HOMILY XV

HOMILY XV

HOMILIES

ON EPHESIANS.

I2I HomiLy XV. ] purpose, and then that any one of the servants were to take and use it for holding dung. Would he ever venture again, after it had been filled with dung, to store it away with those other vessels, set apart for those other uses?

Surely not.

Now railing is like this, reviling is like this.

'" Our Father!"

But what? is this all?

Hear also the words, which follow, "which art in Heaven."

The moment thou sayest, "Our Father, which art in Heaven," the word raises thee up, it gives wings to thy mind, it points out to thee that thou hast a Father in Heaven.

Do then nothing, speak nothing of things upon earth.

He hath set thee amongst that host above, He hath numbered thee with that heavenly choir.

Why dost thou drag thyself down?

Thou art standing beside the royal throne, and thou revilest?

Art thou not afraid lest the king should deem it an outrage?

Why, if a servant, even with us, beats his fellow-servant or assaults him, even though he do it justly, yet we at once rebuke him, and deem the act an outrage; and yet dost thou, who art standing with the Cherubim beside the king's throne, revile thy brother?

Seest thou not these holy vessels?

Are they not used continually for only one purpose?

Does any one ever venture to use them for any other?

Yet art thou holier than these vessels, yea, far holier.

Why then defile, why contaminate thyself?

Standest thou in Heaven, and dost thou revile?

Hast thou thy citizenship with Angels, and dost thou revile?

Art thou counted worthy the Lord's kiss, and dost thou revile?

Hath God graced thy mouth with so many and great things, with hymns angelic, with food, not angelic, no, but more than angelic, with His own kiss, with His own embrace, and dost thou revile?

Oh, no, I implore thee.

Vast are the evils of which this is the source ; far be it from a Christian soul.

Do I not convince thee as I am speaking, do I not shame thee?

Then does it now become my duty to alarm you.

For hear what Christ saith : '"' Whosoever shall say to his brother, Thou fool, shall be in danger of the hell of fire."

(Matt. v. 22.) Now if that which is lightest of all leads to hell, of what shall not he be worthy, who utters presumptuous words?

Let us discipline our mouth to silence.

Great is the advantage from this, great the mischief from ill language.

We must not spend our riches here.

Let us put door and bolt upon them.

Let us devour ourselves alive if ever a vexatious word slip out of our mouth.

Let us entreat God, let us entreat him whom we have reviled.

Let us not think it beneath us to do so.

It is ourselves we have wounded, not him.

Let us apply the remedy, prayer, and reconciliation with him whom we have reviled.

If in our words we are to take such forethought, much more let us impose laws upon ourselves in our deeds.

Yea, and if we have friends, whoever they may be, and they should speak evil to any man or revile him, demand of them and exact satisfaction.

Let us by all means learn that such conduct is even sin; for if we learn this, we shall soon depart from it.

Now the God of ptace keep both your mind and your tongue, and fence you with a sure fence, even His fear, through Jesus Christ our

Lord, with whom to the Father, together with the Holy Spirit, be glory forever.

Amen.

HOMILY XV.

EPHESIANS iv. 31. of the hives they sprinkle with fragrant wines, and all other sweets, that there may be no noisome smell to annoy them, and drive them away again, —so in truth is it also with the Holy

Spirit.

Our soul is a sort of vessel or basket, capable of receiving the swarms of spiritual gifts; but if there shall be within it gall, and 'bitterness, and wrath," the swarms. will fly away.

Hence this blessed and wise husbandman well and thoroughly cleanses our vessels, withholding neither knife nor any other instrument of iron, and invites us to this spiritual swarm ; and as he gathers it, he cleanses us with prayers, and labors, and all the rest.

Mark then how he cleanses out our heart.

He has banished lying, he has banished anger.

Now, again, he is "Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice."

As bees! will never settle down in an unclean vessel, — and this is the reason why those who are skilled in these matters sprinkle the spot with perfumes, and scented ointments, and sweet odors; and the wicker baskets also, in which they will have to settle as soon as they come out

1 [Chrysostom seems to have observed everything, and he had the "' homiletical habit," as Dr. Shedd calls it (Hom. p. 108), in gathering material for illustration.

What has been said of a great modern preacher, may be said of Chrysostom:

''He watched ships and sailors; he acquainted himself with the customs, good and bad, of commercial life; he curiously inspected a great variety of mechanical processes; he closely observed agricultural operations, and the various phases of rural life; he constantly saw and heard what occurred in his own home and other homes; and always and everywhere he asked himself, What is this like? what will this illustrate?"

Dr. Broadus, in Preparation and Delivery of Sermons. —G.A.]

WORKSeOrS

ST: CHRYSOSTOM.:.

([Homity XV.

Li22 destroyed, but) " put away" from you.

For what need have I of trouble to restrain it, what necessity is there to keep watch on a monster, when it is in my power to expel him from my soul, to remove him and drive him out, as it were, into banishment?

Let us hearken then to Paul when he saith, " Let all bitterness be put away from you."

But, ah, the perversity that possesses us!

Though we ought to do everything to effect this, yet are there some so truly senseless as to congratulate themselves upon this evil, and to pride themselves upon it, and to glory in it, and who are envied by others. "Such a one," say they, "is a bitter man, he is a scorpion, a serpent, a viper."

