
 
A sensible glory. Greater^ within. Worldly clouds quench if. 99 
 
 wrought: Peter, whose very sliadows were mighty. For, 2 Con. 
 had tliey not borne a King's image, and their radiancy been ^^\ ^^' 
 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 steclfastly, saith he, tipon the face of Stephen, Acts g, 
 they 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 from the shining bodies, upon those vvhich 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 I 
 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, ' IrTo^ja- 
 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 h ill. 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, performeth none of its 
 proper functions, stiffened, as it were, b , 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 life of Cain, 
 trembling every day. And why do I mention deaths, 
 and losses, and offences, and flatteries, and services 1 for 
 even without these he is in fear of ten thousand vicissitudes. 
 And his coffers indeed arc full of gold, but his soul is not 
 
 H 2 
 
100 Slavish yieldhig to evil. Lust hoiv admitted, hoiv 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 tliougb in his own case he experience not the 
 reverse, yet is he undone by seeing it happen in others; and 
 great is his cowardice, great 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 crouchelh at once made 
 captive, and followeth like a raging dog, though it behoveth 
 (6.) to do the oyiposite. 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 from 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 thei'efore obtain 
 forgiveness ? Certainly not. Why not ? Because the sin is 
 their own. ' Bui,' 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 to 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. IVe, not beaut?/, raise lust. 1 1 
 
 particular charges ; (for more may be found who are capti- 2 Cor. 
 vated by the love of money, than of beauty ;) still the — '- — * 
 remedy to be proposed will be common to all, both to these 
 and to those. For both that is an unreasonable passion, 
 and this, 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 of 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 w^as when, by eyeing 
 too curiously', thou didst admii'e and become enamoured, ' irig/sj- 
 that thou receivedst the shaft. ' And who,' saith one, ' when he '""'• 
 sees a beautiful woman, can refrain from commending her he 
 sees ? If then admiring such things cometh not of deliberate 
 choice, it follows that love depends not on ourselves.' Stop, 
 
 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 1 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 
 
 1 am coming to speak of,) but wait, and tliou shalt hear Moses 
 admiring the son of .Jacob, and saying. And Joseph was a^en.39, 
 
102 Some admired icithout desire. Habit, idleness, gender it. 
 
 UoMih. goodlt/ person, aiid well favourad exceedingly. Was he then 
 eiiauioured who speaketli this ? By no means. ' For,' saith 
 he, ' he did not even see him whom he commended.' We are 
 affected, 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 
 ' ^° comely exceedingly, and ruddy with beauty of eyes'.? and 
 16, 12! indeed this, the beauty of the eyes, is even especially, a com- 
 ^^''^^•ponent of 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 have 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 hath 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 
 ""/ir S^"®^*' great is the tyranny of habit, even so great as to be 
 Hon. moulded into^ a necessity of nature. Now if it be habit's to 
 ClJIii, gender it, it is very evident that it is also [habit's] to extin- 
 tn pass guish it. Certain it is at least that, many have in this wav ceased 
 
 iato. 
 
Idle eye and thought busy on evil. Occupy them. 103 
 
 to be enamoured, from not seeing those they were enamoured 2 Cor. 
 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 stoppest 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, giveth 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 
 luiprofitable. For that even the first assault occupation and 
 thought are able lo 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 
 distract the soul, to books, lo necessary cares, to protecting 
 others, to assisting the injured, to prayers, to that wisdom 
 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 ajvay 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 thei tTu'iai 
 evil, if only we have a mind to stand aloof. But if we 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 tlie best cure. Beauty vain. Not the souVs. 
 
 HoMiL.thc fire to be quenched, when day by day thou stirresl up 
 ^"- the flame? 
 
 And let this that we have said about habit, be our speech 
 inito the younq; ; 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 within those thatareso,we cannot 
 love. ' But languishing is the eye and glancing, and beauti- 
 fully arched the 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 beautiful 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 beautjj 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 coinitenancc. And if thou hast seen one 
 
The souV s beauty unfading . To be enamoured of it. 105 
 
 insulted, yet bearing it ; wronged, yet giving way, admire and 2 Cor. 
 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 hut ministered. The work was of God's mercy. 
 
 HOMILY VIII. 
 
 ^<i\ni 
 
 2 Cor, iv. 1, 2. 
 
 Therefore seeing tee have this ministry, as we have received 
 mercy we faint not, but have renounced the hidden things 
 of dishonesty. 
 
 Seeing he had uttered great things, and had set himself 
 
 ;«^- 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 
 
 - vceilav-si 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-liindness 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- 
 
 ^ a-ago- fore he said not ' largess %' nor ' supply V but ' ministry.' 
 
 f"' Nor was he contented with this even, but added, as we have 
 -^"fi" ■ ..... 
 
 ■y'lKv 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 I'rom mercy only and loving-kindness, should shew forth 
 
 * X'Htt.i^xit. The Benedictine Latin hotli on account of the false Apostles 
 traiisUites, " necessary toexalt [himself] and liis hearers." 
 
Their life, and preaching open, not as the false Apostles. 107 
 
 such labours, and undergo dangers, and endure temptations, 2 Cor. 
 is no great matter. Therefore we not only do not sink down, — l-i— ' 
 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 icalking 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 tilings 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 to every mail's conscience. 
 For not to believers only, but also to imbelievers, we 
 are manifest ; lying o})en luito 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 'sc. false 
 they', who, veiling over their things, deceive many. But vveytfe°! 
 both set forth our life before all men ; and we lay bare ^ the " ^^'-^ 
 Preaching, so that all comprehend it. ^1^'°" 
 
108 God, of this world. The passage hoio 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. Biit if our Gospel be hid., it is hid to them that 
 
 are lost : in whom the God of this world hath blinded the 
 
 eyes of them that believe not. 
 
 c. 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 ai'e 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 loi'd, 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 J God hath blinded the minds of the unbelievers of this 
 
 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 
 
 I's. 136, God of this world only. For He is called the God of 
 
 _6. c. j^QQ^'QQ^i^ ygt |g jjg i^ot 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 the God of 
 
 6, <fec. 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, 
 
 Rom. 1, God gave them up to a reprobate mind. For when they 
 
 28 
 
 "" See Epiphanius adv. Ha?r. lib. i. see Library of the Fathers, St. Aiigus- 
 
 toin. iii. 33. tine's Confessions, Note A. 
 
 •^ For a full account of Manicba-isin, 
 
Light hurfs, 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 the 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 Ma^a. 7, 
 the sicine. 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 ralher increases 
 his infirmity. Therefore the physicians' even shut them upi 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 the disciples, Therefore I speak unto them in proverbs^, Mat. 13, 
 because hearing they hear not. But that what I say niayeRec 
 also become clearer by an example; suppose a man, a Greek, Text 
 accounting our religion^ to be fables. This man then, howi^ies." 
 will he be more advantaged? by going in and seeing the^''*^'"^' 
 mysteries, or"* by remaining without? Therefore he says, ^Or 
 Lest the light should shine unto them, still 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 the light of the glorious Gospel of Christ should shine 
 unto them, Who is the Lnage 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 the 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, Ckrisfs 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, 
 
 c. 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 Iniow not Plis, 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, hut 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 
 
 » sc.the at them' as exalting themselves, and persuading the disciples 
 
 2p^. 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 T do. So that 
 
 in warring against me thou throwest down what is His. For so 
 
 far am I from turning to my ovvn 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 
 
 ChrisVs sake. Seest thou a soul pure from glory ? ' For in 
 
 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 
 
 ^^' oar" 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 
 
 /^ira. flashing with added lustre ^ ? 'As upon the face of Moses, so 
 
 also hath it shined unto your hearts,' he saith. And first, ho 
 
 
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 he, and it was: 
 but now He said nothing, but Himself became Light for us. 
 For he' said not, 'hath also now commanded,' but /ifl//t ' tbe 
 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, Bat we all with open face heholding ,^01 
 as in a glass the glory of the Lord, are changed into the'^'^y ^^" 
 same image from glory to glory even as hy the Lord the 
 Spirit. And of the Son ; Lest the light of the glorious v. 4. 
 Gospel of Christ, Who is the Image of God, should shine 
 unto them. 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 of 
 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 ^ God'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 
 the e.vcellency of the power may he of God, and not of 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 potcer may he 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 hy vile things tcorks mights/. The world converted. 
 
 HoMiL.used the term earthen in allusion to the frailty' of our mortal 
 VIII. . . 
 
 , — i— ^ nature, and to declare the weakness of our flesh. For it is 
 
 ' TO «t/- _ 
 
 ^g«wT»». 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, 
 ^rStucafand to shew to all that none of the things wehokP is human. 
 u^KOf. p^^, 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 Mi/ strength is made perfect in weakness. 
 12, 9. ^jj^i 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- 
 ^liimuiv "^"&' ^y °"b' confounding tongues. He put a stop to that 
 Lxx. E. great tower in Babylon. And in their wars too, at one time, 
 Gen. n.' He routed innumerable hosts by three hundred men; at 
 ''suTiA.aw 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, warred 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 the 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 
 ■' uo'iev ; 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 too they persuaded those who had not beheld ; and 
 not that He rose again only, but tliat He ascended also into 
 
Not of ivitchcraft, as the Rule of life introduced shews. 1 1.'3 
 
 Pleaven, and comelh to judge quick and dead. Whence 2 Cor. 
 then the 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 
 grievous: when one tears up the foundations of ancient '«»<«("« 
 custom, when one plucks laws from their seat. And besides ^ ^''^' 
 all this, neither did the heralds seem worthy of credit, but 
 they were both of a nation liated amongst all men, and were 
 timorous and ignorant. Whence then overcame they the 
 world ? Whence cast they out you, and tliose your forefathers 
 who were reputed to be philosojihers, 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 tliey been overthrown, and have vanislied, 
 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 i when contempt of wealth, and of life, 
 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, but 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 lightning 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 tlie 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 Cor. iv. 8, 9. 
 
 We are ironhlcd on every side, yet not distressed ; ice are 
 jwrpk'jx'd, but not in despair; persecuted, but not for- 
 saken. 
 
 He still dwells upon proving, that the whole work is to be 
 ascribed to the power of God, repressing the highmindedness 
 of those that glory in themselves. ' For not this only,' saitli 
 he, ' is marvellous, tliat we keep this treasure in earthen 
 vessels, but that even when enduring ten thousand hardships, 
 and battered ^ on every side, we [still] 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.ith. he, but not distressed. What 
 is, on every side? ' In respect of our foes, in respect of our 
 friends, in respect of necessaries, m respect of other needs, 
 by them which be hostile, by them of our own household.' 
 But we are not distressed. And see how he speaks con- 
 trarieties, that thence also he may shew the strength of God. 
 For, ice 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 in 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.' 
 
 * «r£j/x{eu3(i4£»ij/, a term especially used i" uXoyoifii^a. The Ben. Ed. has 
 of striking upon vessels, to sound them. aXyoZfuv in defiance of Mss. 
 
Why so tried. Gain by trials. The resurrection sheivn, 115 
 
 Ver. 9. Persecuted, but not forsaken ; cast down, but not 2 Cor. 
 destroyed. 9_i*]. 
 
 For these tem])tations do indeed beflil, but not the conse- 
 quences of the temptations. And tliis indeed tlirough the 
 Power and Grace of God. In other places indeed he says 
 that these things were permitted, in order both to their own ' i i.e. the 
 humblemindedness, and to the safety of others: for lest I'^^^^j 
 should be exalted above measure, there was given to me a thorn, 2 Cor. 
 he says: and again, Lest any man should think of me above -^^'q' 
 that which he seeth me to be, or that he heareth of me; and 
 in another place again, that ice should not trust in. ourselves : 2 Cor. 
 here, however, that the power of God nnight be manifested. ^' ^• 
 Seest thou how great the gain of his temptations? For it both 
 shewed the power of God, and more disclosed His grace. 
 For, saith He, My grace is sufficient for thee. It also anointed 2 Cor. 
 them unto lowliness of mind, and prepared them for keeping ' 
 down the rest, and made them to be more hardy. /brEom. 6, 
 paticncCy saith he, worketh experience, and experience hope. ' 
 For they who had fallen into ten thousand dangers, and 
 through the hope they had in God, had been raised^, Wcre-a»£»y- 
 taught to hold by it more and more in all things. ««>«?. 
 
 Ver. 10. Always bearing about in the body the dying of 
 the Lord Jesus, that the life also of Jesus might be manifest 
 in our body. 
 
 And what is the dying of the Lord Jesus, which they bare 
 about? Their daily deaths, by which also the resurrection 
 was shewed. ' For if any believe not,' he says, ' that Jesus 
 died and rose again, beliolding us every day die and rise 
 again, let him believe henceforward 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 body. He says, ' by snatch- 
 ing us out of the perils. So that this, which seems a mark 
 of weakness and destitution, this, [T sa}',] proclaims His 
 resurrection. For His power had not so appeared in our 
 sufi'ering no unpleasantness, as it is now shewn, in our suffer- 
 ing indeed, but without being overcome.' 
 
 Ver. II. For tee zvhich live are also" delivered unto death 
 
 <= So Chrysostom : Rec. text " alwa3',s." Just below he inserts, as will be 
 seen, '' in us." 
 
 I 2 
 
116 ' DeatJi is peril, 'life ease. The Psalmist'' s comfort, theirs. 
 
 HoMTi,./(>r Jeftiis' sake, thai the life also of Jesus might be made 
 
 — ^—^— manifest in its in our mortal Jlesh. 
 
 For eveiy where, whenever he has said any thing obscure, 
 he interprets himself again. So then he has done here also, 
 giving a clear interpi'etalion of this, which I have cited. ' For 
 therefore' we are delivered, he says, ' in other words, we bear 
 about His dying, that the power of His life may be made 
 manifest, Who permitteth 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. Plow? As he sa\'s in another place. If ue he 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.' 
 
 Ver. 12. So then death worketh in ns, but life in you. 
 
 I 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 nritlen, I believed, and therefore hare I spoken; 
 
 '\ tnow- ^;e also believe, and therefore speak ; thal^ He which raised 
 
 ingtbat 77jr'7j7- 
 
 &c.Eec. wp Ihe Lord Jesus, shall raise np us also by Jesus. 
 
 p^^*:„ He has reminded us of a Psalm which abounds in heavenly 
 
 ]0. wisdom^, and especially fitted to encourage^ in dangers. 
 
 afL °"°' ^^^ ^^^^^ saying that just man uttered, when he was in great 
 
 ^iAs/^E/v. 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; 
 
 3 2,<,«()ou. and that we must find a remedy^ through faith and hope, and 
 
The Resurrection for us. Sorrows Jiere, how made to vanish, 117 
 
 not seek at once to be released from what is laid upon us. 2 Cor. 
 
 IV 
 For having shewed by arguments the resurrection and the i4_i8. 
 
 life, and that the danger was not a mark of helj^lessness or 
 destitution; he thenceforward brings in faith also, and to 
 it commits the whole. But still 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. That He which raised up Jesus, shall raise 
 up us also, and shall present ns tviih you. For all tilings 
 are for your sakes, that the abundant grace might through 
 the thanksgiving of many redound to the glory of God. 
 
 Again, he fills them with lofty thoughts ', that they may ' <P«»»n- 
 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 
 yom- 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 
 outivard man perish, yet the inward man is renewed day by 
 clay. 
 
 How perishes? -Being scourged, being persecuted, suf- 
 fering ten thousand extremities. Yet the inward man 
 is renewed clay by 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 ajjiiction, he saith, which is'^ our, 
 but for a moment, tvorketh^ in excess and unto e.vcessf'^^^y.^ 
 an eternal weight of glory. While we look not at the things ^^^^^^^ 
 which are seen, but 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 Komans, We are saved by hope, but Rom- 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 
 
118 JVoe and joy, here temporal, there eternal. Racecourse scoffs. 
 
 HoMiL. content with this, but he addeth another expression, doubling 
 it, and saying, in excess and unto excess '. Next he also shews 
 the mode how so great affhctions are light. How then light? 
 llliile ICC look not at tlie iJiings that are seen, hut at the 
 tilings that are not seen. So will both this present be light, 
 and that future great, if wo have withdrawn ourselves from 
 V. 18. the things that are seen. For tlie tilings that are seen are 
 temporal. Therefore the afflictions are so too. Bat the 
 things that are not seen are eternal. Therefore the crowns 
 are so also. And he said not the afflictions are so, but, the 
 things that are seen; all of them, whether punishment or 
 rest, so that we should neither be puffed uj) by the one, nor 
 2 /3/a'- overborne^ by the other. And therefore, when speaking of 
 the things to come, he said not the kingdom is eternal ; but, 
 the things ivliich are not seen are eternal, whether they be a 
 kingdom, or again punishment; so as both to alarm by the 
 one, and to encourage by the other. 
 Moral. [3.] Sinco then the things that are seen are temporal, 
 but the things that are not seen are 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 is not abiding ; whilst 4he woe it entails is 
 abiding, and irremissible. For Avhat excuse will they have 
 who have been counted worthy of the Spirit, and have 
 enjoyed so great a gift, if they become of grovelling mind and 
 fall down to earth. For I hear many saying these words 
 worthy of all scorn, ' Give me to-day and take to-morrow.' 
 * For,' saitli one, ' if indeed there be such things there, as ye 
 affirm, then it is one for one ; but if there be no such thing 
 at all, then it is two for nothing.' What can be more lawless 
 ■i xn^M- than these words.'' or what more idle prating'' ? We are dis- 
 <rT££«v ^Q^^^.gjj^g about Heaven, and those unspeakable good things; 
 4;V*oSg«- and thou bringesl forth unto us the terms of the racecourse*, 
 'l^'"*' yet art not ashamed, nor hidest thy face, whilst uttering such 
 Field things as befit maniacs ? Bhishest thou not that art so 
 rivetted to the present things ? Wilt thou not cease from 
 being distraught, and beside thyself, and in youth a dotard ? 
 Were Greeks indeed to talk in this way, it were no marvel : 
 but that believers should vent such dotage, of what for- 
 giveness doth it admit ? For dost thou hold those immortal 
 
The Judy menf; koto certain. On which side the odds. 110 
 
 hopes iu utter suspicion ? Dost thou tliink these things to 2 Cor. 
 be utterly doubtful ? And in what are these things deserving ^iZil^ 
 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 Him 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 me. Is this 
 God just, and will He render to each according to his 
 deserving ? or, on the contrary, doth He will the wicked 
 sliould 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 opposites, except there is to be a life and 
 retribution hereafter ? Seest thou that at present it is one for 
 one, and not two for one. But 1 will shew thee, as I 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'. 1 " for 
 For who are in rest, they that have abused this present lifcj^Jried. 
 or they that followed heavenly Avisdom ? Perhaps thou wiltag^'nst 
 
 y ,. , -, -,.11 • most 
 
 say the former, but I prove it of the latter, summomngMss. 
 for my witnesses* those very men, that have enjoyed these 
 present things ; and they will not be so shameless as to deny, 
 what I am going to say. For oftentimes have they impre- 
 cated curses upon matchmakers-, and upon the day thal^^^o^v*)- 
 thcir bridal chamber^ was wreathed, and have proclaimed ''"i"*'^ 
 Ihem happy who have not married. Many too of the young, o-raSsj 
 even when they might have married, have refused for no 
 
!20 Bitters hi worldlij delights. Present, they satisfy not. 
 
 HtiMiL. oilier reason than the troublesomeness of the thmg. And 
 
 IX • • • 
 
 - " ' ihiia I say, not as accusing marriage; for it is honourable; 
 
 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 to do so ; even in this world they \s ho are not rivetted 
 to these present 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 
 future 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 
 
 '6A.sg/;t«'-such, bciug rcfuled' both by nature and time; but the others 
 
 ^ *'*■ not only are, but also abide innnovable. Seest thou that we 
 shall Le able to put not two lor nothing only, but tiiree even, 
 and five, and ten, and twenty, and ten thousand for nothing.? 
 But, that thou mayest learn this same truth by an example 
 
 Lukei6, also, — the rich man and 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 lime, and to 
 be an hungered for a little season ? to be diseased in a 
 
Conscie7ice judges, God will. Some punished here, some not. 121 
 
 coiTui)tib]e body, and to scorch' miserably in an undying 2 Cor. 
 one? to be crowned and live in undying delights after thati-v-^J*^ 
 
 atro- 
 
 little sickness, and to be endlessly tormented after ih^imyan- 
 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 
 ai'e 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 He 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 difiering in particulars^,^"! 
 and affirm that there are tribunals of some sort in helP; soj^j^" 
 manifest and un controverted 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 
 •< r«g<v. The Ben. translate " ordinem Dei aut sententiam.'' 
 
122 Why God deals thus. In loorldlij things, men tail, to rest after, 
 
 HoMiL. those, for instance, who were bniicd under the ruins of that 
 
 IX 
 - / ' tower ; as those whose blood Pilate min<?led with their sacri- 
 LukelJ, 
 
 4. 7. fices ; as those who perished by an untimely death amongst 
 
 1 Cor. the Corinthians, because they partook unworthily of the 
 
 11) 30. niysteries; 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 tlie 
 
 LukelG. rich man in the story of Lazarus; as many others. Now 
 
 (J)- these things He does, both to arouse those wlio quite dis- 
 
 iWsr/e-- believe' in the things to come, and to make those who do 
 
 pTfTi believe and are careless more diligent. For God is a 
 
 Lxx. righteous Judge, and strong, and lungsiiffering, and visits 
 
 not with wrath every day. But if we abuse His longsuffering, 
 
 there will come a time, when He will no more suffer long, 
 
 even for a little, but will straightway visit wilh 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 througli 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 wearietli 
 himself the whole year through, and at the very end of his 
 hope ofttimes misses of the fruit " of those many toils. The 
 shipmaster again, and the soldier, until extreme old age, are 
 occupied with wars and labours ; and oftentimes hath each of 
 them departed, the one with the loss of his wealthy cargoes, 
 the other, along with victory, of lite itself What excuse then 
 shall we have, tell me, if in worldly matters indeed w^e prefer 
 what is laborious, in order that we may rest for a little, or not 
 a little even ; (tor the hope of this is uncertain ;) but in 
 spiritual 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 liis 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 Cor. 
 recover fiom this frenzy. For none shall deliver us in that^ — '- — 1 
 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 many iOr,'ut- 
 lamentalions did that ricli man make, and besought the ^^^* 
 Patriarch, and begged that Lazarus might be sent ! But hear 
 what Abraham said unto him : There is a gidf^ hehcixt us Luke 
 and you, so that they who wish to go forth cannot pass ' " 
 thither. How many petitions did those virgins make to their 
 fellows, for a little oil ! But hear what they also say; Xc'a'/ lMat.25, 
 there he 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, fire, and steel, and wild 
 beasts, and if there be aught sorer than 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 sufficeth 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 us prevent His presence with Ps.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 
 
 f X'^os, Clirys. who varie.« from the s Si gravis, brevis ; si longa, levis : 
 text in other respects. Cic. Tusc. Pisp. 
 
1*24 To he timely wise, ere the shiji he sunk, the patient dead. 
 
 HoMiL. these fearful things may never be nearer unto us than 
 
 i — ^-T-in the mention of themM and that we be not delivered 
 
 P»ftaroi over to those tormentors, but may be hence made wise. 
 
 (rmvat. jjq^ many things shall we then say, in accusation of oui*- 
 
 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 that comet/i in the 
 39. 
 
 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 Whom to the Father, with the Holy Spirit, be 
 
 glory and might for ever and ever. Amen. 
 
 h itriuhv iriii<p^oii<!9niai. Ben. itrav^a. against the MSS. 
 
The complete decay, even, of the outward man a good. 125 
 
 HOMILY X. 
 
 •2 Cor. v. 1. 
 
 For we knoiv, that if orir ear/hit/ house of this tabernacle 
 iiere dissolved, rce have a budding of God, an house not 
 made with hands, eternal in the heavens. 
 
 Again he arouses their zeal because raauy trials drew on'. ' «*«'- 
 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, tJiat the excellency of the 
 fower may he of God : and we exhibit a clear proof of the 
 Resurrection, for, says he, that the life of Jesus might be made 
 manifest in our mortal flesh. But since along Avith these 
 things he said, that our inward man is thus made better also; 
 for though our outward man perish, saith he, yet iJie 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 better inheritance'-. So that not onlysx^s,,. 
 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, thai if our earthly house of this iaber- 
 
120 ' House of this iaberfiaclc,' as temporary ; 'house' as abiding. 
 
 B.oMii..nacIe were dissolved: we Itnce a huildinq of God, a house 
 
 '— not made with hands, eternal in the heavens. For since he 
 
 ^ yvfivd- is urging' again tlie 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 
 error] already corrected:) and says, fVe know., that if our 
 earthly house of tliis tabernacle were dissolved, we have a 
 building of God, a house not made uith hands, eternal in the 
 heavens. Some indeed say, that the ' earthly house' is this 
 world ; but I should maintain that he alludes rather to the 
 body. But observe, I pray, how by the terms [he uses,] he 
 shews the superiority of the future things to the present. 
 For having said earthly, he hath opposed to it the heavenly ; 
 having said, house of tabernacle, thereby declaring both that 
 it is easily taken to pieces and is temporary, he hath opposed 
 to it the eternal, for the name tabernacle oftentimes denotes 
 Johnl4, teniporariness. Wherefore He saith, /// Aly 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 
 'Lukel6,^'nto 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- 
 "^s'l tradistinction- to this, but to heighten those eulogies, and 
 swell those commendations. 
 a»T£^>j- ro.] Ver. 2. For in this tee groan, earnestly desiring to 
 be clothed upon with our house ichich is from heaven. 
 
 What house ? tell me. The incorruptible body. And 
 wh}' do we groan now ? Because that is far better. And 
 from heaven he calls it because of its incorruptibleness. 
 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 ouoht we to be from 
 
 ffToXnv 
 
 KiV 
 
JFe shall put on the same body, made incorruptible. 1-27 
 
 grieving at these trials which are in part, that we ought to 2 Con. 
 seek even for their fulness \ as if he had said: Groanest thou , \ ' ' 
 
 ' TO xaff- 
 
 that thou art persecuted, that this tliy man ])erisheth? Groan «>.<»«» 
 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 ihey 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 zcdien icnclotlicd' we shall not he 
 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 incoiTupliblc. But some read, and it deserves very 
 much to be adopted. If indeed ue shall also, being clothed, 
 not be found naked. For lest all should be confident be- 
 cause of the Resurrection, he says, If so be that 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; IVe shall all be^p^'^- 
 
 ^ 15,22. 
 
 raised; but every man in his oivn order. And, There area's, 
 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, that, being clothed, 
 we shall not be found naked. 
 
 [3.] Ver. 4. For ?ce that are in this tabernacle do groan ^, 
 not because ue icould be uncJollied, 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 ^ «xao«; 
 and incorruption. ' For we do not therefore groan,' saith lie, ^"'^^^ 
 
 ^ lxWa|£<s»o/. 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 ''"neinghurdened,"Eec. text, which 
 
 MSS. all agree in reading IvSwaiKsw, St. Chrysostom omits. 
 
128 Simply to he unclothed painful. God wj^ought 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 mifjld he sicallowed 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, tc:e 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 w^e groan because we are not 
 separated from it ?') lest then this should be urged against 
 him, he says, ' Neither do T 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 tcouldest 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 
 Wainrlv 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 that hath wrought us for the self-same 
 thing is God. 
 
 Hereby he shews that these things were prefigured from 
 the first. For not noAv 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 
 
 "iptixi- light security thereof, the Holy Spirit. And he continually calls 
 
 ^avris It an earnest, wishing to prove God to be a debtor in the - 
 
Confident in perils too. Death even made desirable. 120 
 
 whole, and thereby also to make what he says more credible 2 Cor. 
 unlo the grosser sort. ^.Q—9. 
 
 [4.] Ver. 6. Therefore we are alivays conjident, 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 r Be not 
 cast down, for thy sake all is done. Be not afraid : but 
 confident. For that which thou groanest and grievest for, 
 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 ive are 
 always confident, not in the seasons of rest only, but also in 
 those of tribulation ; knoiving, 
 
 Ver. 7, 8. TJiat whilst ue are at home in the body, we are 
 absent from the Lord. For tve walk by faith, not by sight. 
 We are confident, I say, and icilling to be absent from the 
 body, and to be present tvilh 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 kiileth 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 ice are at 
 home in the body, we are absent from the Lord: ice are 
 confident, I say, and willing to be absent from the body, 
 and to be 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', ' ra, 
 calling them presence with God ; and passing over those '"^\ ^'^ 
 things which are accounted to be sweet, the things of life, 
 he hath expressed them by painful names, calling 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 ^/.i/jj. 
 unto greater goods. Then, that none might say, on hearing 
 that we are absent from the Lord,' Why speakest thou thus? 
 
 K 
 
130 To he accepted, or not, makes all the difftrence. 
 
 HoMiL.Are we then estranged from Him whilst we are here?' he in 
 ^•_ anticipation corrected ' such a thonght, saying, For ive walk 
 ifJi hy faith, not hi/ sight. Even here indeed we know Him, but 
 
 1 Cor. not so clearly. As he savs also elsewhere, in a glass, and 
 
 13, 12. , 7 , 
 ' 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 ahsent from the hody, 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 u-e lahour, that ivhether present 
 
 or absent, we may be accepted of Him. 
 
 ' For what we seek for is this,' sailh 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 
 
 2 TO xi- this he gives them alread}- the chief- of those good things. 
 
 (pax,a/« ^^^^ what is this } The 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 to 
 
 remain here, is not absolutely grievous, but to remain ofTend- 
 
 (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 Resurrection, he allowed [them] not by- it to be 
 
 only confident, saying. If so be that being clothed we shall 
 
 not be found naked; so also, having shewed a departure, 
 
 lest thou shonldest 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 
 
 •' CHV- aspect ^ For our interest consists both in the attainment 
 
 ^wTOTs- ^|. ^Y^Q gQO(| 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 hothj, hut incorrupt. 131 
 
 where penalty reaches only to the not receiving good things, 2 Cor. 
 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 
 grovelling 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 ive must all appear before the Judgment-seat. 
 Then having alarmed and quelled ' the hearer by the ' ««»■«- 
 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 the things done in his body, 
 as many as '^ he hath done, whether it be good or bad. 
 
 By saying these words, he both reviveth^ those who-«»/<rTa. 
 have done virtuously and are persecuted with those hopes, 
 and maketh those who have fallen back more earnest by that 
 feai'. And he thus confirmed his words touching the 
 resurrection of the body. ' For surely,' saith he, ' that 
 which hath 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 ivould not be unclothed, but clothed upon? And how is 
 the corru])tible 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 ; but this cor- 
 ri/p/ihle, that is to say the body, must put on iucorruption. 
 For the body is in a middle state ^, being at present inV«'»»' 
 
 ^ So Chrysostom here, but below with the Received text, " according to that," 
 &c. 
 
 k2 
 
132 Imagine the Judge present. To be shut out of glory, is grief. 
 
 HoMiL.lhis, and hereafter to be in that; and for this reason in 
 
 '- — this iirst, 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, corr2(ption 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 hre : so 
 also doth corruption melt and vanish away under incor- 
 ruption, but is never able itself to get the better of incor- 
 ruption. 
 
 [6.] Let us then hear the voice of Paul, saying, that ice 
 must stand at the Judgment-seat of Christ ; and let us pictiu'e 
 to ourselves that court of justice, and imagine it to be present 
 
 1 iWu'vaf now, and the reckoning to be required'. For I will speak of 
 11x!J*' it more at large. For Paul, seeing that lie was discoursing 
 
 on affliction, and he had no mind to afflict them again, did 
 not dwell on the subject; but having in brief expressed its 
 
 2 TO o'r?- austerity -, Every one shall receive according to that 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 we do v>hen [it] shall a.rrive, when the whole 
 world shall be present, when angels and archangels, when 
 ranks upon ranks, and all hurrying at once, and some caught 
 ^ a^Ta- up* on tlie clouds, and an array full of trembling; when 
 '^"' there sliall 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 oi' 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 
 
I 
 
 Much more in prisons, hell's priso7is. Helations then pit f/ not. 133 
 
 it is a light punishment, not to be ranked in that com- 2 Cor. 
 pany, not to be counted worthy of that unutterable glory, — — - 
 
 from that assemblage, and those untold good things, to 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 
 affliction, and straitness, and tongues scorching like the rich 
 man's ; and we 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- /^ \ 
 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? '/3a<rav/- 
 For not of iron are those chains, but of fire, that is never '^''''^"** 
 quenched; nor are they 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 irremissi- 
 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 children, 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 own bowels. 
 For if the common run of men, when they see their own 
 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 lust. Consider s'm's end^ 
 
 HoMiL. ancestors. For every one shall receive the tilings done in 
 
 . ^' iJie body according to that he hath done. Here he seems to 
 
 me to be alluding also to them that commit fornication : and 
 
 1 ifirti- 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 
 
 2 a!r»;c'2; sounding- [speech], think of the gnashing of teeth, and the 
 
 fear will be a bridle to thee. And if thou purposest to plunder, 
 Matt, hear the Judge commanding, and saying. Bind liim Jiand and 
 22, 13. j'oQf^ (jjid 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 
 16,24. ^j^g ^^p of his finger he may cool this scorching tongue;' yet 
 not obtaining this ; and thou wilt hold thyself aloof from that 
 ■^ Trd^tus distemper^.' But if thou lovest luxury, think of the affliction 
 and the straitness there, and thou wilt not think at all of this. 
 If again thou art harsh and cruel, bethink thee of those 
 virgins, wdio, 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 thou 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 thee this disease, and in all other thini;;s wilt do virtu- 
 ously. For He hath enjoined nothing irksome nor oppres- 
 sive. Whence then do His injunctions appear irksome to 
 us ? From our own slothfulness. For as, if we labour 
 diligently, even what appears intolerable will be light and 
 easy ; so, if we are slothful, even things 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 slaver}^ and dissemblings, 
 and there, both loss intolerable and perpetual burnings. 
 
The faint conception of futurity, joy. What then the reality. 135 
 
 For if we thus discourse with ourselves, and if with these and 2 Cou. 
 such like things we chann 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 we 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. 
 
136 He avoids even suspicion. Glories, that they may in his behalf. 
 
 HOMILY XL 
 
 2 Cor. v. 11. 
 
 Knowing iherefore the terror of the Lord, ue persuade men: 
 hut ue are made manifest unto God; and I trust also are 
 made manifest iti 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; but 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, 
 but 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 sakcs, not for ours, that ye may have 
 somewhat to glory of, not that we may.' And not even this 
 absolutely, but because of the false Apostles. Wherefore 
 also he added. Towards litem which, glory in appearance, 
 and not in heart. Seest thou how he hath 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 
 1 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 7ieeded, and to stop others mouths. How, mad ' to God.' 1 37 
 
 our behalf;' which is the language of one testifying to their 2 Cor. 
 great love : ' and not that ye may boast merely : but that ye , '^^ ' 
 may not be drawn aside,' But this he does not say explicitly, 
 but manages his words otherwise and in a gentler form, and 
 without dealing them a blow, saying. 
 
 That ye may have somewhat to glory tottards those which 
 (jlory 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. 2^g_ 
 He does not then do this in order to shew himself to be illus- sti*^^ 
 trious, but to stop those men who were using the thing -^i-e. 
 improperly, and to the injury of these. But what is //< com- 
 appearance? In what is seen, in what is for display. For'^i^'^a- 
 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 \vere destitute. 
 
 [2.] Ver. 13. Foi- ichether ice he beside ourselves, it is to 
 God; or uhether we be sober, it \%for your cause. 
 
 And if, saith 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 \t folly ;) for God's sake we do this, 2 Cor. 
 lest ye thinking us to be worthless, should despise us and Yl.' Vi 
 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, wc 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 of God^ constraineth us, because ^ neo. 
 tve thus judge. ^Jjj;^^. 
 
 ' For not the fear of things to come only,' he saith, ' but 
 also those which have already happened allow us not to be 
 slothfid, nor to slumber; but stir us up, and impel us, to these 
 our labours on your behalf.' And what are those things 
 which have already happened } 
 
 That if one died for all, then were all dead. ' Surely 
 then it was because all were lost,' saith he. For except all 
 
138 Debt, to live to God. The faithful not known ' after theflesh.^ 
 
 HoMiL. were dead, He had not died for all. For here the opportu- 
 ■-^nities' of salvation exist; but there are i'ound no longer. 
 
 Therefore, he says, The love of God constraincth 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 ibrtli 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 woidd 
 - Toffau- of such extent", and dying for it when in such a state. 
 ^"^ Ver. 15, That tlieij which live should not henceforth live 
 
 unto themselves, but unto Him Which died for them, and 
 rose again. 
 
 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 ; to 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 : either 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 knoiv ice no man after 
 the 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 saith with reason, we know none of the faithful after the 
 
 flesh. For what if even they be in the flesh ? Yet is that fleshly 
 
 3 uwhv 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 after theflesh,yet now 
 henceforth know ive Him no more. 
 (2.) What then ? tell me. Did He put away the flesh, and is 
 Jle now not with that body ? Away with the thought, for He is 
 
 ' xttra, 
 oritttn 
 
^ After thefesh,' how said of Christ. Our change, a creation. 139 
 
 even now clothed in flesh; iox tliis Jesus, Who is taken up "2 Cok. 
 from yoa into Heaven, sltall so come. So? How? In flesh, jy \q^ 
 with His body. How then doth he say, Yea, though weJ^^sY^ 
 have known Christ after the Jlesh, yet now henceforth no 
 more? For in ns indeed after the jiesh is being in sins, and 
 not after the Jlesh not being in sins; but in Christ, after the 
 flesh is His being subject to the aflections of nature, such as 
 to thirst, to hunger, to weariness, to sleep. For He did no'^ Pet. 
 sin, neither was guile found in His mouth. Wherefore He ' 
 also said, Wltich of you conrinceth Me of sin ? and again, John 8, 
 The prince of this world co)neth, and hath nothing in Me. jb' 14 
 And not after the flesh is being thenceforward freed even ^^' 
 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 body Phil. 3, 
 
 21 
 hath been fashioned like unto His glorious body. 
 
 [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," saith 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 tilings 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 tilings are become new. 
 
 Ver. 18. And all things are of God. 
 
 Nothing of ourselves. For remission of sins, and 
 adoption, and unspeakable glory, arc given to us by Him. 
 
l40 He exhorts from things given already. Reco7iciled in Christ. 
 
 HoMiL.For ho exhorts them no longer from the things to come only, 
 "" but even from those now present. For consider. He said, 
 that we shall be raised again, and go on unto incorruplion, 
 and have an eternal house ; but since present things have 
 more force to persuade ihan 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 r 
 Dead all; (for he saith, all ivere dead; and, He died/or 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 
 ' airA»j, absolutely. For instead of the Jerusalem below, we have 
 26. * ' received that mother city which is above ; and instead of a 
 material temple, have seen a spii'itual 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 the promised [land]% the kingdom of 
 heaven ; instead of a thousand priests, one High Priest ; 
 "^dxiyau instead of a lamb without reason^, a Spiritual Lamb. With 
 these and such like things in his thought, he said, all tliimjs 
 are new. But all these things are of God by Christ, and 
 His free gift. Wherefore also he added, 
 
 Who hath reconciled us to Himself by .Jesus Christy 
 and hath given to us the ministry q/' 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 1 For all things were made by Him; and of this too He is the 
 ^' Author. For we ran not unto Him, but He Flimself 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 the 
 
 sion for the promised land. See Hom. Promise." 
 xxxix. on St. Matt. Oxf. Tians. p. 563. 
 
GocVs love, in that He still seeks reconciliation. 141 
 
 And hath given to us the ministry of reconciliation. 2 Cor. 
 
 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 own 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 ; yet 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 the business to us ; for he says, hath 
 given to us the ministry of reconciliation . 
 
 [5.] Ver. 19. To uit, that 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. W^ho first sought 
 the reconciliation ? Himself. ' And yet,' saith one, ' He 
 sent the Sou, He did not come Himself.' The Son indeed 
 it w.as He sent ; still not He alone besought, but both with 
 Him and by Him the Father ; wherefore he said, that God 
 was reconciling the world unto Himself in Christ; that is, 
 by Christ. For seeing he had said, IVho hath given to tis 
 the ministry of reconciliation ; he hath here used a cor- 
 rective, saying, " Think not that we act of our own authority ' ^ai^'tvrxi 
 in the business : we are u)inisters ; 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, A^ot imputing their trespasses unto them. 
 For had it been His pleasure to require an account of the 
 things we had transgressed in, wc should all have perished ; 
 for all icere 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 hy the j4postles. 
 
 HoMii.. reconciled; He not only forgave, but He did not even impute. 
 ■ So ought we also to forgive our enemies, that ourselves too 
 
 may obtain the like forgiveness. 
 
 And hath committed unto us the word 0/ 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. Noiv then we are ambassadors for Christ, as 
 though God did beseech you by us, u-e pray you in Christ's 
 stead, be ye reconciled to God. 
 (3.) Seest thou how he has extolled the thing: by introducing 
 
 1 T;^«vTa(ji^|.jgt ihnfi in the form of a suppliant': yea rather not 
 r^eiav Christ only, but even the Father? For wliat he says is 
 tavTun. ^|-,jg . < rj^-^^Q 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 hath made us Apostles 
 
 2 Cor. for your sakes ; so that he said with reason. All things are 
 ' * fof your sakes. Now tlien we are ambassadors for Christy 
 
 that is, instead of Christ; for wc 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 ns. ' For 
 not by the Son Himself only doth 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- 
 conciled. 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 Him, not a sinner, hut ' sin ,-' and so, iis rig//feous. 14S 
 
 for it is not He tliat beareth enmity, but ye ; for God never 2 Cor. 
 beareth enmit\\ Urging moreover his cause, like an am- , ^^^^-^ 
 
 ... dixai- 
 
 bassaclor on his mission, he says, oXiyou- 
 
 Ver. 21. For Him that knew no sin, He hath made sin^''"' 
 for lis. 
 
 ' 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 ; k^t none of these 
 things be laid down at present. Ought ye not in justice to 
 be reconciled for this one thing only that He hath done to 
 you now ?' And what hath He done ? Him thai 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 hath both well achieved mighty things, and besides, hath 
 suffered Him, that did no wronL'-, to be punished for those 
 who had done wrong. But he did not say this : but 
 mentioned that which is far greater than this. What then is 
 this ? Him that knew no sin, he says. Him that was righteous- 
 ness itself'-. He made sin, that is, suffered as a sinner to be-ayT«5/. 
 condemned, as one cursed, to die. For cursed is he ihat'^^i"'^' 
 Itangeth on a tree. For to die thus was far greater than to^3. 
 die J and this he also elsewhere implying, saith, BeingvhW.^, 
 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 [dieth] 
 only, but thereby freely bestoweth upon us those great 
 goods, which we never looked for; (for he says, that we might 
 he made the rigJiteousness 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.' Yea rather, he said not even so, but 
 v,hat was greater far; for the word he emjDloyed is not the 
 habit, but the quality itself. For he said not made [Him] a 
 sinnei", but sin ; not, ' Him that had not sinned' only, but 
 
144 Of God, notworks. If we love, we shall even choose punishment. 
 
 HoMiL. that had not even knoicn sin ; that we also might he madey 
 ^lie did not say ' righteous,' but, righteousness, and, the righ- 
 teousness of God. For this is [llie righteousness] of God, 
 when we 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. 
 MoKAL. [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 towards her, counts it not fit that he 
 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 suffered evil. And accordingly David said, 
 \f^v7' ^ '^'^ shepherd have sinned, and I the shepherd have done 
 Lx'x. amiss; and these ihejluck, tcliat have they done? Let Thy 
 hand he upon me, and upon my father''s house. And when 
 he lost Absalom, he wreaked the extreraest vengeance upon 
 himself, although he was not the injurer but the injured ; 
 but nevertheless, because he loved the departed exceedingly, 
 he racked himself with anguish, in this manner comforting 
 himself. Let us therefore also, when we sin against Him, 
 Whom we ought not to sin against, take vengeance on our- 
 selves. See you not those who have lost true-born children, 
 
Not to be punished, pnnisheft. Griefs to have offended God. 145 
 
 that they therefore both beat themselves and tear their hair, 2 Cou. 
 because to punish themselves, for the sake of those they — '- — - 
 loved, carries comfort with it. But if, when we have caused 
 no harm to those dearest to us, to suffer because of what 
 hath befallen them, brings consolation ; when 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 1 say; how, even when He forgiveth, 
 he will 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 
 ])unish 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 tear, 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 well, 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 
 gloiy 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 
 
 L 
 
146 We are ashamed^ if mm hear long with wrongs. How, when God ? 
 
 HoMTL. long- suffering; but ralhev for tins very reason be full of 
 remorse'. For amongst men too, when one that hath been 
 
 1 Sa..._ 
 
 fi'ja smitten on the riglit 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 blesscth, he hath stricken [liis adversary] more 
 heavily, than if he bespattered him with ten thousand re- 
 proaches. Now if in the case of men we feel ashamed, when 
 offering insults we meet with long-suffering; much rather, in 
 respect to God, ought they to be afraid who go on continually 
 sinning, yet suffer no calamity. For, even for evil unto their 
 own heads, is 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 Holy Spirit, be glory, might, honour, now and for 
 ever, and world without end. Amen. 
 
God's mercy no encouragement to he supine, lest it be in vain. 147 
 
 HOMILY XIL 
 
 2 Cor. vi. 1, 2. 
 
 We the/t, as workers together uiUi Him, beseech you also that 
 ye receive not the grace of God in vain. For he saith, I 
 have heard thee in a time accepted, and in the day of 
 salvation have I succoured thee. 
 
 Foe 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 the grace of God in vain. ' For let us not,' he 
 says, ' therefore be at ease, because He beseeches, and hath 
 sent some to be ambassadors ; nay, but for this very reason let us 
 make haste to please God, and to collect spiritual merchan- 
 dise ;' as also he said above. The love of God constraineth us,^-^) 14. 
 that is, presseth, driveth, urgeth us, ' that ye may not, after 
 so much affectionate care, by being supine, and exhibiting 
 no nobleness, miss of such great blessings. Do not 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 ; until then He beseeches, so long as we are here ; 
 but after that, is judgment, and punishment.' Therefore, he 
 says, ice are constrained. 
 
 For not only from the greatness of the blessings, and 
 
 His loving-kindness, but also from the shortness of the 
 
 time he urgeth them continually. Wherefore he saith also 
 
 elsewhere, For now is our salvation nearer. And again; Rom. 
 
 13 11. 
 
 The Lord is at hand. But here he does something yet more. phiUp'p. 
 
 L 2 4, 5. 
 
148 The time sJtorf, an<lop2mrtnne. " Workers^'' with you and God. 
 
 HoMTL. For not from the fact, that the remainder of the time is 
 
 — — short and little, but also from its being the ouly season 
 
 available for salvation, he incitcth them, 
 
 For, Behold, he saith, now is the 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, thatwe also press forward, knowing both the shortness 
 and the suitableness of the time. Wherefore also he said ; We 
 then as workers together heseech also. Workers toe/ether 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 
 wjih God that he speaks of working together, he repudiates 
 not even this [interpretation] ; for he says in anotlier place, 
 1 Cor. J^or we are workers together with God; in this way, saith he, 
 ' ■ to save men. Again, IVe 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, and made 
 Him to be sin for us sinners, that we might be made righ- 
 teous ; which claims having, and being God, He ought not 
 to beseech, and that men, and who had offended Him, but 
 to be besought by them every day: but nevertheless He be- 
 seecheth. 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 rain. For lest they should think 
 that this of itself is reconciliation, believing on Him that 
 calleth; he adds those words, requiring that earnestness which 
 respects the life. For, for one who hath been freed from 
 sins and made a friend, to wallow in the former things, 
 is to return again unto enmity, and to receive the grace in 
 rain, in respect of tlie life. For we reap no great benefit 
 from the grace towards salvation, if w^e live impurely ; nay, 
 we are even harmed, having this greater aggravation even of 
 our sins, in that after such knowledge and such a gift we 
 have 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 to gain ; of judgment^ not so. 149 
 
 harsh, but only says that we reap no benefit. Then he also s: Cor, 
 reminds of a prophecy, urging and compelling them to — — ^ 
 bestir themselves, in order to lay hold of their own salva- 
 tion. 
 
