412 WORKS OF ST. CHRYSOSTOM. [HOMILY II. ority in the rest. As if a servant enjoying from his master s bounty food, clothing, and lodging, and all other necessaries equally with his fellow- servants, should pride himselfupon having longer nails, or more hair upon his head ; so it is for a Christian to be elated on account of those things, which he enjoys only for a time. For this reason it is, that God withdraws those things from us, to extinguish this madness, and transfer our affections from them to heaven. But never theless we do not learn wisdom. As if a child possessing a toy, should prefer it to things neces sary, and his father, to lead him against his will to what was better for him, should deprive him of his toy ; so God takes these things from us, that He may lead us to heaven. If you ask then why He permits the wicked to be rich, it is because they are not high in His esteem. And if the righteous too are rich, it is rather that He allows it to be, than that He makes them so. Now these things we say superficially, as to men not knowing the Scriptures. But our discourses would be unnecessary if you would believe and take heed to the divine word, for that would teach you all things. And that you may under stand that neither riches, nor health, nor glory, are anything, I can show you many, who, when | they might gain wealth, do not seek wealth ; when they might enjoy health, mortify their, bodies ; when they might rise to glory, make it their aim to be despised. But there is no good man, who ever studied to be bad. Let us there fore desist from seeking things below, and let us seek heavenly things ; for so we shall be able to attain them, and we shall enjoy eternal delights,2 by the grace and lovingkindness of our Lord Jesus Christ. To Whom with the Father and the Holy Ghost be glory, power, and honor, now, and ever, and world without end. Amen. HOMILY II. i TIMOTHY i. 5-7. " Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned : From which some having swerved have turned aside unto vain jangling; Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm." NOTHIXG is so injurious to mankind as to undervalue friendship 1 ; and not to cultivate it with the greatest care ; as nothing, on the other hand, is so beneficial, as to pursue it to the utmost of our power. This Christ has shown, where He says, " If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of My Father " (Matt. xviii. 19) ; and again, "Because iniquity shall abound, love shall wax cold." (Matt. xxiv. 12.) It is this that has been the occasion of all here sies. For men, because they loved not their brethren, have envied those who were in high repute, and from envying, they have become eager for power, and from a love of power have introduced heresies. On this account Paul hav ing said, " that thou mightest charge some that they teach no other doctrine," now shows that the manner in which this may be effected is by charity. As therefore when he says, " Christ is the end of the Law" (Rom. x. 4), that is, its fulfillment, and this is connected with the former, 1 <tAias. He uses a term common to the Heathen in speaking of all mankind. so this 3 commandment is implied in love. The end of medicine is health, but where there is health, there is no need to make much ado ; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words, but which flows from the dis position, from sentiment, and sympathy. " From a pure heart," he says, either with respect to a right conversation, or sincere affection. For an impure life too produces divisions. " For every one that doeth evil, hateth the light." (John iii. 20.) There is indeed a friendship even among the wicked. Robbers and murderers may love one another, but this is not " from a good conscience," not " from a pure " but from an impure " heart," not from " faith unfeigned," but from that which is false and hypocritical. For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside. Ver. 6. "From which some having swerved have turned aside to vain jangling." He has well said, " swerved," for it requires skill, 4 to shoot straight and not beside the mark, ! Ed. rpcxfri;?, " food." St. Chrys. undoubtedly wrote Tpti<r)s. 3 Rather, perhaps, " the commandment itself," reading aiirrj for aurr). The sense is, " as the law conducts to love, and love super sedes the law, so," &c., we might also read KO.L TOUTO fxeivia evexeTat- for K. T. Kfi.viav cxercu, which does away with all difficulty.