472 WORKS OF ST. CHRYSOSTOM. [HOMILY XVIII.. " To whom be honor and power everlasting. Amen." Thus properly, and much to the pur pose, has he spoken of God. For as he had called Him to witness, he speaks much of that Witness, that his disciple may be in the greater awe. In these terms he ascribes glory to Him, and this is all we can do, or say. We must not enquire too curiously, who He is. Ifpower ever lasting is His, fear not. Yea though now it take not place, 1 to Him is honor, to Him is power evermore. Ver. 17. " Charge them that are rich in this world that they be not high-minded." He has well said, " rich in this world." For there are others rich in the future world. And this advice he gives, knowing that nothing so generally produces pride and arrogance as wealth. To abate this, therefore, he immedi ately adds, " Nor trust in uncertain riches " ; since that was the source of pride ; inasmuch as he who hopes in God, is not elated. Why dost thou place thy hopes upon what is instantly transferable ? For such is wealth ! and why hopest thou on that of which thou canst not be confident? But you say, how can they avoid being high-minded? By considering the insta bility and uncertainty of riches, and that hope in God is infinitely more valuable ; God being the Author of wealth itself. Ver. 17. "But in the living God," he says, "who giveth us richly all things to enjoy." This " all things richly " is justly spoken, in reference to the changes of the year, to air, light, water, and other gifts. For how richly and ungrudgingly are all these bestowed ! If thpu seekest riches, seek those that are stable and enduring, and which are the fruit of good works. He shows that this is his meaning by what follows. Ver. 1 8. " That they do good," he says, "that they be rich in good works, ready to distribute, willing to communicate." The first phrase refers to wealth, the second to charity. For to be willing to communicate, implies that they are sociable and kind. Ver. 19. "Laying up in store for themselves a good foundation against the time to come." There nothing is uncertain, for the foundation being firm, there is no instability, all is firm, fixed, immovable, fast, and enduring. Ver. 19. "That they may lay hold," he says, " on eternal life." For the doing of good works can secure the enjoyment of eternal life. See on Phil. ii. 5-11, Horn. vii. p. 78, and note g, and compare John i. 14-18; vi. 46; xiv. 7, 9; Luke xxiv. 39; John iv. 24; 2 Cor. iii. 17; i Tim. iii. 16; i John iii. 2. 1 H.T) yen)Tu. He either means that though not yet fully come, His Kingdom, when come, shall be eternal, or puts ycVcertfcu, " to take plate," in opposition to dvai, " to be." The former word re fers to events in time, the latter to the real constitution of things. Phil. ii. 10; Heb. ii. 8. Ver. 20. " O Timothy, keep that which is committed to thy trust." Let it not suffer diminution. It is not thy own. Thou art intrusted with the property of another, do not lessen it. Ver. 20. "Avoiding profane and vain bab blings, and oppositions of science falsely so called." Well did he thus call it. For where there is not faith, there is not knowledge ; when anything springs from our reasonings, it is not knowledge. Or perhaps he says this, because some then assumed the name of Gnostics, as knowing more than others. Ver. 21. " Which some professing have erred concerning the faith." You see how again he commands Timothy not even to meet them. " Avoiding opposi tion." There are therefore oppositions to which we ought not to vouchsafe an answer, because they turn men from faith, and do not suffer one to be firmly established or fixed in it. Let us not then pursue this science, but adhere to faith, that unshaken rock. For neither floods nor winds assailing will be able to harm us, since we stand on the rock immovable. Thus even in this life, ifwe choose Him, Who is truly the foundation, we stand, and no harm assails us. For what can hurt him who hath chosen the riches, the honor, the glory, the pleasure of the life to come ? They are all firm, in them there is no variableness ; all things here subject to re verse, and are for ever changing. For what wouldest thou have? glory? The Psalmist says, " His glory shall not descend after him." (Ps. xlix. 17.) And often it abides not with him whilst he lives. But it is not so with virtue, all things which pertain to her are permanent. Here, hewho obtains glory from his office, upon another succeeding to his office, becomes a private man and inglorious. The rich man is reduced to poverty by the attack of robbers, or the snares of sycophants and knaves. It is not so with Christians. The temperate man, if he take heed to himself, will not be robbed of his virtue. He who rules himself, cannot become a common man and a subject. And that this rule is superior to any other, will appear upon examination. For of what ad vantage, tell me, is it to reign over nations of our fellow-men, and to be the slaves of our own pas sions? Or what are we the worse for having no one under our rule, if we are superior to the tyranny of the passions? That indeed is Freedom, that is Rule, that is Royalty and Sovereignty. The contrary is slavery, though a man be invested with countless diadems. For when a multitude of masters sway him from within, the love of money, the love of pleasure, and anger, and other passions, what avails his