552 WORKS OF ST. CHRYSOSTOM. [HOMILY II. repay thy service to me. Here he shows that he has considered his advantage more than that of his slave, and that he respects him exceedingly. Vei. 14. "But without thy mind," he says, "would I do nothing; that thy benefit should not be, as it were, of necessity, but willingly." This particularly flatters the person asked, when the thing being profitable in itself, it is brought out with his concurrence. For two good effects are produced thence, the one person gains, and the other is rendered more secure. And he has not said, That it should not be of necessity, but "as it were of necessity." For I knew, he says, that not having learnt 1 it, but coming to know it at once, thou wouldest not have been angry, but nevertheless out of an excess of consideration, that it should " not be as it were of necessity." Ver. 15, 16. "For perhaps he was therefore parted from thee for a season that thou shouldest have him for ever ; no longer as a bond-servant." He has well said, " perhaps," that the master may yield. For since the flight arose from per- verseness, and a corrupt mind, and not from such intention, he has said, "perhaps." And he has not said, therefore he fled, but, therefore he was " separated," 2 by a more fair sounding expression softening him the more. And he has not said, He separated himself, but, " he was separated." For it was not his own arrange ment that he should depart either for this pur pose or for that. Which also Joseph says, in making excuse for his brethren, " For God did send me hither " (Gen. xlv. 5), that is, He made use of their wickedness for a good end. " There fore," he says, "hewasparted fora season." 3 Thus he contracts the time, acknowledges the offense, and turns it all to a providence.4 "That thou shouldest receive him," he says, " for ever," not for the present season only, but even for the future, that thou mightest always have him, no longer a slave, but more honorable than a slave. For thou wilt have a slave abiding with thee, more well-disposed than a brother, so that thou hast gained both in time, and in the quality of thy slave. For hereafter he will not run away. "That thou shouldest receive him," he says, " for ever," that is, have him again. " No longer as a bond-servant, but more than a bond-servant, a brother beloved, especially to me." Thou hast lost a slave for a short time, but thou wilt find a brother for ever, not only thy brother, but mine also. Here also there is much virtue. But if he is my brother, thou also wilt not be ashamed of him. By calling him his son, he hath shown his natural affection ; 1 i.e. by previous explanation, fj.aOiav. 2 Gr. excopicrflr). [R. V. "he was parteds lapav, lit. " an hour." thee." P.S.] and by calling him his brother, his great good will for him, and his equality in honor. MORAL. These things are not written without an object, but that we masters may not despair of our servants, nor press too hard on them, but may learn to pardon the offenses of such ser vants, that we may not be always severe, that we may not from their servitude be ashamed to make them partakers with us in all things when they are good. For if Paul was not ashamed to call one " his son, his own bowels, his brother, his beloved," surelywe ought not to be ashamed. And why do I say Paul? The Master of Paul is not ashamed to call our servants His own brethren; and are we ashamed? See how He honors us ; He calls our servants His own breth ren, friends, and fellow-heirs. See to what He has descended ! What therefore having done, shall we have accomplished our whole duty? We shall never in any wise do it ; but to what ever degree ot humility we have come, the greater part of it is still left behind. For con sider, whatever thou doest, thou doest to a fellow-servant, but thy Master hath done it to thy servants. Hear and shudder ! Never be elated at thy humility ! Perhaps you laugh at the expression, as if humility could puff up. But be not surprised at it, it puffs up, when it is not genuine. How, and in what manner? When it is practiced to gain the favor of men, and not of God, that we may be praised, and be high-minded. For this also is diabolical. For as many are vainglorious on account of their not being vainglorious,5 so are they elated on account of their humbling them selves, by reason of their being high-minded. For instance, a brother has come, or even a servant thou hast received him, thou hast washed his feet; immediately thou thinkest highly of thyself. I have done, thou sayest, what no other has done. I have achieved humility. How then may any one continue in humility? If he remembers the command of Christ, which says, " When ye shall have done all things, say, We are unprofitable servants." (Luke xvii. 10.) And again the Teacher of the world, saying, " I count not myself to have apprehended." (Phil. iii. 13.) He who has persuaded himself that he has done no great thing, however many things he may have done, he alone can be humble-minded, he who thinks that he has not reached perfection. Many are elated on account of their humility ; but let not us be so affected. Hast thou done any act of humility? be not proud of it, other wise all the merit of it is lost. Such was the Pharisee, he was puffed up because he gave his tythes to the poor, and he lost all the merit of " " Proud of his periods leveled against pride." Anon.