 For, saith he, He saillt, I have heard thee in a time ac- 
 cepted, and ill the day of salvation have I succoured thee: 
 heJiold, no'w is the accepted time; behold, now is the 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 shoulc 
 be required of our sins, nor penalty exacted; but besides 
 being delivered, that we should also enjoy ten thousand 
 goods, righteousness, saitctification, 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 all 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- 
 ce|)ted 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 tlien we are yet in the 
 lists', whilst we are at work in the vineyard, whilst the ' «» «•«! 
 eleventh hour is left [us], let us draw nigh and shew forth !^*^^* 
 life ; for it is also easy. For he that striveth for the mastery -^fr*"'- 
 at such a time, when so great a gift hath been shed forth, when as i Cor. 
 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 who bringeih 
 a small offering, rcceiveth large gifts ; but on the days in 
 which they sit in judgment, much strictness, much sifting is 
 requisite. Let us too therefore strive for the mastery in the 
 time of this gift. 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 
 he does in this place also. Wherefore also he addeth, 
 
150 Heights of a blameless life. The Apostle^ s much patience^ 
 
 HoMiL. Ver. 3, Givimj no offence in anything, that our ministry^ 
 T^r — - be not blamed, 
 
 'the ' 
 
 ministry Persuading them not from considering the time only, 
 
 but also tliose that had successfully labonred with them. 
 
 - drv^pws ^,\■\(\ behold with what absence of pride". For he said 
 
 not, ' Look at us how we are such and such,' but, for 
 
 the present, it is only to do away accusation that he relates 
 
 his own conduct. And he mentions two excessive heights 
 
 of a blameless life, none in any thing. And he said not 
 
 ' accusation,' but, what was far less, offence ; that is, giving 
 
 ground against us to none for censure, for condemnation, that 
 
 our minislry he 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 iu 
 
 his power to animadvert upon it in any particular. 
 
 Ver. 4. But 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 the ministers of God. For neither is 
 ^(i^vtn, it the same thing to be quit of accusation, and to be covered^ 
 somV ^'^^^^ praises. And he said not appearing, but approving, 
 that is, ' proving.' Then he mentions also whence they 
 became such. Whence then was it? In much patience, 
 he says, laying the foundation of those good things. Where- 
 fore he said not barely patience, but much, and he shews 
 also how great it was. For to bear some one or two things 
 is no great matter. But he addcth, snow-storms even of 
 trials, in the words, In afflictions, in necessities. This is 
 a heightening of affliction, when the e\i]s are unavoidable; 
 and there lies upon one as it were a necessity hardly ex- 
 Sw^S/8?- 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 tossings to and 
 fro\ 
 
 Yet every one of these by itself was intolerable, both 
 being scourged only, and being bound only, and being 
 
 ^ aKaTatTTonfiai;, jfo tiim.slated in the will be seen, agrees best with the com- 
 marg. of the English Version, which, it ment of St. Chrysostom. 
 
 ohiVTo; 
 
His self-imposed sufferings ; ascribed to the Spirit's aid. 151 
 
 unable llirough persecution to remain fixed ', any where, 2 Cor. 
 (lor this is in ' tossings to and fro,') but when both all, and all j — ^,-i— 
 at once, assad, consider what a soul they need. Then along 
 with the things from without, he mentions those imposed by 
 himself. 
 
 Ver. 5, 6. In labours, in watchings, in fastings; by 
 pureness. 
 
 In these words he alludes to the labours in which he Acts 18, 
 toiled, as he went about, and wrought; the nights in which jxhess. 
 he taught; or, that even in them he wrought. And along 2, 9. 
 with all these he neglected not fasting either, although these 
 might have sufficed instead of ten thousand fasts. But by 
 pureness here, he means either chasteness again, or general 
 purity, or incorruptness, or even his preaching the Gospel 
 freely. 
 
 By knowledge. What is by knoivledge ? By wisdom such 
 as is given from God ; that which is truly knowledge ; not as 
 those that seem to be wise, and boast of their acquaintance 
 with the heathen discipline, but are deficient in this. 
 
 By long-suffering, by 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 
 what was from himself. Moreover, he seems to me to say 
 another thing herein. What then is this ? Namely, ' we 
 have both been filled with abundance of the Spirit, and hereby 
 also give a proof of our Apostleship, in that we have been 
 counted worthy of spiritual gifts.' For if this be grace also, 
 yet still he himself was the cause, who by his good works and 
 his toils ^ had atti'acted 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. Afflictions arms to him. 
 
 HoMii,. In love tinfeigned. This was the cause of all those good 
 - ^^^' things ; this made him what he was ; this caused the Spirit 
 ^ ' also to abide with him, by Whose aid also all things were 
 rightly done of him. 
 
 Ver. 7. By the uord of triiUi. 
 
 A thing he says in many places, that ' we have continued 
 neither to handle the word of God deceitfully, 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 iiTeproach- 
 able life, and exalted wisdom, he ascribes this to 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 s})irit he was of ! And yet he un- 
 derwent not these alone, but even far more than those, 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 the armour of riyhteousness the riyht and left. 
 
 [3.] Secst thou his self-possession of soul, and well-strung 
 spirit? For he shews that afflictions are arms, not only 
 which strike not down, but do even fortify and make stronger. 
 And he calls those things left, Avhich seem to be painful ; for 
 such those are which 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 temjjtation. 
 
 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 
 
 '»iav(x«. 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 Cor. 
 not be thrown and break his neck'. Wherefore he glories , . ' ' - 
 in this as well as in that, for he shone equally in both, ^wix^^'f 
 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, tlie things whicJt Phil. 1, 
 Jiave happened unto me, have fallen out unto the fur- 
 therance of the Gospel; so that the more pari of the 
 brethren, waxing confident h\j my bonds, are much more 
 bold to speak the word ^cith out 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 afflictions, and 
 whatever he enumerated, but those also which touch the 
 soul ; for neither are these wont to disturb slightly. 
 Jeremiah at least having borne many temptations, gave in -^ - a*»iy«- 
 upon these, and when he was reproached, said, / z£7^7/ i^ot^^l^'^Q 
 prophesy, neither will I name the 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 is. 5\ 7. 
 by their reviling. And again, Christ also to His disciples ; ^^^• 
 When they shall speak all manner of evil against you Matt. 5, 
 falsely, rejoice, and be exceeding glad. He saith, /or great^^-^'^- 
 is your reward in heaven. Elsewhere too He says, /i.'i^^Luke 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 to Job also, the 
 reproaches of his friends appeared more grievous than the 
 worms and 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 perils and 
 
 * So Chrys. not exactly agreeing either with the English Version or the LXX. 
 
154 Many fall by it. God's poioer. Their patience. Hoic^rich.'' 
 
 HoMiL. the toils he names these also, saying, By honour and dis- 
 - honour. At any rate, many of the Jews also, on account of 
 honour paid by the many, would not believe. For they 
 feared, not lest they 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 we may see numbers, who have indeed despised all 
 dangers, but have been worsted by honour. 
 
 [4.] As deceivers, and yet true. 
 
 This is, by evil report and good report. 
 
 \Gr. 9. As unknown, and yet well known. 
 
 This is, by honour and dishonour. For by some they were 
 well known, and much sought after, whilst others deigned 
 not to know them at all. 
 
 As dying, and, behold, we live. 
 
 As under sentence of death, and condemned; which was 
 (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 suppose [us] ; but by 
 God's aid we escaped the dangers. Then to manifest also, ou 
 whaX account God permits these things, he added, 
 
 As chastened, and not killed. 
 
 Shewing that the gain accruing to them from their tempt- 
 ations, even before the rewards, was great, and that their 
 enemies did them service against their wills. 
 
 Ver. 10. As sorrourful, yet ahvay rejoicing. 
 
 For with those that are without, indeed, we are suspected 
 of being in despair; but we give no heed to them; yea, 
 1 aX|Ma'- we have our pleasure at the full'. And he said not re- 
 Zeueay JQicmg ouly, but added also its jierpetuity, for he says, 
 alway rejoicing. What then can come up to this life.? 
 wherein, although dangers so great assault, the joy becometh 
 greater. 
 
 As poor, yet making many rich. 
 
 Some indeed affirm, that the spiritual riches are spoken of 
 here; but I would say, that the carnal are so too; for they 
 were rich in these also, having, after a new kind of manner, 
 the houses of all open to them. And this too he signified 
 by what follows, saying, 
 
Hole he that had nothinrj, had all. The faithful the onlyjudgea. 1 55 
 
 As having nothing, and yet possessing all things. 2 Cor. 
 
 And how can this be ? Yea rather, how can the opposite — '- — - 
 be? For be that possesseth many things, hath nothing; and 
 he that hath nothing, possesseth the goods of all'. And not' ■^a 
 
 , -1,1.11 • , • •Jra.vTuv, 
 
 here only, but also in the other pouits, contraries were pro- Ben, to, 
 diiced 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 says, ye ivould G al. 4., 
 have plucked out your own eyes, and have given them to 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 be^waTa- 
 in poverty, to have nothing, to be (us, who are in cheerfulness) "^°"^' 
 desponding : because that the sun even is not clear to the 
 blind, nor the pleasure of the sane intelMgible' to the mad. ^J^'x>j, 
 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, havhig 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 suffer 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»w9roV«- 
 the all things which Paul possessed, when he said, As'"'^^^^ 
 having nothing, and yet possessing all things ? Things tem- 
 poraP, things spiritual. For he Avhom the cities received SL^^^iurtxa, 
 an angel, for whom they would have plucked out their own f/^'^g' 
 eyes and have given them to him, he for whom they laid Rom. 
 down their own 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 hear, hut joy in suffering. Men''s care for one household; 
 
 HoMiL.had not else been so subicct to him, sufleviiiK and disease 
 
 XII. '' 
 
 . .* — V had not so fled away'. 
 
 Tivirt. [5.] And let us therefore, when we suffer aught for Christ's 
 
 sake, not merely bear it nobly, but also rejoice. If we fast, 
 let us leap for joy as if enjoying luxury; if we be insulted, 
 let ns dance as if praised; if we spend, let us feel as if gaining; 
 if we bestow on the poor, let us count ourselves to receive ; 
 for he that gives not thus, will not give readily. When then 
 thou hast a mind to scatter abroad, look not at this only, 
 that thou spendest; but, that thou also gainest more ; and at 
 this rather than that. And not only in almsgiving, but also 
 in every kind of virtue, comjinte 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 wliole 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 
 
 2»uSioWgnot 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 ])oor, and in want of neces- 
 saries } Surely for this thou oughtest rather to make lament- 
 ation, [not]" because thou weepest, not because thou art poor, 
 but because thou art mean-spirited; not because tiiou 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 to care only for his own needs, whilst I have 
 besides to care for servants, and children, and wife.' Rather, 
 he alone had not to care for his own needs, but for the whole 
 world's. And thou indeed [hast to care] for one household, 
 but he for those so many poor at Jerusalem, for those in 
 Macedonia, for those 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 
 
 * Ail the Mss. 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 Cor. 
 rich in spiritual things. And thy famishing children distress — '- — '- 
 
 not thee so much, as all the concerns of the faithful did him. 
 Why do 1 say, of the faithful? For neither was he free from 
 care for the mifaitliful, but was so eaten up with it, that 
 he wished even to become accursed for their sakes ; but 
 thou, were a famine to rage ten thousand times over, 
 wouldest never choose to die for any whomsoever. And 
 thou indeed carest for one woman, but he for the Churches 
 throughout the world. For he saith, 3Iy care of all ///ec.i],28. 
 Churches. How long then, O man, dost thou trifle, com- 
 paring thyself with Paul; and wilt not cease from this thy 
 much meanness of spirit? For it behoveth to weep, not 
 when we are in poverty, but when we sin ; for this is Avorthy 
 of lamentations, as all the other things are of ridicule even. 
 ' But,' he saith, ' this is not all that grieves me; but that also 
 such an one is in power, whilst I am 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 things, but thy feebleness of spirit causeth thy 
 desponding. Lament not therefore thy poverty, but thyself 
 who art so minded; yea rather, lament not thyself, but reform 
 thee; and seek not for money, but pursue that which maketh 
 men of more cheerful countenance than thousands of money, 
 philosoyjhy and virtue. For where indeed these are, there 
 is no harm in poverty ; and where these are not, there is no 
 good in money. For tell me, what good is it when meu 
 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 and far 
 
158 The sun the air more the poor* s. The rich spend for the poor. 
 
 HoMiL. shining star, and that gladdcncth our eyes, is not this too 
 J " , ' - set out' common to all? and do not all enjoy it equally, both 
 Ta/ 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 vra^i- under cover ^ and reared in the shade ^: but the poor do more 
 a^l/a- *^^^" ^"y 6"Joy tlie luxury of these elements. And further, if 
 Tga(p«u- thou wilt look into the air which is every where diffused, 
 thou wilt see the poor man enjoying it m 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, tlie 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 them; and if in the country, cuts 
 off for himself many portions.' What then? When he cuts 
 them off, does he alone enjoy them? By no means, though 
 he should contend for it ever so earnestly. For the produce 
 he is compelled to distribute amongst all, and for thee he 
 cultivates 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 fillclh not ten stomachs, and thou fillest one. ' But 
 he partaketh of costlier meats ?' Truly, this is no mighty 
 superiority; howbeit, even here, we shall find thee to have the 
 advantage. For this costliness is therefore thought by thee 
 a matter of envy, because the pleasure with it is greater. 
 Yet this is greater in the poor man's case ; yet not jileasure 
 only, but health also; and in this alone is the advantage 
 
Tlie poor gains by his diet. Rich merCs bellies^ seicers. 1 59 
 
 with the rich, that he makcth his constitution feebler, and 2 Cor. 
 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 ((>•) 
 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 there is 
 nothing to prevent our turning the same illustration round 
 after another manner,) if one were to throw in logs, and 
 another were to light his fire under bodies, by which furnace 
 wouldest thou like to stand, that with the logs, or that with 
 the bodies ? Very plainly that with the logs. For that burns 
 naturally, and 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 furnace ? 
 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, they lie smoking 
 above, and the unpleasantness produced is great. To what 
 then should one compare those stomachs of theirs ? Yet do not 
 be olfended at what I say, but if 1 do not say true things, 
 refute me. I'o 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 stopped up below, the greater part of these 
 villainous streams spiu'ts up above. But not so with the 
 ])oor, but like those fountains which well forth pure streams, 
 and water gardens and pleasure grounds', so also are their 'f "fa- 
 stomachs pure from such- like superfluities. But not such 
 
160 Plain diet ansviers the end of meats. True affluence, lohat. 
 
 HoMiL. arc the stomachs of the rich, or rather of the luxurious; but 
 
 XII 
 — — '- 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 meats 
 
 given ? that we may be destroyed, or be nourished? that we 
 
 may be diseased, or be strong ? that we may be healthful, or 
 
 be sickly ? Very plainly, for nourishment, and health, and 
 
 strength. Wherefore then do ye abuse them to the contrary, by 
 
 their means creating unto the body disease and sickness ? But 
 
 not so the poor man ; on the contrary, by his plain diet he 
 
 purchases to himself health, and 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. U 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 tlie Father, with the Holy Ghost, be 
 
 glory, might, honour, now and ever, and world without end. 
 
 Amen. 
 
The- Apostle, after nnich preface, noni pnrposeth to rehvhe. 161 
 
 HOMILY XIII, 
 
 2 Cor. vi. 11, 1-2. 
 
 O ye Corinthians, our mouth is open unto you, our heart is 
 enlarged, ye are not straHened in us, hut ye are strait- 
 ened in your own bowels. 
 
 Having detailed his own temptations and afflictions, for 
 in patience, saith he, in ajffiictions, in necessities, in dis- v. 4, 5. 
 tresses, in stripes, in imprisonments, in tossings to and fro, 
 in labours, in uatchings; and having shewn that the thing- 
 was a great good, for as sorroivful, saith he, yet always, lo. 
 rejoicing ; as jjoor, yet making many rich ; as having 
 nothing, and yet possessing all things; and having called 
 those things armour, for as chastened, saith he, and not 
 killed : and having hereby repi'esented God's abundant care 
 and power, for he saith, that the excellency of the power c.i,7. 
 might he of God, and not of its; and having recounted his 
 labours, for he saith, we always hear about His dying; and 
 that this is a clear demonstration of the Resurrection, for he 
 says, that the life also of Jesus might be made manifest in c. 4, lo. 
 our mortal flesh ; and of what things he was made partaker; 
 and with what bad been entrusted, for, it-e 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 thec.^^ii. 
 letter, but of the Spirit; and that he was not o\i\y entitled to 
 reverence on this account, but also for his trials, for, Thanks 
 he to God, saith he, which always causeih us to triumph: 
 he purposeth now also to rebuke them, as not being 
 too well minded towards himself But though purposing 
 
 M 
 
\i)2 Butfrst sheweth his love in ope?i month, and large heart, 
 
 HoMiL.be Joes not immediately come upon this, but having first 
 
 '- s])oken 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 rebul<elh be entitled to 
 reverence ; yet still, when he also displayeth the love, w^hich 
 he bears towards those who are censured, he maketh his speech 
 less offensive. Therefore the Apostle also having stepped 
 out of tlic subject of liis own trials, and toils, and contests, 
 passes on into spealdng of his love, and in this way toucheth 
 them to the quick. What then are the indications of his love? 
 O ye Coriidhiaiis, our mouth, is open unto you. And Avhat 
 kind of sign of love is this ? or what meaning even have 
 the words at all ? ' We cannot endure,' he says, ' to be silent 
 towards you, but are always desiring and longing to speak 
 to, and converse with you;' which is the wont of those who 
 love. For what infolding in the arms is to the body, that 
 is interchange of language to 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 to rebuke, he 
 asks forgiveness, using the rebuking them with freedom, as 
 itself a proof of his loving them exceedingly. Moreover the 
 addition of their name is a mark of great love, and warmth, 
 and affection ; for we are accustomed to be repeating con- 
 tinually the bare names of those we love. 
 
 Our heart in 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. Tliis both opened the 
 mouth of Paul, and enlarged his heart. For, ' neither do I 
 love with the month only,' saith he, ' but I have also a 
 heart in unison. Therefore I speak with openness, with 
 my whole mouth, with my whole mind.' For nothing is 
 wider than was Paul's heart, which loved all the faithful with 
 all the vehemence that one might bear towards the object of 
 his affection ; this his love not being divided and therefore 
 weakened, but abiding in full cntireness with each. And 
 what marvel that this was so in the case of the faithful, seeing 
 that even in that of the unfaithful, the heart of Paul embraced 
 the whole world? Therefore he said not, ' I love vou,' but with 
 
Paul, in all his Epistles, burnt up tvith love of the faithful. 163 
 
 more emphasis, Our mouth is open, our heart is enlarged, i Cor, 
 we have you all within it. and not this merely, but with much — '- — ^ 
 largeness of room '. For he that is beloved, walketh with great ^^^ivx^'- 
 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, / loiiy to see you; and, often- Uom.i, 
 times I have purposed to come unto you; and. If by any\l'^^' 
 means now at length I might hate a prosperous journey to 
 come unto you. And to the Galatians, he says, My little GbX.a, 
 children, of whom I travail in birth again. To the Ephesians 
 again. For this cause I bow my knees for you. And to theEphes. 
 Philippians % For what is my hope, or joy, or crown 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-aQ/ 
 sians, But I would that ye knew what great conflict I have' ^^en' 
 for you, and for as many as have not seen n/y face in 2, 1^2. 
 ihejlesh; that your hearts might be comforted. And to the 
 Thessalonians, Even as a nurse cherisheth her children, .soiThess. 
 being affectionately desirous of you, we were tvilling to have ' ^' 
 imparted, unto you, not the Gospel only, but also our own 
 souls. And to Timothy, Being mindful of thy tears, that /2 Tim. 
 might be filled with joy. And to Titus, To my beloved^ son ; -j'k.'i ^ 
 and to Philemon, in like manner. And to the Hebrews too, (2.) 
 he writes many other such-like things, and ceaselh not to Philem. 
 beseech them, and say, A little while, and he that ■'^hall j^^^ ^^ 
 come will come, and icill not tarry: just like a mother to 3". 
 her pettish^ children. And to themselves* he says, Ye are'^lvtrx^. 
 7iot straitened in us. But he does not say only, that hef"'/""^"* 
 loves, but also that he is beloved by them, in order that Conn- 
 hereby also he may the rather win them. And indeed testilying '^°^ 
 
 to this in them, he says, Titus came and told us your earnest 2 Cor. 
 
 7,7. 
 
 ^ This passage is not in the Epistle the same expressions occur in Phil, 
 to the Philippians, but in the first iv. 1. 
 Epistle to the Thessalonians ii. 19. but '■ So Chrys.; Eec. text, " own son." 
 
 M 2 
 
IQA Lovedhy them. This no equal return. He claims it as a father; 
 
 BoMih. desire, your mourning, your fervent mind. And to the 
 
 ^HL Galatians, If it had been possible, ye would have plucked out 
 
 16. ' your own eyes, and liave given them to me. And to the Thes- 
 
 j'^J]^^"salonians, What manner of entering in ue had unto you. 
 
 2' Tim, And to Timothy also, Being mindful of thy tears, that I may 
 
 ^' 4. he filled with joy. And also throughout his Epistles oue 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, the 
 
 ^^' ^^' 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 own bowels. ' You receive one,' he says, 
 
 ' but I a whole city, and so great a population.' And he said 
 
 not, ' ye do not receive us,' but, ' ye are straitened ;' implying 
 
 indeed the same thing, but with forbearance, and without 
 
 touching them too deeply. 
 
 Ver. 13. Now for a recompense in the same, (/ speak as 
 unto my children,) be ye also enlarged. 
 
 And yet it is not an equal return, first to be loved, afterwards 
 
 to love. For even if one were to contribute that which is equal 
 
 in amoiuit, he is inferior, in that he comes to it second. ' But 
 
 i elTir nevertheless I am not going to reckon strictly',' saith he, 
 
 «*g(/j»xa-£ ^j^j ^£ after having received the first advances- from me 
 
 2 Tus do but shew forth the same amount, T 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 unto my children. What meaneth, as unto my 
 
 children? ' I ask no great thing, if being your father I wish 
 
 to be loved by you.' And see wisdom and moderation of 
 
 mind. He mentions not here his dangers on their behalf, 
 
 and his 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 to be loved ; ' because,' saith he, 
 
 ' I was your father, because I exceedingly burn for you,' [for] 
 
 it is often especially offensive to the person beloved, when a 
 
 man sets forth his benefits to him; for he seems to reproach. 
 
 Wherefore Paul doth not this ; but, ' like children, love your 
 
 ^ iff iTEo;;. father,' saith he, which rather proceeds from instinct'^; and 
 
 is the due of every lather. Then that he may not seem to 
 
 speak these things for his own s;;kc, he shews that it is 
 
By their own dignity, would detach them from corrupters, 165 
 
 for their advautasre even tbat he invites this love from them. 2 Cor. 
 
 VI. 14. 
 And therefore he added, 
 
 Ver. 14. Be ye not unequally yoked together with unbe- 
 lievers. 
 
 He said not, ' Intermix not with nnbelievers,' but rather 
 dealing sharply v^ith' them, as transgressing what was right, ' ««^«*- 
 ' Suffer not yourselves to decline,' saith he, "^'^'^ 
 
 For what fellowship hath righteousness with unrighteous- 
 ness? Here in what follows he institutes a comparison, not 
 between his own love and theirs who corrupt them, but between 
 their nobleness and the others' dishonour. For thus his dis- 
 course became both more dignified, and more beseeming him- 
 self, and would the rather win them. Just as if one should say 
 to a son that despised his parents, and gave himself up to 
 vicious persons, ' What art thou doing, child ? Dost thou 
 despise thy father, and prefer vicious men, filled with ten 
 thousand vices ? KnovA-est 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 thou art, and what they are ? Dost thou not 
 bear in mind thine own high birth, and gentle^ blood, and' /Xeu^s- 
 their infamy? For what communion hast thou with them,^'"' 
 those thieves, those adulterers, those impostors ?' by elevat- 
 ing him with these praises of himself, he will quickly pre- 
 pare him to break off from them. For the former address 
 indeed, he will not entertain with overmuch acce])tance, 
 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 -^hifffTuu 
 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 
 
166 I'he thick succession and strong contrast of his terms. 
 
 HoMiL. place, prosecuting his speecli in tlie form of interrogation, 
 
 — '- which is proper to things that are clear and achnittecl, 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, haih righteousness 
 ivith unrighteousness ? 
 
 And ivhat communion hath light with darkness? v. 15, 16, 
 And what concord hath Christ icith Belial? Or what por~ 
 
 ' E. V. tion^ hath he that believeth with an infidel '? Or what agree- 
 ment hath the temple of God iciih idols ? 
 (3.) Seest thou how he uses the bare names, and how 
 adequately to his purpose of dissuasion. For he did not 
 
 " ^fi'^- say, ' neglect of righteousness,' [but] which was stronger 
 
 vouta „ 
 
 [ato'/jiiif] innrighteoHsness"] ; 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 
 opposites, ' 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 tongue. Or ivhat portion hath he that 
 believeth xcith an infidel? Here, at length, that he may not 
 seem simply to be going through a censure of vice, and an 
 encomium of virtue, he mentions persons also, without parti- 
 cularizing. And he said not, ' communion,' but spoke of 
 the rewards, using the term portion. What agreement hath 
 the temple of God icith 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 xcith Belial'^ nor 
 have the things [aught in comTaor{],forivhal fellowship hath 
 light with darkness? Therefore, neither should ye. And first 
 he mentions their king, and then themselves; by this separating 
 them most effectually. Then having said, the temple of God 
 with idols, and having declared. For ye are the temple of the 
 living God, he is necessitated to subjoin also the testimony 
 
 "= The two words in brackets are not f'ounJ in the (ext, but seem required by 
 the context. 
 
How in flesh and spirit Christians not to touch uncleanness. 167 
 
 of this, to shew that the thing is no flattery. For he that 2 Cor. 
 praises, except he also exhibit proof, even appears to flatter. ^^^' ^' 
 What then is his testimony ? For, 
 
 / uill dwell in, tlieni, saitli he, and nalk in them. I will 
 dioell in, as in temples, and nalk in iJiem, signifying the 
 niore abundant affection' towards them. ^ trxicf 
 
 And they shall he to nie a people, and I tvill be to them 
 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. 17. Wherefore come out from among them, and be 
 ye separate, and touch not the unclean thing; and I tvill 
 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 the 
 soul ? Unclean thoughts, as gazing with unchaste eyes, 
 malice, deceits, and whatsoever such things there be. He 
 wishes then that they should be clean in both. Seest 
 thou how great the prize ? To be delivered from what is 
 evil, 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 the Lord. 
 
 Seest thou how from the beginning the Prophet fore- 
 announceth our present high birth, the Regeneration by 
 grace ? 
 
 Chap. vii. ver. I. Having therefore these j)Tomises, dearly 
 beloved. 
 
 What promises ? That we should be temples of God, sons 
 and daughters, have Him indwelling, and walking in us, be 
 His people, have Him for our God and Father. 
 
 Let us cleanse ourselves from all filthiness of the jiesh 
 and spirit. 
 
 Let us neither touch unclean things, for this is cleansing 
 of the flesh ; nor things which defile the soul, for this is 
 [cleansing] of the spirit. Yet he is not content with this 
 only, but he adds also, 
 
 i* The Received text inverts the order of the two clauses. 
 
] GQ'InthefearofGod' tohe chaste. Vainglory. In giving alms,cruel; 
 
 HoMiL. Perfecting holiness in the fear of God. For not to touch 
 ~ ^ the unclean thing, doth not make clean, but there needeth 
 
 friTif 
 
 sovnething else besides to our becoming holy; earnestness, 
 heedfulness, piety. And he well said, In the fear of God. 
 For it is possible to perfect chasteness, not in the fear of 
 God, but for vainglory. And along with this, he implies yet 
 another thing, by saying. In the fear of God; the manner, 
 namely, whereafter holiness may be perfected. For if lust 
 be even an imperious thing, still, if thou occupy its territory 
 with ^ the fear of God, thou hast stayed its frenzy. 
 
 X'-'V' [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, but if from covetousness also, and envy, and 
 
 "u-7rsvoicc; pridc", and vainglory, yea especially from vainglory, which in 
 every thing indeed it behoveth to avoid, but much more in 
 almsgiving ; since neither will it be almsgiving, if it have 
 this distemper, but display and cruelty. For when thou dost 
 
 ^ Ik«^- 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 
 
 1 B-agj. open shame *. Not then the giving money, but the giving it 
 
 liiiyfid- Q^(. of mercy, is ahnsgiving. For people too at the theatres 
 give, both to prostitute boys, and to others who are on the 
 stage; but such a deed is not almsgiving. And they too give 
 that abuse the persons of prostitute women ; but this is 
 
 ^5ra^.«iv/a not lovingkindness, but insolent treatment^. Like this is the 
 vainglorious also. For just as he that abuseth the person 
 of the harlot, pays her a price for that 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 evil 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 doth this ill disease and this inhumanity 
 make prey of our good things. For inhumanity and cruelty 
 such a course is ; yea, rather more grievous even than this. 
 For the cruel indeed would not give to him that asked: but 
 thou dost more than this; thou hinderest those that wish to 
 give. For when thou paradest thy giving, thou hast both 
 
 <'a«;t;ai- 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 
 
 be will not give to him thenceforth, on the ground of his 2 Cor. 
 having ah-eady 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 ihen 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 wished 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 was the 
 point? 1 was saying, that the 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, but 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 go^^xA^, 
 through the eye of a needle^ than for a rich man to enter ' 
 into the kingdotn of heaven: but of the poor the contrary, 
 //■ thou ivilt he perfect, sell that thou hast, and give to the M.3.i.i<d, 
 poor; and come, follow Me; and thou shall have treasure^^' 
 in heaven. But if ye will, let us see what is said on 
 either side. Strait and narrow is the ivay, He saith. Matt. 7, 
 which leadeth unto life. AVhich then treadeth the narrow ' 
 way, he that is in luxury, or that is in poverty ; that is 
 independent, or that carrieth ten thousand burdens ; the 
 lax' and dissolute, or the thoughtful and anxious.'' But';c"u»«- 
 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, 
 saith one, ' both many poor will be lost, and [many] rich will 
 
170 The rich dwells near pride, vainglory, love of money. 
 
 HoMir.. enjoy those unspeal<able goods.' Nay rather, one may see 
 — ^ — '- tlie 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 uor of poverty are they, but each of those who have 
 riches or poverty; howbeit,) let us at least see which is tlie 
 more available weapon. What defect then doth poverty seem 
 to possess? Lying. And what, wealth? Pride, the mother of 
 evils; which also made the devil a devil, who was not such 
 
 1 Tim. before. Again, llie love of money is Ihe 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 moi'e. 
 Vainglory again damages tens of thousands of good deeds, 
 'l<rK«'v4>-and near this too again the rich man hath his dwelling ^ 
 '""' " But," saith one, " thou mentionest not the [evils] of the 
 poor man, his affliction, his straits. Nay, but this is both 
 common to the rich, and is his more than the poor man's ; 
 so that those indeed which appear to be evils of poverty are 
 common to either: whilst those of riches are riches' only. 
 ' But what,' saith one, ' when for want of necessaries the 
 poor man committelh many horrible things?' But no poor 
 man, no, not one, coramitteth as many horrible things from 
 want, as do the rich for the sake of surrounding themselves 
 
 2 7a'ithv with more, and of not losing what stores they have^. For the 
 
 poor man doth not so eagerly desire necessaries, as the rich 
 doth superfluities; nor again has he as much strength to put 
 wickedness in practice, as the other hath power. If then 
 the rich man is both more willing and able, it is quite plain 
 that he will rather commit such, and more of them. Nor is 
 the poor man so much afraid in respect of hunger, as the rich 
 trembleth and is anxious in respect of the loss of what he has, 
 and because he has not yet gotten all men's possessions. Since 
 then he is near both 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 hovv 
 shall he walk the narrow way ? Let us not therefoi'e 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, ivhat 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 q\\^ ^vyiv. 
 things, the declaration of the divine laws ? Wherefore ^'^i^"* 
 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. 
 
Howwinningly Paul asks for love. Ironyin,^ Wehavenotwronged.'' 
 
 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 % tliat 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 
 
 ' Ixes.M- appeal to their pity ^ Receive. ' Who hath expelled us ?' 
 
 '^^" saith he: ' Who hath 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 
 
 2 Or, said. Receive us^: in this way also again winning them to 
 
 ^OD am j^jj^gg|£_ jTq^. nothing doth so produce love as for the beloved 
 
 to know, that he that loveth hiui, exceedingly desire tli 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 
 'irA»»Ti. cutting ^. And at the same time he also alludes to the false 
 xari^oD g^pQg^jgg^ 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 with those he loves. 173 
 
 What is ice have corrupted'? That is, we have deceived 2 Cor. 
 no man; as he says elsewhere also, hest hy any means, as ^ 
 
 2 Cor. 
 
 the serpent deceived^ Eve, so your minds should be cor-n,3. 
 runted. ' ^9.' , 
 
 ■' gulled, 
 
 TVe have defrauded no man; we have plnndered, 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. I 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 promiseth for the future. ' For should it chance,' saitli he, 
 * that danger should invade, for your sakes I am ready to 
 suffer every thing; and neither death nor life seemeth aught 
 to me in itself, but in whichever ye be, that is to me more 
 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? Because 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 continually repeated these things, 
 saying, Ye are not slraifened in iis ; and, Ye are straitened 
 in your oun bowels; and, Receive its; and, Be ye also 
 enlarged; and, We have u rouged 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 niy 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 
 tender concern, and a desire that you should make greater 
 increase unto virtue.' And so he said to the Hebrews also 
 
 Heb. 6 after much rebuke; But we are jiersuaded better things of 
 
 ^ — ^^' y^^') ^''^^ things that accourpany salvation, though we thus 
 speak : and ice desire that every one of you do shew the same 
 diligence to the full assurance (f 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 
 he has given? ' And,' he saith, ' I do not simply glory, but 
 also, greatly.' Accordingly he added these words; 1 am filled 
 with the comfort. What comfort ? ' That coming from you ; 
 because that 3-6, having been reformed, comforted me by your 
 conduct.' This is the test 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 tcitli 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 earnest- 
 
 ' 'P'^o'"'- ness '. For he did not say, '1 am filled with joy;' but, 
 1 abound; or rather, not abound cither, but superabound ; 
 
Joysogreatthatitdroveouttrihulation. Titus cited as ivitness. 1 75 
 
 in this way also again shewing his yearning, that even though 2 Cor. 
 
 he be so loved, as to rejoice and exult, he does not yet think l_'-J 
 
 himself" loved as he oui^ht to be loved, nor to have received 
 full payment ; so insatiable was he, out of his exceeding love 
 of them. For the joy it brings, to be loved in any degree by 
 those one passionately loves, is great, by reason of our 
 loving them exceedingly. So that this again was a proof of 
 his atfection. And of the comfort indeed, he saith, / am 
 Jilled ; ' I have received what was owing to me;' but of the 
 joy, I superahoiDid ; that is, ' I was des])onding about you; 
 but ye have sufficiently excused yourselves, and supplied 
 comfort: for ye have not only removed the ground of my 
 sorrow, but have even increased joy,' Then 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 the delight arising to us on your account, 
 tliat it was not even dimmed by so great tribulation, but 
 through the excess of its own greatness it overcame the 
 sorrows that had hold of us, and suffered ns not to feel the 
 sense of them.' 
 
 Ver. 5. For when tee were come into Macedonia, our flesh 
 had no rest. 
 
 For since he said, our tribulation; he both explains what 
 
 natm'e of tribulation, and magnifies it by his words, in order 
 
 to shew, that the consolation and joy received from them ' 'i.e. the 
 
 ., , , 11 1 ' , Corin- 
 
 were great, seeing it had repelled so great a sorrow. thj 
 
 nans. 
 
 But we were troubled on every side. 
 
 How on every side .? Without, were fightings, from the 
 unbelievers; within, were fears; because of the weak among 
 the believers, lest they should be drawn aside. For not 
 amongst the Corinthians only did these things happen, but 
 elsewhere also. 
 
 Ver. 6. Nevertheless, He thai comforteth those that are 
 cast down, comforted us by^ the coming of Titus. -WR.T. 
 
 For since he had testified great things of them in what he"^'^*'^* 
 said, that he may not seem to be flattering them, he cites as 
 witness Titus the brother ^ who had come from them to Paul ^ Or 'his 
 after the first Epistle, to declare unto him the particulars of 
 their amendment. But consider, I pray you, how in every 
 place he maketh a great matter of the coming of Tilus. 
 
176 Soheendears Titnsfo them. TheirjJenitencewarml/ysetforth. 
 
 HoMiL. For he saith also before, Furthermore when I came to 
 ' Troas to preach the Gospel, I had no rest in my spirit 
 12.13. because I found not Titus my brother; and in this place 
 again, we 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 coming only, but for the consolation 
 ' cixuoT wherewilh he teas 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 
 by his coming, but also for the consolation ivhereicith he 
 woji 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 things 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 reportetb 
 these things, Your earnest desire, your mourning, your 
 2 or ' w^. 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 2iXiger,hMi fervent mind; and again fervent mind 
 toward him,hot\i 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 ivork uiith a pastor as to such. 177 
 
 feel. It seems to me, however, that these things are said not 2 Cor. 
 only to soften what has gone before, but also in encourage- 
 
 ment of those who had acted in these things virtuously. P'or 
 although I suppose that some were obnoxious to those 
 former accusations, and unworthy of these praises; still, 
 nevertheless, he doth not distinguish them, but makes both 
 the praises and the accusations common, leaving it to the 
 conscience of his heavers to select that which belongs to 
 them. For so both the one would be void of offence, and 
 the other lead them on to much fervour of mind. 
 
 [4.] Such also now should be the feelings of those who are (3.) 
 reprehended; thus should they lament and mourn; thus 
 yearn after their teachers ; thus, more than fatliers, miss 
 them. For by those indeed living cometh, but by these 
 good living. Thus ought they to bear the rebukes of their 
 fathers, thus to sympathize with 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 will readily sin: 
 but if he have to dread so many eyes, so many tongues, he 
 will be in greater security. For as, if wc do not thus act, we 
 shall suffer the extremest punishment; so, if we perform these 
 
 N 
 
178 Those not humane, hut cruel, who humour the sick or sinners. 
 
 HoMiL. things, we shall become partakers of the gain that accrues 
 XIV, . . 
 
 — ^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, that he is humane who is 
 angry [with him], not he who sets him at ease* prematurely, 
 and alloweth him not even to come to a sense of his 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 to 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 jiidyed onrselres, we should not be judged. 
 Think not, then, that thus to act cometh of cruelty and in- 
 humanity; nay, but of the highest gentleness, and the most 
 
 "^ ^kXuv Field. The 1\'ISS. have is used elsewhere in the same sense by 
 KaXuv, tor which va^axaXSv and xoXa- Chrysostom. See above, Horn. XIII. 
 Kiiav have been conjectured. -^aXxu p. 165, line 36. 
 
 11, 31, 
 
Penance a bandage, to be kept on till the wound is cured. 1 79 
 
 skilful leechcraft, and of much tender care. But, saith one, 2 Cor. 
 
 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 the 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 
 
180 Paul not afraid to soothe noic, ivhen rebuke has had effect 
 
 HOMILY XV. 
 
 2 Cor. vii, 8. 
 
 1 ' For,' So that^ though 1 made you sorry ivith my letter, I do not 
 ^^' repent, though I did repent. 
 
 He goes on to apologize for his Epistle, when, (the sin 
 
 2 (i^a- having been corrected,) to treat them tenderly^ was nn- 
 '^"'"'' attended with danger ; and he shews the advantage of the 
 
 thing. For he did this indeed even before, when he said, 
 c. 2, 4. For, out of much affliction and anguish of heart, I wrote 
 unto you : not that ye should be grieved, but that ye might 
 know the love tvhich I have toward you. And he does it 
 also now, establishing this same point in more words. And 
 he said not, ' 1 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 
 Vj^tTgonthe [due] measure of rebuke'', and to cause me to repent; 
 rilwMs ^^'^-^ ^^^® great advantage which has accrued from them doth 
 not allow me to 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. Noiv I rejoice not 
 
 that ye were mo.de 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 
 
 excusing himself by saying, though but for a season. For | j^'^j'J- 
 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 that ye were 
 made sorry, (' for what gain came to me from your being made 
 sorry ?) but that ye sorrowed to 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, 
 he 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 ivere made sorry after a godly manner, that ye 
 might receive damage by us in nothing. 
 
 Seest thou wisdom unspeakable ? ' For had we not 
 done this,' he says, ' we had done you damage.' And he 
 affirms that indeed, which was well achieved, to be theirs, 
 but the damage his own, if indeed he had been silent. For 
 if they are likely to be corrected by a sharp rebuke, then, 
 if we did not sharply rebuke, we should have done you 
 damage ; and the injury would not be with you alone, but 
 also with us. For just as he that gives not to the merchant 
 what is necessary for his voyage, he it is that causeth the 
 damage ; so also we, if we did not offer you that occasion ' ' rkt 
 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 fruit and the gain, how great they were, I do not repent 
 now.' For such a thing is godly sorrow. And then he 
 
182 SorroiD a medicine for sin; jirojitable so used, else not. 
 
 HoMiL.philosophizetli about it, shewing that sorrow is not in all 
 - • cases a grievous thing, but when it is worldly. And what 
 is worldly ? Tf 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 riot tlie dead to life again ; he that sorroweth 
 for a sickness, not only is not made well, but even aggravates 
 the disease : he that sorroweth for sins, he alone attains some 
 advantage from his sorrow, for he maketh his sins wane and 
 disappear. For since the medicine has been prepared for this 
 thing, in this case only is it potent, and displays its profit- 
 (2.) ableness J and in the other cases is even injurious. ' And 
 yet Cain,' saith one, ' sorrowed because he was not accepted 
 with God.' It was not for this, but because he saw his 
 ' >•«>- brother glorious in honour ' ; for had he grieved for this, 
 it behoved him to emulate and rejoice witli him ; but, as 
 it was, grieving, he shewed that his was a worldly 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 ? Still, when it is after a godly sort, 
 it is better than that joy in the world. For this indeed ends 
 in nothing ; but that icorketh repentance unto salvation not 
 to be repented 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 wildly beat them- 
 selves, after a time repent, because they have grieved im- 
 moderately ; as having thereby nothing benefitted them- 
 selves, but even added affliction luito themselves. But not 
 such as this is godly sorrow ; but it possesseth two advan- 
 
 tfovtoi 
 
Godly sorrow in what above xoorldlrj. Proved in this case. 183 
 
 tagcs, that of not beins condemned in that a man oiieves 2 Cor. 
 
 . . VII. 12. 
 for, and that this sorrow endeth in salvation ; of both '- — -* 
 
 which that is deprived. For they both sorrow unto liarm 
 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, tvorkelh repentance unto salvation 
 not to be repented of. Voy no one will condemn himself if 
 he have sorrowed for sin, if he have mourned and afflicted him- 
 self Which also when the blessed Paul hath said, he needelh 
 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 ihey had done ; that along with j)raises 
 he might both instruct them, and the rather win them to 
 himself. 
 
 Ver. 11. Fur behold, he saith, this self-same thing, that ye 
 sorrotved after a godly sort, what carefulness it icrought 
 in yon. ' For not only,' he saith, ' did your sorrow not cast you 
 into that condemning of yourselves, as having acted idly 
 in so doing ; but it made you even more careful.' Then 
 he speaks of the certain tokens of that carefulness; 
 
 Yea, what clearing of yourselves, towards me. Yea, what ver. 11. 
 indignation against him that had sinned. Yea, what fear. 
 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. ' »•""'• 
 For since he said in the former Epistle, and ye are puffed I'q^'^^ 
 up; he says here, ' ye have cleared yourselves of this sus-5j2. 
 picion also; not only by not praising, but also by rebuking 
 and being indignant.' 
 
 [3.] Ver. 12. JVherefore, though I wrote unto you, 1 did it 
 not for his cause that had done the wrong, nor for his cause 
 
184 He repents not. He icrote in hve^ and fear for the Church. 
 
 }ioM\h. that had suffered wrong. For, that they might not say, 
 
 — — '— Why then dost thou rebuke us, if we were clear in the 
 
 matter? setting himself to meet this even further above, and 
 
 ' '»;?''^""- disposing of it beforehand '> he said, what he said, namely, / 
 
 do not repent, though 1 did repent. ' lor so tar, says he, 
 
 ' am I from repenting now of what 1 wrote then, that I 
 
 Vu»sfl-TM- 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 
 
 ^Itan- him recant' in confusion as having rebuked them hastily, 
 
 "^^ *' by reason of their amendment ; that he uses as a proof that it 
 
 was right in him to speak freely. For neither does he refuse 
 
 afterwards to 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 to an harlot is one body, and, 
 
 6 16. . 
 
 5' 5. Deliver such an one to Satan, for the 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 wrong? Not contradicting, 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, 
 cestuousthe love he had for them, and that a greater fear agitated 
 person }^i,y,^ [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 the whole lump. This how- 
 ' ' ever he said at the time : but now that they had well done, 
 he no longer puts it so, but differently: and implies indeed 
 the same thing, but manages his expressions more agree- 
 ably, saying. 
 
 That our care for you might appear unto you. 
 That is, ' that ye might know how I love you.' Now this is 
 the same thing as the former, but being differently expressed, 
 seemed to convey another meaning. For [to convince 
 thyself] that it is the same, unfold his conception, and thou 
 wilt perceive the difierence to be nothing. ' P'or because I 
 
A teacher's comfort, what. Love for his Jiock shews theruler. 185 
 
 love you exceedingly,' saith he, ' I was afraid lest ye 2 Cor. 
 should suffer any injury from that quarter, and yourselves — '- — - 
 succeed to that sorrow.' As therefore when he says, Doth^ Cov. 
 God take care for oxen ? he doth 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 1 was desirous of 
 shewing it both to you, and, in a word, to all, by that our 
 writing.' 
 
 Ver. 13. Therefore we were comforted. 
 
 Since we both shewed our care for you, and have been 
 wholly successful. As he said also in another place, Now l Thess. 
 we live, if ye stand fast in the Lord ; and again, For what-^ 2' 19 
 is our hope, or joy, or crown of rejoicing ? are not even ye ? 
 For this is life, this comfort, this consolation to a teacher 
 possessed of understanding; the growth' of his disciples. Mjr/W/y 
 
 [4.] For nothing doth so declare him that beareth the rule, (3,) 
 as paternal affection for the ruled. 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 to 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. For so Moses, for the sake of those he ruled, 
 left so great riches, and treasures untold, choosing to si/Jfer Ueh.ii, 
 affliction with the 2)eople 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 aExo/.2 
 rider 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 ])hysician, 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, 
 
 •nari ' "°* merely a dignity, and that an art above all arts. For if 
 
 2 i. e. the rule of those without is an art and science superior to all 
 
 other, much more this. For this rule is as much better than 
 that, as that than the rest; yea, rather, even much more. 
 And, if ye will, let us examine this argument more ac- 
 curately. There is an art of agriculture, of weaving, of 
 building ; which ai*e 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 themselves, 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 
 
 3 sJWav. 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, 
 iftaraia- that je may live ; blush, ye that introduce vain refinements'* 
 '>-ix*"^s into life ; blush, ye who are believers, before those barbarians, 
 who have no need of art. For God hath made nature ex- 
 5||oX/- 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 } Jf the Lord mill give me bread to eat, and rai- 
 j^* . vient to put on. So also Paul commanded, saying, And 
 6, 8. having food and raiment, let us be thereiaith content. 
 First then comes agriculture; second, weaving; and third 
 after it, building; and shocuiaking last of all; for amongst 
 us, at any rate, there are man}', botli servants and labour- 
 ers, who live without shoes. These, therefore, are the 
 useful and necessary arts. Come, tlien, let us compare 
 them with that of ruling. For 1 have, therefore, brought 
 forward these that are of all most important, that when it 
 shall have been seen to be superior to them, its victory over 
 the rest may be unquestioned. Whereby then shall we 
 
Hule over states, over self. Ecclesiastical above civil. 187 
 shew that it is more necessary than all ? Because without 2 Cok, 
 
 . VI. 13, 
 
 this there is no advantage in these. And if you think good, — '- — • 
 let us leave mention of the rest, and bring on the stage^'j'» 
 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 I'estrains 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 'S.om. 
 the higher powers; for there is no po/cer but of God. ' 
 Afterwards, to shew the advantage of this, he went on to say, 
 that the ruler is the vii)nster of God for good; and 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 hath understand- 
 ing ruleth himself; and this also the Apostle farther denoted -, -^ ra^M- 
 saying, But if thou wilt not be afraid of the power, do ihat^^" 
 which is good ; speaking of him that ruleth himself. 13,3. 
 
