2l6 WORKS OF ST. CHRYSOSTOM. [HOMILY VII. was He in glory inferior to this. It was for this then that He made the things that are, that He might be raised to glory, not from Hisown good ness, but because He required glory from us ! See ye not their folly ? see ye not their impiety ? Now if they had said this of Him that was in carnate, there had been reason, for God the Word allows that this be said of His flesh. It touches not His divine nature, but has to do altogether with the dispensation. What means " of things in heaven, and things in the earth, and things under the earth " ? It means the whole world, and angels, and men, and demons ; or that both the just and the living and sinners, " And every tongue," should " confess that Jesus Christ is Lord, to the glory of God the Father." That is, that all should say so ; and this is glory to the Father. Seest thou how wherever the Son is glorified, the Father is also glorified? Thus too when the Son is dishonored, the Father is dishonored also. If this be so with us, where the difference is great between fathers and sons, much more in respect of God, where there is no difference, doth honor and insult pass on to Him. If the world be subjected to the Son, this is glory to the Father. And so when we say that He is perfect, wanting nothing, and not inferior to the Father, this is glory to the Father, that he begat such a one. This is a great proof of His power also, and goodness, and wisdom, that He begat one no whit inferior, neither in wisdom nor in goodness. When I say that He is wise as the Father, and no whit inferior, this is a proof of the great wisdom of the Father ; when I say that He is powerful as the Father, this is a proof of the Father s power. When I say that He is good as the Father, this is the greatest evidence of His goodness, that He be gat such (a Son), in no whit less or inferior to Himself. When I say that He begat Him not inferior in substance but equal, and not of an other substance, in this I again wonder at God, His power, and goodness, and wisdom, that He hath manifested to us another, of HimseJf, such as Himself, except in His not being the Father. Thus whatsoever great things I say of the Son, pass on to the Father. Now if this small and light matter (for it is but a light thing to God s glory that the world should worship Him) is to the glory of God, how much more so are all those other things? Let us then believe to His glory, let us live to His glory, for one is no use without the other ; when we glorify Him rightly, but live not rightly, then do we especially insult Him, because we are enrolled under Him as a Master and Teacher, and yet despise Him, and stand in no dread of that fearful judgment seat. It is no wonder that the heathen live impurely ; this merits not such condemnation. But that Christians, who partake in such great mysteries, who enjoy so great glory, that they should live thus impurely, this is worst of all, and unbearable. For tell me ; He was obedient to the uttermost, where fore He received the honor which is on high. He became a servant, wherefore He is Lord of all, both of Angels, and of all other. Let us too not suppose then that we descend from what is our due, when we humble ourselves. For thus may we be more highly exalted ; and with reason ; then do we especially become admi rable. For that the lofty man is really low, and that the lowly man is exalted, the sen tence of Christ sufficiently declares. Let us however examine the matter itself. What is it to- be humbled ? Is it not to be blamed, to be ac cused, and calumniated? What is it to be ex alted ? It is to be honored, to be praised, to be glorified. Well. Let us see how the matter is. Satan was an angel, he exalted himself. What then? was he not humbled beyond all other? has he not the earth as his place? is he not condemned and accused by all ? Paul was a man, and humbled himself. What then ? is he not admired? is he not praised? is he not lauded ? is he not the friend ofChrist ? Wrought he not greater things than Christ? did he not ofttimes command the devil as a captive slave? did he not carry him about as an executioner ? 1 did he not hold him up to scorn ? held he not his head bruised under his feet? did he not with much boldness beg ofGod that others too might do the same? Whyam I saying? Absalom ex alted himself, David humbled himself; which of the twain was raised up, which became glorious ? For what could be a more evident proof of humility than these words which that blessed Prophet spoke of Shimei, " Let him curse, for the Lord hath bidden him." (2 Sam. xvi. u.) And if you please, we will examine the very cases themselves. 2 The Publican humbled him self, although the case can hardly be called hu mility ; but how? He answered in a right- minded manner. The Pharisee exalted himself. What then? let us also examine the matters. Let there be two men, both rich, and highly honored, and elevated by wisdom and power, and other worldly advantages ; then let one of them seek honor from all, let him be angry if he receive it not, let him require more than is due and exalt himself; let the other despise the whole matter, bear himself unkindly towards no one on this account, and evade honor when offered to him. For it is not possible to obtain 1 See on i Tim. i. 20, Horn. v. (2), where he says that Satan seems to have been " forced " to execute judgment. 2 [This somewhat obscure sentence is omitted in the Oxford tr.. on the authority of one MS., with brackets in Savile s edition. The ir, was much influenced by this MS., which is in the British Museum, and had been collated for him ; but Field s digest shows that it belonp* to an inferior group, though its individual readings sometimes com mend themselves, and especially its readings when supported by the Catena. The tr. calls it B, Field calls it C. J. A. B.J