'They look upon him as one to be feared.

But wherefore, good man, dost thou fear the bitter person? 'I fear," you say, "lest he injure me, lest he destroy me ;

I am not proof against his malice, I am afraid lest he should take me who am a simple man, and unable to foresee any of his schemes, and throw me into his snares, and entangle us in the toils which he has set to deceive us."

Now I cannot but smile.

And why forsooth?

Because these are the arguments of children, who fear things which are not to be feared.

Surely there is nothing we ought so to despise, nothing we ought so to laugh to scorn, as a bitter and malicious man.

For there is nothing so powerless? as bitterness.

It makes men fools and senseless.

Do ye not see that malice is blind?

Have ye never heard, that he that diggeth a pit for his neighbors, diggeth it for himself? How, it may be said, ought we not to fear a soul full of tumult?

If indeed we are to fear the bitter in the same way as we fear evil spirits, and fools and madmen, (for they indeed do everything at random,) I grant it myself; but if we are to fear them as men skillful in the conduct of affairs, that never.

For nothing is so necessary for the proper conduct of affairs as prudence ; and there is no greater hindrance to prudence than wickedness, and malice, and hollowness.

Look at bilious persons, how unsightly they are, with all their bloom withered away.

How weak they are, and puny, and unfit for anything.

So also are souls of this nature.

What else is wickedness, but a jaundice of the soul?

Wickedness then has no strength in it, indeed it has not.

Have ye a mind that I again make what I am saying plain to you by an instance, by setting before you the portraits of a treacherous and a guileless man?

Absalom was a treacherous man, and "stole all men's hearts." pointing out how that evil may be yet more entirely eradicated ; if we be not, saith he, " bitter"' in spirit.

For it is as is wont to happen with our bile, if there chance to be but little of it, there will be but little disturbance if the receptacle should burst: but if ever the strength and acridness of this quality becomes excessive, the vessel which before held it, containing it no longer, is as if it were eaten through by a scorching fire, and it is no longer able to hold it and contain it within its appointed bounds, but, rent asunder by its intense sharpness, it lets it escape and injure the whole. body.

And it is like some very fierce and frightful wild beast, that has been brought into a city; as long as it is confined in the cages made for it, however it may rage, however it may roar, it will be unable to do harm to any one; but if it is overcome by rage, and breaks through the intervening bars, and is able to leap out, it fills the city with all sorts of confusion and disturbance, and puts everybody to flight.

Such indeed is the nature also of bile.

As long as it is kept within its proper limits, it will do us no great mischief; but as soon as ever the membrane that incloses it bursts, and there is nothing to hinder its being at once dispersed over the whole system, then, I say, at that moment, though it be so very trifling in quantity,' yet by reason of the inordinate strength of its quality it taints all the other elements of our nature with its own peculiar virulence.

For finding the blood, for instance, near to it, alike in place and in quality, and rendering the heat which is in that blood more acrid, and everything else in fact which is near it ; passing from its just temperature it overflows its bounds, turns all into gall, and therewith at once attacks likewise the other parts of the body; and thus infusing into all its own poisonous quality, it renders the man speechless, and causes him to expire, expelling life.

Now, why have I stated all these things with such minuteness?

It is in order that, understanding from this bitterness which is of the body the intolerable evid of that bitterness which is of the soul, and how entirely it destroys first of all the very soul that engenders it, making everything bitter, we may escape experience of it.

For as the one inflames the whole constitution, so does the other the thoughts, and carries away its captive to the abyss of hell.

In order then that by carefully examining these matters we may escape this evil, and bridle the monster, or rather utterly root it out, let us hearken to what Paul saith, " Let all bitterness be" (not (2 Sam. xv. 6.) And observe how great was his treachery.

''He went about," it saith, "and said, 'Hast thou no judgment?'''® wishing to 1 [This seems to be i in direct contradiction to what is said a few lines above, to wit, '' If there chance to be but little of it, there will be but little disturbance if the receptacle should burst."

The text in the former passage is in great uncertainty, however, and confusion, Field calls it a Zocus conclamatus.

Perhaps, if the true text of that passage could be recovered, it would not be in conflict with the passage here. —G. A.]

Compare Prov. xxv. 28. —G.A.

3 ve) €ote got Kpiots; but Sept. (2 Sam. xv. 3) has 6 axovwy ovn eore got mapa Tov BagtAéws, which is well rendered by the Rev. Nes by '* But there is no man deputed of the king to hear thee.' —G. A

HomILy XV.]

HOMILIES ON EPHESIANS.

t2 3 conciliate every one to himself.

But David was guileless.

What then?

Look at the end of them both, look, how full of utter madness was the former!

For inasmuch as he looked solely to the hurt of his father, in all other things he was blinded.

But not so David.

For "he that walketh uprightly, walketh surely" (Prov. x. 9) ; and reasonably ; he is one that manages nothing over-subtilely, the man who devises no evil. Let us listen then to the blessed Paul, and let us pity, yea, let us weep for the bitter-minded, and let us practice every method, let us do everything to extirpate this vice from their souls.

For how is it not absurd, that when there is bile within us, {though that indeed is a useful element, for without bile a man cannot possibly exist, that bile, I mean, which is an element of his nature,) how then, I say, is it not absurd that we should do all we can to get rid of this, though we are so highly benefited by it; and yet that we should do nothing, nor take any pains, to get rid of that which is in the soul, though it is in no case beneficial, but even in the highest degree injurious.

