HOMILY IV.] HOMILIES ON TIMOTHY. 421 show in any case than in mine, nor find a sinner that so required all His pardon, all His long- suffering ; not a part only, like those who are only partially sinners, but " all " His longsuffering. " For a pattern to those who should hereafter believe." This is said for comfort, for encour agement. 1 But because he had spoken highly of the Son, and of the great love which He hath manifested, lest he should be thought to exclude the Father from this, he ascribes the glory to Him also. Ver. 17. " Now unto the King eternal, immor tal, invisible, the only wise God, be honor and glory for ever and ever. Amen." For these things, then, we glorify not the Son only, but the Father. Here let us argue with the heretics. Speaking of the Father, he says, "To the only God." Is the Son then not God? "The only immortal." 2 Is the Son then not immortal ? Or does He not possess that Him self, which hereafter He will give to us ? Yes, they say, He is God and immortal, but not such as the Father. What then? is He of inferior essence, and therefore of inferior immortality? What then is a greater and a less immortality? For immortality is nothing else than the not being subject to destruction. For there is a greater and a less glory ; but immortality does not admit of being greater or less : as neither is there a greater and a less health. For a thing must either be destructible, or altogether indestructible. Are we men then immortal even as He? God forbid ! Surely not ! Why? be cause He has it by nature, but we adventitiously. Why then do you make the difference ? Because the Father, he says, is made such as He is by no other : but the Son is what He is, from the Father. This we also confess, not denying that the Son is generated from the Father incorrupti- bly. :! And we glorify the Father, he means, for having generated the Son, such as He is. Thus you see the Father is most glorified, when the Son hath done great things. For the glory of the Son is referred again to Him. And since He generated Him omnipotent and such as He is in Himself, it is not 4 more the glory of the Son than of the Father, that He is self-sufficient, and self-maintained, and free from infirmity. It has been said of the Son, " By whom He made the worlds." (Heb. i. 2.) Now there is a dis tinction observed among us between creation and workmanship. 5 For one works and toils and executes, another rules ; and why? because he that executes is the inferior. But it is not so 1 TrpoTpoTTTJi/, al. fTTt.<np64>T]v, " bringing about conversion." 2 Lit. " incorruptible." 3 al. " out of time." 4 It is necessary here to insert a negative, or to read OVKOVV for OVKOVV. 5 (trio-is. Hales conjectures /CTJJCTIS, possession. But this may be doubted, as KTI^CLV means " to found," as a king founds a city. The workmen build, but do notfound. there ; nor is the sovereignty with One, the work manship with the Other. For when we hear, " By whom He made the worlds," B we do not exclude the Father from creation. Nor when we say, "To the King immortal," 7 do we deny dominion to the Son. For these are common to the One and the Other, and each belongs to Both. The Father created, in that He begat the creating Son ; the Son rules, as being Lord of all things created. For He does not work for hire, nor in obedience to others, as workmen do among us, but from His own goodness and love for mankind. But has the Son 8 ever been seen? No one can affirm this. What means then, " To the King immortal, invisible, the only wise 9 God "? Or when it is said, "There is no other name whereby we must be saved " : and again, "There is salvation in no other"? (Acts iv. 12.) " To Him be honor and glory forever. Amen." Now honor and glory are not mere words ; and since He has honored us not by words only, but by what He has done for us, so let us honor Him by works and deeds. Yet this honor touches us, while that reaches not Him, for He needs not the honor that comes from us, we do need that which is from Him. In honoring Him, therefore, we do honor to ourselves. He who opens his eyes to gaze on the light of the sun, receives delight himself, as he admires the beauty of the star, but does no favor to that luminary, nor increases its splendor, for it continues what it was ; much more is this true with respect to God. He who admires and honors God does so to his own salvation, and highest benefit ; and how ? Because he follows after virtue, and is honored by Him. For " them that honor Me," He says, "I will honor." (i Sam. iv. 30.) How then is He honored, if He en joys no advantage from our honor? Just as He is said to hunger and thirst. For He assumes everything that is ours, that He may in anywise attract us to Him. He is said to receive honors, and even insults, that we may be afraid. But with all this we are not attracted towards Him ! MORAL. Let us then " glorify God," and bear God 10 both " in our body and in our spirit." (i Cor. vi. 20.) And how is one to glorify Him in the body? saith one, and how in the spirit? The soul is here called the spirit to distinguish it from the body. But how may we glorify Him 6 Or " the ages." Heb. i. 2. 7 Or " King of Ages " (aiuiviav, for which we have no word but " worlds," taken in an extended sense). 8 i.e. in His Divine Nature. B. omits "wise" throughout, and then "only" applies to the words before, and the argument here is complete; viz., that there is One God, ofwhom all this is said, that is, the Ever Blessed Trinity. Some good MSS. favor this reading in the text. 10 OLpuififv. St. Chrys. is almost the only Greek authority for the reading of the Vulgate, well known as the Capitulum of the gth hour, " glorificate etportate Deum in corpore vestro." On the pas sage his reading so seems not quite decided. See Scholz, and Horn, xviii. on i Cor. vi. 20.