with those of the first Christians.

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5.

God's sake? Which ever abode in a wilderness? Which ever 1COR.2. set out on a distant peregrination? Which of our teachers hath lived by the labour of his hands, to assist others? Which hath endured death daily? Hence it is that they also who are with us have become slothful. For suppose that one saw soldiers and generals struggling with hunger, and thirst, and death, and with all dreadful things, and bearing cold and dangers and all like lions, and so prospering; then afterwards, relaxing that strictness, and becoming enervated, and fond of wealth, and addicted to business and bargains, and then overcome by their enemies; it were extreme folly to seek for the cause of all this. Now let us reason thus in our own case and that of our ancestors; for we too have become weaker than all, and are nailed down unto this present life.

And if one be found having a vestige of the ancient wisdom, leaving the cities and the market-places, and the society of the world, and the ordering of others, he betakes himself to the mountains: and if one ask the reason of that retirement, he invents a plea which cannot meet with allowance. For, saith he, "lest I perish too, and the edge of my goodness be taken off, I start aside." Now how much better were it for thee to become less keen, and to gain others, than abiding on high to neglect thy perishing brethren?

When however the one sort are careless about virtue, and those, who do regard it, withdraw themselves far from our ranks, how are we to subdue our enemies? For even if miracles were wrought now, who would be persuaded? Or who of those without would give heed unto us, our iniquity being so on the surface? For so it is, that our upright living seems unto the many the more trustworthy argument of the two: miracles admitting of a bad construction on the part of obstinate and bad men: whereas a pure life will have power to stop the mouth of the devil himself, yea, and much more than so.

[9.] These things I say, both to governors and governed; and, before all others, unto myself; to the end that the way of life shewn forth in us may be truly admirable, that taking our stations, we may look down on all things present; may despise wealth, and not despise hell; overlook glory, and not overlook salvation; endure toil and labour here, lest we fall into punishment there. Thus let us wage war with the

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Obvious Truths to be continually repeated.

HOMIL. Greeks; thus let us take them captive, with a captivity better than liberty.

VI.

But while we say these things without intermission, over and over, they are realized very seldom. Howbeit, be they realized or not, it is right to employ such topics by way of continual admonition. For if some are engaged in deceiving by their fair speech, so much the more is it the duty of those who allure back unto the truth, not to grow weary of speaking what is profitable. Again: if the deceivers make use of so many contrivances-spending as they do money, and applying arguments, and undergoing dangers, and making a parade of their patronage-much more should we, who are winning men from deceit, endure both dangers, and deaths, and all things; that we may gain both ourselves and others, and become to our enemies irresistible, and so obtain the promised blessings, through the grace and loving-kindness, &c.

HOMILY VII.

1 Cor. ii. 6, 7.

Howbeit, we speak wisdom among them that are perfect, yet not the wisdom of this world, nor of the princes of this world, that come to nought; but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory.

DARKNESS seems to be more suitable than light to those that are diseased in their eyesight: wherefore they betake themselves by preference to some room that is thoroughly shaded over. This also is the case with the wisdom which is spiritual. As the wisdom which is of God, seemed to be foolishness unto those without: so their own wisdom, being foolishness indeed, was accounted by them wisdom. The result has been, just as if a man having skill in navigation, were to promise that without a ship or sails he would pass over a boundless tract of the sea, and then endeavour by reasonings to prove that the thing is possible; but some other person, ignorant of it all, committing himself to a ship and a steersman, and to sailors, were thus to sail in safety. For the seeming ignorance of this man is wiser than the wisdom of the other. For excellent is the art of managing a ship; but when it makes too great professions, it is a kind of folly. And so is every art which is not contented with its own proper limits. Just so the wisdom which is without, [were wisdom indeed",] if it had had the benefit of the Spirit. But since it trusted all to itself, and supposed that it wanted none of that help, it became foolishness, although it seemed to be wisdom. Wherefore having first exposed it by the facts, then and not till then he calls it foolishness; and having first called the wisdom of God folly, according to their reckoning, then and not till then he shews it to be wisdom. (For after our proofs, not before, we are best able to abash the gainsayers.) His words then are, Howbeit, we speak wisdom among them been supplied by conjecture in the translation.