 [5.] 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, Obeg them that have the Heb.13, 
 rule over you, and submit yourselves ; for they natch for your ' ' 
 souls as they that must give account. For tins 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 
 
 Col. 3,3. j^j.g tijgj.y and our race for the crowns that be there. For 
 
 • conver- ' 
 
 sation this life is not dissolved after the end, but then shineth 
 
 ' ' forth the more. And therefore, in truth, they who bear 
 this rule have a greater honour connnitted 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 
 spiritual rule transcends the political, as what Ave have 
 said proved. But one may observe certain also of the 
 arts imitating rule ; and in particular, that of agriculture. 
 For, just as the tiller of the soil is, in a sort, a ruler ov^er 
 ^xuxiaiv, the plants, clipping and keeping back- some, making 
 xoXoiJv. others grow, and fostering them : just so also the best 
 rulers punish and cut off such as are wicked, and injure 
 3sa-«i- the mass; whilst they advance the good and orderly ^ 
 *"*' For this cause also the Scripture likeueth rulers to vine- 
 dressers. For, what though plants utter no cry, as in states 
 the injured do I 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 tlie variety of human dispositions, we shall 
 ^a-gatrs- find here also, roughness, weakness, timidity, forwardness'*, 
 Sor steadiness^: and some of them through wealth" luxuriating 
 heaithi- unseasonably, and to the damage of their neighbours, and 
 6 xejitwv- 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 and kings have those that vex their rule with 
 
 TX 
 
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 Cor. 
 wild beasts, irregularity of weather, hail, mildew, great rains, — '- — ■' 
 drought, and such things whatsoever. But these thhigs happen, 
 in order that thou raayest constantly look unto the hope of 
 God's aid. For the other arts indeed hold their way ' through ' «-«viV- 
 the diligence of men as well; but this getteth the better as*^"*^"'" 
 God determines the balance, and is throughout almost 
 wholly dependent thereupon, and it needeth rains from above, 
 and the admixture of weathers, and, above all. His Providence. 
 For neither is he that planteth any thing, nor he that ^ ^or. 
 wateretJi, but God that givetJi the 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 same that was dead,) over again, wherein the earth 
 discourseth to us both variously and clearly of a resurrection. 
 For when the root beareth fruit, when the seed shooteth, is 
 not the thing a resurrection ? And one might perceive 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 the 
 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, but a 
 paternity^, so to speak; for it hath the gentleness of a father;^ srarg/- 
 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 tliis 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 which separates this rule again from that. 
 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 
 
 , — ./- proved ; and ofttimes, moreover, even in these dealelh trea- 
 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 
 
 2 'iiahi 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 
 
 3irt/y»ga- 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 hath 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 greater 
 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 loorld. 191 
 
 what is the advantage of this ? For this is not to destroy the 2 Cou. 
 
 . 1 . VII 13 
 passion, bnt to send away the soul with its wound upon it ^ — '- 
 
 But this ruler, when he hath detected, considers not how he 
 shall avenge, but how extirpate the passion. For thou 
 indeed dost the same thing, as if, when there was a 
 disease of the head, thou shouldest not stay the disease, but 
 cut off" the head. But I do not thus : but I cut off the 
 disease. And 1 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 lo 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 affairs ; how, not even the names of the 
 good works, which now are done, were ever heard of. For 
 who braved death ? who despised money } who was indifferent 
 to glory? who, fleeing from the turmoils of life', bade wel-Mv^su 
 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. Knowing these 
 things then, and well understanding, that from this proceedeth 
 every benefit of our life, and the reformation of the world, 
 come frequently unto the hearing of the Divine words, and 
 our assemblies here, and the prayers. For if ye thus order 
 
192 God's promises to a holy conversation. 
 
 HoMiL. yourselves, ye will be able, having displayed a conversation 
 
 ^worthy of heaven, lo 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 joi/ed fur Tifm'jon^ not on his- accounl,hui 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 tlieir 
 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 icere made sorry, but that ye sorrowed 
 to repentance; and having shewn his own love, for he saith, 
 TJioiigh I ivrote tmto you, I did it not for his cause tliat Jiad 
 done the wrong, nor for his cause that suffered wrong, 
 but that our care for you might appear to you : again 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 toe 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 his bowels were 
 refreshed by you all. He said not, 'he,' but Ids 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 to him of you. 
 
 It is high praise when the teacher boasteth, for he saith, 
 / am not ashamed. I was therefoi'e 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 R. T. the words " in your comfort" are connected with what pre- 
 cedes, not what follows them. 
 
Titii 
 
 1 94 Tittis' love for them . Grounded on their/ear and love qfJiim. 
 
 HoMiL. 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 I made before Titus, is found a truth. 
 
 Here he alludes to something further. As we spake all 
 
 things among you in truth, (for it is probable that he had 
 
 also spoken to them much in praise of this man',) so also, 
 
 what we said of you to Titus, has been proved true. 
 
 2 Gr. Yei-, ]5, And his inward aifection^ is more abundant to- 
 
 bowels. 
 
 ivard you. 
 
 What follows is in commendation of him, as exceedingly 
 bm-nt 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 
 flatlery, and may the more encourage them by making the 
 praise redound unto them, 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 greater 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 with 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 after a godly sort^ 
 how great carefulness it wrought in you; yea what fear, yea 
 what vehement desire. 
 
 Ver. J 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 hoasl of them verijied. After praise he exJior Is. 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 so '— 
 
 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 to him of you, I am not ashamed; so here 
 also, I have 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 
 lalsehood; 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 things true by your conduct. And he 
 learnl 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 the 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 what 
 they did grace; and whilst relating what others did, he 
 workcth 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 
 
196 God^s grace in the Macedonians. Tlteirjoy, out of sorrow. 
 
 HoMiL.had displayed profiiseness in almsgiving, for their property 
 had been also plundered. And when he wrote his Epistle 
 
 iThess. ^Q them, it was as signifying this that he said, For ye 
 became followers of the Churches of God ivhich are in 
 Jud(Ba, 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, / do you to wit of 
 the grace of God, he said not ' which hath been bestowed on 
 this or that city,' but praiseth the entire nation, saying, on 
 the 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 joy. 
 
 Scest thou his wisdom ? For he says not first, that which 
 he wishes ; but another thing before it, that he may not 
 
 l^iTiiiis seem to do this of set purpose ', but to arrive at it by a 
 different connection. In a great trial of affliction. This 
 was what he said in his Epistle to the Macedonians them- 
 
 1 Thess. selves, Ye became folloivers of the Lord, having received the 
 ' ■ ' word in much affliction with joy of the Holy Ghost; and 
 again, From you sounded out the word of the Lord, not only in 
 Macedonia and Achaia, but also in every place, your faith 
 to God-ward is spread abroad. But what is, iii a great 
 trial of affliction the abundance of their joy? Both, he 
 says, happened to them in excess ; both the affliction, and 
 the joy. Wherefore also the strangeness was great, that so 
 great an excess of pleasure sprang up to them out of afflic- 
 tion. For in truth the affliction 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. Its manij degrees of excessiveness. 197 
 
 rather, he says not by their patience, but what was move than 2 Cor. 
 
 patience,7oy. And neither said he/oy 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 
 aflBiction 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 it. 
 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, was the bountifulness they displayed. Then 
 he even explains this more clearly, saying, 
 
 Ver. 3. For to their power, I bear tvitness. 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 tliemselves. Lo ! yet another 
 excessiveness. 
 
 Ver. 4. With much inlreaty. 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, witlt much intreaty, and praying 
 us. ' We prayed not them, but they us.' Praying us what ? 
 
198 Alms a grace. In iliem^ not separate from other virtues. 
 
 BoMix.. That the grace^ and the fellowship of the ministering to 
 
 -the saints. Seest thou how he arain exalts the deed, calling 
 
 ^xarajit by venerable names. For since they were ambitious^ 
 
 3 literal- Qf spiritual gifts ^, he calls it by the name of grace, that 
 
 Tits' they might eagerly pursue it ; and again by that oi 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 amount and to 
 their afflictions. ' For we could never have hoped,' he says, 
 ' that whilst in so great affliction and poverty, they would 
 even have urged us, and so greatly intreated us.' He shewed 
 also their carefulness of life in other respects, by saying, 
 
 But first gave their own selves to the Lord, and to us hy 
 the tcill 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.' 
 What means, and to tis? ' 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, bg the will of God P 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. 
 Iv vfiTv j-^ -j Yqy, 6. Insomuch that we desired Titus, that as he 
 tUiif^as; had begun before in you, so he ivould finish litis grace also. 
 ord. liiv. ^^^^ what conucxion is there here ? Much ; and closely 
 
 J 
 
Paul tvould have the Cor *. equal them. Mercy liken s to God. 1 99 
 
 bearing on what went before. ' For because we saw them 2 Cor. 
 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.' Hovvbeit, 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 shew^s 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 niij brother, I had wocap. ii. 
 rest in my spirit : 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 Uw^iJ* 
 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 uii of the ^g race of Gody.\, 
 bestoiced on the Churches of Macedonia ; and now, they 
 were willing of themselves, praying us with much intreaty 
 [to receive] the grace and fellowsltip: and again, that as he 
 had begun, so he would also finisli 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 tiling; and a merciful man is an honourable tiling. ^J^j^ 
 Greater is this gift, than 4;o raise the dead. For far greater 
 
 ^ Toure, in sense equivalent to a Toidtiroi. See Mr. Field's Index to Horn, on 
 St. Matt, on the word cZrct, 
 
200 Alms given sadly, no alms. Seek not thy reward here. 
 
 HoMiL.is it to feed Christ when an hunered, than to raise the dead 
 XVI. . 
 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 
 ' a?ri/jo- greedy, and ill-mannered \ and slaves of their bellies, being 
 x.ct\ai 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 
 
TVhere we are sojourners, and slioidd choose to he so. 201 
 
 thine account ? And if indeed one were building thee 2 Cor. 
 
 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 M'e 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, hut wins them to his purpose ; 
 
 HOMILY XVII. 
 
 2 CoE. viii. 7. 
 
 '»5,R.T. Therefore tltat^ ye abound^ in every thing ; in faith and 
 T^flff. worda, and ktiouledge, and in all diligence. 
 
 See again his exhortation accompanied with coramenda- 
 csvtrt tions, greater commendations. And he said not, ' that ye 
 give,' but, //m/ ?/e abound; in faith, namely, of the gifts, and 
 in word, the word of wisdom, and knoudedge, namely, of the 
 doctrines, and in all diligence, to the attaining of all other 
 virtue. 
 
 Aiid in your love, that, namely, of which I have before 
 spoken, of which I have also made proof. 
 
 TJiat 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 command^nent . 
 
 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 by commandment, hut by occasion of tlie 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 
 1 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 tliemselves, by ChrisCs example, 203 
 
 and a greater point, For he lets slip no mode of persuasion, 2 Cou. 
 but moves heaven and earth ' in his handling of his argument. 9 jq" 
 For he exhorted them both by other men's praises, saying, r^',^ 
 Ye know the grace of God bestowed on the Churches of""*' 
 Macedonia ; and by their own, tfierefore that ye abound in 
 ei^ery tiling, in ivord 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 ^-«''-aA;«- 
 the greatness of it both as to extent and nature^, and thous^v^xaJ 
 wilt grudge nothing of thine. He emptied Himself of His^'*-'"" 
 glory, that ye, not through His riches, but through His 
 poverty, might be rich. If thou believest not that poverty is 
 productive of riches, have in mind thy Lord, and thou wilt 
 doubt no longer. For had He not become poor, thou 
 wouldest not have become rich. For this is the marvel, that 
 poverty hath made riches rich.' And by riches here he 
 meaneth the knowledge of godliness, the cleansing away of 
 sins, justification, sanctificalion, the countless good things 
 which He bestowed upon us, and purposeth to bestow. And 
 all these things accrued to us through His poverty. What 
 poverty? Through His taking flesh on Him, and 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 your profit. 
 
 See how again he is careful lo 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. 
 
 a St. Chrysostom inserts vfii,7i), and for touto yx^ hfiit (fvfiipi^u reads, rg^; to 
 
204 Their will to it. Why ^ after'' not 'beyond Iheirpower'' enjoined. 
 
 XVII.* Who have begun before^ not only to do but also to be for- 
 > E. V. uiard> a year ago. 
 
 ' ivtii' 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, with ynuch intreaty, they had prosecuted this 
 giving of alms ; he is desirous of shewing of these also, that 
 tbis 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 1 exhort you, whereunto 
 ye have beforehand bestirred yourselves with all forwardness. 
 Ver. 11. And now also ye have completed^ the doing of it. 
 He said not, ye have done it, but, ye have put a comple- 
 tion to it, 
 
 That as there was a readiness to will, so also [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 be first a willing mind, it is 
 accepted according to that a man hath, not according to that 
 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 will- 
 ing mind, it is accepted according to that a man hath, tiot 
 according to that he hath not. 
 
 ' Fear not,' he means, ' because I have said these things, for 
 
 2 (p<A.»«- 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 
 
 ^Xi'zui- 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, 
 
 ^ IvtTtX'iiraTi. i'TiriXiffix.Ti R. Ti which appears to be required in what follows. 
 
Permiin less to ejfect more. The gain ofyivinyoul of want. 205 
 
 Ver. 13 For I mean not that other men he eased, and ye 2 Cor. 
 burdened. J3 Y4 
 
 And yet Christ praised the contrary conduct in the widow's ~7oT 
 
 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 lie chose to suffer hunger ; for it 1 Cor. 
 
 9 15. 
 were letter 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 compelling 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 ajffliction , the 
 
 abundance of their Joy and their deep poverty abounded unto 
 
 the riches of their liberality: and 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 for 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 be an 
 equality at this 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.'' xo^Srj 
 Give ye to them, therefore, of the money, which ye abound in, j.''®"^°; 
 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 
 
206 WhogntJiermore,gain not more. Themanna.Fear of poverty. 
 
 HoMiL. w«y be an equality at tins 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 tliis time. 
 Now this he said, both to subdue the high-mindedness of 
 the rich, and also to shew, that after our departure hence, 
 the s]:)iritual 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 written, He that had gathered much had 
 nothing over, and he that 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 moi'e, 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 fiill but one belly, 
 and live the same length of time, and clothe one body; 
 neither will 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 ray 
 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 
 
All stand in need of others. The poor less than the rich. '207 
 
 in every thing, so to speak, do we stand in need of one 2 Cor. 
 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 workelh not of liim that givetli 
 alms, he that bestoweth of him that receiveth. For he 
 that receiveth alms supplieth a verj^ 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 Justin 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; bat 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 in 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 
 
208 By God's decree we need others' aid. Shame at it, ungenerous. 
 
 HoMiL. another appears to thee a dreadful thing, [know that] it is 
 
 — — ^impossible altogether to escape it; but if tliou 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 we stand in 
 
 need one of another, yet even the compulsion of this need 
 
 draweth us not together unto love; had we been independent, 
 
 should we not have been untamed wild beasts ? Perforce, and 
 
 of compulsion, God hath subjected us one to another, and 
 
 •<re*y«{»u- 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 
 
 nie not to covet other men's goods;' but to stand in need, 
 
 2a«wx- 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 3,nd again, I robbed other Churches, taking wages of them to 
 
 ^- 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 shall God bear thee, who art 
 
 entreated by Him, and yet obeyest not; and entreated too 
 
 cap. 5, in things that advantage thee ? For ue are ambassadors 
 
 20 . 
 
 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; dofjs not. Chrisf srulc,^ Do tootJiers^ S)C. 209 
 
 thee clo^vn, when thou indeed abidest in a three-storied 2 Cor. 
 dwelhng, whilst He owns not even a decent shelter; when jg * 
 
 thoM [liest] npon soft couches, whilst He hath not even 
 a pillow. ' But,' saiih one,' ' I have given.' But thou 
 oughtest not to leave off so doing. For then only wilt thou 
 have an excuse, when thou hast not what [to give], when 
 thou possessest nothing ; but so long as thou hast, (though 
 thou have given to ten thousand,) and there be others 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 thou 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 v/ant 
 of necessary food. And how are these the deeds of friends ? 
 Be ye reconciled unto God, for these are [the deeds] of c. 5, 2, 
 enemies, and such as are in hostility. 
 
 [4.] Let us then think with shame on the great benefits we 
 have already received, the great benefits we are yet to receive. 
 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 ivhatsoever ye ivould that Mat. 7 
 they shoidd do unto you, do ye also unto them. Nothing ^^• 
 burdensome, nothing offensive, doth this law contain. ' What 
 thou wouldest receive, that do,' it saith. The return is equal. 
 And it said not, ' what thou wouldest not receive, that do not,^ 
 but what is more. For that indeed is an abstinence from 
 evil things, but this is a doing of good things, in which the 
 other is involved. Also He said not ' that do ye also wish, but 
 do, to them.' And what is the advantage ? This is the Law 
 and 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 evil. 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. 
 
210 We our own legislators. Self-judged^ if we do what we wish not. 
 
 HoMiL. and that we need no external laws, nor teachers? For in the 
 '- 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 knowing what ought to be done. Wherefore, I 
 beseech you, having set up this law in ourselves for ourselves, 
 and reading this that is written so clearly and succinctly, let 
 us become such to our neighbours, as we would have them be 
 1 aSi'ms 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. 
 
Paul makes the givers forward, by praising the collectors. 211 
 
 HOMILY XVIIL 
 
 2 Cor. viii. 16. 
 
 Bui thanks be to God, Which put the 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 ihe money from them, and to carry it away. For 
 this was of aid ' towards this collection, and towards increasing i «rt/M- 
 the forwardness of the contributors. For he that feels con- '^"^''•"■*' 
 fidence as to him that ministerelh % 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 was Titus. Wherefore also he saith, But 
 thanks he to God, Which put- the same earnest care into the- lite- 
 heart of Titus. What is the same ? Which he had also in ifh^> 
 respect to the Thessalonians, or ttie 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, but 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 that which is ministered.' 
 
 p2 
 
212 Titus fir st^ by name^ whom they kneio : others less, as unknown. 
 
 HoMiL. love, havinsr said that he was stirred uij from himself also. 
 
 -■ For, being more forward, 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 it was not by that he was 
 stirred up ; but from himself, and by the grace of God.' 
 
 Ver. 18. And we have sent with him the brother, whose 
 praise is in the Gospel througJtont all the Churches. 
 
 And who is this"t)rother? 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; whilst he both 
 
 2 yij_ makes Titus known ^ by name, and praises him for his 
 also cooperation in the Gospel, (seeing that he was so useful, that 
 
 by reason of his absence even Paul could do nothing great and 
 c. 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 
 -p.? 16. ^^^j hisinivard affection is more abundant towards you;) and 
 for his zeal in this matter {for, he saith, of his own accord lie 
 went) ? But these he neither equally commends, nor mentions 
 by name? What then is one to say.^ Perliaps 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 their escaping all evil suspicion. However, let 
 
 Conn- ^g ggg (^jj Yvhat score he eulogizes this man himself also. On 
 tnians . , . 
 
 what score tlien 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 uliose 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 the 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 
 
* TheBrother^who? Ans. Barnabas. Those chosen,ahove suspicion, 213 
 
 says, ' is respect due to him, that he is approved as a preacher 2 Cor. 
 and is praised by all.' 20 ' 
 
 But lie was also chosen of the churches along with us. 
 
 Whence it seems to me, thai Barnabas is the person inti- 
 mated. And he signifies his dignity to be great, for he shews 
 also for what office he was chosen. For he saith, 
 
 To travel with us with this grace which is administered by 
 ns. 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 this grace wJiich 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 the 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 was this a little matter. For, Look ye out, it Acts 6, 
 iidi\t\\,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, 
 and ye may become the readier, they who are to receive this 
 money being of proved character, and no one' able to engender 1 or <no- 
 any false suspicion against them. Therefore we sought out*^'^]°^l 
 such persons, and entrusted not the whole to one person 
 only, that he niiglit escape this suspicion also ; but we 
 sent both Titus, and another with him. Then to interpret 
 this same expression, to the glory of the Lord and your 
 ready mind: he added, 
 
 Ver. 20. Avoiding this, that 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 thou 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 shoidd.' And yet it was on their 
 account that he did this; and he implied as much in saying, 
 to the glory of the same Lord, and your ready mind: how- 
 ever, he does not wish to wound them ; and so expresses 
 himself differently, 
 
 Avoiding 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 
 I T«»&- offered that security \' 
 
 fipaxticct Yer. 21. For ue provide /or honest things, not only in the 
 sight of the 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. And 
 yet from what sin are we so removed, as he was fi'om any such 
 suspicion ? For not even a devil could have suspected that 
 blessed saint of this unfaithfulness. But still, although so 
 far removed from that evil suspicion, he does every thing, 
 2 5rgay ^ud rcsorts to every expedient^, so as not to leave a shadow 
 fianvi QyQYi to those who might be desirous in any way ^ of suspecting 
 T Kuv something wrong ; and he not only avoids accusations, but 
 etrturm ^^^^ blame, and the slightest censure, and bare suspicion. 
 [2.] Ver. 22. And we have sent with them our brother. 
 
Zeal for them commends Titus, The others, ' the glory of Christ. '215 
 
 Behold, aKain he adds vet another, and him also with an 2 Cor. 
 
 . VIII 
 encomium J both his own judgment, and many other wit- 23.' 
 
 nesses [to him]. 
 
 Whom, saith he, ive have oflentimes proved diligerd in 
 many things, but now much more diligent. And having 
 praised him from his own good works, he extols him also 
 from his love towards them ; and what he said of Titus, that 
 being more forward he went of his own accord ; this he 
 says of this person also, saying, but 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 conceriiing 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 that it 
 were sufficient ground of honour amongst them, that any one 
 should appear to be his ixirtner. 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. 1 
 
 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 the Churches^ that is, sent by the 
 Churches. Then, which is greater than all. 
 
 The glory of Christ ; for to Him is referred whatever shall 
 be done to them. ' Whether then ye wish to receive them as 
 brethren, or as Apostles of the Churches, or as acting for 
 the glory of Christ; ye have many motives for good will 
 towards them. For on behalf of Titus. I have to say, that 
 he is both my partner, and a lover of you; on behalf of these, 
 
 OIXUM- 
 
216 The Churches honoured in them. 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 lience 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 oiF Titus, namely, 
 his love towards them. But whereas as yet they were not 
 known to them, ' Keceive them,' he says, ' as brethren, as 
 apostles of the churches, as doing this for the glory of Christ.' 
 On which account he adds ; 
 
 Ver. 24. Where/are shew ye unto them, unto the person'" of 
 the churches, the proof of your love, and of'^our boasting on 
 your behalf. 
 
 ' Now shew,' he saith, ' how ye love us ; and how we 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 the person of the 
 churches. He means, to the glory, the honour, of the 
 churches. ' For if ye honour them, 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 
 1 TO. T»s 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.LTr ow^.K ^\,j^v->r .-.^^^^mehcv U^^^^^^ 
 
 [3.] Certain it is at least, that the prayer oi the churches 
 loosed Peter from his chains, opened the mouth of Paul; 
 their 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 calleth at that lime for their 
 prayers also, and that they add their votes and assent by 
 acclamations, Avhich 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 
 2 literal- priest and those under him; for instance, when we are to 
 •o'"'^"' partake of the awful mysteries; for we are all alike counted 
 worthy of the same things: not as under the Old Testament, 
 [when] the priest ate some things, and those under him 
 others, and it was not lawful for the people to partake of 
 
 ^ lit "jcgiaofjeot. E. V. ' before,' but St. Chrysostom seems to understand the 
 words, ' unto the person of.' 
 
In the bread and cup. In prayers, thanksgivings, elections. 217 
 
 those things whereof the priest partook. But not so now, 2 Cor. 
 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 prayei's 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 
 othei". Again, in the most awful mysteries themselves, the 
 priest prays for the people, and the people also pray for the 
 priest; for the words, ivilh 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 marvellcst 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 ' vjJ^j, 
 body, having such difference amongst ourselves, as members 
 with members; and may not throw the whole upon the 
 priests; but ourselves also so care for the whole Church, 
 as for a body common to us. For this coiu'se will provide 
 for our" greater safety, and for your greater growtli unto 
 virtue. Hear, at least, in the case of the Apostles, how 
 frequently they admitted the laity to share in their decisions. 
 For when they ordained the seven, they first communicated Acts 6, 
 with the people ; and when Peter ordained Matthias, with all ^^^^ j 
 that were then present, both men and women. For here^ isj^-^c. 
 no pride of rulers, nor slavishness in the ruled ; but a spi- the 
 ritual rule, in this particular usurping^ most, in taking on^'^"'"^^ 
 itself the greater share of the labour, and of that care which «*Tej/ya. 
 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, 
 
 ' so to be all disposed ; just as therefore thei'e is both 
 
 one Baptism, and one table, and one fountain, and one 
 
 creation, and one Father. Why then are we divided, 
 
 J Or, so when so great' things unite us; why are we torn asunder? 
 many ° ■,?-,• 
 
 For we are compelled again to bewail the same things, 
 which I have lamented often. The state in which we are 
 calls for lamentation ; so widely are we severed from each 
 
 2^«va- 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- 
 
 gijj^ ■ self had not perceived, much more in the Church may 
 this happen. And how then came it, that what he that was 
 an unbeliever perceived, he that was spiritual perceived not? 
 That all those of that time might understand, that he was 
 a man ; and though he divide the sea, though he cleave 
 the rock, he needeth the influence of God, and that those 
 acts were not of man's nature, but of God's power. And so 
 now, if such and such an one doth not say expedient things, 
 let another rise up and speak ; and though he be an inferior, 
 
 3t^» yet if he say somewhat to the purpose^, confirm his opinion ; 
 
 xcvvTUf. S'Wcl even if he be of the very meanest, do not shew him 
 disrespect. For no one of these is at 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 imder us, though they be of the meaner sort, 
 nor insist that those counsels prevail which we have ourselves 
 introduced; but whatever shall appear to be best, let that 
 be approved by all. For many of duller sight have per- 
 ceived things, sooner than those of acute vision, by means of 
 diligence and attention. And say not, " w])y dost thou call 
 mc to council, if thou hcarkenest not lo what 1 say r" These 
 '' Tu fi'iai. See Wisdom 10, 8. for this use of the word. 
 
G ood counsel from inferiors, in the Church too, to he taken. 219 
 
 accusations are not a counsellor's, but a despot's. For the 2 Cor. 
 
 . . . VIII. 
 
 counsellor hath 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 
 
 so too shall we ourselves, having thus best ordered our present 
 
 lives, receive the good things to come: whereunto may we all 
 
 attain, through the grace and love towards men of our Lord 
 
 Jesus Christ, to Whom be glory for ever and ever. Amen. 
 
 
220 He saySf It is superfiuous to write, yet writes. Wisdom herein. 
 
 HOMILY XIX. 
 
 2 Cor. ix. 1. 
 
 For as touching the ministering to ike saints, it is super- 
 fluous for me to write to you. 
 
 Though he had said so much about it, he says here, It is 
 superfiuous for me to urite 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 tlie 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 the 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 ivrite 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, It 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 ty the zeal they fir &t provoTied. 221 
 
 of you to them of Macedonia. Now, it was a great thing, that 2 Cor^, 
 he even knew it himself, but much greater, that he also published ^ ' ' . 
 it to others: for the force it has is greater: for they 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 to nit of the grace of Oodc.%, i. 
 bestowed upon the Churches of Macedonia. He exhorted 
 them by their own, for he saith, who have begun before notMii. lo. 
 only to do^ but also to bo forward, a year ago. He exhorted 
 them by the Lord's, for ye know he saith, the grace of our ih\i. 9. 
 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 to it, the [consideration] of the 
 recompense : but because they were somewhat weak, this 
 draws them most. For nothing does so much as emulation. 
 But observe how he introduces it in a somewhat novel w^ay. 
 For He did not say, ' Imitate them ;' but what ? 
 
 The emidation caused by you hath provoked very many. 
 What sayest thou? A little before thou saidst, [they did it] of 
 their oivn accord, praying as with much intreaty, how then now, 
 the emidation 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.' 
 Seest 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, hat he may 
 not elate them, he follows it up in a tempered tone, saying. The 
 enmlation 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, icith much entreaty they came to us, 
 
222 Feigns to he of their party. Uses human motives, shame. 
 
 'Konii,. insomuch that we desired Titus, that as he had begun, so he 
 ^^•^•. would finish the same grace; so also he says here, 
 
 Ver. 3. For this cause have I sent the brethren, lest our 
 .boasting shoidd 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,' saith he, I have sent the brethren; ' so 
 
 earnest am I on your behalf,' lest our boasting should be 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, 1 glory unto all, I 
 
 M. e. boasted even unto them', so that if ye be found wanting, I 
 
 jyjg^jjg. 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.) Macedonia, we^ {that ive say not ye,) shoidd be ashamed 
 in this same confident 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 there come with me any from Macedonia'^ ' 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 way, he would have even 
 made them the more contentious. See how he leads them 
 on, not from spiritual motives only, but ft-om 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 find 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 Cok. , 
 pungent, thus saying, We, [that we say not ye,) should be " '^' 
 ashamed. And he tempers it again, saying, iii this same 
 confident 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 ^natter of 
 bounty, and not as of covetousness. 
 
 Again, he has resumed the subject in a different manner: 
 and that he may not seem to be saying these things without 
 object, he asserts that the sole reason for this journey was, 
 that they might not be ashamed. Seest thou how his words, 
 It is superfluous for me to write, were the beginning of 
 advising? You see, at least, how many things he discourses 
 concerning this ministering. And along with this, one 
 may further remark, that, (lest he should seem to contradict 
 himself as having said. It is superfluous, yet discoursing at 
 length about it,) he passed on unto discourse of quickness 
 and largeness, and forwai'dness [in contributing,] by this 
 mean's securing that point also. For these three things he 
 requires. And indeed he moved these three main points 
 even at the first, for when he says, In a great trial of 
 affliction the abundance of their foy, and their deep poverty, 
 abounded unto the riches of their liberality, he says nothing 
 else, than that they contributed both much, and gladly, and 
 quickly ; and that not only did not giving much pain them, 
 but not even being in trials, which is more grievous than 
 giving. And the words, they gave themselves to us; these 
 also, 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 they might make up beforehand this your 
 
 • This verse, as given by Chrysostom, varies somewhat from the Received Text. 
 
ousness 
 
 224 First, willinr/. Next largely. It is sowing. Ergo, a harvest. 
 
 HoMih. dounly, that the same might he ready as a matter of bounty'*, 
 
 1 ^ iigl ' g , cind not as of covetousness. He begins first with that 
 ing, ^ which is pleasantcst and lighter; namely, the ' not of 
 
 oyiai j^gj.gggj{y^' ^Qj.^ jj jg fjQiinty he says. Observe how, in the form 
 of his exhortation, he represents at once the fruit as springing 
 up, and the givers as filled widi 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 we 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 
 
 2 lite- covetousness". Then from this he passed on again unto 
 gWeth that, the giving munificently, 
 covet- Ver. 6. Tliis too I say : that is, along with this I say also 
 
 that. What? 
 
 He ivhich soicelh sparingly shall reap also sparingly; and 
 he which soiveth 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 having 
 in mind the harvest, mightest feel that thou receivest more 
 than thou givest. Wherefore he did not say, ' He that giveth,' 
 but He that soweth: and he said not 'ye, if ye sow,' but 
 made what he said general. Neither did he say, ' largely,' 
 but bountifully, which is far greater than this. And again, 
 he betakes himself to that former point of gladness ; saying, 
 
 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. Wlierefore also he dwells upon 
 this : for having said, according as he is disposed, he added, 
 
 Not grudgingly, nor of necessity. And neither was he 
 content with this, but he adds a testimony from Scripture 
 also, saying, 
 
 For God loveth a cheerfid giver. Scest thou how fre- 
 quently he lays this down ? / speak not by commandment: 
 and. Herein 1 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 cheerfid 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. 
 
Prayn they may have, yet only enough, and for good ivorks. 225 
 
 For because the example of the Macedonians and all those 2Coij, 
 
 IX. 8 9 
 
 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 wont is to do, 
 
 saying, 
 
 Ver. 8. And maii God\ that is able, fulfil all grace towards"^ E. v. 
 
 God is 
 you. able to, 
 
 By this prayer he takes out of the way a thought which &c. 
 lay in wait against^ this liberality, and which is now also3>''{ 
 an hindrance to many. For many persons are afraid to fioZura- 
 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 able to abound in this 
 liberality.' 
 
 That ye, having always all sufficiency iti all things, may 
 abound to every good uork. 
 
 Observe, even in this his prayer, his great philosophy. He 
 prays not for riches, nor for abimdance, but for all sufficiency. 
 Nor is this all that is admirable in him ; but that as he 
 prayed not for superfluity, so he doth not press sore on 
 them, nor compel them to give of their want, condescending 
 to their weakness ; but asks for a sufficiency, and 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 in 
 almsgiving only, but in all other things also, luito 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. 
 
226 Goods, dispersed^abide . Menprofufie on lust^careful in alms. 
 
 HoMiL. This is the import of abound; for the words, lie hath dis- 
 
 '—jyersed 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. 
 Moral. [,3.] Let US not therefore nicely calculate, but sow with a 
 profuse hand. Seest thou not how much others give to 
 players, and to harlots ? Give at any rate the 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 
 ' jTa/gi- persons of vvantons' with untold gold; but thou not even 
 ^oftaeov ^^-^1^ ^ threadbare garment the flesh of Christ, and that 
 though beholding it naked. What forgiveness doth this 
 deserve, yea, how great punishment doth it not deserve, when 
 he indeed bestoweth so much upon her that ruineth and 
 shameth him, but thou not the least thing on Him that 
 saveth thee, and maketh thee brighter ? But as long as thou 
 spendest upon thy belly, and on drunkenness, and dissi- 
 '-^irsoTta!> -paiion^, thou never thinkest of poverty: but when need is to 
 relieve poverty, thou art become poorer than any body. And 
 when feeding parasites and flatterers, thou art as joyous as 
 " aVfl though thou hadst fountains to spend from^; but if thou 
 wTv'^i. chance to see a poor man, then the fear of poverty besets 
 thee. Therefore surely we shall in that day be condemned, 
 both by ourselves, and by others, both by those that have 
 done well, and those that have done amiss. For He will say to 
 thee, ' Wherefore wast thou not thus magnanimous in things 
 where it became thee.? But here is a man, who, when giving 
 to an harlot, thought not of any of these things ; whilst thou, 
 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 requite the favour, much 
 more will Christ. For He that giveth even without receiv- , 
 ing, how will He not give after receiving.? ' What then,' 
 sailh one, ' when some who have spent much, come to 
 
Cut ojfsiiperjluilies. Feed, not feast ; clothe, not adorn thee. 22 7 
 
 need other men's help ?' Thou speakest of those that have 2 Cor. 
 spent their all ; when thou thyself bestowest not a farthing. — ^ * 
 Promise to strip thyself of every thing ; and then ask ques- 
 tions about such men ; but as long as thou art a niggard, 
 and bestowest 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 dKTr\- 
 to cut off' superfluities, and to desire a sufficiency alone. '"'"^"" 
 Now the boundary of sufficiency is the using those things, 
 which it is impossible to live without. No one debars 
 thee fi'om 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 kill and injure men, but to cut off" what is 
 superfluous ; and that is superfluous which is more than we 
 need. For when we are able even without a thing to live 
 healthfully and respectably,, certainly the addition of that 
 thing is a superfluity. 
 
 [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. rpocp^v, ov rpv^t^v Aeyw' ffKenafffiaTa, ou KaWcoTriffixara, with a 
 manifest play on the words. 
 
 q2 
 
228 77/e widow cast in all. OfSarcpta,rished her childreit's lives. 
 
 HoMiL.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 to be left 
 even of her far behind ? For she did not say the things we 
 say, 'But what, if, when I have spent all, I be compelled to 
 beg of another?' but in her munificence stripped herself of 
 all she had. What shall we say of the widow in the Old 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 
 * epeu- become humane; but though ye have coffers spewing^ one 
 7 M*"" jj-jjQ another, do not even impart of your superfluity. What 
 sayest thou? Was he a ])rophet 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 putting 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 
 ^eAar- shall come behind^ and be weaker than a woman, a widow, 
 Toj/ (^e- poor, a foreigner, a 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 hath this virtue, yea though he be laid upon 
 his bed, whose strength is from within ; since without this, 
 
 ptofiev 
 
Tliough a woman, manly. Abraham hospitable, she more. 229 
 
 though a man should tear up a mountain by his strength of 2 Cor. 
 body, I would call him nothing stronger than a girl or 
 
 wretched crone. For the one struggles with incorporeal ills, 
 but the otlier dares not even look tbem in the face. And 
 that thou niayest 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, saitli He, tliere were many Luke 4, 
 
 /> 25 26 
 
 widows in the days of Elias, and to none of them was the 
 prophet sent but to her. Shall I say something great and start- 
 ling ? This woman gave more to hospitality, than our father 
 Abraham. Fovsheran not untothe herda.she,hut,b\ tha.thand- Gen. 18, 
 ful^ she outstripped all that have been renowned for hospitality. I'Kings 
 For in this was his excellence, that he set himself to do that 17, 12. 
 office ; but hers, in that, for the sake of the stranger, she spai-ed 
 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 '.' awire- 
 Not so, I beseech you: but let us scatter abroad, let us'^^^''"" 
 give to the poor as we ought to 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 ev^en 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 which are incompa- 
 tible, but banish the usurper covetonsness, if thou wouldest 
 obtain the kingdom. For this ^ is the [rightful] queen, and 2 i. g. 
 
 of slaves makes freemen, the contrary of which the other '''»^*^^' 
 • 1 11 1 onsness 
 
 doth. Wherefore with all earnestness let us shun the one, 
 
230 To win heaven, flee covelousness, welcome righteousness. 
 
 HoMiL. and welcome the other, that we may both gain freedom ia 
 
 '- 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 reiurn. Bulk seeds multiplied. 231 
 
 HOMILY XX. 
 
 2 Cor. ix. 10. 
 
 Now He that ministereth seed to the 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 he mentions of 
 either kind. This, (for instance,) He hath scattered abroad^ 
 he hath given to the poor, his righteousness endureth for 
 ever; belongs to a spiritual return ; that again, midtiply 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 yewp- 
 for these things lie 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 j 
 thus at once making the inference plain, and the rather 
 leading them on to hope, not only fiom what [commonly] 
 
232 In spirituals covet to abound. Here u-e make our own crop 
 
 HoMiL. takes place, but also from his own prayer: for, ' May He 
 
 ^-^ - minister^ saitli he, ' and multiply your seed sown, and increase 
 
 the fruits of your righteousness^ Here also again he hints, 
 in an unsuspicious way, at largeness [in giving], for the 
 words, midtiply 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 
 ' fa^e- jjg successfully established ' even before,) namely, that in 
 o-e;/ things which be necessary, he allows them to seek for 
 nothing more than need requires ; but in spiritual things 
 counsels them to get for themselves a large superabundance. 
 Wherefore he said above also, that having a 'sufficiency ye 
 may abound to every good work : and here, He that minis- 
 tereth bread for food, multiply your seed sown; that is to 
 say, the spiritual [seed]. For he asks not almsgiving merely, 
 but with largeness. Wherefore also he continually calls it seed. 
 For like as the corn cast into the ground 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. 1 1 . That being enriched in every thing to all bounti- 
 fulness, which causeth through us thanksgiving to God. 
 
 Not that ye may consume it upon things not fitting, but 
 upon such as bring much thanksgiving to God. For God 
 hath made us to have the disposal of great things, and 
 reserving to Ilimself that which is less, hath yielded to us 
 "^ aladn- that which is greater. For corporeal^ nourishment is at His 
 sole disposal, but mental Be hath permitted to us ; for we have 
 
 3 j/oTjrVit at our own disposal, whether the crops we 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 boantifulness ^ Which 
 ' f^^f^' causeth through us thanksgiving to God. For neither is that 
 
 which is wrought 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 Cor. 
 
 saying: 12-14. 
 
 Ver. 12 — 14, For the administration of this service, not 
 only supplieth the want of the saints, hut is abundant also 
 by many thanksgivings unto God; whiles by the triaU ' E. v. 
 of this 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 their prayer for you, 
 which long after you, 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 
 them 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, (I mean, because 
 they received somewhat,) see how high-minded he makes 
 them, exactly as he himself says to the Philippians, iVo/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 Gospel ; 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 thom,tliat they gave thanks 
 even for that which is bestowed upon others. ' For,' saith he, 
 ' they do honour-, not to their own concerns only, but also "«'"^/"<'''- 
 to those of others, and this although they are in the cxlremest 
 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 j)rayer for you. ' For in respect of these 
 
 things,' saith he, ' they give thanks to God, but in respect 
 
 of your love and your coming together, they beseech 
 
 Him that they may be counted worthy to sec you. For 
 
 * Eec. T. Gospel nf Christ. 
 
234 God's (/if(,fif peace u/ispeakuhle; His Esaence 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 
 (o.) upon you.' Seest thou Paul's wisdom, how after having 
 exalted them, he ascribed the whole to God by calling the 
 ihmg 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 
 
 rovp- ^° . . 
 
 yow. did but administer^,) and termed them ' tried V he shews that 
 2Si7}Ko Qq^i ^^^ ^jjg Author of all these things. And he himself 
 3i. e. in again, along with them, sends up thanksgiving, saying, 
 word ^er. 15. Thanks be to Oodfor 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. P'or 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. 
 I'lioRAL. [.3.] Seeing then that we are in the enjoyment of so gi'eat 
 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. 
 ' d5S)j For God gave meat and drink not for excess, but for nourish- 
 <payav j^jgjjj Pq^. -j jg jjqj^ |.|^g wine that produceth drunken- 
 ness, for if that were the case, every body would needs be 
 drunken. ' But,' saitli one, ' it would be better, if even to 
 drink 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 disgraceful 
 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 
 
lis harms, God's curb. The'mercifulapriesf,hisrobe,oil,8i'c.^2S5 
 
 the rivers even might become wine? vvouldest thou not 2 Cor. 
 have destroyed and ruined every thing ? If there is a mean — '- — =- 
 in food, which when we overpass we are injured, and yet 
 even so thou canst not bear the curb, but, snapping it 
 asunder, seizest on what every body else hath, to minister to 
 the wicked tyranny of this gluttony ; what wouldest thou not 
 have done, if this natural mean were abolished ? wouldest 
 thou 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 ' amxia-- 
 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 to 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 lofdness 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^7«'^p 
 beareth a crown of mercies, for it is said. Who crow/wth^g'^iQ^ 
 thee ivilh pit;/ and with mercies; and instead of wearing a^- 
 plate bearing the Name of God, is himself like to God. For 
 how ? Ye, saith He, sliall be like unto your Father which esMatt. 5, 
 
 ■ ; 46. 
 
 iH heaven. 
 
 ■' This is St. Chrysostora's usual xviii. on St. Matthew, Oxf. Translation 
 reading of the passage. As e. g. in his p. 277. 
 comraentarv on the text itself. Horn. 
 
236 His awfulaltar is, not bears, Chrisfs body; yet neglected. 
 
 HoMiL. Wouldest thou see His altar also ? Bezaleel built it 
 not, nor any other, but God Himself; not of stones, but 
 ' of a material brighter than the heaven, of reasonable 
 souls. But the priest entcreth 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,' 
 saith one, ' is it possible that none should behold, when 
 the altar standeth in public view r' Because this it is that 
 is admirable, that in those times 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 n)ore awful even than this which we 
 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 it: but that, the merciful man''s, not only on this 
 account, but also because it is even composed of the very 
 sacrifice, which makelh the other to be admired. Again, 
 this 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 mal^e our comparison refer to Aaron's altar, 
 when even compared with this, it 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. And as 
 the priest stands invoking the Spirit, so dost thou too invoke 
 
Deeds here in voke the Spirit. Praise, the sm oke, reach es God. 237 
 
 the Spirit, not by speech, but by deeds. For nothing doth 2 Cob. 
 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 will 
 shew thee them. What then is the smoke, what the sweet 
 savour of this altar? Praise and thanksgiving. And how 
 far doth 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 iqi be/ore Actsio, 
 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 * : 1 ^SoS 
 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 nn Enlogium of Paul. 
 
 HOMILY XXL 
 
 2 Cor. x. 1, 2. 
 
 Now I Paul myself beseech you by the meekness and gentle- 
 ness of Christ, who in presence am base among you, but 
 being absent am bold toward you : but I beseech you, that 
 I may not be bold when I am present with that confidence, 
 wherewith I think to be bold against some, which think of 
 us as if we walked according to the flesh. 
 
 Having completed, in such sort as behoved, his discourse 
 
 of ahnsgiving, 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 the Epistle. Which also 
 
 perceiving, he hence oftentimes corrects himself, saying in so 
 
 many words * ; Do we begin again to commend ourselves ? 
 
 1 avTh and further on ; We commend not ourselves again, but give 
 
 'c'^s"] you occasion to glory: and afterwards; lam become a fool 
 
 c. 5,12. in glorying ; ye have compelled me. And many such cor- 
 
 ' 'rectives doth 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 tobeforcedto smite. 239 
 
 rebuke of them ; Now I Paul 7nyself. Seest thou what 2 Cor. 
 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 ; Sliall I come unto you ivitli 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.l9, 
 come to you ; hut I will come, and icill know not the speech 
 of them that are puffed tip, hut 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 I heseech you, that 1 may not 
 he hold ivhen I am present with that confidence, tvherewith 
 I think to he hold against some which think of us as if we 
 walked according to the flesh. For the present, howeyer, 
 let us speak of the commencement. Noio I Paul myself. 
 Great emphasis, great weight' is here. So he says else- jt„^>^' 
 where. Behold I Paul say unto you; and again. As Paid Ga,\. 5, 
 the aged; and again in another place. Who hath been «phile.9. 
 succom'er of many, and of me. So also here. Now /Rom. 
 Paul myself. This even is a great thing, that himself 
 beseecheth; but that other is greater which he added, saying, 
 hy 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. 
 
 WJto in presence am hase amongst you, hut heing ahsent 
 am hold towards you. What, pray, is this ? Surely he 
 speaks in irony, using their speeches. For they said this, 
 that ' when he is present indeed, he is worthy of no account, 
 
240 h slow even to vindicate the Gospel, much more himself. 
 
 HoMiL. of no account, but poor and contemptible ; but when absent, 
 ^2LL_ swells, and brags, and sets himself up against us, and 
 V. 10. threatens.' This at least he implies also afterwards, saying,yb;' 
 his letters, say they, are weighty^ but his bodily presence is 
 weak, and his speech contemptible. He either then speaks 
 in irony, manifesting great severity, and saying, ' I, the base, 
 I, the mean, when present, (as they say,) and when absent, 
 lofty :' or else meaning, that even though he should utter great 
 things, it is not out of pride, but out of his confidence in them. 
 But I beseech you, that I may not be bold when I am 
 present icith that confidence, wherewith I think to be 
 bold against some ivhicJi think of us, as if we walked 
 according to thefiesh. 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 confidence. And he said not, 
 ' wherewith I am prepared,' but ivherewith I think. ' For I 
 have not yet resolved upon this ; they however give me 
 reason enough, but not even so do I wish it.' And yet he 
 was not doing this to vindicate himself, but the Gospel. 
 Now if, Avhere 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.) dication. * 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 bold when I am present tvith that confidence, wherewith 
 I think to be bold against some. For this especially is the 
 part of a teacher, not to be hasty in taking vengeance, but to 
 work a reformation, and ever to be reluctant and slow in his 
 punishments. How, pray, dees he describe those whom he 
 
He wars, with weapons not carnalbut mighty; the might God's. 241 
 
 threatens ? Those that think of us as though we walked 2 Cor. 
 according to the Jlesh: for they accused him as a hypocrite, -—^-i^ 
 as wicked, as a boaster. 
 
 [2.] Ver. 3. For though ive ivalk in the Jiesh, ue do not 
 war after the Jiesh. 
 
