HOMILY XII

HOMILY XII

WORKS, (OR

UST. ,CHRYSOSTOS

[HomiLy XII.

HOMILY XII.

| Waid Ae COLOSSIANS iv. to the Corinthians, " For I am jealous' over you with a godly jealousy."

(2°Core xiuca) Ver. 14. "Luke, the beloved physician, saluteth you."'

This is the Evangelist.

It is not to lower this man that he placeth him after, but to raise the other, viz. Epaphroditus.

. It is probable that there were others called by this name."

"And Demas," he says.

After saying, " Luke, the physician, saluteth you," he added, "the beloved."

And no small praise is this, but even great exceedingly, to be beloved of Paul.

" Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, always striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God.

For I bear him witness, that he hath much zeal! for you, and for them in Laodicea, and for them in Hierapolis."

In the commencement of this Epistle also, he commended this man for his love; for even to praise is a sign of love; thus in the beginning he said, "'Who also declared unto us your love in the Spirit."

(Col. i. 8.) To pray for one is also a sign of love, and causeth love again.

He commends him moreover in order to open a door to his teachings, for reverendness in the teacher is the disciples' advantage ; and so again is his saying," "one of you,' in order that they might pride themselves upon the man, as producing such men.

And he saith, "always striving for you in prayers."

He said not simply " praying," but " striving," trembling and fearing.

'For I bear him witness, ° he saith, '' that he hath much zeal for you."

A trustworthy witness.

" That he hath," he saith, '' much zeal for you," that is, that he loveth you exceedingly ; and burneth with passionate affection for you.

"'And them in Laodicea, and them in Hierapolis.'""

He commendeth him to those also.

But whence were they to know this?

'They would assuredly have heard ; however, they would also learn it when the Epistle was read.

For he said, " Cause that it be read also in the church of the Laodiceans."

"That ye may stand perfect,"' he saith. At once he both accuseth them, and without offensiveness gives them advice and counsel.

For it is possible both to be perfect, and withal not to stand, as if one were to know all, and still be wavering; it is

Ver. 15. "Salute the brethren that are in Laodicea, and Nymphas, and the Church that is in tlieir house."

See how he cements, and knits them together with one another, not by salutation only, but also by interchanging his Epistles.

Then again he pays a compliment by addressing him individually.

And this he doth not without a reason, but in order to lead the others also to emulate his zeal.

For it is not a small thing not to be numbered with the rest.

Mark further how he shows the man to be great, seeing his house was a church.

Ver. 14. "And when this Epistle hath been read among you, cause that it be read also in the church of the Laodiceans."'

I suppose there are some of the things therein written, which it was needful that those also should hear.

And they would have the greater advantage of recognizing their own errors in the charges brought against others.

"And that ye also read the Epistle from Laodicec.""

Some say that this is not Paul's to them, but theirs to Paul, for he said not that to the Laodiceans, but that written " from Laodicea."' possible also not to be perfect, and yet to stand, as if one were to know a part, and stand [not®]

Ver. 17. "And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it."

Wherefore doth he not write to him?

Perhaps he needed it not, but only a bare reminding, so as to be more diligent. firmly.

But this man prayeth for both: "That ye may stand perfect," he saith.

See how again he has reminded them of what he said about the Angels, and about life. 'And fully assured," he saith, "in all the will of God."

It is not enough, simply to do His will.

He that is "filled," suffereth not any other will to be within him, for if so, he is not wholly filled.

'For I bear him witness," he saith, " that he hath much zeal."

"Both: *'zeal,'and=*' great 'ihoth are intensitive.

As he saith himself, when writing Ver. 18. "The salutation of me, Paul, with mine own hand."

'This is a proof of their sincerity and affection; that they both looked at his handwriting, and that with emotion.

" Remember my bonds."

Wonderful!

How great the consolation!

For this is enough to cheer them on to all things, and make them bear them-

meamoret text of N. T., as in Rev. Ver., 'much labor." — J.A In fact, fos is only a corrupt form of ' zealous.''

# [The Greek word means both zealous and jealous. jae word '' jealous "

2 Ed. Par. [eee Field] conj. to for 79, ' mca: saying ' again (he commends A Perhaps "' and Demas'"'

5 i.e. Luke. should come after the next clause.

[It is evident that we have here only rough notes, dictated, or, more likely, taken in shorthand. —J. A. B.]

Hales seems right in expunging this word ;- otherwise af ei is "' though not."' fOmitted i in one MS. and in Field.— J. A

Homiy XII.]

HOMILIES ON

COLOSSIANS.

selves more nobly in their trials; but he made them not only the braver, but also the more nearly interested.

'Grace be with you. Amen."

It is great praise, and greater than all the rest, his saying of Epaphras, "who is [one] of you, a servant of Christ.""* And he calleth him a minister for them, like as he termeth himself also a minister of the Church, as when he saith, allow him the power of choosing, as he saith himself, ' For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship entrusted to me."

(1 Cor. ix. 17.) 'That thou fulfill it,' continually using diligence.

''Which thou hast received in the Lord, that thou fulfill it." Again, the word "in" means "through the Lord."

He gave it thee, says he, not we.

He subjects them also to him,' when he shows that they had been committed to his hands by God.

""Whereof I Paul was made a minister."

(Col. i. 23.) To the same dignity he advances this man; and above he calleth him a " fellow-servant' (Col. i. 7), and here, "a servant."

"Who is of you," he saith, as if speaking to a mother, and saying, "who is of thy womb."

But this praise might have gendered envy; therefore he commendeth him not from these things only, but also from what had regard to themselves ; and so he does away with envy, both in the former place, and here.

" Always," he saith, "striving for you," not now only, whilst with us, to make a display ; nor yet only whilst with you, to make a display before you.

By saying, " striving," he hath showed his great earnestness.

Then, that he might not seem to be flattering them, he added, "that he hath much zeal for you, and for them in Laodicea, and for them in "Remember my bonds.

Grace be with you.

Amen."

He hath released their terror.

For although their teacher be in bonds, yet " grace "' releaseth him.

'This too is of grace, the granting nim to be put in bonds.

For hear Luke saying, The Apostles returned "from the presence of the council, rejoicing that, they were counted worthy to suffer dishonor for the Name."

(Acts v. 41.) For both to suffer shame, and to be put in bonds, is indeed to be "counted worthy."'

For, if he that hath one whom he loveth, deemeth it gain to suffer aught for his sake, much rather then is it so to suffer for the sake of Christ.

Repine we not then at our tribulations for Christ's sake, but let us also remember Paul's bonds, and be this our incitement.

For instance: dost thou exhort any to give to the poor for Christ's sake?

Remind them of Paul's bonds, and bemoan thy misery and theirs, seeing that he indeed gave up even his body to bonds for His sake, but thou wilt not give a portion even of thy food.

Art thou lifted up because of thy good deeds?

Remember Paul's bonds, that thou hast suffered nought of that kind, and thou wilt be lifted up no more.

Covetest thou any of the things that are thy neighbor's?

Remember Paul's bonds, and thou wilt see how unreasonable it is, that whilst he was in perils, thou shouldest be in delights.

Again, is thine heart set upon self-indulgence?

Picture to thy mind Paul's prison-house ; thou art his disciple, his fellow-soldier.

How is it reasonable, that thy fellow-soldier should be in bonds, and thou in luxury?

Art thou in affliction?

Dost thou deem thyself forsaken?

Hear Paul's bonds,* and thou wilt see, that to be in affliction is no proof of being forsaken.

Wouldest thou wear silken robes?

Remember Paul's bonds ; and these things will appear to thee more worthless than the filth-bespattered rags of her that sitteth apart."

Wouldest thou array thee with golden trinkets?

Picture to thy mind Paul's bonds, and these things will seem to thee no better than a withered bulrush.

Wouldest thou tire thine hair, and be beautiful to see?

Think Hierapolis."

And the words, "that ye may stand perfect," are not words of flattery, but of a reverend teacher.

Both "fully assured" he saith, "'and perfect."

The one he granted them, the other he said-was lacking.

And he said not, "that ye be not shaken," but, "that ye may stand."

Their being saluted, however, by many, is refreshing to them, seeing 'that not "only their friends from among themselves, but others also, remember them.

"' And say to Archippus, Take heed to the ministry which thou hast received in the Lord."

His chief aim is to subject them to him? entirely.

For they could no more have complaint against him for rebuking them, when they themselves had taken it all upon them ; for it is not reasonable to talk to the disciples about the teacher.

But to stop their mouths, he writes thus to them ; "Say to Archippus," he saith, "Take heed."

This word is everywhere used to alarm; as when he saith, "' Take heed of dogs."

(Phil. iii.

2.) 'Take heed lest there shall be any one that maketh spoil of you."

(Col. i. 8.) 'Take heed lest by any means this liberty of yours become a stumblingblock to the weak."

(1 Cor. vill. g.) And he always so expresses himself when he would terrify.

''Take heed," he saith, "to the ministry which thou hast received in the Lord, that thou fulfill it.'

He doth not even 1 [The two following paragraphs go again over the ground of the preceding.

Are they notes taken by two hearers, or notes made by the preacher for two occasions?

Or does he return and run over the passage again, to see what further remarks it will suggest?

The latter seems to be the case in a good many of the Homilies on Acts.

Comp. above, on Hom. xi.

A. B.] 2 Le. Archippus.

8 i.e. Archippu # [So in all che MSS. known to Field.

Notice how jejune is the correction, "words," which went into the printed editions. —J.A.B.

5 [This also is wanting in the editions, but found in the MSS,, and indeed quite in Chrys.'s manner.

See Isa. Ixiv. 6. —jJj.A. B.]

WORKSLOR

UST. CHRYSOSTOM.

(Homity XII. of Paul's squalidness within that prison-house, and thou wilt burn for that beauty, and deem this the extreme of ugliness, and wilt groan bitterly through longing for those bonds. Wouldest thou daub thee with pastes and pigments, and such like things?

'Think of his tears: a threeyears space, night and day, he ceased not to weep.

(Acts xx. 31.) With this adorning deck thy cheek ; these tears do make it bright.

I say not, that thou weep for others, (I wish indeed it could be even so, but this is too high for thee,) but for thine own sins I advise thee to do this.

Hast thou ordered thy slave to be put in bonds, and wast thou angry, and exasperated?

Remember Paul's bonds, and thou wilt straightway stay thine anger ; remember that we are of the bound, not the binders, of the bruised in heart, not the bruisers.

Hast thou lost self-control, and shouted loud in laughter?

'Think of his lamentations, and thou wilt groan; such tears will show thee brighter far.

Seest thou any persons rioting and dancing?

Remember his tears.

What fountain has gushed forth so great streams as those eyes did tears?

" Remember my tears "'

(Acts xx. 31), he saith, as here "bonds."

And with reason he spoke thus to them, when he sent for them from Ephesus to Miletus.

For he was then speaking to teachers.

He demands of those therefore, that they should sympathize' also, but of these that they should only encounter dangers. beamed spiritual beauty.

For that other transporteth the souls of youths, it scorcheth and inflameth them; but this, on the contrary, subdueth them.

This maketh the eyes of the soul more beauteous, it curbeth the belly: it filleth with the love of wisdom, with much sympathy : and it is able to soften even a soul of adamant.

With these tears the Church is watered, with these souls are planted ; yea, though there be fire sensible and substantial, yet can these tears quench it ; these tears quench the fiery darts of the wicked one.

Remember we then these tears of his, and we shall laugh to scorn all present things.

These tears did Christ pronounce blessed, saying, "Blessed are they that mourn, and blessed are they that weep, for they shall laugh."

(Matt. v.

4; Luke vi. 21.) Such tears did Isaiah too, and Jeremiah weep; and the former said, " Leave me alone, I will weep bitterly" (Isa. xxii. 4,

Sept.) ; and the latter, "' Who will give my head water, and mine eyes fountains of tears?'

(Jer. ix. 1); as though the natural fount were not enough.

Nothing is sweeter than these tears ; sweeter are they than any laughter.

They that mourn, know how great consolation it possesseth.

Let us not think this a thing to be deprecated, but one to be even exceedingly prayed for ; not that others may sin, but that, when they sin, we may be heart-broken for them.

Remember we these tears, these bonds.

Surely too upon those bonds tears descended; but the death of the perishing, of those that had bound him in them, suffered him not to taste the pleasure of the bonds.

For in their behalf he grieved, being a disciple of Him that bewept the priests of the Jews ; not because they were going to crucify Him, but because they were themselves perishing.

And He doeth not this Himself alone, but He thus exhorteth others also, saying, '' Daughters of Jerusalem, weep not for Me."

(Luke xxiii. 28.) These eyes saw Paradise, saw the third heaven: but I count not them so blessed because of this sight, as because of those tears, through which they saw Christ.

Blessed, indeed, was that sight ; for he himself even glories in it, saying, '' Have

I not seen Jesus Christ our Lord?" (1 Cor. ix.

What fountain wilt thou compare to these tears?

That in Paradise, which watereth the whole earth?

But thou wilt have mentioned nothing like it. For this fount of tears watered souls, not earth.

If one were to show us Paul bathed in tears, and groaning, would not this be better far to see, than countless choirs gayly crowned?

I am not now speaking of you; but, if one, having pulled away from the theater and the stage some wanton fellow, burning and drunken with carnal love, were to show him a young virgin in the very flower of her age, surpassing her fellows, both in other respects, and in her face more than the rest of her person, having an eye, tender and soft, that gently resteth, and gently rolleth, moist, mild, calmly smiling, and arrayed in much modesty and much grace, fringed with dark lashes both under and over, having an eyeball, so to speak, alive, a forehead radiant ; underneath, again, a cheek shaded to exact redness, lying smooth as marble, and even ; and then any one should show me Paul weeping ; leaving that maiden, I would have eagerly sprung away to the sight of him ; for from his eyes there

1); but more blessed so to weep.

In that sight many have been partakers, and those who have not so been, Christ the rather calls blessed, saying, '' Blessed are they that have not seen, and yet have believed"

(John xx.

29); but unto this not many have attained.

For if to stay here for Christ's sake were more needful than to depart to Him (Phil. i. 23, 24), for the sake of the salvation of others; surely then to groan for others' sakes, is more needful even than to see Him.

For if for His sake to be in 1 [This ovvadyety was changed in most MSS. and the editions into guvayeiv, '' gather together."

Hales conjectured ovvadyetv.

Field finds itina MS.

The other is indeed the more difficult reading, and likely to have been altered into an easy one, but the difficulty in this case becomes practically unintelligible.

— J. A. B.]

HOMILIES ON COLOSSIANS.

Homity XII.] hell,' is rather to be desired, than to be with Him ; and to be separated from Him for His sake more to be desired than to be with Him, not drunkenness, bread for nourishment, sexual intercourse for the procreation of children.

As then these things have gained an ill name, so also have tears.

Be there a law laid down, that they be used in prayers and exhortations only, and see how desirable a thing they will become.

Nothing doth so wipe out sins, as tears.

'Tears show even this bodily countenance beautiful ; for they win the spectator to pity, they make it respected in our eyes.

Nothing is sweeter than tearful eyes.

For this is the noblest member we have, and the most beautiful, and the soul's own.

And therefore we are so bowed therewith, as though we saw the soul itself lamenting.

(for this is what he said, " For I could wish that I myself were anathema from Christ"

(Rom. ix. 3)), much more is weeping for His sake.

"T ceased not," he saith, "to admonish everyone with tears."

(Acts xx. 31.) Wherefore?

Not fearing the dangers ; no; but as if one sitting by a sick man's side, and not knowing what would be the end, should weep for affection, fearing lest he should lose his life ; so too did he; when he saw any one diseased, and could not prevail by rebuke, he thenceforward wept. So did Christ also, that happily they might reverence His tears: thus, one sinned, He rebuked him; the rebuked spat upon Him, and sprang aloof; He wept, that haply He might win him even so.

I have not spoken these things without a reason; but in order that ye may cease your attendance at weddings, at dancings, at Satanical performances.

For see what the devil hath invented.

Since nature itself hath withheld women from the stage, and the disgraceful things enacted there, he hath introduced into the women's apartment the furniture of the theater, I mean, wanton men and harlots.

This pestilence the custom of marriages hath introduced, or rather, not of marriages, far be it, but of our own silliness.

What is it thou doest, O man?

Dost thou not know what thou art at?

Thou marriest a wife for chastity, and procreation of children; what then mean these harlots?

That there may be, one answereth, greater gladness. And yet is not this rather madness?

'Thou insultest thy bride, thou insultest the women that are invited.

For if they are delighted with such proceedings, the thing is an insult.

If to see harlots acting indecorously conferreth any honor, wherefore dost thou not drag thy bride also thither, that she too may see?

It is quite indecent and disgraceful to introduce into one's house lewd fellows and dancers, and all that Satanic pomp.

Remember we these tears: thus let us bring up our daughters, thus our sons ; weeping when we see them in evil. As many women as wish to be loved, let them remember Paul's tears, and groan: as many of you as are counted blest, as many as are in bridal chambers, as many as are in pleasure, remember these ; as many as are in mourning, exchange tears for tears. He mourned not for the dead; but for those that were perishing whilst alive.

Shall I tell of other tears?

Timothy also wept; for he was this man's disciple ; wherefore also when writing to him he said, "' Remembering thy tears, that I may be filled with joy." (2 Tim. i. 4.) Many weep even from pleasure.

So it is also a matter of pleasure, and that of the utmost intensity.

So the tears are not painful: yea, the tears that flow from such sorrow are even better far than those due to worldly pleasure.

Hear the Prophet saying, ""The Lord hath heard the voice of my weeping, he hath heard the voice of my supplication."

(Ps. vi. 8.) For where is the tear not useful? in prayers? in exhortations?

We get them an ill name, by using them not to what they are given us for.

When we entreat a sinning brother, we ought to weep, grieving and groaning; when we exhort any one, and he giveth us no heed, but goeth on perishing, we

"Remember," he saith, "my bonds."

Marriage is a bond, a bond ordained of God, a harlot is a severing and a dissolving.

It is permitted you to embellish marriage with other things, such as full tables, and apparel.

I do not cut off these things, lest I should seem to be clownish to an extreme; and yet Rebecca was content with her veil* only (Gen. xxiv. 65) ; still I do not cut them off.

It is permitted you to embellish and set off marriage with apparel, with the presence of reverend men and reverend women.

Why introducest thou those mockeries?® why those monsters?

Tell us what it is thou hearest from them?

What? dost thou blush to tell?

Dost thou blush, and yet force them to do it?

If it is honorable, wherefore dost thou not do it thyself as well? but if disgraceful, wherefore dost thou compel another? ought to weep.

These are the tears of heavenly wisdom.

When however one is in poverty, or bodily disease, or dead, not so; for these are not things worthy of tears.

As then we gain an ill name for laughter also, when we use it out of season; so too do we for tears, by having recourse to them unseasonably.

For the virtue of each thing then discovers itself when it is brought to its own fitting work, but when to one that is alien, it doth no longer so.

For instance, wine is given for cheerfulness, 2 Oéptorpov, 'summer robe."

_ 3 émixapmara, subjects of rejoicing for the enemy.

1 See St. Chrysostom on Rom. ix. 3, where he says the wish was ae

| »" to be separated from His presence, not from His love.

WORKS#OF QS Ty CHRYSOSTOM.

[Homity XII. virgin be a slave, let her abide in modesty.

Everything should be full of chasteness, of grav-. ity, of orderliness ; but I see the reverse, people frisking like camels and mules.

For the virgin, her chamber? is the only befitting place.

' But," saith one, "she is poor.""

Because she is poor, she ought to be modest also; let her have her character in the place of a fortune.

Has she no dowry to give with herself?

Then why dost thou make her otherwise contemptible through her life and manners? I praise the custom, that virgins attend to do honor to their fellow ; matrons attend to do honor to her who is made one of their order.

Rightly hath this been ordered.

For these are two companies, one of virgins, the other of the married ; the one are giving her up, the other receiving her.

The bride is between them, neither virgin, nor wife, for she is coming forth from those, and entering into the fellowship of these.

But those harlots, what mean they?

'They ought to hide their faces when marriage is celebrated ; they ought to be dug into the earth, (for harlotry is the corruption of marriage,) but we introduce them at our marriages.

And, when ye are engaged in any work, ye count it ill-omened to speak even a syllable of what is adverse to it; for instance, when thou sowest, when thou drawest off the wine from thy vats, thou wouldest not, even if asked, utter a syllable about vinegar ; but here, where the object is chasteness, introduce ye the vinegar? for such is an harlot:

When ye are preparing sweet ointment, ye suffer nought illscented to be near.

Marriage is a sweet ointment.

Why then introducest thou the foul stench of the dunghill into the preparation of thy ointment?

What sayest thou?

Shall the virgin dance, and yet feel no shame before her fellow?

For she ought to have more gravity than the other; she hath at least come forth from the [nurse's] arm, and not from the palestra.

For the virgin ought not to appear publicly at all at a marriage.

'"' For in Christ Jesus there can be neither bond nor/freeé.')).4.( Gal. m.28y) What? is marriage a theater?

It is a mystery and a type of a mighty thing ; and even if thou reverence not it, reverence that whose type it is.

"This mystery," saith he, "is great, but I speak in regard of Christ and of the Church."

(Eph. v. 32.) It is a-type of the Church, and of Christ, and dost thou introduce harlots at it?

If then, saith one, neither virgins dance, nor the married, who is to dance?

No one, for what need is there of dancing?

In the Grecian mysteries there are dancings, but in ours, silence and decency, modesty, and bashfulness.

