416 WORKS OF ST. CHRYSOSTOM. [HOMILY III. pleasure is attended with shame and condemna- j sue, that we may attain those good things to tion ; it is indulged in secret, and is attended with infinite uneasiness, true pleasure is exempt. But from all these the This then let us pur- come, through the grace and mercy of our Lord Jesus Christ, to whom, &c. HOMILY III. i TIMOTHY i. 12-14. And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry [R. V. : to his service, els Hicutoviav] ; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus." THE advantages arising from humility are gen erally acknowledged, and yet it is a thing not easily to be met with. There is affectation of humble talking enough and to spare, but hum bleness of mind is nowhere to be found. This quality was so cultivated by the blessed Paul, that he is ever looking out for inducements to be humble. They who are conscious to them selves of great merits must struggle much with themselves if they would be humble. And he too was one likely to be under violent tempta tions, his own good conscience swelling him up like a gathering humor. Observe therefore his method in this place. "I was intrusted," he had said, "with the glorious Gospel of God, of which they who still adhere to the law have no right to partake ; for it is now opposed to the Gospel, and their difference is such, that those who are actuated by the one, are as yet unworthy to partake of the other ; as we should say, that those who require punish ments, and chains, have no right to be admitted intothe trainofphilosophers." Being filled there fore with high thoughts, and having used mag nificent expressions, he at once depresses him self, and engages others also to do the like. Having said therefore that " the Gospel was committed to his trust"; lest this should seem to be said from pride, he checks himself at once, adding by way of correction, " I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry." Thus everywhere, we see, he conceals his ovin merit, and ascribes everything to God, yet so far only, as not to take away free will. For the unbeliever might perhaps say, If everything is of God, and we contribute noth ing of ourselves, while He turns us, as if we were mere wood and stone, from wickedness to the love of wisdom, why then did He make Paul such as he was, and not Judas? To re move this objection, mark the prudence of his expression, Which was committed," he says, " to my trust." This was his own excellence and merit, but not wholly his own ; for he says, " I thank Christ Jesus, who enabled me." This is God s part : then his own again, " Because He counted me faithful." Surely because he would be serviceable of his own part. Ver. 13. "Putting me into his service, who was before a blasphemer, and a persecutor, and injurious ; but I obtained mercy, because I did it ignorantly in unbelief." Thus we see him acknowledge both his own part and that of God, and whilst he ascribes the greater part to the providence of God, he exten uates his own, yet so far only, as we said before, as was consistent with free will. And what is this, " Who enabled me " ? I will tell you. He had so heavy a burden to sustain, that he needed much aid from above. For think what it was to be exposed to daily insults, and mockeries, and snares, and dangers, scoffs, and reproaches, and deaths ; and not to faint, or slip, or turn backward, but though assaulted every day with darts innumerable, to bear up manfully, and re main firm and imperturbable. This was the effect of no human power, and yet not of Divine influence alone, but of his own resolution also. For that Christ chose him with a foreknowledge of what he would be, is plain from the testimony He bore to him before the commencement of his preaching. " He is a chosen vessel unto me, to bear my name before the Gentiles and kings." (Acts ix. 15.) For as those who bear the royal standard in war : require both strength and address, that they may not let it fall into the hands of the enemy ; so those who sustain the name of Christ, not only in war but in peace, need a mighty strength, to preserve it uninjured from the attacks of accusers. Great indeed is 1 One copy has, " which is usually called Laburum," perhaps amistake for Labarum, but Socrates has Laborum. The first stan dard known to have been so called was that of Constantine, which bore the Christian symbol. [See Schaff, Church Hist. III. 27.]