own as others; and they covet not the things against their "fellow-servant : (St. Mat. xviii. given to others, but rather exhaust upon others 33.) and neither is love of the kingdom there, their own means: but these are not content | nor fear of hell; no reverence for men, no pity, unless they take all men's property. For it is no sympathy: but shamelessness and audacity, not a man's eye which they have, but a wild and contempt of all things to come. And unto beast's. The eyes of men endure not to see them the words of God concerning punishment their own body stripped of clothing, (for it is seem to be a fable, and His threats mirth. For their own, though in person it belong to others,) such is the mind of the covetous man. Since but these, unless they strip every one and lodge then within they are demons, and without, wild all men's property in their own home, are never beasts; yea, worse than wild beasts; where are cloyed; yea rather they never have enough. we to place such as they are? For that they are Insomuch that one might say that their hands worse even than wild beasts, is plain from this. are not wild beasts' only, but even far more The beasts are such as they are by nature: but savage and cruel than these. For bears and these, endowed by nature with gentleness, wolves when they are satiated leave off their forcibly strive against nature to train themselves kind of eating: but these know not any satiety. to that which is savage. The demons too have And yet for this cause God made us hands, to the plotters among men to help them, to such assist others, not to plot against them. And if an extent that if they had no such aid, the we were to use them for that purpose, better had they been cut off and we left without them. But thou, if a wild beast rend a sheep, art grieved; but when doing the same unto one of thine own flesh and blood, thinkest thou that thy deed is nothing atrocious? How then canst thou be a man? Seest thou not that we call a thing humane, when it is full of mercy and lovingkindness? But when a man doth any thing cruel or savage, inhuman is the title we give to such a one. You see then that the stamp of man as we portray him is his showing mercy; of a beast the contrary; according to constant saying, Why, is a man a wild beast, er a dog?" (vid. 2 Kings viii. 13.) For men relieve poverty; they do not aggravate it. Again these men's mouths are the mouths of wild beasts; yea rather these are the fiercer of the two. For the words also, which they utter, emit poison, more than the wild beasts' teeth, working slaughter. And if one were to go through all particulars, one should then see clearly how inhumanity turns those who practise it from men into beasts.

[10.] But were he to search out the mind also of that sort of people, he would no longer call them beasts only, but demons. For first, they are full of great cruelty and of hatred

greater part of their wiles against us would be done away but these, when such as they have spitefully entreated are vying with them, still try to be more spiteful then they. Again, the devil wages war with man, not with the demons of his own kind: but he of whom we speak is urgent in all ways to do harm to his own kindred and family, and doth not even reverence nature.

I know that many hate us because of these words; but I feel no hatred towards them; rather I pity and bewail those who are so disposed. Even should they choose to strike, I would gladly endure it, if they would but abstain from this their savage mind. For not I alone, but the prophet also with me, banisheth all such from the family of men saying, (Ps. xlix. 20. Sept. Tois avotos) "Man being in honor hath no understanding, but is like unto the senseless beasts."

Let us then become men at last, and let us look up unto heaven; and that which is according to His image, (Colos. iii. 10.) let us receive and recover: that we may obtain also the blessings to come through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto everlasting ages. Amen.

HOMILY X.

I Cor. iii. 18, 19.

Let no man deceive himself. If any man (ev vui omitted.) thinketh that he is wise in this world, let him become a fool, that he may become wise. For the wisdom

of this world is foolishness with God.

despise glory is the cause of glory; so also the becoming a fool maketh a man wiser than all. For all, with us, goes by contraries.

Further: why said he not, "Let him put off wisdom," but, "Let him become a fool?" That he might most exceedingly disparage the heathen instruction. For it was not the same thing to say, "Lay aside thy wisdom," and, "become a fool." And besides, he is also training people not to be ashamed at the want of refinement among us; for he quite laughs to scorn all heathen things. And for the same sort of reason he shrinks not from the names, trusting as he does to the power of the things [which he speaks of ].

As I said before, having launched out before the proper time into accusation of the fornicator, and having half opened it obscurely in a few words, and made the man's conscience to quail, he hastens again to the battle with heathen wisdom, and to his accusations of those who were puffed up there-with, and who were dividing the Church: in order that having added what remained and completed the whole topic with accuracy, he might thenceforth suffer his tongue to be carried away with vehement impulse against the unclean person, having had Wherefore, as the Cross, though counted but a preliminary skirmishing with him in what ignominious, became the author of innumerable he had said before. For this, "Let no man blessings, and the foundation and root of glory deceive himself," is the expression of one aim- unspeakable; so also that which was accounted ing chiefly at him and quelling him beforehand to be foolishness became unto us the cause of by fear and the saying about the " stubble," wisdom. For as he who hath learned anything suits best with one hinting at him. And so ill, unless he put away the whole, and make his does the phrase, “Know ye not that ye are the soul level and clear, and so offer it to him who Temple of God, and the Spirit of God dwelleth | is to write on it, will know no wholesome truth in you?" For these two things are most apt for certain; so also in regard of the wisdom from without. Unless thou turn out the whole and sweep thy mind clear, and like one that is ignorant yield up thyself unto the faith, thou wilt know accurately nothing excellent. For so those also who see imperfectly if they will not shut their eyes and commit themselves unto others, but will be trusting their own matters to their own faulty eyesight, they will commit many more mistakes than those who see not.

to withdraw us from sin; when we have in mind the punishment appointed for the sin; and when we reckon up the amount of our true dignity. By bringing forward then "the hay" and the stubble, "he terrifies; but by speaking of the dignity of that noble birth which was theirs, he puts them to shame; by the former striving to amend the more insensible kind, by the latter the more considerate.