A great mystery is being celebrated: forth with the harlots! forth with the profane!

How is it a mystery?

'They come together, and the two make one.

Wherefore is it that at his entrance indeed, there was no dancing, no cymbals, but great silence, great stillness ; but when they come together, making not a lifeless image, nor yet the image of anything upon earth, but of God Himself, and after his likeness, thou introducest so great an uproar, and disturbest those that are there,' and puttest the soul to shame, and confoundest it?

They come, about to be made one body.

See again a mystery of love!

If the two become not one, so long as they continue two, they make not many, but when. they are come into oneness, they then make many.

What do we learn from this?

'That great is the power of union.

'The wise counsel of God at the beginning divided the one into two; and being desirous of showing that even after division it remaineth still one, He suffered not that the one should be of itself enough for procreation.

For he is not one who is not yet [united,*] but the half of one; and it is evident from this, that he begetteth no offspring, as was the case also beforetime."

Seest thou the mystery of marriage?

He made of one, one®; and again, having made these two, one, He so maketh one, so that now also man is produced of'one.

For man and wife are not two men, but one Man.

And this may be confirmed from many sources ; for instance, from James,' from Mary the Mother of Christ, from the words, '"'He made them male and female."

(Gen.i. 27.) If he Seest thou not how in kings' houses, the honored are within, about the king, the unhonored without?

Do thou too be within about the bride.

But remain in the house in chasteness, expose not thy virginity.

Either company is standing by, the one to show of what sort she is whom they are giving up, the other in order that they may guard her.

Why disgracest thou the virgin estate?

For if thou art such as this, the same will the bridegroom suspect her to: be.

If thou wishest to have men in love with thee, this is the part of saleswomen, green-grocers, and handicrafts- -people.

Is not this a shame?

To act unseemly. 1 is a Shame even though it be a king's daughter.'

For doth her poverty gtand in the way? or her course of life?

Even if a 3 rovs évras.

Possibly "' those that are [that image]."" Downes proposes ovvovtas, with some probability.

4 0 ovdémw.

The word nvwpuévos, which Ed. Par. would supply, may be understood.

5 xaOdamep Kai mpdtepov, Downes and others give up this passage as corrupt.

The Translator suggests, 'as was the case with Adam before Eve was formed."

There is still a difficulty, though this has a meaning, in that God withheld the power then from the undivided Man, as he does now from the not yet reunited.

6 i.e. 'fone other.'?

Savile needlessly conjectures '' two.""

1 The word is declined, and so would not mean Jacob.

One MS. has Joseph, which is no plainer, [Three MSS. have Joseph, but they are the group of three that are so often palpably alcering. —

J. A. B.]

One would expect a solution from the end of Hom. v., but none seems to occur there, unless Jacob's birth after Rebecca' S long barrenness be deemed sufficient.

1 @aAapos, which is used for any retired chamber.

2 i.e. at whose wedding it is done.

HOMILIES ON COLOSSIANS.

5TO Homity XII.] be the head, and she the body, how are they two?

Therefore the one holdeth the rank of a disciple, the other of a teacher, the one of a ruler, the other of a subject.

Moreover, from the very fashioning of her body, one may see that they are one, for she was made from his side, and they are, as it were, two halves. and the cause of this is what I spoke of, your own lasciviousness, and unchasteness.

The fact of marriages being thus performed, thus depraved, hath gained the thing an ill name: for "marriage is honorable, and the bed undefiled."

(Heb. xi. 4.) Why art thou ashamed of the honorable, why blushest thou at the undefiled ?

This is for heretics," this is for such as introduce harlots thither.

For this cause I am desirous of having it thoroughly purified, so as to bring it back again to its proper nobleness, so as to stop the mouths of the heretics.

'The gift of God is insulted, the root of our generation ; for about that root there is much dung and filth.

This then let us cleanse away by our discourse.

Endure then a little while, for he that holdeth filth must endure the stench.

I wish to show you that ye ought not to be ashamed at these things, but at those which ye do; but thou, passing by all shame at those, art ashamed at these ; surely then thou condemnest God who hath thus decreed.

For this cause He also calleth her a help, to show that they are one (Gen. il. 18); for this cause He honoreth their cohabitation beyond both father and mother, to show that they are one.

(Gen. ii. 24.) And in like manner a father rejoiceth both when son and daughter marry, as though the body were hastening to join a member of its own; and though so great a charge and expenditure of money is incurred, still he cannot bear with indifference to see her? unmarried.

For as though her own flesh itself were severed from her, each one separately is imperfect for the procreation of children, each one is imperfect as regards the constitution of this present life.

Wherefore also the Prophet saith, "the residue of thy spirit."

(Mal. ii. 15, Sept.) And how become they one flesh?

As if thou shouldest take away the purest part of gold, and mingle it with other gold ; so in truth here also the woman as it were receiving the richest part fused by pleasure, nourisheth it and cherisheth it, and withal contributing her own share, restoreth it back a Man.

And the child is a sort of bridge, so that the three become one flesh, the child connecting, on either side, each to other.

For like as two cities, which a river divides throughout, become one, if a bridge connect them on both sides, so is it in this case ; and yet more, when the very bridge in this case is formed of the substance of each.

As the body and the head are one body; for they are divided by the neck; but not divided more than connected, for it, lying between them, brings together each with the other.

And it is the same as if a chorus that had been severed should, by taking one part of itself from this quarter, and the other again from the right, make one; or as these when come into close rank, and extending hands, become one; for the hands extended admit not of their being two.

Therefore to wit He said with accuracy of expression, not " they shall be one flesh" but joined together "into one flesh" (Gen. ii. 2,

Shall I tell how marriage is also a mystery of the Church?

As Christ came into the Church, and she was made of him,® and he united with her in a spiritual intercourse, " for," saith one,

"T have espoused you to one husband, a pure virgin."

(2 Cor. xi. 2.) And that we are of Him, he saith, of His members, '"'and of His flesh."

Thinking then on all these things, let us not cast shame upon so great a mystery.

Marriage is a type of the presence of Christ, and art thou drunken at it?

Tell me; if thou sawest an image of the king, wouldest thou dishonor it?

By no means.

Now the practices at marriages seem to be a matter of indifference, but they are the causes of great mischiefs.

All is full of lawlessness.

'"' Filthiness, and foolish talking, and jesting, let it not proceed," saith he, " out of your mouth."

(Eph. v. 4; iv. 29.) Now all these things are filthiness, foolish talking, and jesting; and not these simply, but with aggravation, for the thing has become an art, and there are great praises for those that pursue it.

Sins have become an art!

We pursue them not in any chance way, but with earnestness, with science, and thenceforth the devil takes the command of his own array.

For where drunkenness is, there is unchasteness: where filthy talking, there the devil is at hand bringing in his own contributions ; with such an entertainment, tell me, dost thou celebrate the mystery of Christ? and invitest thou the devil?

Sept.), namely, that of the child.

What then? when there is no child, will they not be two?

Nay, for their coming together hath this effect, it diffuses and commingles the bodies of both.

And as one who hath cast ointment into oil, hath made the whole one; so in truth is it also here.

I dare say you consider me offensive.

For 2 On x Tim. iv. 3 he mentions the Manichees, Marcionites, and Encratites, 3 [The three MSS. which so often alter have made an important alteration here, from '*she was made of him" into 'f he was made of her," and this became the common printed text.

Were the critics thinking of a typical relation between the Virgin Mary and the Church, or of transubstantiation?

— J. A. B.]

I know that many are ashamed at what is said, 1 Implied in avrp below.

The word is of common gender.

WORKS"OFPTS?D. CHRYSOSTOM.

[HomiLy XII. than in better circumstances ; if at least thou be desirous not of selling thy daughter to a master, but of giving her to a husband.

When thou hast thoroughly investigated the virtue of the man, and art about to give her to him, beseech Christ to be present: for He will not be ashamed to be so; it is the mystery of His presence.

Yea rather beseech Him even in the first instance, to grant her such a suitor.

Be not worse than the servant of Abraham, who, when sent on a pilgrimage so important, saw whither he ought to have' recourse ; wherefore also he obtained everything.

When thou art taking anxious pains, and seeking a husband for her, pray; say unto God, " whomsoever Thou wilt do Thou provide:" into His hands commit the matter; and He, honored in this way by thee, will requite thee with honor. this too is a property of extreme pervertedness, that even one that rebuketh you incurs your ridicule as one that is austere.

Hear ye not Paul, saying, "' Whatsoever ye do, whether ye eat or drink or whatsoever ye do, do all to the glory of God"?

(1 Cor. x. 31.) But ye do all to ill report and dishonor.

Hear ye not the Prophet, saying, 'Serve the Lord with fear, and rejoice unto Him with trembling?"

(Ps. ii.

11.) But ye are wholly without restraint.'

Is it not possible both to enjoy pleasure, and to do so with safety?

Art thou desirous of hearing beautiful songs?

Best of all indeed, thou oughtest not; nevertheless, I condescend if thou wilt have it so: do not hear those Satanic ones, but the spiritual.

Art thou desirous of seeing choirs of dancers?

Behold the choir of Angels.

And how is it possible, saith one, to see them?

If thou drive away all these things, even Christ will come to'such a marriage, and Christ being present, the choir of Angels is present also.

If thou wilt, He will even now work miracles as He did then ; He will make even now the water, wine

Two things indeed it is necessary to do; to commit the thing into His hands, and to seek such an orderly person as He Himself approves.

When * then thou makest a marriage, go not round from house to house borrowing mirrors and dresses; for the matter is not one of display, nor dost thou lead thy daughter to a pageant; but decking out thine house with what is in it, invite thy neighbors, and friends, and kindred.

As many as thou knowest to be of a good character, those invite, and bid them be content with what there is.

Let no one from the orchestra be present, for such expense is superfluous, and unbecoming.

Before all the rest, invite Christ.

Knowest thou whereby thou wilt invite Him?

Whosoever, saith He, "hath done it to one of these least, hath done it to Me."

(Matt. xxv. 40.) And think it not an annoying thing to invite the poor for Christ's sake; to invite harlots is an annoyance.

For to invite the poor is a means of wealth, the other of ruin.

Adorn the bride not with these ornaments that are made of gold, but with gentleness and modesty, and the customary robes ; in place of all golden ornament and braiding, arraying her in blushes, and shamefacedness, and the not desiring such things.

Let there be no uproar, no confusion ; let the bridegroom be called, let him receive the virgin.

The dinners and suppers, let them not be full of drunkenness, but of abundance and _ pleasure.

See how many good things will result, whenever we see such marriages as those; but from the marriages that are now celebrated, (if at least one ought to call them marriages and not pageants,) how many are the evils!

The banquet hall is no sooner broken up, than straightway comes care and fear, lest aught that is borrowed should have been lost, and there succeeds to the pleasure melancholy intolerable.

But this distress belongs to the mother-in-law, — (John ii.) ; and what is much more wonderful,

He will convert this unstable and dissolving pleasure, this cold desire, and change it into the spiritual.

This is to make of water, wine.

Where pipers are, by no means there is Christ ; but even if He should have entered, He first casts these forth,? and then He works His wonders.

What can be more disagreeable than this Satanic pomp? where everything is inarticulate, everything without significancy ; and if there be anything articulate, again all is shameful, all is noisome.

Nothing is more pleasurable than virtue, nothing sweeter than orderliness, nothing more amiable than gravity.

Let any celebrate such a marriage as I speak of; and he shall find the pleasure ; but what sort of marriages these are, take heed.

First seek a husband for the virgin, who will be truly a husband, and a protector ; as though thou wert intending to place a head upon a body; as though about to give not a slave, but a daughter into his hands.

Seek not money, nor splendor of family, nor greatness of country; all these things are superfluous ; but piety of soul, gentleness, the true understanding, the fear of God, if thou wishest thy darling to live with pleasure.

For if thou seek a wealthier husband, not only wilt thou not benefit her, but thou wilt even harm her, by making her a slave instead of free.

For the pleasure she will reap from her golden trinkets will not be so great as will be the annoyance that comes of her slavery.

I pray thee, seek not these things, but most of all, one of equal condition ; if however this cannot be, rather one poorer

1 S.caxetabe, are dissolute; lit. '' poured abroad."

2 As when He would raise Jairus's daughter, Matt. ix. 25.

3 Here he addresses the mother, all the participles being feminine.

Homity XII]

HOMILIES ON COLOSSIANS.

nay, rather not even is the bride herself free ;| here health, here temperance.

Bearing in mind all that follows at least belongs to the bride her- | all these things, let us stay the evil at this point, self.

For to see all broken up, is a ground for| that we may please God, and be counted worthy sadness, to see the house desolate. to obtain the good things promised to them that There is Christ, here is Satan ; there is cheer-|love Him, through the grace and love toward fulness, here anxious care; there pleasure, here| man of our Lord Jesus Christ, with whom, to pain ; there expense, here nothing of the kind;|the Father, together with the Holy Ghost, be there indecency, here modesty ; there envy, here | glory, power, honor, now and for ever, and no envy; there drunkenness, here soberness,| world without end.

Amen.

fee "ae Hy (ate ee '

= a = y a AP ' ap oe a , ie Sy A Py o <

HOMILIES OF ST. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE,

ON THE PURO eo he oie le eDir eALPOS TIVE TO THE

THESSALONIANS.

EL @ Viele ot] I-3.

1 THESSALONIANS

1. you unto us."

(1 Thess. iii. 6.) But why does he place Silvanus before him,' though he testifies to his numberless good qualities, and prefers him above all?

Perhaps Timothy wished and requested him to do so from his great humility ; for when he saw his teacher so humble-minded, as to associate his disciple with himself, he would much the more have desired this, and eagerly sought it.

For he says, " Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians."'

Here he gives himself no title—not "an Apostle," not "a Servant'"'; I suppose, because the men were newly instructed, and had not yet had any experience of him,* he does not apply the title ; and it was as yet the beginning of his preaching to them.

" Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God the Father and the Lord Jesus

Christ: Grace to you, and peace.1

We give thanks to God always for you all, making mention of you in |: our prayers; remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father."

WHEREFORE then, when writing to the Ephesians," and having Timothy with him, did he not include him with himself (in his salutation), known as he was to them and admired, for he says, " Ye know the proof of him, that as a child serveth the father, so he served with me in the Gospel"' (Phil. ii. 22) ; and again, "I have no man like-minded who will care truly for your state' (ver. 20) ; but here he does associate him with himself?

It seems to me, that he was about to send him immediately, and it was superfluous for him to write, who would overtake the Jetter.

For he says, "' Him therefore I hope to send forthwith."

(Phil. ii. 23.) But here it was not so; but he had just returned to him, so that he naturally joined in the letter.

For he says, " Now when Timothy came from "To the Church of the Thessalonians," he says.

And well.

For it is probable there were few, and they not yet formed into a body; on this account he consoles them with the name of the Church.

For where much time had passed, and the congregation of the Church was large, he does not apply this term.

But because the name of the Church is for the most part a name 3 [The natural explanation is that Silas was an older man, Deco thy being at the time of writing 1 Thess. (prob. A.D. 52) quite young, and indeed still noticeably young a dozen years later (1 Tim. iv. 12).

Chrys. seems to have made no systematic study of the chronology of the Epistles. —J.A.B.

1 [Some MSS. and editions add, "' from God our Father, and the Lord yee Christ,'' as it is added in Text. Rec. of the N. T.—

AY 2 Ths mistake cannot be charged on the transcribers, as Timothy is mentioned in van i. x [and it is Philippians that he proceeds to quote from.—

J. A. B.].

4 avrov, perhaps "' of the thing."

WORKS OF ST.

[Hominy I.

CPLR SOs bOUuvE iexare' ised such, that he who believes would choose to suffer even ten thousand deaths?

The kingdom of heaven is set before him, and immortality, and eternal life.

He therefore who believes will suffer all things.

Faith then is shown through his works.

Justly might one have said, not merely did you believe, but through your works you manifested it, through your steadfastness, through your zeal. of multitude, and of a system' now compacted, on this account he calls them by that name.

"In God the Father," he says, "and the Lord Jesus Christ."

" Unto the Church of the Thessalonians," he says, "which is in God."

Behold again the expression, "in,"' applied both to the Father and to the Son.

For there were many assemblies," both Jewish and Grecian ; but he says, "to the (Church) that is in God."

It is a great dignity, and to which there is nothing equal, that it is "in God."

God grant therefore that this Church may be so addressed !

But I fear that it is far from that appellation.

For if any one were the servant of sin, he cannot be said to be "in God."

If any one walks not according to God, he cannot be said to be "in God." * a —— And your labor "of love." Why? what labor is it to love? Merely to love is no labor at all.

But to love genuinely is great labor.

For tell me, when a thousand things are stirred up that would draw us from love, and we hold out against them all, is it not labor? For what did not these men suffer, that they might not revolt from their love?

Did not they that warred against the Preaching go to Paul's host, and not having found him, drag Jason before the rulers of the city?

(Acts) xvits53-.62).%) Dello ines ise tious slight labor, when the seed had not yet taken root, to endure so great a storm, so many trials?

And they demanded security of him.

And haying given security, he says, Jason sent away Paul.® Is this a small thing, tell me?

Did not Jason expose himself to danger for him? and this he calls a labor of love, because they were thus bound to him.

"Grace be unto you, and peace."'

Do you perceive that the very commencement of his Epistle is with encomiums?

"We give thanks to God always for you all, making mention of you in our prayers."'

For to give thanks to God for them is the act of one testifying to their great advancement, when they are not only praised themselves, but God also is thanked for them, as

Himself having done it all.

He teaches them also to be moderate, all but saying, that it is all of the power of God.

'That he gives thanks for them, therefore, is on account of their good conduct, but that he remembers them in his prayers, proceeds from his love towards them.

'Then as he often does, he says that he not only remembers them in his prayers, but apart from his prayers.

"Remembering without ceasing," he says, " your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.''

What is remembering without ceasing? Either remembering before God and the Father, or remembering your labor of love that is before God and the Father, or simply, "Remembering you without ceasing."

Then again, that you may not think that this 'remembering you without ceasing" is said simply, he has added, "before our God and And observe: first he mentions their good actions, then his own, that he may not seem to boast, nor yet to love them by anticipation.'

"' And patience,"' he says.

For that persecution was not confined to one time, but was continual, and they warred not only with Paul, the teacher, but with his disciples also.

For if they were thus affected towards those who wrought miracles, those venerable men ; what think you were their feelings towards those who dwelt among them, their fellow-citizens, who had all of a sudden revolted from them?

Wherefore this also he testifies of them, saying, " For ye became imitators of the Churches of God which are in Judea."

" And of hope," he says, 'in our Lord Jesus Christ, before our God and Father.''

For all these things proceed from faith and hope, so that what happened to them showed not their fortitude only, but that they believed with full assurance in the rewards laid up for them.

For on this account God permitted that persecutions should arise immediately, that no one might say, that the Preaching was established lightly or by flattery, and that their fervor might be shown, and that it was not human persuasion, but the power of God, that persuaded the souls of the believers, so that they were prepared even for ten thousand deaths, which would not have been the case, if the Preaching had not immediately been deeply fixed and remained unshaken.

Father."

And because no one amongst men was praising their actions, no one giving them any reward, he says this, "You labor before God."

What is "the work of faith'?

'That nothing has turned aside your steadfastness.

¥or this is the work of faith.

If thou believest, suffer all things; if thou dost not suffer, thou dost not believe.

For are not the things prom1 [Here the same Greek word (systema) is translated '' body,"'

**congregation,'' and ''system."

— J. A. B.

2 [Most editions have ''the word God,'' and one MS. has 'in God," both obviously alterations, and really unsuitable to the connection.

— J. A. B.]

3 éxxAnoiat.

Churches, or assemblies.

New converts would be more familiar with the word in its secular sense.

# [Most editions omit this sentence, but it is found in several MSS., '4 the amplification is quite after the manner of Chrys. —

J. A.:B.

6 See Acts xvii. 9.

7 rpoAynwer.

Assuming good of them before trial.

5 [This seems to belong (as Hales suggested) after the next sentence, which is a remark upon the foregoing.

— J. A. B.]

Homicy I.]

HOMILIES ON THESSALONIANS.

Ver. 4, 5.

'' Knowing, brethren beloved of God, your ejection, how that our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance ; even as ye know what manner of men we showed ourselves among? you for your sake."

Because He also endured many sufferings, but rejoiced.

For He came to this willingly.

For our sakes He emptied Himself.

He was about to be spit upon, to be beaten and crucified, and He so rejoiced in suffering these things, that He said to the Father, " Glorify Me."

(John xvii.

I-5.) Knowing what?

How " we showed ourselves among you"?

Here he also touches upon his own good actions, but covertly.

For he wishes first to enlarge upon their praises, and what he says is something of this sort.

I knew that you were men of great and noble sort, that you were of the Elect.

For this reason we also endure all things for your sake.

For this, " what manner of men we showed ourselves among you," is the expression of one showing that with much zeal and much vehemence we were ready to give up our lives for your sake; and for this thanks are due not to us, but to you, because ye were elect.

On this account also he says elsewhere, 'And these things I endure for the Elect's sake."

(2 Tim. ii. ro.) For what would not one endure for the sake of God's beloved ones?

And having spoken of his own part, he all but says, For if you were both beloved and elect, we suffer all things with reason.

For not only did his praise of them confirm them, but his reminding them that they too themselves had displayed a fortitude corresponding to their zeal: he says,

"With joy of the Holy Ghost," he says.