He that thinketh that he is ' wise among you," saith he, "let him become a fool, that he may become wise."

(1 Cor. ili. 18.) Hearken too again to what Luke saith, "'They did take their food with gladness and singleness of heart, praising God, and having favor with all the people."

What now, and dost thou take away clamor also?

Yes, for the mild man must needs be of such a character, because clamor carries anger, as a horse his rider; trip the horse, and you will throw the rider.

Mora. This let women above ali attend to, them who on every occasion cry aloud and bawl.

There is but one thing in which it is useful to cry aloud, in preaching and in teaching.

But in no other case whatever, no, not even in prayer.

And if thou wouldest learn a practical lesson, never cry aloud at all, and then wilt thou never be angry at all.

Behold a way to keep your temper; for as it is not possible that the man that does not cry out should be enraged, so is it not that the man who does cry out should be otherwise than enraged.

For tell me not of a man being implacable, and revengeful, and of pure natural bitterness, and natural choler.

We are now speaking of the sudden paroxysm of this passion.

It contributes then no little to this end, to discipline the soul never to raise the voice and cry aloud at all.

Cut off clamor, and thou wilt clip the wings of anger, thou dost repress the first rising of the heart.

For as it is impossible for a man to wrestle without lifting up his hands, so is it not possible that he should be entangled in a quarrel without lifting up his voice.

Bind the hands of the boxer, and then bid him strike.

He will be unable to do so.

So likewise will wrath be disarmed.

But clamor raises it, even (Acts ii. 46, 47.) Why, do we not see even now that the simple and guileless enjoy the common esteem of all? No one envies such an one when he is,in prosperity, no one tramples upon him when he is in adversity, but all rejoice with him when he does well, and grieve with him in misfortune.

Whereas whenever a bitter man fares prosperously, one and all lament it, as though some evil thing happened ; but if he is unfortunate, one and all rejoice.

Let us then pity them, for they have common enemies all over the world.

Jacob was a guileless man, yet he overcame the treacherous Esau.

' For into a malicious soul wisdom shall not enter." (Wisd.

1.4.) ' Let all bitterness be put away from you."

Let not even a remnant remain, for it will be sure, if stirred, as if from a smouldering brand, to turn all within to an entire blaze.

Let us then distinctly understand what this bitterness is.

Take, for example, the hollow-hearted man, the crafty, the man who is on the watch to do mischief, the man of evil suspicion.

From him then "wrath" and "anger" are ever produced ; for it is not possible for a soul like this to be in tranquillity, but the very root of "anger" and "wrath" is "bitterness."

The man of this character is both sullen, and never unbends his soul; he is always moody, always gloomy.

For as I] was saying, they. themselves are the first to reap the fruit of their own evil ways.

And hence it is especially that the female sex are so easily overtaken in it.

Women, whenever they are angry with their maid-servants, fill the whole house with their own clamor.

And oftentimes too, if the house happens to be, built along a narrow street, then all the passers-by hear the mistress scolding, and the maid weeping and wailing.

What can possibly be more disgraceful than the sound of those wailings??

What in the world has happened there?

All the women round immediately peep in and one of themsays, "Such a one is beating her own maid.""

Whatever can be more shameless than this?

''What then, ought one not to strike at all?"?

No, I say not so, (for it must be done,) but then it must be neither frequently, nor immoderately, nor for any wrongs of thine own, as I am constantly saying, nor for any little failure in her service, but only if she is doing harm to her own soul.

If thou chastise her for a fault of this kind, all will applaud, and there will be none to upbraid thee; but if thou do it for any reasons of thine own, all will condemn thy cruelty and harshness.

And what is more base than all, there are some so fierce and so savage as to lash them to such a degree, that where it does not exist.

1 [We have here followed the text of three codices as against the emendations of Field, Savile, and the Benedictine ed. —G. A.]

" And clamor," he adds.

WORKS OF ST. CHRY SOSTOM.

([Homity XV. the bruises will not disappear with the day.

For they will strip the damsels, and call their husbands for the purpose, and oftentimes tie them to the pallets.

Alas! at that moment, tell me, does no recollection of hell come over thee?

What? dost thou strip thy handmaid, and expose her to thy husband?

And art thou not ashamed, lest he should condemn thee for it? And then dost thou exasperate him yet more, and threaten to put her in chains, having first taunted the wretched and pitiable creature with ten thousand reproachful names, and called her

"Thessalian witch,' runaway, and prostitute "' ? become odious to their husbands.

' What then," ye may say, "if she shall act the harlot?"

Marry her to a husband ; cut off the occasions of fornication, suffer her not to be too high fed.

"What then, if she shall stealP?'"?

'Take care of her, and watch her.

— " Extravagant!" thou wilt say ; "' What, am I to be her keeper?

How absurd !""

And why, I pray, art thou not to be her keeper?

Has she not the same kind of soul as thou?

Has she not been vouchsafed the same privileges by God?

Does she not partake of the same table?

Does she not share with thee the same high birth?

" But what then," ye will say, "if she shall be a railer, or a gossip, or a drunkard?"'

Yet, how many free women are such?

