142 WORKS OF ST. CHRYSOSTOM. [HOMILY XIX. busy-body. Do we not see amongst servants, that those among them who are worthless and good for nothing, are both tattlers, and triflers, and that they pry into the concerns of their masters, which they are desirous to conceal : whereas the intelligent and well-disposed look to one thing only, how they may fulfill their service. He that says much, does nothing : as he that does much, never says a word out of season. Hence Paul said, where he wrote concerning widows, " And they learn not only to be idle, but tattlers also." (i Tim. v. 13.) Tell me, now, which is the widest difference, between our age and that of children, or between God and men? between ourselves compared with gnats, or God compared with us? Plainly between God and us. Why then dost thou busy thyself to such an extent in all these questions ? " Give thanks for all things." " But what," sayyou, " if a heathen should ask the question? How am I to answer him ? He desires to learn from me whether there is a Providence, for he himself denies that there is any being thus exercising foresight." Turn round then, and ask him the same question thyself. He will deny therefore that there is a Providence. Yet that there is a Providence, is plain from what thou hast said ; but that it is incomprehensible, is plain from those things whereofwe cannot discover the rea son. For if in things where men are the dis posers, we oftentimes do not understand the method of the disposition, and in truth many of them appear to us inconsistent, and yet at the same time we acquiesce, how much more will this be so in the case of God ? However, with God nothing either is inconsistent, or appears so to the faithful. Wherefore let us " give thanks for all things," let us give Him glory for all things. " Subjecting 1 yourselves one to another," he says, " in the fear of Christ." For if thou sub mit thyself for a ruler s sake, or for money s sake, or from respectfulness, much more from the fear of Christ. Let there be an interchange of service and submission. For then will there be no such thing as slavish service. Let not one sit down in the rank of a freeman, and the other in the rank of a slave ; rather it were better that both masters and slaves be servants to one an other ; far better to be a slave in this way than free in any other ; as will be evident from hence. 1 [" The words subjecting yourselves one to another * still be long to ver. 20 as A fourth modal definition of Be filled with the Spirit," and are parallel to giving thanks for all things to God, thus adding to this relation toward God the mutual relation toward one another. " Meyer. G. A.] Suppose the case of a man who should have an hundred slaves, and he should in no way serve them ; and suppose again a different case, of an hundred friends, all waiting upon one another. Which will lead the happier life? Which with the greater pleasure, with jthe more enjoy ment? In the one case there is no anger, no provocation, no wrath, nor anything else of the kind whatever ; in the other all is fear and apprehension. In the one case too the whole is forced, in the other is of free choice. In the one case they serve one another because they are forced to do so, in the other with mutual gratification. Thus does God will it to be ; for this He washed His disciples feet. Nay more, if thou hast a mind to examine the matter nicely, there is indeed on the part of masters a return of service. For what if pride suffer not that return of service to appear ? Yet if the slave on the one hand render his bodily service, and thou maintain that body, and supply it with food and clothing and shoes, this is an exchange of service : because unless thou render thy service as well, neither will he render his, but will be free, and no law will compel him to do it if he is not supported. If this then is the case with servants, where is the absurdity,, if it should also become the case with free men. " Subjecting yourselves in the fear," saith he, "of Christ."^ How great then the obligation, when we shall also have a reward. But he does not choose to submit himself to thee? However do thou submit thyself;- not simply yield, but submit thyself. Entertain this feeling towards all, as if all were thy masters. For thus shalt thou soon have all as thy slaves, en slaved to thee with the most abject slavery. For thou wilt then more surely make them thine, when without receiving anything of theirs, thou of thyself renderest them of thine own. This" is " subjecting yourselves one to another in the fear of Christ," in order that we may subdue all the passions, be servants of God, and preserve the love we owe to one another. And then shall we be able also to be counted worthy of the lovingkindness which cometh of God, through the grace and mercies of His only- begotten Son, with whom to the Father, to gether with the Holy Ghost, be glory, might, honor, now and forever and ever. Amen. 2 [Not the fear of "God," as Chrysostom, the textiis receptns and the Authorized Eng. Version have, but the fear of " Christ " (ns Rev. Ver., Westcott and Hort, and all trustworthy authorities). That is, Christ is to be "feared" as the "Judge" (Meyer). Cornelius a Lapide (in Ellicott) says : " Because we reverence Christ and fear to offend him": guia scilicet Christum reveremur euntgue timemus offendere. G. A.]