 Here he goes on to alarm them also by the figure' he uses, ' rponf 
 ' for,' says he, ' we are indeed encompassed with flesh ; I own it, 
 but we do not live by the flesh ;' or rather, he said not even 
 this, but for the present reserves it, for it belongs to the 
 encomium on his life: but first discourseth of the Preaching, 
 and shews that is not of man, nor needeth aid from beneath. 
 Wherefore he said not, ' w^e do not live after the ffesh,' but, 
 ive do not war after the Jlesh, that is, ' we have undertaken a 
 w^ar and a combat ; but we 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-^wepi- 
 crisies, whatsoever else is similar to these. But oui's are not^'"''^ 
 of this sort : but of what kind are they } 
 Mighty through God. 
 
 And he said not, ' we are not carnal,' but, our tveapons. 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 <?«/•;?«/, hniniighty, m^rhirphs 
 this implying the other also, and shewing that their* weapons "^'^!^^"' 
 are weak and powerless. And mark the absence of pride in* the 
 him; for he said not,' we are mighty,' but, our weapons are ^^^_ 
 mighty through God. ' We did not make them such, but G od ^'l^s 
 Himself.' For because they were scourged, were persecuted, 
 and suffered wrongs incurable ^ without number, which things 5 dvfiKe- 
 were proofs of weakness: to shew the strength of God, he*^"^" 
 says, but they are mighty through God. For this especially 
 shews Ois strength, that by these things He gains the \ictory. 
 So that even though we are encompassed with them, yet it 
 is He that warreth and worketh by them. Then he goes 
 through a long eulogium upon them, saying, 
 
 To the pulling down of strong holds. And lest when hear- 
 ing of strong holds thou shouldest think of aught material ^^af(r«?7- 
 he says, "^ " 
 
 R 
 
242 Besieges souls, and takes captive, i. e. makes full conquest. 
 
 HoMii,. Ver. 5. Castinq down imaqinalions. 
 
 -^-^ — '- First giving emphasis by the fiirure, and then by this acldi- 
 
 ' voriThv tional 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 they require are mightier. But by strongholds he 
 means the Grecian pride, and the strength of their sophisms 
 and their syllogisms. But nevertheless, ' these weapons,' he 
 says, ' confounded every thing that stood up against them ; 
 for they cast down imaginalions, 
 
 And every high thing that cxalteih itself against the 
 knowledge of God.' He persisted in the metaphor that he 
 might make the emphasis greater. ' For though there 
 should be strongholds,' lie saith, ' though fortifications, 
 though any other thing soever, they yield and give way 
 before these weapons. 
 
 And hringing into captivity every thought to the obedience 
 of Christ. And yet the name, captivity, 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 violently 
 overpot^^ered, as not to rise up again. It is therefore in 
 respect to this second meaning that he took it. As 
 
 2 Cor. ■vvhen 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 the fight was not equally maintained, but he conquered 
 with great ease. Wherefore he did not say, ' we conquer and 
 have the better,' only; but ' we even bring into captivity ;"* 
 just as above, he did not say, ' we advance engines against 
 the strongholds :' but, ' we cast them down, for great is the 
 superiority of our weapons.' ' For we war not with words,' 
 he saith, ' but witli deeds against words, not with fleshly 
 W'isdom, but with the spirit of meekness and of power. Flow 
 was it likely then I should hunt after honour, and boast in 
 words, and threaten by letters ;' (as they accused him, saying, 
 his letters arc weighty,) ' when our might lay not in these 
 things ?' But having said, bringing into captivity every thought 
 to the 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, 7inlo the obedience of Christ: from slavery 
 unto liberty, from death unto life, from destruction to salva- 
 tion. For we came not merely to strike down, but to bring 
 over to the truth those who are opposed to us. 
 
 [3.] Ver. 6. And having in a readiness to revenge all 
 disobedience, lohen your obedience is fulfilled. 
 
 Here he alarmed these' also, not those*^ alone: 'for,''tlip 
 says he, ' we are wailing for you, that when by our exhort- thians 
 ations and threatenings we have reformed you, and purged ^^'j'^ 
 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 V'?*^''"* 
 from them. For even now indeed ye obey, but not perfectly.' 
 ' And yet if thoii hadst done it now,' saith one, ' thou IaJ 
 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 
 those 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, and he 
 let loose his anger against no one. For just like a most excel- 
 lent physician, and common father, and i)atron, and guardian*, ^ f^5«- 
 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 
 carried over their whole booty to the camp of Christ. Nor 
 did he even lake breath a little, bounding ofi^ from these 
 to those, and from those again to others, like some very 
 able general, raising trophies every day, or rather every 
 
 u 2 
 
raTT 
 vos 
 
 244 AchievementsofPauVs tongue. Dismembered, he routs heresy. 
 
 HoMiL. hour. For having entered into the battle with nothing but a 
 
 r '- little tunic', the tongue of Paul took the cities of his enemies 
 
 viffKov with their 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. 
 SeeAots For when at last he cast out that evil demon, fifty thousand 
 ' ■ 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 run unto the [opposing] 
 general; so tnily did it happen then also. P'or when the 
 demon was cast out, they all having been besieged, and 
 having cast away, yea rather having destroyed, their books, 
 ^Trapa- ran unto the feet of Paul. But he setting himself^ against 
 ^^ the whole world, as though against a single army, no where 
 stayed his march, but did all things as if he were some man 
 in:6T7- endued with wings ^ : and now restored a lame, now raised a 
 ^^"^ dead man, now blinded a third, (I mean the sorcerer,) nor 
 even when shut up in a prison indulged in rest, but even 
 there brought over to himself the jailor, effecting the goodly 
 captivity we treat of. 
 (4.) [4.] Let us then also imitate him after our power. And 
 why do 1 say, after our power ? For he that wills may come 
 even near unto him, and behold his valour, and imitate his 
 heroism. For still he is doing this work, casting down 
 imaginations, 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 Manichieus use him indeed, but after cutting him 
 in pieces ; but still even so they are refuted by the several 
 members. For even a hand only of this champion being 
 found among them, puts them utterly to the rout; and a foot 
 only, left amongst others, pursues and prostrates them, in 
 order that thou mayest learn the superabundance of his 
 power, and that, although shorn of his limbs even, he is able 
 to destroy all his adversaries. ' This however,' saith one, ' is 
 an instance of perversion, that those, who are battling with each 
 other, should all use him.' An instance of perversion certainly. 
 
 i 
 
(TUTO 
 
 Can be perverted. So can God's works, Christ's miracles. 2i5 
 
 but not in Paul, (God forbid,) but in them who uso him. 2 Cor. 
 Foi- he was not parti-coloured ', but uniform and clear, but - — ^— i- 
 they perverted his words to their own notions. ' And where- j^^^ ns 
 fore,' saith one, ' were they so spoken as to give handles to 
 those that wished for tliem ?' 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 o/^^-^^> 
 God, and day unto day iittereth speech, and night unto night 
 declareth knowledge ; but nevertheless, many have stumbled 
 at it, and in contrary directions to one another. And some 
 have admired it so much above its worth, as to think it 
 God ; whilst others have been so insensible of its beauty as to 
 have asserted it to be unworthy of God's creating hand^, and=57j/xioup- 
 to have ascribed the greater share in it to a certain eviP'"^ 
 matter. And yet God had provided for the safety^ of both, 3^o-<|,aA.(. 
 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 
 their 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 stop the mouths both of Greeks and 
 Jews. 'And how,' saith one, ' seeing they believe him not?' By 
 the things wrought through him, by the reformation effected 
 in the world. For it was not of human power that so great 
 things could be done, but the Might of the Crucified) 
 breathing on him, made him such as he was, and shewed him 
 more powerful than orators, and philosophers, and 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- 
 XXI . . . 
 '- 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. 
 
 * o,vr\ KiifX(avo% KcX TrapaSticrov ivrpvcpSiVTiS. 
 
Paurs tact in exalting himself, and in his rebukes of each. 247 
 
 H O M I L Y XXII. 
 
 2 Cor. x. 7. 
 
 Ye look on things after the outward appearance. If any 
 man trust to himself that he is Chrisfs, let him of himself 
 think this again, that as he is Christ's, even so are we. 
 
 What one may especially admire in 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 
 particularly 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 ibis 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 * ^opa- 
 he let even them go without calling them to an account^, they !^^'°^°' 
 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 either party in a manner 
 suitable to each. Hear at least what he says to these, Yc 
 
24S These gradual, yet covertly sharp. Lowers his just claims. 
 
 HoMiL 7ooA- 071 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 V 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 pi'etence of 
 virtue without having virtue, for this is the meaning of, ye 
 look on things after the outivard apjiearance. 
 
 If any man trust to himself that he is Christ s, let him of 
 himself think this again, that as he is ChrisCs, even so am I 
 Christ's. For he does not wish to be vehement at the begin- 
 1 ^opy. uing, but he increases and draws to a head ' by little and 
 <povTai 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 him of 
 himself think this, that as he is Christ's, so are we also ; 
 not that he was Christ's in such manner as the other was, 
 but, that 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 the Lord hath given me for edification, and 
 not for destruction, I should not be ashamed. 
 
 For since he was going to say somewhat great, observe 
 how he softens it. 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 someivhat 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 edification , 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 itnaginations? 
 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. i Or, 
 Wherefore also he says, / shall not he ashamed, that is, I jo^^ ^ 
 shall not be proved a liar or a boaster. 
 
 [2.] Ver. 9, 10, 11. Bid 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 weak, and his speech con- 
 temptible. Let such an one think this, that such as tve are 
 by letters when ive are absent, such will we be also in deed 
 when ice 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 this, that such as tve 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, I beseech you that I may not be bold, 
 when I am present, with that confidence whereivith 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 Jpostles. Their claims absurd. 
 HoMiL. such too when absent, that is, lowly, modest, no where 
 
 XXII . J ' J J 7 
 
 boasting. And it is plain from what follows, 
 
 (2.) Ver. 12. For tve dare not make ourselves of the number y 
 1 R. T. or compare in ourselves^ with some that commend themselves. 
 compare jie^g j^g ^qj}^ shews 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 
 we shall do any thing great, we refer all unto 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 tcise. Now 
 what he says is this : ' we do not compare ourselves with 
 cap. 12, them, but with one another.' For further on he sa\^s, in 
 1 Cor. nothing am I behind the very chief est Apostles ; and in the 
 15, 10. former Epistle, / laboured more abundantly than they all; 
 cap. 12, g^jjjj again, Truly the signs of an Apostle were ivrought 
 among you in all patience. ' So that we compare ourselves 
 with ourselves, not with those that have nothing: for such 
 arrogance cometh of folly.' Kither 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 ue will not boast of things without our 
 measure: as they do. 
 
 For it is probable that in their boasting they said, ' we have 
 converted the world, we have reached unto the ends of the 
 earth,' and vented many other such like big words. ' But 
 not so we,' he says, 
 
 But according to the measure of the rule ivhich God 
 hath 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 to the measure of 
 the ride, saith he, which God hath distributed to us, a 
 measure 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 measure, 2 Cor. 
 as though we had but come unto you : for we came os far ya_\'t 
 as to you also in preachiny the Gospel of Christ. 
 
 Not simply ' we have come to,' but, ' we hcive 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 of tilings uithout our 
 measure, that is, of other men^s labours, but having hope, 
 when your faith is increased ; that we shall be enlaryed by 
 you according to our rule abundantly ; to preach the Gospel 
 in the regions beyond you, and not to boast in another tnan^s 
 rule of tilings made ready to our hand. 
 
 He sets forth a large accusation of them on these grounds, 
 both that they boasted of things without their measure, and 
 of other men's labours ; and that whilst the whole of tlie 
 toil was the Apostles^ they plumed themselves upon' their 
 labours. ' But we,' says he, ' shewed these things in our 
 deeds. We will not imitate those men therefore, but will 
 say such things where our deeds may bear us witness. And 
 why,' saith he, ' do I say, your' for I have hope that when 
 your faith is increased; for he doth not assert absolutely, 
 preserving his own character, but, 'I hope,' he says, ' if you 
 make progress, that our rule will be extended even farther, 
 to preach the Gospel in the regions beyond. ' For we shall 
 advance farther yet,' he says, ' so as to preach and labour, not 
 so as to boast in words of what other 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- 
 lieritunce ; 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 gloricilt^ let Itim glory in the Lord, 
 
252 His self-praise necessary. No vain-glory, as his life proved. 
 
 HoMiL. This also, he saith, accrneth to us from God. 
 
 XXII 
 
 '- Ver. 18. For not lie that commendeth himself is approved, 
 
 hut whom the Lord commeiideth. 
 
 He did not say, we are so, hid ichom the Lord coyn- 
 
 mendeth. Seest thou how modestly he speaks ? But if, 
 
 as he pi'oceeds, he stirreth up loftier words, wonder not, 
 
 for this also cometh of Paul's prudence. For if he had 
 
 gone on in every part to speak lowly words, he would not 
 
 have hit these men so effectually, nor have extricated the 
 
 disciples from their error. For it is possible both by modesty 
 
 ill-timed to do harm, and by saying something admirable of 
 
 one's self at a proper time, to do good. As therefore he 
 
 also. did. For there was no little danger, in the disciples 
 
 being' persuaded into any mean opinion of Paul. Not that 
 
 Paul sought the glory that cometh of men. For had he sought 
 
 this, he would not have kept silence so long on those great 
 
 c. 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 from 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 
 
 ^ f^aK- 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 of those 
 things when he had found the truth ; but took instead their 
 insults and contumely ; for he looked to the salvation of the 
 many, thinking this every thing. For he that thinkelh 
 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 Cob. 
 he is even very lowly when he may be so, and brands' hiSj" - — - 
 former life with infamy, when as he calls himself, a bias- \ire6ei 
 phemer, and a persecutor, and injurious. And his disciple j jg"* 
 Luke too says many things of him, evidently having learnt 
 them from himself, himself displaying fully ^ his former life * ^m^tom- 
 no less than that alter 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 ue 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 make^Tuviv 
 it of the number of impossible things; just as Paul, as Peter, '*^''^*" 
 as all the saints did; for it is even impossible for them to be 
 punished. If therefore we have a mind, it is in like manner 
 impossible also that we should suffer ought. For even if we 
 have offended in ten thousand things, it is possible to recover 
 ourselves so long as we are here. Let us then recover 
 ourselves: and let the old man consider, that in a little 
 while hence he will depart, 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. 
 
^bADeathimcertain.Pe7'il,sin,indelay.Risknothellon^perhaps.'' 
 
 HOMIL 
 
 XXII. 
 
 ' Trpay- 
 
 /xarevd)- 
 
 fieOa. 
 
 Ecclus, 
 
 5,7. 
 
 Prov. 
 
 27, 1. 
 
 'TTpOt 
 
 • The 3'oung 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 
 them. For, for this reason, that we may not make traffic ' 
 of our death, it is left in uncertainty. Wherefore also a 
 certain wise man adviseth, saying, Make no tarrying to turn 
 unto tlie Lord^ and put not off from day to day: for thou 
 knoicest 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 ago, thou shall arrive [at 
 death] with great provision made, and shalt have a double feast 
 all thy life long; both in that thou abstainest from vice, and 
 layest hold on virtue. Say not, ' there will come a time when 
 it may be well to turn,' for this language provokes God 
 exceedingly. And why so ? Because He hath promised 
 thee countless ages, but thou art not even willing to 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 they were aught ? How long will thy 
 appetite for evil remain insatiate ? Consider that as often as 
 thou hast fornicated, so often hast thou condemned thyself. 
 For such is the nature of sin : once committed, the Judge 
 hath also passed his sentence. Hast thou been drunken, been 
 gluttonous, or robbed ? Hold now, turn right back, acknow- 
 ledge it to God as a mercy, that He snatched thee not away in 
 the midst of thy sins ; seek not yet another set time - wherein 
 to work evil. Many have been snatched away in the midst of 
 their covetousness, and have departed to manifest punish- 
 ment. Fear lest thou also shouldest suffer 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 to 
 thee also ? ' Perhaps He will,' says one. Why sayest thou 
 ' perhaps,' and ' sometimes,' and ' often ?' Consider that thou 
 art deliberating about thy soul, and put also the contrary 
 case, and calculate^ and say, ' But what if He should not give 
 
In other things men run not hazards. No end to such delays. 255 
 
 it?' ' But what if He should give it?' saith he. God hath 2 Cor. 
 indeed given it; but slill this supposition is safer and more— ^ — '- 
 profitable than that. For if thou begin now, thou hast 
 gained all, whether thou hast a set time granted thee or 
 not; but if thou art always putting oif, for this very cause 
 perhaps thou shalt not have one given thee. When thou 
 goest out to battle, thou dost not say, ' there is no need to 
 make my will, perhaps I shall come back safe ;' nor dost 
 thou when deliberating about marriage, say, ' suppose I take 
 a poor wife, many have even in this way got rich contrary 
 to expectation ;' nor when building a house, ' suppose I lay 
 a rotten foundation, many houses have stood even so;' yet 
 in deliberating about the soul, thou leanest on things more 
 rotten still; urging thy 'perhaps,' and ' often,' and * some- 
 times,' and trustest thyself to these uncertainties. ' Nay,' 
 saith one, ' not to an uncertainty, but to the mercy of God, 
 for God is merciful.' I know it too; but still this merciful 
 God snatched those away, of whom I spoke. And what 
 if after thou hast had time given thee, thou shalt still 
 continue as thou wert ? for this sort of man will be listless 
 even in old age. ' Nay,' he saith, ' not so.' For this mode of 
 reasoning even after the eighty years desireth ninety, and 
 after the ninety an hundred, and after the hundred will be 
 yet more 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 xcere consumed in pg, 73 
 xanity. And would that in vanity only, and not unto evil^^- 
 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. 
 
 U^ould to God ye could bear with me a little in my folly ; 
 and indeed ye do hear with me. 
 
 Being about to enter upon his own praises, be uses much 
 previous correction. And he does this not once or twice, 
 although the necessity of the subject, and what be had often 
 said, were suflScient excuse for him. For be that remembcreth 
 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 be 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 hear with me, whilst I play the fool in some 
 little things, yea rather, ye do also hear with me. Beholdest 
 thou wisdom.? For when he says, would that, it is as putting 
 it at their disposal : but when he even asserts [that they do], 
 it is as confiding greatly in their 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 jealous?/ of God, intense a)id pure. The Bride's espousals. 257 
 
 the fool. And therefore he added, For I am jealous over 2 Cor. 
 
 XI 2 
 you until a godly jealousy^. He did not say, ' for I love you,' ^ ^ ' ' 
 
 but uses a term far more vehement than this. For those jealousy 
 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 other 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, ((or the Godhead is impassible,) but> ^^g. 
 that all may know, that He doeth all things from no other TTevo-ij 
 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 ariselh not from this cause, but 
 for the sake of their own repose ; not because the beloved 
 ones sustain outrage, but lest those who love them should be 
 wounded, and be outshone in the good graces, and stand 
 lower in the affections, of the beloved. But here it 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 I 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 hut espouses her for Christ. Force of allusion to Eve. 
 
 HoMiL.for His Son, and prophets from of old saying, Hearken, O 
 p ' daughter, and consider, and forget thine oivn people and thy 
 10. 11.' fathefs house, and the King shall desire thy beauty. Seest 
 thou the prophet also espousing ? seest thou the Apostle 
 too expressing the same thing himself with much bold- 
 ness, and saying, / have espoused you to 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 he- 
 
 guiled Ere through his subtlety, so your minds should be 
 
 corrupted from the simplicity that is [in you] towards Christ". 
 
 ' For allhough 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 heivail many which hare 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 entirely distrusts, nor entirely relies 
 
 on them, but of one who stands between these two. In 
 
 this way then he palliated, 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 there 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 
 
 Apastles themselves up, deceived. And this may be conjectured not 
 
 from this place only, but also from what he says afterwards, 
 
 Vt r. 4. //' he that cometh preacheth another Jesus, ivhom 
 
 ^ Such seems to be St, Chivsostom's rendering. See below. 
 
Ttts rovs 
 
 To be deceived^ loomerCs part. The deceivers not of Corinth. 259 
 
 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'7wa?- 
 thus abused, for it is the part of women to be deceived. And 
 he did not say, ' so ye also should be deceived:' but keeping 
 up the metaphor, he says, so your minds should be corrupted 
 from the simplicity that is [in you] towards Christ. ' From 
 the simplicity, I say, not from wickedness; neither out of 
 wickedness [is it], nor out of your not believing, but out of 
 simplicity.' But, nevertheless, not even under such 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- is 
 
 [2.] For if he that cometh preacheth another Jesus whom 
 we have not preached: shewing hereby that their deceivers 
 were not Corinthians, but persons from some other quarter 
 previously corrupted: wherefore he saith, he that cometh. 
 
 If ye receive another Spirit, if another Gospel ivhich 
 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 he accursed ; dost thou now say, ye might tcell 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 wei*e 
 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 woi'ds? Those 
 persons so boasted as if the Apostles taught incompletely, 
 and they were introducing somewhat more than they. For 
 it is probable that with much idle talk, they were bringing 
 in senseless rubbish, so as to overlay these doctrines. And 
 therefore he made mention of the serpent and of Eve, 
 who was thus deceived by the expectation of acquiring more. 
 And alluding to this in the former Epistle also, he said, 
 
 s 2 
 
260 Whi/ he snys, they said nothmg new, yet were not to he borne. 
 
 (3.) 
 
 • Noiv ye are ricJi, yc have reigned as Idtigs without its; and 
 ■again, toe are Jools for Chrisfs sake, but ye are wise in 
 Christ. Since then it was probable, that using the wisdom 
 which is without, they talked much idly, what he says is 
 this: that ' il these persons said any thing more, and preached 
 another Christ, who ought to have been preached, but we 
 omitted il, pe might well bear with them,' For on this 
 account he added, whom tie have not preached. ' But if the 
 chief points of the faith are the same, what have ye the more of 
 them ? for whatsoever things they may say, they will say nothing 
 more than what we have said.' And observe with what pre- 
 cision he states the case. For he did not say, ' if he that 
 Cometh saith any thing more ;' for they did say something 
 more, haranguing with more 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 fcell 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 cometli preacheth another Jesus, he added, whom we 
 have not preacJied ; and ye receive another Spirit, he sub- 
 joined, whom ye have not received ; or another Gospel, he 
 added, tvliicli ye have not accepted, by all these shewing 
 that it is meet to attend to them, not simply if they say 
 sometlnngmore,bul, if they said anything 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 \is ; or 
 if they say only the same things as we, why gape ye so 
 admiringly' upon them.^ 'And yet if they say the same 
 things,' saith one, ' wherefore dost thou hinder them ?' Because 
 that, using hypocrisy, they introduce strange doctrines. 
 This however for the pi^esent he doth not say, but afterwards 
 asserts it, when he says, TJiey transform themselves into the 
 Apostles of Christ ; for the present he withdraws the disciples 
 from their authority bv less offensive considerations; and 
 
Apollos he hinders not. Paul's claim to be of chief Apostles. "261 
 
 this not out of envy to thetn, but to secure these. Else why 2 Cor. 
 does he not hinder Apollos, who was, however, an eloquent —-^ 
 man, and mighty in the Scriptures; but even beseeches 24. 
 him, and promises he will send him? Because together with^^ ^^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 
 you ?' Wherefore also he adds, 
 
 Ver. 5. For I suppose I was not a whit behind the very 
 chiefest Apostles, no longer making comparison of himself 
 with them, but with Peter and the rest. ' So that if they 
 know more than I do, [they know more] than they also.' 
 And observe how here also he shews modesty. For he did 
 not say, ' the Apostles said nothing more than I,' but what? 
 I suppose, so 1 deem, tlmt T 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, 
 Avith the dignity* that becomes him. Therefore he also ' o-x^Ata- 
 mentions them with encomiums, not speaking simply of 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 
 knouledge. 
 
 For since those that corrupted the Corinthians had the 
 advantage in this, that they were not rude; he mentions this 
 also, shewing that he was not ashamed of, but even prided 
 himself upon it. And he said not, But though I be rnde in 
 speech, yet so also are they^, for this would have seemed to 2 i.e. 
 be accusing them as well as himself, and exalting these : ^^^^ 
 but he overthrows the thing itself, this of the wisdom from 
 without. And indeed in his former Papistic 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 he says, I came not\^°'^' 
 
2G2 Yet ehewhere is ' the least.' In him ail open ; not so those men. 
 
 HoMii.. tvith excellency of speech or of wisdom unto you, lest the 
 j ", — '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 which 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 
 ichit behind the very chicfest Apostles. For he knew that 
 this would most advantage the disciples. Wherefore also 
 he adds, 
 
 But we have been throughly made manifest amnng you 
 in all things. For here again he accuses the false Apo- 
 c. iv. 2. 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, liandling the itord 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 to 
 men's opinion, nor concealing aught about himself As he 
 't^'d- also said Vjefore, by the manifestation of the truth commend- 
 ing ourselves to every man's conscience, so now again he 
 saith, 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 from you, and we pretend not that we do 
 not receive, as these do when they receive, but we make 
 every thing that we do manifest unto you ;' which was the 
 conduct of one that both had exceeding confidence in them, 
 and told them every thing truly. Wherefore he also calls 
 them witnesses, saying now, in all things among you, and 
 '•ap- i. also before. For ive write none other things unto you, than 
 what ye read or acknowledge. 
 
 [4.] Then after he had defended his own conduct, he 
 goes on 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. 2G3 
 
 And in explanation of this, he adds, 2 Cor. 
 
 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 o^ abasing myself. ' Can you then lay this to my charge ? 
 and do ye therefore lift up yourselves against me, because 1 
 abased myself by begging, by enduring straits, by suffering, 
 by hungering, that ye might be exalted?' And how were 
 they exalted by his being in straits ? They were more 
 edified, and were not offended ; which also might [well] be 
 a very great accusation of them, and reproach of their 
 weakness ; that it was 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 loith 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. Therefore it is that he does not first enter on 
 the subject of his perils, nor yet of his miracles, but on 
 this of his contempt of money, because they prided 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 
 especially shamed them, and yet was no encomiuui 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 gi'eater, 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 enjoyed this at 
 others' hands. The accusation is twofold, or rather three- 
 fold ; that, when both living amongst them, and ministering 
 
264 Contrast loith Macedonians; provoking thus to more alms. 
 
 HoMiL.to them, and seekins; necessary support, he had others 
 
 XXlll . J 1 1 ' 
 
 'supplying his wants. Great the excess, of the one in negh- 
 
 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 
 ([uietly again relaxes the vehemence of his rebuke, saying, 
 
 Ver. 9. And when I was present icith 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 vfovi^i, jjresent, 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- 
 ' o" Tpo- duced it, not in the way of a leading pointy but as informing 
 vws. 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 that 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 them also by name; which would incite them 
 also unto almsgiving. For he thus persuades those, who had 
 been beaten [by them] in the matter of supporting the 
 Apostle, not to be also beaten in the succour they gave to 
 the poor. And he says this also in his Epistle to the 
 Phiiipp. Macedonians themselves, For in my necessities ye sent unto 
 ' ' ' me once and again, even hi 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 thereibre by saying present, and wanted, 
 he shewed that he ought to have been supported by the 
 Corinthians; 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 Cor. 
 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 teas lacking to me those that came supplied. 
 * For this reason,' he says, ' I was 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' (rva- 
 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 I have kept myself from being burden- 
 some, and so will I keep myself ' For think not,' says he, ' that 
 I say these things, that I may receive.' Now the words, so will 
 I keep myself, are severer, if he has not even yet confidence 
 in them ; but once for all had given up the idea of receiving 
 aught from them. He 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 not] Cor.9 
 written this, that it should be so done unto me; for it were ^^' 
 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. 10. As the truth of Christ is in me. 
 
 * Do not think that 1 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 the 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, a ^are- 
 For so that he may not wound them there either, he says, '^'J^"' 
 What is my reward then ? Verily that when I preach the \ Cor. 9, 
 Gospel, I may make the Gospel of 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.' 
 
more. 
 
 266 Now softens, noio aggravates the shame. Satan s bait to them. 
 
 HoMiL. And the expression, shall not be stopped^ is a metaphor 
 
 XXIII. ^^^^^ fj.^^^^ 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 lie said not, 'ye stop 
 
 ' Or, not," which would have been too' cutting, but it shall not be 
 stopped in the regions of Achaia. This again was like 
 giving them a fatal blow, and exceedingly apt to deject and 
 pain them, since they were the only persons he refused [to 
 take from]. ' For if he made that his boast, it were meet to 
 make it so every where : but if he only does so among us, 
 perchance this is owing to our weakness.' Lest therefore 
 they should so reason and be dejected, see how he corrects 
 this. 
 
 Ver. 1 1 . Wherefore ? because I love you not ? God 
 knoweth. 
 
 Quickly [is it done] , and by an easy riddance ^. But still, not 
 even so did he rid them of those charges. For he neither 
 said, ' ye ai'e 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,' lor 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 them that 
 desire occasion; that wherein they glory, they may be found 
 even as ive. 
 
 For since this they sought earnestly, to find some handle 
 
 2 a^iivv- against him, it is necessary to remove this also. P^or 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 
 devil in his craftiness, dropped this bait especially, when 
 desirous to injure them in other respects. But it appears to 
 
Boasts vain. Men, ' earth 4' cishes.'' Empty poinp at funerals, 267 
 
 me that this even was in hypocrisy. And therefore he did not 2 Cor. 
 say, ' wherein they have well done,' but what ? ivherein they t — ! — L 
 fjloryi 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 I am^^°-^s> 
 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, in some 
 way or other, one of dignity, he added to it that of ashes. 
 Wherefore also another saith, Why is earth and ashes 'E.cclug. 
 
 yo 10,9. 
 
 proud : ' 
 
 [7.] For tell me not of the bloom of the countenauce, 
 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 ot what 
 appears to the eye, I too will tell thee of things in pictures, 
 brigliter far than these. But as we do not admire those for 
 their appearance, as seeing what their nature is, that all is 
 clay ; so therefore let us not these either, for these too 
 are but clay. Yea rather, even before they are dissolved 
 and become dust, shew me this uplifted [neck] a prey to 
 fever, and gasping out life; and then will I discourse with 
 thee, and will ask thee, What has become of all that profuse 
 ornament ? whither has that crowd of flatterers vanished, that 
 attendance of slaves, that abundance of wealth and ]iosses- 
 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' ^Hn- 
 mockery; howbeit even this besides is presently proved 
 nought, like a blossom that perishes. For when wo have 
 passed over the threshold of the city gates, and after having 
 delivered over the body to the worms, return, I will ask thee 
 again, where is that vast crowd gone to ? What has become 
 of 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 tliose shouts .'' where arc those 
 
?68 ' Beofgoodcheer mucks the dead. Being wronged^ hutoabenejit. 
 
 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 him, ' Be not of good cheer, 
 no man is immortal ; hold in thy madness, extinguish thy 
 lust;' but ' Be of good cheer' is for the injured party. For 
 to chant such things over this man now, is but like men 
 exulting over him and speaking irony ; for he ought not for 
 this now to be of good cheer, but to fear and tremble. 
 
 And if even this advice is now of no use to him, since he 
 has run his course, yet at least let those of the rich who 
 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 r' saith 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 
 suflering ourselves.' I praise you exceedingly and approve of 
 you in this, that ye exult not over the calamities of others, but 
 
 1 f'-y-yi;^- scck ouly your own safety. Come then, I will ensure' you 
 «To/iai. ^j^j^ 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 suffered evil at the 
 hand of the Babylonians ; and God did not prevent it : 
 but they were carried away, children and women ; yet 
 
 2 V afterwards did this captivity become a consolation to 
 
 ■' Kara _ , . . " 
 
 avaAo them in respect of- their sins. Therefore He saith to Esaias, 
 is"4n Comfort ye, comfort ye My people, ye priests : speak unto 
 1.2. the heart of Jerusalem, for she hath received of the Lord's 
 Ps. 25 hand double for sins. And again; Grant us p)eace, for 
 19. 18, Thou hast repaid us every thing. And David saith ; Behold 
 
The wronger loses. Gehazi. Lust of money sways only ab^ects. 269 
 
 mine ene7mes, fur they are multiplied ,• and forgive all my 2 Cob. 
 
 sins. And when he bore with Shimei cursing him, he said, — '- — ' 
 
 Let him alone^ that the Lord may see my abasement., and^^^^- 
 
 requite me good for this day. For when He aideth us not 12! 
 
 when we suffer wrong, then most of all are we advantaged ; 
 
 for He sets it to the account of our sins, if we bear it 
 
 thankfully. 
 
 [8. J 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 
 
 5 20.&C 
 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 tlie forgiveness of himself, and to the punishment 
 of him that did the wrong. Wherefore also God said of old 
 to the heathen, / indeed delivered them over unto a few Zech.i, 
 things, but they have set themselves on together unto 6vil^^^yr 
 things; they shall suffer ills irremediable'. For there is 1 ^^^. 
 nothing, no, nothing, that doth so much exasperate God, ««'^'^«»- 
 as rapine, and violence, and extortion. And why forsooth ? 
 Because it is very easy to abstain from this sin. For here 
 it is not any natural desire that perturbeth the mind, bxit it 
 ariseth from wilful negligence^. How then doth the Apostle " ^^«^''- 
 call it, the root of evils. Why, I say so too, but this root is I'^im. 
 from us, and not from the nature of the things. And, if ye 6, lo. 
 will, let us make a comparison, and see which is the more 
 imperious, the desire of money or of beauty''; for that which » ffwui- 
 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, 
 tlic priests of the Jews : but the desire of beauty overcame 
 even the great prophet David. And this I say, not as ex- 
 
270 Sexual lust, David, Solomon. This not quite forbidden, that is. 
 
 HoMii,. tending forgiveness to those who are conquered by such a 
 — ^^— — ^hist, 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 vvouldest have this to take refuge in ; but now, 
 having known, yet falling into it, thou wilt have no excuse. 
 1 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, It is better to marry than 
 
 9. 
 
 Mat. 19, ^0 burn: and Christ, He that is able to receive it, let 
 
 ^^- 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 sa}' 
 
 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 
 
 other not so ; but having separated them for a season only, 
 
 7, 5. and that by consent, he advises to co7ne together again. 
 
 For he feared the billows of lust, lest they should occasion 
 
 ^euToj/co-a grievous shipwreck. This passion is even more vehement- 
 
 "'""' than anger. For it is not possible to feel anger when there 
 
 'or, 'no is nothing^ provoking it, but a man cannot help desiring, 
 
 even when the face which moveth to it is not seen. 
 
 Therefore this passion indeed He did not cut off altogether, 
 
 Matt. 5, but added the words, without a cause. Nor again did He 
 
 ^^' abolish all desire, but only that which is unlawful, for 
 
 1 Cor. 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,* iropve'iM, with 
 of desires' iiriOvixias, instead of, 'be- the Rec. Text. 
 
 7,2 
 
IVIiy its captives more. ' Five foolish' subdued lust, fell hij it. 27 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 ivrong? ichyiCor. 
 do ye not rather suffer yourselves to be defrauded? And ' 
 when treating of virginity, he says, / have no command inentf'^^-7,'^^- 
 and / speak this for your profit, not that I may cast a snare ib. 35. 
 upon you: but when his discourse is of money, he says, 
 Having raiment and food, let us he therewith content. ' How 1 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 ; ' ■Ko.pa- 
 for if they had thought it equally dangerous, they would not,^* '"^' 
 perhaps, have been made its captives. So also were those 
 wretched virgins cast out of the bridechamber, because that, M:at.25, 
 having struck down the greater adversary, they were wounded^, 1 
 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 3 Or, 
 nature the gift of suffering 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 1 beseech 
 you to do all you can, both that ye be not taken captive 
 by it, 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 
 to the Father, with the Holy Ghost, be glory, miglit, honour, - 
 now and for ever, and world without end. Amen. 
 
272 The false Apostles hut 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 of 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, they may be found even as we : 
 in what follows, 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 
 them on another count, saying, transforming themselves. 
 They had only deform; the skin of the sheep was but outside 
 
 ' €««€?- 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? 
 
Worksshew each. Paul so forced tobomt, yet shrinks fromit.'^.l'i 
 
 So that if one ouffht to marvel, this is what one ought to marvel 2 Cor. 
 
 • . XI \7. 
 
 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'5ia)3o- 
 
 a ministry of righteousness? That which we are, who preach^"' " 
 
 to 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 their 
 
 works, as Christ said. Wherefore he is compelled to place 
 
 his own good deeds and their wickedness side bj- 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 J 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 folly,' 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 ' Topaj- 
 necessity for his speaking. For he that shunned not even '^'''^''^"'' 
 this suspicion, consider what violent impulsion to speak he 
 must have undergone, how he travailed and was constrained 
 to speak. But, nevertheless, even so he employs this thing 
 with moderation. For he did not say, ' that I may boast.' 
 And when about to boast himself a little, again he uses 
 yet another deprecatory expression^, saying, * rrapai- 
 
 rritrn. 
 T 
 
274 The motive approves acts. Fleshly advantages nothing. 
 
 HoMii,. Ver. 17. That which I speak, I speak it not after the 
 XXIV 
 
 -Lord, but as it were in folly, in this confidence of 
 
 boasting. 
 
 Seest thou how boasting is not after the Lord ? For He 
 
 Lukei7,saith, When ye shall have done all, say. We are unprofitable 
 servants. Howbeit, by itself indeed it is not after the Lord, 
 but by the intention it becomes so. And therefore he said, 
 That which I speak, not accusing the motive, but the words. 
 Since his aim is so admirable, as to dignify the words also. 
 For as a manslayer, though his action be of those most 
 strictly forbidden, has often been approved from the intention ; 
 and as circumcision, although it is not ' after the Lord,' has 
 become so from the intention, so also 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 were in folly. Before he says, 
 
 V. 1. Would to God ye could bear with 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 confidence 
 of boasting. In this particular he means: just as in another 
 
 c. 9. 4. place he said, that 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 1 purpose after the flesh, that 
 with me there should be yea yea, and nay nay ? And 
 having shewn, that he cannot in all cases even fulfil what he 
 promises, because he does not purpose after the flesh, lest 
 any should make this suspicion stretch to the doctrine also, 
 
 ib. 18. he adds. But as God is true, our word toivards you was not 
 yea and nay. 
 (2.'^ [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 the flesh, I will 
 glory also. 
 
 What is, after the flesh? Of things external, of high birtli, 
 of wealth, of wisdom, of being circumcised, of Hebrew 
 
i 
 
 Yet boasts of such to humble those. Slavishness of Cor\ 275 
 
 ancestry, of popular renown. And behold wisdom. He 2 Cor. 
 
 ' . XI 20 
 
 sets down those things, which he shews to be nothings ', and ^ ^^^r'^ 
 
 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^^^^'^' 
 that he may trust in thejlesh, I more : and there, it is on their 
 account that trusted in this. Just as if one who was 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, 
 I would not have spoken a word; but I do it out of a tender 
 care for your salvation, and in condescension. And behold, 
 how he accompanies even his censure with praise. For 
 having said, ye suffer fools gladly; he added, 
 
 Being wise. For it was a sign of folly to 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 was 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 effect. 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 
 
276 Their oppression, how biiler. He, not weak, could oppress. 
 
 Houwj.mau be found even as we'^ Seest thou that he shews that 
 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 
 ' ' this power over you, are we not much rather i Then he 
 addeth what is more severe, saying, 
 
 If a man exalt himself. ' For neither is your slavery of a 
 moderate sort, nor are yom* masters gentle, but importunate, 
 and odious.' 
 
 If a man smite you on the face. Seest thou again a 
 further stretch of tyranny 1 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 though 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 humble themselves for your 
 sakes, that ye may be exalted, but admire those who exalt 
 themselves, that ye may be humbled. For could not we 
 
Samiielhoaststo leach Saul justice. Amos, iiottoexall self.277 
 
 too do these things ? Yes, but we do not wish it, looking 2 Cor, 
 to your advantage. For they indeed sacrificing your interests 
 seek their own, but we sacrificing our own interests seek for 
 yours.* Seest thou how in every instance, whilst speaking 
 plainly to them, he also alarms them by what he says. ' For,' 
 he says, ' if it be on this account 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 
 folly 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, ^^-j^^ 
 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 things, 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 that 
 they would not be hindei'ed by any of these things, but were 
 incurably distempered; he thus both sparetli them, and 
 composeth their king to gentleness. Therefore he also l 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 ycM^, U. 
 will hearken, ye and your king, such and such good things 
 shall be yours ; but if ye will not hearken, then the reverse of 
 all. Amos also said, / teas no prophet, nor the son of « Amos 7 
 prophet, but only a herdsman, a gatherer of sycamine fruit. ^^- 15« 
 
278 David forced to boast. Envy fearful, devilish, senseless. 
 
 HoMiL. And God took me. But he did not say this to exalt himself, 
 
 ^^^- '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 shew the 
 
 Micah very same thing, said, But truly I am full of power by the 
 ' ' spirit and might of the Lord. And David also, when he 
 
 1 Sam. related the matter of the lion and of the bear, spake not to 
 
 &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 Sam. And when he cut off Saul's skirt, he said not what he said 
 ' ' 'out of display, but to repel an ill suspicion which they had 
 scattered abroad against him, saying, that he wished to kill 
 him. It is meet therefore every where to seek for the 
 reason. For he that looks to the advantage of his hearers 
 even though he should praise himself, not only deserves not 
 to be found fault with, but even to be crowned; and if he is 
 silent, then to be found fault with. For if David had then 
 been silent in the matter of Goliath, they would not have 
 allowed him to go out to the battle, nor to have raised that 
 illustrious trophy. On this account then he speaks being 
 compelled ; and that not to his brethren, although he was 
 distrusted by them too as well as by the king; but envy stopped 
 their ears. Therefore leaving them alone, he tells his tale to 
 him, who was not as yet envious of him. 
 
 Moral. [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 evils are wont mutually to 
 produce each other. And thus in truth it was, that Saul even 
 1 Sam. j|-,^jj^ envied, when 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 who enjoy it. 279 
 
 envy ? tell me ! ' Because such an one praised him ?' 2 Coa. 
 Yet surely thou oughtest to rejoice j besides, thou dost ^^' 
 not know even, whether the praise be true. And dost thou 
 therefore grieve, because without being admirable, he hath been 
 praised as such f 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. 40, 
 envious because thou bearest no burden, nor carriest about lxx 
 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. ' But 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 will not dare to do fearlessly, aught of what according to his 
 judgment he should, lest he should offend those that extol him, 
 for that distinction is a hard bondage to him. So that the more 
 he is known to, so many the more masters he has, and his 
 slavery becomes the greater, as masters of his are found in 
 every quarter. A servant indeed, when he is released from 
 the eye of his master, both takes breath, and lives in all 
 freedom ; but this man meets with masters at every turn, 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, and 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 i Or 
 
 'worthy 
 
280 Take refuge from envy of this ylortfi itihopeof future glory. 
 
 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 to 
 infringe his dignity. It is not only an insult, but a calamity 
 also, for he has also many who exult at it ; and in like way if 
 he come to the enjoyment of any good thing, he has more who 
 envy, and detract, and do their diligence to destroy him. Is 
 this then a good ? tell me. Is this glory ? By no means ; 
 butingloriousness, 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 
 ajjplause, 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 wilt 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 as back. 281 
 
 HOMILY XXV. 
 
 2CoR. xi. 2]. 
 
 Howbeit, whereinsoever any is bold, (7 speak foolishly,) 
 I am bold also. 
 
 See him again drawing back, and using deprecation and 
 correctives beforehand, although he has ah'eady 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 afoot: ver. 16. 
 if otherwise, yet as a fool receive me. That which I speak, ^^'^- 17. 
 / speak it not after the Lord, but as it were foolishly. 
 Seeing that many glory after the flesh, I will glory also;^eT.i8. 
 and here again. Whereinsoever any is bold, {I speak foolishly,) 
 I am bold also. Boldness and folly he calls it to speak 
 aught great of himself, and that too, though there was a 
 necessity, teaching us even to an excess' to avoid any thing 'e/cTrep*- 
 of the sort. For if after we have done all, we ought to call '"'°'^'**- 
 ourselves unprofitable ; of what forgiveness can he be worthy, 
 who, when no reason presses, exalts himself and boasts ? 
 Therefore also did the Pharisee meet the fate he did, and 
 even in harbour suffered shipwreck, because he struck 
 upon this rock. Therefore also doth Paul, although he sees 
 very ample necessity for it, draw back nevertheless, and keep 
 on observing, that such speaking is a mark of foolishness. 
 And then at length he makes the venture'-', putting forward '^ "a™- 
 the plea of necessity, and says, ^° '"^ 
 
 Ver. 22. Are they Hebrews? so am L. Are Ihey Israelites? 
 so am I. 
 
 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 with comparison. Trials put first, not miracles. , 
 
 HoMiL. Ver. 22, 23. Are they the seed of Abraham'^ so am I. Are 
 
 ~ '- they ministers of Christ. I speak as a fool, I am inore. 
 
 He is not content with his former deprecation, but uses it 
 again here also. I speak as a fool, 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 
 >iro/)a- i\iQ thing a folly'. And yet if they were false Apostles, he 
 yny needed not to have introduced his own superiority by way 
 of comparison, but to have destroyed their claim to be 
 ministers at all. Well, he did destroy it, where he said, 
 V. 13, False Apostles, deceitful workers, transfonniny themselves 
 into the Apostles of Christ, but now he doth not proceed in 
 that way, for his discourse was about to proceed to strict 
 examination ; and no one when an examination is in hand, 
 simply asserts ; but having first stated the case in the way 
 of comparison, he shews it to be negatived by the facts, a 
 negative of exceeding stubbornness. But besides, it is their 
 opinion he gives, not his owm assertion, when he says, 
 Are they the 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 more frequent. Here too again is there an increase. 
 
 1 Cor. In deaths oft. For, I die, saith he, daily. But here, even 
 
 2 Lite-* ^^ reahty ; ' for I have oft been delivered into mortal dangers^' 
 rally, ^^x. 24. Of the Jews five 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 
 ^ ftv/jL-n amongst them. Lest then the vehemence and impetuosity^ 
 "" ^'^^ of the executioner by inflicting more than the number should 
 cause a man to be disgraced, they decreed that they should be 
 inflicted, save one, that even if the executioner should 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 tias I beaten with rods, once was 1 2 Cor. 
 
 XI. 
 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 open sea, others, swimming upon it, 
 
 which is also the truer interpretation. There is nothing 
 
 wonderful, at least, about the former, nor would he have 
 
 placed it as greater than his shipwrecks. 
 
 Ver. 26. In perils of rivers. 
 
 For he was compelled also to cross rivers. 
 
 In perils of 7'obbers, in perils in the city, in perils in the 
 
 wilderness. ' Every where were contests set before me, in 
 
 places, in countries, in cities, in deserts.' 
 
 Jn perils of the heathen, iti 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 unintermitted, 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 he has not set them down specifically, 
 
 but has mentioned those the number of which was small and 
 
 easily comprehended, saying, thrice and 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'ToA.Jop 
 
 the Jews waged war against this man most of all, because 
 
284 War without, war within ; Cares,for a world,Jbr eachsingly. 
 
 HoMiL.lie most of all confounded them, and his changing sides 
 
 ' all al 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 
 iminhabited, 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 
 >x/"?Ma- himself ^ Yet he murmured not, but was grateful for these 
 2 a.y„yo. things to the Judge of the combat^. 
 
 ^^'^V 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 hath the care not of a 
 single house, but of cities, and peoples, and nations, and of 
 the whole world ; and in respect to such great concerns, and 
 with so many spitefully entreating him, and singlehanded, 
 and suffering so many things, and so tenderly concerned as 
 not even a father is for his children — consider what he 
 endured. For that thou mayest not say, What if he did care, 
 'dirAws 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 not? 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 bi'ought with them 
 that pleasure which is unfading; but this was what aflflicted 
 and straitened him, and pierced his mind through and 
 through; the suffering such things for each one of the weak, 
 ivhosoever he might be. For he did not feel pained for the 
 
Trouble on all sides, an Apostle' smark. Rushednoionperil. 285 
 
 greater sort only, and despise the lesser, but counted even the 2 Coi«. 
 abject amongst his familiar friends. Wherefore also he said, 3o_32 
 Who is weak 'i whosoever he may be ; and as though he were 
 himself the Church throughout the world, so was he distressed 
 for eveiy member. 
 