Now, with all the failings of women God hath charged men to bear: only, He saith, let not a woman be an harlot, but every other failing besides bear with.

Yea, be she drunkard, or railer, or gossip, or evil-eyed, or extravagant, and a squanderer of thy substance, thou hast her for the partner of thy life.

Train and restrain her.

Necessity is upon thee.

It is for this thou art the head.

Regulate her therefore, do thy own part.

Yea, and if she remain incorrigible, yea, though she steal, take care of thy goods, and do not punish her so much.

If she be a gossip, silence her.

This is the very highest philosophy.

For her passion allows her not to spare even her own mouth, but she looks to one single object, how she may wreak her vengeance on the other, even though she disgrace herself.

And then after all these things forsooth, she will sit in state like any tyrant, and call her children, and summon her foolish husband, and treat him as a hangman.

Ought these things to take place in the houses of Christians?

" Aye," say ye, "but slaves are a troublesome, audacious, impudent, incorrigible race."

True, I know it myself, but there are other ways to keep them in order; by terrors, by threats, by words ; which may both touch her more powerfully, and save thee from disgrace.

Thou who art a free woman hast uttered foul words, and dost thou not disgrace thyself more than her?

Then if she shall have occasion to go out to the bath, there are bruises on her back when she is naked, and she carries about with her the marks of thy cruelty.

'But,' say ye, "the whole tribe of slaves is intolerable if it meet with indulgence."

'True, I know it myself.

But then, as I was saying, correct them in some other way, not by the scourge only, and by terror, but even by flattering them, and by acts of kindness.

If she is a believer, she is thy sister.

Consider that thou art her mistress, and that she ministers unto thee.

If she be intemperate, cut off the occasions of drunkenness ; call thy husband, and admonish her.

Or dost thou not feel how disgraceful a thing it is for a 'voman to be beaten?

'They at least who have enacted ten thousand punishments for men, — the stake, and the rack,—wwill scarcely ever hang a woman, but limit men's anger to smiting her on the cheek; and so great respect have they observed towards the sex, that not even when there is absolute necessity have they often hung a woman, if she happen to be pregnant.

For it is a disgrace for a man to strike a woman ; and if for a man, much more for one of her own sex.

It is moreover by these things that women Now, however, some are come to such a height of indecency as to uncover the head, and to drag their maid-servants by the hair.

— Why do ye all blush??

I am not addressing myself to all, but to those who are carried away into such brutal conduct.

Paul saith, " Let not a woman be uncovered."

(1 Cor. xi.

5-15.) And dost thou then entirely strip off her headdress?

Dost thou see how thou art doing outrage to thyself?

If indeed she makes her appearance to thee with her head bare, thou callest it an insult.

And dost thou say that there is nothing shocking when thou barest it thyself?

Then ye will say, '' What if she be not corrected ?"

Chasten her then with the rod and with stripes.

And yet how many failings hast thou also thyself, and yet thou art not corrected!

These things I am saying not for their sakes, but for the sake of you free-women, that ye do nothing so unworthy, nothing to disgrace you, that ye do yourselves no wrong.*® If thou wilt learn this lesson in thy household in dealing with thy maid-servant, and not be harsh but gentle and forbearing, much more wilt thou be so in thy behavior to thy husband.

For she who, though having authority, does nothing of the sort, will do it much less where there is a check.

So that 2 [This is direct preaching.

Some would call it _personal.

But as Daniel Webster said of preaching, so ought we '* make it a personal matter, a personal matter, a personal matter." — G. A ome 3 [And what a graceful and conciliatory turn he gives his discourse here! —G. A. |] 1 Vid. Aristoph. Vd. 749, yuvatka pappaxis' et mprdpevos @ertaAdnv.

Schol., wéxpe cat vuv dappaxides ai @erradat cadovvtac.

[What a fearful picture of the cruelties of the mistresses of Chrysostom's day! —G, A.]

HOMILIES ON EPHESIANS.

HomiLy XVI.] the discipline employed about your maid-servants, will be of the greatest service to you in gaining the goodwill of your husbands.

'" For with what measure ye mete,' He saith, "it shall be measured unto you."

(Matt. vii. 2.) Set a bridle upon thy mouth.

If thou art disciplined to bear bravely with a servant when she answers back, thou wilt not be annoyed with the insolence of an equal, and in being above annoyance, wilt have attained to the highest philosophy.

But some there are who add even oaths, but there is nothing more shocking than a woman so enraged.

But what again, ye will say, if she dress gayly?

Why then, forbid this; thou hast my consent; but check it by first beginning with thyself, 'not so much by fear as by example. tongue and curtailing its clamor, is to prevent its kindling up a more violent blaze.

But if thou without any clamor art doing the same thing, and art cherishing the fire and the live coals within, where is the good of thy silence?

Dost thou not know that those conflagrations are the most destructive of all which are fed within, and appear not to those that are without?

And that those wounds are the deadliest which never break out to the surface ; and those fevers the worst which burn up the vitals?

So also is this anger the most dangerous that preys upon the soul.

But let this too be put away from you, saith he, " with all malice," of every kind and degree, great and little.

Let us then hearken to him, let us cast out all "bitterness and all malice," that we "grieve not the Holy Spirit."

Let us destroy all bitterness ; let us cut it up by the very roots.