That no one may say, how speakest thou of " affliction"? how "of joy"? how can both meet in one? he has added, "with joy of the Holy Ghost."

The affliction is in things bodily, and the joy in things spiritual.

How?

'The things which happened to them were grievous, but not so the things which sprang out of them, for the Spirit does not allow it.2

So that it is possible both for him who suffers, not to rejoice, when one suffers for his sins; and being beaten to take pleasure, when one suffers for Christ's sake.

For such is the joy of the Spirit.

In return for the things which appear to be grievous, it brings out delight.

'They have afflicted you, he says, and persecuted you, but the Spirit did not forsake you, even in those circumstances.

As the Three Children in the fire were refreshed with dew,* so also were you refreshed in afflictions.

But as there it was not of the nature of the fire to sprinkle dew, but of the " whistling wind," * so also here it was not of the nature of affliction to produce joy, but of the suffering for Christ's sake, and of the Spirit bedewing them, and in the furnace of temptation setting them at ease.

Not merely with joy, he says, but " with much joy."

For this is of the Holy Spirit.

Ver. 7. "So that ye became ensamples' to all that believe in Macedonia and Achaia."

Ver. 6. " And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost."

Strange! what an encomium is here!

'The disciples have suddenly become teachers! They not only heard the word, but they quickly arrived at the same height with Paul.

But this is nothing; for see how he exalts them, saying, " Ye became imitators of the Lord."

How?

" Having received the word in much affliction, with joy of the Holy Ghost."

Not merely with affliction, but with much affliction.

And this we may learn from the Acts of the Apostles, how they raised a persecution against them.

(Acts xvii.

5-8.) And they troubled all the rulers of the city, and they instigated the city against them.

And it is not enough to say, ye were afflicted indeed, and believed, and that grieving, but even rejoicing.

Which also the Apostles did: " Rejoicing,' it is said, "that they were counted worthy to suffer dishonor for the Name."

(Acts v.41.) For itis this that is admirable. Although neither is that a slight matter, in any way to bear afflictions.

But this now was the part of men surpassing human nature, and having, as it were, a body incapable of suffering.

And yet it was later that he went to them.

But ye so shone, he says, that ye became teachers of those who received (the word) before you.

And this is like the Apostle.

For he did not say, so that ye became ensamples in regard to believing, but ye became an ensample to those who already believed ; how one ought to believe in God, ye taught, who from the very beginning entered into your conflict.

"And in Achaia," he says ; that is, in Greece.

Do you see how great a thing is zeal? that it does not require time, nor delay, nor procrastination, but it is sufficient only to venture one's self, and all is fulfilled.

Thus then though coming in later to the Preaching, they became teachers of those who were before them.

Morar.

Let no one therefore despair, even though he has lost much time, and has done nothing.

It is possible for him even in a little But how were they imitators of the Lord?

2 ovx adinat.

Perhaps, "' does not forsake us," as just below.

3 Song, ver. 27.

4 ScacupiCovtos, as Sept. Dan. ili. 28.

5 [Rev Ver. right for N. T., '"'an ensample"'; but Chrys. has the plural, employing (as he commonly does) that which spread from Constantinople, and became the prevalent text.—

J. A. B.]

1 [It is very doubtful whether Rev. Ver. of N. T. is here right in omitting €v (as in il. 10), and so translating '' towards.'?

Chrys. has the ev, and so must be tr. '' among."

— J. A.

WORKS OF ST.

CHRYSOSTOM:

- [Homity I. hear, '' Pray not thou for this people, neither lift up cry nor prayer, for I will not hear thee"? while to do so much, as he never has done in all his former time.

For if he who before did not believe, shone so much at the beginning, how much more those who have already believed !

(Jer. vii. 16.) What did Samuel profit Saul?

Did he not mourn for him even to his last day, and not merely pray for him only? What did he profit the Israelites? Did he not say, " God forbid that I should sin in ceasing to pray for you"'?

(1 Sam. xii.

23.) Did they not all perish?

Do prayers then, you say; profit nothing?

They profit even greatly: but it is when we also do something.

For prayers indeed cooperate and assist, but a man codperates with one? that is operating, and assists one that is himself also working.

But if thou remainest idle, thou wilt receive no great benefit.

Let no one, again, upon this consideration be remiss, because he perceives that it is possible in a short time to recover everything.

For the future is uncertain, and the Day of the Lord is a thief, setting upon us suddenly when we are sleeping.

But if we do not sleep, it will not set upon us as a thief, nor carry us off unprepared.

For if we watch and be sober, it will not set upon us as a thief, but as a royal messenger, summoning us to the good things prepared for us.

But if we sleep, it comes upon us as a thief.

Let no one therefore sleep, nor be inactive in virtue, for that is sleep.

Do you not know how, when we sleep, our goods are not in safety, how easy they are to be plotted against?

But when we are awake, there needs not so much guarding.

When wesleep, even with much guarding we often perish.

'There are doors, and bolts, and guards, and outer guards, and the thief has come upon us.

For if prayers had power to bring us to the kingdom while we do nothing, why do not all the Greeks become Christians?

Do we not pray for all the world?

Did not Paul also do this?

Do we not intreat that all may be converted?

Why do not the wicked become good without contributing anything of themselves?

Prayers, then, profit greatly, when we also contribute our own parts.

Would you learn how much prayers have profited ? consider, I pray, Cornelius, Tabitha.

(Acts x. 3 and ix. 36.) Hear also Jacob saying to Laban, " Except the Fear of my father had been with me, surely thou hadst now sent me away empty." (Gen. xxxi. 42.) Hear also God again, saying, 'I will defend this city for Mine own sake, and for My servant David's sake."

(2 Kings ix. 34.) But when?

Inthe time of Hezekiah, who was righteous.

Since if prayers availed even for the extremely wicked, why did not God say this also when Nebuchadnezzar came, and why did He give up the city?

Because wickedness availed more. Again, Samuel himself also prayed for the Israelites, and prevailed.

But when?

When they also pleased God, then they put their enemies to flight.

And what need, you say, of prayer from another, when I myself please God ?

Never, O man, say this.

There is need, aye, and need of much prayer.

For hear God saying concerning the friends of Job; "And he shall pray for you, and your sin shall be forgiven you.''?

Why then do I say this? Because, if we wake we shall not need the help of others; but if we sleep, the help of others will profit us nothing, but even with this we perish.

It is a good thing to enjoy the prayer of the Saints, but it is when we ourselves also are on the alert.

And what need, you say, have I of another's prayer, if Iam on the alert myself.

And in sooth, do not place yourself in a situation to need it; I do not wish that you should; but we are always in need of it, if we think rightly.

Paul did not say, what need have I of prayer? and yet those who prayed were not worthy of him,' or rather not equal to him; and you say, what need have I of prayer?

Peter did not say, What need have I of prayer, for "' prayer,'"' it says, "was made earnestly of the Church unto God for him."

(Acts xii. 5.) And thou sayest, What need have I of prayer?

On this account thou needest it, because thou thinkest that thou hast no need.

Yea, though thou become as Paul, thou hast need of prayer.

Do not exalt thyself, lest thou be humbled.

(Job xlii. 8.) Because they had sinned indeed, but not a great sin.

But this just man, who then saved his friends by prayer, in the season of the Jews was not able to save the Jews who were perishing.

And that you may learn this, hear God saying through the prophet; "If Noah, Daniel, and Job stood, they shall not deliver their sons and their daughters."

(Ezek. xiv.

14, 16.) Because wickedness prevailed.

And again, "Though Moses and Samuel stood."

(J erexvert:) But, as I said, if we be active also ourselves, the prayers for us avail too.

Hear Paul saying, "¢ For I know that this shall turn to my salvation, through your supplication, and the supply of the Spirit of Jesus Christ."

(Phil. 1. 19.) And again, "That for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf."

(2 Cor. i. 11.) And thou sayest, what need have I of prayer?

But if we be idle, no one will be able to profit us.

What did Jeremiah profit the Jews? Did he not thrice draw nigh to God, and the third time

And see how this is said to the two Prophets, 2 So B.

Edd. om. one, &c.

8 [Quoting from memory.

So below.—J. A. B.] ' i.e. worthy to pray for him.

Homi_y II.]

HOMILIES ON THESSALONIANS.

because both prayed for them, and did not prevail.

For Ezekiel says, "Ah Lord, dost thou blot out the residue of Israel?'?

(Ezek. ix. 8.) Then showing that He does this justly, He shows lawgiver, who often delivered them from dangers, who had said, "If now thou forgivest their sins, forgive it; but if not, blot me out also."

(Ex. xxxli. 32, Sept.) If therefore he were now alive, and spoke thus, he would not have prevailed, — nor would Samuel, again, who himself also delivered them, and. who from his earliest youth was admired.

For to the former indeed I said, that I conversed with him as a friend with a friend, and not by dark sayings.

And of the latter I said, that in his first youth I was revealed to him, and that on his account, being prevailed upon, I opened the prophecy that had been shut up.

For "the word of the Lord," it is said, "'was precious in those days; there was no open vision."

(1 Sam. iii. 1.) If these men, therefore, stood before Me, they would profit nothing.

And of Noah He says, " Noah was a righteous man, and perfect in his generations."

(Gen. vi. 9.) And concerning Job, He was " blameless, just, true, fearing God."

(Jobi. 1, Sept.) And concerning Daniel, whom they even thought a God.; and they will not deliver, says he, their sons and daughters. Knowing these things, therefore, let us neither despise the prayers of the Saints, nor throw everything upon them: that we may not, on the one hand, be indolent and live carelessly ; nor on the other deprive ourselves of a great advantage.

But let us both beseech them to pray and lift up the hand for us, and let us adhere to virtue; that we may be able to obtain the blessings promised to those who love Him by the grace and lovingkindness of our Lord Jesus Christ, with whom,

&c. him their sins; and showing that not through despising him does He refuse to accept his supplication for them, he says, Even these things are enough even to persuade thee, that not despising thee, but on account of their many sins,

I do not accept thy supplication.

Nevertheless He adds, "Though .Noah, Job, and Daniel stood."

(From Ezek. xiv.) And with good reason does He the rather say this to him, because it is he who suffered so many things. Thou badest me, he says, eat upon dung, and I ate upon it.

Thou badest me, and I shaved my head.

Thou badest me, and I lay upon one side.

Thou badest me go out through a hole in the wall, bearing a burden, and I went out.

Thou tookest away my wife, and badest me not mourn, and I did not mourn, but bore it with fortitude.

(Ezek. xxiv. 18.) Ten thousand other things have I wrought for their sake: I entreat for them, and dost Thou not comply?

Not from despising thee, says he, do I do this, but though Noah, Job, and Daniel were there, and were entreating for sons and daughters, I would not comply.

And again to Jeremiah, who suffered less from the commandments of God, but more from their wickedness, what does He say?

''Seest thou not what these do?"

(Jer. vii. 17.) '' Yea," he says, "they do so—but do Thou do it for my sake."

On this account He says to him, "Though Moses and Samuel stood."

Their first jes MDB EW Goa ii

1 THESSALONIANS i. 8-10.

up their virtue within themselves, but by their good report benefit many, and render them better.

Which also then happened.

Wherefore he said, "So that ye became ensamples to all that believe in Macedonia and Achaia."

" For from you," he says, "hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is gone forth."

Ye have filled, therefore, all your neighbors with instruction, and the world with wonder.

For this is meant by the expression, "'in every place."

And he has not said, your faith is noised abroad, but "has sounded out"; as every place near is filled with the sound of a loud trumpet, so the report

«' For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is gone forth; so that we need not to speak anything.

For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God, and to wait for His Son from Heaven, whom He raised from the dead, even Jesus, which delivereth us from the wrath to come."

As a sweet-smelling ointment keeps not its fragrance shut up in itself, but diffuses it afar, and scenting the air with its perfume, so conveys it also to the senses of the neighbors ; so too illustrious and admirable men do not shut

1 i.e. food baked on it. Ezek. iv. 12, 15.

WORKS

OTeeS I CHRYSOSTOM.

[Homiy II. of your manfulness is loud, and sounding even like that, is sufficient to fill the world, and to fall with equal sound upon all that are round about.

For great actions are more loudly celebrated there, where they have taken place; afar off indeed they are celebrated, but not so much. and numberless deaths, but that none of these things troubled you.

But as if nothing had happened, so you adhered to us; as if ye had suffered no evil, but had enjoyed infinite good, so you received us after these things.

For this was the second entering.

They went to Bercea, they were persecuted, and when they came after this they so received them, as though they had been honored by these also, so that they even laid down their lives for them.

'The expression, "What manner of entering in we had," is complicated, and contains an encomium both of them and of themselves.

But he himself has turned this to their advantage.

'And how," he says, "ye turned to God from idols, to serve a living and true God"; that is, that ye did it readily, that ye did it with much eagerness, that it did not require much labor to make you.

"In order to serve," says he, 'a living and true God."

—< But in your case it was not so, but the sound of good report was spread abroad in every part of the earth.

And whence know we, says one, that the words were not hyperbolical?

For this nation of the Macedonians, before the coming of Christ, was renowned, and celebrated everywhere more than the Romans.

And the Romans were admired on this account, that they took them captive.

For the actions of the Macedonian king exceeded all report, who, setting out from a little city indeed, yet subdued the world.

Wherefore also the Prophet saw him, a winged leopard, showing his swiftness, his vehemence, his fiery nature, his suddenly in a manner flying over the whole world with the trophies of his victory.

And they say, that hearing from a certain philosopher, that there were infinite worlds, he groaned bitterly, that when they were numberless, he had not conquered even one.

So high-minded was he, and high-souled, and celebrated everywhere.

And with the fame of the king the glory of the nation also kept pace.

For he was called " Alexander, the Macedonian."

So that what took place there was also naturally much talked of.

For nothing can be concealed that relates to the illustrious.

The Macedonians then were not inferior to the Romans. e Here also he introduced an exhortation, which is the part of one who would make his discourse less offensive.

"And to wait,' he says, " for His Son from heaven, whom He raised from the dead, even Jesus, which delivereth us from the wrath to come." 'And to wait," he says, "for His Son from heaven" ; Him that was crucified,

Him that was buried; to wait for Him from heaven.

And how "from heaven'?

'Whom He raised from the dead."

You see all things at the same time; both the Resurrection, and the Ascension, and the second Coming, the Judgment, the retribution of the just, the punishment of the wicked.

' Jesus," he says, "which delivereth us from the wrath to come."

This is at once comfort, and exhortation, and encouragement.

For if He raised Him from the dead, and He is in heaven, and thence will come, And this has also arisen from their vehemence.

For as if he were speaking of something living, he introduces the word " gone forth"' ; so vehement and energetic was their faith.

'So that we need not to speak anything," says he, " for they themselves report concerning us what entering in we had unto you."

'They do not wait to hear from us,' but those who were not present, and have not seen, anticipate those who were present, and have seen your good deeds.

So manifest were they everywhere made by report.

We shall not therefore need, by relating your actions, to bring them to equal zeal.

For the things which they ought to have heard from us, these they themselves talk of, anticipating us.

And yet in the case of such there is frequently envy, but the exceeding greatness of the thing conquered even this, and they are the heralds of your conflicts.

And though left behind, not even so are they silenced, but they are beforehand with us.

And being such, it is not possible for them to disbelieve our report.

(and ye believed in Him; for if ye had not beheved in Him, ye would not have suffered so much), this of itself is sufficient comfort. These shall suffer punishment, which he says in his second epistle, and you will have no small consolation.

And to "wait," he says, "for His Son from heaven."

The terrible things are in hand, but the good things are in the future, when Christ shall come from heaven.

See how much hope is required, in that He who was crucified has been raised, that He has been taken up into heaven, that He will come to judge the quick and the dead.

Chap. ll. 1, 2.

"For yourselves, brethren, know our entering in unto you, that it hath not been found vain: but having suffered before, and been shamefully entreated, as ye know, at Philippi, we waxed bold in our God to speak

What means, "What manner of entering in we had unto you"?

That it was full of dangers, 2 This is not quite clear from Acts xvii., though '' those that conducted Paul," ver. 15, may have been Thessalonians.

The ill-treatment presently mentioned by St. Paul was at Philippi previously.

WR [This Tap' NuOY, "from us"? (see below), was easily changed into wept vMwr, "concerning us," the text of most editions.

— J. A. B.]

HOMILIES ON THESSALONIANS.

Homity II.] unto you the Gospel of God in much conflict."' been approved of God to be entrusted with the Gospel, so we speak, not as pleasing men, but God."

Do you see, that it is not vainglory?

Great indeed were your actions also, but yet neither did we have recourse to human speech.

But what he says above, that also he repeats here, that from both sides is shown what was the nature of the Preaching, from the miracles, and from the resolution of the preachers, and from the zeal and fervor of those who received

"' But God," he says, " which proveth our hearts."

We do nothing for the sake of pleasing men, he says.

For on whose account should we do these things?

Then having praised them, he says, Not as wishing to please men, nor seeking the honors that are from men, he adds, " But as we have been approved of God to be entrusted with the Gospel."

Unless He had seen that we were free from every worldly consideration, He would not have chosen us.

As therefore He approved us, such we remain, as having been "approved of God."

Whence did he approve us, and entrust us with the Gospel?

We appeared to God approved, so we remain.

It is a proof of our virtue, that we are entrusted with the Gospel; if there had been anything bad in us, God would not have approved us.

But the expression that He approved us, does not here imply search.

But what we do upon proving, that he does without. proving.

That is, as he found us proof, and trusted us, sO we speak; as it is reasonable that those should, who are approved and entrusted to be worthy of the Gospel, so we speak, "not as pleasing men," that is, not on your account do we do all these things."

Because previously he had praised them, that he might not bring his speech under suspicion, he says, it.

'' For yourselves," he says, "' know our entering in unto you, that it hath not been found vain," that is, that it was not according to man, nor of any common kind.

For being fresh from great dangers, and deaths, and stripes, we immediately fell into dangers.

'" But," he says, "having suffered before, and been shamefully entreated, as ye know, at Philippi, we waxed bold in our God."

Do you see how again he refers the whole to God?

"To speak unto you," says he, "the Gospel of God in much conflict.""+ It is not possible to say, that there indeed we were in danger, but here we are not ; yourselves also know, how great was the danger, with how much contention we were among you.

Which also he says in his Epistle to the Corinthians ; " And I was with you in weakness," and in labor, "' and in fear, and in much trembling."

(1 Cor. il. 3.) Ver. 3, 4. "For our exhortation is not of error nor of uncleanness, nor in guile: but even as we have been approved of God to be entrusted with the Gospel, so we speak; not as pleasing men, but God which proveth our hearts."

Ver. 5, 6. " For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ."

Do you see that, as I said, from their perseverance he makes a proof that the Preaching is divine?

For, if it were not so, if it were a deceit, we should not have endured so many dangers, which allowed us not even to take breath.

You were in tribulation, we were in tribulation.

What then was it?

Unless somewhat of things future had excited us, unless we had been persuaded that there is a good hope, we should not have been filled with the more alacrity by suffering.

For who would have chosen for the sake of what we have here to endure so many sufferings, and to live a life of anxiety, and full of dangers?

For whom would they persuade?

For are not these things of themselves enough to trouble the disciples, when they see their teachers in dangers?

But this was not your case.

For "neither at any time," he says, " were we found using words of flattery'; that is, we did not flatter, which is the part of deceivers, who wish to get possession and to domineer.

No one can say that we flattered in ordez to rule, nor that we had recourse to it for the sake of wealth. Of this, which was manifest, he afterwards calls them to be witnesses.

'"' Whether we flattered," he says, "ye know."

But as to what was uncertain, namely, whether it were in the way of covetousness, he calls God to witness.

' Nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ;"' that is, not seeking after honors either, nor boasting ourselves, nor requiring attendance of guards.

And yet even if we had done this, we should have done nothing out of character.

For if persons sent forth by kings are nevertheless* in ''For our exhortation," that is, our teaching,

"is not of error."

'The matter, he says, is not guile nor deceit, that we should give it up.

It is not for things abominable, as the tricks of jugglers and sorcerers.

'' And of uncleanness,"' says he, "nor in guile," nor for any insurrection, like what Theudas did.

' But even as we have 2 [This sentence, after Field's text, is awkward; but the manifest alterations introduced into the text followed in most editions do not really mend matters.

— J. A. B.

3 i.e. though sent by mere earthly kings. word.

The Catena omits the

ava AYWVL.

Soe

WORKS OF ST. CHRYSOSTOM.

{ Homity II. difficulty a greater thing than that.

For merely to preach is not the same thing as to give the soul.

For that indeed is more precious, but the latter is a matter of more difficulty.

We were willing, he says, if it were possible, even to spend our souls upon you.

And this we should have been willing to do; for if we had not been willing, we should not have endured the necessity.

Since then he praised, and does praise, on this account he says, that, not seeking money, nor flattering you, nor desiring glory, do we do this.

For observe; they had contended much, and so ought to be praised and admired even extraordinarily, that they might be more firm; the praise was suspicious.

On this account he says all these things, by way of repelling the suspicion.

And he also mentions the dangers.

And again, that he may not be thought to speak of the dangers on this account, as if laboring for them, and claiming to be honored by them, therefore again, as he had to mention the dangers, he added, "' Because ye were become very dear to us"; we would willingly have given our souls for. you, because we were vehemently attached to you.

The Gospel indeed we proclaim, because God commanded it; but so much do we love you, that, if it were possible, we would have given even our souls. honor, much more might we be.

And he has not said, that "'we were dishonored," nor that 'we did not enjoy honors," which would have been to reproach them, but "we did not seek them."

