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ST. JOHN CHRYSOSTOM

HOMILIES ON SECOND CORINTHIANS, 9-19.

[Translated by the Rev. Hubert Kestell Cornish, M.A., late Fellow of Exeter 
College, and the Rev. John Medley, M.A., of Wadham College, Vicar of St. 
Thomas, in the city of Exeter; revised by the Rev. Talbot W. Chambers, 
D.D., Pastor of the Collegiate Reformed Dutch Church, New York.]


HOMILY IX: 2 Cor. iv. 8, 9.

We are pressed on every side, yet not straitened; perplexed, yet not unto 
despair; pursued, yet not forsaken.

    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,' saith he, 'is marvelous, that we keep this 
treasure in earthen vessels, but that even when enduring ten thousand 
hardships, and battered(1) 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 pressed on every side," saith he, "but 
not straitened." What is, "on every side?"

    'In respect of our foes, in respect of our friends, in respect of 
necessaries, in respect of other needs, by them which be hostile, by them 
of our own household.' "Yet not straitened." And see how he speaks 
contrarieties, that thence also he may show the strength of God. For, "we 
are pressed on every side, yet not straitened," saith he; "perplexed, yet 
not unto despair;" that is, 'we do not quite fall off. For we are often, 
indeed, wrong in our calculations(2), 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.' Ver. 9. "Pursued, yet not 
forsaken; smitten down, yet not destroyed."

    For these trials do indeed befal, but not the consequences of the 
trials. And this indeed through the power and Grace of God. In other places 
indeed he says that these things were permitted in order both to their 
own(3) humble-mindedness, and to the safety of others: for "that I should 
not be exalted overmuch, there was given to me a thorn,"(2 Cor. xii. 7; ib. 
6.) he says: and again, "Lest any man should account of me above that which 
he seeth me to be, or heareth from me;" and in another place again, "that 
we should not trust in ourselves:" (2 Cor. i. 9.) here, however, that the 
power of God might be manifested. Seest thou how great the gain of his 
trials? For it both showed the power of God, and more disclosed His grace. 
For, saith He, "My grace is sufficient for thee." (2 Cor. xii. 9.) It also 
anointed them unto lowliness of mind, and prepared them for keeping down 
the rest, and made them to be more hardy. "For patience," saith he, 
"worketh probation, and probation hope." (Rom. v. 4.) For they who had 
fallen into ten thousand dangers and through the hope they had in God had 
been recovered(4), were 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 may be manifested 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 showed. 'For if any believe 
not,' he says, 'that Jesus died and rose again, beholding 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 trials? What then is 
this reason? "That his life also may be manifested in our body." He says, 
'by snatching us out of the perils. So that this which seems a mark of 
weakness and destititution, this, [I say,] proclaims His resurrection. For 
His 'power had not so appeared in our suffering no unpleasantness, as it is 
now shown in our suffering indeed, but without being overcome.'

    Ver. 11. "For we which live are also(5) delivered unto death for Jesus' 
sake, that the life also of Jesus may be manifested in us in our mortal 
flesh."

    For every where when he has said any thing obscure, he interprets 
himself again. So he has done here also, giving a clear interpretation 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 undergoing so great 
sufferings, to be overcome by the snowstorm of these calamities.' And it 
may be taken too in another way. How? As he says in another place, "If we 
die with him, we shall also live with Him." (2 Tim. ii. 11.) 'For as we 
endure His dying now, and choose whilst living to die for His sake: so also 
will he choose, when we are 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 us, but life in you."

    Speaking no more of death in the strict sense(1), but of trials and of 
rest. 'For we indeed,' he says, 'are in perils and trials, 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. "But having the same spirit of faith, according to that 
which is written, I believed, and therefore did I speak; we also believe, 
and therefore also we speak; that(2) He which raised up the Lord Jesus, 
shall raise up us also by Jesus." (Ps. cxvi. 10.)

    He has reminded us of a Psalm which abounds in heavenly wisdom(3), and 
is especially fitted to encourage(4) in dangers. For this saying that just 
man uttered when he was in great dangers, and from which there was no other 
possibility of recovery than 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 succor by which he was saved, we 
also are saved; by the Spirit through which he spake, we also speak.' 
Whence he shows, 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; and that we must find a 
remedy(5) through faith and hope, and not seek at once to be released from 
what is laid upon us. For having showed by arguments the resurrection and 
the life, and that the danger was not a mark of helplessness or 
destitution; he thenceforward brings in faith also, and to it commits the 
whole. But still of this also, he furnishes a proof, the resurrection, 
namely, of Christ, saying, "we also believe, and therefore also we speak." 
What do we believe? tell me.

    Ver. 14, 15. "That He which raised up Jesus, shall raise up also,(6) 
and shall present us with you. For all things are for your sakes, that the 
grace, being multiplied through the many, may cause the thanksgiving to 
abound unto the glory of God."

    Again, he fills them with lofty thoughts(7), that they may not hold 
themselves indebted to men, I mean to the false Apostles. For the whole is 
of God Who willeth to bestow upon many, so that the grace may appear the 
greater. For your sakes, therefore, was the resurrection and all the other 
things. For He did not these things for the sake of one only, but of all.

    Ver. 16. "Wherefore we faint not; but though our outward man is 
decaying, yet the inward man is renewed day by day."

    How does it decay? Being scourged, being persecuted, suffering ten 
thousand extremities. "Yet the inward man is renewed day by day." How is it 
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(8) light affliction," he saith, "which is for the 
moment, worketh(9) more and more exceedingly 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 by a reference to hope, (and, as he said in 
his Epistle to the Romans, "We are saved by hope, but hope that is seen is 
not hope;" (Rom. viii. 24.) 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 content with this, but he addeth another expression, doubling 
it and saying, "more and more exceedingly(10)" Next he also shows the mode 
how so great afflictions are light. How then light? "While we look not at 
the things that are seen, but at the things that are not seen." So will 
both this present be light and that future great, if we withdraw ourselves 
from the things that are seen. "For the things that are seen are temporal." 
(v. 18.) Therefore the afflictions are so too. "But 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 be neither puffed up by the one nor 
overborne(1) by the other. And therefore when speaking of the things to 
come, he said not the kingdom is eternal; but, "the things which 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.

    [3.] Since 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 the woe it 
entails is abiding and irremissible. For what 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 the earth. For I hear many 
saying these words worthy of all scorn, 'Give me to-day and take tomorrow.' 
'For,' saith 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 than these words? or what more idle 
prating"? We are discoursing about Heaven and those unspeakable good 
things; and thou bringest forth unto us the terms of the race-course(3), 
yet art not ashamed nor hidest thy face, whilst uttering such things as 
befit maniacs? Blushest 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 forgiveness 
doth it admit? For dost thou hold those immortal hopes in utter suspicion? 
Dost thou think these things to be utterly doubtful? And in what are these 
things deserving 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 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 should live happily and in 
luxury, and the good in the contrary things? 'By no means,' he answers, 
'for man even would not feel thus.' Where then shall they who have done 
virtuously here, enjoy the things that be good? and where the wicked the 
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 I will 
show thee, as I proceed, that it is not even one against one, but it shall 
be for the righteous two for nothing; and for the sinners and these 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(4). For who are at in rest, they that have abused 
this present life, or they that followed heavenly wisdom? Perhaps thou wilt 
say the former, but I prove it of the latter, summoning 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 
imprecated curses upon matchmakers(5) and upon the day that their bridal 
chamber(6) was wreathed, and have proclaimed them happy who have not 
married. Many too of the young, even when they might have married, have 
refused for no other reason than the trouble-someness of the thing. And 
this I say, not as accusing marriage; for it is "honorable;" (Heb. xiii. 
4.) but those who have used it amiss. Now if they who have lived a married 
life, 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 treated 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 honor.' Yea, rather, nothing 
is bitterer than this slavery. For he that seeketh vain honor 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 shown 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 vainglory than to 
seek it, and not to live luxuriously than to live so; even in this world 
they who are not riveted to those 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 such, being refuted both by nature and time; but the others not only 
are, but also abide immovable. Seest thou that we shall be able to put not 
two for nothing only, but three even, and five, and ten, and twenty, and 
ten thousand for nothing? But that thou mayest learn this same truth by an 
example also,--the rich man and Lazarus,--the one enjoyed the things 
present, the other those to come. (Luke xvi. 19. &c.) Seems it then to thee 
to be one and one, to be punished  throughout all time, and to be an 
hungered for a little season? to be diseased in thy corruptible body, and 
to scorch"(2) miserably in an undying one? to be crowned and live in 
undying delights after that little sickness, and to be endlessly tormented 
after that 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(3) concerning each? How long will ye utter the words of 
beetles that are for ever wallowing. in dung! For these are not the words 
of reasoning men, to throw away a soul which is so precious for nothing, 
when there needeth little labor 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 everything to go on loosely and at random? And 
who will say this? No one; but both Greeks and barbarians, both poets and 
philosophers, yea the whole race of men in this agree with us, though 
differing in particulars(4), and affirm that there are tribunals of some 
sort in Hades; so manifest and uncontroverted is the thing.

    [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 
salvation. For if he instantly punished upon the commission of sins, and 
destroyed, how should Paul have been saved, how should Peter, the chief 
teachers of the world? How should David have reaped the salvation that came 
by his repentance? How the Galatians? 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 those, 
for instance, who were buried under the ruins of that tower; (Luke xiii. 4, 
7.) as those whose blood Pilate mingled with their sacrifices; as those who 
perished by an untimely death amongst the Corinthians, because they partook 
unworthily of the mysteries (1 Cor. xi. 30.); as Pharaoh; as those of the 
Jews who were slain by the barbarians; as many others, both then, and now, 
and continually? And yet others too, having sinned in many things, departed 
without suffering the penalty here; as the rich man in the story of 
Lazarus; as many others. (Luke xvi.) Now these things He does, both to 
arouse those who quite disbelieves in the things to come, and to make those 
who do believe and are careless more diligent. "For God is a righteous 
Judge, and strong, and longsuffering, and visits not with wrath every day." 
(Ps. vii. 11. LXX.) But if we abuse His longsuffering, there will come a 
time when He will no more be longsuffering even for a little, but will 
straightway inflict the penalty.