Nothing good, nothing healthful, can ever come from a bitter soul; nothing but misfortunes, nothing but tears, nothing but weeping and wailing.

Do ye not see those beasts that roar or cry out, how we turn away from them ; the lion, for instance, and the bear?

But not so from the sheep ; for there is no roaring, but a mild and gentle voice.

And so again with musical instruments, those which are loud and harsh are the most unpleasant to the ear, such as the drum and trumpet; whereas those which are not so, but are soothing, these are pleasant, as the flute and lyre and pipe.

Let us then prepare our soul so as never to cry aloud, and thus shall we be enabled also to gain the mastery over our anger.

And when we have cut out this, we ourselves shall be the first to enjoy the calm, and we shall sail into that peaceful haven, which God grant we may all attain, in Jesus Christ our Lord, with whom, together with the Holy Ghost, be unto the Father, glory, might, and honor, now, and ever, and throughout all ages.

Amen.

Be in everything thyself a perfect pattern.

"And let railing," saith he, "be put away from you.'

Observe the progress of mischief.

Bitterness produces wrath, wrath anger, anger clamor, clamor railing, that is, revilings; next from evil-speaking it goes on to blows, from blows to wounds, from wounds to death.

Paul, however, did not wish to mention any of these, but only this, "let this," saith he, "be put away from you, with all malice."* What is " with all malice"?

It ends with this.

For there are some, like those dogs that bite secretly, which do not bark at all at those that come near them, nor are angry, but which fawn, and display a gentle aspect; but when they catch us off our guard, will fix their teeth inus.

'These are more dangerous than those that take up open enmity.

Now since there are men too that are dogs, who neither cry out, nor fly in a passion, nor threaten us when they are offended, yet in secret are weaving plots, and contriving ten thousand mischiefs, and revenging themselves not in words but in deeds ; he hints at these. Let those things be put away from you, saith he, " with all malice."

Do not spare thy words, and then revenge thyself in acts.

My purpose in chastising my UOTE Y Vil:

Vevee ee ney

EPHESIANS

must be abundant practice of that which is good also.

To be delivered indeed from hell we must abstain from wickedness; but to attain to the kingdom we must cleave fast to virtue."

Know ye not that even in the tribunals of the heathen, when examination is made of men's deeds, and the whole city is assembled, this is the case?

'Let all bitterness, and wrath, and anger, and clamor, and railing be put away from you, with all malice.

And be ye kind one to another, tender-hearted, forgiving each other, even as God also in Christ forgave you."

IF we are to attain to the kingdom of Heaven, it is not enough to abandon wickedness, but there

1 Aira '** € Malice,' the genus to which all the above-mentioned vices delong, or rather the aczzve principle to which they are all oes]

—animt pravitas, humanttati et equitat? ofposita (Calvin)."

2 [This way of putting it would imply that there is an intermediate place, neither hell nor heaven, which Chrysostom felt; and so he corrects himself a little below.

This does not appear to be a trick of the orator. —G. A.

Ellicott. —G. A.]

WORKSZOR

TST. CHRYSOSTOM.

{[Homity XVI. wouldest thou not chastise him, wouldest thou not put him to the rack?

Tell me.

And yet forsooth he has done no evil.

No, but this is in itself doing evil.

But let us, if you please, apply this to other cases in life.

Suppose then that of an husbandman.

He does no damage to our property, he lays no plots against us, and he is not a thief, he only ties his hands behind him, and sits at home, neither sowing, nor cutting a single furrow, nor harnessing oxen to the yoke, nor looking after a vine, nor in fact discharging any one of those other labors required in husbandry.

Now, I say, should we not punish such aman?

And yet he has done no wrong to any one ; we have no charge to make against him.

No, but by this very thing has he done wrong.

He does wrong in that he does not contribute his own share to the common stock of good.

And what again, tell me, if every single artisan or mechanic were only to do no harm, say to one of a different craft,— nay, were to do no harm, even to one of his own, but only were to be idle, would not our whole life at that rate be utterly at an end and perish?

Do you wish that I yet further extend the discourse with reference to the body also?

Let the hand then neither strike the head, nor cut out the tongue, nor pluck out the eye, nor do any evil of this sort, but only remain idle, and not render its due service to the body at large ; would it not be more fitting that it should be cut off, than that one should carry it about in idleness, and a detriment to the whole body?

And what too, if the mouth, without either devouring the hand, or biting the breast, should nevertheless fail in all its proper duties ; were it not far better that it should be stopped up?

If therefore both in the case of servants, and of mechanics, and of the whole body, not only the commission of evil, but also the omission of what is good, is great unrighteousness, much more will this be the case in regard to the body of Christ.

Nay, there was an ancient custom amongst the heathen, to crown with a golden crown,'

— not the man who had done no evil to his country, for this were in itself no more than enough to save him from punishment ; — but him who had displayed great public services.

It was thus that a man was to be advanced to this distinction.

But what I had especial need to say, had, I know not how, well nigh escaped me.

Accordingly having made some slight correction of what I have said, I retract the first portion of this division.

For as I was saying that the departure from evil is sufficient to prevent our falling into hell, whilst I was speaking, there stole upon me a certain awful sentence, which does not merely bring down vengeance on them that dare to commit evil, but which also punishes those who omit any opportunity of doing good. What sentence then is this? When the day, the dreadful day, He saith, was arrived, and the set time was come, the Judge, seated on the judgment seat, set the sheep on the right hand and the goats on the left; and to the sheep He said, '' Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat."

