Second Saturday in Lent.

ON RICHES. S. CHRYSOSTOM.

"CHARGE them that are rich in this world that they be not high-minded." (1 Tim. vi. 17.)

When S. Paul says, that are rich in this world," he makes it manifest that there are others who are rich in the world to come: such as was that Lazarus, poor as to the present life, but rich as to the future; not in gold and silver, and such-like contemptible and transitory store of wealth, but in those unutterable good things which eye hath not seen, nor ear heard, nor hath it entered into the heart of man. For this is true wealth and opulence, when there is good unmixed, and not subject to any change. Not such was the case of the rich man who despised Lazarus, but he became afterwards the poorest of mankind. Yea when he sought to obtain but a drop of water, he was not master even of that, to such extreme poverty was he come. For this reason S. Paul calls them rich "in the present world," to teach thee that along with the present life, worldly wealth is annihilated. It goes no further, neither does it change its place with its migrating possessors, but it often leaves them before their end, which therefore he shews by saying, Neither trust in uncertain riches;" for nothing is so faithless as

wealth; it is a runaway, thankless servant, having no fidelity: and should you throw over him ten thousand chains, he would depart dragging his chains after him. When men endeavour with all eagerness to collect so frail and fleeting a thing, they do not hear what the prophet saith, "Woe unto them who trust in their power, and boast themselves in the multitude of their riches." (Ps. xlix. 6.) Tell me why is this woe denounced? "He heapeth up treasure, and knoweth not for whom he will gather it." (Ps. xxxix. 6.) Forasmuch as the labour is certain, but the enjoyment uncertain.

The rich man is not one who is in possession of much, but one who gives much. Abraham was rich, but he was not covetous, he covered not his roof with gold, but fixing his tent near the oak, he was contented with the shadow of its leaves. Yet so illustrious was his lodging, that angels were not ashamed to tarry with him, for they sought not splendour of abode, but virtue of soul. This man then let us imitate, beloved, and bestow what we have upon the needy. That lodging was rudely prepared, but it was more illustrious than the halls of kings. No king has ever entertained angels; but he, dwelling under that oak, and having but pitched a tent, was thought worthy of that honour: not receiving the honour on account of the meanness of his dwelling, but enjoying that benefit on account of the magnificence of his soul and the wealth therein deposited.

Let us too then, adorn not our houses, but our

souls in preference to the house. For is it not disgraceful to clothe our walls with marble, vainly and to no end, and to see Christ going about naked? What does thy house profit thee, O man! For wilt thou take it with thee when thou departest? This thou canst not take with thee when thou departest; but thy soul, when thou departest, thou shalt assuredly take with thee.

We build houses that we may have an habitation, not that we may make an ambitious display. What is beyond our wants is superfluous and useless. Put on a sandal which is larger than your foot, you will not endure it; for it is an hindrance to the step. Thus also a house larger than necessity requires, is an impediment to your progress towards heaven. Do you wish to build large and splendid houses? I forbid it not; but let it not be upon the earth! Build thyself tabernacles in heaven, tabernacles that shall never be dissolved! Why art thou mad about fleeting things, and things that must be left here? Nothing is more fallacious than wealth. To-day it is for thee, to-morrow it is against thee.

And these things I say, not because riches are a sin: although there be sin in not distributing them to the poor, and in the wrong use of them. For God made nothing evil, but all things very good; so that riches too are good; i. e. if they do not master their owners; if the wants of our neighbours be done away by them. For neither is that light good which instead of dissipating darkness rather makes it intense; nor should I call that wealth, which instead

of doing away poverty, rather increases it. For the rich man seeks not to take from others but to help others but he that seeks to receive from others is no longer rich, but is emphatically the poor man. So that it is not riches that are evil, but the needy mind which turns wealth into poverty. There are more wretched than those who ask alms in the narrow streets, enduring loss of limb and loathsome bodily ills. I say, clothed in rags as they are, they are not so miserable as some in silks and shining garments. Christ stands ready to receive, and to keep thy deposits for thee; and not to keep only, but also to augment them, and to pay them back with much interest. Out of His Hand no man can forcibly take them away.

Thou art a stranger and a pilgrim with respect to the things here! Thou hast a country which is thine own in the heavens! There deposit all; that before the actual enjoyment thou mayest enjoy the recompense here. He who is nourished with good hopes, and is confident with regard to the things of futurity, hath here already tasted of the Kingdom. For nothing ordinarily so repairs the soul, and makes a man better, as a good hope of futurity, so that if thou deposit thy wealth there, thou mayest then provide for thy soul with suitable leisure. For they who spend all their endeavours upon the ornamenting of their dwelling, rich as they are in outward things, are careless of that which is within, letting their souls abide desolate and filthy, and full of cobwebs. But if they would be indifferent to exterior things,

and earnestly expend all their attention upon the mind, adorning this at all points; then the soul of such men would be a tabernacle for Christ. And having Christ for its inhabitant what could ever be more blessed? Wouldest thou be rich? Have God for thy Friend, and thou shalt be richer than all men! Wouldest thou be rich? Be not high-minded! Let us not be high-minded in reference to riches, or indeed to any other thing; for if even in spiritual things the man who is high-minded is fallen and undone, much more so as to carnal things. Let us be mindful of our nature. Let us recollect our sins. Let us learn what we are, and this will provide a sufficient foundation for complete humility.

God hath made thee rich, why makest thou thyself poor? He hath made thee rich that thou mayest assist the needy; that thou mayest have release of thine own sins, by liberality to others. He hath given thee money, not that thou mayest shut it up for thy destruction, but that thou mayest pour it forth for thy salvation. For this reason also He hath made the possession of riches uncertain and unstable, that by this means He might slack the intensity of thy madness concerning it.

Wherefore let us not consider riches to be a great good; for the great good is, not to possess money, but to possess the fear and reverence of God. Let us flee all worldly and disgraceful wealth, and let us obtain that which is spiritual, and let us seek after the treasures in the heavens. For whoso possess there, they are the rich, they are the wealthy, both