 Ver. 30. If I must needs glory, I will glory of 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 
 infirmities. And he shews that his warfare was of a 
 diversified character'. For both the Jews warred upon him, ' iroiKi- 
 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 the Gospel woven. 
 
 Ver. 31, 32. The God and Father of the Lord Jesus 
 knoweth that I lie not. The Governor under Aretas the 
 king kept the 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 ; whilst of those other 
 facts, his care for the churches, and all the rest, they were 
 themselves cognisant. See then how great the war [against 
 him] was, since on his account the city was ke2Jt 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 ibr the 
 
286 77/6 Church conqiiershj suffering. Paul against the world. 
 
 HoMiL. Preaching; and he refused not to use even human con- 
 
 '- trivances, wlien 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 
 ' 8io5us. 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 we 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. 
 For some involved labour, others sorrow, others fear, others 
 pain, others care, others shame, others all these at once; but 
 yet he was victorious in all. And like as if a single soldier, 
 having the whole 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 
 5 Tdxo- boxes too ; or soldier engaged by turns in storming^, on foot, 
 Max'*'"- Qjj 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 world, 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 
 
DavidbystoneiPaiilhy tongue. End and aim of each trial. '287 
 collected a multitude of captives, having armed the same, he 2 Cos, 
 
 XI 
 made them again his own army, and by their means, con- 30—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-"^ ^viiii\- 
 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 he might deliver from grievous deaths; 
 Jive times he received forty stripes, save one, that he might 
 free those that inflicted them from the scourge of the devil ; 
 he was beaten with rods, that he might bring them under 
 the rod and the staff o{ Christ ; he was stoned, that he might P3-23,4. 
 deliver them from the senseless stones; he was in the 
 wilderness^, that he might take them out of the wilderness ;^ or' de- 
 in journeyings, 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 ; m 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 them from the besetments 
 
288 Pains enowfor many horneby one. Allhow brie/fy run over. 
 
 PoMTL. of fiends; he burned, that he might quench the burning 
 
 '- darts of the devil : through a window was let down from 
 
 the wall, to send up from below those that lay prostrate 
 upon the ground. Shall we then talk any more, seeing we 
 do not so much as know what Paul suffered ? shall we make 
 mention any more of goods, or even of wife, or city, or 
 freedom, when we have seen him ten thousand times 
 despising even life itself? The martyr dies once for all: 
 but that blessed saint, in his one body and one soul, endured 
 so many perils, as were enough to disturb even a soul of 
 adamant ; and what things all the saints together have 
 suffered in so many bodies, those all he himself endured 
 in one: he entered into the world as if a race-course, and 
 stripped himself of all, and so made a noble stand. For he 
 knew the fiends that were wrestling with him. Wherefore 
 also he shone forth brightly at once from the beginning, 
 from the very starting-post, and even to the end he 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 
 
 I iia- unfold in details ' every thing he mentioned ; if he had 
 
 TTKoiffai mentioned the Churches he was in care for, if his prisons 
 and his achievements in them, if of the other things one by 
 
 2ir€pi- one, the besetments^, the assaults. But he would not. 
 Knowing then these things, let us also learn to be modest, 
 and not to boast at any time of wealth, or other worldly 
 things, but in the reproaches we suffer for Christ's sake, and 
 in these, only when need compels ; for if there be nothing 
 urging it, let us not mention these even, (lest we be puffed 
 up,) but our sins only. For so shall we both easily be 
 released from them, and shall have God propitious to us, 
 and shall attain the life to come ; whereunto may we all 
 attain through the grace and love towards men of our Lord 
 Jesus Christ, with Whom to the Father, with the Holy 
 Ghost, be glory, might, honour, now and for ever, and world 
 "VN'ithout end. Amen. 
 
 (TTatreis. 
 
Two reasons why it was ' not expedient to ylory,' ^biJ 
 
 HOMILY XXVI. 
 
 2 Cor. xii. 1. 
 
 It is not expedient for me doubtless to glory, \_for] 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, It is not ex- ^ xa/x- 
 pedient for me doubtless to glory* 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, It is not expedient for me? he 
 means, ' lest it lift me up to pride.' What sayest thou ? 
 For if thou speak not of them, yet dost thou not know of 
 them .'' But our knowing of them ourselves doth not lift us 
 up so much, as our publishing them to others. For it is not 
 the nature of good deeds that useth to lift a man up, but 
 their being witnessed to, and known of, by the many. For 
 this cause therefore he saitb, It is not expedient for me; and, 
 ' that I may not implant too great an idea of me in those who 
 hear.' For those men indeed, the false apostles, said even 
 what was not true about themselves ; but this man hides even 
 what is true, and that too although so great necessity lies 
 upon him, and says, It is not expedient for me; teaching 
 
 u 
 
290 He passes to revelations^ ' Fourteen years ago' Inferences. 
 
 HoMiL.one and all even to superfluity* to avoid any thing of the 
 
 XXVI. ^^^^ For this thins; ^ is attended with no advantage, but 
 
 \9,s TTf- even with harm, except there be some necessary and useful 
 
 ^T^'^^Teason which induceth us thereto. Having then spoken of 
 
 boasting those his perils, 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 body, I cannot tell; or out of the body, 
 
 I cannot tell: God knoweth;) such an one caught up to the 
 
 third heaven. And I knew hoiv that 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, ichich 
 
 'orj'pos-e^ is not lawfuP for a man to utter. Of such an one will 
 sible' J -^ 
 
 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 tneasure through the 
 abimdance of the revelations, ' And yet,' a man may say, 
 ' if he wished to conceal them, he ought not to have given 
 * aXviyii-a QXiy 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'" wil^iug^y- 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, but confessing that 
 of some he is ignorant. For that he was caught up indeed, 
 he declared, but whether in the body or out of the body 
 he says he does not know. And yet it would have been quite 
 enough, if he had told of his being caught up, and had been 
 silent [about the other] ; but as it is, in his modesty he adds 
 
His catching up. This obscurely intimated, yet is it plain. Q91 
 
 this also. What then? Was it the mind that was caught 2 Cor. 
 
 XII 3 
 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 the 2 Cor. 
 
 11 32 
 city of 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 ivill 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 shall be with 3Ie in Paradise. Luke23, 
 
 Of such an one will I glory. Wherefore ? For if another*^* 
 were caught up, wherefore dost thou glory ? Whence it is 
 evident, that he said these things of himself. And if he added, 
 but of myself I will not glory, he says nothing else than this, 
 that, ' when there is no necessity, I will say nothing of that 
 kind fruitlessly, and at I'andom;' or else he is again throwing 
 obscurity over' what he had said, as best he might. For ihz.V<rv(rKi<i- 
 
 u 2 ^'*"'* 
 
292 Holy men, as the elements, made at once loeak 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 will say the truth. 
 
 c. 11, 1. How then saidst thou before, Would that ye coicld bear 
 
 c.u,i7.with me a little in my folly ; and. That which I speak, 
 
 I sjjeak it not after the Lord, but as it were foolishly ; but 
 
 here. Though I shoidd even desire to glory, I shall not be a 
 
 fooli 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 the truth ; but now I forbear, lest any man 
 
 » Rec. should think of me above that which he seeth^.or thalheheareth 
 
 text • 
 
 ' seeth of me. Hereyou have the acknowledged reason; for they even 
 
 ™^' deemed them to be gods, on account of the greatness of their 
 
 miracles. As then in the case of the elements, God hath done 
 
 both things, creating them at once weak and glorious; the one, 
 
 to proclaim His own power ; the other, to prevent the error 
 
 ' 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. lie vers instructed. For if wlylst 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, 
 
 in those men who lived under the old dispensation. For 
 
 Elias was wonderful, but on one occasion he stood convicted 
 
 ^l^pairi- 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 
 
 them out, they said, ' Where is Moses?' what would they not 
 
 have said, if he had also led them in ? Wherefore also 
 
 [Paul] himself says, I forbear, lest any should think of me. 
 
 He said not, ' say of me,' but, lest any should even think of 
 
""The thorn,'' not bodily pain^ but adversaries of the truth. 293 
 
 me beyond my desert.' Whence it is evident from this also, 2 Cor. 
 • • XII 7 
 that the whole discourse relates to himself. Wherefore even '-^ 
 
 vrhen he began, he said, It is not expedient for me doubtless 
 
 to glory, which he would not have said, had he been going 
 
 to speak the things which he said of another man. For 
 
 wherefore is it not expedient to glory about another ? But 
 
 it was himself that was counted worthy of these things ; and 
 
 therefore it is that he goes on to say, 
 
 Ver. 7. And lest I should be exalted above measure, 
 through the abundance of the revelations, there was given 
 to me a thorn in the flesh, the messenger of Satan, that he 
 may buffet me. 
 
 What sayest thou ? He that counted not the kingdom to 
 be any thing ; no, nor yet hell 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 \)w^%i^ me,' but that he ^ kok<x- 
 may biffet^ me. Yet who is there would say this? Whatf'^'^^jj. 
 then is the meaning of what is said ? When we have explained 'PKv 
 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 1 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- 
 nsBus and Philetus, all the adversaries of the word; those 
 
TOS 
 
 294 T/iesCi messengers of Satan. God's strength, how herein shewn. 
 
 HoMii-. who contended with and fought at?amst him, those that cast 
 
 XXVI <-- u 
 
 ' ' him into a prison, those that beat him, that led him away to 
 
 awdyoi'- death ' ; for they did Satan's business. As then he calls 
 
 those Jews children of the devil, who were imitating his 
 
 deeds, so also he calls a messenger of Satan every one that 
 
 opposeth. He says therefore, There was given to me a 
 
 thorn, 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 plottings, that he fainted under them, and was 
 reduced to pray for deliverance. 
 
 Ver. 9. And He said unto me. My grace is siifficienl 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 
 sufficient 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 they did not preach when they were sick, for they 
 
Proud of distresses, ' the thorn.'' The ground makes tkern bright. 295 
 
 could not preach when ill; but that, harassed and persecuted, 2 Cor. 
 they overcame all. ' After having heard this then,' he says, — '—' 
 
 Most gladly therefore will I glory in mine infirmities. 
 For that they may not sink down, when those false Apostles 
 are glorying over their contrary lot', and these are suffering 'e'Ti rors 
 persecution, he shews that he shineth all the brighter foro,y 
 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, tlicre was given to me a 
 thorn ; but as priding myself upon them, and drawing to 
 myself greater power.' Wherefore also he adds. 
 
 That the pouer 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^.^ Rec. 
 Of what sort? tell me. In reproaches, in persecutions, in^^^\^_ 
 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^irep^o- 
 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 was disappointed of his prayer, but was even glad, 
 Wherefoi'e 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 them*^t^<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 ihe7i ,-' for then most of all did 
 grace come upon him. For as His sufferings abound, sod, 5. 
 doth our consolation abound also. 
 
296 Where affliction^ there grace. Tlie Jews, Ninevites, Solomon. 
 
 HoMiL. [4.] Where affliction is, there is also consolation; where 
 
 ^consolation, there is grace also. For instance, when he was 
 
 thrown into the prison, then it was he wrought those 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- 
 
 ' '^'i' ment; by' their trials the iust flourished. So it was with the 
 amidst . ... 
 
 three children, 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 
 3aAe/4)64pvide 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 Svva- way before it, envy, emulation, lust, rule ^, desire of riches, 
 * (Tcc/xd- ^^ beauty*, boastfulness, pride, anger; and the whole re- 
 ■^"*' maining swarm of these distempers. 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 
 •' poTT'fiv themselves great influences^ from above : but when they 
 waxed fat, they kicked. The Ninevites again, when they 
 were in 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, 
 «0(Ao- they displayed all virtue®. But if thou wouldest see also 
 ffo<t)iav. ^ 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 \\as 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 afflicted, pure. Be so afflicted, as to gain by it. 297 
 
 minded, whilst still an exile; but after his return, became 2 Cor. 
 
 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 ' Sjeppu- 
 with countless evils ; but when we were persecuted, we were ^^^^ 
 more sober-minded, and kinder, and more earnest, and more 
 ready as to these assemblies, and as to hearing. For what 
 fire is to gold, that is affliction unto souls; wiping away 
 filth, rendering men clean, making them bright and shining. 
 It leadeth unto the kingdom, that unto hell. And therefore 
 the one way is broad, the other narrow. Wherefore also, 
 He Himself said, //« the tcorld ye shall have tribulation, John\6 
 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 if'^ajroSwo-. 
 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 evil, endureth many disheartenings 
 and afflictions, and is not less afflicted than they who mourn. 
 And if he doth not weep nor mourn, it is for shame and 
 insensibility : since if thou shouldest look into his soul, 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 once doing them 
 service, and securing the rest of men against entertaining a 
 higher opinion of them than they deserve. For thus it was that 
 idolatries gained ground at first; men being held in admira- 
 tion beyond their desert. Thus the Roman senate decreed 
 Alexander^ to be the thirteenth God, for it possessed the 
 privilege of electing and enrolling Gods. For instance, 
 
 * That Alexander the Great had at any rate a Temple dedicated to him, is 
 mentioned by LampridiuH. 
 
293 Dead men counted gods. 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 truly these successes are 
 not those of a dead man: but if one say, ' Alexander lives,' 
 thou believest, although thou hast no miracle to allege. 
 
 [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 1 shall shew [somewhat] which he when aUve 
 never dreamed of, neither he, nor any other man that ever 
 lived, what other proof of the resurrection wilt thou require? 
 
 *■ SeeTertull. Apol. Oxf. Trans.p.13. ii. 2. gives the same account as from 
 and note. Justin Martyr mentions Tertullian, which Chrysostom here 
 Pilate's Report. Eusebius,Hist.Eccles. gives. 
 
Christ'' sservantsevenithougkdead,(jlorious. Kings sue to them. 299 
 
 For that whilst alive one should wiu battles and victories, 2 Cor. 
 
 being a king, and having armies at his disposal, is nothing '- — ^ 
 
 marvellous, no, nor startling or novel ; but that, after a 
 Cross and Tomb, one should perform such great things 
 throughout every land and sea, this it is which is most 
 especially replete with 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. But of 
 the servants of Christ the very tombs ai*e 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 
 Constantine 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 
 
 f St. Paul's, as Mr. Field supposes, and on Rom. 16, 5. Horn. 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,' where he dis- 
 
 Hom. vi, on the Statues. Tr. p. 134. cusses the question, whether burial at 
 
 See also on Statues, Horn. i. Tr. p. 4. a Mart3'r's Memorial is preferable. 
 
300 Their tombs honoured above kings'. Their bones expel 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 
 ^ aKi)v))v^Q 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, from those bitterest 
 of all bonds, those that are bound. What is more fearful 
 than this tribunal .'' Though no one is seen, though no one 
 2 (Tira- plies the sides of the demon, yet are there cries, and tearings^, 
 payixo\ lashes, tortures, burning tongues, because the demon cannot 
 endure that marvellous power. And they that once wore 
 bodies, are victoi'ious 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 travelled 
 
Pilgrimages to. Saints strong, dead ; sinners iveak, living. 301 
 
 to see this spectacle. For the Martyries* of the saints exhibit 2 Cor. 
 
 outhnes 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. 
 
 * fxafnvpla. See Bingham's Antiquit. book viii. ch. 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 yo, 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 
 c. xi. 3. he said, I fear, lest that by any means as the 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 Cob. 
 
 manner, and with more of authority, having gained boldness '■ — * 
 
 from what he had said, For I ought to have been commended 
 of you. Then he also assigns the reason; and again he 
 mentions not his revelations, nor yet his miracles only, but 
 his temptations also. 
 
 Fo7- in nothing am I behind the very chief est 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 1 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 1 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 ivere 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 f)x%\., patience . For 
 this is the note of an Apostle, bearing all things nobly. This 
 then he expressed shortly by a single word ; but upon the 
 
304 Cuts 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 vfoxA, 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 ivhat 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 will 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 to 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, I am more ; but when he compares himself with the 
 » &7a7rr;- Apostles, he cousidcrs it a great thing^ 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 was not burdensome to you f 
 Again he has pronounced their rebuke with great severity. 
 And what follows is of yet more odious import. 
 
 Forgive me this wrong. Still, nevertheless, this severity 
 contains both words of love, and a commendation of 
 themselves; if, that is, they consider it a wrong done to 
 them, that the Apostle did not consent to receive aught 
 from them, nor relied on them enough to be supported by 
 them. ' If,' says he, ' ye blame me for this :' he did not say, ' Ye 
 blame me wrongly,' but with great sweetness, ' I ask your 
 pardon, forgive me this fault.' And observe his prudence. For 
 because the mooting this continually tended to bring disgrace 
 
Wounds and heals at once. Reason for not being burdensome. 305 
 
 upon them, he continually softens it down ; saying above, 2 Cor. 
 for instance, As the truth of Christ is iji me, this boasting ' ' 
 shall not be stopped in me ; then again, Because I love youc.u,u. 
 
 not? God knoweth But that I may cut off occasion 
 
 from them, that desire occasion., and that wherein they glory., 
 they may be found even as we. And in the former Epistle ; 
 What is my reward then? Verily, that when I preach the i Cor. 9, 
 Gosjjel, I may make the Gospel without 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 to bo 
 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 I have l Cor. 9, 
 not written these things, that it should be so done unto me ; 
 for it were better for me to die, than that 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 to you ; for I seek not 
 yours, but you: for the children ought not to lay up for the 
 parents, but the parents for the children. 
 
 What he says, is this ; ' It is not because I do not receive 
 of you, that I do not come to you; nay, I have already come 
 twice, and I am prepared to come this third time, and I will 
 not be 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 excuse 
 
 X 
 
30G Tfie many steps in his love. Wio loveth not, an useless man ,- 
 
 HoMiL.for them, saying, For the children ought not to lay up 
 XXMl.j.^^ ^j^^ jj^^ygi^fg^ l^fl i],c parents for the children; instead 
 of teachers and disciples, employing the term parents 
 and children, and shewing that he does as a matter of duty, 
 what was not of duty. For Christ did not so command, 
 but he says this to spare them ; and therefore he adds 
 also something further. For he did not only say, that the 
 children ought not to lay up, but also that the parents 
 ought to. Therefore since it is meet to give, 
 
 Ver. 15. I will very gladly spend and he spent for your 
 
 'Margin 50„/^ I, 
 E V 
 
 ' 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, / tvill 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 
 the more abundantly I lore you, the less I be loved. ' And 
 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, 
 con uc 1^^^^ j^g ^^^ ^^^ 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 ; 
 ' fiera and not merely gives, but lavishly^ too, the fifth ; not money 
 '^'^"' only, but himself, the sixth ; for those who loved him not 
 greatly, the seventh ; and for those whom he greatly loved, 
 the eighth. 
 (3) [3.] Let us 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, |Q^,g{^]j one that loveth hira, be no better than the publicans; he 
 thai doth not as much as this, ranks with the beasts ; yea 
 rather, is even below them. What sayest thou, O man ? 
 Lovest thou not him that loveth thee ? What then dost 
 ""^ " thou live for.'' Wherein wilt thou be of use hereafter*? 
 in what sort of matters ? in public ? in private ? B}' no] 
 
Ify thd' loved, a beast. Envy worse than a snake in the entrails. 307 
 
 means; for nothing is more useless than a man that knows 2 Cor. 
 not to love. This law even robbers have oftentimes re-:; — '■ — '- 
 spected, and murderers, and housebreakers ; and having 
 only taken salt with one, have been made his friends', letting' M«Te- 
 the board change their disposition, and thou that sharest 
 not salt only, but words and deeds, and comings in and 
 goings out, with him, dost thou not love ? Nay : those 
 that live impurely, lavish even whole estates on their 
 strumpets ; and thou, who hast a worthy love, art thou so 
 cold, and weak, and unmanly, as not to be willing to love, 
 even when it costs thee nothing ? ' And who,' one asks, 
 * would be so vile, who such a wild beast, as to turn away 
 from and to hate him that loves him ?' Thou dost well indeed 
 to disbelieve it, because of the unnaturalness of the thing ; 
 but if I shall 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^ '^"'V; 
 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 ofl' 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 twining about one's entrails, 
 than envy crawling in us. For that it is often possible to 
 vomit up by means of medicines, or by food to quiet : 
 but envy twineth not in entrails, but 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 Church even infected by it. 
 
 HoMiL. tearing, tugging, and it is not possible to find any palliative 
 Xxvil. f^^ ^^^ whereby to make it quit its madness, save one only, 
 the adversity of the prosperous; so is it appeased, nay rather, 
 not so even. For even should this man suffer adversity, yet 
 still he sees some other prosperous, and is possessed by the 
 same pangs, and 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 ai'e 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 will cry out more loudly than my tongue, no harm 
 1 e'KTOyu- will accrue from my words, because of their parading^ these 
 ireuo^e- gyils before us, but possibly some gain and advantage. For 
 this distemper has infected even the Church, it has turned 
 every thing topsy-turvy, and dissevered the connection of 
 the body, and we stand opposed to each other, and envy 
 supplies us arras. Therefore great is the disruption. For if 
 vi'hen all build up, it is a great thing if our disciples stand; 
 when all at once are pulling down, what will the end be? 
 
 [4.] What doest thou, O man .? Thou thinkest to pull down 
 thy neighbour's; but before his thou pullest 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 di'ives off the cattle; and all look to 
 one end, the safety of the plant. Here, however, it is not 
 so: but I plant indeed myself, and another shakes and 
 disturbs [the plant.] At least, allow it to get nicely fixed, that 
 it may be strong enough to resist the assault. Thou destroyest 
 not my work, but abandonest thine own. I planted, thou 
 oughtest to have watered. If then thou shake it, thou hast 
 torn it up by the roots, and hast not wherein to display thy 
 
 V(t)V 
 
 (4.) 
 
 J 
 
Worms within, thus, gnaw the Church. Christ's body a corpse. 309 
 
 watering. But thou seest tlie planter highly esteemed. Fear 2 Core, 
 not: neither am I any thing, nor thou. For neither is he -.^ 
 that planteth nor he that waiereth any thing; one's is the7. 
 work, God's. So it is with Him thou tightest and warrest, 
 in plucking up what is planted. 
 
 Let us then at length come to our sober senses again, let 
 us watch. For I fear not so much the battle without, as the 
 fight within; for the root also, when it is well fitted into the 
 ground, will suffer no damage from the winds ; but if it be 
 itself shaken, a worm gnawing through it from within, the 
 tree will fall, even though none molest it. How long gnaw 
 we the root of the Church like worms? For of earth such 
 imaginings are begotten also, or rather not of earth, but of 
 dung, having corruption for their mother; and they cease not 
 from the detestable flattery, that is from women S 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 moi'e awful when it appears in actions. For we have 
 indeed the name of brothers, but do the deeds of foes; and 
 whilst all called members, we are divided against each other 
 like wild beasts. I have said this, not from a desire to parade 
 our condition, but to shame you, and 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, either 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 
 case he means, ' preachers cease not grieved,' but the insertion is not coun^ 
 to court such flattery.' tenanceil by the Ms.s. 
 
310 Add to thy brother s praises. Evil si^eaJcing defeats its end. 
 
 I ioMiL. thyself also. But if thou overthrow the praise, first, thou 
 
 — ^"hast spoken evil of thyself, having so acquired an ill character, 
 
 and thou hast raised him the higher. When thou hearestone 
 praised, become thou a partner in what is said; if not in thy 
 life and virtue, yet still in rejoicing over his excellencies. 
 Hath such an one praised? Do thou too admire: so shall 
 he praise thee also, as 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 that hears another 
 praised, feel pleasure too himself. If we thus draw together 
 ourselves, we shall also draw unto ourselves the Head ; but 
 '5ia)«ri(r-if we live parted' from each other, we shall also put from 
 ^^'""' us the aid which comes from thence; and when that is put 
 aside, the body will receive great damage, not being bound 
 ^ 0-^17- together- from above. That this then may not happen, let 
 y '"^*'<"'' 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; whcreunto 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. 
 
Paul, obscure, as speakii/r/ oJinoneT/ ; reciivednotthrough others. 311 
 
 HOMILY XXVIII. 
 
 2 Cor. xii. 16—18. 
 
 But he it so, I myself did not burden you : nevertheless, being 
 crafty, I caught you with guile. Did I make a gain of 
 you by any of them ivhom 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 ? 
 
 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 says ? 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 ' tt/jotj- 
 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, ^^"'s 
 yet keeping myself clear of seeming to receive, by receiving ^p(j, 
 through others. But none can have this to say either ; and '^'"' 
 you are witnesses.' Wherefore also he proceeds by question, 
 saying, / desired Titus, and ivith him I sent the brother. 
 Did Til IIS make a gain of you ? ' walked he not just as 
 
 oiKeiov 
 
 (TO)- 
 
312 Ahram's partners received, Pauls not. The praise, the Spirits. 
 
 HoMii,. 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 them] his necessary 
 food, nor allowed 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 
 1 eir\6o- one of those who were sent by us make unfair gain' of you ?' 
 veKTT)- jjg ^^^1 ^^j. g^y^ t Yy{^\ any one receive aught from your' but 
 
 he calls 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. 
 5 7rAr)/c- This too is Severely ^ said. For he did not say, ' I sent 
 TiKm. -pj^^jg^' i^yj^ i J flesired' him ; shewing, that if he had received 
 even, he would have done so justly ; but, nevertheless, even 
 so he remained pure. Wherefore he asks tliem again, 
 saying, Did Titus make a gain of you ? Walked ice 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 ice not in the same steps ? That is to say, they did 
 
 ^ itriTaffis. Pfrhaps, ' additional strictness.' 
 
The Apostle fear a to seem tojlatter : punishes loith concern. 313 
 
 not depart the least from this strictness, but preserved the 2 Cor. 
 same rule entire. 19 20 
 
 [2.] 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 you^^°^'^> 
 occasion to glory ; and in the commencement of the Epistle, 
 Do we need letters of commendation ? ib- 3, !• 
 
 But all things are for your edifying. 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 vvhere- 
 witli he travailed ; but yet without severity. For he did 
 not say, ' because of yovir infirmity ;' but, ' that ye may be 
 edified.' 
 
 Ver. 20. For I fear-) lest perchance when I come, I shall not 
 find 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 not 
 find you such as I woidd. He did not say, * not virtuous,' 
 but, not such as I would, every where employing the terms 
 of affection. And the words, / shall find, are of one who 
 would express what is out of natural expectation, as are also 
 those, / shall he found by yon. For the thing is not of 
 deliberate choice, but of a necessity originating with you. 
 Wherefore he says, / shall he found such as ye would not. 
 
 *> The words in the Rec. Text now Christ,' are found above, where this 
 emitted, ' We speak before God in text is quoted. Horn. vi. p. 80. 
 
■' aireyo 
 ovvro 
 
 314 Evils among them. Envytheroot. To act as judge humbled hhn. 
 
 HoMiL. He said not here, such as I ivoiild not, but, with more 
 
 ^severity, such as ye ttish not. For it would in that case 
 
 become his own will, iiot indeed what he would first have 
 willed, but his will nevertheless. For he might indeed have 
 said again, ' such as I would not,' and so have shewed his 
 
 '^/cACtratlove : 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 gentle. 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 there he delates, envijivgs, uraths, backhitings, 
 whisperings, swellings *. 
 
 And what he might well put first, that he puts last : for 
 " they were 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 evil root, envy produced wrath, accusation, pridie, 
 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 
 to Corinth. Seest thou how he shews both indignation and 
 afTectionateness ? But what means, ^r/7/ humble me? And 
 yet this is glorious rather, to accuse, to take vengeance, to 
 call to account, to be seated in the place of judge ; 
 howbeit he calls it a humbling. So far was he from being 
 ashamed of that [cause of] humbling, because, his bodily 
 presence was tveak, and his speech contemptible, that he 
 wished to be even for ever in that case, and deprecated the 
 contrary. And he says this more clearly as he proceeds; 
 and he counts this to be especially humbling, to be involved 
 in such a necessity as the present, of punishing and taking 
 vengeance. And wherefore did he not say, ' lest when I 
 
 " The Received Text has ' strifes' ' swellings,' which Chrysostom omits, 
 after ' wraths,' and ' tumults' after 
 
Invites to repentance. Uncleanness. All sin is such. 315 
 come I shall be hurablecl,' but, lest tchen I come my God 2 Cor. 
 
 XII. 21 
 
 tvill 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.' ' aueaSi 
 Now above, indeed, he expressed himself thus, / shall he ^^>^^^°^ 
 found; here, however, he relaxes and adopts milder and 
 gentler language, saying, 
 
 / shall bewail many who have singled. Not simply, uho 
 have sinned, but, 
 
 JVho have not repented. And he said not, ' all,' but many; 
 nor made it clear who these were either, thereby making the 
 return unto repentance easy to them ; and to make it plain that 
 a repentance is able to right 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 and uncleanness which they have 
 committed. Now in these words he alludes indeed to 
 fornication ; but if one carefully examine the subject, 
 every kind of sin can be called by this name. For 
 although the fornicator and adulterer is preeminently styled 
 unclean, yet still the other sins also produce uncleanness in 
 the soul. And therefore it is that Christ also calls the Jews 
 unclean, not charging them with fornication only, but with 
 wickedness of other kinds as well. Wherefore also He 
 says, that they made both the outside clean, and that not theMs.t.\5, 
 things which enter in dejile the man, but those tchich come ' 
 out from him; and it is said in another place, EveryVrov.ie, 
 one that is proud in heart is unclean before the Lord. 'Lxx. 
 
 [3.] For nothing is purer than virtue, nothing uncleaner Moral. 
 than vice ; for the one is brighter than the sun, the other more 
 stinking than mire. And to this they will themselves bear 
 witness, who are wallowing in that mire, and who live in that 
 darkness; at any rate, when one prepares them a little to see 
 
316 Sinners uncovered blush. Ahah. Herod puts out the light. 
 
 HoMiL. 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 ; and just so as if a sunbeam had darted upon 
 them, they cover up their own unseemliness, and blush before 
 those who know of their doings, yea, though the one be a 
 slave and the other free, though the one be a king and the 
 other a subject. Thus, when Ahab saw Elijah, he was 
 
 •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 
 
 1 Kings saying, Thou hast found me, 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 leather, 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 bloodguiltiuess, 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 
 adultery? 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. 317 
 
 merely ? But they stung him more than deeds. He led 2 Cor. 
 him not to any judgment-seat, but he dragged him before ?-^I:?l- 
 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 endui*e 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 him with violence of manner. For 
 he did not say, ' O polluted, and all-polluted, and lawless, 
 and profane, thou hast trodden underfoot the law of God, 
 thou 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 lawfil for thee, he says, to have 
 thy brother Philip's wife. The words are those of one 
 who teacheth rather than reproveth, instructeth rather than 
 chasteneth, who composeth to order rather than exposeth, 
 who amendeth rather than trampleth on him. But, as I 
 said, the light is hateful to the thief, and the mere sight 
 of the just man is odious to sinners ; for he is grievous untow-jsi.^ 
 us even to behold. For they cannot bear his radiance, even '*''• 
 as diseased eyes cannot bear the sun's. But to many of the 
 wicked he is grievous not to behold only, but even to hear 
 of. And therefore that polluted, and all-polluted woman, 
 the procuress of her girl, yea rather her murderess, although 
 she had never seen him, nor heard his voice, rushed on 
 to his slaughter; and prepareth her whom she brought up 
 in lasciviousness, to proceed also to murder, so extravagantly 
 did she fear him. 
 
 [4.] And what says she? Give me here in a charger M&t.i 4, 
 the 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? 
 
318 His head why asked. It cries louder noio. The two tongues. 
 HoMiL. Others said, He is grievous tiiilo us even to behold ; but to 
 
 XX VI II. 
 
 'her, as I said, he was grievous even to hear of. Wherefore 
 
 she saith. Give me here in a charger the head of John. 
 And yet because of thee he inhabits a prison, and is laden 
 with chains, and thou art free to wanton over thy love, and to 
 say, ' So completely have I subdued the king, that though 
 publicly reproached he yielded not, nor desisted from his 
 passion, nor tore asunder his adulterous connection with me, 
 but even put him that reproached him in bonds.' Why art 
 thou mad and rabid, when even after that reproof of his sin 
 thou retainest thy paramour } Why seekest thou a table of 
 furies, and preparest a banquet of avenging demons .'' Seest 
 'ouSa- thou how nothing- worth', how cowardlv, how unmanly, is 
 vice ; how when it shall most succeed, it then becomes more 
 feeble ? For this woman was not so much disturbed before 
 she had cast John into prison, as she is troubled after he is 
 bound, and she is urgent, saying. Give me here in a charger 
 the head of John. And wherefore so ? 'I fear,' she says, 
 ' lest there be any ^ hushing up of his murder, lest any 
 should rescue him from his peril.'' And wherefore requires! 
 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 will 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 lairfnl for thee to 
 have thy brother Philip's wife. But she, unknowing to reason 
 
 hx^t in any such way, urges and presses^, and thrusts on the 
 senseless tyrant to the murder, fearing lest he change his 
 mind. But from this too learn thou again the power of 
 virtue. Not even when shut up, and bound, and silent, 
 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, than that damsel ? what a voice she uttered in 
 that theatre of the devil, in that banquet of demons ! Seest 
 
 ■' (TVffKl 
 
 aaOfj 6 
 fb&vos 
 
The victors lose, the beheaded crowned. Victory by suffering. 819 
 
 thou Ihis tongue and that ; the one bringing healthful 2 Cob. 
 
 medicines, the other one with poison on it, and made the '- — -* 
 
 purveyor to a devilish banquet. But wherefore did she not 
 command him to be murdered within there, at the feast, 
 when her pleasure would have been greater ? 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 demandeth his liead, 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 was vanquished, 
 and the beheaded was crowned, and proclaimed victor, 
 even after his death shaking more vehemently the hearts of 
 the offenders. And that what 1 have said is no [mere] boast, 
 ask of Herod himself; who, when he heard of the miracles 
 of Christ, said, 77/^9 is John, he is risen from the dead : and^^^^-^^i 
 therefore mighirj works do sheic forth themselves in him. 
 So lively' was the fear, so abiding the agony he retained;' °->^t^'^- 
 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 evil, but to do evil ; for that indeed is victory, 
 but this defeat. 
 
 Wherefore also Paul said, Why do ye not rather suffer ^ Cor. 6, 
 wrong, why do ye not rather suffer yourselves to he de- 
 frauded. Nay, ye do wrong 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 all were thus crowned, • 
 thus proclaimed, let us too travel this road, and let us pray 
 indeed that we enter not into temptation ; but if it should 
 come, let us make stand with much manliness and display the 
 proper readiness of mind, that we may obtain the good things 
 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. xiii. 1. 
 
 This is the third time I am coming to you. In the mouth of 
 two or three witnesses shall every word he established. 
 
 i(pi\offo- 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 liis 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 ' befoi'e 1 come I write again/ Then, that his pro- 
 iyxei 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 
 I will 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 all : because that God also 
 threateneth indeed continually, and warneth often, but not 
 often chastiseth and punisheth. And so in truth also doth 
 Paul, and therefore he said also before, To spare you, I came 
 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 written, 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 the two, saitli He, sliall be one flesh, Howbeit, this was tJ' — 7^' 
 spoken of lawful niairiage; but he diverted its application ' 16. 
 unto this thing ^ conveniently, so as to terrify them the "7^" 
 more. And so he doth here also, setting his comings and iraro. 
 his warnings in the place of witnesses. And what he says fp^,i*j'(.a. 
 is this : ' I spoke once and again when I was with you ; I t'oi 
 speak also now by letter. And if indeed ye attend to me, 
 what I desired is accomplished ; but if ye pay no attention, 
 it is necessary henceforth to stop speaking, and to inflict the 
 punishment.' Wherefore he says, 
 
 Ver. 2. / told you he/ore, and foretell you as if I were 
 present the second time; and being absent now, I write to 
 them, uhich heretofore have sinned, and to all oilier, 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 ray word'. For think not, I pray you, that my writing ^ d\77- 
 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?' That if I come 
 again, I will not sjyare. Having shewed before that ho is 
 unable to do this unless he is compelled, and having called 
 the thing a bewailing, and a humbling; (for he saith, lest my c.i2,2i. 
 God ivill 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, // / 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 alonsr with 
 
 XXIX. o a 
 
 ^'theni; 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 
 y. 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 will certainly visit it, and make good what I have said.' 
 
 [2.] Then with much anger and vehement indignation 
 
 against those who make a mock of him as weak, and 
 
 c. 10,10. ridicule his presence, and say, his presence is iceak, and 
 
 vTivos^^^^ s/jeeci^ contemptible; aiming his efforts* at these men, 
 
 he says, 
 
 Ver. 3. Since ye seek a proof of 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 
 th^m- dwelleth in me, and call me to an account, and on this 
 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 that ye may be approved, though we be as 
 reprobates. 
 
 He doth not employ those words then as assigning a 
 •^amoAo- 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 to challenge 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 him patient yiiot weak. ' Crucified thro' xceahiess^ what. 323 
 
 But if He doth not display His power, nor punish, (lor 2 Cor. 
 
 3,4. 
 
 thenceforward the Apostle transferred what he said from 
 
 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 
 to 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 you. 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 Thou lovest is weak\ concerning Lazarus; ^.nd ; ;^^'^^^^ 
 He Himself said, This weakness is not unto death; and H. v. is 
 Paul, speaking of Epaphras, For indeed he was weak nigh pl^i 2, 
 unto death, but God had mercy on him; and of Timothy, 27- 
 Use a little wine for thy stomach's sake and thine often 1 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, Hiin that is weak in the faith receive ye, but not Uom. 
 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, plottings, insults, temptations, assaults. And 
 denoting this Paul said, For this thing I besought the Lord^^-^^,»' 
 thrice. And He said unto me, 3Iy grace is sufficient for ' 
 
 y2 
 
824 Paul too not iveak, hut long suffering. Christ in him mighty. 
 
 HoMiL, thee : for 3Iy strength is made perfect in weakness. What 
 
 is in weakness ? In persecutions, in dangers, ni temptations, 
 
 in plottings, in deaths. And denoting this he said, 
 
 1 E. V. Wherefore, I take pleasure in weakness^. Then, shewing 
 
 ides"' '^^^^ ^"id o^ weakness he means, he spake not of fever, 
 
 c. 12 10 ^^' of doubt about the faith ; but what ? in reproaches, 
 
 in necessities, in distresses, in stripes, in imprisonments, 
 
 that the power of Christ may rest upon me. For when 
 
 I am weak, then am I strong. That is to say, ' when I am 
 
 persecuted, when I am driven up and down, when I am 
 
 plotted against, then am I strong, then the rather I prevail 
 
 ovei', and get the better of them that plot against me, 
 
 - iviCa- because that grace resteth upon- me more largely. It is 
 
 vova-qs then in this third sense that Paul useth iceakness ; and this 
 
 is what he means by it j 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 guilty 
 ones, is it I that chastise and take vengeance ? it is He that 
 dwelleth in me, Christ Himself. But if ye do not believe 
 this, but are desirous of receiving a proof by deeds of Him 
 that dwelleth in me, ye shall know presently ; For He is not 
 weak to you-ward, hut is even mighty.' 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 j or else as declaring this, that mean while 
 
God's ^ foolishness^ ' iveakness,^ lohat unbelievers deemed so. 325 
 
 He shews His power in you who ought to be corrected. 2 Cor. 
 
 As he said also in another place, For ivliat have I to do to —- — — 
 
 ^ 1 Cor. 
 
 judge them also that are without? '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 you. 
 
 Ver. 4. For though He ivas crucijied through weakness, 
 yet He liveth by the Power of God. 
 
 What is, though He was crucified through weakness ? 
 ' For though He chose,' he says, ' to endure a thing which 
 seems to carry a notion of weakness, still this in no way 
 breaks in upon' His Power. That still remains invincible, 1 Sia/c<^7r- 
 and that thing which seemeth to be of weakness, hath nothing '^^' 
 harmed it, nay this very thing itself shews His Power most 
 of all, in that He endured even such a thing, and yet His 
 Power was not mutilated-.' Let not then the expression 2 ^^p^^. 
 weakness disturb thee; for elsewhere also he says, The'^'^P^'^'^- 
 foolishness of God is wiser than men^ and the weakness ofi Cor. 
 God is stronger than men; although in God is nothing ^'^^' 
 either foolish or w^eak : but he called the Cross so, as 
 setting forth the conception of the unbelieving regarding it. 
 Hear him, at least, interpreting himself For the preaching Va, \%, 
 of the Cross is to tltem that perish foolishness, but unto ics 
 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 ; but unto them uhich are 
 called, both Jews and Greeks, Christ the power of God and 
 the wisdom of God. And again ; But the natural man re- \ Cor. 
 ceiveth not the tilings of the Spirit, for they are foolishness^' ^^' 
 imto hitn. Observe, how in every place he expresseth the 
 conception of the unbelieving, who look upon the Cross as 
 foolishness 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, 
 
326 Christ shewed power, enduring unharmed, ivhat shews loeakness. 
 HoMiL.and withered a fisr-tree, and blinded their eyes that came 
 
 XXIX O 7 J ^ 
 
 '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 
 
 >dToWa;/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 
 
 2 T^s o\- of life, expect to find the doctrine concerning the Incarnation^ 
 
 Koj/o/^ias |-^„ gij j^j^g^^ jg g^-^ \\QXQ hath reference to that. And if he 
 
 says hy the 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 icill raise it up. But if that which is His, 
 ^ i. e. this he^ saith to be the Father's, be not disturbed; For, 
 Johnie He saith, all My Fathers things are Mine. And again, 
 1^* ^ All Mine are Thine, a?id Thine 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, 
 ^ej om. fQf. gi-gfi ii'g disQ iji ii^Q dYQ u,eak in Him, yet shall live 
 ^'toward*'''' Him, hy the Power of Qod^. 
 
 you.' R, ^Vhat 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 
 oxu- 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 torought miracks, 327 
 
 is pleasant also :' and so he added, but we are saved with 2 Cor. 
 Him hi/ the Power of God. y"' 
 
 [4.] Ver. 5, 6. Examine yourselves, whether -ye be in the 
 faith, prove your own selves. Know ye not your own selves, 
 that Christ is in you, except ye he reprobates ? But I trust 
 ye shall know that ice 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 in 
 himself, but because he imitates His loug-sufTering, Who was 
 crucified, and yet avenged not Himself; he again, in another 
 manner, produces the same effect, and still more irrefragably ', ' efc 
 establishing his argument by the disciples. ' For why speak ^^^""'"'^ 
 I of myself,' he says ' the teacher, who have so much care <^''»^- 
 upon me, and am entrusted with the whole world, and have 
 done such great miracles. For if ye will 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 be reprobates? ' But if in you, 
 much more in your teacher?' He seems to me here to term 
 faith 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 the faith 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. But I trust ye shall knoio that we are not reprobates. 
 What followed 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 PauVs unambitiousness. Desires not to appear approved ; 
 
 HoMiL. by question, he indicates it obscurely by adding, BiU I 
 
 'trust ye shall know that 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 ought indeed,' he saith, ' to have known even without 
 >TiVe'-this what we are', and that we have Christ speaking 
 ^^^" and working in us ; but since ye desire to receive the proof 
 of it by deeds also, ye shall know that we are not 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 shews 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 in what 
 he adds, saying, 
 2 do Ver. 7, 8, 9. Now I p)ray to God that ye have done^ no evil, 
 
 ' ' not that we shoidd appear approved, but that ye shoidd do that 
 which is honest, though we be as reprobates. For we can 
 do nothing against the truth, but for the truth. For we are ■ 
 qlad 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 that ye have 
 done no evil, not that we should appear approved, but that 
 ye should do that which is honest, though ice be as reprobates. 
 What is it he says? ' I entreat God. I beseech Him,' he 
 says, ' that I may find no one unrefornied, may find no one 
 that has not repented ? yea, rather, not this alone, but that 
 none may have sinned at all. For,' he says, ' that ye have 
 
Not, that is, hy punishing. He even cannot punish if they repent. 329 
 
 done no \ecH\ but if ye have perchance sinned, then that ye 2 Cor. 
 may have changed your conduct, and been beforehand with ^^^\ 
 me in reforming, and arresting all wrath. For this is not 
 what I am eager about, that we should be approved in this 
 way, but clean the contrary, that we should not appear ap- 
 proved. For if ye should continue,' he says, ' sinning and noi 
 repenting, it will 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 not in this way 
 exhibit the proof of the power which is in us, by chastising 
 you and punishing you as sinning, and as incurably diseased, 
 but what ? That ye should do tliat which is honest, we pray 
 for this, that ye should ever live in virtue, ever in amend- 
 ment ; and we should he as reprobates, not displaying our 
 power of punishing.' And he said not, reprobates, for he 
 would not be reprobate, even though he did not punish, nay 
 rather for this very reason he would be approved ; ' but even 
 if some suspect us,' he says, ' on account of our not displaying 
 our power, to be contemptible and cast away, we care nothing 
 for this. Better we should be so deemed of by those, than 
 display the power which God hath given to us in those 
 stripes, and in that unreformedness of heart.' 
 
 For tee can do nothing against the truth, but for the truth. 
 For that he may not seem [merely] to be gratifying them, (for 
 this is what one who was void of vain-glory might do,) but to 
 be doing what the nature of the thing demanded, he added this, 
 for we can do nothing against the truth. ' For if we find 
 you,' he says, ' in good repute, having driven away your sins 
 by repentance, and having boldness towards God ; we shall 
 not be able thereafter, were we never so willing, to punish 
 you, but should we attempt it even, God will not work with 
 us. For to this end gave He us our power, that the judgment 
 we 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 ice are glad^ vKeM- 
 
330 Prefers them to his own glory. The vain-glorious never great. 
 
 HoMiL. «r/«ew we are tceak and ye are strong, and this also we wish, 
 
 —evefi 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 ue 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 ije 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.) L^'] 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, whilst the slave of 
 a polluted 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 houourer. The 
 Jews honoured her, and were punished with exceeding 
 severity ; the disciples slighted her, and were crowned. And 
 
JV/io spit on glory, most attain it. Glory here a shadow. 331 
 
 why speak I of punishment and crowns ? for to this very 2 Cor. 
 point of being seen to be glorious, it contributes more than any 789 
 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 ' inro- 
 cityless, hearthless, degraded, fugitives, exiles, mean, con- lYre'^^' 
 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 gloiilied. For as he is rich, not 
 Avho is in need of many things, but who is in need of nothings 
 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, will 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, consider 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 littleness 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 children, 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, Auake to righteousness, and sin not. For there is yeti Cor. 
 
 15, 34. 
 