(Matt. xxv. 34.) So far, well.

For it was meet that for such compassion they should receive this reward.

That those, however, who did not communicate of their own possessions to them that were in need, that they should be punished, not merely by the loss of blessings, but by being also sent to hell-fire, what just reason, I say, can there be in this?

Most certainly this too will have a fair show of reason, no less than the other case: for we are hence instructed, that they that have done good shall enjoy those good things that are in heaven, but they, who, though they have no evil indeed to be charged with, yet have omitted to do good, will be hurried away with them that have done evil into hell-fire.

Unless one might indeed say this, that the very not doing good is a part of wickedness, inasmuch as it comes of indolence, and indolence is a part of vice, or rather, not a part, but a source and baneful root of it.

For idleness is the teacher of all vice.

Let us not then foolishly ask such questions as these, what place shall he occupy, who has done neither any evil nor any good?

For the very not doing good, is in itself doing evil.

Tell me, if thou hadst a servant, who should neither steal, nor insult, nor contradict thee, who moreover should keep from drunkenness and every other kind of vice, and yet should sit perpetually in idleness, and not doing one of those duties which a servant owes to his master,

Mora. And therefore the blessed Paul also, in leading us away from sin, leads us on to virtue.

For where, tell me, is the advantage of all the thorns being cut out, if the good seeds be not sown?

For our labor, remaining unfinished, will come round and end in the same mischief.

And therefore Paul also, in his deep and affectionate anxiety for us, does not let his admonitions stop at eradicating and destroying evil tempers, put urges us at once to evidénce the implanting of good ones.

For having said, " Let all bitterness, and wrath, and clamor, and railing be put away from you, with ail malice,' he adds, '' And be? ye kind one to another, tenderhearted, forgiving each other."

For all these Ine = a ee ee oe — ae ee,S 1 [The Athenians, for example, bestowed a golden crown upon Demosthenes, and his celebrated oration " On the Crown"' was occasioned by this custom to which Chrysostom refers. |

2 ['* Not ' be' (€ore), but 'become' (yiveoGe), in keeping with oy Kile ad' vpwr, 'let it be put away' from you.'

— Meyer. — 20.8 eS

HOMILIES ON EPHESIANS.

HomiLy XVI.] are habits and dispositions.

And our abandonment of the one thing is not sufficient to settle us in the habitual practice of the other, but there is need again of some fresh impulse, and of an effort not less than that made in our avoidance of evil dispositions, in order to our acquiring good ones.

For so in the case of the body, the black man, if he gets rid of this complexion, does not straightway become white.

Or rather Jet us not conduct our discourse with an argument from physical subjects, but draw our example from those which concern moral choice.

He who is not our enemy, is not necessarily our friend ; but there is an intermediate state, neither of enmity nor of friendship, which is perhaps the wrath that is in them ; but if we return injustice with gentleness, we shall disarm all his anger, and shall be setting up in his breast a tribunal which will give a verdict in our favor, and will condemn him more severely than we ourselves could.

For he will convict and will pass sentence upon himself, and will look for every pretext for repaying the share of long-suffering granted him with fuller measure, knowing that, if he repay it in equal measure, he is thus at a disadvantage, in not having himself made the beginning, but received the example from us.

He will strive accordingly to exceed in measure, in order to eclipse, by the excess of his recompense, the disadvantage he himself sustains in having been second in making advances towards requital; and the disadvantage again which accrues to the other from the time, if he was the first sufferer, this he will make up by excess of kindness.

For men, if they are rightminded, are not so affected by evil as by the good treatment they may receive at the hands of those whom they have injured.

For it is a base sin, and it is matter of reproach and scorn for a man who is well-treated not to return it; whilst for a man who is ill-treated, not to go about to resent it, this has the praise and applause, and the good word of all.

And therefore they are more deeply touched by this conduct than any. that in which the greater part of mankind stand toward us.

He that is not crying is not therefore necessarily also laughing, but there is a state between the two.

And so,I say, is the case here.

He that is not " bitter' is not necessarily "kind," neither is he that is not " wrathful"' necessarily '"' tender-hearted " ; but there is need of a distinct effort, in order to acquire this excellence.

And now look how the blessed Paul, according to the rules of the best husbandry, thoroughly cleans and works the land entrusted to him by the Husbandman.

He has taken away the bad seeds ; he now exhorts us to retain the good plants.

"Be ye kind," saith he, for if, when the thorns are plucked up, the field remains idle, it will again bear unprofitable weeds.

And therefore there is need to preoccupy its unoccupied and fallow state by the setting of good seeds and plants.

He takes away "anger," he puts in "kindness" ; he takes away " bitterness," he puts in " tender-heartedness'"' ; he extirpates

"malice"? and "railing," he plants " forgiveness"' in their stead, For the expression, "forgiving one another," is this; be disposed, he means, to forgive one another.

And this forgiveness is greater than that which is shown in money-matters.

For he indeed who forgives a debt of money to him that has borrowed of him, does, it is true, a noble and admirable deed, but then the kindness is confined to the body, though to himself indeed he repays a full recompense by that benefit which is spiritual and concerns the soul; whereas he who forgives trespasses will be benefiting alike his own soul, and the soul of him who receives the forgiveness.