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

As he bids one become, as it were, dead unto the world;—and this deadness harms not at all, but rather profits, being made a cause of life :so also he bids him become foolish unto this world, introducing to us hereby the true wisdom. Now he becomes a fool unto the world, who slights the wisdom from without, and is persuaded that it contributes nothing towards his comprehension of the faith. As then that poverty which is according to God is the cause of wealth, and lowliness, of exaltation, and to

But how, you will say, are men to put off this wisdom? By not acting on its precepts.

We

[3] Then, seeing that he bade men so urgently withdraw themselves from it, he adds the cause, saying, "For the wisdom of this world is foolishness with God." For not only it contributes nothing, but it even hinders. must then withdraw ourselves from it, as doing harm. Dost thou mark with what a high hand he carries off the spoils of victory, having proved that so far from profiting us at all, it is even an opponent?

And he is not content with his own arguments, but he has also adduced testimony again,

saying, "For it is written, (Job v. 13.) He taking down the pride of the teachers, and sigtaketh the wise in their own craftiness.' By nifying that so far from bestowing any favor on "craftiness," i. e. by their own arms getting them, they themselves ought to be grateful to the better of them. For seeing that they made the others. Since for their sake they were made use of their wisdom to the doing away of all such as they were, yea, moreover, had received need of God, by it and no other thing He grace. But seeing that these also were sure to refuted them, shewing that they were specially boast, on this account he cuts out beforehand in need of God. How and by what method? this disease too, saying, "As God gave to every Because having by it become fools, by it, as was man," (Supr. vi. 5. 6.) and, "God gave the meet, they were taken. For they who supposed increase:" to the end that neither the one party that they needed not God, were reduced to so might be puffed up as bestowers of good; nor great a strait as to appear inferior to fishermen the others, on their hearing a second time, All and unlettered persons; and from that time things are yours," be again elated. forth to be unable to do without them. Where- indeed, though it were for your sakes, yet the fore he saith, "In their own craftiness" He whole was God's doing." And I wish you to took them. For the saying "I will destroy observe how he hath kept on throughout, maktheir wisdom," was spoken in regard to its ing suppositions in his own name and that of introducing nothing useful; but this, "who taketh the wise in their own craftiness, with a view of shewing the power of God." Next, he declares also the mode in which God took them, adding another testimony: Ver. 20.

"For the Lord," saith he, "knoweth the reasonings of men (Ps. xciv. 11. àpáSept.) that they are vain.” Now when the Wisdom which is boundless pronounces this edict concerning them, and declares them to be such, what other proof dost thou seek of their extreme folly? For men's judgments, it is true, in many instances fail; but the decree of God is unexceptionable and uncorrupt in every case.

Peter.

"For,

But what is, "or death?" That even though they die, for your sakes they die, encountering dangers for your salvation. Dost thou mark how he again takes down the high spirit of the disciples, and raises the spirit of the teachers? In fact, he talks with them as with children of high birth, who have preceptors, and who are to be heirs of all.

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

"And ye are Christ's; and Christ is God's." [4.] Thus having set up so splendid a trophy In one sense "we are Christ's, and in another of the judgment from on high, he employs in sense "Christ is God's," and in a third sense is what follows a certain vehemence of style, turn-" the world ours." For we indeed are Christ's, ing it against those who were under his ministry, (apzonévous) and speaking thus:

Ver. 21. "Wherefore let no man glory in men; for all things are yours." He comes again to the former topic, pointing out that not even for their spiritual things ought they to be highminded, as having nothing of themselves. "Since then the wisdom from without is hurtful, and the spiritual gifts were not given by you, what hast thou wherein to boast?" And in regard to the wisdom from without, "Let no man deceive himself," saith he, because they were conceited about a thing which in truth did more harm than good. But here, inasmuch as the thing spoken of was really advantageous, "Let no man glory." And he orders his speech more gently: "for all things are yours." Ver. 22. "Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and ye are Christ's and Christ is God's.' For because he had handled them sharply, he refreshes them again.

