WORKS OF ST. CHRYSOSTOM. [CHAPTER V. lence from an inner impulse, has no occasion for a schoolmaster, nor does any one, if he is a philosopher, require a grammarian. Why then do ye so degrade yourselves, as now to listen to the Law, having previously given yourselves to the Spirit? Ver. 19, 20, 21. "Now the works of the flesh are manifest, 1 which are these; fornica tion, 2 uncleanness, lasciviousness, idolatry, sorcery, enmities, strife, jealousies, wrath, fac tions, divisions, heresies, envyings, drunken ness, revellings, and such like : of the which I forewarn you even as I did forewarn you, that they which practice such things shall not inherit the kingdom of God." Answer me now, thou that accusest thine own flesh, and supposest that this is said of it as of an enemy and adversary. Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice. And so it is with the others also, for how can they belong to the flesh ? you observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground. Wherefore also he alarms them by saying, that "they which practice such things shall not inherit the kingdom of God." If these things belonged to nature and not to a bad moral choice, his expression, " they practice, " is inap propriate, it should be, "they suffer." And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice? Ver. 22. " But the fruit of the Spirit is love, joy, peace." He says not, "the work of the Spirit," but, "the fruit of the Spirit." Is the soul, how ever, superfluous ? the flesh and the Spirit are mentioned, but where is the soul? is he dis coursing of beings without a soul ? for if the things of the flesh be evil, and those of the Spirit good, the soul must be superfluous. By no means, for the mastery of the passions be longs to her, and concerns her ; and being placed amid vice and virtue, if she has used the body fitly, she has wrought it to be spirit ual, but if she separate from the Spirit and give herself up to evil desires, she makes herself more earthly. You observe throughout that his discourse does not relate to the substance of the flesh, but to the moral choice, which is or is not vicious. And why does he say, " the fruit3 1 ["Would you ascertain whether you are walking by the Spirit or the flesh? Then apply the plain practical test." Lighcfoot. G. AJ3 ["The sins here mentioned seem to fall into four classes: (i) Sensual sins ; fornication, uncleanness, lasciviousness ; (2) Unlawful dealings in things spiritual ; idolatry, sorcery ; (3) Violations of brotherly love; enmities envyings; (4) Excesses, drunkenness and revellings." Lightfoot. G. A.]3 [" Used apparently with a significant reference to the organic of the Spirit?" it is because evil works origi nate in ourselves alone, and therefore he calls them "works," but good works require not only our diligence but God s loving kindness. He places first the root of these good things, and then proceeds to recount them, in these words, "Love, joy, peace, long-suffering, kind ness, goodness, faithfulness, meekness, temper ance ; against such there is no law." For who would lay any command on him who hath all things within himself, and who hath love for the finished mistress of philosophy ? As horses, who are docile and do every thing of their own accord, need not the lash, so neither does the soul, which by the Spirit hath attained to excel lence, need the admonitions of the Law. Here too he completely and strikingly casts out the Law, not as bad, but as inferior to the phil osophy given by the Spirit. Ver. 24. " And they that are of Christ Jesus4 have crucified the flesh with the passions and the lusts thereof." That they might not object, "And who is such a man as this?" he points out by their works those who have attained to this perfec tion, here again giving the name of the " flesh" to evil actions. He does not mean that they had destroyed their flesh, otherwise how were they going to live ? for that which is crucified is dead and inoperative, but he indicates the perfect rule of life. For the desires, although they are troublesome, rage in vain. Since then such is the power of the Spirit, let us live therein and be content therewith, as he adds himself, Ver. 25. " If we live5 by the Spirit, by the Spirit let us also walk," being governed by His laws. For this is the force of the words "let us walk," that is, let us be content with the power of the Spirit, and seek no help from the Law. Then, signi fying that those who would fain have intro duced circumcision were actuated by ambitious motives, he says, Ver. 26. " Let us not be vainglorious,"6 which is the cause of all evils, provoking 7 one another" to contentions and strife, "envy ing one another," for from vainglory comes envy and from envy all these countless evils. development, from their root, the Spirit." Ellicott. So substan tially Lightfoot and Schaflf. But Meyer demurs and says no marked distinction is intended. He refers it to Paul s fondness for variety of expression. G. A.] 4 [Having now enumerated the distinctiveworks of the flesh and fruit of the Spirit he says, Now if you are Christ syouhave decidedbetween these, the Spirit and the flesh, and have crucified the flesh, with its passions (passive) and lusts (active). G. A.] 5 [Therefore if having crucified the flesh we are dead to it and live by the Spirit, let us conform our conduct to our new life, let us also walk by the Spirit. Lightfoot, substantially. G. A.]6 [ "Paul works round again to the subject of ver. 15 and repeats his warning. It is clear that something had occurred whichalarmed him on this point." Lightfoot. G. A.]1 [ " Provoking (irpoKa\ovij.ei oi) on the part of the strong, envying, (fyBovovvTv;) on the part of the weak. The strong vauntingly challenged their weaker brethren.; the weak could only ictaliate with envy." Ellicott. G. \.\