    Let us not then, in order that for a single moment (for such is this 
present life) we may live luxuriously, draw on ourselves punishment through 
endless ages: but let us toil for a moment, that we may be crowned for 
ever. See ye not that even in worldly things most men act in this manner: 
and choose a brief toil in order to a long rest, even though the opposite 
falls out unto them? For in this life indeed there is an equal portion of 
toils and reward; yea, often, on the contrary, the toil is endless whilst 
the fruit is little, or not even a little; but in the case of the kingdom 
conversely, the labor is little whilst the pleasure is great and boundless. 
For consider: the husbandman wearieth himself the whole year through, and 
at the very end of his hope of times misses of the fruit(1) of those many 
toils. The shipmaster again and the soldier, until extreme old age, are 
occupied with wars and labors; and oftentimes hath each of them departed, 
the one with the loss of his wealthy cargoes, the other, along with 
victory, of life itself. What excuse then shall we have, tell me, if in 
worldly matters indeed we prefer what is laborious in order that we may 
rest for a little, or not a little even; (for 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? Wherefore I beseech 
you all, though late, yet still at length to recover from this frenzy. For 
none shall deliver us in that day; neither brother, nor father(1) nor 
child, nor friend, nor neighbor, nor any other: but if our works play us 
false, all will be over and we must needs(2) perish. How many lamentations 
did that rich man make, and besought the Patriarch and begged that Lazarus 
might be sent! But hear what Abraham said unto him: "There is a gulfs 
betwixt us and you, so that they who wish to go forth cannot pass thither." 
(Luke xvi. 26.) How many petitions did those virgins make to their fellows 
for a little oil! But hear what they also say; "Peradventure there will not 
be enough for you and for us;" (Mat. xxv. 9.) 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 
punishment 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 compared with those torments. For these things when applied 
in excess become then especially light, making the release speedy(4); since 
the body sufficeth not unto intensity at once and long continuance of 
suffering; but both meet together, both prolongation and excess, alike in 
the good and the grievous. Whilst we have time then, "let us come before 
His presence with confession," (Ps. xcv. 2, LXX.) 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 they pierce their sides, how they apply torches to their 
torments, how they 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 these fearful things may 
never be nearer unto us than in the mention of them(5); and that we be not 
delivered over to those tormentors, but may be hence made wise(6). How many 
things shall we then say in accusation of ourselves! 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 even then Jews will then say, "Blessed is He 
that cometh in the Name of the Lord:" (Mat. xxiii. 39) but they will be 
able to reap none advantage of this cry towards escaping their punishment; 
for when they ought to have said it, theysaid 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.

HOMILY X: 2 Cor. v. 1.

For we know, that if the earthly house of our tabernacle be dissolved, we 
have a building from God, a house not made with hands, eternal, in the 
heavens.

    AGAIN he arouses their zeal because many trials drew on(1). For it was 
likely that they, in consequence of his absence, were weaker in respect to 
this [need]. What then saith he? One ought not to wonder that we suffer 
affliction; nor to be confounded, for we even reap many gains thereby. And 
some of these he mentioned before; for instance, that we "bear about the 
dying of Jesus," and present the greatest proof of His power: for he says, 
"that the exceeding greatness of the power may be of God:" and we exhibit a 
clear proof of the Resurrection, for, says he, "that the life of Jesus may 
be manifested in our mortal flesh." But since along with these things he 
said that our inward man is thus made better also; for "though our outward 
man is decaying," saith he, "yet the inward man is renewed day by day;" 
showing again that this being scourged and persecuted is proportionately 
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(2). So that not only ought 
not one to grieve at its perishing now in part, but even earnestly to seek 
for the completion of that destruction, for this most conducts thee to 
immortality. Wherefore also he added, "For we know, that if the earthly 
house of our tabernacle be dissolved: we have a building from God, a house 
not made with hands, eternal in the heavens." For since he is urging(3) 
again the doctrine of the Resurrection in respect to which they were 
particularly unsound; he calls; in 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 been already 
corrected:) and says, "We know that if the earthly house of our tabernacle 
be dissolved, we have a building from God, a house not made with 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.(4) But 
observe, I pray, how by the terms [he uses,] he shows 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" often times denotes 
temporariness. Wherefore He saith, "In My Father's house are many abiding 
places." (John xiv. 2.) But if He anywhere 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 "into the eternal tabernacles." (Luke xvi. 9.) 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 
tabernacle.' For he has not used the term in antithesis and 
contradistinctions to this, but to heighten those eulogies and swell those 
commendations.

    [2.] Ver. 2 "For verily in this we groan, longing to be clothed upon 
with our habitation which is from heaven."

    What habitation? tell me. The incorruptible body. And why do we groan 
now? Because that is far better. And "from heaven" he calls it because of 
its 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 ought we to be from grieving at these trials which 
are in part that we ought to seek even for their fulness,(1) as if he had 
said: Groanest thou, that thou art persecuted, that this thy man is 
decaying? 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 they were done partially; they groaned. 
Therefore he henceforth calls it not a tabernacle, but a house, and with 
great reason. For a tabernacle indeed is easily taken to pieces; but a 
house abideth continually.

    Ver. 3. "If so be that being unclothed(2) we shall not be found naked."

    That is, even if we have put off the body, we shall not be presented 
there without a body, but even with the same one made incorruptible. But 
some read, and it deserves very much to be adopted, "If so be that being 
clothed we shall not be found naked." For lest all should be confident 
because of the Resurrection, he says, "If so be that being clothed," that 
is, having obtained incorruption and an incorruptible body, "we shall not 
be found naked" of glory and safety. As he also said in the former Epistle; 
"We shall all be raised; but each in his own order." And, "There are 
celestial bodies, and bodies terrestial." (1 Cor. xv. 22, 23.) (ib. 40.) 
For the Resurrection indeed is common to all, but the glory is not common; 
but some shall rise in honor and others in dishonor, 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 indeed we that are in this tabernacle do groan(3), 
not for that we would be unclothed, but that we would be clothed upon." 
Here again he hath utterly and manifestly stopped the mouths of the 
heretics, showing that he is not speaking absolutely of a body differing in 
identity(4), but of corruption and incorruption: 'For we do not therefore 
groan,' saith he, '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 what is mortal may be swallowed up of 
life." For since putting off the body appeared to many a grievous thing; 
and he was contradicting the judgments of all, when he said, "we groan," 
not wishing to be set free from it; ('for if,' says one, 'the soul in being 
separated from it so suffers and laments, how sayest thou that we groan 
because we are not separated from it?') lest then this should be urged 
against him, he says, 'Neither do I assert that we therefore groan, that we 
may put it off; (for no one putteth it off without pain, seeing that Christ 
says even of Peter, 'They shall "carry thee," and lead thee "whither thou 
wouldest not;"--John xxi. 18.) but that we may have it clothed upon  with 
incorruption.' For it is in this respect that we are burdened by the body; 
not because it is a body, but because we are encompassed with a corruptible 
body and liable to suffering(5) , for it is this that also causes us pain. 
But the life when it arriveth destroyeth 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 this very thing is God."! 
Hereby he shows that these things were prefigured from the first. For not 
now was this 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 showing the credibility of this 
and furnishing the proof of it, he added,

    "Who also gave 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 light security thereof, the Holy Spirit. And he 
continually calls It an earnest, wishing to prove God to be a debtor of 
the(6) whole, and thereby also to make what he says more credible unto the 
grosser sort.(7)

    [4.] Ver. 6. "Being therefore always of good courage, and knowing."

    The word "of good courage" is used with reference to the persecutions, 
the plottings, and the continual deaths: as if he had said, 'Doth any vex 
and persecute and slay thee? Be not cast down, for thy good all is done. Be 
not afraid: but of good courage. For that which thou groanest and grievest 
for, that thou art in bondage to corruption, he removes from hence-forward 
out of the way, and frees thee the sooner from this bondage.' Wherefore 
also he saith, "Being therefore always of good courage," not in the seasons 
of rest only, but also in those of tribulation; "and knowing,"

    Ver. 7, 8. "That whilst we are at home in the body, we are absent from 
the Lord (for we walk by faith, not by sight); we are of good courage, I 
say, and are willing to be absent from the body, and to be at home with 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 means is 
this: 'He quencheth not our life that warreth against and killeth us; be 
not afraid; be of good courage even when hewn in pieces. For not only doth 
he set thee free from corruption and a burden, but he also sendeth thee 
quickly to the Lord.' Wherefore neither did he say, "whilst we 'are' in the 
body:" as of those who are in a foreign and strange land. "Knowing 
therefore that whilst we are at home in the body, we are absent from the 
Lord: we are of good courage, I say, and willing to be absent from the 
body, and to be at home 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(1), 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(2), but might even rejoice as 
departing unto greater goods. Then that none might say on hearing that we 
are absent from the Lord, 'Why speakest thou thus? Are we then estranged 
from Him whilst we are here?' he in anticipation corrected(3) such a 
thought, saying, "For we walk by faith, not by sight." Even here indeed we 
know Him, but not so clearly. As he says also elsewhere, (1 Cor. xiii. 12.) 
"in a mirror," and "darkly."

    "We are of good courage, I say, and willing." Wonderful! to what hath 
he brought round the discourse? To an extreme desire of death, having shown 
the grievous to be pleasurable, and the pleasurable grievous. For by the 
term, "we are willing" he means, 'we are desirous.' Of what are we 
desirous? Of being "absent from the body, and at home with the Lord." And 
thus he does perpetually, (as I showed also before) turning round the 
objection of his opponents unto the very contrary.

    Ver. 9. "Wherefore also we make it our aim whether at home or absent, 
to be well pleasing unto him."

    'For what we seek for is this,' saith he, 'whether we be there or here, 
to live according to His will; for this is the principal thing. So that by 
this thou hast the kingdom already in possession without a probation.' For 
lest when they had arrived at so great a desire of being there, they should 
again be disquieted at its being so long first, in this he gives them 
already the chief(4) of those good things. And what is this? To be well 
"pleasing." For as to depart is not absolutely good, but to do so in 
[God's] favor, which is what makes departing also become a good; so to 
remain here is not absolutely grievous, but to remain offending 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 alone to be of good courage, saying, "If so be that being clothed we 
shall not be found naked;" so also having showed a departure, lest thou 
shouldest think that this is enough to save thee, he added that it is 
needful that we be well pleasing.

    [5.] Seeing then he has persuaded them by many good things, henceforth 
he alarms them also by those of gloomier aspects. For our interest consists 
both in the attainment of the good things and the avoidance of the evil 
things, in other words, hell and the kingdom. But since this, the avoiding 
of punishment, is the more forcible motive; for where penalty reaches only 
to the not receiving good things, 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 we must all be made manifest before the judgment-seat."

    Then having alarmed and shaken(6) 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 each one may receive the things done in the body," as many(1) as 
"he hath done, whether" it be "good or bad."