We therefore, who, when we might have sought them, sought them not, even when the preaching required it, how should we do anything for the sake of glory?

And yet even if we had sought them, not even in that case would there have been any blame.

For it is fit that those men who are sent forth from God, as ambassadors now coming from heaven, should enjoy great honor.

But with an excess of forbearance we do none of these things, that we may stop the mouths of the adversaries.

And it cannot be said, that to you we act thus, but not so others.

For thus also he said in his Epistle to the Corinthians :

"For ye bear with a man if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face."

(2 Cor. xi. 20.) And again, "His bodily presence is weak, and his speech of no account."

(2 Cor. x. 10.) And again, "Forgive me this wrong."

(2 Cor. xii. 13.) He shows there also that he was exceeding humble from his suffering so many things.

But here he also says concerning money, " when we might have been burdensome, as Apostles of Christ."

He who loves, ought so to love, that if he were asked even for his soul, and it were possible, he would not refuse it.

I do not say "if he were asked,"' but so that he would even run to present him with the gift.

For nothing, nothing can be sweeter than such love ; nothing will fall out there that is grievous.

'Truly "a faithful friend is the medicine of life.""

(Ecclus. vi. 16.) Truly "a faithful friend is a strong defense."

Ver. 7, 8. " But we were gentle in the midst of you, as when a nurse cherisheth her own children: even so, being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel of God only, but also our own souls, because ye were become very dear to us."

'But we were gentle," he says ; we exhibited nothing that was offensive or troublesome, nothing displeasing, or boastful.

And the expression, "in the midst of you," is as if one should say, we were as one of you, not taking the higher lot.

"As when a nurse cherisheth her own children."

So ought the teacher to be.

Does the nurse flatter that she may obtain glory?

Does she ask money of her little children?

Is she offensive or burdensome to them?

Are they not more indulgent to them than mothers?

(Ib. 14.) For what will not a genuine friend perform?

What pleasure will he not afford? what benefit? what security?

Though you should name infinite treasures, none of them is comparable to a genuine friend.

And first let us speak of the great delight of friendship itself.

A friend rejoices at seeing his friend, and expands with joy.

He is knit to him with an union of soul that affords unspeakable pleasure.

And if he only calls him to remembrance, he is roused in mind, and transported.

Here he shows his affection.

'Even so, being affectionately desirous of you," he says, we are so bound to you, he says, and we not only take nothing of you, but if it be necessary even to impart to you our souls, we should not have refused.

'Tell me, then, is this of a human view? and who is so foolish as to say this?

"We were well pleased to impart to you," he says, "not the Gospel of God only, but also our own souls.'"'

So that this is greater than the other.

And what is the gain?

For from the Gospel is gain, but to give our souls, is with respect to I speak of genuine friends, men of one soul, who would even die for each other, who love fervently.

Do not, thinking of those who barely love, who are table-companions, mere nominal friends, suppose that my discourse is refuted.

If any one has a friend such as I speak of, he will acknowledge the truth of my words.

He, though he sees his friend every day, is not satiated.

For him he prays for the same things as for himself.

I know one, who calling upon holy men in behalf of his friend, besought them to 1 Wvx7v, both * soul" and '' life.'"'

Homity II.]

HOMILIES ON

THESSALONIANS.

pray first for him, and then for himself.

So dear a thing is a good friend, that times and places | it are loved on his account.

For as bodies that are luminous spread their radiance to the neighpossible, neither would Christ have commanded

; he would not have discoursed so much concerning love.

A great thing is friendship, and how great, no one can learn, and no discourse boring places, so also friends leave a grace of| represent, but experience itself.

It is this® that their own in the places to which they have come.

And oftentimes in the absence of friends, as we have stood on those places, we have wept, and remembering the days which we passed together, have sighed.

It is not possible to represent by speech, how great a pleasure the intercourse with friends affords.

But those only know, who have experience.

From a friend we may both ask a favor, and receive one without suspicion.

When they enjoin anything upon us, then we feel indebted to them ; but when they are slow to do this, then we are sorrowful.

We have nothing which is not theirs.

Often despising all things here, on their account we are not willing to depart hence ; and they are more longed for by us than the light. has caused the heresies.

This makes the Greeks to be Greeks.

He who loves does not wish to command, nor to rule, but is rather obliged when he is ruled and commanded.

He wishes rather to bestow a favor than to receive one, for he loves, and is so affected, as not having satisfied his desire.

He is not so much gratified when good is done to him, as when he is doing good.

For he wishes to oblige, rather than to be indebted to him; or rather he wishes both to be beholden to him, and to have him his debtor.

And he wishes both to bestow favors, and not to seem to bestow them, but himself to be the debtor.

JI think that perhaps many of you do not understand what has been said.

He wishes to be the first in bestowing benefits, and not to seem to be the first, but to be returning a kindness.

Which God also has done in the case of men.

He purposed to give His own Son for us ; but that He might not seem to bestow a favor, but to be indebted to us, He commanded Abraham to offer his son,* that whilst doing a great kindness, He might seem to do nothing great.

For, in good truth, a friend is more to be longed for than the light; I speak of a genuine one.

And wonder not: for it were better for us that the sun should be extinguished, than that we should be deprived of friends; better to live in darkness, than to be without friends.

And I will tell you why.

Because many who see the sun are in darkness, but they can never be even in tribulation, who abound in friends.

I speak of spiritual friends, who prefer nothing to friendship.

Such was Paul, who would willingly have given his own soul, even though not asked, nay would have plunged into hell! for them.

With so ardent a disposition ought we to love.

For when indeed there is no love, we both upbraid men with our kindnesses and we exaggerate little ones; but when there is love, we both conceal them and wish to make the great appear small, that we may not seem to have our friend for a debtor, but ourselves to be debtors to him, in having him our debtor.

I know that the greater part do not understand what is said, and the cause is, that I am speaking of a thing which now dwells in heaven.

As therefore if I were speaking of any plant growing in India, of which no one had ever had any experience, no speech would avail to represent it, though I should utter ten thousand words: so also now whatever things I say, I say in vain, for no one will be able to understand me.

'This is a plant that is planted in heaven, having for its branches not heavy-clustered pearls, but a virtuous life, much more acceptable than they.

What pleasure would you speak of, the foul and the honorable?

But that of friendship excelleth them all, though you should speak of the sweetness of honey.

For that satiates, but a friend never does, so long as he is a friend; nay, the desire of him rather increases, and such pleasure never admits of satiety.

And a friend is sweeter than the present life.

Many therefore after the death of their friends have not wished to live any longer.

With a friend one would bear even banishment ; but without a friend would not choose to inhabit even his own country.

With a friend even povI wish to give you an example of friendship.

Friends, that is, friends according to Christ, surpass fathers and sons.

For tell me not of friends of the present day, since this good thing also has past away with others.

But consider, in the time of the Apostles, I speak not of the chief men, but of the believers themselves generally ;

"all," he says, "were of one heart and soul: and not one of them said that aught of the things which he possessed was his own... and distribution was made unto each, according as any one had need."

(Acts iv. 32, 35.) There were then no such words as " mine" and "thine."

This is friendship, that a man should not consider his goods his own, but his neighbor's, that his possessions belong to another ; that he should be as careful of his friend's soul," as of his own; and the friend likewise.

And where is it possible, somebody says, that such an one should be found?

Because we have not the will; for it is possible.

If it were not 1 [The reference is to Chrys.'s (erroneous) interpretation of ei ar Ze Ape his Homily on that passage, and above, on Col. iv.

I os * Or" tite 'The double meaning of the word should be kept in sight throughout.

3 j.e. the want of love.

4 See Gen. xxii. 16, 18.

WORKS OF ST. CHRYSOS LOM,

[Homiry III. e receive a reward," though you rather owe a reward.

But as fathers, when they have made their children virtuous, then further give them a reward ; for they are debtors, because they have afforded them a pleasure; so also God acts.

"Receive a reward," He says, "if thou be virtuous, for thou delightest thy Father, and for this I owe thee a reward.

But if thou be evil, not so: for thou provokest Him that begot thee."

Let us not then provoke God, but let us delight Him, that we may obtain the kingdom of Heaven, in Christ Jesus our Lord, to whom be the glory and the strength, world without end.

Amen. erty is tolerable, but without him both health and riches are intolerable.

He has another self:

I am straitened, because I cannot instance by an example.

For I should in that case make it appear that what has been said is much less than it ought to be.

And these things indeed are so here.

But from God the reward of friendship is so great, that it cannot be expressed.

He gives a reward, that we may love one another, the thing for which we owe a reward.

"Pray," He says, "and receive a reward," for that for which we owe a reward, because we ask for good things.

'" For that which you ask," He says, 'receive a reward.

Fast, and receive a reward.

Be virtuous, and ROME Le HME:

1 THESSALONIANS li. 9-12.

me, but, "our labor and travail: for working night and day, that we might not burden any otf you, we preached unto you the Gospel of God."

And to the Corinthians he said a different thing, 'IT robbed other Churches, taking wages of them that I might minister unto you."

(2 Cor. xi. 8.) And yet even there he worked, but of this he made no mention, but urged what was more striking,' as if he had said, I was maintained by others when ministering to you.

But here it is not so.

But what?

"Working night and day."

And there indeed he says, " And when I was present with you, and was in want, I was not a burden on any man," and, "I took wages that I might minister unto you."

(2 Cor. x1. 8, 9g.) And here he shows that the men were in poverty, but there it was not so.

"For ye remember, brethren, our labor and travail: for working night and day, that we might not burden any of you, we preached unto you the Gospel of God.

Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe: as ye know how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying, to the end that ye should walk worthily of God, who calleth you into His own kingdom and glory."

THE teacher ought to do nothing with a feeling of being burdened, that tends to the salvation of his disciples.

For if the blessed Jacob was buffeted night and day in keeping his flocks, much more ought he, to whom the care of souls is entrusted, to endure all toils, though the work be laborious and mean, looking only to one thing, the salvation of his disciples, and the glory thence arising to God.

See then, Paul, a man that was a Preacher, an Apostle of the world, and raised to so great honor, worked with his hands that he might not be burdensome to his disciples.

On this account he frequently addresses them as witnesses.

For " ye are witnesses," he says, "and God also"' ; God was worthy to be believed, but this other was that which most fully assured them.

For that indeed was uncertain to those who were ignorant of it; but this was without doubt to all.

For do not enquire whether it was Paul who said these things.

Much beyond what was necessary he gives them assurance.

Wherefore he says, "Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe."

It was proper to praise them again.

On this account he sets these things before them, which were sufficient to persuade them.

For he that stood there in want, and did not receive anything, would much more not receive anything ahd abetted ele tes!

1 Or ** wounding"; mAnkTuKwTepov.

"For ye remember," he says, " my brethren, our labor and travail."

He had said previously, "we might have been burdensome as the Apostles of Christ," as he also says in the Epistle to the Corinthians, ' Know ye not that they which minister about sacred things eat of the things of the Temple?

Even so also did Christ ordain that they which proclaim the Gospel should live: of, thee Gospel'), "Ga Cor.4x.'13 bt 4s) ee Dut I, he says, would not, but I labored; and he did not merely work, but with much diligence.

Observe then what he says; '' For ye remember," he has not said, the benefits received from

HOMILIES ON THESSALONIANS.

$43 Homi_y III.] now.

' How holily," says he, "and righteously and unblamably we behaved ourselves toward you that believe." that they may be saved; to fill up their sins alway: but the wrath is come upon them to the uttermost."

"As ye know how we exhorted and comforted each one of you, as a father doth his own children."'

Above having spoken of his behavior, here he speaks of his love, which was more than what belonged to his rule over them.

And what is said marks his freedom from pride.

" As a father his own children, exhorting you, and encouraging you, and testifying, to the end that ye should walk worthily of God, who calleth you into His own kingdom and glory."

When he says, "and testifying,' then he makes mention of "For ye," he says, '' became imitators of the Churches of God which are in Judea."

This is a great consolation.

It is no wonder, he says, that they should do these things to you, inasmuch as they have done it also to their own countrymen.

And this too is no little proof that the Preaching is true, that even Jews were able to endure all things.

'For ye also," he says, "have suffered the same things of your own countrymen, even as they did of the Jews."

There is something more in his saying, 'as they also did in Judea"; it shows that everywhere they rejoiced, as having nobly contended.

He says therefore, 'that ye also suffered the same "fathers"; although we testified, it was not violently, but like fathers.

'Each one of you."

Strange ! in so great a multitude to omit no one, neither small nor great, neither rich nor poor.

"'Exhorting'' you, he says; to bear.

"And comforting and testifying."'

'' Exhorting,''! therefore they did not seek glory; and " testifying," therefore they did not flatter. 'That ye should walk worthily of God, who calleth you into His own kingdom and glory.""

Observe again, how, in relating, he both teaches and comforts.

For if He hath called them unto His kingdom, if He called them unto glory, they ought to endure all things.

We "entreat''* you, not that you should grant us any favor, but that you should gain the kingdom of heaven. things."

And again, what wonder is it, if to you also, when even to the Lord they dared do such things ?

Do you see how he introduces this as containing great consolation?

And constantly he adverts to it; and upon a close examination one may find it in nearly all his Epistles, how variously,? upon all occasions of temptation, he brings foward Christ.

Observe accordingly, that here also, when accusing the Jews, he puts them in mind of the Lord, and of the sufferings of the Lord ; so well does he know that this isa matter of the greatest consolation.

"Who both killed the Lord," he says — but, perhaps, they did not know Him, — assuredly they did know Him.

What then?

Did they not slay and stone their own prophets, whose books even they carry about with them?

And they did not do this for the sake of truth.

There is therefore not only a consolation under the temptations, but they are reminded not to think that (the Jews) did it for the truth's sake, and be troubled on that account.

'And drave out us,'* he says. And we also, he says, have suffered numberless evils. 'And please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they may be saved."

Ver. 13. "And for this cause we also thank God without ceasing, that when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but as it is in truth, the word of God, which also worketh in you that believe."

It cannot be said, he says, that we indeed do all things unblamably, but you on the other hand have done things unworthy of our course of life.

For in hearing us, you gave such heed, as if not hearing men, but as if God Himself were exhorting you.

Whence is this manifest?

Because as he shows from his own temptations and their testimony, and the way in which he acted, that he did not preach with flattery or vainglory ; so from their trials, he shows also that they rightly received the word.

For whence, he says, unless ye had heard as if God were speaking, did ye endure such perils?

And observe his dignity.

" Contrary to all men," he says. How? Because if we ought to speak to the world, and they forbid us, they are the common enemies of the world.

They have slain Christ and the prophets, they insult God, they are the common enemies of the world, they banish us, when coming for their salvation.

What wonder if they have done such things also to you, when they have done them even in Judea?

" Forbidding us to speak to the Gentiles, that they might be saved."

It is a mark of envy therefore to hinder the salvation of all.

"To fill up their sins alway.

But the wrath is come upon them to the uttermost."

Ver. 14, 15, 16. "For ye, brethren, became imitators of the Churches of God, which are in Judzea in Christ Jesus: for ye also suffered the same things of your own countrymen, even as they did of the Jews ; who both killed the Lerd

Jesus and their own prophets, and drave out us, and please not God, and are contrary to all men; forbidding us to speak to the Gentiles 3 Or 'especially'; dvapdpws.

's 4 éxduwéavtwv, 'drove us out," see Acts xvii. 5, 14; or "* persecuted us to the utmost.''

1 Or " entreating,'' and so he takes it below.

2 EK. V. exhorting."

WORKS

JOP SSd7 CHRYSOSTOM.

(Homiry III. to be restrained, nor to command himself in his affection.

What is "to the uttermost'?

'These things are no longer like the former.

There is here no return back, no limit.

But the wrath is nigh at hand.

Whence is this manifest?

From that which Christ foretold.

For not only is it a consolation to have partakers in our afflictions, but to hear also that our persecutors are to be punished.

And if the delay is a grievance, let it be a consolation that they will never lift up their heads again; or rather he hath cut short the delay, by saying, '' THE wrath," showing that it was long ago due, and predetermined, and predicted.

Ver.

18.

'Wherefore we would fain have come unto you."

Which is the part of love; yet here he mentions no other necessity but "that we might see you."

'JT Paul once and again, and Satan hindered us."

What sayest thou? does Satan hinder?

Yes, truly, for this was not the work of God.

For in the Epistle to the Romans, he says this, that God hindered him (from Rom. xv. 22); and elsewhere Luke says, that "the Spirit" hindered them from going into Asia.

(Acts xvi.

7.) And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan.

But what hindrance of Satan is he speaking of?

Some unexpected and violent temptations :° for a plot, it says, being formed against him by the Jews, he was detained three months in Greece.

But it is another thing to remain for the sake of the dispensation, and willingly.

For there he says, ' Wherefore having no more place in these parts"? (Rom. xv.

Ver. 17. " But we, being taken from you? for a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire."

He has not said "separated," but what was much more.?.

He had spoken above of flattery, showing that he did not flatter, that he did not seek glory.

He speaks here concerning love.

Because he had said above, "as a father his children," 'as a nurse," here he uses another expression, "being made orphans," which is said of children who have lost their fathers.

And yet.they® were made orphans.

'"No''—he says—''but we.

For if any one should examine our longing, even as little children without a protector, having sustained an untimely bereavement, long for their parents, not only from the feelings of nature itself, but also on account of their deserted state, so truly do we too feel."

From this also he shows his own despondency on account of their 'separation.

And this we cannot say, he says, that we have waited a long period, but "for a short time," and that 'in presence, not in heart."

For we always have you in our mind.

See how great is his love!

Although having them always in _ his _ heart, he sought also their presence face to face.

Tell me not of your superlative * philosophy!

This is truly fervent love; both to see, and to hear, and speak ; and this may be of much advantage.

'We endeavored the more exceedingly."

What is "more exceedingly"?

He either means to say, "we are vehemently attached to you," or, "as was likely, being bereaved for a season, we endeavored to see your face."

Observe the blessed Paul.

When of himself he cannot satisfy his longing, he does it through others, as when he sends Timothy to the Philippians, and the same person again to the Corinthians, holding intercourse with them through others, when he cannot of himself.

For in loving them, he was like some mad person, not 23), and, "To spare you I forbare to come unto

Corinth."

(2 Cor. i. 23.) But here nothing of this sort.

But what?

'That "Satan hindered "' him.

'Even I Paul," he says, "both once and again."

Observe, how ambitious he is, and what a display he makes, in his willingness to show that he loved them most of all.

'I Paul,'' he says, instead of Although no others.

For they indeed were only willing, but I even attempted it.

Ver. 19. "For what is our hope, or joy, or crown of glorying?

Are not even ye before our Lord Jesus at His coming?"

Are the Macedonians, tell me, thy hope, O blessed Paul?

Not these alone, he says. Therefore he has added, "Are not ye also?"

For "' what," he says, "is our hope, or joy, or crown of glorying'"'?

Observe then the words, which are those of women, inflamed with tenderness, talking to their little children.

' And crown of glorying," he says.

For the name of "crown" was not sufficient to express the splendor, but also "of glorying."

Of what fiery warmth is this!

Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. ' My joy and crown," he says, that is, I rejoice in you more than in a crown.

For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul.

Who would not rejoice in such a multitude of children, and in the goodness of those children?

So that this also is not 1 amroppaviabertes, * bereaved," '' made orphans."

2 [This last clause is interpolated by some documents, but ma be retained because it makes the meaning clearer to the Englis reader.

— J. A. B.]

8 The Thessalonians.

4 Gr. superfluous.

He means such as would make friendship quite independent of such helps.

5 [We are not told how Satan hindered, though we have distinctly brought before us the personal devil as acting.

It is not necessary to confine his agency to temptation to sin; he may have hindered by the continuance of that spirit of persecution which he prompted at Thessalonica.

Acts xvii. 5.—J. A.

B.]

Homizy III.]

HOMILIES ON THESSALONIANS.

flattery.

For he has not said "ye," but "ye also'? together with the others. disorder was beyond his art, he is afflicted and troubled ; so also is it here.

Which Paul foreknowing, feretold to them, " we are about to be afflicted," "'as it came to pass, and ye know."

He not only says that this came to pass, but that Ver. 20.

" For ye are our glory and our joy."

Chap. ili. 1, 2. "' Wherefore, when we could no longer forbear, we thought it good to be left behind at Athens alone."

Instead of saying, "we chose."

'And sent Timothy, our brother and God's minister and our fellow-worker in the Gospel of Christ." he foretold many things, and they happened.

''Hereunto we are appointed."

So that not only ye ought not to be troubled and disturbed about the past, but not even about the future, if any such thing should happen, " for hereunto we are appointed."

And this he says, not as extolling Timothy, but honoring them, that he sent them the fellowworker, and minister of the Gospel.

As if he had said, Having withdrawn him from his labors, we have sent to you the minister of God, and our fellow-laborer in the Gospel of Christ.

Mora.

Let us hear, who have ears to hear.

The Christian is appointed hereunto.

For concerning all the faithful is this said, '' Hereunto we are appointed."

And we, as if we were appointed ® for ease, think it strange if we suffer anything ; and yet what reason have we for thinking anything strange?

For no season of affliction or temptation has overtaken us, but what is common to man.

It is a fit season for us to say to you, "Ye have not yet resisted unto blood, striving against sin" (Heb. xii. 4). Or rather, this is not seasonable for us to say to you— but what?

Ye have not yet despised riches.

For to them indeed these words were said with reason, when they had lost all their own possessions,' but this is said to those who retain theirs.

