830 Prefers them to his own glory. The vain-glorious never great. Homil. when we are weak and ye are strong, and this also we wish,

XXIX

'even your perfection. 'For most certainly,' he says, ' we

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

Who spit on glory, most attain it. Glory here a shadow. 331

why speak I of punishment and crowns? for to this very 2 Cor. point of being seen to be glorious, it contributes more than any 7 s11^ thing, to spit upon vain-glory. And thou shalt see, even in this world, that they who honour it are damaged, whilst those who slight it are benefitted. For the disciples who slighted it, (for there is no obstacle to our using the same example again,) and preferred the things of God, outshine the sun, having gained themselves an immortal memory even after their death; whilst the Jews who crouched1 to it are become1 £*.<,cityless, hearthless, degraded, fugitives, exiles, mean, con-j"TM*'" templible. Do thou, therefore, if thou desirest to receive glory, repel glory; but if thou pursuest glory, thou shalt miss glory. And, if ye will, let us also try this doctrine in worldly matters. For whom do we make sport of in our jests? Is it not of those, whose minds are set upon it? Certainly then, these men are the most entirely destitute of it, having countless accusers, and being slighted by all. And whom do we admire, tell me; is it not those who despise it? Certainly then, these are they that are glorified. For as he is rich, not who is in need of many things, but who is in need of nothing; so he is glorious, not who loveth glory, but who despiseth it; for this glory is but a shadow of glory. No one, having seen a loaf painted, though he should be pressed with hunger ever so much, will attack the picture. Neither then do thou pursue these shadows, for this is a shadow of glory, not glory. And that thou mayest know that this is the manner of it, and that it is a shadow, consider this that it must be so, when the thing hath a bad name amongst men, when all consider it a thing to be avoided, they even who desire it; and when he who hath it and he who covets it are ashamed to be called after it. 'Whence then is this desire,' saith one, 'and how is the passion engendered?' By littleness of soul, (for one ought not only to accuse it, but also to correct it,) by an imperfect mind, by a childish judgment. Let us then cease to be children, and let us become men: and let us every where pursue the reality, not the shadows, both in wealth, and in pleasure, and in luxury, and in glory, and in power; and this disease will cease, and many others also. For to pursue shadows is a madman's part. Wherefore also Paul said, Awake to righteousness, and sin not. For there is yet 1 Cor.

332 Madness to grasp shadows, [human things,) neglect realities.

Homil. another madness, sorer than that caused by devils, than that SXIX,from frenzy. For that admits of forgiveness, but this is destitute of excuse, seeing the soul itself is corrupted, and its right judgment lost; and that of frenzy indeed is an affection of the body, but this madness hath its seat in the artificer mind. As then of fevers those are sorer, yea incurable, which 1 ivtonv- seize upon firm bodies, and lurk in the recesses' of the nerves, xou,Tfr an)j ale hidden away in the veins, so truly is this madness also, seeing it lurks in the recesses of the mind itself, pervertting and destroying it. For how is it not clear and evident madness, yea, a distemper sorer than any madness, to despise the things which abide for ever, and to cling with great eagerness to those which perish? For, tell me, if one were to chase the wind or try to hold it, should we not say that he was mad? And what? if one should grasp a shadow and 3tir neglect the reality"; if one should hate his own wife, and ixrieuv. emDrace her shadow; or loathe his son, and again love his shadow, wouldest thou seek any other clearer sign in proof of madness? Such are they also who greedily follow the present things. For they are all shadow, yea, whether thou mention glory, or power, or good report, or wealth, or luxury, or any other thing of this life. And therefore truly it is that Ps.39,6.the prophet said, Surely man walkelh in a shadow, yea, he Ps. 102, disquietelh himself in vain; and again, Our days decline like a shadow. And in another place, he calls human things, smoke, and the flower of grass. But it is not only his good things which are shadow, but his evils also, whether it be death thou mention, or poverty, or disease, or any other thing. What then are those things which abide, both good and evil? The eternal kingdom, and the everlasting hell. Mark 9, For neither shall the worm die, nor shall the fire be quenched: Mat.26 and these shall rise again to everlasting life: and these to 46. everlasting punishment. That then we may escape the one, and enjoy the other, letting go the shadow, let us cling to the real things, with all earnestness, for so shall we obtain the kingdom of heaven, which may we all obtain through the grace and love towards men of our Lord Jesus Christ, to Whom be glory and might for ever and ever. Amen.

He had spoken vehemently, used sharpness. His excuse. 333

HOMILY XXX.

2 Cor. xiii. 10.

Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction.

He was sensible he had spoken more vehemently than his wont, and especially towards the end of the Epistle. For he said before, Now I Paul exhort you by the meekness and«aP-,0» gentleness of Christ, who in presence am base among you, but being absent am bold towards you. But I beseech you that I may not be bold when I am present, with that confidence wherewith I think to be bold against some which think of us as though we walked according to the flesh; and, having in a readiness to revenge all disobedience when your ib. 6. obedience is fulfilled: and, I fear lest when I come, I «AaWc-12,20not find you such as I would, and I shall be found unto you such as ye would not; and again, lest when I come my ib.'21. God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the lasciviousness and uncleanness which they have committed: and afterwards, I told you before and foretell you, as C. 13, if I were present the second time, and being absent now I write, that,'if I come again, I will not spare; since ye seek a proof of Christ speaking in me. Since then he had said these things and more besides, terrifying, shaming, reproaching, lashing them, in excuse for all, he says, Therefore I

334 He bids, ' Rejoice,' for by repentance they might have joy.

HOmil.fpfife these things being absent, lest being present I should

use sharpness. For I am desirous the sharpness should lie

in my letters, and not in my deeds. I wish my threats to be vehement, that they may continue threats, and never go forth into action. Again, even in this his apology he makes what he says more terrible, shewing that it is not himself who is to punish, but God; for he added, according to the power which the Lord hath given me; and again, to shew that he desires not to use his power to their punishment, he added, not to destruction, but to edification. And he hinted indeed this now, as I said, but he left it to them to draw the conclusion, that if they should continue unamended, even this again is edification, to punish those that are of such a mind. For so it is, and he knew it, and shewed it by his deeds. It&aoi- Ver. 11. For the rest1, brethren, rejoice, be perfect, be of T A01-' good comfort, be of one mind, live in peace, and the God of «ir love and peace shall be with you.

What means, for the rest, brethren, rejoice? Thou hast pained, terrified, thrown them into an agony, made them to tremble and fear, and how biddest thou them rejoice?' Why, for this very reason I bid them rejoice, For,' he says, ' if what is your part follow upon mine, there will be nothing to prevent that joy. For all my part has been done; I have suffered long, I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed, I have threatened, so as by every means to gather you in unto the fruit of repentance. And now, it behoveth that your part be done, and so your joy will be unfading.'

Be perfect. What is, be perfect? 'Be complete, fill up what is deficient.'

Be comforted. For, since their trials were numerous, and their perils great, he says,' be comforted, both by one another, and by us, and by your change unto the better. For if ye should have joy of conscience, and become complete, nothing is wanting unto your cheerfulness and comfort. For nothing doth so produce comfort as a pure conscience, yea, though innumerable temptations surround.'

Be of one mind, live in peace. The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance,]