280 WORKS OF ST. CHRYSOSTOM. [HOMILY V. Let not others therefore deceive you, for they know not. Why to them alone? "To whom He was pleased," he saith. See how every where He stops the mouth of their questions. " To whom God was pleased to make known," he saith. Yet His will is not without reason. By way of making them accountable for grace, rather than allowing them to have high thoughts, as though it were of their own achieving, he said, "To whom he was pleased to make known." " What is the riches of the glory of this mystery among the Gentiles." He hath spoken loftily, and accumulated emphasis, seeking, out of his great earnestness, for amplification upon ampli fication. For this also is an amplification, the saying indefinitely, " The riches of the glory of this mystery among the Gentiles." For it is most of all apparent among the Gentiles, as he also says elsewhere, " And that the Gentiles might glorify God for His mercy." (Rom. xv. 9.) For the great glory of this mystery is ap parent among others also, but much more among these. For, on a sudden, to have brought men more senseless than stones to the dignity of Angels, simply through bare words, and faith alone, without any laboriousness, is indeed glory and riches of mystery : just as if one were to take a dog, quite consumed with hunger and the mange, foul, and loathsome to see, and not so much as able to move, but lying cast out, and make him all at once into a man, and to display him upon the royal throne. They were wont to worship stones and the earth ; but they learned that themselves are better both than the heaven and the sun, and that the whole world serveth them ; they were captives and prisoners of the devil : on a sudden they are placed above his head, and lay commands on him and scourge him : from being captives and slaves to demons, they are become the body of The Master of the Angels and the Archangels ; from not knowing even what God is, they are become all at once sharers even in God s throne. Wouldest thou see the countless steps they overleaped ? First, they had to learn that stones are not gods ; secondly, that they not only are not gods, but inferior even to men ; thirdly, to brutes even ; fourthly, to plants even ; fifthly, they brought together the extremes : 1 that not only stones but not earth even, nor animals, nor plants, nor man, nor heaven ; or, to begin again, that not stones, not animals, not plants, not elements, not things above, not things below, not man, not demons, not Angels, not Archangels, not any of those Powers above, ought to be wor shiped by the nature of man. Being drawn up, 2 as it were, from some deep, they had to learn that the Lord of all, He is God, that Him alone is it right to worship ; that the virtuous life 3 is a good thing; that this present death is not death, nor this life, life ; that the body is raised, that it becomes incorruptible, that it will ascend into heaven, that it obtains even immor tality, that it standeth with Angels, that it is re moved thither. But Him who was there below, having cleared at a bound all these steps, He has placed on high upon the throne, having made Him that was lower than the stones, higher in dominion than the Angels, and the Arch angels, and the thrones, and the dominions. Truly " What is the riches of the glory of this mystery? " Just as if one should show a fool to be all at once made a philosopher ; yea rather, whatsoever one should say, it would be as noth ing : for even the words of Paul are undefined. " What is the riches," he saith, " of the glory of this mystery among the Gentiles, which is Christ in you?" Again, they had to learn that He who is above, and who ruleth Angels and do minions, and all the other Powers, came down below, and was made Man, and suffered count less things, and rose again, and was received up. All these things were of the mystery; and he sets them down together with lofty praise, say ing, "Which is Christ in you?" But if He be in you, why seek ye Angels ? " Of this mystery." For there are other mysteries besides. But this is really a mystery, which no one knew, which is marvelous, which is beside the common expecta tion, which was hid. " Which is Christ in you," he saith, " the hope of glory, whom we pro claim," bringing Him from above. "Whom we," not Angels : " teaching " and " admonish ing " : not imperiously nor using constraint, for this too is of God s lovingkindness to men, not to bring them to Him after the manner of a tyrant. Seeing it was a great thing he had said, "teaching," he added, "admonishing," which is rather like a father than an instructor. " Whom," saith he, " we proclaim, admonishing every man, and teaching every man in all wisdom." So that all wisdom is needed. That is, saying all things in wisdom. For the ability to learn such things exists not in every one. " That we may present every man perfect in Christ Jesus." What sayest thou, " every man "? Yea; this is what we are earnestly desirous of doing, he saith. For what, if this do not come to pass? the blessed Paul endeavored. "Perfect." This then is perfection, the other is imperfect : so that if one have not even the whole ofwisdom, he is imperfect. " Perfect in Christ Jesus," not in the Law, nor in Angels, for that is not per- 1 on TO. aKpa. crvvriyayov eis Tavrov. There is no authority for thus omitting on. It may mean, "That I (i.e. God) have brought together the extremes into one, and not," &c. 2 amfMtytfrof. Compare Plato, Rep. lib. vii. init. 3 Ka\bv 17 0au|uaa"rr) TroAireia. Lit. " the admirable conversation [course of life]." He seems to mean a life of Virginity, which he says is peculiar to the Gospel; lib. cont. Judajos, 7; Ben. t. i. p. 568 a; and elsewhere, as on Rom. viii. 7, Horn. xiii.