414 WORKS OF ST. CHRYSOSTOM. [HOMILY II. he waits not to learn from it what is his duty, since he has the grace of the Spirit within to direct him. For the law was given that men might be chastened by fear of its threatenings. But the tractable horse needs not the curb, nor the man that can dispense with instruction the schoolmaster. " But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and pro fane, for murderers of fathers and murderers of mothers." Thus he does not stop at the men tion of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to with draw men. Of whom then does he say these things ? Of the Jews, for they were " murder ers of fathers and murderers of mothers " : they were " profane and unholy," for these too he means when he says, "ungodly and sinners," and being such, the law was necessarily given to them. For did they not repeatedly worship idols? did they not stone Moses? were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous. " For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for per jured persons, and if there be any other thing that is contrary to sound doctrine " ; for all the things which he had mentioned were the pas sions of a corrupted soul, and contrary, there fore, to sound doctrine. Ver. ii." According to the glorious Gospel of the blessed God, which was committed to my trust." Thus the Law is still necessary for the confir mation of the Gospel, yet to those who obey it is unnecessary. And he calls the Gospel " glo rious." There were some who were ashamed of its persecutions, and of the sufferings of Christ, and so for the sake of these, as well as for others, he has called it " the glorious Gos pel," thus showing that the sufferings of Christ are our glory. And perhaps he glances too at the future. For if our present state is exposed to shame and reproach, it will not be so here after ; and it is to things future, and not to things present, that the Gospel belongs. Why then did the Angel say, " Behold, I bring you good tidings of great joy, for unto you is born a Saviour"? (Luke ii. 10.) Because He was born to be their Saviour, though His miracles did not commence from His birth. " According to the Gospel," he saith, " of the blessed God." The glory l he means is either that of the service of God, or, in that if present things are filled with its glory, yet much more will things future be so ; when " His enemies shall be put under His feet" (i Cor. xv. 25), when there shall be noth ing opposed, when the just shall behold all those blessed things, which " eye hath not seen, nor ear heard, and which hath not entered into the heart of man." (i Cor. ii. 9.) "For I will," says our Saviour, " that they also may be with Me, where I am, that they may behold My glory, which Thou hast given Me." (John xvii. 24.) MORAL. Let us then learn who these are, and let us esteem them blessed, considering what fe licities they will then enjoy, of what light and glory they will then participate. The glory of this world is worthless and not enduring, or if it abides, it abides but till death, and after that is wholly extinguished. For " his glory," it says, "shall not descend after him." (Ps. xlix. 17.) And with many it lasts not even to the end of life. But no such thing is to be thought of in that glory ; it abides, and will have no end. For such are the things of God, enduring, and above all change or end. For the glory of that state is not from without, but from within. I mean, it consists not in a multitude of servants, or of chariots, nor in costly garments. Inde pendently of these things, the man himself is clothed with glory. Here, without these things, the man appears naked. In the baths, we see the illustrious, the undistinguished, and the base, alike bare. Often have the great been exposed to danger in public, being left on some occasion by their servants. But in that world men carry their glory about with them, and the Saints, like the Angels, wherever they appear, have their glory in themselves. Yea rather as the sun needs no vestures, and requires no foreign aid, but wherever he appears, his glory at once shines forth ; so shall it then be. Let us then pursue that glory, than which nothing is more venerable ; and leave the glory of the world, as beyond anything worthless. " Boast not of thy clothing and raiment." (Ecclus. xi. 4.) This was the advice given of old to the sim ple. Indeed the dancer, the harlot, the player, are arrayed in a gayer and more costly robe than thou. And besides, this boasting were of that, which if but moths attack, they can rob thee of its enjoyment. Dost thou see what an un stable thing it is, this glory of the present life? Thou pridest thyself upon that which insects make and destroy. For Indian insects, it is said, spin those fine threads of which your robes are made. But rather seek a clothing woven from things above, an admirable and radiant vesture, raiment of real gold ; of gold not dug 1 It is literally, " The Gospel of the glory of the Blessed God." Comp. Rom. ix. 4, and viii. 30; 2 Cor. iii. 7, seqq.; Heb. ix. i, 14.