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 
 1 ivhojxv- seize upon firm bodies, and lurk in the recesses' of the nerves, 
 xovvTis ^^^^ g^^.g iiidden 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 perish ? 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 
 ^ rZv neglect the reality^; if one should hate his own wife, and 
 aK7)dwv. ei;Q|3j.acg }jg^. shadow ; or loathe his son, and again love his 
 shadow, wouldest thou seek any other clearer sign in proof 
 of madness ? Such are they also who greedily follow the 
 present things. For they ai*e 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 toalkeih in a shadow, yea, he 
 Ts. 102, disquieteth himself in vain; and again. Our days decline 
 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 evils 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 the fire he quenched: 
 Mat.25 ^''^'^ these shall rise again to everlasting life: and these to 
 46. everlasting 'punishment. That then we may escape the one, 
 and enjoy the other, letting go the shadow, let us cling to 
 the real things, with all earnestness, for so shall we obtain 
 the kingdom of heaven, which may we all obtain 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 excuse. 333 
 
 HOMILY XXX, 
 
 2 Cor. xiii. 10. 
 
 Therefore I write these things heiiig absent, lest being 
 present I should use sharpness, according to the power 
 which the Lord hath given me to edijication, 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, A^o/£; / Paul exhort you by the meekness atid^^^-^^^ 
 gentleness of Christ, who in presence am base among you, 
 hut being absent am bold toivards you. But I beseech you 
 Uiat I may not be bold when I am present, with that con- 
 Jidence wherewith I think to be bold against some which 
 think of us as though we walked according to the flesh; and, 
 having in a readiness to revenge all disobedience when your ib. 6. 
 obedience is fulfilled: and, I fear lest when I come, I shall ^•^'^>'^^' 
 not find you such as I would, and I shall be found unto 
 you such as ye would not ; and again, Ze.?^ when I come myib.'2i. 
 God will humble me among you, and that I shall bewail 
 many which have sinned already, and have not repented of 
 the lasciviousness and uncleantiess which they hare com- 
 mitted : and afterwards, / told you before and foretell you, as c 13, 
 if I were present the second time, and being absent now 
 I write, that,' if I come again, 1 will not spare ; since ye seek 
 a proof of Christ speaking in me. Since then he had said 
 these things and more besides, terrifying, shaming, reproach- 
 ing, lashing them, in excuse for all, he says, Therefore I 
 
334 He bids, ' Rejoice,' for hy repentance they might have joy. 
 
 VoMiL.^f'ifg 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 to destruction, hut to edification. 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. 
 iTbAot- Ver. 11, For the rest^, brethren, rejoice, he perfect, be of 
 T Aoj- d^^od comfort, be of one mind, live in peace, and the God of 
 tJ>^ love and peace shall be 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 will be nothing to 
 prevent that joy. For all my part has been done; I have 
 suffered long, I have delayed, I have forborne to cut off, I 
 have besought, I have advised, I have alarmed, 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, ' he 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 pm*e 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 fo love. The mouth, the porch of Chrisfs temple; 335 
 
 when people agree in doctrine, but in their dealings with each 2 Cor. 
 other are at variance. But Paul requires both. ^2. ' 
 
 And the God 0/ love and peace shall he icith you. For 
 truly he not only recommends and advises, but also prays. 
 For either he prays for this, or else foretells what shall 
 happen ; or rather, both. ' For if ye do these things,* he 
 says, ' for instance, if ye be of one mind, and live in peace, 
 God also will be with you, for He is the God of love and 
 of peace, and in these things He delighteth, He rejoiceth. 
 Hence shall peace also be yours from His love ; hence shall 
 every evil be removed. This saved the world, this ended the 
 long war, this blended together heaven and earth, this made 
 men angels. This then let us also imitate, for love is the 
 mother of countless good things. By this we were saved, by 
 this all those unspeakable good things [are derived] to us.' 
 
 [2.] Then to lead them on unto it, he says, 
 
 Ver. 12. Greet one another with an holy kiss. 
 
 What is holy? not hollow*, not treacherous, like the kiss 1 wttowAoj 
 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, rather even 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 (o.) 
 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 them give ear who 
 speak filthy things, who utter railing, and let them shudder 
 
336 Keep it undejiled. Each Person of the Trinity here named; 
 
 ^Tx^'^° tliink, what that mouth is they dishonour; let those give 
 '- ear, vvhoj kiss obscenely. Hear what things God hath pro- 
 claimed by thy mouth, and keep it undefiled. 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 
 foiuid, 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 ati holy kiss, he added, 
 All the saints salute you. 
 
 By this also giving them good hopes. He has added this, 
 in the place of the kiss, knitting them together by the salu- 
 tation, for the words also proceed from the same mouth from 
 which the kiss. Seest thou how he brings them all together, 
 both those who are widely separated in the body, and those 
 who are near, these by the kiss, and those by the written 
 message ? 
 
 [3.] Ver. 14. The grace of our Lord Jesus Christ, and the 
 ' K«^ love of God, and the Father', and the communion of the Holy 
 om. R. Ghost, he 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 to you, and peace from God our Father, he was silent 
 of the Son, and added not, as in all 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 Eec. Text has the words, Col. i. 2. 
 Father : although he useth not in this 
 
Where not, silence proves nothing. Same gifts said oj" Each. 337 
 
 substance either, because of this ? Nay, these reasoinno;s are 2 Cor. 
 
 . . . . XIII. 
 
 of extreme folly. For this very thing especially shews Him 13, 
 
 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, hut ye are sanctified, hut ye are 1 Cor. 
 justified in the name of the Lord Jesus, and by lite Spirit of ' 
 our God. What then, tell me? were these not baptized into 
 the Father ? Then assuredly they wer^ neither washed nor 
 sanctified. But did they baptize ihera ? 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 was 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 by the mercies of God, although Rom. 
 those mercies are of the Son ; and, / beseech yuu by the lore j^' 3^ 
 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 silent about them. Moreover, he will be found again, 
 to put the gifts also themselves transposedly K For having ' avri- 
 said here, The grace of Christ, and the love of God and the'^'^^ '^'^^ 
 Father, and the communion of the Holy Ghost ; he in another 
 place speaks of 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.^>^' 
 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 tvorketh that 1 Cor. 
 one and the sef-same Spirit, dividing to every man severally^ ' ^^' 
 as He icill. And I say these things, not confounding^ the 2 o-wa- 
 Persons, (away with the thought!) but knowing both the'^^^^'^" 
 individuality and distinctness^ of These, and the Unity of the^ l^idCov 
 Substance. ««^ ?'P- 
 
838 Love God, that He may love thee. His commands for our good. 
 
 HoMiL. [4.] Let us then continue both to hold these doctrines 
 "^f^^" in their strictness, and to draw to us the love of God. For 
 '' before indeed He loved us when hating Hiiri, and recon- 
 ciled us who were His enemies ; but henceforth He wishes 
 to love lis as lovu)g 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; fur 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 
 Dent, said, For what dotli the Lord God require of you, but to love 
 io> 1^' fjim^ and that thou shouldest he ready to walk 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 to 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, 
 blessed are the 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, 1 was 
 an hnwjred, 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 liis beams; much more is this so 
 with God. But that thou mayest learn this in yet another 
 way ; how great wilt thou have the distance to be between 
 God and us ? as great as between gnats and us,, or much 
 
He needs not cur service. Consults onr ease. Instances. 339 
 
 greater? Quite plainly it is much greater, yea, infinite. If 2 Cor. 
 then we vainglorious creatures need not service nor honour " ^^ * 
 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 onr 
 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 that \ Cor. 1, 
 believeth not, and she be jjlGf^ised to dwell with him, let ' 
 him not put her away ; and, He that puiteth away his wife. Matt. 5, 
 
 on 
 
 saving for the cause of fornication, causeth her to commit ' 
 adultery. Seest thou what unspeakable goodness.'' ' If a 
 wife be a harlot,' He says, ' I do not compel the husband to 
 live with her; and if she be an unbeliever, I do not forbid 
 him.' Again, ' if thou be grieved against any one, I command 
 him that hath grieved thee to leave My gift and to run to 
 thee.' For He saith, If thou bring thy gift, and there Mutt. 5, 
 remember that thy brother hath aught against thee, leave 
 thy gift before the altar, and go thy way, first be reconciled 
 to thy brother, and then come and offer thy gift. And what 
 saith the parable of him that had devoured his all? 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 Gen.^o, 
 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 all things, and still 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 
 
 z2 
 
340 het us so loved of Him strive to he worthy of His love. 
 
 HoMii,, 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 ; 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 Holy Spirit, be glory now and ever, and world 
 without end. Amen. 
 
INDEX. 
 
 A. 
 
 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 lung, 44. and priest and pro- 
 phet, 50, 51. overcame nature, 45. 
 proclaimed victor by God, ib. what 
 the crowning point in his obedience, 
 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, 
 257. his calling himself earth and 
 ashes, 267, his partners received, but 
 not Paul's, 312. the just man, SM). 
 
 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. 
 bow overcome, ib. created to be im- 
 mortal, 128. 
 
 Adultery, by ecclesiastical discipline 
 estiipated, not punished only, 191. 
 
 Affection, towards bad relations, will 
 not exist hereafter, 133. 
 
 Affiivtmi, 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 the kingdom, 
 297. bequeathed as it were a good hy 
 Christ to us, ib. endured also by the 
 envious, the vainglorious, &c. ib. 
 why laid on saints, ib. 
 
 Affluence, consists in what, 160. 
 
 Agriculture, the most necessary art, 
 186. vain without that of ruliig, 1 87- 
 is itself a sort of rule, i. e. over 
 plants, 188. its dependence on God's 
 Providence, 189. 
 
 Ahab, 269, his repentance, 65. ashamed 
 before Elijah, 316. 
 
 Alexander the coppersmith, 293. 
 
 Alexander the Great, decreed to be a 
 god, 297. reckoned so for his achieve- 
 ments, 298. his tomb and day of 
 death unkrown, 299. 
 
 Alms, vainglory in, cruel, 168. called 
 a grace, l98, 199. how a fellowship, 
 198. make God our debtor, 200. 
 given sadly, no alms, ib. but, instead, 
 a covetousness, 224. should be alms, 
 not traffic, 200. their reconipenc e. by 
 being sought here, diminished, ib. if 
 not done to he seen, though seen, are 
 not seen, 236. invoke the Spirit, 237- 
 the proper offering of a spiritual soul, 
 ib. 
 
 Ahnsgiving, most of all looseth sin, 65. 
 spending to gain more, 1 S6. St. Paul's 
 discourse on, gradually introduced, 
 195. three main points in, 223. is a 
 sowing, 224. produreth righteousness, 
 232. exhortation, leaving drunken- 
 ness, to follow it, 234. how many 
 good things proceed from it, 235. 
 
 Altar, the, honoured because it receives 
 Christ's Body, 236, 
 
 Amen, joined in by all, 32. 
 
 Animouites, the, 281. 
 
 Amos, 277. 
 
 Angels, anger of, towards the damned, 
 133. of light, 273. of darkuess, ib. 
 
 Anger, less vehement than lust, 270. 
 not forbidden altogether, ib. why im- 
 planted in us, 271. 
 
 Ant/nous, 298. 
 
 Apollos, not hindered by Pnul, 261. 
 
 A2)ostles,the,s\.\SereA. 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 
 
 INDEX. 
 
 91. ministered God's mercy, lOP. 
 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, 
 ib. 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, 
 w^hen he, their equal, was put after 
 the false Apostles, 304. glorious by 
 slighting glory, 331. 
 Arts, what needful, 186. what super- 
 fluous, ib. 
 
 Babylon, tower of, 112. 
 Babylonians, 268. 
 
 Baptism, practice of coming to, late in 
 life, 28. abrenunciation 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 vee rose 
 again, 138. previous sins effaced in, 
 253. in the name of Jesus, 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 brothe'r,' (2"Cor. 8, 20.) 212, 
 213. 
 
 Beauty, 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, ib. reasons 
 against, 289. a folly, even when 
 compelled, 281, 302. 
 
 Body, the, a clothing, 13. a tabernacle, 
 ib. and 126. the same raised, only 
 iucorruptihie, 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, 1 78. 
 
 British isles, the, even in them John's 
 reproofs of Herod heard, 318. 
 
 C. 
 
 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, the 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, 24 1 . 
 Cafcohumens, prayer for, 24 — 33. its 
 completeness both as to doctrine and 
 conversation, 32. are yet aliens, 25. 
 use not the Lord's Prayer, ib. nor 
 allowed to remain during the cele- 
 bration of the Eucharist, ib. their 
 own prayer what it shculdbe, 26. ask 
 bodily goods as being yet babes, 31. 
 Caterpillars, God's force, 112. 
 Censured persons, should yearn after 
 their teachers, 1 77. 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, 168. 
 Cherubim, our hymns unite us with, 
 
 217. 
 Children^ consolation under loss of, 12, 
 
 13. 
 Children, The Three, delivered in, not 
 from, the furnace, 6, 48. an example 
 of praying for enemies, 7G. 
 Christ accused by the devil, 30. spake, 
 how then said to be- as a sheep 
 dumb, &c. 50. still a Saviour, though 
 many fall by 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 Him'-elf, 112. His 
 power swifter than lightning, 113. 
 ' after the flesh' how sa'id of, isS— 9. 
 His love makes us debtors, 138. 
 still clothed in flesh, 139. but im- 
 passible, ib. came to reconcile, 141. 
 righteousne.-JS itself, 143. yet made 
 sin, ib. the Subject of our wrestlings, 
 155, 156. (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 blasphemed, 245. proposed 
 to, but refused by, the Roman 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 indifferently to the 
 Father, 326. entereth into us through 
 the mouth when we communicate, 
 335. 
 
 Christians, prophets, priests, 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 Jews'', 140. their 
 high birth, 167. are here in a foreign 
 land, 201. have Christ in them, 327. 
 the first, were able to work miracles, 
 ib. 
 
 Church, 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. a Bride, 257. 
 her espousals here, her nuptials here- 
 after, ib. espoused for Christ by Pro- 
 phets and Apostles, 258. conquers by 
 suffering, 2S6. 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 be frequently resorted 
 to, 191. reverence paid at the porch 
 of, 335. 
 
 Churches, the, their united prayer 
 powerful, 216. 
 
 Common niereies, 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. 
 
 Constantine the Great, his tomb, 299, 
 
 Constantinople, 299. 
 
 Contempt oj money, introduced by the 
 Gospel, 113, 191. its fruits in the 
 soul, 235. 
 
 Corinthians, the, 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, ex plained, 38. this 
 second Epistleto. gentler, 54. 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 as 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, 
 195, 203, 221. 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. hr.d felt it a burden 
 to mainrain Paul, 265. the devil's 
 bait to them, 266. slavishly submis- 
 sive to the false apostles, 275, 276. 
 envy the root of their evi's, 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. 
 
 Crueltt/, in ostentatious almsgiving, 
 168. in .humouring the sick or 
 sinners, 178. 
 
 Curses, senseless, 7Q. 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, 5. in what his repentance con- 
 sisted, 64. his comeliness, 1 02. 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, 153. his sorrow, 182. his care 
 for his people, 185. bore with Shi- 
 mci'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 
 
 INDEX. 
 
 Deacons, bid the prayers, 24 — 5, 32. 
 
 Dead sonls, 84—5. stink, 86. 
 
 Death., but a removal, 12. the word 
 used of temptations, 116. called by 
 such names as would make it desired, 
 12 ' — 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 the 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 bearing, 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 by 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. 
 
 Earth, the, discourseth of a resurrec- 
 tion, 189. 
 
 Earthen vessels, the term declares our 
 frailty, 112. preserved in perils, 114. 
 
 Earthly thi/iijs, shadows, 332. 
 
 Edijivation, includes removal of un- 
 sound parts, 249. (so also, 331.) 
 
 Elijah, 1H5, 228. once fainthearted, 
 292. Ahab ashamed before him, 316. 
 
 Eloquence , S. Paul vehement against, 
 261. 
 
 Emulation, iorce o(, 22^ . 
 
 Enemies, to be prayed for, not against, 
 76. 
 
 Envious men, ily like mad dogs at all 
 men's facts, 307. 
 
 Envy, Cometh from worldly sorrow. 
 
 182. fearfulness of, 278. offspring of 
 
 the devil, ib. senseless, ib. worse 
 
 than a snake in the entrails, 307. 
 
 unappeasable, 308. infected even the 
 
 Church, ib. the root of the evils at 
 
 Corinth, 314. 
 Epaphras, 323. 
 Eve, 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, 235. 
 E.vtortion, 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, 133. 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 tliemstlves, 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, 
 259. said nothing new, yet were not 
 to be borne, 260. were not rude in 
 speech, 261. but were so in know- 
 ledge, 262. not what they appeared, 
 10 7, 137, 262, were wealthy, 263. the 
 point on which they piqued them- 
 selves, receiving cothiug, 263, 266. 
 worea 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, 2/4 — 5. 
 
 Forgiveness of wrongs looseth sin, (15. 
 
 Fornication, special dissuasive of, 134. 
 
 Forty stripes save one, 282. 
 
 Funerals, empty pomp at, 267. the 
 acclamations at, nuck the dead, 268. 
 
 Future things, whether the king<lom 
 or punishment, eternal, 1 18. the only 
 realities, 332. 
 
INDEX. 
 
 345 
 
 Galaftans, why generally addressed, 4. 
 Paul's tact especially shewn in Epis- 
 tle to, 247. 
 
 Garden herbs, an indulgence short of 
 flesh, 227. 
 
 Ge/iazi, 269. a pitiful person, ib. 
 
 GHOST, The Holy, of one Essence 
 and power with the Father, 84, 336. 
 
 Glory, future, punishment of losing, 
 132. antidote to love of glory, 280. 
 
 Glory, human, the subject of envy, 
 2/9. 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 fur the 
 cuie of sin, 64. His sentence, not 
 men's, to be feared, 7'i. 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, only here, ib. by 
 things opposite furthers the Gospel, 
 153. dv/ells 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, ib. gives 
 food for nourishment, not excess, ib. 
 His strength how especially shewn, 
 241,294. His wisdom in the creation, 
 not impugned by the perversion of 
 His works, 245. His mercy not to 
 be presumptuous! J- trusted in, 255. 
 His jealousy, 257. especially an- 
 gered by extortion, 269. perniitteth, 
 not armeth evil men, 294. threatens 
 ofteu without punishing, 320. His 
 
 foolishness and weakness, the Cross, 
 why called so, 325. 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, 
 29. 
 
 Goliath, 278, 287. 
 
 Goods, loss of, hard to bear, 11. kept, 
 are lost; dispersed, abide; 226. 
 
 Good ivories, where they find not sins 
 to atone for, make the beauty of 
 goodness greater, QG. 
 
 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. 
 
 Haniaxobii, 186. 
 
 Heaven, fear of losing, less avails, 131. 
 faint conception of, joy, 135. much 
 more the reality, ib. 
 
 Hebrews, why addrc ssed collectively by 
 St. Paul, 4 — 5. included Ammonites, 
 &c. 281. 
 
 Hell, the prisons of, 133. 
 
 Herod, ashamed at the light, 316. 
 which trying to put out, he kindled 
 more, ib. his feast, a banquet of 
 demons, 318. in his murder of John 
 setup atrophy 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. 
 
 Humblc/iess, looseth sin, 65. 
 
 Husbands and wives, hinder not the 
 Church from being a virgin, 257. 
 
 Hymenccus, 293. 
 
546 
 
 INDEX. 
 
 Idolatry, occasion of, 297. 
 
 Incarnation, The, (lit. Economy,) 326. 
 
 Incestuous person, the, had been ap- 
 plauded hy the Corinthians, 2. not 
 named in either Epistle, for different 
 reasons, 58. 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 the slang of the race- 
 course, 118. their doubts of things 
 unseen, 119. answered, ib. 
 
 Injurers, lose themselves, 7Q, 269. 
 worthy of pity, not curses, 77. 
 
 Injuries, borne meekly, most avenge 
 themselves, 146. benefit those who 
 suffer them, 268. 
 
 Insensihiliti/ on religious subjects, 2.o3. 
 
 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. 
 
 Josepdi, 101. spake not bitterly of in- 
 juries, 77. his words those of a living 
 soul, 87. shone by suffering, 296. 
 
 Jose/jh's brethre?i sinned, not having 
 the fear of God before their eyes, 73. 
 
 Joy in God, a defence against pain, 10. 
 
 Judaical observances, old 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 be 
 imagined present, 132. outlines and 
 symbols of, exhibit( d at the Mar- 
 tyries of the Saints, 301. 
 
 Judgment, the day of, all things re- 
 vealed in it, 37. none can deliver in 
 it, 123. 
 
 Justification by grace, not works, 144. 
 
 K. 
 
 Knowledge, an ointment, 09. 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, the, 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. 
 
 Job, a martyr, 10, wrestled with all 
 kind of suffering, ib. that he lived 
 before the Law increased his merit, 
 II. accused by the devil, 30. his 
 resignation shewed a living soul, 87. 
 moved most by his friends' reproaches, 
 153. shewed brighter after affliction, 
 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 
 than Herodias, why, ib. was grievous, 
 
 L. 
 
 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, Ihe, spiritual, but bestowed not 
 the Spirit, 82. compared with Grace, 
 83. how it killeth, ib. 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 meaninar, 
 95. 
 
 Lazarus stood on the summit of hea- 
 venly wisdom, 85. 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 him, ib. to be shewn 
 in defending friends when ill-spoken 
 of, 307. 
 
 Love of Christ will mate 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. 
 
 Lttst^ how admitted, how fed, 100. 
 fiercer than a\arice, 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, 1C8. 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 whv, 
 271. 
 
 Lying, a sin of the poor, 1 70. 
 
 M. 
 
 Macedonians, the, compared with the 
 Corinthians, 16, 264. their praises, 
 195. had suffered loss of goods for 
 the Gospel, 196. their bountifulness 
 had manj- degrees of excess, 197. 
 was accompanied by other graces, 
 198. the assistance they ministered 
 to St. Paul, 264. 
 
 Madniss of the mind, in grasping 
 shadows, 332. inexcusable, ib. 
 
 Magns, 329. 
 
 Maniclices, 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, 22S — 9. 
 
 Manna, the, 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 
 Chrysostom, 120. concessions in 
 respect to, 339. 
 
 Martyrdom, always a time for, 10. 
 attaiued without dying, ib. patience 
 under loss of goods, a kind of, 11. 
 or under loss of children, ib. 
 
 Marti/ries, 301. 
 
 Matthias, 217. 
 
 3Ien, 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, 2.59. 
 Merciful, the, in the highest sense a 
 
 man, 199. a priest, 235. like to God, 
 
 ib. 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, the, 
 
 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 a time of 
 
 gifts, 149. 
 Money, the love of. 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. hew overcomes 
 more persons than lust, ib. the five 
 foolish virgins fell by, ib. 
 
 Moors, the, 318. 
 
 Moses, 81. his privileges less not only 
 than the Apostles', but than Chris- 
 tians' generally. 91. the glory of his 
 countenance, 92. his glory, not the 
 Tables, 9i). it is seen, partaken, and 
 surpassed by chose 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, 
 145. 
 
 Month, the, 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. 
 
 Mi'nijicence, determined not by amount 
 of gift, but mind of giver, 197, 229. 
 its reward in spiritual abundance, 
 2C5, 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. 
 
 Naamati, 269. 
 
 Nature, tyranny of, 45. 
 
 NicoileniKS, 30. 
 
 Ninevifes, the, why pardoned, 22. their 
 
 repentance how shewn, 64 benefitted 
 
 by threat of ruin, 296. 
 Noah, the days of, 2,'i. 
 l\omad Scyfliiavs. 186. 
 Numbers, where they avail with God, 
 
 where not, 22, 23. 
 
 0. 
 
 Obedience, the test of, in disciples. 60. 
 
 Offcndivg God, the only ill, 9. to be 
 feared more than hell, 14.5. 
 
 Ointment, said to sufi'ocate swine, 71. 
 
 Omission, in rhetoric, how made ef- 
 fective, 220. 
 
 Outivard 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. IS. 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 ot the great day, 
 ib. kept not his promise, why, 39. 
 the servant of the Spirit, 39, 52. 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 soriy, for the 
 disciples' sake, not his own, 65. his 
 tender affection, 66. his wisdom, 66, 
 173, 181, 220, &c. cfec. 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, 68. leaves, yet 
 does not leave, the Corinthians power 
 to forgive him, or not, 61. his trouble 
 at not (inding Titus, ii7. refers all to 
 
 God, 71, 82, 152, 249, &c. antici- 
 pates and meets an objection against 
 himself, 79 — 80. hewed men's heaits 
 to write on, 81. wore the King's 
 image, and so his garments wrought, 
 98, 99. a servant, 110. interprets 
 himself, when obscure, 116. had bien 
 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, ib. his blamelessness, 150. 
 shewn also in his use of spiritual 
 gifts, 151. attracted grace by good 
 works, ib, made what he was by 
 love, 152. endured all with pleasure 
 even, ib. possessed all things, 155. 
 especially all spiritual things, ib, 
 his care for the poor, 166. for unbe- 
 lievers, 157. for the churches, ib. 
 displayeth love before rebuking, 162. 
 his love 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, etc. &c. his oratorical 
 use of interrogations in quick succes- 
 sion, 166. his joy in the disciples, 
 ] 74 — 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. received from others 
 often, yet not ashamed, 208. men- 
 tions Tims only of the collectors by 
 name, why, 212. condescends to 
 avoid appearance of evil, 214. a 
 devil could not have suspected him 
 of unfaithl'ulness, as to the alms col- 
 lected, ib. his mouth opened by the 
 Churches' prayer, 217- feigns to side 
 with the Corinthian*, 221 — 2. urges 
 from human motives also, 222, 231. 
 prays the Corinthians may have 
 enough, not abundance, 225. and 
 that for good works, ib. this Epistle, 
 his eulogium, 208. corrects his own 
 boastings, 238, 256. slow to vindi- 
 cate the Gospel, njucli more himself, 
 240. his freedom fiom ambition, 240, 
 328. reasons why he delays to punish 
 the disciples, 243. compared to a 
 general, 243 — 4. the achievements 
 of his tongue, 244, 287. dismem- 
 bered, routs the heretics, 244. not 
 particoloured in his teaching, 245. 
 jierversion of his doctrine no proof 
 against him, ib. the use of his 
 
INDEX. 
 
 349 
 
 writings recommended, 245, 246. 
 instantaneousness of his conversion 
 proved him free from vainglory, 252. 
 remembered sins before baptism, 
 253, 256. in boasting studied the 
 disciples' benefit, 256, 202. espoused 
 for Christ, 258. in him all open, 262. 
 speaks not of having supported him- 
 self, vrhy, 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. his 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 
 him up, 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 characteristic 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. 
 docs 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 the disci- 
 ples' salvation to his own glory, 330. 
 more vehement towards the end of 
 this Epistle, 53, 333. 
 
 Penance, how to be determined, 59. 
 the mother of safety, 178. a bandage, 
 to be kept on till the wound be cured, 
 179. 
 
 Perils, use of, 20. 
 
 Persecutions cause triumphs, 69. 
 
 Persians, the, incest amongst, l02. 
 John's murder known amongst, 3 18. 
 
 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. 
 
 Pilate, 122. bis report to Tiberius, 
 298, (note.) 
 
 Plants, variety of dispositions in, 188. 
 like men, have their death, lite, &c. 
 189. God's providence shewn in re- 
 spect to them, ib. 
 
 Poor, the, have most enjoyment of the 
 sun, the air, &c. 158. reap the ad- 
 vantage of rich men's outlays, ib. 
 gain by their plainer diet, 159 — 60. 
 have the advantage in spiritual 
 things, 169. useful to the salvation 
 of the rich, 207. more independent 
 than the rich, ib. 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. 
 
 Poverfi/, 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. but not pro- 
 fuseness on lusts, 226. voluntary, a 
 lofty peak, 227. 
 
 Praise, a smoke that reacheth God's 
 throne, 237. 
 
 Praise (■/ others, 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, 
 32 — 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, 75. distractions in, 
 ib for enemies, obtains forgiveness, 
 75, 78. 
 
 Prayers, of the Catechumens, 31, 32. 
 of the Faithful, 33. 
 
 Priests, to give thanks for others 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, 261. rivalry in, 309. 
 
 Pride, the mother of evils, 170. made 
 the devil a devil, ib. a sin of the 
 rich, ib. 
 
 Profitseness on lusts, common, 226. 
 
 Promise, the, 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. 
 
350 
 
 INDEX. 
 
 Punishment, temporal, of sin, 121. not 
 universal, 122. we sliould even wish 
 for, and inflict on ourselves, 144. as 
 men do who have injured friends, ih. 
 
 Puiiishnient, eternal, compared with 
 temporal punishments, 123. fear of, 
 avails more, 130. irremissihle, 133. 
 thought of, applied to different sins, 
 134. may be made impossible by 
 each man for himself, 253. 
 
 R. 
 
 Racecourse tenns, used by scoffers of 
 heavenly things, 118. 
 
 Rebuke, pain of brief, good of perpetual, 
 181. dar,f 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, how made use of by ?atan, 
 62. ashes and fasting are not, of 
 themselves, 63. in what its eflieacy 
 consists, 63 — 4. shewn in humble- 
 ness, 64, 65. to be perpetual, Gb. 
 future, vain, 124. here, always pos- 
 sible, 253. danger and sin of delaying, 
 254. able to right transgressions, 
 315. hinders an Apostle even from 
 punishing, 329. how the way to joy, 
 334. 
 
 Reproach, harder to bear than afflic- 
 tion, 153. many fall by 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 by 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, 158. spend for the poor, 
 ib. their diet causes disease, 159— 
 160. their bellies, furnaces, lit with 
 corpses, 159. their bellies, sewers, ib. 
 few of, saved. 170. stand near to love of 
 money, vainglory, pride, ib. have no 
 hope, if they use not much wisdom, 
 ib. till but one belly, 158, 206. gain 
 not by their abundance, 206. depend- 
 ent, in proportion to their wealth, 
 207. to be warned by the sight of 
 death, 268. 
 
 Riches, to be tried by Scripture, 17J. 
 
 cannot be carried hence, 201. 
 Righteousness, amnotdweW 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. I 
 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. the Ji 
 sinner, 191. effects of, on the world, • 
 ib. without pride, 217- 
 
 Rulers, shewn by love to the ruled, 185. 
 why likened to A'inedressers, 188. 
 spiritual, higher than temporal. 189. 
 a paternity in spiritual, ib. the mode 
 of electing these, better, 190. 
 
 Ruling, an art and the highest, 186. 
 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, crnfession, re- 
 pentance, 74<. different kinds of, in 
 the Law, 75. 
 Saints, addressed by St. Paul, 4. 
 
 Saints, the, cannot possibly be punished, 
 253. weak as well as glorious, 29i?. 
 (see also 297.) why they were so, ib. 
 their tombs glorious, 299, 300. pil- 
 grimages to, 300. their days, festi- 
 vals, 299. their prayers asked, ib. 
 their bones expel demons, 300. have 
 power when dead, 301. 
 
 Salt, partaking of, held a sacred bond 
 even by robbers, 307- 
 
 Salvation, wrought by suffering, 15. 
 
 Samuel, his care for the people, 185. 
 why he seemed to boast, 277- 
 
 Sapphira, 269. 
 
 Satan, means simply an adversary, 293. 
 
 Saul, 177, 278. an example of envy, 
 278. 
 
 Scriptures, the, the rule of life, 171. 
 
 Self-indulgent, the, have no fellowship 
 with Christ, 9. 
 
 Self-praise, sometimes useful, 252 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 nncleanness, 315. even sin- 
 ners being witnesses, ib. 
 Sodom, 24. 
 Sojourners, our estate as such, 201. we 
 
 should choose to be such, ib, 
 Solomon, overcome by lust, 270. his 
 days, 293. ruined by his 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. 
 Sou/s, dead, when their movements 
 
 unhealthy, 84. 
 Spirit, the Ilofy, a seal, 51. (see 43 
 also.) of one Essence witli the Father, 
 84. giveth life, 84, 90. Lord and 
 God, 97 — 8. the Author of a creation 
 wiihin 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, 295. the road to victory, 319. 
 Sujerjiuities, to be cut off, 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. in 
 heavenly little, and the fruit bound- 
 less, ib. 
 
 Tongues, gift of, received by some 
 who were lifted up by it; 151. 
 
 Torches, at funerals, 267- 
 
 Trinity, The, 111. the same things 
 said of Each Person, ib. 337. inter- 
 change of Gifts, 337. 
 
 Trumpets, overthrow cities, 1 12. 
 
 Tyciiicus, 17. 
 
 U. 
 
 Uncertainties, not to be trusted to in 
 
 our soul's concerns, 255. 
 Uncleanness, may be said of all sin, 
 
 315. 
 Uninitiated, the, may not know all 
 
 things, 216. 
 
 V. 
 
 Teachers, those reprehended to bear 
 rebukes of, 177. others to work 
 with, ib. their disciples' growth 
 their consolation, 185. not to be 
 hasty ia punishing, 240. mark of, 
 to mourn over their disciples' wounds, 
 315. 
 Temple, the, its destruction involved 
 
 the abolition of the Law, 94. 
 Tetnptations, why permitted, 115. their 
 
 gain, ib 154. 
 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. he who governs them a 
 king, 43—4. 
 Time, shortness of, 147. the accepted, 
 
 what, 149. 
 Timothy, 323. associated with Paul in 
 the address 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. 
 
 Veil, 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 by the Gospel, 
 1 13, 191. not commanded, 271. where 
 it profited not, ib. 
 
 Virgins, the 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, (aaQeveia,) three different 
 senses of, 323 — 4. how said of 
 God, of Christ, 325. 
 
352 
 
 INDEX. 
 
 Wifloiv, the, who cast into the treasury, 
 
 205, 227—8. 
 Wic/ow, (he, of Sarepfa, 228. her 
 
 faith, ih. disregarded her children 
 
 even, ib. manly, thouirh a woman, 
 
 229. gave more to hospitality than 
 
 Abraham, ib. 
 Witclicraft, charge of, against the 
 
 Apostles, 118. how refuted, ib. 
 Women, in danger of mistaking the 
 
 signs of repentance for repentance, 
 
 63. easily deceived, 259. bands of, 
 at funerals, 12, 267. favour of, courted 
 by preachers, 309. 
 
 World, the, worthy of God, 245. and 
 yet defective, ib. why l)oth, ib. (see 
 also 292.) opposite notions of, ib. 
 refute one another, ib. 
 
 Worldly th'uujs, 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, 
 
 GENESIS. 
 
 DEUTERONOMY. 
 
 ii. 16, 17. (LXX.) 
 
 30 
 
 X. 12. 
 
 338 
 
 iii. 5. 
 
 30 
 
 xviii. 16, 19. 
 
 94 
 
 iv. 8. (LXX.) 10. 
 
 73 
 
 
 
 xi. 
 
 112 
 
 
 
 7. 
 
 46 
 
 1 SAMUEL. 
 
 
 xii. 1. 
 
 46 
 
 
 
 xiv, 24. 
 
 312 
 
 viii. 11— 18. 
 
 277 
 
 XV. 6. 
 
 46 
 
 xii. 3. (LXX.) 
 
 277 
 
 xviii. 7. 
 
 229 
 
 5. 
 
 277 
 
 21. 
 
 46 
 
 14. 
 
 277 
 
 27. 
 
 267 
 
 23. 
 
 185 
 
 XX. 6. 
 
 339 
 
 xvi. 12. (LXX.) 
 
 102 
 
 xxii. 5. (LXX.) 
 
 74 
 
 xvii. 34, tfec. 
 
 278 
 
 8. 
 
 50 
 
 42. (LXX.) 
 
 102 
 
 10. 
 
 11 
 
 xviii. 7. 
 
 278 
 
 11, 12. 
 
 45 
 
 xxiv. 4, &e. 
 
 278 
 
 xxiv. 4, &c. 
 
 257 
 
 
 
 xxviii. 20, 
 
 87, 186 
 
 
 
 xxxvii. 
 
 73 
 
 2 SAMUEL. 
 
 
 xxxix. 6. (LXX.) 
 
 101 
 
 
 
 7. 
 
 87 
 
 xii. 17, &c. 
 
 64 
 
 9. 
 
 87 
 
 xvi. 5, 9. 
 
 64 
 
 xl. 15. 
 
 77 
 
 11, 12. 
 
 269 
 
 
 
 xxiv. 17. (LXX.) 
 
 144 
 
 EXODUS. 
 
 
 1 KINGS. 
 
 
 ii. 14. 
 
 186 
 
 
 
 iii. 6. 
 
 108 
 
 V. 4. 
 
 2P3 
 
 xviii. 14, &c. 
 
 218 
 
 xvii. 12. 
 
 229 
 
 xxxiii. 19. 
 
 22 
 
 xxi. 20. 
 
 316 
 
 xxxiv. 29—34. (LXX.) 
 
 92 
 
 29. 
 
 66 
 
 LEVITICUS. 
 
 
 2 KINGS. 
 
 
 iii. 1, &c. 
 
 75, note. 
 
 v. 20, &c. 
 
 269 
 
 viii. 23. 50 
 
 note, 61 
 
 
 
 xxvi. 12. 
 
 28 
 
 JOB. 
 
 
 NUMBERS. 
 
 
 i. 9, 16. (LXX.) 
 
 30 
 
 
 
 21. 
 
 12, 87 
 
 XV. 32—36. 
 
 83 
 
 ii. 4. 
 
 10 
 
 
 A 
 
 a 
 
 
85 i 
 
 INDEX OF TEXTS. 
 
 vu. 
 
 viii. 
 
 xiv. 
 xviii. 
 
 xix. 
 xxiii. 
 
 XXV. 
 
 xxvii, 
 xxxiii. 
 xxsiv. 
 xxxix. 
 
 xlv. 
 li. 
 
 Ixxvii, 
 
 Ixxviii. 
 
 xcv, 
 
 cii. 
 
 ciii. 
 
 PSALMS. 
 
 1. 
 
 12. (LXX.) 
 ll.(LXX.) 
 
 6. 
 
 2. 
 
 1. 
 
 1,2. 
 
 4. 
 18, 19. 
 
 1. 
 19. 
 
 3. 
 
 6. 
 10, 11. 
 10. (LXX.) 
 17. 
 
 49. (LXX.) 
 .33. 
 
 2. (LXX.) 
 11. 
 
 2. 
 
 ex. 4. 
 
 cxvi. 10. 
 
 exxvii. 1. 
 
 cxxxvi, 26. 
 
 PROVERBS. 
 
 i. 9. (LXX.) 
 
 xvi. 5. (LXX.) 
 
 XX. 6. (LXX.) 
 
 xxvii. 1. 
 
 ISAIAH. 
 
 i. 17, 18. 
 22. (LXX.) 
 X. 22. 
 XX vi. 12. 
 xl. 1, 2. 
 
 6. (LXX.) 
 xliii. 26. (LXX.) 
 ]. 4. (LXX.) 
 li. 7. (LXX.) 
 liii. 7. 
 liv. 4. 
 13. 
 ivii. 17, 18. (LXX.) 
 
 JEREMIAH. 
 
 XX. 9. 
 
 DANIEL. 
 
 ii. 13. 
 
 18. (LXX.) 
 
 6 
 
 44 
 
 122 
 
 44 
 
 46 
 
 5 
 
 245 
 
 287 
 
 268 
 
 5 
 
 64 
 
 23 
 
 332 
 
 268 
 
 98 
 
 65 
 
 32 
 
 255 
 
 123 
 
 332 
 
 44 
 
 44, 235 
 
 94 
 
 116 
 
 29 
 
 108 
 
 44 
 315 
 199 
 254 
 
 66 
 
 n 
 
 22, 23 
 
 268 
 
 268 
 
 279 
 
 65,74 
 
 26 
 
 153 
 
 50 
 
 26 
 
 26 
 
 65 
 
 21, &c. 
 
 153 
 
 ii. 13. 
 25. 
 
 JOEL. 
 
 AMOS. 
 
 vii 
 
 14, 15. 
 
 
 JONAH. 
 
 iii 
 
 10. 
 
 iv 
 
 11. 
 
 
 MICAH. 
 
 iii 
 
 8. 
 
 vi. 
 
 3. 
 
 
 ZECHARIAH 
 
 i. 
 
 16. (LXX.) 
 
 
 WISDOM. 
 
 48 
 
 6 
 
 48 
 
 65 
 
 112 
 
 277 
 
 22,64 
 22 
 
 278 
 67 
 
 269 
 
 ii. 15. 
 
 ECCLESIASTICUS. 
 
 317 
 
 V. 7. 
 
 254 
 
 X. 9. 
 
 267 
 
 xxxiv. 23. 
 
 177 
 
 ST. MATTHEW. 
 
 
 V. 3—9. 
 
 338 
 
 5. 
 
 31 
 
 11,12. 
 
 153 
 
 22. 
 
 270 
 
 23, 24. 
 
 339 
 
 32. 
 
 339 
 
 45. 
 
 235 
 
 46. 
 
 306 
 
 vi. 1, 4. 
 
 236 
 
 26, 
 
 226 
 
 vii. 6. 
 
 109 
 
 12. 
 
 209 
 
 14. 
 
 169 
 
 viii, 8. 
 
 9 
 
 xi. 28. 
 
 S3 
 
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. 
 
 ix. 44. 
 xii. 43. 
 
 MARK. 
 
 LUKE. 
 
 ii. 
 
 34. 
 
 
 iv. 
 
 25, 
 
 26. 
 
 vi. 
 
 23. 
 27. 
 
 35. 
 
 
 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. 
 
 
 5V>. 
 
 xi. 
 
 3,4 
 
 xiv 
 
 2. 
 
 
 12. 
 
 
 27. 
 
 
 30. 
 
 XV 
 
 15. 
 
 xvi 
 
 15. 
 
 
 33. 
 
 xvi 
 
 . 10. 
 
 xviii 
 
 23, 
 
 86 
 
 XX. 22. 
 
 84 
 
 109 
 
 23. 
 
 84 
 
 319 
 
 xxi. 18. 
 
 128 
 
 317 
 
 
 
 315 
 
 
 
 21 
 
 ACTS. 
 
 
 21 
 
 
 
 339 
 
 i. 11. 
 
 139 
 
 270 
 
 15. 
 
 217 
 
 169 
 
 iii. 6. 
 
 87 
 
 270 
 
 22, 23. 
 
 94 
 
 134 
 
 vi. 2. 
 
 217 
 
 26 
 
 3. 
 
 213,217 
 
 124 
 
 15. 
 
 99 
 
 271 
 
 vii. 5. 
 
 9 
 
 123 
 
 41. 
 
 11 
 
 338 
 
 x. 4. 
 
 237 
 
 332 
 
 xii. 5. 
 
 22 
 
 
 xiii. 2. 
 
 98 
 
 
 xiv. 13. 
 
 40 
 
 
 xviii. 3. 
 
 161 
 
 
 24. 
 
 261 
 
 332 
 
 xix. 5, 12, 15. 
 
 98 
 
 205 
 
 19. 
 
 ROMANS. 
 
 244 
 
 70 
 
 229 
 
 153 
 
 75 
 
 75 
 
 27 
 
 122 
 
 i. 8. 
 10, 11, 13. 
 
 28. 
 iv. 3. 
 V. 3. 
 
 4. 
 vi. 9, 10. 
 
 24 
 163 
 108 
 
 46 
 
 6 
 
 115 
 
 84 
 
 126 
 122 
 134 
 123 
 274 
 50 
 291 
 
 16. 
 
 vii. 14. 
 
 viii. 24. 
 
 26. 
 
 ix. 15. 
 
 xii. 1. 
 
 14. 
 xiii. 1, 3, 4. 
 
 28 
 
 82 
 
 117 
 
 40 
 
 22 
 
 43, note, 337 
 
 75 
 
 187 
 
 
 11. 
 
 147 
 
 
 xiv. 1, 2. 
 
 323 
 
 
 XV. 30. 
 
 337 
 
 
 xvi. 2. 
 
 239 
 
 140 
 
 5. 
 
 299, note 
 
 326 
 
 4. 
 
 155 
 
 138 
 
 20. 
 
 76 
 
 97 
 
 
 
 154 
 
 
 
 139 
 
 1 CORINTHIANS. 
 
 51 
 
 
 
 323 
 
 i. 4. 
 
 24 
 
 126 
 
 9. 
 
 337 
 
 8 
 
 17. 
 
 35, 262 
 
 32 
 
 18. 
 
 325 
 
 139 
 
 23, 24. 
 
 325 
 
 98 
 
 25. 
 
 325 
 
 326 
 
 ii. 1. 
 
 261 
 
 297 
 
 5. 
 
 35 
 
 326 
 
 9. 
 
 8, 26, 43 
 
 50 
 
 14. 
 
 325 
 
356 
 
 INDEX OF TEXTS. 
 
 iii. 2. 
 
 92 
 
 i.22. 
 
 
 110 
 
 4. 
 
 110 
 
 23. 
 
 
 314 
 
 7. 
 
 189, 309 
 
 ii. 4. 
 
 
 180 
 
 9, 
 
 148 
 
 6,6. 
 
 
 3 
 
 iv. 7. 
 
 72, 234 
 
 13. 
 
 
 199,212 
 
 8. 
 
 260 
 
 16. 
 
 79, 
 
 108, 110 
 
 10. 
 
 260 
 
 17. 
 
 
 79 
 
 ]5. 
 
 57 
 
 iii. 1. 
 
 
 238, 313 
 
 17. 
 
 3 
 
 3. 
 
 
 97 
 
 18. 
 
 239 
 
 6. 
 
 
 97, 161 
 
 19. 
 
 1,239 
 
 7. 
 
 
 93 
 
 21. 
 
 239 
 
 18. 
 
 
 111 
 
 T. 2. 
 
 183 
 
 iv. 2. 
 
 
 262 
 
 3. 
 
 61 
 
 7. 
 
 
 161 
 
 4. 
 
 61 
 
 10. 
 
 
 161 
 
 5. 
 
 61, 184 
 
 15. 
 
 
 142 
 
 6, 
 
 60, 61, 184 
 
 V. 2. 
 
 
 209 
 
 12. 
 
 325 
 
 3. 
 
 
 130 
 
 vi. 7. 
 
 271, 319 
 
 4. 
 
 
 131, 132 
 
 8. 
 
 319 
 
 10. 
 
 
 110 
 
 11. 
 
 337 
 
 12. 
 
 79, 
 
 238, 313 
 
 16. 
 
 184,321 
 
 14. 
 
 
 147 
 
 18. 
 
 184, 270 
 
 20. 
 
 
 161, 208 
 
 vii. 2. 
 
 270 
 
 vi. 4, 5, 10. 
 
 
 161 
 
 6, 
 
 270 
 
 vii. 6. 
 
 
 67 
 
 9. 
 
 270 
 
 7. 
 
 
 163 
 
 13. 
 
 339 
 
 11. 
 
 
 2, 194 
 
 25. 
 
 271 
 
 16. 
 
 
 2, 212 
 
 36. 
 
 271 
 
 viii. 1. 
 
 
 199, 221 
 
 ix. 2. 
 
 57, 80 
 
 6. 
 
 
 67 
 
 9. 
 
 185 
 
 9. 
 
 
 221 
 
 12. 
 
 276 
 
 10, 
 
 
 221 
 
 15. 
 
 205, 265, 305 
 
 16, 22. 
 
 
 67 
 
 18. 
 
 265, 305 
 
 23. 
 
 
 67,212 
 
 25. 
 
 149 
 
 ix. 2. 
 
 
 2 
 
 xi. 30. 
 
 i12 
 
 4. 
 
 
 274 
 
 31. 
 
 178 
 
 6. 
 
 
 2, note 
 
 xii. 11. 
 
 337 
 
 X. 1,2. 
 
 
 333 
 
 xiii. 12. 
 
 69, 130 
 
 6. 
 
 
 258,333 
 
 XV. 10. 
 
 250 
 
 7. 
 
 
 107 
 
 22, 23. 
 
 127 
 
 10. 
 
 3, 
 
 240, 322 
 
 31. 
 
 282 
 
 xi. 1. 
 
 137, 274, 
 
 281,292 
 
 34. 
 
 331 
 
 3. 
 
 
 173, 302 
 
 40. 
 
 127 
 
 6. 
 
 
 3 
 
 53. 
 
 131, 132 
 
 8. 
 
 
 208, 242 
 
 xvi. 6. 
 
 2,38 
 
 10. 
 
 
 305 
 
 6. 
 
 2,40 
 
 11. 
 
 
 305 
 
 7. 
 
 65 
 
 12. 3, 
 
 176, 272, 
 
 275, 305 
 
 8. 
 
 3, 17 
 
 13. 
 
 176 
 
 260, 282 
 
 9. 
 
 17 
 
 16—18. 
 
 
 281 
 
 10. 
 
 3,4 
 
 17. 
 
 
 137, 292 
 
 11. 
 
 3 
 
 20. 
 
 
 272 
 
 12. 
 
 261 
 
 21. 
 28. 
 32. 
 
 
 137 
 157 
 
 291 
 
 2 CORINTHIANS. 
 
 xii. 2. 
 
 
 252 
 
 
 
 4. 
 
 
 165 
 
 i.5. 
 
 295 
 
 6. 
 
 
 115 
 
 8. 
 
 67 
 
 7. 
 
 19, 40, 
 
 115, 290 
 
 9. 
 
 115 
 
 8. 
 
 
 40, 323 
 
 12. 
 
 57,71 
 
 9. H 
 
 , 40, 1 12 
 
 115,323 
 
 13. 
 
 262 
 
 10. 
 
 
 324 
 
 17. 
 
 274 
 
 11. 
 
 
 238, 250 
 
 18. 
 
 274, 314 
 
 12. 
 
 
 250 
 
INDEX OF TEXTS. 
 
 357 
 
 xii. 15. 
 
 18. 
 
 19. 
 
 20. 
 
 21. 
 xiii. 2. 
 
 3. 
 
 7. 
 
 57, 164 
 67 
 
 79 
 
 53, 79, 333 
 
 53, 55, 258,321, 333 
 
 53, 333 
 
 13, note, 333 
 
 322 
 
 322 
 
 GALATIANS. 
 
 i. 1—3. 
 iii. 13. 
 iv. 14. 
 