Who has been robbed of his riches for Christ's sake?

Who has been beaten?

Who has been insulted? even in words, I mean.

What have you to boast of?

What confidence have you to say anything?

So many things Christ suffered for us when we were enemies.

What can we show that we have suffered for Him?

Nothing that we have suffered indeed, but infinite good things that we have received from Him.

Whence shall we have confidence in that Day? Know ye not, that the soldier too, when he can show numberless wounds and scars, will then be able to shine in the presence of the king?

But if he has no good action to show, though he may have done no harm, he will take rank among the least.

"To establish you, and to comfort you concerning your faith."

Ver. 3. "That no man be moved by these afflictions."

What then does he say here?

Because the témptations of the teachers trouble their disciples, and he had then fallen into many temptations, as also he himself says, that "Satan hindered us,'' always saying this ; ' both once," he says, '"'and again I would have come to you," and was not able, which was a proof of great violence.

And it was reasonable that this should trouble them, for they are not so much troubled at their own temptations, as at those of their teachers; as neither is the soldier so much troubled at his own trials," as when he sees his general wounded.

"To establish you," he says ; not that they were at all deficient in faith, nor that they required to learn anything.

''And to comfort you concerning your faith ; that no man be moved by these afflictions ; for yourselves know that hereunto we are appointed."

Ver. 4. " For verily, when we were with you, we told you beforehand that we are to suffer affliction ; even as it came to pass, and ye know."

Ye ought not, he says, to be troubled, for nothing strange, nothing contrary to expectation is happening ; which was sufficient to raise them up.

For do you see that on this account also Christ foretold to His disciples?

For hear Him saying, " Now I have told you before it came to pass, that when it is come to pass ye may believe."

(John xiv. 29.) For greatly indeed, greatly does it tend to the comfort of others, to have heard from their teachers what is to happen.

For as he that is sick, if he hear from his physician that this or that is taking place, is not much troubled; but if anything happen unexpectedly, as if he too were at a loss, and the But, you say, it is not the season of war.

But if it was, tell me, who would contend?

Who would attack?

Who would break through® the phalanx?

Perhaps no one.

For when I see that you do not despise riches for the sake of Christ, how shall I believe that you will despise blows?

Tell me, do you bear manfully those who insult you, and do you bless them?

You do not—but you disobey.

What is attended with no danger, you do not; and will you endure blows, in which there is much pain and suffering?

Know ye not that it is proper in peace to keep up the exercises of war?® Do you not 1 [kai vpeis signifies '' ye also," or '' even ye,' ' according to the connection.

Ellicott thinks Chrys. here displays his '

' accurate | ob: servation of language,'' — '' ye, as well as my other converts.'

He alludes to the sense " laid,''

3 Kelpmevot. down to repose. as if it were "' laid See Heb. x. 34. thus we read of w@icpos, Angl.

: A. B.

5 dueEwae, "push through "; Rane Greek word is equivalent to both "' temptations " and '' shoving " in hard-fought battles.

'* trials."

'' Temptations "' formerly had a like, breadth of meaning, but has been restricted to the bad sense. — J. A. B.]

6 In pace, ut sapiens, aptarit idonea bello. — Hor.

WORKS

DORR Sd: CHRYSOSTOM.

(Homity III.

against us).

From what quarter will not man be falling into sin?

Would you that I should tell you from the beginning, commencing even immediately from Adam?

What took captive the first created?

Pleasure, and eating, and the love of dominion.

What the son whe came next after him?

Grudging and envy.

What those in the time of Noah?

Fleshly pleasures, and the evils issuing from them.

. What his son?

Insolence and irreverence.

What the Sodomites?

Insolence, wantonness; and fullness of bread.

But often even poverty has this effect.

On this account a certain wise man said, " Give me neither poverty nor riches."

(Prov. xxx. 8.) However it is neither poverty nor riches, but the will that cannot use either of them.

'" Acknowledge," he says, " that thou passest through the midst of snares."

(Ecclus. ix. 13.) The blessed Paul has admirably said, '' Hereunto we are appointed."

He has not said merely, that we are tempted, but that " hereunto we are appointed," as if he had said, For this .were we born.

'This is our business, this our life, and dost thou seek rest?

'The executioner does not stand over us, lacerating our sides, and compelling us to sacrifice; but the desire of riches, and of possessing more, is instant, tearing out our eyes.

No soldier has kindled a pile, nor placed us on a gridiron," but more than this, the flames of the flesh set fire on our souls.

No king is present promising numberless bounties, and putting us out of countenance.

But there is present a rage for glory, tickling us worse than he.

A great war, truly, exceedingly great, if we would watch. see these! soldiers, who though no war disturbs them, but it is profound peace, brightening up their arms, and going forth with the teachers who teach them tactics, into the broad and level plains, I may say, every day, keep up with the greatest strictness the exercises of war?

Of our spiritual soldiers, who has done this?

No one.

For this reason we become in war weak and ignoble, and easily led captive by any.

But what stupidity is this, not to think the present a season of war, when Paul is crying out, "Yea, and all that would live godly in Christ Jesus shall suffer persecution" (2 Tim. iii. 12) ; and Christ says, "In the world ye shall have tribulation."

(John xvi. 33.) And again the blessed Paul with a loud voice cries out, saying, "' Our wrestling is not against flesh and blood," and again, 'Stand therefore, hav- = ing girded your loins with truth.'

(Eph. vi.

12 and 14.) Why dost thou arm us, tell me, when it is not war?

Why dost thou give us trouble to no purpose?

'Thou puttest breastplates on the soldiers, when it is allowed them to rest and revive.

But he would have said, Certainly, however, though it were not war, it would be right to attend to the concerns of war.

For he who in peace considers the business of battle, will be formidable in the season of battle ; but he who is without experience in the things of war, will be more troubled even in peace.

Why soe Because he will weep for the things which he possesses, and not being able to fight for them, will be in anguish.

For the possessions of the cowardly and inexperienced and ignoble in war, are the property of all who are brave and warlike.

So that on this account first I arm you.

But then also the whole time of our life is the season of war.

How and in what respect? The devil is ever at hand.

Hear what it says, " As a roaring lion, he walketh about, seeking whom he may devour."

(1 Pet. v. 8.) Numberless bodily affections assail us, which it is necessary to enumerate, that we may not vainly deceive ourselves.

For tell me, what does not war against us?

Riches, beauty, pleasure, power, authority, envy, glory, pride?

For not only does our own glory war against us, forbidding us to descend to humility ; but the glory of others also, leading us to envy and ill-nature.

And the present season too has its crowns.

Hear Paul saying, '' Henceforth there is laid up for me the crown of righteousness, which the righteous Judge shall give me... and not only to me, but also to all them that have loved His appearing."

(2 Tim. iv. 8.) When thou hast lost a beloved and only son, whom thou wert bringing up in much wealth, displaying good hopes, himself being the only one to succeed to thine inheritance ; do not complain, but give thanks to God, and glorify Him who has taken him, and in this respect thou wilt not be worse than Abraham.

For as he gave him to God, when he commanded it, so thou hast not complained, when He has taken him.

Hast thou fallen into a severe sickness, and do many come, constraining thee, some with charms, some with amulets, and others with other things, to remedy the evil? and hast thou borne it firmly and unflinchingly from the fear of God, and wouldst thou have chosen to suffer all things rather than submit to do any of those idolatrous practices?

But what do their opposites, poverty, dishonor, the being despised, rejected, the having no power?

'These things indeed are in us.

But from men proceed wickedness, plots, deceits, slanders, assaults innumerable.

In like manner on the part of the demons, " principalities, powers, the world-rulers of this darkness, spiritual hosts of wickedness."

Some of us are rejoicing, others grieving, both are deviations from the right course.

But health and sickness (war From the Latin '' Craticula."

Such was the Prud. Peristeph. H.

2 émt KpatixAns.

'*Catasta"' in the martyrdom of St. Laurence. il. 399.

An iron seat is mentioned as thus used at Vienne.

Euseb.

1 i.e. earthly.

HOMILIES ON THESSALONIANS.

Jov Homi y III.] This brings to thee the crown of martyrdom.

Doubt it not. And how and by what means, I will tell thee.

For as such an one bears firmly the pains of torture, so as not to worship the image, so thou also bearest the sufferings of thy disease, so as to want nothing of those remedies which the other offers, nor to do the things which he prescribes.

' But those pains are more violent ''—yes, but these are of longer duration, so that it is the same in the end; nay often these are more violent too.

For tell me, when fever is raging and burning within, and thou rejectest the charm that others recommend to thee, hast thou not bound on thee the crown of martyrdom? bestowed all his goods upon the poor, or Job for these words?

Is he, who did not then give, inferior to him, who has given alms?

For say not, "I feel no thankfulness.

The matter was not done with my consent, or knowledge, or will.

The robber took it.

What will be my reward?"

Neither did these things happen with Job's knowledge or will.

For how could it be?

Nevertheless, he wrestled.?

And it is in thy power to receive as great a reward, as if thou hadst cast it away willingly.

And perhaps we admire this man more, who thankfully suffers wrongs, than him who gives spontaneously.

And why?

Because the latter indeed is fed with praises, and supported by conscience, and has good hopes; and _ having before? borne manfully the privation of his goods, he then cast them away ; but the former, whilst yet bound to them, was forcibly deprived of them.

And it is not the same thing, having first been induced'to part with riches, in that way to bestow them, as it is while yet longing to be deprived of them.

If thou wilt say these words, thou wilt receive many times as much, and even more than Job.

For he received twice as much here, but to thee Christ has promised a hundred fold.

From the fear of God, thou hast not blasphemed? thou hast not had recourse to diviners? suffering wrong, thou hast been thankful?

Thou art like one who despises wealth, for thou couldest not do this, hadst thou not first despised it.

And it is not the same thing in a long time to practice the contempt of riches, and all at once to bear a loss that has happened.

Thus the loss becomes gain, and thou wilt not be injured, but even benefited by the devil.

Again, has any one lost money? many advise thee to have recourse to diviners; but thou, from fear of God, because it is forbidden, choosest rather not to receive thy money than to disobey God — thou hast a reward equal to him who has given it to the poor, if having lost, thou givest thanks, and when able to have recourse to diviners, thou bearest not to receive, rather than so to receive it.

For as he from the fear of God has given all to the needy, so thou also from fear of God, when they have plundered thee, hast not recovered it.

We are the masters of injuring or not injuring ourselves.

And if you will, let us make the whole matter plain in the case of theft itself.

The thief has cut through the wall, he has rushed into the chamber, he has carried off costly golden vessels, and precious stones, in short, he has cleared thy whole treasure, and has not been taken.

'The fact is grievous, and it seems to be a loss; still as yet it is not so, but it depends on thee to make it either a loss or a gain. And how, sayest thou, can this be a gain? I will endeavor to show thee how, if thou art willing, it will be a great gain, but if unwilling, the loss will be severer than that which has taken place. For as in the case of artificers, when material is before them, he who is skilled in his art uses it to good purpose, but he that is unskillful spoils it, and makes it aloss to him, so also in these matters.

How then will it be a gain?

If thou givest thanks to God, if thou dost not wail bitterly, if thou utterest the words of Job, "The Lord gave and the Lord hath taken away. Naked came I out of my mother's womb, naked shall I also go away."

(Jobi. 21, Sept.) ——— But how does the loss also become grievous ?

When thou losest thy soul!

'Tell me, the thief has deprived thee of thy possessions: wilt thou deprive thyself of salvation?

Wherefore, grieving at the evils which thou hast suffered from others, dost thou plunge thyself into more evils?

He perhaps has involved thee in poverty: but thou perversely injurest thyself in things that are fatal.

He hath deprived thee of things that are without thee, and that hereafter would spring away from thee even against thy will.

But thou deprivest thyself of the eternal riches.

'The devil hath grieved thee by taking away thy wealth ; do thou also grieve him, and do not delight him.

If thou hast recourse to diviners, thou delightest him.

If thou renderest thanks to God, thou givest him his death-blow.

"What?" sayest thou, "the Lord hath taken away? The thief hath taken away, and how canst thou say, the Lord hath taken away?"

Wonder not, for even Job, of things which the devil took away, said, These the Lord hath taken away?

And shalt not thou say of what the thief took, The Lord hath taken away?

Tell me, whom dost thou admire? him who has And see what happens.

'Thou wilt not still find it, if thou goest to the diviners, for it is not in their power to know; and even if by any chance they have told thee, thou both losest thy

1 j.e. with the temptation.

See on Stat. Hom. i.

2 i.e. in preparation.

WORKS: QF ST. CHRYSOSTOM.

[Homiry IE. the ship, do not hold fast what remains, lest the vessel fill with water.

They, to preserve their bodies, throw their goods overboard, and wait not for the assailing wave to overturn the vessel.

And wilt thou not stay the shipwreck, that thou mayest save souls ?. own soul besides, and thou wilt be derided by thy brethren, and again wilt lose it wretchedly.

For the demon, knowing that thou canst not bear thy loss, but for the sake of these things deniest even thy God, again gives thee wealth, that he may have an opportunity of deceiving thee again, and making thee fall away.

And if the diviners should tell thee, wonder not.

The demon is without body: he is everywhere going about.

It is he who arms the robbers themselves.

For these things do not take place without the demon.

If therefore he arms them, he knows also where it is deposited.

He is not ignorant of his own ministers..

And this is not wonderful. he adds yet another to it.

If he sees thee laughing at it, and despising it, he will desist from this course.

For as we deal to our enemies those things by which we grieve them, but if we see that they do not grieve, we henceforth desist, as being unable to plague them; so does the devil also.

Make the trial, I beseech you — if you disbelieve, make the trial, and you will see the glory of God.

When anything grievous has happened, immediately give alms; render thanks that it has happened, and thou wilt see how much joy will come upon thee.

For spiritual gain, though it be small, is so great as to throw into the shade all bodily loss.

As long as thou hast to give to Christ, thou art rich.

Tell me, if when thou wast robbed, the king coming to thee held out his hand, begging to receive something from thee, wouldest thou not then think thyself richer than all, if the king not even after so great poverty was ashamed of thee?

Be not carried away with thy wealth, only overcome thyself, and thou wilt overcome the assault of the devil.

It is in thy power to acquire great gain.

If he sees thee grieving at the loss,:

What sayest thou?

Dost thou not see those who sail on the sea, how, when a storm arises, they regard not their wealth, but even throw overboard their substance?

'O man, what dost thou say?

Art thou cooperating with the storm and the shipwreck?

Before the wave has taken away thy wealth, dost thou do it with thine own hands?

Why, before the shipwreck, dost thou wreck thyself ?''

But indeed a rustic inexperienced in the trials of the sea might say this.

But the naval man, and one who truly knows what are the causes of calm, and what of storm, will even laugh at him who talks thus.

For I throw it overboard, he says, that there may be no whelming sea.'

So he who is experienced in the events and trials of life, when he sees the storm impending, and the spirits of evil wishing to cause shipwreck, throws overboard even the remainder of his wealth.

Hast thou been plundered?

Do alms, and thou lightenest the ship.

Have robbers ravaged thee?

Give what remains to Christ.

So thou wilt console thy poverty from th former loss.

Lighten Let us despise wealth, that we may not despise the soul.

But how can any one despise it?

Dost thou not see in the case of beautiful bodies, and the lovers of them, how as long as they are in their sight the fire is kindled, the flame rises bright; but when any one has removed them afar off, all is extinguished, all is lulled to sleep ; so also in the case of wealth, let no one provide gold, nor precious stones, nor necklaces ; when seen, they ensnare the eyes.

But if thou wouldest be rich like the ancients, be rich not in gold, but in necessary things, that thou mayest bestow on others from that which thou hast ready.

Be not fond of ornament.

Such wealth is both easy to be plotted against by robbers, and a thing that brings us cares,

Not vessels of gold and silver, but let there be stores of bread and wine and oil, not that being sold again they may procure money, but that they may be supplied to those who need.

If we withdraw ourselves from those superfluities, we shall obtain the heavenly goods ; which God grant that we may all obtain, in Jesus Christ our

Lord, with whom, &c.

1 Calm, storm, &c., seem to be used here in a relative sense; what is a storm to a deep-laden vessel being less to a light one.

Homity IV.]

HOMILIES ON THESSALONIANS.

og Pu) Vibes L Vs 1 'THESSALONIANS Illi. 5—8. great imaginations concerning them.

For if they thought they were gods from their miracles, much more if they had continued always knowing all things.

And this again he also says:

"Lest any man should account of me above that which he seeth me to be, or heareth from me."

(2 Cor. xii. 6.) And again hear Peter, when he healed the lame man, saying, "' Why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk."

"For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain.

But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also to see you; for this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if ye stand fast in the Lord."

A QUESTION lies before us to-day, which is much disputed, and which is gathered from many sources.

But what is this question? "For this cause,'' he says, "when I could no longer forbear, I sent Timothy that I might know your faith."

What sayest thou?

He, who knew so many things, who heard unutterable words, who ascended even to the third heaven, doth not he know, even when he is in Athens?

And yet the distance is not great, nor has he been long parted from them.

For he says, " Being bereaved of you fora short season."

He does not know the affairs of the Thessalonians, but is compelled to send Timothy to know their faith,

"lest," he says, "the tempter had tempted you, and our labors should be in vain."

(Acts ili. 12.) And if even when they were saying and doing these things, and from these few and small miracles, evil imaginations were thus engendered, much more would they have been from great ones But for another reason too these things were allowed.

For that no one might be able to say it was as being other than men that they performed those excellent actions, and so all should become supine, he shows their infirmity, that from their folly he might cut off every pretext of shamelessness.

For this reason he is ignorant, for this reason also, after having purposed, he frequently does not come, that they might perceive there were many things he knew not.

Great advantage then came of this.

For if there were some yet saying, "This man is that power of God which is called Great" (Acts viii. 10), and some, that it is this person, or that; unless these things had been so, what would they not have thought ?

What then is one to say?

That the Saints knew not all things.

And this one might learn from many instances, both of the early ones, and of those who came after them, as Elisha knew not concerning the woman (2 Kings iv.

27) ; aS Elijah said to God, "I only am left, and they seek my life."

Wherefore he heard from God, "I have left me seven thousand men."

But here, however, there seems to be a censure on them.

But quite otherwise, it even shows their admirable conduct, and proves the excess of their temptations.

How?

Attend.

For if thou first sayest "that we are appointed thereunto," and "let no man be moved," why again dost thou send Timothy, fearing that something might happen which thou wouldest not wish.

This indeed he does from his great love.

For those who love suspect even what is safe, from their exceeding warmth.

But this is caused by their great temptations.

For I said indeed that we are appointed thereunto, but the excess of the temptations alarmed me.

Wherefore he has not said, I send him as condemning you, but "when I could no longer forbear," which is rather an expression of love.

(1 Kings xix. ro and 18.) Samuel again, when he was sent to anoint David; 'The Lord said to him, Look not on his countenance, nor on the height of his stature; because I have rejected him: for God seeth not as man seeth; for man looketh on the outward appearance, but God looketh on the heart."

(1 Sam. xvi. 7.) And this comes to pass out of great care on God's part.

How, and in what way?

For the sake both of the Saints themselves, and of those who believe in them.

For as He permits that there should be persecutions, so He permits that they should also be ignorant of many things, that they may be kept humble.

On this account also Paul said, "' There was given to me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted over much." (2 Cor. xii. 7.) And again, lest others also should have What means, "' Lest by any means the tempter had tempted you''?

Dost thou see that to be shaken in afflictions proceeds from the devil, .and from his seduction?

For when he cannot

WORKS OF ST.

CHRYSOSTOM.

[Homity IV. that even if anything had happened, it would be happening with some reason.

But that it did not happen was a great wonder.

'These things indeed we expected, he says, but the contrary happened.

For not only did we receive from you no addition to our affliction but even consolation. shake us ourselves, he takes another way,' and shakes the weaker sort through our means, which argues exceeding infirmity, and such as admits of no excuse sas 'he-did*/in' the 'ease' of Job, having stirred up his wife, "Speak some word against the Lord," she says, "and die."

(Job ii. 9, Sept.) See how he tempted her.

But wherefore has he not said, '' shaken,'"' but "tempted"?

Because, he says, I only suspected so much, as that you had been tempted.

For he does not call his temptation a wavering.

For he who admits his attack is shaken.

Strange! how great is the affection of Paul!

He did not regard afflictions, nor plots against him.

For I think that he then remained there, as Luke says, that "he abode in Greece three months, when® the Jews laid a plot against him."

(Acts*xx.' 3") " But when Timothy came even now unto us, and brought us glad tidings of your faith and love."

" Brought us glad tidings," he says.

Do you see the excessive joy of Paul? he does not say, brought us word, but "brought us glad tidings.'

So great a good did he think their steadfastness and love.

For it was necessary, the one remaining firm, that the other also must be steadfast.

And he rejoiced in their love, because it was a sign of their faith.

"And that ye have," he says, 'good remembrance of us always, longing to see us, even as we also to see you."

That is, with praises.

Not when we were present, nor when we were working miracles, but even now, when we are far off, and are scourged, and are suffering numberless evils, ""ve have good remembrance of us.""

Hear how disciples are admired, who have good remembrance of their teachers, how they are called blessed.

Let us imitate these.

For we benefit ourselves, not those who are loved by us.

"Longing to see us," he says, "as we also to see you."

And this too cheered them; for to him who loves, to perceive that the beloved person knows that he is beloved, is a great comfort and consolation.