    By saying these words, he both reviveth(2) those who have done 
virtuously and are persecuted with those hopes, and maketh those who have 
fallen back more earnest by that fear. And he thus confirmed his words 
touching the resurrection of the body. 'For surely,' sayeth 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. Did one sin, and is another punished? 
Did one do virtuously, and is another crowned? And what will ye answer to 
Paul, saying, "We would not be unclothed, but clothed upon?" And how is 
that which is mortal "swallowed up of life?" For he said not, that the 
mortal or corruptible body should be swallowed up of the incorruptible 
body; but that corruption [should be swallowed up] "of life." For then this 
happeneth when the same body is raised; but if, giving up that body, He 
should prepare another, no longer is corruption swallowed up but continueth 
dominant. Therefore this is not so; but "this corruptible," that is to say 
the body, "must put on incorruption." For the body is in a middle states, 
being at present in this and hereafter to be in that; and for this reason 
in this first, because it is impossible for the incorruption to be 
dissolved. "For neither cloth corruption inherit incorruption," saith he, 
(for, how is it [then] incorruption?) but on the contrary, "corruption is 
swallowed up of life:" for this indeed survives the other, but not the 
other this. For as wax is melted by fire but itself doth not melt the fire: 
so also doth corruption melt and vanish away under incorruption, but is 
never able itself to get the better of incorruption.

    [6.] Let us then hear the voice of Paul, saying, that "we must stand at 
the judgment-seat of Christ;" and let us picture to ourselves that court of 
justice, and imagine it to be present now and the reckoning to be 
required(4). For I will speak of it more at large. For Paul, seeing that he 
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 
austerity(5), "Each one shall receive according to what 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 conscience, and account the Judge to be already 
present, and everything to be revealed and brought forth. For we must 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 perish 
conscience-struck; what shall we do when [it] shall arrive, when the whole 
world shall be present, when angels and archangels, when ranks upon ranks, 
and all hurrying at once, and some caught up(6) on the clouds, and an array 
full of trembling; when there shall be the trumpets, one upon another, 
[when] those unceasing voices?

    For suppose there were no hell, yet in the midst of so great brightness 
to be rejected and to go away dishonored;--how great the punishment! For if 
even now, when the Emperor rideth in and his train with him, we 
contemplating each one of us our own poverty, derive not so much pleasure 
from 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 it is a light punishment, not to be ranked in that 
company, not to be counted worthy of that unutterable glory, from that 
assemblage and those untold good things, to be cast forth some-wither far 
and distant? But when there is also darkness, and gnashing of teeth, and 
chains indissoluble, 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 our teeth 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 inmates, 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(7) themselves of hell? 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 enraged 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 
irremissible there: and though it should be Noah, or Job, or Daniel, and he 
should see his own kindred punished, he dares not succor. For even natural 
sympathy too comes then to be done away. For since it happeneth that there 
are righteous 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, 
disown(1) and cut them off from that relationship; much rather will the 
righteous then. Therefore let no one hope for good things, if he have not 
wrought any good thing, even though he have ten thousand righteous 
ancestors. "For each one shall receive the things done in the body 
according to what he hath done." Here he seems to me to be alluding also to 
them that commit fornication: and to raise up as a wall(2) unto them the 
fear of that world, not however to them alone; but also to all that in any 
wise transgress.

    [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 sounding  [speech], think of the 
gnashing of teeth, and the fear will be a bridle to thee. And if thou 
purposest to plunder, hear the Judge commanding, and saying, "Bind him hand 
and foot, and cast him into the outer darkness," (Matt. xxii. 13.) and thou 
wilt cast out this lust also. And if thou art drunken, and surfeitest 
continually, hear the rich man saying, 'Send Lazarus, that with the tip of 
his finger he may cool this scorching tongue;' (Luke xvi. 24.) yet not 
obtaining this; and thou wilt hold thyself aloof from that distemper(4). 
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 who when their lamps had gone out 
missed so of the bridal chamber, and thou wilt quickly become humane. Or 
sluggish art thou, and remiss? Consider him that hid the talent, and thou 
wilt be more vehement than fire. Or doth desire of thy neighbor'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 things wilt do 
virtuously. For He hath enjoined nothing irksome or oppressive. Whence then 
do His injunctions appear irksome to us? From our own slothfulness. For as 
if we labor diligently, even what appears intolerable will be light and 
easy; so if we are slothful, even things tolerable will seem to us 
difficult.(6)

    Considering then all these things, let us think not of the luxurious, 
but what is their end; here indeed filth and obesity, there the worm and 
fire: not of the rapacious, but what is their end; cares here, and fears, 
and anxieties; there chains indissoluble: not of the lovers of glory, but 
what these things bring forth; here slavery and dissemblings, and there 
both loss intolerable and perpetual burnings. For if we thus discourse with 
ourselves, and if with these and such like things we charm perpetually our 
evil lusts, quickly shall we both cast out the love of the present things, 
and kindle that of the things to come. Let us therefore kindle it and make 
it blaze. For if the conception of them, although a faint sort of one, 
affords so great pleasure; think how great the gladness, the manifest 
experience itself shall bring us. Blessed, and thrice blessed, yea, thrice 
blessed many times, are they who enjoy those good things; just as, 
consequently, 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 honor, now and for ever, and world without end. Amen.

HOMILY XI: 2 Cor. v. 11.

Knowing therefore the fear of the Lord, we persuade men but we are made 
manifest unto God; and I hope that we are made manifest also in your 
consciences.

    KNOWING therefore, he says, these things, that terrible seat of 
judgment, we do every thing so as not to give you a handle nor offence, nor 
any false suspicion of evil practice against us. Seest thou the strictness 
of life, and zeal of a watchful soul? 'For we are not only open to 
accusatation,' he saith, 'if we commit any evil deed; but even if we do not 
commit, yet are suspected, and having it in our power to repel the 
suspicion, brave it, we are punished.'

    Ver. 12. "We are not again commending ourselves unto you, but speak as 
giving you occasion of glorying in our behalf."

    See how he is continually obviating the suspicion of appearing to 
praise himself. For nothing is so offensive to the hearers as for any one 
to say great and marvellous things about himself. Since then he was 
compelled in what he said to fall upon that subject, he uses a corrective, 
saying, 'we do this for your sakes, not for ours, that ye may have somewhat 
to glory of, not that we may.' And not even this absolutely, but because of 
the false Apostles. Wherefore also he added, "To answer them that glory in 
appearance, and not in heart." Seest thou how he hath detached them from 
them, and drawn them to himself; having shown that even the Corinthians 
themselves are longing to get hold of some occasion, whereby they may have 
it in their power to speak on their(1) behalf and to defend them unto their 
accusers. For, says he, 'we say these things not that we may boast, but 
that ye may have wherein to speak freely on our behalf;' which is the 
language of one testifying to their 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 towards those which glory in 
appearance." But neither this does he bid them do absolutely, when no cause 
exists, but when they(2) extol themselves; for in all things he looks out 
for the fitting occasion. He does not then do this in order to show himself 
to be illustrious, but to stop those men who were using the thing(3) 
improperly and to the injury of these. But what is "in appearance?" In what 
is seen, in what is for display. For of such sort were they, doing every 
thing out of a love of honor, whilst they were both empty inwardly and wore 
indeed an appearance of piety and of venerable seeming, but of good works 
were destitute.

    [2.] Ver. 13. "For whether we are beside ourselves, it is to God; or 
whether we are of sober mind, it is unto you."

    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 
it folly;--2 Cor. xi. 1, 17, 21.) for God's sake we do this, lest ye 
thinking us to be worthless should despise us and perish; or if again any 
modest and lowly thing, it is for your sakes that ye may learn to be lowly-
minded. Or else, again, he means this. If any one thinks us to be mad, we 
seek for our reward from God, for Whose sake we are of this suspected; but 
if he thinks us sober, let him reap the advantage of our soberness. And 
again, in another way. Does 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(4) constraineth us, because we thus 
judge."

    'For not the fear of things to come only,' he saith, 'but also those 
which have already happened allow us not to be slothful nor to slumber; but 
stir us up and impel us to these our labors on your behalf.' And what are 
those things which have already happened?

    "That if one died for all, then all died." 'Surely then it was because 
all were lost,' saith he. For except all were dead, He had not died for 
all(5). For here the opportunities(6) of salvation exist; but there are 
found no longer. Therefore, he says, "The love of God constraineth us," and 
allows us not to be at rest. For it cometh of extreme wretchedness and is 
worse than hell itself, that when He hath set forth an act so mighty, any 
should be found after so great an instance of His provident care reaping no 
benefit. For great was the excess of that love, both to die for a world of 
such extent(1), and dying for it when in such a state.

    Ver. 15. "That they which live should no longer live unto themselves, 
but unto Him who for their sakes died 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 shows 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 even both are 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, "Who 
for our sakes died and rose again."

    [3.] Ver. 16. "Wherefore we henceforth know no man after the flesh."

    For if all died and all rose again; and in such sort died as the 
tyranny of sin condemned them; but rose again "through the laver of 
regeneration and the renewing of the Holy Ghost ;" (Titus iii. 5.) 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 life destroyed, and we are 
born again(2) by the Spirit, and have learnt another deportment and rule 
and life and condition(3), that, namely, in the heavens. And again of this 
itself he shows Christ to be the Author. Wherefore also he added,

    "Even though we have known Christ after the flesh, yet now we know Him 
so no more."

    What then? tell me. Did He put away the flesh, and is He now not with 
that body? Away with the thought, for He is even now clothed in flesh; for 
"this Jesus Who is taken up from you into Heaven shall so come. So? How? In 
flesh, with His body. How then doth he say, "Even though we have known 
Christ after the flesh, yet now henceforth no more?" (Acts i. 11.) For in 
us indeed "after the flesh" is being in sins, and "not after the flesh" not 
being in sins; but in Christ, "after the flesh" is His being subject to the 
affections of nature, such as to thirst, to hunger, to weariness, to sleep. 
For "He did no sin, neither was guile found in His mouth." (1 Pet. ii. 22.) 
Wherefore He also said, "Which of you convicteth Me of sin?" (John viii. 
46.) and again, "The prince of this world cometh, and he hath nothing in 
Me." (ib. xiv. 30.) 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" hath been "fashioned like unto His glorious 
body." (Phil. iii. 21,)

    [4.] Ver. 17. "Wherefore if any man is in Christ, he is a new 
creature."

    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 is 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 First-fruits 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 
reformation by a grosser name(4), in order to show the transition and the 
change to be great. Then following out farther what he had said, and 
showing how it is "a new creation," he adds, "The old things are passed 
away, behold, all things are become new."

    What old things? He means either sins and impieties, or else all the 
Judaical observances. Yea rather, he means both the one and the other. 
"Behold, all things are(6) become new."

    Ver. 18. "But all things are of God."

