WORKS OF ST. CHRYSOSTOM. [HOMILY II. others. But of what advantage will this be, if they will not obey, or are unruly ? Why then should he stop their mouths? In order that others may be benefited by it. " Who subvert whole houses, teaching things which they ought not for filthy lucre s sake." For if he has undertaken the office of a Teacher, and is not able to combat these ene mies, and to stop their mouths who are so shame less, he will become in each case the cause of their destruction who perish. And if some one has thus advised, " Seek not to be a judge, un less thou canst take away iniquity" (Ecclus. vii. 6) ; much more may we say here, " Seek not to be a Teacher, if thou art unequal to the dignity of the office ; but though dragged to it, decline it." Dost thou see that the love of power, 1 the love of filthy lucre, is the cause of these evils ? "Teaching things which they ought not," he says, " for filthy lucre s sake." MORAL. For there is nothing which is not spoiled by these passions. But as when violent winds, falling on a calm sea, turn it up from its foundation, and mingle the sand with the waves, so these passions assailing the soul turn all upside down, and dim the clearness of the mental sight, but especially does the mad desire of glory. For a contempt for money any one may easily attain, but to despise the honor that proceeds from the multitude, requires a great effort, a philosophic temper, a certain angelic soul that reaches to the very summit of heaven. For there is no passion so tyrannical, so universally prevalent, in a greater or less degree indeed, but still everywhere. How then shallwe subdue it, if not wholly, yet in some little part? By looking up to heaven, by setting God before our eyes, by entertaining thoughts superior to earthly things. Imagine, when thou desirest glory, that thou hast already attained it, and mark the end, and thou wilt . find it to be nothing. Consider with what loss it is attended, of how many and how great blessings it will deprive thee. For thou wilt undergo the toils and dangers, yet be deprived of the fruits and rewards of them. Consider that the majority are bad, and despise their opinion. In the case of each individual, consider what the man is, and thou wilt see how ridiculous a thing is glory, that it is rather to be called shame. And after this, lift up thy thoughts to the theater 2 above. When in doing any good thou considerest that it ought to be displayed to men, and thou seekest for some spectators of the action, and art in travail to be seen, reflect that God beholds thee, and all that desire will be ex tinguished. Retire from the earth, and look to that theater that is in Heaven. If men should 1 So B. and Sav. mar. Edd. 2 i.e. spectators. praise thee, yet hereafter they.will blame thee, will envy thee, will assail thy character ; or if they do not, yet their praise will not benefit thee. It is not so with God. He delights in praising our virtuous deeds. Hast thou spoken well, and obtained applause? What hast thou gained? For if those who applauded thee were benefited, changed in their minds, become better men, and had desisted from their evil deeds, then mightest thou indeed rejoice, not at the praises bestowed, but at the wonderful change for the better. But if they continue their praises, and loud plaudits, but gain no good by what they applaud, thou oughtest rather to grieve : for these things turn to their judgment and con demnation.3 But thou obtainest glory for thy piety. If thou art truly pious, and conscious of no guilt, thou shouldest rejoice, not because thou are reputed pious, but because thou art so. But if, without being so, thou desirest the good opinion of the multitude, consider that they will not be thy judges at the last day, but He who knoweth perfectly the things that are hid. And if while conscious of guilt, thou art supposed by all to be pure, instead of rejoicing, thou shouldest grieve and mourn bitterly, keeping constantly in view that Day, inwhich all things will be revealed, in which the hidden things of darkness will be brought to light. Dost thou enjoy honor? reject it, knowing that it renders thee a debtor. Does no one honor thee? thou oughtest to rejoice at it. For God will not lay 4 to thy charge this, among other things, that thou hast enjoyed honor. Seest thou not that God upbraids Israel with this among other things, by his prophet, I took of your sons for Prophets, and of your young men for sanctification " ? (Amos ii. n, Sept.) Thou wilt therefore gain this advantage at least, that thou wilt not aggravate thy punishment. For he who is not honored in the present life, who is despised, and held in no consideration, but is insulted and scorned, gains this at least, if nothing else, that he has not to answer for being honored by his fellow-servants. 5 And on many other accounts he gains 6 by it. He is brought down and humbled, nor if he would, can he be high-minded, if 7 he takes the more heed to himself. But he, who enjoys more honor, besides being responsible for great debts, is lifted up into arrogance and vainglory, and becomes the slave of men ; and as this tyranny increases, he is compelled to do many things which he would not. Knowing therefore that it is better to want 3 B. and Sav. mar. add, " and condemnation." 4 One MS. " will lay." The sense is the same, as it refers to the contrary case. 5 In this spirit Coleridge prays " to be forgiven for fame." 6 B. "will gain." Ben. " has cause to rejoice." 7 B. and Sav. mar. " but."