His concern therefore was not for his own dangers, but for his disciples.

Seest thou how he surpassed every natural parent?

For we in our afflictions and dangers lose the remembrance of all.

But he so feared and trembled for his children, that he sent to them Timothy, whom alone he had for his consolation, his companion and fellow-laborer, and him too in the very midst of dangers.

"And our labor,' he says, "should be in vain.""

Wherefore ! for even if they were turned aside, it was not through thy fault, not through thy negligence.

But nevertheless, though this were the case, I think, from my great love of the brethren, that my labor had been rendered vain.

"For this cause, brethren, we were comforted over you in all our distress and affliction through your faith.

For now we live if ye stand fast in the Lord."

What is comparable to Paul, who thought the salvation of his neighbors was his own, being so affected towards all, as really towards members?

Who now would be able to break forth into such speech?

Or rather, who will ever be able to have such a thought?

He did not require them to be thankful to him for the trials which he suffered for them, but he was thankful to them that they were not moved on account of his trials.

As if he had said, that to you rather than to us was injury done by those trials; you were tempted rather than we, you who suffered nothing, rather than we who suffered.

Because, he says, Timothy brought us these good tidings, we feel nothing of our sorrows, but were comforted in all our affliction ; not in this affliction only.

For nothing besides can touch a good teacher, as long as the affairs of his disciples go on to his mind.

Through you, he says, we were comforted ; you confirmed us.

And yet the reverse was the case.

For "Lest by any means the tempter had tempted you."

But he tempts, not knowing whether he shall overthrow.

Does he then, even though he knows not, yet assail us, and do we, who know that we shall completely overcome him, not watch?

But that he does attack us, though he knows not, he showed in the case of Job.

For that evil demon said to God, "Hast Thou not made a hedge about his things within, and his things without?

Take away his goods, and surely he will bless? Thee to Thy face."

(Job £10; "11, .5ept.), He makes: trial.' ifine sees anything weak, he makes an attack, if strong, he desists.

'And our labor," he says, "be in vain."

Let us all hear, how Paul labored.

He does not say work, but "labor"; he does not say, and you be lost, but "our labor.''* So 1 érépws might be taken thus, '' when he cannot shake us otherwise,"' the other being a last resource against us.

2 The Greek will read thus, but will hardly bear the construction.

[The plot was at the end of the three months, and caused him to change his course.

— J. A. B.]

$ +The Hebrew word denotes both bless and curse (perhaps both derived from the idea of supplicating God).

The Septuagint translates "' bless'? in i. rr and 1i. 5, and evades by paraphrases in i. 5,

** devised evil against God,' and ii. g, ''say some word unto the Lord."

— J. A. B.]

' [Three Greek words are employed.

The Apostle's term would be better translated '' toil"; and so Chrys. remarks, "' He does not say work, but toil,""'

The same distinction is to be observed in Rev. xiv. 13, 'fin that they shall rest from their toils, for their works follow with them."

The verb here employed by Chrys., '' how Paul labored,"' signifies weary or suffering labor.

— J. A. B.]

HOMILIES ON THESSALONIANS.

Homity IV.] this he shows toward the end.

Perhaps there had been questionings among them concerning the Resurrection, and there were many who troubled them, not by temptations, nor by dangers, but by acting the part of teachers.

This is what he says is lacking in their faith, and for this reason, he has so explained himself, and has not said, that you should be confirmed, where indeed he feared concerning the faith itself, 'I have sent," he says, "Timothy 'to confirm you,'"' but here, "to perfect that which is lacking," which is rather a matter of teaching than of confirming.

As also he says elsewhere, "that ye may be perfected unto every good work." that when suffering they did not yield, but stood manfully, was sufficient to confirm the disciples.

But he reverses the whole matter, and turns the encomium over to them.

You have anointed us, he says, you have caused us to breathe again ; you have not suffered us to feel our trials.

And he has not said, we breathe again, nor we are comforted, but what?

'Now we live," showing that he thinks nothing is either trial or death, but their stumbling, whereas their advancement was even life.

How else could any one have set forth either the sorrow for the weakness of one's disciples, or the joy?

He has not said we rejoice, but " we live," the life to come.

(From 1 Cor.i. 10, or 2 Tim. ili. 17.) Now the perfected thing is one in which there is some little deficiency: for it is that which is brought to perfection.

So that without this we do not even think it life to live.

So ought teachers to be affected, so disciples ; and there will be nothing at any time amiss.'

Then further softening the expression, see what he says, Ver. 11, 12.

'' Now may our God and Father Himself, and our Lord Jesus Christ direct our way unto you: and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you."

Ver. 9, 10. " For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God ; night and day praying exceedingly that we may see your face, and may perfect that which is

This is a proof of excessive love, that he not only prays for them by himself, but even in his

Epistles inserts his prayer.

This argues a fervent soul, and one truly not to be restrained.

This is a proof of the prayers made there also, and at the same time also an excuse, as showing that it was not voluntarily, nor from indolence, that they® did not go to them.

As if he had said, May God Himself cut short the temptations that everywhere distract us, so that we may come directly to you.

'And the Lord make you to increase and abound."

Do you see the unrestrainable madness of love that is shown by his words?

'Make you to increase and abound,''* instead of cause you to grow.

As if one should say, that with a kind of superabundance he desires to be loved by them.

"'Fiven as we do also toward you," he says.

Our part is already done, we pray that yours may be done.

Do you see how he wishes love to be extended, not only toward one another, but everywhere?

For this truly is the nature of godly love, that it embraces all.

If you love indeed such an one, but do not love such an one, it is human love.

But such is not ours.

"Even as we do also toward you." lacking in your faith?"

Not only, he says, are ye the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God.

Your? good behavior, he says, we consider to be the gift of God.

Such kindnesses have you shown to us, that we think it to be of God; yea, rather, and it is of God.

For such a disposition of mind comes not of a human soul or carefulness.

"Night and day," he says, '' praying exceedingly."

This too is a sign of joy.

For as any husbandman, hearing concerning his land that has been tilled by himself, that it is burdened with ears of grain, longs with his own eyes to see so pleasant a sight, so Paul to see Macedonia.

"Praying exceedingly."

Observe the excess ; '"'that we may see your face, and may perfect that which is lacking in your faith."

Here there is a great question.

For if now thou livest, because they stand fast, and Timothy brought thee "glad tidings of their faith and love," and thou art full of so much joy as not to be able worthily to give thanks to God, how sayest thou here that there are deficiencies in their faith?

Were those then the words of flattery?

By no means, far be it.

For previously he testified that they endured many conflicts, and were no worse affected than the Churches

Ver. 13. "To the end He may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus

Christ with all His saints." in Judza.

What then is it?

They had not enjoyed the full benefit of his teaching, nor learned all that it behoved them to learn.

And He shows that love produces advantage to themselves, not to those who are loved.

I wish, he says, that this love may abound, that there may be no blemish.

He does not say to stablish 1 aromov.

2 So Musculus, who may have had MS. authority.

All Greek copies except Catena read '' our," which requires .xatépOwya to be rendered '' achievement" in a less proper sense.

[Three MSS. give "our," and although two-of them form a group that abounds in wrong alterations, yet the present reading 1s probably correct. — eA, Bal 3 St. Paul and Silvanus.

4 The words are strong, "'make you to exceed and overflow."

WORKSOP AS TL: CHRYSOSTOM.

[Homity IV. vile faggot to resist a great pile of fire, than for the nature of sin to resist the power of love. you, but your hearts.

"For out of the heart come forth evil thoughts."

(Matt. xv.

19.) For it is possible, without doing anything, to be a bad man; as for example, to have envy, unbelief, deceit, to rejoice at evils, not to be loving, to hold perverted doctrines, all these things are of the heart ; and to be pure of these things is holiness.

For indeed chastity is properly by preeminence called holiness, since fornication and adultery is also uncleanness.'

But universally all sin is uncleanness, and every virtue is purity. For, "Blessed," it is said, "are the pure in heart."

(Matt. v. 8.) By "the pure" He means those who are in every way pure.

This then let us plant in our own souls, that we may stand with all the Saints.

For they all pleased God by their love to their neighbor.

Whence was Abel slain, and did not slay?

From his vehement love to his brother, he could not even admit such a thought.

Whence was the destructive pest of envy received by Cain?

For I will no longer call him the brother of Abel!

Because the foundations of love had not been firmly fixed in him.

Whence did the sons of Noah obtain a good report? was it not because they vehemently loved their father, and did not endure to see his exposure? And whence was the other cursed ? was it not from not loving him?

And whence did Abraham obtain a good report? was it not from love in doing what he did concerning his nephew? what he did as to his supplication for the Sodomites? For strongly, strongly, were the Saints affected with love and with sympathy.

For other things also know how to pollute the soul, and no less.

For that wickedness defiles the soul, hear the prophet, saying, 'O Jerusalem, wash thine heart from wickedness."

(Jer. iv. 14.) And again, " Wash you, make you clean, put away the wickednesses from your souls."

(Isa. i. 16, Sept.) He did not say *' fornications," so that not only fornication, but other things also defile the soul.

For consider, I pray; Paul, he that was bold in the face of fire, hard as adamant, firm and unshaken, on every side compact, riveted in the fear of God, and inflexible ; for, "who (said he) shall separate us from the love of Christ?

Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword' ? (Rom. vill. 35) he that was bold in the face of all these things, and of earth and sea, he that laughed to scorn the adamantine gates of death,? whom nothing ever withstood, —he, when he saw the tears of some whom he loved, was so broken and crushed, — the adamantine man, — that he did not even conceal his feelings, but said straightway, "What do ye, weeping and breaking my heart?" (Acts xxi. 13.) What sayest thou, tell me?

Had a tear the power to crush that soul of adamant?

Yea, he says, for I hold out against all things except love.

This prevails over me, and subdues me.

This is the mind of God.

An abyss of water? did not crush him, and a few tears crushed him.

' What do ye, weeping and crushing my heart?"

For great is the force of love.

Dost thou not see him again weeping?

Why weepest thou?

Tell me.

"By the space of three years,'' he says, "I ceased not to admonish every one night and day with tears."

(Acts xx. 31.) From his great love he feared, lest some plague should be introduced among them.

And again, "For out of much affliction and anguish of heart I wrote unto you with many tears."

(2 Cor. ii. 4.) And what did Joseph? tell me, that firm one, who stood up against so great a tyranny, who appears so noble against so great a flame of love,

"To establish your hearts,"' he says, " unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all

His saints."

Therefore Christ will then be a Judge, but not before Him (only), but also before the Father we shall stand to be judged.

Or does he mean this, to be unblamable before God, as he always says, "'in the sight of God," for this is sincere virtue — not in the sight of men?

It is love then that makes them unblamable.

For it does make men really unblamable.

And once when I was discoursing of this to a certain one, and saying, that love makes men unblamable, and that love to our neighbor does not suffer any entrance of transgression, and in my discourse going over, and pursuing all the rest

—some one of my acquaintance interposing himself said, What then of fornication, is it not possible both to love, and to commit fornication ?

And it is indeed from love that this springs.

Covetousness indeed, and adultery, and envy, and hostile designs, and everything of this sort can, from love of one's neighbor, be stopped ; but how fornication? he said.

I therefore told him, that even this can love stop.

For if a man should love a woman that commits fornication, he will endeavor both to draw her off from other men, and not himself also to add to her sin.

So that to commit fornication with a woman is the part of one exceedingly hating her with whom he commits the fornication, but one who truly loved her would withdraw her from that abominable practice.

And there is not, there is not any sin, which the power of love, like fire, cannot consume.

For it is easier for a 2 [Field's MSS. all give ''death"; the previous editions all had

"Hades," a natural alteration.

Cases are not very rare in which the editions were without known MS. support. — J. A. B.]

1 This is legally opposed to holiness.

3 Perhaps alluding to 2 Cor. xi. 25.

HOMILIES ON THESSALONIANS.

Homi.y IV.] I know, how you now weep, how you rejoice, both admiring Paul, and amazed at Joseph, and pronouncing them blessed.

But if any one has an enemy, let him now take him into recollection, let him bring him to his mind, that whilst his heart is yet warm with the remembrance of the Saints, he may be enabled to dissolve the stubbornness of wrath, and to soften what is harsh and callous.

I know, that after your departure hence, after that I have ceased speaking, if anything of warmth and fervor should remain, it will not be so great, as it now is whilst you are hearing me.

If therefore any one, if any one has become cold, let him dissolve the frost.

For the remembrance of injuries is truly frost and ice.

But let us invoke the Sun of Righteousness, let us entreat Him to send His beams upon us, and there will no longer be thick ice, but water to drink. who so out-battled' and overcame the madness of his mistress.

For what was there not then to charm him? A beautiful person, the pride of rank, the costliness of garments, the fragrance of perfumes, (for all these things know how to soften the soul,) words more soft than all the rest!

For ye know that she who loves, and so vehemently, nothing so humble but she will bring herself to say it, taking upon her the attitude of a supplicant.

For so broken was this woman, though wearing gold, and being of royal dignity, that she threw herself at the knees perhaps of the captive boy, and perhaps even intreated him weeping and clasping his knees, and had recourse to this not once, and a second time, but oftentimes.

Then he might see her eye shining most brilliantly.

For it is probable that she not simply but with excessive nicety would set off her beauty; as wishing by many nets to catch the lamb of Christ.

Add here I pray also many magic charms.

Yet nevertheless this inflexible, this firm man, of rocky hardness, when he saw his brothers who had bartered him away, who had thrown him into a pit, who had sold him, who had even wished to murder him, who were the causes both of the prison and the honor, when he heard from them how they had worked upon their father, (for, we said, it says, that one was devoured by a wild beast [Gen.

Xxxvii.

20, and lIxiv.

28,]) he was broken, softened, crushed, "' And he wept," it says, and not being able to bear his feelings, he went in, and composed himself (Gen. xliii. 30), that is, wiped away his tears.

If the fire of the Sun of Righteousness has touched our souls, it will leave nothing frozen, nothing hard, nothing burning,' nothing unfruitful.

It will bring out all things ripe, all things sweet, all things abounding with much pleasure.

If we love one another, that beam also will come.

Allow me, I beseech you, to say these things with earnestness.

Cause me.to hear, that by these words we have produced some effect ; that some one has gone and thrown both his arms about his enemy, has embraced him, has twined himself around him, has warmly kissed him, has wept.

And though the other be a wild beast, a stone, or whatever he be, he will be made gentle by such affectionate kindness.

For on what account is he thine enemy?

Hath he insulted thee? yet he has not injured thee at all.

But dost thou for the sake of money suffer thy brother to be at enmity with thee?

Do not so, I beseech you.

Let us do away all.

It is our season.

Let us use it to good purpose.

Let us cut asunder the cords of our sins.

Before we go away to judgment, let us not ourselves judge one another.

"Let not the sun" (it is said) '99 down upon your wrath."

(Eph. iv. 26.) Let no one put it off.

These puttings off produce delays.

If you have deferred it to-day, you blush the more, and if you add to-morrow, the shame is greater, and if a third day, yet worse.

Let us not then put ourselves to shame, but let us forgive, that we may be forgiven.

And if we be forgiven, we shall obtain all blessings, through Jesus Christ our Lord, with whom, &c.

What is this? dost thou.weep, O Joseph? and yet the present circumstances are deserving not of tears, but of anger, and wrath, and indignation, and great revenge and retribution.

Thou hast thine enemies in thy hands, those fratricides ; thou canst satiate thy wrath.

And yet neither would this be injustice.

For thou dost not thyself begin the unjust acts, but defendest thyself against those who have done the wrong.

For look not to thy dignity.

This was not of their contrivance, but of God, who shed His favor upon thee.

Why dost thou weep? But he would have said, far be it that I, who in all things have obtained a good report, should by this remembrance of wrongs overturn them all.

It is truly a season for tears.

I am not more brutish than beasts.

They pour out a libation to nature, whatever harm they suffer.

I weep, he says, that they ever treated me thus.

1 The translator suggests Milton's sense: — This man let us also imitate.

Let us mourn and weep for those who have injured us.

Let us not be angry with them.

For truly they are worthy of tears, for the punishment and condemnation to which they make themselves liable.

'¢ The parching air Burns frore, and cold performs th' effects of fire."'

The extreme harshness of some fruits without the sun may be meant.

In Hom. xvi. on St. Matt. Ben, p. 215 A, Ta kavortxa is used for '* combustibles," but there is a various reading, vravamtixa in one

MS.; see Ed. Field, p. 229.

WORKRSHORS SD CHRYSOSTOM.

[Homity V.

HOVE yey:

1 THESSALONIANS

lv. I-3. to them, he also by these letters reminds them of that his care.

Wherefore he does not repeat them, but reminds them of them.

"Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, so ye abound more and more.

For ye know what charge we gave you through the Lord Jesus Christ.

For this is the will of God, even your sanctification."

"For ye know," he says, ' what charge we gave you through our Lord Jesus Christ.

For this is the will of God, even your sanctification."

And observe how he nowhere so vehemently glances at any other thing, as at this.

As elsewhere also he writes to this effect; '' Follow after peace with all men, and the sanctification without which no man shall see the Lord."

(Heb. xii. 14.) And why dost thou wonder, if he everywhere writes to his disciples upon this subject, when even in his Epistle to Timothy he has said, " Keep thyself pure."

(1 Tim. v. 22.) Also in his second Epistle to the Corinthians he has said, 'In much patience, in fastings, by pureness."

(2 Cor. vi. 5,6.) And one may find this in many places, both in this Epistle to the Romans, and everywhere, and in all his Epistles.

For in truth this is an evil pernicious to all.

And as a swine full charged with mire, wherever he enters, fills all places with his ill odor, and chokes the senses with dung, so too does fornication; it is an evil not easy to be washed away.

But when some even who have wives practice this, how excessive is the outrage !

"For this," he says, "is the will of God, even your sanctification, that ye abstain from all fornication."

For there are many forms of disorderly conduct.

The pleasures of wantonness are of many kinds and various, it were not tolerable to mention them.

But having said "from all fornication," he leaves it to those who know them.

Wuen he has met what was. pressing, and what was upon his hands, and is about henceforth to enter upon things that are perpetual, and which they ought continually to hear, he adds this expression, "finally," that is, always and forever.

'' We beseech and exhort you in the Lord."

Strange!

He does not even speak of himself as of sufficient credit to exhort.

And yet who was so worthy of credit?

But he takes Christ along with him.

We exhort you, he says, by God.

Which also he said to the Corinthians, "God entreats (exhorts) you through us."

(2 Cor. v.20.) 'That as ye received of us."

This "received '' is not of words only, but of actions also, viz. "' how ye ought to walk," and he means thereby the whole conduct of life.

"And to please God, that ye abound more and more.

That is, that by more abounding ye do not stop at the limit of the commandments, but that you even go beyond them.

For this it is, that "ye abound more and more."

In what preceded he accepts the marvel of their firm faith, but here he regulates their life.

For this is proficiency, even to go beyond the commandments and the statutes.

For no longer from the constraint of a teacher, but from their own voluntary choice, is all this performed.

For as the earth ought not to bear only what is thrown upon it, so too ought the soul not to stop at those things which have been inculcated, but to go beyond them.

Do you see that he has properly said "to go beyond"?

For virtue is divided into these two things, to decline from evil, and to do good.

For the withdrawal from evil is not sufficient for the arrival at virtue, but it is a kind of path, and a beginning leading thereto; still we have need of great alacrity. The things therefore to be avoided he tells them in the order of commandment.

And justly.

For these things indeed being done bring punishment, but not being done, yet bring no praise.

The acts of virtue however, such as to give away our goods, and such like, are not of the order of commandment, he says.

But what?

"He that is able to receive, let him receive."

(Matt. xix. 12.) It is profitable, therefore, that as he with much fear and trembling had given these commandments

Ver. 4,5. 'That each one of you know how to possess himself of his own vessel in sanctification and honor, not in the passion of lust, even as the Gentiles which know not God."

He says, "That each one of you know how to possess himself of his own vessel."

It is, then, a matter to be learnt, and that diligently, not to be wanton.

But we possess our vessel, when it is pure ; when it is impure, sin possesses it. And reasonably.

For it does not do the things which we wish, but what sin commands.

'" Not in the passion of lust," he says.

Here he shows also the manner, according to which one ought to be temperate ; that we should cut off the passions of lust.

For luxury, and wealth, and idleness, and sloth, and ease, and all such things, lead us on to irregular lust.

"Even as the Gentiles," he says, " which know not God."

For such are

Homi.y V.]

HOMILIES ON THESSALONIANS.

they who do not expect that they shall suffer punishment. self.

For thou dost this act, not despising the man," so much as God.

And it is manifest from this, that thou doest it concealing it from man, but thou pretendest that God doth not see thee.

For tell me, if one who was thought worthy of the purple, and of infinite honor from the king

Ver. 6. "That no man transgress, and wrong his brother in the matter."'

He has well said, "that no man transgress."'

To each man God has assigned a wife, he has set bounds to nature, that intercourse with one only : therefore intercourse with another is transgression, and the taking of more than belongs to one,' and robbery; or rather it is more cruel than any robbery ; for we grieve not so much, when our riches are carried off, as when marriage is invaded.

Dost thou call him brother, and wrongest him, and that in things which are unlawful?

Here he speaks concerning adultery, but above also concerning "all fornication."

For since he was about to say, '' That no man transgress and wrong his brother," Do not think, he says, that I say this only in the case of brethren ; you must not have the wives of others at all, nor even women that have no husbands, and that are common.