There seems to be a word or two wanting in the text here, which has

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Who are the Rulers of this World.

HOMIL. which are perfect: for when I, accounted as I am foolish, VII. and a preacher of follies, get the better of the wise, I overcome

wisdom, not by foolishness, but by a more perfect wisdom; a wisdom too so ample, and so much greater, that the other appears foolishness. Wherefore having before called it by a name such as they named it at that time, and having both proved his victory from the facts, and shewn the extreme foolishness of the other side; he thenceforth bestows, upon it its right name, saying, Howbeit, we speak wisdom among them that are perfect. Wisdom is the name he gives to the Gospel, to the method of salvation, the being saved by the Cross. The perfect, are those who believe. For indeed they are perfect, who know all human things, that they are utterly helpless, and who overlook them from conviction, that by such they are profited nothing: such as were the true believers.

But not the wisdom of this world. For where is the use of the wisdom which is without, terminating here, and proceeding no further, and not even here able to profit its possessors?

Now by the princes of the world, here, he means not certain demons, as some suspect, but those in authority, those in power, those who esteem the thing worth contending 1y about, philosophers, rhetoricians, and writers of speeches1. γράφου;. For these were the dominant sort, and often became leaders of the people.

Rulers of this world he calls them, because beyond this present world their dominion extends not. Wherefore he adds further, which come to nought; disparaging it both on its own account, and from those who wield it. For having shewn that it is false, that it is foolish, that it is unable to discover any thing, that it is weak, he shews moreover that it is but of short duration.

[2.] But we speak the wisdom of God in a mystery. What 2 Matt. mystery? For surely Christ saith, What ye have heard in 10. 27. the ear, proclaim upon the housetops. How then does he call c.it a mystery? Because that neither angel nor archangel, nor

ἠκού

σατε.rec.

text ἀκούιτι.

b e. g. Origen, in Lament. 4. 11; in Ezek. Hom. 13. §. 1; Com. in S. Matt. §. 125; S. Athanasius on Ps. 108. (109. Heb.) v. 15. t. i. 1194. Ed. Bened.

The Author of the Questions and Answers published with S. Justin Martyr's works agrees with S. Chrysostom; see qu. 108, 170. Why may not both be right?

Mystery implies Reserve and partial Understanding. 79

any other created power knew of it before it actually took 1COR.2. 6, 7. place. Wherefore he saith,1That now unto the principalities 1 Ephes. and powers in heavenly places might be known by the Church 3, 10. the manifold wisdom of God. And this hath God done in honour to us, so that they not without us should hear the mysteries. For we too ourselves, whomsoever we make our friends, use to speak of this as a sure proof of friendship towards them, that we tell our secrets to no one in preference to them. Let those hear, who make a sort of triumphal show of the secrets of the Gospel, and unto all indiscriminately display the pearls and the doctrine, and who cast the holy things unto dogs, and swine, and useless reasonings. For the Mystery wants no adornment; but just what the fact is, that it is simply declared to be. Since it will not be a mystery, divine, and whole in all its parts, when thou addest any thing to it of thyself also.

And in another sense too a mystery is so called; because we believe, not the very things which we see, but some things we see and others believe. For such is the nature of our Mysteries. I for instance feel differently upon these subjects from an unbeliever. I hear, Christ was crucified; and forthwith I admire His loving-kindness unto men: the other hears, and esteems it weakness. I hear, He became a servant; and I wonder at the care which He hath had for us: the other hears, and counts it dishonour. I hear, He died; and am astonished at His might, that being in death He was not holden, but even broke the bands of death: the other hears, and surmises it to be helplessness. He hearing of the Resurrection, saith, the thing is a legend; I, aware of the facts which demonstrate it, fall down and worship the economy of God. He hearing of a Laver, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit. He considers only that my body hath been washed; but I have believed that the soul also hath become both pure and holy; and I count it the Sepulchre, the Resurrection, the Sanctification, the Righteousness, the Redemption, the Adoption, the Inheritance, the Kingdom of heaven, the plenary Effusion of x-enthe Spirit. For not by the sight do I judge of the things that i

bixwoμwiúorres. vid. Conc. Ant. A.D. 270. ap. Euseb. E. H. vii. 30.