For by this way of acting, he not only renders himself, but the other also, more charitable.

Because we do not so deeply touch the souls of those who have wronged us by revenging ourselves, as by pardoning them, and thus shaming them and putting them out of countenance.

For by the other course we shall be doing no good, either to ourselves or to them, but shall be doing harm to both by seeking ourselves for retaliation, like the rulers of the Jews, and by kindling up

So that if thou hast a wish to revenge thyself, revenge thyself in this manner.

Return good for evil, that thou mayest render him even thy debtor, and achieve a glorious victory.

Hast thou suffered evil?

Do good ; thus avenge thee of thine enemy.

For if thou shalt go about to resent it, all will blame both thee and him alike.

Whereas if thou shalt endure it, it will be otherwise.

Thee they will applaud and admire; but him they will reproach.

And what greater punishment can there be to an enemy, than to behold his enemy admired and applauded by all men?

What more bitter to an enemy, than to behold himself reproached by all before his enemy's face?

If thou shalt avenge thee on him, thou wilt both be condemned perhaps thyself, and wilt be the sole avenger; whereas, if thou shalt forgive him, all will be avengers in thy stead.

And this will be far more severe than any evil he can suffer, that his enemy should have so many to avenge him.

If thou openest thy mouth, they will be silent; but if thou art silent, not with one tongue only, but with ten thousand tongues of others, thou smitest him, and art the more avenged.

And on thee indeed, if thou shalt reproach him, many again will cast imputations (for they will say that thy words are those of passion) ; but when others who have suffered no wrong from him thus overwhelm him with reproaches, then is the revenge

WORKS OF 313 CHRYSOSTOM.

(Homity XVII. each other's eyes, but that they should check boldness in aggression, by fear of suffering in return, and thus should neither do any evil to others, nor suffer any evil from others themselves.

Therefore it was said, "eye for eye," to bind the hands of the aggressor, not to let thine loose against him; not to ward off the hurt from thine eyes only, but also to preserve his eyes safe and sound. especially clear of all suspicion.

For when they who have suffered no mischief, in consequence of thy excessive forbearance feel and sympathize with thee, as though they had been wronged themselves, this is a vengeance clear of all suspicion.

" But what then," ye will say, "if no man should take vengeance?"

It cannot be that men will be such stones, as to behold such wisdom and not admire it.

And though they wreak not their vengeance on him at the time; still, afterwards, when they are in the mood, they will do so, and they will continue to scoff at him and abuse him.

And if no one else admire thee, the man himself will most surely admire thee, though he may not own it.

For our judgment of what is right, even though we be come to the very depth of wickedness, remains impartial and unbiased.

Why, suppose ye, did our Lord Christ say, "' Whosoever smiteth thee on the right cheek, turn to him the other also"'?

(Matt. v.

39.) Is it not because the more long-suffering a man is, the more signal the benefit he confers both on himself and on the other?

For this cause He charges us to "turn the other also," to satisfy the desire of the enraged.

For who is such a monster as not to be at once put to shame?

'The very dogs are said to feel it; for if they bark and attack a man, and he throws himself on his back and does nothing, he puts a stop to all their wrath.'

If they then reverence the man who is ready to suffer evil from them, much more will the race of man do so, inasmuch as they are more rational.

But, as to what I was enquiring about, — why, if retaliation was allowed, were they arraigned who practiced it?

Whatever can this mean?

He here speaks of vindictiveness ; for on the spur of the moment he allows the sufferer to act, as I was saying, in order to check the aggressor ; but to bear a grudge he permits no longer ; because the act then is no longer one of passion, nor of boiling rage, but of malice premeditated.

Now God forgives those who may be carried away, perhaps upon a sense of outrage, and rush out to resent it.

Hence He says, ''eye for eye''; and yet again, ' the ways of the revengeful lead to death."* Now, if, where it was permitted to put out eye for eye, so great a punishment is reserved for the revengeful, how much more for those who are bidden even to expose themselves to ill-treatment.

Let us not then be revengeful, but let us quench our anger, that we may be counted worthy of the lovingkindness, which comes from God ("for with what measure," saith Christ, "'ye mete, it shall be measured unto you, and with what judgment ye judge, ye shall be judged"') (Matt. vil. 2), and that we may both escape the snares of this present life, and in the day that is at hand, may obtain pardon at His hands, through the grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Ghost, be glory, power, honor, both now and forever and ever.

Amen.

CL OAL DAG iY s However, it is nght not to overlook what a little before came into my recollection, and was brought forward for a testimony.

And what then was this?

We were speaking of the Jews, and of the chief rulers amongst them, how that they were blamed, as seeking retaliation.

And yet this the law permitted them; "eye for eye, and tooth for tooth."

(Lev. xxiv. 20.) True, but not to the intent that men should pluck out

FLONLET. YX MIET.

EPHESIANS iv. 32, AND V. I, 2.3,4

"And be ye kind one to another, tender hearted, forgivTHE events which are past have greater force than those which are yet to come, and appear to be both more wonderful and more convincing.

And hence accordingly Paul founds his exhortation upon the things which have already been done for us, inasmuch as they, on Christ's account, have a greater force.

For to say, ing each other, even as God also in Christ forgave you.