    Nothing of ourselves. For remission of sins and adoption and 
unspeakable glory are given to us by Him. For he 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 
incorruption, and have an eternal house; but since present things have more 
force to persuade than things to come, with those who believe not in these 
as they ought to believe, he shows how great things they have even already 
received, and being themselves what. What then being, received they them? 
Dead all; (for he saith, "all died;" and, "He died for all;" so loved He 
all alike;) inveterate all, and grown old in their vices. But behold, both 
a new soul, (for it was cleansed,) and a new body, and a new worship, and 
promises new, and covenant, and life, and table, and dress, and all things 
new absolutely(1). For instead of the Jerusalem below we have received that 
mother city which is above (Gal. iv. 26); and instead of a material temple 
have seen a spiritual temple; instead of tables of stone, fleshy ones; 
instead of circumcision, baptism; instead 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](2), the kingdom of 
heaven; instead of a thousand priests, One High Priest; instead of a lamb 
without reason(3), a Spiritual Lamb. With these and such like things in his 
thought he said, "all things are new." But "all" these "things are of God," 
by Christ, and His free gift. Wherefore also he added,

    "Who reconciled us to Himself through Christ, and gave unto us the 
ministry of reconciliation."

    For from Him are all the good things. For He that made us friends is 
Himself also the cause of the other things 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. "For all things 
were made by Him;" (John i. 3.) and of this too He is the Author. For we 
ran not unto  Him, but He Himself called us. How called  He us? By the 
sacrifice of Christ.

    "And gave unto us the ministry of reconciliation."

    Here again he sets forth the dignity of the Apostles; showing 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 continueth to exhort 
them both in His own person and by others. Who can be fittingly 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 
say, "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, "gave unto us the ministry of 
reconciliation.

    [5.] Ver. 19. "To wit, that God was in Christ reconciling the world 
unto Himself, not reckoning unto them their tresspasses."

    Seest thou love surpassing all expression, all conception? Who was the 
aggrieved one? Himself. Who first sought the reconciliation? Himself. 'And 
yet,' saith one, 'He sent the Son, He did not come Himself.' The Son indeed 
it was He sent; still not He alone besought, but both with Him and by Him 
the Father; wherefore he said, that, "God was reconciling the world unto 
Himself in Christ:" that is, by Christ(4). For seeing he had said, "Who 
gave unto us the ministry of reconciliation;" he here used a corrective, 
saying, "Think not that we act of our own authority(5) in the business: we 
are ministers; and He that doeth the whole is God, Who reconciled the world 
by the Only-Begotten." And how did He reconcile it unto Himself? For this 
is the marvel, not that it was made a friend only, but also by this way a 
friend. This way? What way? Forgiving them their sins; for in no other way 
was it possible. Wherefore also he added, "Not reckoning unto them their 
tresspasses." For had it been His pleasure to require an account of the 
things we had transgressed in, we should all have perished; for "all died." 
But nevertheless though our sins were so great, He not only did not require 
satisfaction, but even became reconciled; He not only forgave, but He did 
not even "reckon." So ought we also to forgive our enemies, that ourselves 
too may obtain the like forgiveness.

    "And having committed unto us the word of reconciliation."

    For neither have we come now on any odious office; but to make all men 
friends with God. For He saith, 'Since they were not persuaded by Me, do ye 
continue beseeching until ye have persuaded them.' Wherefore also he added,

    Ver. 20. "We are ambassadors therefore on behalf of Christ, as though 
God were entreating by us; we beseech you on behalf of Christ, be ye 
reconciled to God."

    Seest thou how he has extolled the thing by introducing Christ thus in 
the form of a suppliant(6); yea rather not Christ only, but even the 
Father? For what he says is this: 'The 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 mankind that He gave up even the Son, and that 
knowing He would be slain, and made us Apostles for your sakes; so that he 
said with reason, "All things are for your sakes." (2 Cor. iv. 15.) "We are 
therefore ambassadors on behalf of Christ," that is, instead of Christ; for 
we have succeeded to His functions.' But if this appears to thee a great 
thing, hear also what follows wherein he shows that they do this not in His 
stead only, but also in stead of the Father. For therefore he also added, 
"As though God were entreating by us." '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 goodnes]? He was outraged who had conferred 
innumerable benefits; having been outraged, He not only exacted not 
justice, but even gave His son that we might be reconciled. 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;(1) for it is not He that beareth 
enmity, but ye; for God never beareth enmity. Urging moreover his cause, 
like an ambassador on his mission,(1) he says,

    Vet. 21. "For Him who knew no sin He made to be sin on our account."

    'I say nothing of what has gone before, that ye have outraged Him, Him 
that had done you no wrong, Him that had done you good, that He exacted not 
justice, that He is first to beseech, though first outraged; let none of 
these things be set 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 that knew no sin He made to be 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 wrong 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 righteousness itself(2), "He made sin," 
that is suffered as a sinner to be condemned, as one cursed to die. "For 
cursed is he that hangeth on a tree." (Gal. iii. 13.) For to die thus was 
far greater than to die; and this he also elsewhere implying, saith, 
"Becoming obedient unto death, yea the death of the cross." (Phil. ii. 8.) 
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 become the righteousness of God in Him;") what 
words, what thought shall be adequate to realize these things? 'For the 
righteous,' saith he, 'He made a sinner; that He might make the sinners 
righteous.' Yea rather, he said not even so, but what was greater far; for 
the word he employed is not the habit, but the quality itself. For he said 
not "made" [Him] a sinner, but "sin;" not, 'Him that had not sinned' only, 
but "that had not even known sin; that we" also "might become," he did not 
say 'righteous,' but, "righteousness," and, "the righteousness of God." For 
this is [the 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 righteousness of God."

    [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 unsuccessful 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 perhaps 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 if not punished. And this one may see 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, "I the shepherd have sinned, and I the shepherd have done amiss; and 
these the flock, what have they done? Let Thy hand be upon me, and upon my 
father's house." (2 Sam. xxiv. 17. LXX.) And when he lost Absalom he 
wreaked the extremest vengeance upon himself, although he was not the 
injurer but the injured; but nevertheless, because he loved the departed 
exceedingly, he racked himself with anguish, in this manner comforting 
himself. Let us therefore also, when we sin against Him Whom we ought not 
to sin against, take vengeance on ourselves. See you not those who have 
lost true-born children, that they therefore both beat themselves and tear 
their hair, because to punish themselves for the sake of those they loved 
carries comfort with it. But if, when we have caused no harm to those 
dearest to us, to suffer because of what hath befallen them brings 
consolation; when we ourselves are the persons who have given provocation 
and wrong, will it not much rather be a relief to us to suffer the  
penalty? and will not the being unpunished punish? Every one in a manner 
will see this. If any love Christ as it behoveth to love Him, he knoweth 
what I say; how, even when He forgiveth, he will not endure logo 
unpunished; for thou undergoest the severest punishment in having provoked 
Him. And I know indeed that I am speaking what will not be believed by the 
many; but nevertheless it is so as I have said. If then we love Christ as 
it behoveth to love Him, we shall punish ourselves when we sin. For to 
those who love any whomsover, not the suffering somewhat because they have 
provoked the beloved one is unpleasing; but above all, that they have 
provoked the person loved. And if this last when angered doth not punish, 
he hath tortured his lover more; but if he exacts satisfaction, he hath 
comforted him rather. Let us therefore not fear hell, but offending God; 
for it is more grievous than that when He turns away in wrath: this is 
worse than all, this heavier than all. And that thou mayest learn what a 
thing it is, consider this which I say. If one that was himself a king, 
beholding a robber and malefactor under punishment, gave his well-beloved 
son, his only-begotten and true, to be slain; and transferred the death and 
the guilt as well, from him to his son, (who was himself of no such 
character,) that he might both save the condemned man and clear him from 
his evil reputation(1); and then if, having subsequently promoted him to 
great dignity, he had yet, after thus saving him and advancing  him to that 
glory unspeakable, been outraged by the person that had received such 
treatment: would not that man, if he had any sense, have chosen ten 
thousand deaths rather than appear guilty of so great ingratitude? This 
then let us also now consider with ourselves, and groan bitterly for the 
provocations we have offered our Benefactor; nor let us therefore presume, 
because though outraged He bears it with long-suffering; but rather for 
this very reason be full of remorse(2). For amongst men too, when one that 
hath been smitten on the right cheek offers the left also, he more avengeth 
himself than if he gave ten thousand blows; and when one that hath been 
reviled, not only revileth not again but even blesseth, he hath stricken 
[his adversary] more heavily, than if he rained upon him ten thousand 
reproaches. Now if in the case of men we feel ashamed when offering insults 
we meet with long-suffering; much rather, in respect to God, ought they to 
be afraid who go on continually sinning yet suffer no calamity. For, even 
for evil unto their own heads is the unspeakable punishment treasured up 
for them. These things then bearing in mind, let us above all things be 
afraid of sin; for this is punishment, this is hell, this is ten thousand 
ills. And let us not only be afraid of, but also flee from it, and strive 
to please God continually; for this is the kingdom, this is life, this is 
ten thousand  goods. So shall we also even here obtain already the kingdom 
and the good things to come; whereunto may we all attain, through the grace 
and love towards men of our Lord Jesus Christ; with Whom to the Father, 
with the Holy Spirit, be glory, might, honor, now and for ever, and world 
without end. Amen.

HOMILY XII: 2 Cor. vi. 1, 2.

And working together with Him we intreat also that ye receive not the grace 
of God is vain. For he saith, At an acceptable time I hearkened unto thee. 
And in a day of salvation did I succor thee.

    FOR since he said, God beseeches, and we are ambassadors and suppliants 
unto you, that ye be "reconciled unto God:" lest they should become supine, 
he hereby again alarms and arouses them, saying: "We intreat that ye 
receive not the grace of God in vain." 'For let us not,' he says, ' 
therefore be at ease, because He beseeches and hath sent some to be 
ambassadors; nay, but for this very reason let us make haste to please God 
and to collect spiritual merchandise;' as also he said above, "The love of 
God constraineth us," (ch. v. 14) that is presseth, driveth, urgeth us, 
'that ye may not after so much affectionate care, by being supine and 
exhibiting no nobleness, miss of such great blessings. Do not therefore 
because He hath sent some to exhort you, deem that this will always be so. 
It will be so until His second coming; until then He beseeches, so long as 
we are here; but after that is judgment and punishment.' Therefore, he 
says, "we are constrained."

    For not only from the greatness of the blessings and His loving 
kindness, but also from the shortness of the time he urgeth them 
continually. Wherefore he saith also elsewhere, "For now is our salvation 
nearer." (Rom. xiii. II.) And again; "The Lord is at hand." (Philipp iv. 
5.)  But here he does something yet more. For not from the fact that the 
remainder of the time is short and little, but also from its being the only 
season available, for salvation, he incited them.