 16. 
 
 19. 
 
 26. 
 
 vi. 14. 
 
 EPHESIANS. 
 
 i. 14. 
 
 ii. 10. 
 iii. 14. 
 vi. 2, 3. 
 21, 22. 
 
 4 
 143 
 155 
 155, 164 
 163 
 140 
 239 
 87 
 
 42 
 98 
 163 
 31 
 17 
 
 PHILIPPIANS. 
 
 i. 7. 
 
 12, 14. 
 
 21. 
 
 22. 
 
 27. 
 iii. 4. 
 
 20. 
 
 21. 
 iv. 1. 
 
 5. 
 
 7. 
 
 15. 
 
 16. 
 
 17. 
 
 COLOSSIANS. 
 
 163 
 
 153 
 
 143 
 
 28 
 
 4 
 
 323 
 
 275 i 
 
 45, 188 
 
 139 
 
 163, note 
 147 
 234 
 264 
 
 208, 264 
 233 
 
 336, note 
 
 24. 8 
 
 ii. 1,2. 163 
 
 iii. 3. 188 
 
 1 THESSALONIANS. 
 
 i, 6, 8. 196 
 
 9. 164 
 
 ii. 7, 8. 
 
 163 
 
 9. 
 
 151 
 
 14. 
 
 196 
 
 19. 
 
 163, note, 185 
 
 iii. 2, 3, 6. 
 
 16 
 
 8. 
 
 185 
 
 iv. 14. 
 
 13 
 
 2 THESSALONIANS. 
 
 ii. 8. 71 
 
 1 TIMOTHY. 
 
 i. 13. 
 ii. 1. 
 V. 23. 
 vi. 6. 
 
 8. 
 
 9. 
 
 10. 
 
 253 
 
 24 
 
 323 
 
 87 
 
 87, 186, 271 
 
 270 
 
 170,269 
 
 2 TIMOTHY. 
 
 i. 4. 
 ii. 11. 
 
 i. 4. 
 iii. 5. 
 
 TITUS. 
 
 163, 164 
 61, 116 
 
 163 
 138 
 
 PHILEMON. 
 
 HEBREWS. 
 
 IV. 13. 
 vi. 9— 11. 
 vii. 12. 
 X. 5—7. 
 34. 
 37. 
 xi. 25. 
 xiii. 4. 
 17. 
 
 1 PETER. 
 
 ii. 22. 
 
 163 
 239 
 
 190 
 174 
 94 
 94 
 196 
 163 
 185 
 120 
 187 
 
 139 
 
INDEX OF GREEK WORDS. 
 
 ayairyirhv, 32, 304. 
 
 dyLcrreiav, 94. 
 
 &yX^h 320. 
 
 ayo3vi^6fJ.€Vos, 149. 
 
 aywvoQirri, 284. 
 
 aSSyjcpayiav, 234. 
 
 aSeias, 210. 
 
 aSidpopov, 8(i. 
 
 d5topf(rTa»s, 16. 
 
 aipaiv, 33. 
 
 alviyixa, 290. 
 
 a(o-9?jTb;', .241. -7)s,f232. 
 
 otTwAoyi/cws, 322. 
 
 aKaracrraffiais, 150. 
 
 cLK/j-d^ovcrav, 154, -oi/ra, 319. 
 
 BKiiAoi'Soj/, 55. 
 
 aKpi^eiav, 36. 
 
 aKpi^o\oyov/j.ai, 164. 
 
 a/cTTjjUocrwTjs, 227. 
 
 &A6i>eii/, 116. -€«, 296. -(J^ueOa, 23. 
 
 oATj^evcrcK, 321. 
 
 &Xri9a>p Twv, 332. 
 
 a\\oTpl(fi, 25, note. 
 
 SAAow /cal JiAAou, 127. 
 
 ^AA»s, 81. 
 
 dA({70v, 140. 
 
 a\oyodfj.e0a, 114. 
 
 oAy??, 129. 
 
 a/xv-fircoy, 24. 
 
 dca-ya^tJj'Tos, 11. 
 
 avaKpoverai, 273. 
 
 ava\i(TK^rai, 235. 
 
 ctcaHO^AevTj, 113. 
 
 auaTrfKTciKa/ji.€V, 229. 
 
 ct^'eve-y/ctii'Tes, 115. 
 
 di/evOwoiis, 247. 
 
 dl'€X"^'''"''0'5, 108. 
 
 avi]Ki(Tra., 241, 209. 
 
 wdopixovv, 5. 
 
 avtfX'f](rriTat, 287. 
 
 aviffrS, 131. 
 
 di'TiSiacTToA'))!', 120. rb irphy d. 241. 
 
 avri(rTp6(pees, 337. 
 Jij/oieei', 138. 
 dTTo-yoj/Tas, 294. 
 airapdWaKTOV, ] 1 1 . 
 d7r6ip(^KaAoi, 200. 
 ciirevoovvTo, 314. 
 d7r€ii/cTaroi', 208. 
 airexp'flo'aTo, 321. 
 atrriySpive, 153. 
 dTTTJXfy, 134. 
 dTTAtos, 82, 140, 284. 
 dirb Tr7)yuiv Sawavcov, 226. 
 cmoyvfxvovixev, 107. 
 dTToSfo'TreTei, 297. 
 airoK-npiirrovcnv, 133. 
 d7r({j'0(ai', 3, 59, 168. 
 airoppT]Tcou, 26. 
 aiTOTiiv6fxevos, 322. 
 aTTOTTjyoj'^^efrOai, 121. 
 dpx«s rdy, 164. 
 dpTra^ai, 132. 
 d(r<J)aA6^aj', 214. 
 affairlay, 226. 
 a/Toviav, 326. 
 aTt^TTou, 29. 
 arvcjycos, 150. 
 avdaSL^6/j.evos, 315. 
 avQiVTai, J4] . 
 avToSiKaiocrvvriu, 143 
 a(popiJ.ci,s rdy, 181. 
 
 B. 
 
 0d0pov, Ben. P6epov, 11. 
 fiaTTTt^S/xevoy, 18. -rji*, 34. 
 l3a(ravL(TTr)pia, 133. 
 fiidCeadai, 118. 
 /Siou KoJ Ci^ijs, 28. 
 )3tV, 218. 
 
 ^lUTlKU, 155. 
 
 /3o5, 73, 237. 
 Ppveiv, 150. 
 
 w<n>ti^<^(- c* L.3^l 
 
;3()0 
 
 INDEX OF GREEK WORDS. 
 
 r. 
 
 yfwpyovfXfyci), 23'"). -ovfft, 231. 
 yv-flffios, OT. -us, 24:3 . 
 yvfivd^et, 120. 
 yvfoiKas ivTas robs, 859. 
 
 SaifiocTiv, 80. 
 SaKudixeda, 140. 
 Se-fjaecri Ta7s, 23. 
 Sr/^aYoiybs, 185. 
 Sri/XLOvpyias, 245. 
 SiaBoXiKhv, 273. 
 5ia5i;j, 28(j. 
 
 8jOK(57rT61, 325. 
 SiaA.ayUTreij', fiei^6vws, 20. 
 diaXiXvjjLevoi, 32. 
 SiairicTToDz'Tas, 122. 
 SiaTTTwei, 105. 
 SiareTpd(p9ai, 184. 
 5tippv7iiJ.ev, 297. 
 SiTjKoj'eiTo, 234. 
 SiKaioXoyovixevos, 143. 
 Sf/caios, 2H. 
 SiopOovaOai, 110. 
 Si(fiKi(rij,4i/oi, 310. 
 So'y/xaTcoj', 42. 
 Swafxiv, 112. 
 Suj/atTTcia, 296. 
 5i;(r5te|o5€UTOs, 150. 
 
 SucrcoTrerTai, 22. -tJctoi, 2C. 
 
 E. 
 
 ffiaWov, 252. 
 
 iyyvrjcTo/xat, 268. 
 
 iypr]yop6Toov ytiTj, 27. 
 
 iSpaiTfTevcre, 150, 292. 
 
 ei'acrai', 180. 
 
 ft (cal ^■J) dfio'ioos, 121. 
 
 e(/c7) /cal /iOTTji', 76. 
 
 tlprjviK^u, 32. 
 
 eis- irpSaonrov, 210, note. €(y oiVeiof 
 
 irp6(Tanrov, 311. 
 ^K^vaafxevoi, 127, note. 
 fKXvffai, 314. 
 €/c Trepiovcrias, 281. €k 7roXXf)j ir. 290. 
 
 (see too p. 35.) ^K 7rA.6io;/oj ir. 327. 
 iKTreaSvTas, 44. 
 
 fKiro/xTrevcov, 108. -ofifuwv, 308. 
 fKTpaxy)Xi(r8rtvai, 153. 
 eXaTTOu (p4pct!iJ,ev, 228. 
 eA.ecii'dTepoi', 172. 
 eAetToijpYour, 234. 
 
 ikivQfplav, 105. 
 i\i]KiyKrai, 40. 
 ifjoroix-KevovTos, 253. 
 itx(piKox(ipe'iv, 31. 
 ffa^pwecrde, 17. 
 ivayuviov, 20. 
 ivhexofJ-evwu rwv, 253. 
 ej/5oy Tct, 170. 
 eveyyvTjffaTo, 37. 
 eyepyrj, -yilrai, -yeia, 15. 
 ej'TJxei'o'^ai, 20. 
 eyOovs, 51. 
 ivi^avovaris, 324. 
 
 ^r fJ.4(TCO, 191. 
 
 ^rrifle^s, 199. 
 
 iuTpv(pa>vTfs, 240. 
 
 ^j/ T^S /ue'pst tJ) cJAoj' 6X*'^) 24. 
 
 i^aTrXoicrai, 288. 
 
 4 oXlyccv, 180. 
 
 I|co06;/, 190. 
 
 iTrdyferOai, 125. 
 
 iiriSoa-is, 185. 
 
 iirieiKe7s, 188. 
 
 iiriKeTrai, 272. 
 
 eTTiffTicpet, 53. 
 
 evlraa-iu, 198. -js, 312. -ecos luera, 300. 
 
 ^TTiTeixiCw, l''i4. -x^fTjis, 168. 
 
 eirlrriSfs, 190. 
 
 ETtI TWZ/ TTitrTOJl', 33. 
 
 firXeov€KT7i(rey, 312. 
 
 iirroriaOai, 99. -rj/jLevos, 28. 
 
 ^TT^SaJ, 103. 
 
 fpevySfifva, 228. 
 
 effK-fivctirai, 170. 
 
 iraipi^ofMevwv, 226. 
 
 evanaXXaKTCcs, 260. 
 
 evOpavcrrou, 112. 
 
 evOvvas arraiTeTcrdai, 132. 
 
 evpvxoopias, 103. 
 
 evTOfurepop, 270. 
 
 ewTeXovs, 112. 
 
 eixpriixias to. ttjs, 210. -/towrw*', 267. 
 
 ((pafXiXXov, 27. 
 
 Z. 
 
 fr/XcDTa!, 198. 
 CtO"^*', 171. 
 
 r]Kpci}Tripid(r67j, 325. 
 rififTtpa ra, 109, 328. 
 ■^vi^dfieOa, 32. 
 TjcrcpaXicraTO, 245. 
 
TNDKX OF GREEK WORDS. 
 
 361 
 
 dfpairevft, 19. -etf, IHO. 
 depairevrtKarepov, I'i. 
 Oewpri/xa, S'.}. 
 
 I. 
 
 tSidCov Kal ^iriprifxivov, -"SoT. 
 
 l^Ld^ovcrav, 24. 
 
 LKavws. 95. 
 
 iKerrtpiav rtOeuTa, 14"2. 
 
 tiriroSpofiiuv, IIH. 
 
 iTafiovs, 87. 
 
 KaOairrSfievos, -Si, ICo, &c. 
 
 KaOiffratrdai, Bell. ixeB'iffTaaOai, 102. 
 
 Kado\iKhu rb, 127. 
 
 /cat'fJi'a, 171. 
 
 kS)/ (SttcoctoOi', 214. 
 
 /cara draAo')tW, 208. 
 
 KaTaSLKovs, 155. 
 
 KaraKXwi'Tai, -19. 
 
 Karacrflcras, 131. 
 
 Karaffracnv, 13S, 
 
 KararoXfid., 281. -eToKfJLriaev, 47. 
 
 KwrarpopiKccTepa, 2. 
 
 KarecTKevaaev, 238. -ofe*', 265. 
 
 KaTT^x'OC'ri' ^^• 
 K€cj)d\aiov rh, 130. 
 Kfxhvo-Te, 260. 
 Kr)Sefxciiv, 243. 
 Koivaxras rhv \6yov, 15. 
 KOfxwyra, 188. -are, 205. 
 Kopv<povTai, 248. 
 Kofffiovcrt, 233. 
 KuKvQiy, al. /coAouwj', 188. 
 Kw/xcfSel, 72. 
 
 A. 
 
 \dfj.iroi/Ta, 182. 
 
 XafXTTpSTepovj 289. 
 
 \€ilxS)vos KoX TTopaSeiVoy, 24C. 
 
 A.^|(j/, 125. 
 
 A7]pa)S€(rTepov, 118. 
 
 AiTraii/cf, 204. 
 
 A.0(7rJ»j', 300. 
 
 M. 
 
 fiaprvpia, 301. 
 /xaraiorexi'^as, 18C. 
 HidoSevei, 88. 
 
 /ueAerai/, 2.S, 29. 
 fifffov, 131. 
 fiiTerd^aPTo, 307. 
 /xe'xpt irpodv/xias, 4K. 
 /j-expi ^rifxaTos (Trrjuai, 124. 
 ixvpiav, 239. 
 fi.'piaKh SiKaios, 9. 
 
 N. 
 
 veapiKTJs, 152. 
 vevojj.L(Tjj.ev7)v, 25. 
 j'ec(;06;'Tas, 27. note s. 
 VTjfpoofxey, 10. -^j;, 217. 
 VKpdSas, 20. -€s (rrparoTreSciii/, 49. 
 voriTr]u, 232. -J)j/, 242. 
 v6/j,os TTJs evxvs, 27. 
 i'oa<pi^6/j.e6a, 110. 
 
 O. 
 
 oiKeToi, 170. ojo-ai, 215. 
 oIk^Iov KarSpOcofia, 34. 
 olKoOev, 34, 212, &c. 
 olKovofxias ttJs, 326. 
 oiKovofMov/xevri, 219. 
 oMovofJLtav fx4ya rt, 56. 
 Sen? /cai rjAiKri, 203. 
 ovSafj.whi', 318. 
 ovSeva, n. pi. 275. 
 oiiSe wap, 150. 
 ouSe rb TzoWocrrhv, 17. 
 o(piiKiT7]v rov iravrhs, 128. 
 
 TrayKpaTLaffTTis, 15. 
 TraOrirhu, 128. 
 Tra^Seutrii' tijj/ elo;, 35. 
 Traf^oj'Tos, 100. 
 Trai' ijvvffas, 75. 
 irapaSeiaovs, 159. 
 irapaiTi'iaet, ■■fiaofj.ai, 273. 
 TrapaKpovo/j.evcoi', 247. 
 ■jrapdKoyL^ojxivovs iJ.7]Sa/j.6dfi/, 37. 
 Trapaixvdeirai, 20. 
 irapavofxia, 106. 
 irapaTToioiKra, 87. 
 irapaTaTT6/j.evos, 244. -o<, 271. 
 Trapacppocrvvrjy, 282. 
 TrapeBety/xdrKTas, 108. 
 TrapeS7}\a>(T(i', 187. 
 irapotvia, 108. 
 irapox^y, 100. 
 iracTToSes, 119. 
 iraTp6T7js, 189. 
 ireipa rfj, 18. 
 ■irepi06\a)v, 25. 
 
 b 
 
36-2 
 
 INDEX OF GREEK WORDS. 
 
 TrepjSpoyUol, 241. 
 
 irepietpyacraTO, 50. 
 
 trepiepyoos, 101. 
 
 ■nepu(TTav, 10. 
 
 irepiKpovS/j.d'oi, 114. 
 
 ireploSov, 205. 
 
 veptacra, 7. note d. 
 
 Trepiffraffeais, 29. -ets, 288. 
 
 ■jrA€oi/€KToC(ra, 217. iTr\€Oi'eKTr](rey, 312. 
 
 ■Tr\7]KriKws, 312. wTepov, 173. 
 
 7ri/6UyuaToij', 1!)8. 
 
 iroOeiva ra, (r<p6Spa, 129. 
 
 ■noi7)riKbv, 27. 
 
 ttoIklXov, 44. -OS Tis, 245. . 
 
 TToXtopKlai, 283. 
 
 ■7ro/t7rei^€Tai, 80. 
 
 ■jrpayf/.aTeverat, 214. -w/i60a, 254. 
 
 irpoavaKpovfTat, G. 
 
 irpoSioiKovfj.evos, 184. 
 
 Trpo5i(l>pdr]fff, 1 30. 
 
 irporuovfievais, 264, 311. 
 
 irpoQeffixiav, 254. 
 
 TrpoKaraXa^elu, 59. 
 
 ■wpoKeiTai, 158. -/xeca to, 31. 
 
 irpofj.vr]<TTpiais, 119. 
 
 ■n-ponereia, 188. 
 
 irpocraSoAecrxer)/, 29. 
 
 TrpocreSpetav Kol Kaprepiav, 21. 
 
 TrpoarjKaxrdai, 20. -oofxevoi, 27. 
 
 irpocrBiiKris, iv f^^p^h 23. /uera, 110. 
 
 irpocrcaircfj iv TroWcp, 20, 21. 
 
 irpocfiKOj/S/xrjffey, 57. 
 
 Trpwpevs, 287. 
 
 ■KT^puxrai, 83. 
 
 (Tii^KpoTe?, 190. -6(»','307. 
 ffvyKpovS/j-fda, 208. 
 
 (TU/U/UeTpCOS, 3. 
 
 ffvvaKiitpwv, 337. 
 (Tvva(peiav, 218. 
 (Twe^dWero, 211. 
 (Tui/excDj, 05. -;^^, 69. 
 avyfiSeffOai, 183. 
 crw7j0es, 39. 
 awi(TTavTai, 189. 
 
 ffVVTiXovVTOlV Tftil', 218. 
 
 crvpearOai, 73. 
 ffuffrtia^et, 205. -w;', 291. 
 cTvcrKiaff9fj 6 <p6vos, 318. 
 ffvcneWeiv rhv oyKov, 36. 
 
 (TU tV T^ KOIVW i(T<l}0r]S, 23. 
 
 (Tcpiyyiix^vov, 310. 
 (Tx^o'iv, 107. 
 (rxii];iiaToy, 201. 
 ffaifxariKwrepais, 31. 
 (Twixdraiv, 209, 290. 
 ffwT-fipios, 70, 
 
 Teixoij.ax<ii>y, 286. 
 
 TocravTris, 138. 
 
 Toffovrov riixurai vfMus, 19. 
 
 TovTo, sense of 6 ToiopToy, 199, 
 
 rpoirfj, 241. 
 
 rpocpTiv oh Tpv<pi]v, 227. 
 
 Ti'paj'i'fSi, 30. 
 
 TvpavyiKciTepov, 10. 
 
 Tcii' (cad" ■^/uay, 112. 
 
 (laOv/xlas, 269. 
 poTr))v, 296. 
 pvQjxi^iLv, 60. -w;/, 19. 
 pvQfxov, Ben. pw^i-ris, 48. 
 ^Ujur; Kttl op//'};, 282. 
 
 2. 
 
 fftixuSrepou iroiwv, 4. 
 ffeixviivovrai, 200. 
 ffKajxixara. vnepefir], 36. 
 ffKdiJ.iJ.aT I fu tQ, 149. 
 ffKy\v^v, 300. 
 ffKiarpaipoifxevoi, 158. 
 aKvBpcoiroTepaiv, 130. 
 (To<plffri, 31. 
 (TTrapaYyUol, 300. 
 (TTrjAiTfuei, 253. 
 fTToxatracrfle, 203. 
 o'Ti}(J)oj' rb, 133. 
 iTTw/xev Ka\ws, 20. 
 <ru*)'/caTO(r/c€i'aJ,6j, 29. 
 
 uirep/3o\^s, 106. 
 vweffraX/xifus, 53. 
 vTToSox^j/, 27. 
 virSdeffLV, 77, 155. -is, 295. 
 vTroKaTaK\i6eyTfs, 331. 
 inrSiTTepos, 244. 
 viroTrrevffT], 257. 
 viroTe/xvirai, 37, 225. 
 virovKov, 35. -Ay, 335. 
 inrocpaivovra, 11. 
 vvcop6(pioi, 1.58. 
 vffr4p7]ffe irapcfc /xiKphv, 2. 
 ixpop/jovvra, 225. 
 
 *. 
 
 (piXov^Kia, 14. 
 
 (piKoao<pla, 50. -a»', 296, 320. 
 (piKoao^etv, 73. -ovfifv, 30. 
 (piXortfjias, 204. 
 (piXorifioos, 174. 
 
INDEX OF GREEK WORDS. 
 
 363 
 
 <ppiK(i>5r], 30. 
 (ppov^/xaros, 117. 
 (pvffiws, 104. 
 
 XiTCCI/llTKOV, 244. 
 
 Xopriyiav, 106. 
 
 Xa^eTcirepoj/, 44. 
 Xa\iir, 178, note. 
 xdpLV, xapaj/, 38. 
 
 xcwos, ion. 
 
 5 fieKriare, 186. 
 (fKiiufjiivrtv, 329. 
 
 THE END. 
 
 COREIGENDA. 
 
 Page 0. line 5. /or describing read describeth 
 66. 10. after Laver insert comma 
 186. 18. for Homoxobii read Hamaxobii 
 241. last line but 6. after them insert for 
 298. 12. for Adi'ian read Hadrian 
 
 BAXTER, TETNTER, OXFOKD. 
 
LIBRARY OF THE FATHERS 
 
 PUBLICATION OF THE ORIGINAL TEXTS. 
 
 The plan of publishing some at the least of the originals of the Fathers, 
 whose works were translated in the " Library," has been steadily kept in 
 view from the first, and Collations have now been obtained, at considerable 
 expense, at Rome, Paris, Munich, Vienna, Florence, Venice, and the 
 Editors have materials for the principal works of S, Chrysostom, fot 
 S. Cyril of Jerusalem, S. Macarius, Tertiillian, and S. Augustine's Homilies 
 on the Psalms. Collations are also being made for S. Gregory of Nyssa. 
 
 Of these, they have begun with S. Chrysostom on St. Paul, the 
 Rev. F. Field, M. A. Trin. Coll. Cambridge, having united with them in this 
 great task. He has already edited the Homilies on the Epistles to the 
 Corinthians, and is now carrying through the press those on the Epistle to 
 the Romans. 
 
 All the best MSS, known in Europe have been collated for this edition, 
 and the text has been considerably improved, as that of the Homilies on 
 S. Matthew had already been by the same Editor *. There is then every 
 prospect that the English Edition of S. Chrysostom will be again the best 
 extant. 
 
 All the extant European MSS. have likewise been collated for S. Cyril 
 of Jerusalem and Tertullian. Of these S. Cyril is nearly ready 
 for the press. 
 
 The publication of Tertullian has been delayed, because it was discovered 
 that the result of the collations would be to make the text more genuine, yet 
 more difficult than before. M. Heyse, who was collating for the Editors 
 at Rome, being requested to search for the MS. or MSS. which F. Ursinus 
 alleged that he had used, discovered the original papers of Ursinus, in 
 which it appeared that the readings which liigaltius adopted from him, 
 were in fact only ingenious conjectures by Ursinus himself, which he gave 
 out as collations of MSS. The Editor of the treatises of Tertullian already 
 translated, being thus thrown back upon the older text, found reason to think 
 that in those cases the readings, which Ursinus had corrected, although 
 at first sight obscurer, were (be believes with one exception) the more 
 genuine. 
 
 With regard to S. Augustine, there seemed reason to think that there 
 was very little or nothing left to be done for the improvement of the text 
 after the admirable labours of the Benedictines. Some collations which 
 the Editors obtained, through their laborious Collator, from very ancient 
 MSS, of his Epistles at Monte-Cassino, confirmed this impression. And 
 this is again renewed by some Collations on the Psalms, which the same 
 Scholar has made for them from a very ancient Codex rescriptus in the 
 
 * Mr. Field's edition of the Homilies on S. Matthew is sujiplied to Subscribers to the 
 Library at the same reduced rate as the other volumes. [ Publisher.] 
 
Vatican. Still, besides the improvement of the text of any Father, if 
 possible, the Editors had the distinct object of making single valuable 
 works accessible to Clergy who could not afford to purchase his whole 
 works. They, therefore, propose to publish S. Augustine's Homilies on the 
 Psalms, since they are not only a deep and valuable Commentary on a 
 portion of Holy Scripture, which forms so large apart of our public devotions, 
 but contain, perhaps, more of his practical theology and hints as to the 
 inward spiritual life, than most of his works. Besides the above 
 Vatican MS, Collations are being made of some of the Bodleian MSS, which 
 have not been used, since even an occasional improvement of the collocation, 
 or still more occasional of the text itself, is not without interest in a work 
 of such exceeding value. 
 
 Large Collations had been made for S. Macarius, and it seemed almost 
 ready for publication, when their indefatigable Collator, M. Heyse, disco- 
 vered in the Vatican an entirely different recension. In accordance with 
 the rules of the Vatican, access was, upon this, denied them to all MSS. 
 whatever of S. Macarius, and the edition has consequently been, for the , 
 time, suspended. j 
 
 For S. Gregory of Nyssa considerable preparations have been made, 
 although nothing is yet ready for the press. 
 
 For these undertakings, the Editors have only their private resources, 
 (any profits from the translations having been much more than absorbed 
 by the Collations.) The present number of Subscribers to the original 
 texts is only 421. Works printed in England have, owing to the expense 
 of labour here, but a limited circulation abroad. If then it is wished that 
 the publication of the originals should proceed more rapidly, there must be 
 additional Subscribers. 
 
UNDER THE PATKONAGE OF 
 
 WILLIAM, LATE LORD ARCHBISHOP OF CANTERBURY, 
 
 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, 
 
 ANTERIOR TO THE DIVISION OF THE EAST AND WEST. 
 
 TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH, 
 
 WITH NOTICES OF THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE EDITORS 
 
 WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES. 
 
 EDITED BY 
 
 The Rev. E. B. PUSEY, D.D. 
 
 Hegius Professor of Hebrew, dnion, of Christ Church, late Feltoiv of Oriel ('vlleee. 
 
 The Rev. JOHN KEBLE, M.A. 
 
 Late Professor of Pocti y, and Fellow of Oriel College. 
 
 The Rev. C. MARRIOTT, B.D. 
 
 Fellow of Oriel College. 
 
 A Publication, answering to the above title, appeared to the Editors 
 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 value 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 enable 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 present 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,) ore obviously calculated for divines, 
 not for private individuals : they furnish more of the works of each Father 
 than most require, and their e.^pense precludes the acquisition of others. 
 
 3. The increased demand for sacred reading. The Clergy of one period 
 are obviously 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 
 
 a2 
 
much will not be £0 mature as, on 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 
 they 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 
 trowetli ; that the Church once was 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 1. The great danger in w'hich 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, 
 frco from the errors, alike of modern Rome and of Ultra-Protestantism. 
 
 12. Gratitude to Almighty God, who has raised up these great lights 
 in the Church of Christ, and set them there for its benefit in all times. 
 
EXTRACTS FROM THE PLAN OF THE WORK. 
 
 I. 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. 
 
 II. 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 9s. for a 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. 
 
 * The object of puhliihing the originals has been steadily kept in view, (hough delayed by 
 difficulties, inseparable from the conimencement of such an undertaking, as well as by sorroujul 
 dispensations. Collations of MSS. at Rome, Paris, Moscow, Munich, Vienna, Florence, Venice, 
 have now been in part obtained, in part are being made, for S. Chrysoslomh Homilies on S. Paul, 
 on the Statues, S. Cyril of Jerusalem, Macarius, Tertullian, S.Creg. Nyss. S^c. 
 
 RIVINGTONS, LONDON. J. H. PARKER, OXFORD. 
 
 Works already published. 
 
 !ATHANASiUS,S On the Niceiie Delinitiou.y 
 
 Conncilsof Aiiininumaiid( ^ j ^ Ncztiman, li.D. late Fellow of Oriel. 
 Seleucia, and the Orations T 
 against the Aiiaus, 'i vols, j 
 
 Historical Documents Rev. M. Atkinson, M.A' Fellow of Lincoln. 
 
 AUGUSTINE, S Confessions Old Translation, revised hy E. B. Pusey, D.D. 
 
 Homilies on the New Testa- ) ^^^ ^ ^ Macmullen, M.J. late Fellow ofC.C.C. 
 
 ment, 2 vols J 
 
 On the Psalms, Vols. 1. 2 partly by Reo.J. E. Tweed, CliapUiin of Christ Church. 
 
 -, ,. , .r .- S Rev. ('. I.. Cornish, M.A. late Felloiv Of Exeter. 
 
 Practical Treatises | ^^^ ^ Qrou-ne, M.A. St. Peter's Coll. Camb. 
 
 On St. John's Gospel, Part 1. Rev. H. Browne, M.A. 
 
 CVRlLjS.OFJERUSALEM Catechetical Discourses Rev. R. IV. Church, M.A. Fellow of Oriel- 
 
 CYPRIAN. S Treatises lute Rev. C. Thornton, M.A. Christ Church. 
 
 Epistles Rev. H. Carey, M.A. ff'orcester College. 
 
 CH RYSOSrOM, S HomUies onSt.Matthew,Partsl,2. Rev. Sir G. Prerost, M.A. Oriel. 
 
 On St. John, Part I Rev. G. T. Stuparl, M.A. late Fellow of Exeter. 
 
 \ Rev. J. D. Morris, M.A. lale Fellow of Exeter. 
 
 . >.,> »*/. / r .1 /'« ..<• i:». ^ 
 
 Rev. J. Medley, M.A. (notv Lit. Up. of Fiedericton.) 
 Rev. H. K. Cornish, MA. late Fflloirof BUcler. 
 The Idle C. IJ'onU, M.A. Oriel. 
 'Rev. »F. J.Copelunil, li.D. Fellow of Trinity. 
 Rev. n: a. cotton, M.A. .Stiolcnt of Ch. Ch. 
 Rev. J. A. Ashirorlh. M.A. FeUow of Brate-note 
 J Rev. J. Tweed, M.A. CCC. Cam',. 
 Homilies on the Statues Rev. E. Budge, B.A. Christ's CoU. Qimb. 
 
 On the Epistles to the Romans, 
 Corinthians, Galatians, Kplie- 
 sians, Philippians, Colossians, 
 Thessalonians,Timothy, Titus, 
 and Philemon. 
 
 GREGORY, S. THE GREAT Magna Moralia, T. I. H. III. pt. 1. 
 
 PACIAN , S Epp. to Sympr. ; on Repentance ) j^^^ (. jj CoUuns, M.A. late Stud-^nt (fCh.Ch. 
 
 and Baptism ) ' 
 
 TERTULLIAN Apologetic and Practical? j^^^ q^ Dodason, M.A- late Student ofCh- Ch. 
 
 'J'realiscs J 
 
 ORIGINALS. 
 
 AUGUSTINE,S Confessiones '^«''- ^- ;?-,i'"«*^*i' i?'— , ,• „ r , 
 
 CHRYSOSTOM, S Horn, in Ep. 1 et2. ad Cor Rev. F. Field,M.A. Trtntty ioU. iamb. 
 
 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. 
 
 CII RYSOSTOM, S On St. Matthew, Vol. 3 Rev. Sir (/■P'^".'"''":^- ^f*^'-. ^ , , , , 
 
 GREGORY S. THE GREAT Magna Moralia, Vol. III. 2... Rev. Ju.s. Bliss, M.A. Onel. (Nearly rtody.) 
 
 r.llEGURV, S. THEOLO- ; o„_,,,,,, Rev. R. F. inison, M.A. Oriel. 
 
 GUS.OE NAZIANZUM ]■*"""'" 
 
 ' ORIGINALS. 
 
 CHRYSOSTOM, S Horn, in Bp. ad Rom Rer. F Field. M. J. Trinit.j r.r.l. Camb. 
 
Preparing for Publication. 
 
 ACTS of early MARTVKS . . tGenuine) 
 AMliUUSr., b Un the P.s^lms 
 
 On St. Luke parlly by the late S. F. IVood, M.A. Oriel. 
 
 Doctrinal Treatises 
 
 ^P'*"^' .partly by the late S. F. Wood, M.A. Oriel. 
 
 ATIIANASIUS, S. ...... . Tracts on the Incarnation and ) „ 
 
 Holy Spirit. C "^^- ^- Daman, M.A. late Fellow of Oriel. 
 
 AUGUSTINE, S Anti-Pflagian Tracts 
 
 Anti-Uonalist Tracts . . ..... Rev. G. H. Forbes. 
 
 HoiMJIics (in St. .loLn's I'irstJ „ „ „ ,, /i ^ a, ,-, /^ a 
 
 |,;.,ij(ly _ _ y Rev. H. Brovnc, M.A.CC. C.,Camb. 
 
 Epistles .'.'..'..'.'.'.'.'.'. .Bev. H. n\ Wilberforce, M.A Oriel. 
 C;ily of God R<>K. C. Daman, JI.A. late Fellow of Oriel. 
 
 BASIL, S. THE GREAT 
 
 ^mil'ies^' *'''''''"' ''"'' "°"}/^e^;./^. Williams, M.A. late Felloiv of Trinity . 
 
 CIIRYSOSrOM, S Homilies on St. John, Pt. II. P..et:. G. T. Stupart, M.A. Me Fellow of Exeter. 
 
 the Acts Rev. T. Sheppard, M.A. Oriel. 
 
 tlic Hebrews Bev. T. Keble, M.A late Fellow of C. C. C. 
 
 Select IIoMiilies Rev. C. B. Pearson, M.A. Oriel. 
 
 On the Priesllioort Tlie lute Uf. oebb, finished by Rev. J. Jebb, M.A. 
 
 Epistles Rev. E. Cliuitoii, 31. A. Christ Church. 
 
 CLEMENT, S. OF ALEX- I Pt.h,„o„„^ 
 ANURIA I Pwclagogiis. 
 
 CYRIL, S. OF ALEXAN-? Against Ncstorius 
 
 DHIA j Oni^t. John's Gospel 
 
 tUSEBIUS Ecclesiastical History Rev. E. A. Dayman, M.A. late Fellow of Exeter. 
 
 GREGORY,S. OF N YSS A .. Sermons and Commentaries.. 
 
 HILARY, S On the Trinity Rev. A. Short, M.A. {Bp. of Adelaide.) 
 
 P^alnl5. G. O. tlaytcr, B.A. late Scholar of Oriel. 
 
 Oil St. Matthew. 
 
 IREN^US, S Against Heresy Rev. J. Keble, M.A. 
 
 JE RO M E, S Episi les Rev. J. 3Iozley, M.A . Fellow of Magdalen. 
 
 ja.sTlN,M Works ren. Archdeacon Manning, M.A. late Fellmv of Mert 
 
 LEO, S. THE GREAT Sermons and Epistles 
 
 MACARIUS S Works SO/d Translation revised by Rev. C. Marriott, B.D. 
 
 I FeUowufOnel. 
 
 OPTATIIS.S On tlie Donatist Schism 
 
 "^"^'^^ Against Celsus See. J. F. Christie, M.A. late Fellow of Oriel. 
 
 TEKTULLIAN Works Rev. C. Dr.dg.son, M.A. late Student of Ch. Ch. 
 
 THEODORET, ic Ecclesiastical History Rev. C. Mlirriott, B.D. Felhnv of Oriel. 
 
 Compendinm of Heresies) „ „ c .. »t ^ , - i.^ ,/ r w, „■ , 
 and Dialogues j ^^"^ ^" *Sct)<<, M.A. late telloiv of Balliol. 
 
 MISCELLANIES.. St. Clement of Alex. 
 
 dives salvetur ?'■ 
 Diognetum ; Tracts 
 polytus. 
 
 ORIGINALS. 
 
 AUGUSTINE, S BnaiTationes in Psalmos. 
 
 CYRIL, S. OF JERUSALEM. 
 
 MAC.\RIUS, S Homilite et Opuscuhv. 
 
 lex. "Quia') 
 ?" Ep. ad \ 
 acts of Hip- 3 
 
 * « 
 
 This list was never meant to be final, and it has been, from time to time, enlarged. It mid.t 
 then save waste of labour, if persons contemplating the translation of works, not set down, would 
 enquire of the Lditors, whether they are included in the plan. 
 
 
 
 A/so, uniform with the Library, price Us. To Std'scrlbcrs to the Llhrart, of the Fathers, 10*. Qd. 
 
 S'''\vhh'Nnr?^.^'1 f ^- ^^"'^^^^^ '^'"^ SYRIAN. Translated out of the Original Syriac. 
 Kj \\ un iNortb and l.\Dicts. •' 
 
 Oxford, John IIcuin Taiker j F. and J. Rivingtoo, Loudon. 
 
SUBSCRIBERS. 
 
 Those marked with an * are subscribers to both t!ie Texts and the Translations. 
 
 Those marked t to tiie Texts only. 
 
 Those not marked, to the Translations only. 
 
 *His Grace The Lord Archbishop of Canterbury, dec. 
 
 His Grace The Lord Archbishop of York, dec. 
 
 Right Hon. and Right Rev. The Lord Bishop of London. 
 
 Right Rev. The Lord Bishop of Winchester. 
 
 Right Rev. The Lord Bishop of Lincoln. 
 
 Right Rev. The Lord Bishop of Bangor. 
 
 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 Chichester, 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. 
 
 *Right Rev. The Lord Bishop of Barbados. 
 
 *Right Rev. The Lord Bishop of Aberdeen. 
 
 Right Rev. The Lord Bishop of Ross and Argyll. 
 
 *Right Rev. The Lord Bishop of Guiana. 
 
 *Right Rev. The Lord Bishop of Tasmania. 
 
 *Right Rev. The Lord Bishop of Fredcricton. 
 
 *-Right Rev. The Lord Bishop of Adelaide. 
 
 *Right Rev. The Lord Bishop of Newcastle. 
 
 Right Rev. The Lord Bishop of North Carolina, 2 copies. 
 
 *Riglit Rev. The Lord liishop of New Jersey. 
 
 Right Rev. The Lord Bishop of Ohio. 
 
 Right Rev. Bishop Luscombe, Paris, dec. 
 
8 
 
 SUBSCRIBERS. 
 
 Abbiss, Rev. J. St. Bartholomew the 
 
 Great, London 
 •Aberdeen Diocesan Library 
 A. B. Theological College, Illinois, 
 
 N. A. 
 Abraham, Rev. C. J. Eton Coll. 
 tAckland, Rev. T. S. Clare Hall, 
 
 Camb. St. Stephen's, Liverpool 
 *Acland, Rev. T. D. 
 Acland, P. Leopold, Esq. Ch. Cb. 
 Acland.Arth.H.Dyke, Esq. Dorchester 
 Adams, Rev. D. one of the Vicars of 
 
 Bampton 
 *Adams, John, jun. Esq. 
 Adams, T. Esq. Halifax 
 Adcock, Rev. Halford H. Humberstone, 
 
 Leicestershire 
 Addison, Rev. Berkeley, St. John's, 
 
 Edinburgh 
 Agnevv, Rev. J. R.Wootten, nearWood. 
 
 stock 
 Agnew, Mrs. 
 
 Alexander, Rev. John, Edinburgh 
 Alger, Owen T. Esq. 
 Allen, Rev. Jas. Castle Martin, Pem- 
 brokeshire 
 Allen, Rev. P. Westbourn, Sussex 
 Allen, R. B. Esq. Walthamstow 
 *Allies, Rev. T. W. Launton, Bicester 
 Allom, Mr. Bookseller, York 
 •All Souls College Library, Oxford 
 Amphlett, Rev. M. Churchleach, 
 
 Evesham 
 •Anderdon, John L. Esq. 
 Anderson, C. Esq. 5, India Street, 
 
 Edinburgh 
 Anderson, G. W. Esq. Bombay 
 Anderson. Rev. John, Merton Coll. 
 Anderson, Rev. Philip, Bombay 
 Anderson, Hon. Mrs. Brighton 
 Anderson, Rev. Sir C. Bart. Lea, 
 
 Gainsborough 
 Aiidicwes, Rev. W. Sudbury 
 Andrews, Mr. Geo. Bookseller, Durham 
 Anson, Rev. G. Rusholme, Manchester 
 *Anstice, Mrs. Joseph 
 Anthon, Rev. Henry, D.D. New York 
 Antrobus, Rev. George, Withyham, 
 
 Tucbridge Wells 
 Antrobus, Rev. John, London 
 
 *Appleton and Co. New York 
 Archer, Rev. C. Lewanick, Cornwall 
 Arden, Rev. G. Dorchester 
 Armstrong, Rev. J. H. Dublin 
 Armstrong, Rev. J. Dinder, Somerset 
 Armstrong, Rev. J. Wallsend 
 *Arnold, Rev. T. K. Lyndon, Rutland 
 Ashby-de-la-Zouch Theological Library 
 Ashington, Miss, Little Saxham 
 Ashworth, Rev. J. H. East Woodhay, 
 
 Hants 
 "'Ashworth, Rev. J. A. Bras. Coll. 
 *Atkinson, Rev. M. Head Master of 
 
 St. Bee's Grammar School 
 Aubin, Rev. Philip, Jersey 
 *AudIand, Rev. W. F. Queen's Coll. 
 Austin, Mr. S. Bookseller, Hertford 
 *Awdry, Rev. C. Worthen, Shropshire 
 Aynslie, Murray, Esq. Ch. Ch. 
 
 ♦Bacon, Rev. R. W. King's Coll. Camb. 
 
 Badeley, E. Esq. Temple 
 
 *Bagge, Rev. James, Crux Easton, 
 Hants 
 
 Baillie, Rev. Evan, Lawshall, near 
 Bury St. Edmunds 
 
 Baiu,Mr.Bookseller,Haymarket,London 
 
 t Ballard, Rev. E. 
 
 tBallard, G. F. Esq. Wore. Coll. 
 
 Ballas, Rev. J. 
 
 tBandinel,Rev.Bulkeley, D.D.Bodleian 
 Librarian 
 
 BarfT, Rev. F. Leicester 
 
 *Baring, Rev. C. Ch. Ch. All Souls, 
 Marylebone, London 
 
 Barker, Rev. H. Raymond, Cirencester 
 
 Barker, Rev. C. Raymond 
 
 *Barker, Rev. F. Raymond, Oriel Coll. 
 
 Barling, Rev. J. Halifax 
 
 Barlow, Rev. G. Exeter 
 
 Barlow, Rev. T. Northampton 
 
 Barnes, Rev. J. W, Kendal, West- 
 morland 
 
 Barnes, Ven. Archdeacon, Sowton, Exeter 
 
 Barnstaple Clerical Book Club 
 
 tBarr, Rev. Arthur Croydon 
 
 Barrett, Rev. W. Stratford-on-Avon. 
 
 Barter, Rev. W. B. Burghclere, Hants 
 
SUBSCRIBERS. 
 
 9 
 
 Bartholomew, Ven. Archdeacon, Exeter 
 Bartholomew, Rev. C. C. Lyir.pstone, 
 
 Devon 
 Bastard, J. R. P. Esq. Ketley, Devon 
 Batcheller, Mr. Bookseller, Dover 
 *Bates, Rev. W. Christ's Coll. Carab. 
 Bather, Kev. E. jun, Meole Brace, 
 
 Shrewsbury 
 Bathurst, Rev. L. C. Wells Theological 
 
 Coll. 
 Bathurst, Rev. S. Kibworth, Market 
 
 Harborough, Leicestershire 
 Baxter, Rev, Arthur, Hampreston Wim- 
 
 bourne, Dorset. 
 Bayldon, Rev. J. Creech, nr. Taunton 
 Bayley, W. R. Esq. Cotford House, 
 
 Sidbury, near Honiton 
 BayliffjRev.T. L.King's Walden, Herts. 
 *Bayly, Rev. W. H. R. Harrow on the 
 
 Hill 
 Bayne, Rev. Thos. Vere, Broughton, 
 
 Manchester 
 *Beadon, Rev. H. W. Latton, near 
 
 Cricklade 
 Beadon, Rev. Rich, a Court, Cheddar, 
 
 Somerset 
 "Beaufort, Rev. D. A. 11, Gloucester 
 
 Place, Portman Square 
 Beaumont, Rev. J. A. St. Mary's, Leeds 
 Beckwith, Rev. H. W. Bishop's Wear- 
 mouth, Durham 
 Bedford, Rev. H. Dunton Bassett, 
 
 Leicestershire 
 Belaney, Rev. Robt. Arlington, Sussex 
 Bell, Rev. Henry. Ruddington, Notts 
 Bell, Rev. John, Oullon 
 Bell, W. W. Esq. Civil Service, Bombay 
 Bellairs, Rev. W. Bedworth 
 •Bellamy, Rev. J.W. Merchant Taylors' 
 
 School 
 Bellasis, Edward, Esq. 
 Belli, Rev. C. A. Southweald, Essex 
 •Bellingham, Rev. J. G. Farmington, 
 
 Gloucestershire 
 Bennett, Rev. E. Leigh, Long Sutton, 
 
 Lincoln 
 Bennett, Rev. W. 
 Benning and Co. Messrs. London 
 Berkeley, Rev.G.C. South Minster.Essex 
 Berry, Rev. P. Cork 
 
 Bethune, Rev. G. 
 
 *Bevan, Beckford, Esq. 16, Devonshire 
 
 Place 
 Bevan, J, J. Esq. 16, Devonshire Place 
 Beveridge, Mr. Thos. Gordon, Aberdeen 
 Bickersteth, Rev. E. Watton, Herts 
 Biggor, D. Esq. 
 
 Birchinall, T. Esq. Park Lane, Mac- 
 clesfield 
 Bird, Rev.G. Great Wigborough, Essex 
 Biron, Rev. Edwin, Hythe, Kent 
 Birtwhistle, Mr. W. Halifax, 2 copies 
 •Bishops' College, Calcutta 
 Blackwell, Rev. Wm. Mells, Frome 
 tBlake, Rev. W. Cam, Dursley 
 Blandy, Charles, Esq. Reading 
 Blandy, Rev, Francis J. Netheravon, 
 
 Amesbury, Wilts 
 *Blew, Rev. W.J. Milton, nr.Gravesend 
 *Bliss, Rev. James, Ogbourne, Marl- 
 borough 
 Bliss, Rev. W. Bath 
 Blower, — Esq. Wolverhampton 
 Bloxam, Rev. J. R. Magd. Coll. 
 Bolton, Lord 
 
 Bond, Rev. N. Holme House, Dorset 
 Bond, Rev. F. H. Marlborough 
 Bonney, Ven. Archdeacon, King's Cliff, 
 
 Oundle 
 Boodle, Rev. R. G. Compton Dando, 
 
 near Bath 
 fBorrodaile, Rev. A. 
 Bosanquet, Rev. E. (Chrysostom) 
 *Bosanquet, Rev. R. W. 
 Bosanquet, S. Esq. East Woodhay, 
 
 Newbury 
 Bosanquet, W. H. Esq. 
 Bosanquet, S. Esq. Montagu Place 
 Bourke, Rev. S.G. 3, Cavendish Square 
 Boutflower, D. Esq. Christ's CoU.Camb. 
 Bowden, Mrs. 17, Grosvenor Place 
 Bov/den, Rev. Robert, Stoke-Gabriel 
 Bowdler, Rev. T. 79, Chester Square 
 Bowles, Rev. F. A. Singleton, Chichester 
 Bowstead, Rev. J. Messingham, Kirton 
 
 in Lindsey 
 Boyle, Hon. G. F. Ch. Ch. 
 Bradshaw, Rev. J. 
 Bradshaw, J. Esq. Nottingham 
 Braithwaite, Rev. F. London 
 
10 
 
 SUBSCRIBERS. 
 
