more than anything else, is virtue. Because as the sharper our sight is, the more thoroughly do we learn how distant we are from the sky; so the more we advance in virtue, so much the more are we instructed in the difference between God and us. And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham when they were come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, "earth and ashes," (Gen. xviii. 27;) the other, worm," (Ps. ii. 7;) and all the saints too, like these, acknowledge their own wretchedness. So that he surely who is lifted up in boasting, is the very person to be most ignorant of himself. Wherefore also in our common practice we are wont to say of the proud, "he knows not himself," "he is ignorant of himself." And he that knows not himself, whom will he know? For as he that knows himself will know all things, so he who knows not this, neither will he know the rest.

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Such an one was he that saith, "I will exalt my throne above the heavens," (Isa. xiv. 13. Sept.) Being ignorant of himself, he was ignorant of all else. But not so Paul; he rather used to call himself one born out of due time," and last of the saints, and did not account himself to be worthy so much as of the title of the Apostles, after so many and so great deeds of goodness.

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Him therefore let us emulate and follow. And

we shall follow him, if we rid ourselves of earth, and of things on earth. For nothing makes a man to be so ignorant of himself, as the being rivetted to worldly concerns; nor does anything again so much cause men to be rivetted to worldly concerns, as ignorance of one's-self; for these things depend upon each other. I mean, that as he that is fond of outward glory, and lightly esteems the things present, if he strive for ever is not permitted to understand himself; so he that overlooks these things will easily know himself; and having come to the knowledge of himself, he will proceed in order to all the other parts of virtue.

In order therefore that we may learn this good knowledge, let us, disengaged from all the perishable things that kindle in us so great flame, and made aware of their vileness, shew forth all lowliness of mind, and self-restraint; that we may attain unto blessings both present and future, by the grace and love towards man of our Lord Jesus Christ, with Whom, &c.

Homil. in S. Matt. xxv.

Monday in Passion Week.

DANGER OF SELF-INDULGENCE. S. CHRYS.

NOTHING is so unbecoming in a Christian, and foreign to his character, as to seek ease and rest. Nothing is so foreign to our profession and enlistment, as to be engrossed with the present life. Thy Master was Crucified, and dost thou seek ease? Thy Master was pierced with nails, and dost thou live delicately? Do these things become a noble soldier ? Wherefore Paul saith, "Many walk of whom I have told you often, and now tell you even weeping, that they are enemies to the Cross of Christ." Since there were some who made a pretence of Christianity, yet lived in ease and luxury. This is contrary to the Cross: wherefore he thus spoke. For the Cross belongs to a soul to die at its post for the fight, longing to die, seeking nothing like ease; whilst their conversation is of the contrary sort. So that if they say they are of Christ, still they are enemies of the Cross. For did they love the Cross, they would strive to live a life befitting the Cross. Was not thy Master hung upon the tree? Imitate Him in some other way, if thou canst not in His own. Crucify thyself, though no one crucify thee. Crucify thyself I say, not that thou mayest slay thyself, God forbid, for that is a wicked thing; but as Paul

said, "The world is crucified to me, and I unto the world." If thou lovest thy Master, die His death. Learn how great is the power of the Cross; how many goods it hath attained, and doth still; how it is the safety of our life. Through it all things are done. Baptism is through the Cross, for we must receive that seal: the laying on of hands is through the Cross. If we are in the way, if we are at home, wherever we are, the Cross is a great good, the armour of salvation, a shield which cannot be beaten down, a weapon to oppose the devil; thou bearest the Cross when thou art at enmity with him, not simply when thou sealest thyself by it, but when thou sufferest the things belonging to the Cross. Christ thought fit to call our sufferings by the name of the Cross as when He saith, "Except a man take up his cross and follow Me," i. e. except he be prepared to die. But these being vile, and lovers of life, and lovers of their bodies, are enemies of the Cross. And every one who is a friend of luxury and present safety, is an enemy of that Cross in which Paul makes his boast, which he embraces, with which he desires to be incorporated; as when he saith, "I am crucified unto the world, and the world unto me." But here he saith, I now tell you weeping." Wherefore? Because the evil was urgent, because such deserve tears. Of a truth the luxurious are worthy of tears, who make fat that which is thrown about them, I mean the body, and take no thought of that soul which must give account. Behold thou livest delicately, behold thou art drunken,

to-day and to-morrow, ten years, twenty, thirty, fifty, a hundred, (which is impossible, but if thou wilt, let us suppose it.) What is the end? What is the gain? Nought at all. Doth it not then deserve tears and lamentations, to lead such a life? God hath brought us into this course that He may crown us, and we take our departure without doing any noble action? Wherefore Paul weepeth, when others laugh and live in pleasure. So feeling is he; such thought taketh he for all men. "Whose god," saith he, "is their belly." For this have they a god! that is, "Let us eat and drink!" Dost thou see how great an evil luxury is to some their wealth, and to others their belly is their god. Are not these too idolators, and worse than the common? Whose glory," saith he, "is in their shame." It is a fearful thing to do shameful actions, but to do them and be ashamed, is only half so dreadful. But where a man even boasts himself of them, it is excessive senselessness.

Do these words apply to them (to whom S. Paul wrote) alone? and do those who are here present escape the charge? Will no one have account to render of these things? Does no one make a god of his belly, or glory in his shame? When one consumes his whole life in revelling, and expends some small trifle on the poor, whilst he consumes the larger portion on his belly, will not these words with justice apply to him? No words are more apt to call attention, or more cutting in reproof than these, "Whose god is their belly, whose glory is in their shame." And who are these? They who