    For, "Behold," he saith, "now is the acceptable time; behold, now is 
the day of salvation." Let us therefore not let slip the favorable 
opportunity but display a zeal worthy of the grace. For therefore is it 
that we also press forward, knowing both the shortness and the suitableness 
of the time. Wherefore also he said; "And working together we intreat also. 
Working together" with you; 'for we work together with you, rather than 
with God for Whom we are ambassadors. For He is in need of nothing, but the 
salvation all passeth over to you.' But if it is even with God that he 
speaks of working together, he repudiates not even this [interpretation]; 
for he says in another place, "we are God's fellow-workers:" (1 Cor. iii. 
9.) in this way, sixth he, to save men. Again, "We entreat also." For he 
indeed, when beseeching, doth not barely beseech, but sets forth these His 
just claims; namely, that He gave His Son, the Righteous One that did not 
so much as know sin, and made Him to be sin for us sinners, that we might 
become righteous: which claims having, and being God, He displayed such 
goodness. But what we beseech is that ye would receive the benefit and not 
reject the gift. Be persuaded therefore by us, and "receive not the grace 
in vain." For lest they should think that this of itself is 
"reconciliation," believing on Him that calleth; he adds these words, 
requiting that earnestness which respects the life. For, for one who hath 
been freed from sins and made a friend to wallow in the former things, is 
to return again unto enmity, and to" receive the grace in vain," in respect 
of the life. For from "the grace" we reap no benefit towards salvation, if 
we live impurely; nay, we are even harmed, having this greater aggravation 
even of our sins, in that after such knowledge and such a gift we have gone 
back to our former vices. This however he does not mention as yet: that he 
may not make his work harsh, but says only that we reap no benefit. Then he 
also reminds of a prophecy, urging and compelling them to bestir themselves 
in order to lay hold of their own salvation.

    "For," saith he, "He saith,

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

"behold, now is the acceptable time: behold, now is the day of salvation."

    "The acceptable time." What is this? That of the Gift, that of the 
Grace, when it is appointed not that an account should be required of our 
sins nor penalty exacted; but besides being delivered, that we should also 
enjoy ten thousand goods, righteousness, sanctification, and 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. Wherefore also He calls it 
"acceptable," because He both accepted those that had transgressed in ten 
thousand things, and not acceded merely, but advanced them to the highest 
honor; just as when a monarch arrives, it is a time not for judgment, but 
for grace and pardon. Wherefore also He calleth it acceptable. Whilst then 
we are yet in the lists(1), whilst we are at work in the vineyard, whilst 
the eleventh hour is left [us], let us draw nigh and show forth life; for 
it is also easy. For he that striveth for the mastery(2) at such a time, 
when so great a gift hath been shed forth, when so great grace, will early 
obtain the prizes. For in the case of monarchs here brow also, at the time 
of their festivals, and when they appear in the dress of Consuls, he who 
bringeth a small offering receiveth large gifts; but on the days in which 
they sit in judgment, much strictness, much sifting is requisite. Let us 
too therefore strive  for the mastery in the time of this gift. 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 rather 
accept us?

    [2.] Then, as it is his constant worn, namely, to place himself before 
them and bid them hence to take their example so he does in this Ver. 3. 
"Giving no occasion of stumbling, that our ministration(3) be not blamed," 
Persuading them not from considering "the time" only, but also those that 
had successfully labored with them. And behold with what absence of 
pride(4). For he said not, 'Look at us how we are such and such,' but, for 
the present, it is only to do away accusation that he relates his own 
conduct. And he mentions two chief paints of a blameless life, "none" in 
"any" thing. And he said not 'accusation,' but, what was far less, 
"occasion of stumbling;" that is, giving ground against us to none for 
censure, for condemnation, "that our ministration be not blamed;" that is, 
that none may take hold of it. And again, he said not, 'that it be not 
accused,' but that it may not have the least fault, nor any one have it in 
his power to animadvert upon it in any particular.

    Ver. 4. "But in every thing commending ourselves as ministers of God."

    This is far greater. For it is not the same thing to be free from 
accusation; and to exhibit such a character as in everything to appear 
"ministers of God." For neither is it the same thing to be quit of 
accusation, and to be covered(5) with praises. And he said not appearing, 
but "commending," that is 'proving.' Then he mentions also whence they 
became such. Whence then was it? "In much patience" he says, laying the 
foundation of those good things. Wherefore he said not barely "patience," 
but "much," and he shows also how great it was. For to bear some one or two 
things is no great matter. But he addeth even snow storms of trials in the 
words, "In afflictions, in necessities." This is a heightening of 
affliction, when the evils are unavoidable, and there lies upon one as it 
were a necessity hardly extricable(6) of misfortune. "In distresses." 
Either he means those of hunger and of other necessaries, or else simply 
those of their trials.

    Ver. 5. "In stripes, in imprisonments, in tossings to and fro(7)."

    Yet every one of these by itself was intolerable, the being scourged 
only, and being bound only, and being unable through persecution to remain 
fixed(8) any where, (for this is in 'tossings to and fro,') but when both 
all, and all at once, assail, consider what a soul they need. Then along 
with the things from without, he mentions those imposed by himself. Ver. 5, 
6. "In labors, in watchings, in fastings; in pureness." But by "pureness" 
here, he means either chasteness again, or general purity, or 
incorruptness, or even his preaching the Gospel freely.

    "In knowledge." What is" in knowledge?" In wisdom such as is given from 
God; that which is truly knowledge; not as those that seem to be wise and 
boast of their acquaintance with the heathen discipline, but are deficient 
in this

    "In long-suffering, in kindness" For this also is a great note of a 
noble soul, though exasperated and goaded on every side, to bear all with 
long-suffering. Then to show whence he became such, he added;

    "In the Holy Ghost." 'For in Him,' he saith, 'we do all these good 
works.' But observe when it is that he has mentioned the aid of the Holy 
Ghost. After he had set forth what was from himself. Moreover, he seems to 
me to say another thing herein. What then is this? Namely, ' we have both 
been filled with abundance of the Spirit and hereby also give a proof of 
our Apostleship in that we have been counted worthy of spiritual gifts.' 
For if this be grace also, yet still he himself was the cause who by his 
good works and his toils(1) attracted that grace. And if any should assert 
that besides what has been said, he shows that in his use of the gifts of 
the Spirit also he gave none offence; he would not miss of his meaning. For 
they who received the [gift of] tongues amongst them and were lifted up, 
were blamed. For it is possible for one even in receiving a gift of the 
Spirit, not to use it aright. ' But not so we,' he sixth, ' but in the 
Spirit also, that is, in the gifts also, we have been blameless.'

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

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

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

    "In the power of God." That which he always does ascribing nothing to 
himself but the whole to God, and imputing whatsoever he hath done aright 
to Him, this he hath done here also. For since he uttered great things, and 
affirmed that he had manifested in all things an irreproachable life and 
exalted wisdom, he ascribes this to the Spirit and to God. For neither were 
those commonplace things which he had said. For if it be a difficult thing 
even for one who lives in quiet to do aright and be irreproachable, 
consider him who was harassed by so great temptations, and yet shone forth 
through all, what a spirit he was of! And yet he underwent not these alone, 
but even far more than these, as he mentions next. And what is indeed 
marvelous is, not that he was irreproachable though sailing in such mighty 
waves, nor that he endured all nobly, but all with pleasure even. Which 
things, all, he makes clear to us by the next words, saying,

    "By the armor of righteousness on the right and the left."

    [3.] Seest thou his self-possession of soul and well-strung spirit? For 
he shows that afflictions are arms not only which strike not down, but do 
even fortify and make stronger. And he calls those things 'left,' which 
seem to be painful; for such those are which bring with them the reward. 
Wherefore then cloth he call them thus? Either in conformity with the 
conception of the generality, or because God commanded us to pray that we 
enter not into temptation.

    Ver. 8. "By glory and dishonor, by evil report and good report"

    What saying thou? That thou enjoyest honor, and setting down this as a 
great thing? 'Yes,' he saith. Why, forsooth? For to bear dishonor indeed is 
a great thing, but to partake of honor requires not a vigorous(2) soul. 
Nay, it needs a vigorous and exceeding great soul, that he who enjoys it 
may not be thrown and break his neck(3). Wherefore he glories in this as 
well as in that, for he shone equally in both. But how is it a weapon of 
righteousness? Because that the teachers are held in honor induceth many 
unto godliness. And besides, this is a proof of good works, and this 
glorifieth God. And this is, further, an instance of the wise contrivance 
of God, that by things which are opposite He brings in the Preaching. For 
consider. Was Paul bound? This too was on behalf of the Gospel. For, saith 
he, "the things which happened unto me have fallen out unto the progress of 
the Gospel; so that most of the brethren, bring confident through my bonds, 
are more abundantly bold to speak the word without fear." (Phil. i. 12, 
14.) Again, did he enjoy honor? This too again rendered them more forward. 
"By 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(4) upon these, and when he was reproached, said, "I will not prophesy, 
neither will I name the Name of the Lord.(5) (Jer. xx.9. ) And David too 
many places complains of reproach. Isaiah also, after many things, 
exhorteth concerning this, saying, "Fear ye not the reproach of men, 
neither be ye overcome by their reviling." (Is. li. 7. LXX.) And again, 
Christ also to His disciples; ,' When they shall speak all manner of evil 
against you falsely, rejoice and be exceeding glad," (Matt. v. II, 12.) He 
saith, "for great is your reward in heaven." Elsewhere too He says," And 
leap for joy." (Luke vi. 23.) But He would not have made the reward so 
great, had soul; for the pain is both of the body and of the soul; but here 
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 the toils 
he names these also, saying, "By glory and dishonor." At any rate, many of 
the Jews also on account of glory derived from 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, "How can ye believe which 
receive glory one of another?" (John v. 44.) And we may see numbers who 
have indeed despised all dangers, but have been worsted by glory. [4.] "As 
deceivers, and yet true." This is, "by evil report and good report." Ver. 
9. "As unknown, and yet well known." This is, "by glory and dishonor." For 
by some they were well known and much sought after, whilst others designed 
not to know them at all. "As dying, and behold, we live."

    As under sentence of death and condemned; which was itself also matter 
of dishonor. But this he said, to show both the unspeakable power of God 
and their own patience. For so far as those who plotted against us were 
concerned, we died; and this is what all suppose; but by God's aid we 
escaped the dangers. Then to manifest also on what account God permits 
these things, he added, "As chastened, and not killed."

    Showing that the gain accruing to them from their temptations, even 
before the rewards, was great, and that their enemies against their will 
did them service. Ver. 10. "As sorrowful, yet alway rejoicing." For by 
those that are without, indeed, we are suspected of being in despair; but 
we give no heed to them; yea, we have our pleasure at the full(1) And he 
said not "rejoicing" only, but added also its perpetuity, for he says? 
"alway rejoicing" What then can come up to this life? wherein, although 
dangers so great assault, 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 opened to them. And 
this too he signified by what follows, saying,

    "As having nothing, and yet possessing all things."