You must abstain from "all fornication"; " Because," he says, "the Lord is an avenger in all these things."

He exhorted them first, he shamed them, saying, "' even as the Gentiles.""

Then from reasonings he showed the impropriety of defrauding a brother.

Afterwards he adds the principal thing; " Because,"' he says, "the Lord is an avenger in all these things, as also we forewarned you and testified."

For we do not these things without being punished, neither do we enjoy so much pleasure, as we undergo punishment.

(Emperor), and was commanded to live suitably to the honor, should go and defile himself with any woman ; whom has he insulted? her, or the king who gave him all?

She indeed is insulted too, but not equally.

Wherefore, I beseech you, let us guard against this sin.

Tor as we punish women, when, being married to us, they give themselves to others, so also are we punished, though not by the Roman laws, yet by God.

For this also is adultery.

For not only is adultery committed in doing so by her who is married to another, but by him also, who is yoked to a wife.

Attend carefully to what I say.

For although what is said is offensive to many, it is necessary to be said, to set the matter right for the future.

Not only is this adultery, when we defile a woman who is married to a man; but if we ourselves being married to a woman defile one who is free and disengaged, the matter is adultery.

For what, if she with whom the adultery is committed is not bound?

Yet art thou bound.

Thou hast transgressed the law.

Thou hast injured thine own flesh.

For tell me, wherefore dost thou punish thy wife, if she commit fornication with a man who is loosed, and has not a wife?

Because it is adultery.

Why?

Yet he who defiled her has not a wife, but she is bound to a husband.

Well then, thou also art bound to a wife ; so that in like manner thy offence also is adultery.

For it is said, " Every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress : and whosoever shall marry her when she is put away, committeth adultery."

(Matt.v. 32.) If he who marries her who is divorced commits adultery, he who, with a wife of his own, defiles himself also with that other —Jit is manifest to every one.

But perhaps to you who are men, enough has been said on this subject.

For concerning them that are such, Christ says, '' Their worm will not die and the fire will not be quenched."

(Mark ix. 44.) But for the sake of the young it is necessary to speak to you, not to the young themselves so much, but to you.

For these things are suitable not to them only, but also to you.

And how? I will now tell you.

He who has not learnt to commit fornication, will neither know how to commit adultery.

But he who walloweth among harlots, will quickly also arrive at the other, and will defile himself, if not with the married, yet with those who are disengaged.

Ver. 7. "For God called us not for uncleanness, but in sanctification."

Because he had said "his brother,' and had also added, that God is the avenger, showing that even if an unbeliever has suffered this, he who has done it shall suffer punishment, he says, it is not as avenging him that He punishes thee, but because thou hast insulted Himself.

He Himself called thee, thou hast insulted Him who called thee.

On this account, he has added, Ver. 8. "Therefore he that rejecteth, rejecteth not man, but God, who giveth His Holy

Spirit unto you."

So that even if thou shouldest defile the Empress, he says, or even thine own handmaid, that hath a husband, the crime is the same.

Why?

Because He avenges not the persons that are injured, but Himself.

For thou art equally defiled, thou hast equally insulted God ; for both the one and the other is adultery, as both the one and the other is marriage.

And though thou shouldest not commit adultery, but fornication, though the harlot has no husband, yet nevertheless God avenges, for He avenges Him1! wreoveéia, E. V. ''covetousness."'

[The corresponding verb is here inadequately translated '' wrong."

It designates a man who is not content with his own wife, but takes possession of his brother's.

2 éxetvov, i.e. the husband.

A. B,

WORKS OF ST. CHRYSOSTOM.

[HomILy V. also to be grave, not that she might supply to him the fuel of fornication.

What then do I advise, so as to extirpate the roots?

So many of you as have young sons, and are bringing them up to a worldly life,' quickly draw them under the yoke of marriage.

For since whilst he is yet young desires trouble him, for the time before marriage, by admonitions, threats, fears, promises, and numberless other methods restrain them.

But at the season of marriage, let no one defer it.

Behold, I speak the words of a match-maker, that you should let your sons marry.

But I am-not ashamed to speak thus, since not even Paul was ashamed to say, " Defraud ye not one the other "

But the gestures* of a harlot seem to you agreeable.

I know it.

For the Scripture says, "The lips of a strange woman drop honey."

(Prov. v. 3.) For on this account I take all this trouble, that ye may have no experience of that honey, for it straightway turns into gall.

And this also the Scripture says, "Who for a season is smooth to thy throat, but afterwards thou shalt find her more bitter than gall, and sharper than a two-edged sword."

(Prov. v. 3, 4, Sept.) What sayest thou?

Bear with me speaking somewhat impure, if I may say so— and expressing myself as one shameless and unblushing.

For I do not submit to this willingly, but on account of those who are shameless in their actions, I am compelled to speak this sort of words.

And many such we see even.in the Scriptures.

For even Ezekiel, reproaching Jerusalem, utters many such things, and is not ashamed.

And justly.

For he did not say them from his own inclination, but from his concern.

For although the words seem to be indecent, yet his aim is not indecent, but even highly becoming one who wishes to banish uncleanness from the soul.

For if the shameless soul does not hear the very words, it is not affected.

For a physician wishing to remove a putrid sore, first thrusts his fingers into the wound, and if he does not first defile his healing hands, he will not be able to cure it.

So itis with me.

Unless I first defile my mouth, that heals your passions, I shall not be able to heal you.

But rather neither is my mouth defiled, nor his hands. Why then?

Because the uncleanness is not that of nature, nor (1 Cor. vii. 5), which seems more shameful than what I have said; yet he was not ashamed.

For he did not pay heed to words, but to the acts that were set right by words.

When thy son is grown up, before he enters upon warfare, or any other course of life, consider of his marriage.

And if he sees that thou wilt soon take a bride for him, and that the time intervening will be short, he will be able to endure the flame patiently.

But if he perceives that thou art remiss and slow, and waitest until he shall acquire a large income, and then thou wilt contract a marriage for him, despairing at the length of the time, he will readily fall into fornication.

But alas! the root of evils here also is the love of money.

For since no one cares how far his son shall be sober and modest, but all are mad for gold, for this reason no one makes this a matter of concern.

Wherefore I exhort you first to regulate well their souls.

If he find his bride chaste, and know that body alone, then will both his desire be vehement, and his fear of God the greater, and the marriage truly honorable, receiving bodies pure and undefiled ; and the offspring will be full-charged with blessing, and the bride and bridegroom will comply with one another, for both being inexperienced in the manners of others, they will submit to one another.

But one that begins when younger to wax wanton, and to have experience of the ways of harlots, for the first and second evening will praise his own wife; but after that he will soon fall back into that wantonness, seeking that dissolute and disorderly laughter, the words that are full of base import, the dissolute deportment," and all the other indecency, which it is not tolerable that we should mention.

But a woman of free estate would not endure to make such exhibitions, nor to tarnish herself.

For she was espoused to her husband to be his partner in life, and for the procreation of children, not for the purposes of indecency and laughter ; that she might keep the house, and instruct him from our own body,' as neither in that case from his hands, but from what is another's.

But if where the body is another's, he does not refuse to dip his own hands, tell me, shall we refuse, where it is our own body?

For you are our body, sickly indeed and impure, but ours nevertheless.

What then is this which I say, and for which I have made so long a digression?

A garment indeed which your slave wears, you would not choose ever to wear, being disgusted on account of its filth, but you would rather go naked than make use of it.

But a body that is unclean and filthy, and which is used not only by your slave, but by numberless others, that will you abuse, and not be disgusted?

Are you ashamed at hearing this?

But be ashamed of the actions, not of the words.

And I pass over all other things, the rudeness, and the corruption of their manners, the servility and illiberality of the 3 [One MS. has '' words," which seems to suit the connection better. — J. A. B-] 1 [i.e. not designing them to religious celibacy. —J. A. B.]

2 oxnmata SiaxexAacueva.

See ons Tim.i.17, Hom. iv., where he advises the wife to please her husband by modesty and simplicity.

4 Downes would read oréuartos, '* mouth."

HOMILIES ON THESSALONIANS.

Homi ty V.] rest of their life.

Tell me, should you and your servant go to the same woman? and I wish it were only your servant, and not, it may be, the executioner!

And yet you could not bear to take the executioner by the hand; but her who has been made one body with him you kiss and embrace, and do not shudder, nor fear!

Are you not ashamed ? are you not abashed? are you not pierced with anguish ? your soul, and dreams of this sort henceforth succeeding.

For it is the nature of the soul for the most part to raise visions of such things, as it wishes for and desires in the daytime.

Therefore when you there both see base actions, and hear baser words, and receive indeed the wounds but do not apply the remedies, how will not the sore naturally be increased? how will not the disease become more intense; and in a much greater degree than in our bodies?

For if we were willing, our will admits of correction more easily than our bodies.

For there indeed drugs, and physicians, and time are required, but here itis sufficient having but the will, to become both good and bad.

So that you have rather admitted the disorder.

When therefore we gather to us indeed the things that injure, but pay no regard to the things that benefit, how can there ever be any health?

I said indeed to your fathers, that they ought early to lead you to marriage: but nevertheless neither are you without liability to punishment.

For if there were not other young men also, more numerous than you, living in chastity, both formerly, and now, there would perhaps be some excuse for you.

But if there are, how can you say, that we were not able to restrain the flame of lust? For they, who have been able, are your accusers, in that they are partakers of the same nature.

Hear Paul saying, " Follow after peace On this account Paul said, "' even as the Gentiles who knew not God."

Let us be ashamed, let us be afraid, if the Gentiles, that know not God, are often chaste.

Let us turn for shame, when we are worse than they.

It is easy to achieve chastity, if we will, if we withdraw ourselves from those things that are injurious, since it is not even easy to avoid fornication, if we will not.

For what is more easy than to walk in the market-place? but from the excess of laziness it is become difficult, not only in the case of women, but sometimes even in that of men.

What is more easy than to sleep? but we have made even this difficult.

Many however of.the rich toss themselves through a whole night, from their not waiting for the need of sleep, and then sleeping. And in short nothing is difficult, when men are willing ; as nothing is easy, when they are unwilling; for we are masters of all these things.

On this account the Scripture says, " If ye be willing and hear me."

(Isa. i. 19, Sept.) And again, " If ye be unwilling, and hear not."

. and the sanctification, without which no man shall see the Lord."

(Heb. xii. 14.) Is not this threat sufficient to terrify you? Do you see others continuing altogether in chastity, and in gravity passing their lives; and cannot you command yourself even so long as the period of youth?

Do you see others ten thousand times overcoming pleasure, and cannot you once refrain?

With your leave, I will tell you the cause.

For youth is not the cause, since then all young men would be dissolute.

But we thrust ourselves into the fire.

For when you go up to the theater, and sit feasting your eyes with the naked limbs of women, for the time indeed you are delighted, but afterwards, you have nourished thence a mighty fever.

When you see women exhibited as it were in the form of their bodies, and spectacles and songs containing nothing else but irregular loves: such a woman, it is said, loved such a man, and not obtaining him, hanged herself ; and unlawful loves having mothers for their object ; when you receive these things by hearing also, and through women, and through figures, yea, and even through old men, (for many there put masks upon their faces, and play the parts of women,) tell me, how will you be able to continue chaste afterwards, these narratives, these spectacles, these songs occupying

(Ver. 20.) So that all depends upon being willing or unwilling.

On this account we both are punished and are praised.

But may it be ours, being of those who are praised, to obtain the promised blessings, by the grace and lovingkindness, &c.

WORKS' OF ST. CHRYSOSTOM.

[Homity VI.

FLO NGEL Yeo WV, Te 1 'THESSALONIANS iv. 9g, I0. business, and to work with your hands, even as we charged you: that ye may walk honestly ® toward them that are without, and may have need of nothing."

"But concerning love of the brethren we! have no need to write unto you: for ye yourselves are taught of God to love one another; for indeed ye do it toward all the brethren, and those which are in all Macedonia."

He shows of how many evils idleness is the cause, and of how many benefits industry.

And this he makes manifest from things which happen among us, as he often does, and that wisely.

For by these things the majority are led on more than by spiritual things.

For it is a mark of love to our neighbors not to receive from them, but to impart to them.

And observe.

Being about to exhort and admonish, he places in the middle their good conduct, both that they may recover even from the preceding admonition, and from the threat, when he said, '' He therefore that rejecteth, rejecteth not man, but God," and that they may not be restive at this.

And this is the effect of working, that one does not receive of others, nor live idly, but by working imparts to others.

For it is said, "It is more blessed to give than to receive."

(Acts xx. 35.) "And to work," he says, " with your hands.'"'

Where are those, who look out for work that is spiritual?

Seest thou how he takes from them every excuse, saying, "with your hands''?

But does one practice fasting with his hands? or watchings all night? or lyings on the ground? This no one can say.

But he is speaking of spiritual work.

For it is truly spiritual, that one should by working impart to others, and there is nothing equal to this.

"That ye may walk," he says, '' becomingly."

Seest thou whence he touches them?

He has not said, that ye may not be shamed by begging.

But he has indeed insinuated the same, yet he puts it in a milder way, so as both to strike and not to do this severely. For if those who are among us are offended at these things, much more those who are without, finding numberless accusations and handles, when they see a man who is in good health and able to support himself, begging and asking help of others.

Wherefore also they call us Christ-mongers.

On this account, he means, "the name of God is blasphemed."

(Rom. ii. 24.) But none of these things has he stated; but that which was able to touch them most nearly, the disgracefulness

,| of the thing.

Way then having discoursed with them earnestly concerning chastity, and being about to discourse about the duty of working, and about the not sorrowing for the departed, does he introduce that which was the principal of all good things, love, as if he were passing it over, saying, '' We have no need to write to you'"'?

This also is from his great wisdom, and belongs to spiritual instruction.

For here he shows two things.

First, that the thing is so necessary, as not to require instruction.

For things that are very important are manifest to all.

And secondly, by saying this he makes them more ashamed than if he had admonished them.

For he who thinks that they have behaved aright, and therefore does not admonish them, even if they had not behaved aright, would the sooner lead them to it.

And observe, he does not speak of love towards all,? but of that towards the brethren.

'We have no need to write unto you."

He ought then to have been silent, and to say nothing, if there was no need.

But now by saying there is no need, he has done a greater thing, than if he had said it.

"For ye yourselves are taught of God.""

And see with how high a praise he has made God their Teacher in this matter.

Ye need not, he says, to learn from man.

Which also the prophet says, "and they shall all be taught of God."

(Isa. liv. 13.) "For ye yourselves," he says, "are taught of God to love one another.

For indeed ye do it toward all the brethren, and those which are in all Macedonia" ; and toward all the others, he means.

'These words are very encouraging to make them do so.

And I do not merely say, that ye are taught of God, but I know it from the things which you do.

And in this respect he bore many testimonies to them.

"' But we exhort you, brethren, that ye abound more and more, and study;" that is, increase and study.

Ver. 11,12. "To be quiet, and to do your own 1 (Chrys. reads "' we,'? as do many N. T. documents; yet " ye"? is pretty certainly right, having been altered because '' ye have no need to write to you" is a harsh construction,

The ''and" after "brethren" is quite certainly pooene for Chrys., but has very slight authority for the N. T. text. —J. A. B.

Ver. 13.

" But we would not have you ignorant, brethren, concerning them that are asleep ;

* prradedgia is strictly "lovingness foward brethren," merely '' as of brethren."

§ [This ought to be now rendered '' becomingly," the English word .

B.] 'honestly " having ceased to carry that meaning. — J. A. B not

HOMILIES ON THESSALONIANS.

IiomILy VI.] Hear this, ye women, as many of you as are fond of wailing, as many as at times of mourning take the sorrow impatiently, that ye act the part of heathens.

But if to grieve for the departed is the part of heathens, then tell me whose part it is to beat one's self, and tear the cheeks?

On what account do you lament, if you believe that he will rise again, that he has not perished, that the matter is but a slumber and a sleep?

You say, On account of his society, his protection, his care of our affairs, and all his other services.

When therefore you lose a child at an untimely age, who is not yet able to do anything, on what account do you lament?

Why do you seek to recall him?

He was displaying, you say, good hopes, and I was expecting that he would be my supporter.

On this account I miss my husband, on this account my son, on this account I wail and lament, not disbelieving the Resurrection, but being left destitute of support, and having lost my protector, my companion, who shared with me in all things—my comforter.

On this account I mourn.

I know that he will rise again, but I cannot bear the intermediate separation.

A multitude of troubles rushés in upon me.

I am exposed to all who are willing to injure me.

Those of my servants who formerly feared me now despise me, and trample upon me.

If any one has been benefited, he has forgotten the benefit he received from him; if any one was ill-treated by the departed, to return the grudge against him, he lets loose his anger upon me.

These things do not suffer me to bear my widowhood.

It is for these things that I afflict myself, for these things I bewail. that ye sorrow not, even as the rest, which have no hope."

These two things, poverty and despondency, distressed them most, which also pertain to all men.

See therefore how he remedies them.

But their poverty arose from their goods being taken from them.

But if he commands those, whose goods had been taken from them for Christ's sake, to support themselves by working, much more then others.

For that they were taken away is manifest from his saying, Ye became partakers' with the churches of God.

How partakers with them?

"And ye took joyfully the spoiling of your possessions."

(Heb.

X. 34.) Here he proceeds now to start his discourse concerning the Resurrection.

And why?

Had he not discoursed with them upon that point ??

Yes, but here he glances at some further mystery.

What then is this?

"That we that are alive," he says, "that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep."'

The discourse then of the Resurrection was sufficient to comfort him that was grieving.

But that which is now said is sufficient also to make the Resurrection eminently worthy of credit.

But first let us speak of what precedes, " But we would not have you ignorant, brethren, concerning them that are asleep ; that ye sorrow not, even as the rest, which have no hope."'

See how here also he treats them mildly.

He does not say, "Are ye so without understanding?" as he said to the Corinthians, " foolish'? that, knowing there is a resurrection, ye so sorrow, as those who do not believe ; but he speaks very mildly, showing respect to their other virtues.

And he has not said "' concerning the dead," but " them that are asleep," *® even at the beginning suggesting consolation to them.

'That ye sorrow not," he says, "even as the rest, which have no hope."

Therefore to afflict yourselves for the departed is to act like those who have no hope.

And they justly.

For a soul that knows nothing of the Resurrection, but thinks that '¢#zs death is death, naturally afflicts itself, and bewails and mourns intolerably as for lost ones.

But thou, who expectest a resurrection, on what account dost thou lament?

'To lament then is the part of those who have no hope.

How then shall we comfort such?

What shall we say?

How shall we banish their sorrow ?* In the first place I shall endeavor to convict them, that their wailing proceeds not from these things they say, but from an unreasonable passion.

For if you mourn for these things, you ought always to mourn the departed.

But if when a year has passed away, you forget him as if he had never been, you do not bewail the departed nor his protection.

But you cannot endure the separation, nor the breaking off of your society ?

And what can they say, who even enter into second marriages?

Sure enough!

It is the former husbands that they long for.

But let us not direct our discourse to them, but to those who preserve a kind affection towards the departed.

Wherefore dost thou lament thy child?

Wherefore thine husband?

'The former, because I had not enjoyed him, you say; the latter, because I expected that I should have enjoyed him longer.

And this very thing, what 'Ye became imitators of ; and he then explains the 1 (Chrys. is aiming to quote (ii. 14), ' the churches of God which are in Judea" situation in Judza by quoting from the Epistle to the Hebrews.

The chronology of the Epistles is seldom very real to his mind.

The inaccurate and abridged quotation is natural, but of ae the amended text filled it out, as seen in the earlier editions. —JrA. 5,

2 (Chrys. thinks of 1 Cor. xv. as preceding Thess. in time, and he had himself previously discoursed thereon.

— J. A.

5 (Chrys. has, as so often, the reading which became the Textus Receptus, viz. here the perfect participle, '' them that are asleep."'

The Rev. Ver. properly adopts the other reading, the present participle, ''them that fall asleep," in the successive instances.

In ver.

14 and 15 (Hom. vii.) both Chrys. and N. T. have the aorist participle, 'them that fell

AOD fon loosely translated, ''them that are fallen asleep." —J. A 4 [See this subject copiously and admirably treated in one of Chrys.' s seven sermons on the Rich Man and Lazarus, entitled '* Excessive Grief at the Death of Friends, "? and translated in Fish's

"s rate of Pulpit Eloquence "' (New York), Vol. I., pp. 83 i

WORKS

ORS S i. CHRYSOSTOM.

[Homity VI.

he heard of the death of his children all at once, because he loved God more than them.

And whilst He whom he loved was living, those things would not be able to afflict him. want of faith does it argue, to suppose that thy husband or thy son constitutes thy safety, and not God!

How dost thou not think to provoke Him?

For often on this account He takes them away, that thou mayest not be so bound to them, so that it may withdraw thy hopes from them.

For God is jealous, and wills to be loved by us most of all things: and that, because He loves us exceédingly.

For ye know that this is the custom of those who love to distraction.

They are excessively jealous, and would choose rather to throw away their life, than to be surpassed in esteem by any of their rival lovers.

On this account also God hath taken him, because of these words."

What sayest thou, O woman?

Thy husband or thy son was thy protector?

But does not thy God spare thee?

Who gave thee thy very husband?

Was it not He?

And who made thee?

Was it not He?

He surely who brought thee out of nothing into being, and breathed into thee a soul, and put in thee a mind, and vouchsafed to favor thee with the knowledge of Himself, and for thy sake spared not His only-begotten Son, does not He spare thee?