 Braithwaite, Rcv.Wm. St. Peter's, Jersey 
 Bramston, Rev. John, Witham 
 Bray, late Rev. Dr. Associates of, 5 copies 
 Bray, Rev. E. A. 
 Brereion, Rev. John, New Coll. 
 *Brereton, Rev. M. Puddington, Wel- 
 lingborough 
 *Brett, Rev. Stamford 
 *Brewer, Rev. J. S. Queen's Coll. 
 'Bridges, Rev. A. H. Horsham, Sussex 
 Bridges, Rev. C. Old Newton, Stow- 
 
 market 
 *Brine, Rev. James G. All Saints, 
 
 Chardstock, Dorset 
 Bristol Library Society 
 Broadbent.Rev.C.F.Worfield, Shropshire 
 Broderip, Rev. J. S. Manor House, 
 
 Cossington, Bridgwater 
 Brodie, W. Esq. of Drodie, near Forres, 
 
 N. B. 
 Brogden, Rev. James 
 Brooke, Rev. R. A vening, Gloucestershire 
 Brooksbank, Rev. C. Ch. Ch. 
 Broughton, Rev. H . V. Wellingborough, 
 
 Northants. 
 Broughton, Rev. B. S. Washington, 
 
 Durham 
 tBrowell, Rev. W. R. Beaumont, 
 
 Colchester 
 Brown, Messrs. Booksellers, Leicester 
 tBrown, Rev. Henry, Chichester 
 *Brown, Stafford M. Esq. Westbury, 
 
 Wilts 
 Browne, Rev. H. Boreham Rectory, 
 
 Chelmsford 
 
 * Browne, Rev. R. W. King's Coll. 
 
 London 
 Browne, Rev. E. H. St. David's Coll. 
 
 Lampeter 
 Brownrigg, C. C. Esq. Port Louis, 
 
 Mauritius 
 Bruce, Rev. W. Duffryn, near Cardiff 
 Brymer, Yen. Aichdeacon, Pulteney 
 
 Street, Bath 
 *Buckerfie]d, Rev. F. H. Little Bedwin 
 
 * Buckley, Rev. Joseph, Badminton, 
 
 Gloucestershire 
 *Buckley, Rev. W. E. Brasenose Coll. 
 Buckley, W. H. G. Esq. Bradford, 
 
 Yorkshire 
 
 *Bu!],Rev.John,D.D. Canon of Ch.Ch. 
 "Buller, Rev. A. Mary Tavy, Tavistock 
 Buller, John Edw. Esq. 
 BuHey, Rev. F. Magdalen Coll. 
 Bullcck, Rev. W. St. Anne's, Soho 
 Burlton, Rev. J. F. Taunton 
 Burnaby, Rev. Robt. Leicester 
 Burney, Rev. C. Halstead 
 *iiurrows. Rev. H.N. Yarmouth, Norfolk 
 *Button, H. Esq. Hotham Hall 
 Burton, Rev. C. H. Leeds 
 Burton, Rev. R. C. Asylum Place, Old 
 
 Kent Road 
 Butler, Rev. D. Clergy Orphan School, 
 
 St. John's Wood 
 Butler, Rev. I. Inkpen, Newbury 
 Butler, Rev. Jas. Grammar School, 
 
 Bromley, Lancashire 
 Butler, Rev. T. Magdalen Coll. 
 Butler, Rev. W. A. Professor of Moral 
 
 Philosophy, University of Dublin 
 Butler, Rev. W. J. Wantage 
 Butterworth, Rev. J. H. Stapleton, 
 
 Bristol 
 Butterworth, Rev. G. Henbury, Bristol 
 
 Caldwell, Captain, 3, Audley Square 
 Caldwell, Rev. R. Madras 
 Cambridge Union Society 
 Campden, Viscount, 2, Portman Square 
 *Campion, Rev. C. Hesketh, Albourne 
 Canham. A. J. Esq. Tenterden 
 Canterbury Clerical Book Society 
 Capper, Rev. D. Huntley, Gloucestershire 
 *Capper, S. J. Esq. Leyton 
 Carey, E. L. Esq. Philadelphia 
 Carey, Rev. C. 
 Carlyon, Rev. E. 
 
 Carlyon, Rev. Philip, St. James', Exeter 
 Came, J. Esq. Ellenglase House, Truro 
 Carrighau, Rev. G. Plymouth 
 Carter, Rev. W. Eton College 
 Carter, Rev. John, Frenchay, Bristol 
 *Carter, Rev. T. T. Clewer Rectory, 
 
 Windsor 
 Cartvvright, Rev. J. B. 
 Cartwright, Mr. Leicester 
 Carwardine, Rev. C. W. ToUeshurst 
 
 Knights, Essex 
 
SUBSCRIBERS. 
 
 11 
 
 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. 
 Champernowne, Rev. R. 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. P. Aberdeen 
 Chichester, Dean and Chapter of 
 Childers, Mrs. A.W. Cantley.Doncaster 
 Cholmeley, R. Esq. Magd. Coll. 
 •Christie, Rev. J.F. Ufton, nr. Reading 
 *Christ's College Library, Cambridge 
 *Church, Rev. R. W. Oriel Coll. 
 Church, Rev. \V. M. H. Geddington 
 *Churton, Very Rev. Edvv. Crayke, near 
 
 Easingwold 
 Clarke, Rev.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. \V. J. Bookseller, Baker 
 
 Street, London 
 *Cleoburey, Rev. C. Steeple Aston, 
 
 Oxon. 
 Clerke, Ven. C. C. Archdeacon of 
 
 Oxford 
 ClifTord, Rev. F. C. Dur.vjey 
 *Clutterbuck, Rev. H. Frome 
 Cocks, Hon. and Rev. J. S. Eastnor 
 
 Caslle, Ledbury 
 tCocks, Rev. Charles 
 »Codd, Rev. E. T. Ecckshall, Slafford- 
 shiie 
 
 *Codrington College Library, Barbados 
 Coit, Rev. T. D. President of the 
 
 Transylvanian University, U. S. 
 'Coleridge, Hon. Mr. Justice, 26, Park 
 
 Crescent 
 Coleridge, Rev. E. Eton Coll. 
 Coleridge, F. G. Esq. Ottery St. Mary 
 Coleridge, Rev. Theodore, Exeter 
 Coles, Rev. G. Croydon 
 tCollege of Doctors of Law, Doctors' 
 
 Commons 
 Collett, W. L. Esq. Queen's Coll. 
 tCollins, Rev. C. M.Chudleigh, Devon 
 ♦Collis, Rev. J. D. Head Master of 
 
 Biomsgrove School 
 CoUison, Rev.F. \V. St. John's, Camb. 
 CoItman.Rev.George, Stickney, Boston, 
 
 Lincolnshire 
 Colvile, Re v. Frederick L. Leek, Wool ton, 
 
 AVarwickshire 
 Combs, John, Esq. 
 Compton, Rev. J. Minestead, Hants 
 Cooper, Rev. G. RL Wilmington, Lewes, 
 
 Sussex 
 Copeland, Rev. W. J. Trinity Coll. 
 Coplestone, Rev. R. E. Barnes, Surrey 
 iCopleston, Rev. W. J. Cromhali, 
 
 Glouces'ershire (Chrysostom) 
 ♦Cornish, Rev. Dr. King's School, Ottery 
 
 St. Mary 
 Cornish, Rev. Hubert K. Bakevvell, 
 
 Derbyshire 
 Cornish, Rev. C. L. Littlemore 
 *Cornlhwaite, Rev. T. St. Peter's, 
 
 Wajthamstow, Essex 
 Cosserat, Rev. G. P. Graham, Abbots- 
 
 kerswell, Devon 
 Cotes, Rev. Peter, Litchfield, Hants 
 ♦Cotton, Rev. W. C. 
 Cotton, William, Esq. Bank of England 
 Cox, Rev. Somers, Cornwall 
 tCox. Rev. W. H. St. Mary Hall 
 *Cox, Rev. J. Walgrave, Northants. 
 Cox, Rev. F. H. Tasmania 
 Coxvvell, G. S. Esq. Newcastle-on-Tyne 
 Cragg, Rev. Richard, Wymondham, 
 
 Leicestershire 
 Cramp, W. Esq. Camberwell 
 Craven, Wm. Esq. Halifax 
 Crawley, C. Esq. Littlemore 
 
12 
 
 SUBSCRIBERS. 
 
 Crewe, Lord, Trustees of, 
 
 •Crichlow, Rev. H. M. Radipole, 
 
 Weymouth, 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 
 *Cunie, 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, Rev. Wm. Donhead St. An- 
 drew, Wilts 
 Darnell, Rev. W. Stanhope, Durham 
 *Darling, Mr. James, 22, Little Queen 
 
 Street, London 
 Darwall, 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 
 tDayman, 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. C.C.C. 
 
 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. Hasten Robert's 
 
 Rectory, Yorkshire 
 *Dimsdale,Charles,Esq.Essendon Place, 
 
 Herts. 
 Dingwall, Charles, Esq. 
 Dixon, Rev. James, Sheffield 
 Dixon, Rev. Robert, King Wm. Coll. 
 
 Isle of Man 
 Dixon, Rev. J. J. Wigan 
 Dodd, Rev. W. Newcastle-on-Tyne 
 *Dodsworth, Rev. William, Gloucester 
 
 Gate, Regent's Park 
 Donaldson, Rev. T, W. Bury 
 tDonkin, W. F. Esq. Univ. Coll. 
 Donne, Rev. Jas. Bedford 
 Dornford, Rev. J. Plymtree, Devon 
 Douglas, Rev. H. Salworpe, Worcester- 
 shire 
 *Downing, Rev. H. Kingswinford 
 Drumniond, Henry, Esq. Albury Park, 
 
 Guildford 
 Drummond, Rev. Arthur, Charlton 
 Drummond, Rev. R. Peering, Essex 
 Drummond, Colonel, Brighton 
 Dry, Rev. Thos. North Walsham 
 Duffield, Rev. R. Fratiug, near 
 
 Colchester 
 Dundas, Wm. Pitt, Esq. Edinburgh 
 Dunraven, Earl of, 
 *Dunster, Rev. Mr. Tottenham 
 Durnford, Rev. Francis, Eton College 
 Dyer, Rev. J. H. Great Waltham, Essex 
 Dymock, Rev. J. Rector of Roughton, 
 
 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, Rev. 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 
 Estcourt, T. G. Bucknall, Esq. M.P. 
 
 Estcourt, Gloucestershire 
 *Evans, Herbert N. M.D. Hampstead 
 *Evans, Rev. T. S. Brompton 
 Evans, Rev. Hugh, Durham 
 Evetts, T. Esq. C. C. C. 
 Exeter College Library 
 Ewing, Rev. A. Forres 
 Ewing, Rev. W. Ipswich 
 
 Fanshawe, Bev. F. Exeter Coll. 
 *Farebrother, Rev. Thomas, Aston, 
 
 Birmingham 
 Fawkes, Mrs. 
 
 Fearon, Rev. D. R. Assington, Suffolk 
 Fellowes, Rev. C. Shottesham, Norfolk 
 Fellows, Mrs. Money Hill House, 
 
 Rickniansworth, Hertfordshire 
 Fenwick, Rev. John, Blandford.St.Mary 
 Fenwick, Rev. INI. 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, Rev. 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 
 
 Suffolk 
 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, Surrey 
 Ford, Rev. J. Bailey, near Exeter 
 Ford, Wm. ilsq. 
 Forester, Hon. and Rev. Orlando, 
 
 Brozeley, Shiffnall 
 *Formby, Rev. R. Brasenose Coll. 
 Forster, Rev. H.B. Coin Rogers Rectory, 
 
 Northleach 
 Fortescue, Rev. R. 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. H. Peterboro' 
 Freith, Rev. F. H. Univ. Coll. Durham 
 Froude, Ven.R.H. Archdeacon of Totness 
 Fulford, Rev. J. L. Stoodbury 
 Fyler, Rev. S. A. Cornhill, Coldstream 
 
14 
 
 SUBSCRIBERS. 
 
 *Gace, Rev. Frederick A ubert, Magdalen 
 
 Hall 
 •Garden, Rev. Francis, Edinburgh 
 Gardner, Rev. W. Rochford, Es.ex 
 Garratt, John, Esq. jun. Farringdon 
 
 House, near Exeter 
 Gaunt, Rev. C. Isfield, Sussex 
 Gaye, Rev. C. H. St. James', West- 
 minster 
 *Gepp, Rev. Geo. Edw. Ashbourn 
 GermoD, Rev. N. Mancbester 
 Gibbings, Rev. Rich.Trin. Coll. Dublin 
 *Gibson, Rev. W. Fawley, Hants 
 Gilbertson, Rev. L. Llangorwen, near 
 
 Aberystwith 
 Gillett, Rev. G. E. Waltham, Melton 
 
 Mowbray, Leicestershire 
 Gladstone, Rev. John, Stoke Hodnet, 
 
 Salop 
 Gladstone,Rt.Hon.WilliamEvvart,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. 1{. Hawarden Rectory, 
 
 Flintshire 
 Godfrey, Rev. F. St. Helier's, Jersey 
 Golding, Rev. Edward, Hessenford, 
 
 Cornwall 
 Goldsmid, 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. Broadwell.Oxon. 
 Goodwin, Rev. H. Caius Coll. Camb. 
 Gordon, Rev. Osborne, Ch. Ch. 
 Gother, Rev. A. Chale Rectory, Isle of 
 
 Wight 
 Gower, Rev. Stephen, Kingston-on- 
 Thames, Surrey 
 Graham, Rev. VV. H, Great Bromley, 
 
 Essex 
 Graham, Mr. Bookseller, Oxford 
 Grant and Bolton, Messrs. Booksellers, 
 
 Dublin 
 Grant and Son, Messrs. Booksellers, 
 
 Edinburgh 
 
 Grant, Rev. A. Manningford Bruce, 
 Wilts 
 
 *Giant, Yen. Archdeacon, Romford 
 
 Grant, Rev. James B. Dublin 
 
 *Granville, Rev.Court, Alnwick, North- 
 umberland 
 
 Graves, Rev. John, Ashperfon, 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 Seale, 
 Leicestershire 
 
 Greswell, Rev. R. Worcester Coll. 
 
 *Grey, Hon. and Rev. Francis, Morpeth, 
 Northumberland 
 
 Grey, Hon. and Rev. John, Houghton 
 le Spring, Durham 
 
 tGrifflth, Rev. C. A. New Coll. 
 
 Griffiths, Rev. .Tohn, Ch. Ch. Oxford 
 
 Grueber, Rev. C. S. Westport, Somerset 
 
 tGuillemard, Rev. J. Kirtlington, Oxnn. 
 
 *Guillemard, Rev. H. P. Barton-on-the- 
 Heath, \Varv\'ickshire 
 
 Gunner, Rev. W. H. Winchester 
 
 Haight, Rev. B. I. New York, U. S. 
 Haines, Herbert, Esq. Hampstead 
 Haines, Mr. Bookseller, Oxford 
 Hale, Rev. G. C. Hayes, Middlesex 
 *Hale, Yen. 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 
 
SUBSCRIBERS. 
 
 1> 
 
 Halliburton, Mr. Bookseller, Coldstream 
 Halson, INIr. 
 
 HamiltoD, Rev. Jas. BedJington, Surrey 
 *Hamillon, Rev. Walter Kerr, JMerton 
 
 Coll. Chaplain to the Bp. of Salisbury 
 t Hannah, Rev. J. Edinburgh 
 Harcourt, Rev. Vernon, West Dean 
 
 House, Midhurst 
 *Harding, Rev. I. St. Ann's, Blackfriars 
 Hardisty, Rev. W. L. 43, Great Marl- 
 
 bro' Street, London 
 Hardwick, Rev. Charles, Gloucester 
 Harington, Rev. Dr. Principal of 
 
 Brasenose Coll. 
 Harley, John, Esq. Wain Wemm, Ponty 
 
 Pool 
 •Harness, Rev. ^Vra. Bron\pton 
 *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. Archdeacon of 
 
 Maidstone 
 Harrison, Rev. H. Lamberliurst, Kent 
 Harrison, W. Esq. 
 Harter, Rev. G. Cranfield, Beds. 
 Hartley, L. L. Esq. Middleton Lodge, 
 
 near Richmond, Yorkshire 
 Harvey, Rev. H. Bradford 
 Hassells, Rev. C. S. Newcastle-under- 
 
 Lyme 
 Hastings, Rev. H. ,T. Areley-Kings 
 *Hatherell,Rev.J.W. D.D. Weslend, 
 
 Southampton 
 ♦Hawkins, Rev. Edward, Jamaica 
 Hawkins, Rev. Ernest, 79, Pall Mall 
 Hawks, Rev. W. Sallash, Cornwall 
 *Hea]e, Rev. S. W. Sandhurst, Kent 
 Heath, Clirislopher, Esq. 
 *Heathcote, Rev. C. J. Stamford Hill, 
 
 Middlesex 
 *Heathcote, Rev. W. B. New Coll. 
 Heaven, H. G. Esq. Trinity Coll. 
 
 Heaven, Rev. Hudson Grosetl, Bishop's 
 
 College, Bristol . 
 Hedley, Rev. T. A. Gloucester 
 Henderson, Rev. T. Messing, Kelvedon, 
 
 Essex 
 *IIenderson, Rev. W. G. Magd. Coll. 
 Henderson, H. R. Esq. 
 Henn, Rev. W. Burton Agnes 
 Hepburn, T. R. Esq. Ch. Ch. 
 Hervey, Hon. and Rev. Lord Arthur, 
 
 Ickworth, Bury St. Edmunds 
 Hewett, Rev. P.Binstead, Isle of Wight 
 *Hewett, J. W. Esq, Exeter 
 Hewitt, T. S. Esq. Ledsham, near 
 
 Ferrybridge 
 Heycock, Rev. Owston, Leicestershire 
 tlleygate, T. E. Esq. Queen's Coll. 
 
 Cambridge 
 *Ilibbert, Miss E. S. 
 Hildyard, Rev. J.Ingoldsby, Lincolnshire 
 Hill, E. Esq. Wadham Coll. 
 *Hill, Rev. 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 
 Hindle, Rev. Joseph, Higham.Gravesend 
 Hinde, Rev. Thos. Liverpool 
 *Hinde, W. H. F. Esq. University Coll. 
 Hine, Rev. H. T. Quarrington, Sleaford, 
 
 Lincolnshire 
 Hippisley, J. H. Esq. Lambourne, Berks 
 Ilippisley, Rev. R. W. Stow on the 
 
 Wold, Gloucestershire 
 Hoare, Rev. W. H. Ashurst Park, Tun- 
 bridge Wells 
 Hobhouse, Rev. E. Fellow of Mert. Coll. 
 *Hobhouse, Rev. R. St.Ives.Callington, 
 
 Cornwall 
 Hobson, Rev. W. W. Hales, Norfolk 
 Hocking, Richard, Esq. Penzance 
 *Hodgson, Rev. Jas. S. John Baptist, 
 
 Bristol 
 tllodson,Rev.G. II. 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.Rev. J. R. Lower Brixham,Devon 
 Holden, Rev. Geo. MaghuU, Liverpool 
 *Holden, Rev. W. R. Worcester 
 •Holden, Mr. A. Bookseller, Exeter 
 Holden, Rev. Henry, Uppingham, 
 
 Rutland. 
 Holder, the Misses, Torquay 
 Holdsworth, Miss M. Dartmouth 
 *Hole, Rev. George, Churaleigh, near 
 
 Exeter 
 Holland, Rev. J. E. M. Basschild, Kent 
 HolliSjRev. G. P. Doddington, Somerset 
 Holmes, Hon. Mrs. A'Court 
 Holmes, Rev. Peter, Plymouth 
 Holthouse, 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 
 Hopvi'ood, Rev. H. Rector of Bothal 
 
 Morpeth, Northumberland 
 Hook, Rev. W. F. D.D. Leeds 
 Hopkins, Rev. A. Clent. 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, Melis, 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 
 Hoiham, Rev. W. F. All Souls Coll. 
 Hotham, Rev. J. G. Sutton-at-home, 
 
 Dartford 
 Houblon, Re v.T. A. Peasemore, Newbury 
 Houghton, Rev. J. Matching 
 'Howard, Hon. and Rev. Wm. Whiston, 
 
 Rotherham, Yorkshire 
 Howell, Rev. A. Darlington, Durham 
 Howell, Rev. H.Bridestow,Oakhampton, 
 
 Devon 
 
 "Hubbard, Rev.Thos. Rodlng Aythorpe, 
 Great Dunmow, Essex 
 
 "Hue, Dr. 9, Bedford Square 
 
 *Hughes, Rev. H. 
 
 Hulton,Rev. 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 
 
 Hutchins, 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 
 
 Jefferson, Rev. J. D. Thorganby, York- 
 shire 
 
 *Jeflrray, Rev. L. W. Preston 
 
 *JefFreys, Rev. H. A. Hawkhurst, Kent 
 
 •Jelf,Rev.RichardWilliam,D.D. Canon 
 of Ch. Ch. 
 
 Jelf, Rev. W. E. Ch. Ch. 
 
 Jellott, H. Esq. 
 
 Jennett, Mr. 
 
 Jennings, Rev. M. J. 
 
 Jeremie, Rev. J. A. Winwick, Northauts 
 
 Jerrard, Rev. J\L Norwich 
 
 Jersey, The Very Rev. the Dean of 
 
 Illingworth, Rev. E. A. 
 
 Inglis, Sir R.H.Bart. M.P. 
 
SUBSCRIBERS. 
 
 17 
 
 •Ingram, Rev. 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, 
 
 Radcliffe Observer 
 Johnson, Mr. Bookseller, Cambridge 
 John?on, W. F. Esq. 
 Jones, H. W. Esq. Cheltenham 
 *Jones, Yen. H. C. Archdeacon 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 
 Trby, Hon. and Rev. F. Hythe 
 *Irons, Rev. W. J. Brompton 
 Irving, Geo. Esq. Newton, Edinburgh 
 Isham, Rev. A. Weston Turville, Bucks 
 
 Karslake, Rev. VV. Colebrook, Devon 
 Keble, Miss 
 
 Keble, Rev. T. Bisley, Gloucestershire 
 Keigwin, Rev. 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, R. T. Esq. 
 King, Yen. Archdeacon, Stone, Kent 
 
 King's College Library, London 
 
 King's College, Fredericton 
 
 Kitson, Rev. J. F, Antony V^icarage, 
 
 Cornwall 
 Knatchbull, Rev. H. E. North Elmham, 
 
 Norfolk 
 Knight, Rev. T. H. Priest Yicar 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, Sufltolk 
 Kyle, Rev. John Torrens, Cork 
 
 Lace, F. John Esq. Ingthorpe Grange, 
 
 Yorkshire 
 Lacon, F. Esq. Worcester Coll. 
 *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, Yanchurch, 
 
 Dorset 
 Langbridge, Mr. Birmingham 
 Langdon, Rev. G. H. Oving, Sussex 
 ♦Laprimaudaye, Rev.C. J. Leyton,F'Issex 
 Larkin, — Esq. Bombay 
 Latham, Rev. H. Pittleworth, Sussex 
 Latimer, Rev. G. B. P. Tynempnth 
 Law, Rev. L 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. Ilxbridge 
 Layton, Rev. F. W. H. Islington 
 Lechmere, Rev. A. B. Welland, Wore. 
 Lee, Rev. S. Sidmouth 
 
18 
 
 SUBSCRIBERS. 
 
 Lee, Rev. W, Trinity Coll. Dublin 
 
 Lefroy, Rev. A. C 
 
 Legge, Lady Anne 
 
 *Legge, Rev. Henry, East Lavant, near 
 
 Chichester 
 Legge, Rev. W. Ashstead, Surrey 
 Leigh, Stratford, Esq. 
 Leigh, VVm. Esq. Little Aston Hall, 
 
 Lichfield 
 *Leighton, Rev. F. K. All Souls Coll. 
 Le Marchant, Mr. Robert, Diocesan 
 
 Coll. Chichester 
 Le Mesurier, Rev. John, Bradfield 
 
 Place, Reading 
 tLe Mottle, Rev. Wm. Guernsey 
 Lepage, ]\Tr. Calcutta 
 *Leslie, Rev. Charles 
 Leslie, Mr. Bookseller, London, 2 copies 
 Lewis, Rev. G. Dundee 
 Lewis, Rev. R. Farway, near Honiton 
 •Lewis, Rev.T.T. Tiridstow, near Ross 
 Lewthwaite, Rev. G. Adel, Leeds 
 Lewthwaite, Rev. W. H. Clifl^oid, 
 
 Tadcaster 
 Library of Christ's Coll. Cambridge 
 Library of Congress, Washington 
 * Library of Domus Scholarum, Wottoa- 
 
 under-Edu^e 
 Lidstone, Mr. R. Bookseller, Plymouth 
 LifFord, Right Hon. Lord Viscount, 
 
 Astley Castle, near Coventry 
 Lightfoot, Rev. N. Cadbury, Devon 
 Lindsay, Hon. Colin, Haigh Hall, 
 
 Wigan 
 Lindsay, Rt. Hon. Lord, Haigh Hall, 
 
 Wigan 
 Lingard, E. A. H. Esq. Manchester 
 Linzee, Rev. E. H. Southweold 
 Litler,Rev.R.Poynton,nearMacclesfield 
 Little and Brown, Booksellers, Boston 
 Littlehales, Rev. J. New Coll. 
 *Liveing, Rev. Henry Thomas, East 
 
 Bedford, Middlesex 
 Liverpool Library 
 
 Lloyd, Rev. John F. Ballylany, Rich- 
 hill, Ireland 
 Lloyd.Rev. R. W. Wilnecote, Tamworth 
 Lloyd-Carew, Rev. H. Pembrokeshire 
 Lockwood, Rev. John, Rector 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, Rev. N. Colyton, near Rawleigh 
 
 Lowe, Very Rev. T. H. Dean of Exeter 
 
 Lowe, Rev. R. 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, Rev. T. B. Shrewsbury 
 Luxmoore, Eev. J. H. M. Marchwiel 
 Lyall, Rev. Alfred, Harbledon, Kent 
 Lyall. Very Rev. W. R. Dean of 
 
 Canterbury 
 Lysons, Rev. Samuel, Hempstead, Glou- 
 cestershire 
 
 Maberly, Rev. T. A. Cuckfield, Sussex 
 *M«Call, Rev. E. Brixton, Isle of Wight 
 Mac-Donnell, Rev. J. Dublin 
 M achlachlan, Ste wart, 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. Colonial Chaplain, 
 
 New South Wales 
 Maclean, Rev. H. Caistor, Line. 
 Maclean, Rev. J. Sheffield 
 Macnamara, H. Esq. Lincoln Coll. 
 Madox, Wm. Esq. 154, Albany Street 
 
 Regent's Park 
 Magdalene College Library, Oxford 
 M'Clintoch, G. F. Esq. Bengal Civil 
 Service 
 
SUBSCRIBERS. 
 
 19 
 
 Mahon, Hev. C.Fort St. George, Madras 
 •Major, Rev. Dr. King's College, 
 
 London 
 Maitland, Rev. S. R. Lambeth Palace 
 Maitland, Rev, P. 
 Male, Rev. Edward, Birmingham 
 *M'Laren,lMajor, 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. Bradfiehl, Reading 
 Marriott, Ven. F A. Archdeacon of 
 
 Tasmania 
 Marsden, Rev. A. Gargrave, Yorkshire 
 Marsh, Rev. H. A. Trinity Coll. Camb. 
 Marshal], Rev. Edward, C.C.C. 
 Marsham, Rev. G. F. J. Allington, 
 
 Maidstone 
 Martin, Rev. Richard, Menheniot, 
 
 Cornwall 
 Martyn, Rev. J. Exeter 
 Mason, Rev. A. W. Bocking, near 
 
 Braintree, Essex 
 tMason, G. Esq. Oriel Coll. 
 "Mason, Rev.W. Normanton, Yorkshire 
 Master, W. Esq. Brasenose Coll. 
 Matheson, G. F. Esq. 
 May, Rev. G. Liddington, Swindon, 
 
 Wilts. 
 *Mayor, Rev. C. South Cove, SufTolk 
 Mayow, Rev. M. W. East Lavington, 
 
 Devizes 
 *Medwyn, Hon. Lord, Edinburgh 
 *Mence, Rev. J. W. 
 Mendham, Rev. J. Clophill, Beds. 
 tMenet, John, Esq. Exeter Coll. 
 Menzies, Rev. F. Hambleden 
 Meredith, Rev. R. F. Dorchester 
 Mercwether, Rev. Francis, Cole-Orton, 
 
 I>eicestershire 
 •Merivale, Rev. C. St. John's Coll. 
 
 Cambridge 
 tMerton College Library 
 *Metcalf, Rev. W. L, West Camel, 
 
 Somerset 
 *Metcalfe, Rev. W. Skeyton Scottow, 
 
 Norfolk 
 Meyrick, Rev. J. Queen's Coll. 
 
 15 
 
 tMeyrick, F. Esq. Trinity Coll. 
 Milburne, Rev. William, Houghton le- 
 
 Spring, Durham 
 ♦Mill, Rev. Dr. 
 Miller, Rev. C. Harlow. Essex 
 Miller, Rev. John, Worcester Coll. 
 Milles, Rev. T. Tenterden, Kent 
 tMiUett, Rev. H. D. Eagle House, 
 
 Enfield Highway 
 Milliken, Rev. Rich. Compton, Sussex 
 Millner, 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, Lowndes Square 
 Morrell, Baker, Esq. St. Giles, Oxforu 
 Morrell, F. Esq. St. Giles, Oxford 
 Morrice, J. Esq. SidclifF, near Sidmouth 
 Morris, Rev. Dr. Elstree 
 ♦Morris, Rev. T. E. Ch. Ch. 
 tMorrison, Rev. A. J. W. Hlogan, 
 
 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 , C.ivendish 
 
 Square, London 
 Murray, Rev. James, London 
 Murray, F. H. Esq. Ch. Ch. 
 Muskett, Mr. C, Bookseller, Ncrwich 
 
 Neave, Rev. H. L. Epping 
 Nelson, Earl, 
 
 *Nevile, Rev. Charles, Trinity Coll. 
 *New York Society Library 
 New York Theological Seminary 
 
 2 
 
20 
 
 SUBSCRIBERS. 
 
 Newcastle-on-Tyne Clerical Society 
 •Newman, Kev. \V'. J. Badswortli, 
 
 Yoikshire 
 Newman, Rev. W. S. Warwick 
 Newton, Mr. Croydon 
 Nichol, J. Esq. Islington 
 Nicholl, Rev. J. R. Streatham 
 •Nicholls, Rev. W. L. Clifton, 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 
 Nunns, Rev. Thomas, Leeds 
 Nutt, Rev. Charles, Tiverton, near 
 
 Batli 
 *Nutt, Mr. D. Bookseller, Fleet Street 
 
 Oakes, Henry P. Esq. Newton Bury 
 
 Oakey, Mr. H. Bookseller, Preston 
 
 O'Connell, 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 
 
 *01dknow. 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, Alexander, Esq. 
 
 Oswell, Edward W. Esq. Wansfead, 
 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. Gillinghatn, 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. Coll. 
 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 
 Pardoe, 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 
 *PattiEon, 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 Ilalstead 
 Pearson, Rev.C. Knebworth, Stevenage, 
 
 Herts 
 Peck, J. Esq. Temple Combe 
 Peel, Very Rev. J. Dean of Worcester 
 tPelly, Rev. Theophilus, 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, Rev. 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 
 Phillipps, S. M. Esq. Home Office 
 Phillips, Rev. G. Sandon, Essex 
 *Phillips, Mr. John, Worthing 
 tPigot, Rev. I. T. Wigan, Lancashire 
 •Pigott, Rev. G. Bombay 
 •Pinder, Rev. J. H. Diocesan Coll. 
 
 Wells 
 Piatt, Rev. George, Sedbergh, Yorkshiie 
 •Piatt, T. P. Esq. Liphook, Hants 
 Plumer, Rev. J. J. Swallowfield, Berks 
 •Pocock, Rev. N. Queen's Coll. 
 Podmore, Rev. R. Barnstaple 
 Pole, Rev. R. Chandos, Radbourne, 
 
 Derby 
 *Pole, E. S. Chandos, Esq. Radbourne 
 
 Hall. Derby 
 Pollen, Rev. J. H. Merton Coll. 
 *Ponsonby, Hon. Walter 
 
 *Poole, Rev. J. Enmore,nr.Bridgewater 
 
 tPooley, Rev. M. Scotter 
 Poore, Rev. Dr. Modbury 
 Pope, Rev. T. A. Stoke Newington, 
 Middlesex 
 
 Popham, 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 
 
 Pov^ell, Arthur, Esq. 
 
 *Powell, Chas. Esq. Speldhurst 
 
 *Powell, Rev.E. A . Toft.Cambridgeshire 
 
 ♦Powell, Rev. J.C. Clapton, Middlesex 
 
 Powell, Rev. Robert, Macclesfield 
 
 *Powles, Rev. R. Cowley, Exeter Coll. 
 
 Pownall, Rev. C. C. B. Milton Ernest, 
 Beds. 
 
 *Prescott, Rev.T.P. Willingale, 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 
 tRadcliflfe, Rev. J. Exeter 
 Radford, Rev. T. W. Down, St. aiary 
 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, Rev. Thomas, Hadham, 
 
 Herts. 
 Randolph, Rev. E.J. Dunnington, Yoik 
 Rashdall, Rev. J. 7, Coleshill Street, 
 
 Eaton Square 
 *Raven, Rev. V. Magd. College, 
 
 Cambridge 
 *Rawle, Rev. R. Cheadle, Staffordshire 
 Rayer, Rev. Wm. Tiverton, Devon 
 Rayleigh, Right Hon. Lord, Terling 
 
 Place, Essex 
 Rew, Rev. Chas. St. John's Coll. 
 Rhodes, M. J. Esq. Norman Hill, 
 
 Dursley 
 *Rice, H. Esq. Highfield, near 
 
 Southampton 
 *Richards, Rev. J. L. D.D. Rector ot 
 
 Exeter College 
 Richards, Rev. E. T. Farhngton, Hants 
 Richards, Rev. George, Warrington, 
 
 Lancashire 
 Richards, Rev. Henry, Ilorfield, near 
 
 Bristol 
 Richards, Rev. Upton, 169, Albany 
 
 Street, Regent's Park 
 Richards, 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 Coll. Camb. 
 Roberts, Rev. R. Milton Abbas 
 Roberts, Mr. W. Exeter 
 Robertson, J. Esq. D.C.L. Doctors' 
 Commons 
 
22 
 
 SUBSCRIBERS. 
 
 tlloberlson, Rev. J. C. Beakesbourne, 
 
 near Caateibury 
 Robertson, Rev. J. C. Cheddington, 
 
 Bucks 
 •Robson, Rev. J. U. Winston, Suffolk 
 Robinson, Rev. R. B. Lytham Preston, 
 
 Lancashire 
 Robins, Rev. S. Weymouth 
 Robin, Rev. Philip R. Southampton 
 Rochester, Very Rev. the Dean of 
 *Rodmell, Rev. John, Edinburgh 
 Rodd, Rev. C. North Hill 
 Rodwell, Mr. Bookseller, Bond Street 
 Rogers, 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 
 *Rose, 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. Ham Hall 
 Russell, 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, Rev. H. Carlton Scroope, 
 
 Lincolnshire 
 *Scott, Rev. R. Balliol Coll. 
 Scott, Rev. W. Hoxton 
 fScudamore, Rev. W. E. Ditchingham, 
 
 Bungay 
 Selwyn, Rev. Wm. Ely 
 *Sewell, Rev. J. E. New Coll. 
 Seymour, E. W. Esq. Bath 
 Seymour, Rev. Sir J. H. Bart. Birk- 
 
 hampstead, St. Mary, Herts 
 Seymour, Rev. Richard, Kinwartou, 
 
 Alcester 
 Sharp, Rev. J. H. Wakefield 
 *Sharpe,Rev.W.C.Marlborough,Wilts 
 Sharpies, Rev.T. Blackburn, Lancashire 
 Shaw, Rev. E. B. Narborough, Leices» 
 
 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 Hall, Camb. 
 *Sherlock, Rev. H. H. Warrington 
 ShiptoQ, Mr. Thos. Bookseller, Chel- 
 tenham 
 Sidgwick, C. Esq. Skipton Castle, York- 
 
 shire 
 *Simms, Rev. E. Sion Place, Bath 
 Simpson, Rev. J. D. Sidney Sussex Coll, 
 
 Camb. 
 Simpson, Rev. T. W. Thurnscoe Hall, 
 
 Yorkshire 
 Simpson, Rev. R. Mitcham, Surrey 
 Sinclair, Rev. John, Chaplain to the 
 
 Bishop of London, Kensington 
 Sittingbourne Reading Society 
 Sitwell, F. Esq. Barmoor Castle, Ber- 
 
 wick-on-Tweed 
 Skeffington, Mr. W. Islington Green 
 Skinner, F. Esq. 
 
 Skipsey, Rev. R. Bishop Wearmouth 
 Skriae, Rev. Harcourt, Sunbury, Mid- 
 dlesex 
 Sladen, Rev. E. H. M. Warnford 
 Slocombe and Simms, Messrs. Leeds 
 Smart, Thomas, Esq. 
 Smith, Andrew.M.D. Fort Pitt,Chatham 
 
SUBSCRIBERS. 
 
 'Xi 
 
 tSmith, Rev. Dr. Leamington 
 
 Smith, Rev. E. O. Hulcutt-cum, near 
 
 Woburn 
 Smith, Rev. E. H. Killamarsh 
 Smith, Rev. Edward, Becking 
 ♦Smith, R. P. Esq. Pembroke College 
 Smith, Rev. 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. Hapton Parsonage, 
 
 Long Stratton, Norfolk 
 Spring Hill College, Birmingham 
 *Stackhouse's Library, the Trustees of 
 ♦Stafford, Rev. 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, Rev. Dr. Harapstead Road, 
 
 London 
 Stephenson, G. H. Esq. 
 Stewart, S. B. Esq. Brasenose Coll. 
 Stewart, Mr. 7, Park Crescent, Torquay 
 Stirrop, H. 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. Alban's 
 Storks, Rev.T. F. Jesus College, Camb. 
 *Street, Joseph, Esq. Islington 
 Street. Rev. A. W. Bishop's College, 
 
 Calcutta 
 •Sturrock, Rev. W. Diocese of Calcutta 
 Suckling, Rev. R. 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, 
 
 Gloucestershire 
 *Swete, Rev. B. Cork 
 Swete, Rev. William, Sandhurst, Kent 
 Sykes, Rev. G. M. Downing College, 
 
 Cambridge 
 fSymons, Rev. B. P. D.D. Warden of 
 
 Wadham Coll. 
 
 *Tait, Rev. Dr. Head Master of Rugby 
 
 School 
 Talbot, Hon. and Rev. W. C. Grafton, 
 
 Flyford, Worcestershire 
 +Tate, Rev. 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, H. S. Esq. Battersea Rise 
 tThornton, Rev. F. V. Bisham, Marlow 
 Thornton, Rev. W. J. Llanwarne, 
 
 near Ross, Herefordshire 
 Thornton, Rev. Spencer, Wendover, 
 
 Bucks 
 *Thorp, Rev. Henry, Topsham, Devon 
 Thwaytes, Rev. J. Carlisle 
 Thynne, Rev. Lord Chas. Longbrido-e 
 
 Deverill, Warminster 
 tTickell, G. Esq. University Coll. 
 Tidswell, Rich. Esq. 
 Timins, Rev. 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 
 ToDge, George, Esq. 
 Toovey, Mr. Bookseller, London 
 ^Tottenham, Rev. E. Bath 
 Townsend, Rev. George, Prebendary of 
 
 Durham 
 Trenow, Rev. F. W. Manningford 
 
 Bruce, Wiltshire 
 Trevor, Rev. A. 27, Gloucester Place, 
 
 Portman Square 
 *Tripp, 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 
 *Tuckwell. Rev. H. 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. Giles in the Fields 
 Tyndale, Rev. H. A. Talsfield, Surrey 
 Tyrrell, T. Esq. 
 
 Underbill, Mr. E. B. Oxford 
 
 University of Glasgow 
 tUtterton, Rev. J. S. Holmwood, 
 Dorking, Surrey 
 
 Vashon, Mrs. Bevere, near Worcester 
 Yaux, Rev. Bowyer, Great Yarmouth 
 
 Venables, Rev. E, Hurst Monceaux, 
 near Brighton 
 
 V^ernon Harcourt, Rev. L. West Dean 
 House, Chichester 
 
 Vicars, Rev. M. Godmanstone, Dor- 
 chester 
 
 Vickerman, C. R. Esq 
 
 Vickery, Mr. Bristol 
 
 Vigne, Rev. H. Sunbury, Middlesex 
 
 * Vizard, John, Esq. 
 
 Vogan, Rev. 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, Rev. E. Clifton 
 Walker. C. H. Esq. Exeter Coll. 
 Wall, Rev. Henry, Vice-Principal of 
 
 St. Alban Hall 
 Wallace, Rev. Geo. Canterbury 
 Wallas, Rev. J. Crosserake, near Miln- 
 
 thorpe 
 Waller, Mrs. Offchurch 
 Wallis, Mr. H. Bookseller, Cambridge 
 Walter, J. Esq. Exeter Coll. 
 Walter, Rev. Edw. Langtou Rectory, 
 
 Horncastle 
 Walthamstow Library 
 Ward, Right Hon. Lady, Himley Hall 
 *Ward, Rev.W. P. Compton Vallance, 
 
 Dorchester 
 Ward, Rev.W. C. Honingham, Norfolk 
 Wardroper, Rev. Charles, Gloucester 
 Warre, Rev. F. Bishop's-Lydiard, 
 
 Somersetshire 
 Warren, Rev. Z. S. Dorrington, Lin- 
 colnshire 
 * Warter, Rev. J. Wood, West Tarring, 
 
 Sussex 
 Watkins, Rev. Frederick 
 VVatkins, Rev. W. Chichester 
 Watson, Joshua, Esq. 
 Watson, Rev. J. D. Guilsborough, 
 
 Northampton 
 
SUBSCRIBERS. 
 
 25 
 
 Watson, Rev. Alex. Cheltenham 
 Watts, Rev. John, Tarrant Gunville, 
 
 Blandford 
 Watts, Richard, Esq. Clifton House, 
 
 Workington 
 *Wayett, Rev. W. Pinchbeck, Lin- 
 colnshire 
 *Weare, Rev. T. W. Little Dean's 
 
 Yard, Westminster 
 •Weguelin, Rev. W. Stoke, near 
 
 Arundel 
 * Wells, Rev. F. B. Woodchurch, Kent 
 Wells Theological Library 
 Westmacott, Rev. Horatio, Castleton, 
 
 Oxon. 
 Westhorp, Rev. John, Sudbury 
 Weston, P. G. Esq. Hayley House, 
 
 George Town, South Carolina 
 Wheafley, C. B. Esq. Mirfield, near 
 
 Dewsbury 
 Whately, Rev. C. Rise, Hull, (5. Chry. 
 
 sostom) 
 White, Rev. G. C. Wantage 
 White, P. Esq. 
 
 White, Rev.W.S. Monteviot, Jedbergh 
 White, Rev. R. M. Aveley, Essex 
 White, Rev. R. Longridge, near 
 
 Pres(on 
 White, Rev. H. M. New Coll. 
 tWhite, Rev. F. G. Line. Coll. Curate 
 
 of Launton 
 Whitford, Rev. R. W. Madras 
 * Whitfield, Rev. G. T. Pudleston, 
 
 Herefordshire 
 *Wickham, Rev. R. Gresford, Den- 
 
 bighshire 
 tWickens, Rev. H. Preston, Hants 
 Wight, Isle of. Clerical Library 
 Wigson, Rev. W. Chedberg, near Bury 
 
 St. Edmunds 
 *Wilberforce, Rev. H. East Farleigh, 
 
 Kent 
 Wilberforce, Ven. Robert, Archdeacon 
 of the East Riding of Yorkshire, 
 Burton, Agnes, Driffield 
 Wilde, Rev. S. D. Fletching. near 
 
 Uckfield, Sussex 
 Wilding, Rev. W. H. Worcester 
 tWilkins, Rev. J. M. Southwell, 
 Notts. 
 
 Wilkinson, Clennell, Esq. Leamington 
 Williams, Hugh, Esq. London 
 Williams, Rev. E. T. 
 *Williams, Rev. G. King's Coll. Cam- 
 bridge 
 
 * Williams, Matthew D. Esq. 
 Williams, Rev. I. Trinity Coll. 
 Williams, Rev, F. D. Great Wishford, 
 
 Wilts 
 •Williams, Robert, Esq. 
 ♦Willis, Rev. A. Ludlow, Shropshire 
 Willock, Rev. W. W. Manchester 
 Wilshere, Rev. E. Madras 
 
 * Wilson, Rev. R. F. Hursley, near 
 
 Winchester 
 
 * Wilson, Rev. Robt. Walworth 
 Wilson, Rev. Thomas, Bath 
 
 Wilson, Rev. Charles T. Magdalen 
 
 Hall 
 Wilson, J. H. Esq. 
 t Wilson, Rev. James, Solihull 
 Winchester, The Dean and Chapter of 
 tWingfield, Rev. W. Gulval, Cornwall 
 Wise, J. A. Esq. Clayton Hall, Sta- 
 
 fordshire 
 Wise, Rev. Henry, OflTchurch, War- 
 wickshire 
 Wither, Rev. W. B. Otterbourne, 
 
 Hants 
 •Withers, Rev. G. U. R. Calcutta 
 Witts, Rev. Edw.F.Stanway, Glouces- 
 tershire 
 Wix, Rev. E. Poplar 
 Wood, Rev. C. Finmore, Brackley 
 Wood, Rev. J, R. The College, Wor- 
 cester 
 Woodcock, H, Esq. Bank House 
 
 Wigan 
 Woodford, Rev. J. R. Frenchay, Bristol 
 Woodgate, Rev. HenryA. Belbroughton, 
 
 Worcestershire 
 Woods, Rev. G. H. West Dean, Chi- 
 chester 
 Woods, Rev, P. Dublin 
 Woodward, Rev. J. H. Bristol 
 tWoollcombe, Rev. E. C. Balliol Coll. 
 Woollcombe, Rev. Wm. W. Mount 
 
 Radford, Exeter 
 Woollcombe, Rev. Louis, Petrockstow, 
 Devon 
 
2C 
 
 SUBSCRIBERS. 
 
 Woolley, F. Esq. 
 
 •Wordsworth, Rev. Chas. Warden of 
 
 Trinity College, Glenalmond, Perth 
 Wordsworth, Rev. C. F. Fifield.Bavant, 
 
 Wilts 
 Wray, Rev. Cecil, Liverpool 
 Wrench, Rev. Frederick, Stowting 
 
 Rectory, Ashford, Kent 
 Wright, H. Esq. Cheltenham 
 Wright, Rev. J. A. Ickham, Kent 
 W' right. Rev. T. B. Wrangle Vicarage, 
 
 near Boston 
 Wright, Rev. H. P. St. Peter's College, 
 
 Cambridge, Ionian Islands 
 Wright, Rev. T. P. Hackney 
 Wright. Rev. R. R. Marham Church, 
 
 Cornwall 
 
 Wyatt, Rev. W. Snenton, Notts. 
 Wylde, Rev. J. Bellbroughton, 
 
 Worcestershire 
 Wylde, Rev. C. E. Sheerness 
 • Wynter.Rev.Dr. President of St. John's 
 
 Coll. 
 •Wynter, Rev. J. C. Gatton, near 
 
 Rei^ate, Surrey 
 
 Yard, Rev. J. Havant 
 Yates, Dr. Brighton 
 Yates, Rev. E. T. Aylsham, Norfolk 
 *Young, Rev. P. Hursley, near Win- 
 chester 
 
 •»• The Publishers of the Library of the Fathers respectfully inform the 
 Subscribers, that they cannot be ordinarily responsible for delivering the Volumes 
 at Subscribers' price beyond three months after the time of Publication ; and re- 
 quest that any change of residence of a Subscriber may be made known to them, 
 and that they may receive directions in what manner the Volumes are to be for- 
 warded in continuation. 
 
 There seems to be ground for thinking, that many, who wished to 
 become Subscribers to the Original Texts, have not distinctly specified 
 that wish. It is requested that these, or any other corrections, may be 
 sent to the Publishers. 
 
 y 
 
 16843TD 677[ 
 
 08-21-03 32180 XL I 
 
01082 8228