    And how can this be? Yea rather, how can the opposite be? For he that 
possesseth many things hath nothing; and he that hath nothing possesseth 
the goods of all(2). And not here only, but also in the other points, 
contraries were to have all things, let 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 possible," he says, "ye would 
have plucked out your eyes, and have given them to me." (Gal. iv. 15.)

    Now these things he says, to instruct us not to be disturbed at the 
opinions of the many, though they call us deceivers, though they know us 
not, though they count us condemned(3), and appointed unto death, to be in 
sorrow, to be 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 intelligible(4) to the mad. For the 
faithful only are fight judges of these matters, and are not pleased and 
pained at the same things as other people. For if any one who knew nothing 
of the games were to see a boxer, having wounds upon him and wearing a 
crown; he would think him in pain on account of the wounds, not 
understanding the pleasure the crown would give him. And these therefore, 
because they know what we suffer but do not know for what we 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. "As 
having nothing, and yet possessing all things?" Things temporal(6), things 
spiritual. For he whom the cities received as an angel, for whom they would 
have plucked out their own eyes and have given them to him, (Gal. iv. 14, 
15.) he for whom they laid down their own necks, how had he not all things 
that were theirs? (Rom, xvi. 4.) 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 unspeakable things with 
the Lord of the angels, (ch. xii. 4.) how was not he more opulent than all 
men, and had all things? Devils had not else been so subject to him, 
suffering and disease had not so fled away(7).

    [5.] And let us therefore, when we suffer aught for Christ's sake, not 
merry bear it nobly but also rejoice. If we fast, let us leap for joy as if 
enjoying luxury; if we be insulted, let us dance as if praised; if we 
spend, let us feel as if gaining; if we below 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 in 
almsgiving, but also in every kind of virtue, compute not alone the 
severity of the toils, but also the sweetness of the prizes; and before all 
the subjects of this wrestling, our Lord Jesus; and thou wilt readily enter 
upon the contest, and wilt live the whole time in pleasure. For nothing is 
wont so to cause pleasure as a good conscience.

    Therefore Paul indeed, though wounded every day, rejoiced and exulted; 
but the men of this day, although they endure not a shadow even(1) of what 
he did, grieve and make lamentations from no other cause than that they 
have not a mind full of heavenly philosophy. For, tell me, wherefore the 
lamentation? Because thou art poor, and in want of necessaries? Surely for 
this thou oughtest rather to make lamentation, [not](2) because thou 
weepest, not because thou art poor, but because thou art mean-spirited; not 
because thou hast not money, but because thou prizest money so highly. Paul 
died daily, yet wept not but even rejoiced; he fought with continual 
hunger, yet grieved not but even gloried in it. And dost thou, because for 
his own needs, but for the whole world's. And thou indeed [hast to care] 
for one household, but he for those so many poor at Jerusalem, for those in 
Macedonia, for those everywhere in poverty, for those who give to them no 
less than for those who receive. For his care for the world was of a 
twofold nature, both that they might not be destitute of necessaries, and 
that they might be rich in spiritual things. And thy famishing children 
distress not thee so much as all the concerns of the faithful did him. Why 
do I say, of the faithful? For neither was he free from care for the 
unfaithful, but was so eaten up with it that he wished even to become 
accursed for their sakes; but thou, were a famine to rage ten thousand 
times over, wouldest never choose to die for any whomsoever. And thou 
indeed carest for one woman, but he for the Churches throughout the world. 
For he saith, "My anxiety for all the Churches." (ch. xi. 28.) How long 
then, O man, dost thou trifle, comparing thyself with Paul; and wilt not 
cease from this thy much meanness of spirit? For it behoveth to weep, not 
when we are in poverty but when we sin; for this is worthy of lamentations, 
as all the other things are of ridicule even. ' But,' he saith, ' this is 
not all that grieves me; but that also such an one is in power, whilst I am 
unhonored and outcast.' And what is this? for the blessed Paul too appeared 
to the many to be unhonored and an outcast. 'But,' saith he, 'he was Paul.' 
Plainly then not the nature of the things, but thy feebleness of spirit 
case thy desponding. Lament not therefore thy poverty, but thyself who art 
so minded, yea rather, lament not thyself, but reform thee; and seek not 
for money, but pursue that which maketh men of more cheerful countenance 
than thousands of money, philosophy and virtue. For where indeed these are, 
there is no harm in poverty; and where these are not there is no good in 
money. For tell me, what good is it when men are rich indeed, but have 
beggarly souls? Thou dost not bewail thyself, so much as that rich man 
himself, because he hath not the wealth of all. And if he doth not weep as 
thou dost, yet lay open his conscience, and thou wilt see his wailings and 
lamentation.

    Wilt thou that I show thee thine own riches, that thou mayest cease to 
count them happy that are rich in money? Seest thou this heaven here, the 
sun, this bright and far shining star, and that gladdeneth our eyes, is not 
this too set out(3) common to all? and do not all enjoy it equally, both 
poor and rich? And the wreath of the stars and the orb of the moon, are 
they not left equally to all? Yea, rather, if I must speak somewhat 
marvellous, we poor enjoy these more than they. For they indeed being for 
the most part steeped in drunkenness, and passing their time in revellings 
and deep sleep, do not even perceive these things, being always under 
cover(4) and reared in the shade(5): but the poor do more than any enjoy 
the luxury of these elements. And further, if thou wilt look into the air 
which is every where diffused, thou wilt see the poor man enjoying it in 
greater both freshness and abundance. For wayfarers and husbandmen enjoy 
these luxuries more than the inhabitants of the city; and again, of those 
same inhabitants of the city, the handicraftsmen 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, even 
in the city, having gotten himself several plethra, raises up long fences 
round them; and in the country cuts off for himself many potions' What 
then? When he cuts them off, does he alone enjoy them? By no means, though 
he should contend for it ever so earnestly. For the produce he is compelled 
to distribute amongst all, and for thee he cultivates grain, and wine, and 
oil, and every where ministers unto thee. And those long fences and 
buildings, after his untold expense and his toils and drudgery he is 
preparing for thy use, receiving from thee only a small piece of silver for 
so great a service. And in baths and every where, one may see the same 
thing obtaining; the rich of it all with perfect ease. And his enjoyment of 
the earth is no more than thine; for sure he filleth not ten stomachs, and 
thou only one. ' But he partaketh of costlier meats? ' Truly, this is no 
mighty superiority; howbeit, even here, we shall find thee to have the 
advantage. For this costliness is therefore thought by thee a matter of 
envy because the pleasure with it is greater. Yet this is greater in the 
poor man's case; yet not pleasure only, but health also; and in this alone 
is the advantage with the rich, that he maketh his constitution feebler and 
collects more abundant fountains of disease. For the poor man's diet is all 
ordered according to nature, but his through its excess resulteth in 
corruption and disease.

    [6.] But if ye will, let us also look at this same thing in an example. 
For if it were requisite to light a furnace, and then one man were to throw 
in silken garments and fine linens, many and numberless, and so kindle it; 
and another logs of oak and pine, what advantage would this man have over 
that? None, but even disadvantage. But what? (for there is nothing to 
prevent our turning the same illustration round after another manner,) if 
one were to throw in logs, and another were to light his fire under bodies, 
by which furnace wouldest thou like to stand, that with the logs, or that 
with the bodies? Very plainly that with the logs. For that burns naturally 
and 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 vapors, and filthy humors, because that, 
all over in every part, indigestion abounds in consequence of their 
surfeiting. For the natural heat not sufficing for the digestion of the 
whole but being smothered under them, they lie smoking above, and the 
unpleasantness produced is great. To what then should one compare those 
stomachs of theirs? Yet do not be offended at what I say, but if I do not 
say true things, refute me. To what then should one compare them? for even 
what has been said is not enough to show their wretched plight. I have 
found another resemblance yet. What then is it? As in the sewers where 
there is accumulation of refuse, of drug, hay, stubble, stones, clay, 
frequent stoppages occur; and then the stream of filth overflows at top: so 
also it happeneth with the stomachs of those people. For these being 
stopped up below, the greater part of these villainous streams spurts up 
above. But not so with the poor, but like those fountains which well forth 
pure streams, and water gardens and pleasure grounds(1), so also are their 
stomachs pure from such-like superfluities. But not such are the stomachs 
of the rich, or rather of the luxurious; but they are filled with humors, 
phlegm, bile, corrupted blood, putrid rheums, and other suchlike matters. 
Wherefore no one, if he lives always in luxury, can bear it even for a 
short time; but his life will be spent in continual sicknesses. Wherefore I 
would gladly ask them, for what end are meats given? that we may be 
destroyed, or be nourished? that we may be diseased, or be strong? that we 
may be healthful, or be sickly? Very plainly, for nourishment, creating 
unto the body disease and sickness? But not so the poor man; on the 
contrary, by his plain diet he purchases to himself health, and vigor, and 
strength. Weep not then on account of poverty, the mother of health, but 
even exult in it; and if thou wouldest be rich, despise riches For this, 
not the having money but the not wanting to have it, is truly affluence. If 
we can achieve this, we shall both be here more affluent than all that are 
rich, and there shall obtain the good things to come, whereunto may all we 
attain, through the grace and love towards men of our Lord Jesus Christ, 
with Whom to the Father, with the Holy Ghost, be glory, might, honor, now 
and ever, and world without end. Amen.

HOMILY XIII: 2 Cor. VI. II, 12.

Our mouth is open unto you, O ye Corinthians, our heart is enlarged, ye are 
not straitened in us, but ye are straitened in your own affections

    HAVING detailed his own trials and afflictions, for "in patience," 
saith he, "in afflictions, in necessities, in distresses, (v. 4, 5.) in 
stripes, in imprisonments, in tumult, in labors, in watchings;" and having 
shown that the thing was a great good, for "as sorrowful," saith he, "yet 
always rejoicing; as poor, yet "as chastened," saith he, "and not killed:"  
and having called those things "armor" for "as chastened," saith he, "and 
not killed:" and having hereby represented God's abundant care and power, 
for he saith, "that the exceeding greatness of the power may be of God, and 
not of us ;" (c. iv. 7. ) and having recounted his labors, for he saith, 
"we always bear about His dying;" and that this is a clear demonstration of 
the Resurrection, for he says, "that the life also of Jesus may be 
manifested in our mortal flesh ;" (c. iv. 10.) and of what things he was 
made partaker, and with what he had been entrusted, for "we are ambassadors 
on behalf of Christ," (c. iii. 20.) saith he, "as though God were 
entreating by us; "and of what things he is a minister, namely, "not of the 
letter, but of the Spirit; " (c. iii. 6, ) and that he was entitled to 
reverence not only on this account, but also for his trials, for, "Thanks 
be to God," saith he, "which always causeth us to triumph: "he purposeth 
now also to rebuke them as not being too well minded towards himself. But 
though purposing he does not immediately come upon this, but having his 
discussion of these things. For if even from his own good deeds he that 
rebuketh be entitled to reverence; yet still, when he also displayeth the 
love, which he bears towards those who are censured, he maketh his speech 
less offensive. Therefore the Apostle also having stepped out of the 
subject of his own trials and toils and contests, passes on into speaking 
of his love, and in this way toucheth them to the quick. What then are the 
indications of his love? "Our month is open unto you, O ye Corinthians." 
And what kind of sign of love is this? or what meaning even have the words 
at all? ' We cannot endured' he says, ' to be silent towards you, but are 
always desiring and longing to speak to and converse with you; ' which is 
the wont of those who love. For what grasping of the hands is to the body, 
that is interchange of language to the soul. And along with this he implies 
another thing also. Of what kind then is this? That ' we discourse unto 
nothing.' For since afterwards he proposes to rebuke, he asks forgiveness, 
using the rebuking them with freedom as itself a proof of his loving them 
exceedingly. Moreover the addition of their name is a mark of great love 
and warmth and affection; for we are accustomed to be repeating continually 
the bare names of those we love.