And does thy fellow-servant spare thee?

What wrath is due to these words!

What of this kind hast thou had from thy husband?

Thou canst not say anything.

For if he has even done thee any kindness, it was after he had received kindness, you having previously begun.

But in the case of God no one can say any such thing.

For it is not as having received any favors from us that God benefits us, but being incapable of want, from His goodness alone He does good to mankind.

He has promised thee a kingdom, He has given immortal life, glory, brotherhood, adoption.

He has made thee fellow-heir with His Only-Begotten.

And dost thou after so great benefits remember thy husband?

What has he bestowed of this kind?

He has made His sun to shine, He has given rain, He sustains thee with yearly nourishment.

Woe to us for our great ingratitude !

For this reason He takes thy husband, that thou mayest not seek him.

But dost thou still cling to him though departed, and forsakest God, when it was thy duty to give thanks, to cast it all upon Him?

For what is it that thou hast received from thy husband?

The pains of childbirth, and labors, and insults and reproaches often, and chidings, and bursts of anger.

Are not these the things that come from husbands?

But there are, you say, other things too that are good.

Of what sort then are these?

Did he set off thy beauty with costly garments?

Did he put gold ornaments about thy face?

Did he make thee respected by all?

But if thou wilt, thou shalt adorn thyself with a much better ornament than the departed.

For gravity makes its possessor much more admirable than golden ornaments.

'This King also has garments, not of this sort, but much better.

With those, if thou wilt, invest thyself.

Of what sort then are they?

'There is a clothing which has fringes of gold; if thou wilt, array the soul.

But did he make thee not to be despised by men?

And what is there great in that?

Thy widowhood suffers thee not to be despised by the demons.

Then thou ruledst over thy servants, if at least thou didst at all For, tell me, on what account were there not in old times widowhoods, and untimely orphdnhoods?

Wherefore did He permit Abraham and Isaac to live a long time?

Because even when he was living he preferred God before him.

He said indeed, slay; and he slew him.

Why did he bring Sarah to so great an age?

Because, even whilst she was living, he listened to God rather than to her.

For this reason God said to him, '' Hear Sarah thy wife."

(From Gen. xxi. 12.) No one then either from love to husband or wife, or on account of the protection of a child, provoked God to anger.

But now because we are declining downwards, and have exceedingly fallen off, we men love our wives more than God, and we women honor our husbands more than God.

It is on this account that He draws us even against our will to the love of Himself.

Love not thy husband more than God, and thou shalt not ever experience widowhood.

Or rather, even if it should happen, thou shalt not have the feeling of it.

Why?

Because thou hast an immortal Protector who loves thee better.

If thou lovest God more, mourn not: for He who is more beloved is immortal, and does not suffer thee to feel the loss of him who is less beloved.

This I will make manifest to thee by an example.

Tell me, if thou hast a husband, complying with thee in all things, one that is respected, and that makes thee honorable everywhere, and not to be despised, one respected amongst all, intelligent and wise, and loving thee, thou being esteemed happy on his account, and in conjunction with him shouldest thou also bring forth a child, and then before it has arrived at the age of maturity, that child should depart ; wilt thou then feel the affliction?

By no means.

For he that is more beloved makes it disappear.

And now if thou love God more than thy husband, assuredly He will not soon take him away.

But even if He should take him, thou wilt not be sensible of the affliction.

For this reason the blessed Job felt no severe suffering, when 1 i.e. "' because you say such things about him."

THESSALONIANS.

Homity VI.]

HOMILIES ON

rule over them.

But now, instead of thy servants, thou hast mastery over unbodied powers, principalities, authorities, the ruler of this world.

And thou dost not mention the troubles, in which thou sharedst with him, sometimes the fear of magistrates, sometimes the preference given to neighbors.

From all these things thou art now delivered, from dread and fear.

But art thou solicitous who will support the children that are left thee?

'The " Father of the fatherless.""

For tell me, who gave them?

Dost thou not hear Christ in the Gospels saying, 'Is not the life more than the food, and the body than the raiment?"

(Matt. vi. 25.) Seest thou, that thy lamentation is not from loss of his society, but from want of faith.

But the children of a father that is dead are not equally illustrious.

Wherefore? They have God for their Father, and are they not illustrious?

How many can I show you brought up by widows, who have become famous, how many who have been under their fathers, and have been undone!

For if thou bringést them up from their first youth, as they ought to be brought up, they will enjoy an advantage much greater than a father's protection.

For that it is the business of widows—JI speak of the bringing up of children — hear Paul saying, " If she hath brought up children" (1 Tim. v. 10) ; and again, 'She shall be saved through the child-bearing," (he has not said through her husband,) ' if they continue in faith and love and sanctification with sobriety."

(1 Tim. ii. 15.) Instill into them the fear of God from their first youth, and He will protect them better than any father ; this will be a wall not to be broken.

For when there is a guard seated within, we have no need of contrivances without: but where he is not, all our outward contrivances are vain. heaven, to enlist him in the ranks of that army.

For those who are enlisted there are not borne on horses, but in the clouds.

They walk not upon earth, but are caught up into heaven.

They have not slaves to go before them, but the Angels themselves.

They stand not in the presence of a mortal king, but of Him who is immortal, the King of kings and Lord of lords.

They have not a leathern girdle about their loins, but that glory which is unspeakable, and they are more splendid than kings, or whoever have been most illustrious.

For in those royal courts not wealth is required, nor noble birth, nothing else than virtue alone ; and where that is present, nothing is wanting to their obtaini-g the chief place.

Nothing is painful to us, if we are willing to cultivate wisdom.

Look up to heaven, and see how much more splendid it is than the roofs of palaces.

And if the pavement of the palaces above is so much more grand than those below, that the one may be considered as dirt in comparison with the other; if any one should be thought worthy to see those palaces perfectly, what blessedness will not be his!

"But she," he says, "that is a widow indeed, and desolate, hath her hope set on God."

(1 Tim. v. 5.) To whom is this said?

To those who have no? children, because they are more highly approved, and have a greater opportunity of pleasing God, because all their chains are loosened to them.

There is no one to hold them fast, no one to compel them to drag their chains after them.

Thou art separated from thy husband, but art united to God.

'Thou hast not a fellow-servant for thy associate, but thou hast thy Lord.

When thou prayest, tell me, dost thou not converse with God?

When thou readest, hear Him conversing with thee.

And what does He say to thee?

Much kinder words than thy husband.

For though indeed thy husband should flatter thee, the honor is not great, for he is thy fellow-servant.

But when the Lord flatters the slave, then is the courtship great.

How then does He court us?

Hear by what means he does it.

"Come," He says, 'unto Me, all ye that labor and are heavy laden, and I will give you rest."

(Matt.xi. 28.) And again through the Prophet He calls, saying, 'Will a woman forget to have compassion on the offspring of her womb?

But even if a woman should forget, yet will I not forget thee, saith the Lord." (Isa. xlix. 15, Sept.) Of how great a love are these words?

And again, "Turn unto Me"

This will be to them wealth and glory too and ornament.

'This will make them illustrious, 'not upon earth, but even in heaven.

For do not look to those who are begirt with the golden girdles, nor those who are borne on horses, nor those who shine in kings' palaces on account of their fathers, nor those who have footmen and tutors.

For these things perhaps cause widows to bewail over their orphans, thinking that this my son also, if his father at least were living, would have enjoyed so much happiness ; but now he is in a state of depression and dishonor, and worthy of no consideration.

Think not of these things, O woman, but open to thee in thought the gates of heaven, consider the palace there, behold the King who is there seated. |

Consider if those who are upon the earth can be 1 [Two MSS., which generally present good readings, give the negative, Other MSS. and two editions have no negative, and that is the harder reading, likely to be altered.

It may possibly be explained (Field) by understanding the foregoing question thus:

"' With reference to whom is this said?'' i.e. in comparison with whom?

Then the thought is that, in comparison with those who have children, a widow that is sally suchhas better opportunities of usefulness.

Comp. 1 Cor. vii. 32.— B.] more illustrious than thy son there —and then groan.

But if some are of good repute on earth, this is not worth any consideration. It is allowed him, if thou wilt, to be a soldier in

WORKS 2O Revs T CHRYSOSTOM.

[Homizy VII.

are gone, and are in their tombs; how many have suffered more severely, and with their husbands have lost also their children?

'To these things let us attend; let us be anxious about these things, and nothing will be grievous to us, but we shall continue passing all our time in spiritual joy; and we shall enjoy the eternal blessings, of which may we all be partakers, by the grace and lovingkindness, &c.

(Isa. xlv. 22) ; and again elsewhere, "Turn unto Me, and thou shalt be saved."

(Isa. Mlives 2224) And if one was willing to select too from the Canticles, taking them in the more mystical way, he will hear Him conversing and saying to every soul that is fitted for Him, " My fair one, my dove."

(Cant. ii. 10.) What is sweeter than these words?

Seest thou the conversation of God with men?

But what? tell me, seest thou not how many children of those blessed women FLO Mee aval:

13.

1 THESSALONIANS

iv. for those who die?

And why does he say, " But we would not have you ignorant, brethren, concerning them that are asleep; that ye sorrow not, even as the rest, which have no hope."

'"' Even as the rest, which have no hope'?

For whom do the rest mourn? so that to them all these things*are vapid.'

" The firstborn from the dead"

(Col. i. 18), he says, the first-fruits.

Therefore there must also be others left.

And see how here he introduces nothing from reasonings, because they were docile.

For in writing to the Corinthians, he started many things also from reasonings, and then he added, " Thou fool, that which thou sowest is not quickened."

(1 Cor. xv. 36.) For this is more authoritative, but it is when he converses with the believer.

But with him who is without, what authority would this have? "Even so," he says, "them also that are fallen asleep in Jesus will God bring with Him."

Again, "fallen asleep": he nowhere says, the dead.

But with respect to Christ, his words are, '' He died," because there followed mention of the Resurrection, but here

"them that are fallen asleep."

How "through Jesus" ?* Either that they fell asleep through Jesus, or that through Jesus will He bring them.

The phrase "that fell asleep through Jesus"' means the faithful.

Here the heretics say, that he is speaking of the baptized.

What place then is there for "even so"?

For Jesus did not fall asleep through Baptism.

But on what account does he say, "them that are fallen asleep"' ?

So that he is discoursing not of a general Resurrection, but of a partial one.

Them that are fallen asleep through Jesus, he says, and thus he speaks in many places.

THERE are many things which from ignorance alone cause us sorrow, so that if we come to understand them well, we banish our grief.

This therefore Paul also showing, says, "I would not have you ignorant, that ye sorrow not, even as the rest, which have no hope."

Is it on this account thou wouldest not have them ignorant?

But wherefore dost thou not speak of the punishment that is laid up?

Ignorant, says he, of the doctrine of the Resurrection.

But why?

This is manifest from the other, and is admitted.

But meanwhile, together with that, there will also be this not inconsiderable gain.

For since they did not disbelieve the Resurrection, but nevertheless bewailed, on this account he speaks.

And he discourses indeed with those who disbelieve the Resurrection in one way, but with these in another.

For it is manifest that they knew, who were enquiring about the "times and SEASONS.

Ip aess vals) Ver. 14. "For if we believe," he says, 'that Jesus died and rose again," and lived,' " even so them also that are fallen asleep in Jesus will God bring with Him."

Where are they who deny the Flesh?? For if He did not assume Flesh, neither did He die.

If He did not die, neither did He rise again.

How then does he exhort us from these things to faith?

Was he not then according to them a trifler and a deceiver?

For if to die proceeds from sin, and Christ did not sin, how does he now encourage us? And now, concerning whom does he say, O men, for whom do ye mourn?

For whom do ve sorrow? for sinners, or simply Ver. 15.

" For this we say unto you by the word of the Lord, that we that are alive, that are

5 €wAa.

He means to those who deny the Incarnation, 4 [The Greek rendered **in Jesus" is properly '' through eae and stands between '' them that fell asleep '' and "' will bring,"' that it may be understood as connected with either.

Modern sete: mentators usually prefer to connect with the participle, and then the natural meaning is that through Jesus death became to them a falling asleep.

Comp. Ellicott.

The amenders of ree s text made 'them that fell asleep by faith in Jesus."

— J. A. B.]

1 (This passage is here enlarged from Rom. xiv. g, even as in many documents and Textus Receptus of N. T. that passage is enlarged from this. —J. A. B.]

2 i.e. the Incarnation, as the Docetz, and in a manner the Marcionites and the Manichees.

St. Aug. Conf.

HOMILIES ON THESSALONIANS.

Homily VII.] left unto the coming of the Lord, shall in nowise each of the fish devoured some member.

Then of these very fishes, one was caught in this gulf, and one in that, and this was eaten by one man, and that by another, while having in it the devoured pieces of flesh.

And again, those who ate the fishes, that had eaten up the man, died in different places, and were themselves perhaps devoured by wild beasts.

And— when there has been so great a confusion and dispersion — how shall the man rise again? Who shall gather up the dust?

But wherefore dost thou say this, O man, and weavest strings of trifles, and makest it a matter of perplexity?

For tell me, if the man had not fallen into the sea, if the fish had not eaten him, nor the fish again been devoured by numberless men — but he had been preserved with care in a coffin, and neither worms nor anything else had disturbed him, how shall that which is dissolved rise again?

How shall the dust and ashes be again conglutinated ??. Whence shall there be any more its bloom for the body?

But is not this a difficulty? precede them that are fallen asleep."

Speaking concerning the faithful, and them "which are fallen asleep in' Christ'

(1 Cor. xv. 18); and again, "the dead shall rise in Christ."

Since his discourse is not concerning the Resurrection only, but both concerning the Resurrection and concerning the honor in glory ; all then shall partake of a Resurrection, he says, but not all shall be in glory, only those in Christ.

Since therefore he wishes to comfort them, he comforts them not with this only, but also with the abundant honor, and with its speedy arrival, since they knew that.

For in proof that he wishes to comfort them with the honor, as he goes on, he says, " And we shall be ever with the Lord": and "we shall be caught up in the clouds." j But how do the faithful fall asleep in Jesus?

It means having Christ within themselves.

But the expression, ''He shall bring with Him," shows that they are brought from many places.

««This."

Something strange he was about to tell them.

On this account he also adds what makes it worthy of credit; "From the word of the Lord," he says, that is, we speak not of ourselves, but having learnt from Christ, "That we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep.''

Which also he says in his Epistle to the Corinthians ; 'In a moment, in the twinkling of an eye." (1 Cor. xv. 52.) Here he gives a credibility to the Resurrection by the If indeed they be Greeks who raise these doubts, we shall have numberless things to say to them.

What then?

For there are among them those who convey souls into plants, and shrubs, and dogs.

'Tell me, which is more easy, to resume one's own body, or that of another?

Others again say that they are consumed by fire, and that there is a resurrection of garments and of shoes, and they are not ridiculed.

Others say atoms.

With them, however, we have no argument at all; but to the faithful, (if we ought to call them faithful who raise questions,) we will still say what the Apostle has said, that all life springs from corruption, all plants, all seeds.'

Seest thou not the fig tree, what a trunk it has, what stems, how many leaves, and branches, stalks, and roots, occupying so much ground and embosomed therein.

This then, such and so great as it is, springs from the grain which was thrown into the ground and itself first corrupted.

And if it be not rotted and dissolved, there will be none of these things.

'Tell me, whence does this happen?

And the vine too, which is so fair both to see and to partake of, springs from that which is vile in appearance.

And what, tell me, is not the water that descends from above one thing? how is it changed into so many things?

For this is more wonderful than the Resurrection. for there indeed the same seed and the same plant is the subject, and there is a great affinity.

But here tell me how, having one quality and one nature, it turns into so many things?

In the vine it becomes wine, and not only wine, but leaves and sap.

For not only is the cluster of grapes, but the rest of the vine nourished by manner also [in which it will occur].

For because the matter seems to be difficult, he says that as it is easy for the living to be taken up, so also for the departed.

But in saying "we," he does not speak of himself, for he was not about to remain until the Resurrection, but he speaks of the faithful.

On this account he has added, '"' We that are left unto the coming of the Lord shall in nowise precede them that are fallen asleep."

As if he had said, Think not that there is any difficulty.

It is God that does it.

They who are then alive shall not anticipate those who are dissolved, who are rotted, who have been dead ten thousand years.

But as it is easy to bring those who are entire, so is it also those who are dissolved.

But there are some who disbelieve the matter, because they know not God.

For, tell me, which is the more easy, to bring one into being out of nothing, or to raise up again him that was dissolved?

But what say they? A certain one suffered shipwreck and was drowned in the sea, and having fallen many fishes caught him, and 1 [Here Chrys. first quotes accurately from x Cor. xv. 18, and then adds from iv. 15 below, there taking ''in Christ'' with the verb, when the connection requires us to understand, '' the dead in Christ shall rise.""'

Comp. Ellicott on iv. 15, and notice below, at the beginning of Hom. viii., that Chrys, connects as here.

— J. A. B.]

2 This word is used by Bp. Pearson in this very argument, which he may have borrowed from St. Chrys.; see his work on the Creed, art. Resurrection.

3 See 1 Cor. xv. 36.

WORKS. OF ST. CHRYSOSTOM.

(Homity VII.

it.

Again, in the olive (it becomes) oil, and the other so numerous things.

And what is wonderful, here it is moist, there dry, here sweet, there sour, here astringent, elsewhere bitter.

Tell me how it turns into so many things?

Show me the reason!

But you cannot.

And in the case of thyself, tell me, for this comes nearer, this seed, that is deposited, how is it fashioned and molded into so many things? how into eyes? hew into ears? how into hands? how into heart?

Are there not in the body ten thousand differences of figures, of sizes, of qualities, of positions, of powers, of proportions?

Nerves and veins and flesh and bones and membranes, and arteries and joints and cartilages, and as many more things beside these, as the sons of the physicians precisely specify, which compose our nature — and these come from that one seed!

Does not this then seem to you much more difficult than those things?

How is the moist and soft congealed into the dry and cold, that is, bone?

How into the warm and moist, which are united in the blood? How into the cold and soft, the nerve? How into the cold and moist, the artery?!

'Tell me, whence are these things?

Art thou not quite at a loss about these things?

Dost thou not see every day a resurrection and a death taking place in the periods of our life?

Whither is our youth gone? wnence is our age come? how is it that he who is grown old cannot indeed make himself young, but begets another, a very young child, and what he cannot give to himself, that he bestows upon another? void of understanding.

What takes place is neither from the earth, nor from the grape-stone, but from Him who is Lord both of the earth and of its seeds.

For this reason He has caused the same thing to be made both without them, and with them.

In the first place, showing His own power, when he said, " Let the earth bring forth the herb of grass.'

(From Gen. i. 11.) And secondly, besides showing His power, instructing us also to be laborious and industrious.

Why then have these things been said by us?

Not idly, but that we may believe also in the Resurrection, and that, when we again wish to apprehend something by our reasonings, but do not find it, we may not be angry and take offense, but discreetly withdrawing and checking our reasoning, we may take refuge in the power and skillfulness of God.

Knowing these things therefore, let us put a curb upon our reasonings.

Let us not transgress our bounds, nor the measures that have been assigned to our knowledge.

For, "If any man," he says, 'thinketh that he knoweth anything, he knoweth nothing yet as he ought to know."

(1 Cor.

Vill. 2.) I speak not concerning God, he says, but concerning everything.

For what? wouldest thou learn about the earth?

What dost thou know?

'Tell me.

How great is its measure?

What is its size?

What is its manner of position?

What is its essence?

What is its place?

Where does it stand, and upon what?

None of these things can you tell?

But that it is cold, and dry, and black, this you can tell—and nothing farther.

Again, concerning the sea?

But there you will be reduced to the same uncertainty, not knowing where it begins, and where it ends, and upon what it is borne, what supports the bottom of it, and what sort of place there is for it, and whether after it there is a continent, or it ends in water and air.

And what dost thou know of the things that are in it?

But what?

Let me pass over the elements.

Would you have us select the smallest of plants > The unfruitful grass, a thing which we all know, tell me, how it is brought forth?

Is not the material of it water, and earth, and dung? What is it that makes it appear so beautiful, and have such an admirable color?

Whence does that beauty so fade away?

'This is not the work of water, or of earth.

Seest thou that there is everywhere need of faith? How does the earth bring forth, how does it travail?

Tell me.

But. you can tell me none of these things.

This also we may see in trees and in animals.

And yet that which gives to another ought first to bestow upon itself.

But this is what human reasoning demands.

But when God creates, let all things give way.

If these things are so difficult, nay, so excessively difficult, I am reminded of those mad persons, who are curious about the incorporeal Generation of the Son.

Things that take place every day, that are within the grasp of our hands, and that have been enquired into ten thousand times, no one has yet been able to discover; tell me, then, how is it they are curious about that secret and ineffable Generation?

Is not the mind of such men wearied in treading that void?

Has it not been whirled into ten thousand giddinesses?

Is it not dumfounded?

And yet not even so are they instructed.

When they are able to say nothing about grapes and figs, they are curious about God!

For tell me, how is that grape-stone resolved into leaves and stems?

How before this were they not in it, nor seen init?

But it is not the grape-stone, you say, but all is from the earth.

Then how is it that without this the earth bears nothing of itself?

But let us not be Be instructed, O man, in things that are here below, and be not curious nor overmeddling about heaven.

And would it were heaven, and not the Lord of heaven!

Dost thou not know the earth from which thou wast brought forth, in which thou wast nourished, which thou in1 The arteries were then thought to convey air through the body.

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