And as above he had said, (I. Cor. iii. 9) We are fellow-workers with God;" and by many other expressions had soothed them: so here too he saith, "All things are yours;

as his work: "Christ is God's, as a genuine
Offspring, not as a work in which sense
neither is the world ours. So that though the
saying is the same, yet the meaning is different.
For the world is ours," as being a thing made
for our sakes: but "Christ is God's,"
as hav-
ing Him the Author of his being, in that He is
Father. And "we are Christ's,' as having
been formed by Him. Now if they are yours,
saith he, "why have ye done what is just con-
trary to this, in calling yourselves after their
name, and not after Christ, and God?"

[5.] C. iv. ver. 1. "Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God." After he had cast down their spirit, mark how again he refreshes it, saying, "as ministers of Christ." Do not thou then, letting go the Master, receive a name from the servants and ministers. "Stewards," saith he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister.

Ver. 2. Moreover it is required in stewards, that a man be found faithful" that is, that he do not appropriate to himself his master's goods, that he do not as a master lay claim for himself

been entrusted with a king's purple to keep,— never would it have become thee to abuse the robe and spoil it, but with the more exactness to keep it for the giver. Is utterance given thee? Be not puffed up; be not arrogant; for the gracious gift is not thine. Be not grudging about thy Master's good, but distribute them among thy fellow-servants; and neither be thou elated with these things as if they were thine own, nor be sparing as to the distribution of them. Again, if thou hast children, they are God's which thou hast. If such be thy thought, thou wilt both be thankful for having them, and if bereft thou wilt not take it hard. Such was Job when he said, (Job i. 21.) “The Lord gave, the Lord hath taken away.

but administer as a steward. For a steward's unsuitable things, nor puffed up, nor appropripart is to administer well the things committed ating it unto thyself; but esteem thyself to be to his charge: not to say that his master's poor and inglorious. For never,-hadst thou things are his own; but, on the contrary, that his own are his master's. Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master's goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, "Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?" (Acts iii. 12.) Unto1 Cornelius also he saith, "We also are men of like passions with you" and unto Christ Himself, "Lo, we have left all, and followed Thee." (St. Matt. xix. 27.) And Paul, no less, when he had said, "I labored more abundantly than they all," (I Cor. xv. 10.) added, "yet not I, but the grace of God which was with me." Elsewhere also, setting himself strongly against the same persons, he said, For what hast thou which thou didst not receive?" (C. iv. 7.) "For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord's. Wherefore, when necessity calls, do thou lay down this also. But if thou doatest on life, and being ordered to lay it down refusest, thou art no longer a faithful steward." "And how is it possible, when God calls, to resist?" Well, that is just what I say too: and on this account do I chiefly admire the lovingkindness of God, that the things which He is able, even against thy will, to take from thee, these He willeth not to be paid in (elove70vat) by thee unwillingly, that thou mayest have a reward besides. For instance, He can take away life without thy consent; but His will is to do so with thy consent, that thou mayest say with Paul, "I die daily," (1 Cor. xv. 31.) He can take away thy glory without thy consent, and bring thee low: but He will have it from thee with thine own goodwill, that thou mayest have a recompense. He can make thee poor, though unwilling, but He will have thee willingly become such, that He may weave crowns for thee. Seest thou God's mercy to man? Seest thou our own brutish stupidity?

What if thou art come to great dignity, and hast at any time obtained some office of Church government? Be not high-minded. Thou hast not acquired the glory, but God hath put it on thee. As if it were another's, therefore, use it sparingly; neither abusing it nor using it upon

These words were addressed by St. Paul and St. Barnabas, to the men of Lystra when they were about to offer sacrifices to them. Acts xiv. 15. [The words of Peter which Chrysostom seems to a bad in mind were "Stand up, I myself also am a man.' Acts c. 26—]

For we have all things from Christ. Beth existence itself we have through Him, and life, and breath, and light, and air, and earth. And if He were to exclude us from any one of these, we are lost and undone. For (1 S. Pet. ii. 11.) "we are sojourners and pilgrims" And all this about "mine," and "thine," is bare words only, and doth not stand for things. For if thou do but say the house is thine, it is a word without a reality: since the very air, earth, matter, are the Creator's; and so art thou too thyself, who hast framed it; and all other things also. But supposing the use to be thine, even this is uncertain, not on account of death alone, but also before death, because of the instability of things.

[6.] These things then continually picturing to ourselves, let us lead strict lives; and we shall gain two of the greatest advantages. For first, we shall be thankful both when we have and when we are bereaved; and we shall not be enslaved to things which are fleeting by, and things not our own. For whether it be wealth that He taketh, He hath taken but His own; or honor, or glory, or the body, or the life itself: be it that He taketh away thy son, it is not thy son that He hath taken, but His own servant. For thou formedst him not, but He made him. Thou didst but minister to his appearing; the whole was God's own work. Let us give thanks therefore that we have been counted worthy to be His ministers in this matter. But what? Wouldest thou have had him for ever? This again proves thee grudging, and ignorant that it was another's child which thou hadst, and not thine own. As therefore those who part resignedly are but aware that they have what was not theirs; so whoever gives way to grief is in fact counting the King's property his own. For, if we are not our own, how can they be ours? I say, we for in two ways we are His, both on