    "Our heart is enlarged." For as that which warmeth is wont to dilate; 
so also to enlarge is the work of love. For virtue is warm and fervent. 
This both opened the mouth of Paul and enlarged his heart. For, ' neither 
do I love with the mouth only,' saith he, 'but I have also a heart in 
union. 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 full entireness with each. And what 
marvel that this was so in the case of the faithful, seeing that even in 
that of the unfaithful, the heart of Paul embraced the whole world? 
Therefore he said not' I love you,' but with more emphasis, "Our mouth is 
open, our heart is enlarged," we have you all within it, and not this 
merely, but with much largeness of room(1). For he that is beloved walketh 
with great unrestraint within the heart of him that loveth. Wherefore he 
saith, "Ye are not straitened in us, but ye are straightened in your own 
affections." 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 inflamed toward the 
faithful, by selecting words out of every Epistle. For to the Romans he 
saith, "I long to see you;" and, "oftentimes I purposed to come unto you;" 
and, "If by any means now at length I may be prospered to come unto you." 
(Rom. i. 11, 13, 10.) And to the Galatians, he says, "My little children of 
whom I am again in travail." (Gal. iv. 19.) To the Ephesians again, "For 
this cause I bow my knees" for you. (Ephes. iii. 14.) And to the 
Philippians,(1) "For what is my hope, or joy, or crown of rejoicing? are 
not even ye?" and he said that he bare them about in his heart, and(2) in 
his bonds. (Philipp. i. 7.) And to the Colossians, "But I would that ye 
knew greatly I strive for you, and for as many as have not seen my face in 
the flesh; that your hearts might be comforted." (Coloss. ii. 1. 2.) And to 
the Thessalonians, "As when a nurse cherisheth her children, even so being 
affectionately desirous of you, we were well pleased to impart unto you, 
not the Gospel only, but also our own souls." (1 Thess. ii. 7. 8.) And to 
Timothy, "Remembering thy tears, that I may be filled with joy." (2 Tim. i. 
4.) And to Titus, "To my beloved(3) son; (Tit. i. 4.) and to Philemon, in 
like manner. (Philem. 1.) And to the Hebrews too, he writes many other 
suchlike things, and ceaseth not to beseech them, and say, "A very little 
while, and he that cometh shall come, and shall not tarry:" (Heb. x. 37.) 
just like a mother to her pettish(4) children. And to themselves(5) he 
says, "Ye are not straitened in us." But he does not say only that he 
loves, but also that he is beloved by them, in order that hereby also he 
may the rather win them. And indeed testifying to this in them, he says, 
Titus came and "told us your longing, your mourning, your zeal." (2 Cor. 
vii. 7.) And to the Galatians, "If possible, ye would have plucked out your 
eyes and given them to me," (Gal. iv. 15.) And to the Thessalonians, "What 
manner of entering in we had unto you." (1 Thess, i. 9. ) And to Timothy 
also, "Remembering thy tears, that I may be filled with joy." (2 Tim. i. 
4.) And also throughout his Epistles one may find him bearing this 
testimony to the disciples, both that he loved and that he is loved, not 
however equally. And here he saith, "Though the more abundantly I love you, 
the less I be loved." (2 Cor. xii. 15.) This, however, is near the end; but 
at present more vehemently, "Ye are not straitened in us, but ye are 
straitened in your own affections," 'You receive one,' he says, ' but I a 
whole city, and so great a population.' And he said not, ' ye do not 
receive us,' but, ' ye are straitened; ' implying indeed the same thing but 
with forbearance and without touching them too deeply.

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

    And yet it is not an equal return, first to be loved, afterwards to 
love. For even if one were to contribute that which is equal in amount, he 
is inferior in that he comes to it second. ' But nevertheless I am not 
going to reckon strictly,(6)' saith he, 'and if ye after having received 
the first advances(7) from me do but show forth the same amount, I am well-
pleased and contented.' Then to show that to do this was even a debt, and 
that what he said was void of flattery, he saith, "I speak as unto my 
children." What meaneth, "as unto my children?" 'I ask no great thing, if 
being your father I wish to be loved by you.' And see wisdom and moderation 
of mind. He mentions not here his dangers on their behalf, and his labors, 
and his deaths, although he had many to tell of: (so free from pride is 
he!) but his love: and on this account he claims to be loved; 'because,' 
saith he, ' I was your father, because I exceedingly burn for you,' [for] 
it is often especially offensive to the person beloved when a man sets 
forth his benefits to him; for he seems to reproach. Wherefore Paul doth 
not this; but, ' like children, love your father,' saith he, which rather 
proceeds from instinct(8); and is the due of every father. Then that he may 
not seem to speak these things for his own sake, he shows that it is for 
their advantage even that he invites this love from them. And therefore he 
added,

    Ver. 14: "Be ye not unequally yoked together with unbelievers."

    He said not, ' Intermix not with unbelievers,' but rather dealing 
sharply with(9) them, as transgressing what was right, ' Suffer not 
yourselves to turn aside,' saith he, "For what fellowship have 
righteousness and iniquity?" 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' dishonor. For thus his discourse 
became more dignified and more beseeming himself, 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 impure men filled with ten thousand vices? 
Knowest thou not how much better and more respectable thou art than they? ' 
For so he detaches him more [readily] from their society than if he should 
express admiration of his father. For were he 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 bring himself before 
them, saying, ' Knowest thou not who thou art and what they are? Dost thou 
not bear in mind thine own high birth and gentle(1) blood, and their 
infamy? For what communion hast thou with them, those thieves, those 
adulterers, those impostors ?' by elevating him with these praises of 
himself, he will quickly prepare him to break off from them. For the former 
address indeed, he will not entertain with overmuch acceptance, because the 
exalting of his father is an accusation of himself, when he is shown to be 
not only grieving a father, but such a father; but in this case he will 
have no such feeling. For none would choose not to be praised, and 
therefore, along with these praises of him that hears, the rebuke becometh 
easy of digestion. For the listener is softened, and is filled with high 
thoughts, and disdains(2) the society of those 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 still 
greater and more astounding; in the first place, prosecuting his speech in 
the form of interrogation, which is proper to things that are clear and 
admitted, and then dilating it by the quick succession and multitude of his 
terms. For he employs not one or two or three only, but several. Add to 
this that instead of the persons he employs the names of the things, and he 
delineates here high virtue and there extreme vice; and shows the 
difference between them to be great and infinite so as not even to need 
demonstration. "For what fellowship," saith he, "have righteousness and 
iniquity ?"

    "And what communion hath light with darkness?" (v. 15, 16,) "And what 
concord hath Christ with Beliar(3)? Or what portion (4) hath a believer 
with an unbeliever? Or what agreement hath a temple of God with idols ?"

    Seest thou how he uses the bare names, and how adeqately to his purpose 
of dissuasion. For he did not say, "neglect of righteousness(5)," [but] 
what was stronger [iniquity(6)]; nor did he say those who are of the light, 
and those who are of the darkness; but he uses opposites themselves which 
can not admit of their opposites, 'light and darkness.' Nor said he those 
who are of Christ, with those who are of the devil; but, which was far 
wider apart, Christ and Beliar, so calling that apostate one, in the Hebrew 
tongue. "Or what portion hath a believer with an unbeliever?" Here, at 
length, that he may not seem simply to be going through a censure of vice 
and an encomium of virtue, he mentions persons also without 
particularizing. And he said not, 'communion,' but spoke of the rewards, 
using the term "portion. What agreement hath a temple of God with idols?"

    "For ye(7) are a temple of the living God." Now what he says is this. 
Neither hath your King aught in common with him, "for what concord hath 
Christ with Beliar?" nor have the things [aught in common'], "for what 
communion hath light with darkness ?" Therefore neither should ye. And 
first he mentions their king and then themselves; by this separating them 
most effectually. Then having said, "a temple of God with idols," and 
having declared, "For ye are a temple of the living God," he is 
necessitated to subjoin also the testimony of this to show that the thing 
is no flattery. For he that praises except he also exhibit proof, even 
appears to flatter. What then is his testimony? For,

    "I will dwell in them, saith he, "and walk in them. I will dwell in," 
as in temples, "and walk in them," signifying the more abundant 
attachment(8) to them.

    "And they shall be my people and I will be their God(9). ' What ?' 
saith he, ' Dost thou bear God within thee, and runnest unto them? God That 
hath nothing in common with them? And in what can this deserve forgiveness? 
Bear in mind Who walketh, Who dwelleth in thee.'

    Ver. 17. "Wherefore come ye out from among them, and be ye separate, 
and touch no unclean thing; and I will receive you, saith the Lord.

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

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

    Chap. vii. ver. 1. "Having therefore these promises, beloved."

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

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

    Let us neither touch unclean things, for this is cleansing of the 
flesh; nor things which defile the soul, for this is cleansing of the 
spirit. Yet he is not content with this only, but adds also,

    "Perfecting holiness in the fear of God." For not to touch the unclean 
thing doth not make clean, but there needeth something else besides to our 
becoming holy; earnestness, heedfulness, piety. And he well said, "In the 
fear of God." For it is possible to perfect chasteness, not in the fear of 
God but for vainglory. And along with this he implies yet another thing, by 
saying, "In the fear of God;" the manner, namely, whereafter holiness may 
be perfected. For if lust be even an imperious thing, still if thou occupy 
its territory with(1)the fear of God, thou hast stayed its frenzy.

    [4.] Now by holiness here he means not chastity alone, but the freedom 
from every kind of sin, for he is holy that is pure. Now one will become 
pure, not if he be free from fornication only, but if from covetousness 
also, and envy, and pride(2), and vainglory, yea especially from vainglory 
which in every thing indeed it behoveth to avoid, but much more in alms-
giving; since neither will it be almsgiving, if it have this distemper, but 
display and cruelty.   For when thou dost it not out of mercy, but from 
parade(3), such deed is not only no alms but even an insult; for thou hast 
put thy brother to open shame(4). Not then the giving money, but the giving 
it out of mercy, is almsgiving. For people too at the theatres give, both 
to prostitute boys and to others who are on the stage; but such a deed is 
not almsgiving. And they too give that abuse the persons of prostitute 
women; but this is not lovingkindness, but insolent treatment(5). Like this 
is the vainglorious also. For just as he that abuseth the person of the 
harlot, pays her a price for that abuse; so too dost thou demand a price of 
him that receiveth of thee, thine insult of him and thine investing him as 
well as thyself with an evil notoriety. And besides this, the loss is 
unspeakable. For just as a wild beast and a mad dog springing upon us 
might, so doth this ill disease and this inhumanity make prey of our good 
things. For inhumanity and cruelty such a course is; yea, rather more 
grievous even than this. For the cruel indeed would not give to him that 
asked; but thou dost more than this; thou hinderest those that wish to 
give. For when thou paradest thy giving, thou hast both lowered the 
reputation of the receiver, and hast pulled back(6) him that was about to 
give, if he be of a careless mind. For he will not give to him thenceforth, 
on the ground of his having already received, and so not being in want; yea 
he will often accuse him even, if after having received he should draw near 
to beg, and will think him impudent. What sort of alms-giving then is this 
when thou both shamest thyself and him that receiveth; and also in two ways 
Him that enjoined it: both because while having Him for a spectator of 
thine alms, thou seekest the eyes of thy fellow-servants besides Him, and 
because thou transgressest the law laid down by Him forbidding these 
things.

    I could have wished to carry this out into those other subjects as 
well, both fasting and prayer, and to show in how many respects vainglory 
is injurious there also; but I remember that in the discourse before this I 
left unfinished a certain necessary point. What was the point? I was 
saying, that the poor have the advantage of the rich in the things of this 
life, when I discoursed concerning health and pleasure; and this was shown 
indistinctly. Come then, to-day let us show this, that not in the things of 
this life only, but also in those that are higher, the advantage is with 
them. For what leadeth unto a kingdom, riches or poverty? Let us hear the 
Lord Himself of the heavens saying of those, that "it is easier for a camel 
to go through the eye of a needle than for a rich man to enter into the 
kingdom of heaven :"(Mat. xix. 24.) but of the poor the contrary, "If thou 
wilt be perfect, sell that thou hast, and give to the poor; and come, 
follow Me; and thou shalt have treasure in heaven." (Mat. xix. 21.) But if 
ye will, let us see what is said on either side. "Narrow and straitened is 
the way," He saith, "that leadeth unto life." (Mat. vii. 14.) Who then 
treadeth the narrow way, he that is in luxury, or that is in poverty; that 
is independent, or that carrieth ten thousand burdens; the lax(7) and 
dissolute, or the thoughtful and anxious? But what need of these arguments, 
when it is best to betake one's self to the persons themselves. Lazarus was 
poor, yea very poor; and he that passed him by as he lay at his gateway was 
rich. Which then entered into the kingdom, and was in delights in Abraham's 
bosom? and which of them was scorched, with not even a drop at his command? 
But, saith one, ' both many poor will be lost, and [many] rich will enjoy 
those unspeakable goods.' Nay rather, one may see the contrary, few rich 
saved, but of the poor far more. For, consider, making accurate measure of 
the hindrances of riches and the defects of poverty, (or rather, neither of 
riches nor of poverty are they, but each of those who have riches or 
poverty; howbeit,) let us at least see which is the more available weapon. 
What defect then doth poverty seem to possess? Lying. And what, wealth? 
Pride, the mother of evils; which also made the devil a devil, who was not 
such before. Again, "the love of money is a root of all kinds of evil." (1 
Tim. vi. 10.) Which then stands near this root, the rich man, or the poor? 
Is it not very plainly the rich? For the more things anyone surrounds 
himself with, he desires so much the more. Vainglory again damages tens of 
thousands of good deeds, and near this too again the rich man hath his 
dwelling(1). "But," saith one, "thou mentionest not the [evils] of the poor 
man, his affliction, his straits." Nay, but this is both common to the 
rich, and is his more than the poor man's; so that those indeed which 
appear to be evils of poverty are common to either: whilst those of riches 
are riches' only. ' But what,' saith one, 'when for want of necessaries the 
poor man committeth many horrible things?' But no poor man, no, not one, 
committeth as many horrible things from want, as do the rich for the sake 
of surrounding themselves with more, and of not losing what stores they 
have(2). For the poor man doth not so eagerly desire necessaries as the 
rich doth superfluities; nor again has he as much strength to put 
wickedness in practice as the other hath power. If then the rich man is 
both more willing and able, it is quite plain that he will rather commit 
such, and more of them. Nor is the poor man so much afraid in respect of 
hunger, as the rich trembleth and is anxious in respect of the loss of what 
he has, and because he has not yet gotten all men's possessions. Since then 
he is near both vainglory and arrogance, and the love of money, the root of 
all evils, what hope of salvation shall he have except he display much 
wisdom? And how shall he walk the narrow way? Let us not therefore carry 
about the notions of the many, but examine into the facts. For how is it 
not absurd that in respect to money, indeed, we do not trust to others, but 
refer this to figures and calculation; but in calculating upon facts we are 
lightly drawn aside by the notions of others; and that too, though we 
possess an exact balance(3), and square(4) and rules for all things, the 
declaration of the divine laws? Wherefore I exhort and entreat you all, 
disregard what this man and that man thinks about these things, and inquire 
from the Scriptures all these things; and having learnt what are the true 
riches, let us pursue after them that we may obtain also the eternal good 
things; which may we all obtain, through the grace and love towards men of 
our Lord Jesus Christ, with Whom, to the Father and the Holy Spirit, be 
glory, might, and honor, now and ever, and world without end. Amen.

HOMILY XIV: 2 Cor. vii. 2, 3.

Open your hearts to us: we wronged no man, we corrupted no man, we took 
advantage of no man. I say it not to condemn you; for l have said before, 
[as I have also declared above](6), that ye are in our hearts to die 
together and live together.

    Again he raiseth the discourse about love, mitigating the harshness of 
his rebuke. For since he had convicted and reproached them as being beloved 
indeed, yet not loving in an equal degree, but breaking away from his love 
and mixing up with other pestilent fellows; again he softens the vehemence 
of his rebuke, saying, "Make room for us," that is, "love us;" and prays to 
receive a favor involving no burden, and advantaging them that confer above 
them that receive it. And he said not, 'love,' but with a stronger appeal 
to their pity(1), "make room for." ' Who expelled us? ' saith he: ' Who 
cast us out of your hearts? How come we to be straitened in you ?' for 
since he said above, "Ye are straitened in your affections;" here declaring 
it more clearly, he said, "make room for us:" in this way also again 
winning them to himself. For nothing doth so produce love as for the 
beloved to know that he that loveth him exceedingly desireth his love.

    "We wronged no man." See how again he does not mention the benefits 
[done by him], but frameth his speech in another way, so as to be both less 
offensive and more cutting(2). And at the same time he also alludes to the 
false apostles, saying, "We wronged no man, we corrupted no man, we 
defrauded no man."

    What is "we corrupted ?" That is, we beguiled no man; as he says 
elsewhere also. "Lest by any means, as the serpent beguiled Eve, so your 
minds should be corrupted." (2 Cor. xi. 3.)

    "We defrauded no man;" we plundered, plotted against no man. And he for 
the present forbears to say, 'we benefited you in such and such ways;' but 
framing his language so as more to shame them, "We wronged no man," he 
says; as much as saying, 'Even had we in no wise benefited you, not even so 
ought ye to turn away from us; for ye have nothing to lay to our charge, 
either small or great.' Then, for he felt the heaviness of his rebuke, he 
tempers it again. And he was neither silent altogether, for so he would not 
have aroused them; nor yet did he let the harshness of his language go 
unmodified, for so he would have wounded them too much. And what says he? 
Ver. 3. "I say it not to condemn you." How is this evident? "For I have 
said before," he adds, "that ye are in our hearts to die and live with 
you." This is the greatest affection, when even though treated with 
contempt, he chooseth both to die and live with them. ' For neither are ye 
merely in our hearts,' he says, 'but in such sort as I said. For it is 
possible both to love and to shun dangers, but we do not thus.' And behold 
here also wisdom unspeakable. For he spake not of what had been done for 
them, that he might not seem to be again reproaching them, but he promiseth 
for the future. ' For should it chance,' saith he, ' that danger should 
invade, for your sakes I am ready to suffer every thing; and neither death 
nor life seemeth aught to me in itself, but in whichever ye be, that is to 
me more desirable, both death than life and life than death.' 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 honor rejoice not with, but envy, them. ' 
But not so we; but whether ye be in calamity, we are not afraid to share 
your ill fortune; or whether ye be prosperous, we are not wounded with 
envy.'

    [2.] Then after he had continually repeated these things, saying, "Ye 
are not straitened in us;" and, "Ye are straitened in your own affections;" 
and, "make room for us;" and, "Be ye also enlarged;" and, "We wronged no 
man;" and all these things seemed to be a condemnation of them: observe how 
he also in another manner alleviates this severity by saying, "Great is my 
boldness of speech towards you." 'Therefore I venture upon such things,' he 
says, ' not to condemn you by what I say, but out of my great boldness of 
speech,' which also farther signifying, he said, "Great is my glorying on 
your behalf." 'For think not indeed,' he saith, 'that because I thus speak, 
I speak as though I had condemned you altogether; (for I am exceedingly 
proud of, and glory in, you ;) but both out of tender concern and a desire 
that you should make greater increase unto. virtue.' And so he said to the 
Hebrews also after much rebuke; "But we are persuaded better things of you, 
and things that accompany salvation, though we thus speak: and we desire 
that each one of you may show the same diligence to the fullness of hope 
even to the end." (Heb. vi. 9, 11.) So indeed here also, "Great is my 
glorying on your behalf." 'We glory 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; "I am filled 
with comfort." What comfort? ' That coming from you; because that ye, 
having been reformed, comforted me by your conduct.' This is the test of 
one that loveth, both to complain of not being loved and to fear lest 'he 
should inflict pain by complaining immoderately. Therefore he says, "I am 
filled with comfort, I overflow with joy." 'But these expressions,' saith 
one, 'seem to contradict the former.' They do not do so, however, but are 
even exceedingly in harmony with them. For these procure for the former a 
favorable reception; and the praise which they convey makes