Be ye therefore imitators of God, as beloved children; and walk in love, even as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God for an odor of a sweet smell."

1 [Compare Odyssey, Bk. xiv. 33-36, where Ulysses thus quiets the dogs of Eumzeus: — **Soon as Ulysses near the enclosure drew,

With open mouths the furious mastiffs flew; Down sat the sage, and, cautious to withstand,

Let fall the offensive truncheon from his hand."

2 [Prov. xii. 28, according to Septuagint, which has odot dé pvyatxdxwy eis Oavatov.

The Rev. Ver., following the Hebrew, has, '* And in the pathway thereof (righteousness) there is no death.' —

Pope's translation. — G, A.] A

HOMILIES ON EPHESIANS.

Homity XVII.] thou art "imitating God.'

And yet how shalt thou be able to say, "I am poor, and am not able to forgive it," that is, a debt, when thou forgivest not that which thou art able to forgive, that is, a trespass?

And surely thou dost not deem that in this case there is any loss.

Yea, is it not rather wealth, is it not abundance, is it not a plentiful store ?

"Forgive, and ye shall be forgiven"

(Matt. vi. 14), and "if ye forgive not, ye shall in nowise be forgiven" (Matt. vi. 15),—this addressed to men of understanding, and men who believe in the things to come, is of great weight ; but Paul appeals to the conscience not by these arguments only, but also by things already done for us.

In the former way we may escape punishment, whereas in this latter we may have our share of some positive good.

'Thou imitatest Christ.

This alone is enough to recommend virtue, that it is "to imitate God.'

This isa higher principle than the other, " for He maketh His sun to rise on the evil and the good, and sendeth rain on the just and the unjust." (Matt. v. 45.) Because he does not merely say that we are "'imitating God," but that we do so in those things wherein we receive ourselves such

And behold yet another and a nobler incitement :!— "as beloved children," saith he.

Ye have yet another cogent reason to imitate Him, not only in that ye have received such good at His hands, but also in that ye are called His children.

And since not all children imitate their fathers, but those which are beloved, therefore he saith, "as beloved children."

Ver. 2.

" Walk in love.''?

Behold, here, the groundwork of all!

So then where this 1s, there is no " wrath, no anger, no clamor, no railing," but all are done away.

Accordingly he puts the chief point last.

Whence wast thou made a child?

Because thou wast forgiven.

On the same ground on which thou hast had so vast a privilege vouchsafed thee, on that selfsame ground forgive thy neighbor.

Tell me, I say, if thou wert in prison, and hadst ten thousand misdeeds to answer for, and some one were to bring thee into the palace ; or rather to pass over this argument, suppose thou wert in a fever and in the agonies of death, and some one were to benefit thee by some medicine, wouldest thou not value him more than all, yea and the very name of the medicine?

For if we thus regard occasions and places by which we are benefited, even as our own souls, much more shall we the things themselves.

Be a lover then of love; for by this art thou saved, by this hast thou been made a son. And if thou shalt have it in thy power to save another, wilt thou not use the same remedy, and give the advice to all, " Forgive, that ye may be forgiven"?

Thus to incite one another, were the part of grateful, of generous, and noble spirits. benefits.

He would have us cherish the tender heart of fathers towards each other.

For by heart, here, is meant lovingkindness and compassion.

For inasmuch as it cannot be that, being men, we shall avoid either giving pain or suffering it, he does the next thing, he devises a remedy, — that we should forgive one another.

And yet there is no comparison.

For if thou indeed shouldest at this moment forgive any one, he will forgive thee again in return ; whereas to God thou hast neither given nor forgiven anything.

And thou indeed art forgiving a fellowservant ; whereas God is forgiving a servant, and an enemy, and one that hates Him.

" Even as God," saith he, "also in Christ forgave you."

And this, moreover, contains a high allusion.

Not simply, he would say, hath He forgiven us, and at no risk or cost, but at the sacrifice of His Son; for that He might forgive thee,

He sacrificed the Son; whereas thou, oftentimes, even when thou seest pardon to be both without risk and without cost, yet dost not grant it.

"Be ye therefore imitators of God as beloved children ; and walk in love, even as Christ also loved you, and gave Himself up for us an offer- 'Even as Christ also," he adds, " loved you."

Thou art only sparing friends, He enemies.

So then far greater is that boon which cometh from our Master.

For how in our case is the "even as'' preserved.

Surely it is clear that it will be, by our doing good to our enemies. ing and sacrifice to God for an odor of a sweet smell."

That thou mayest not then think it an act of necessity, hear how He saith, that " He gave

Himself up."

As thy Master loved thee, love thou thy friend.

Nay, but neither wilt thou be able so to love ; yet still do so as far as thou art able.

Oh, what can be more blessed than a sound like this!

'Tell me of royalty or whatever else thou wilt, there is no comparison.

Forgive another, and thou art 'imitating God," thou art "And gave Himself up for us an offering and a sacrifice to God for an odor of a sweet smell."

Seest thou that to suffer for one's enemies is "a sweet-smelling savor," and an " acceptable made like unto God.

It is more our duty to forgive trespasses than debts of money; for if thou forgive debts, thou hast not "imitated

God"; whereas if thou shalt forgive trespasses, 1 ['* Now to be God's beloved child, and not to become like the loving Father, — how contradictory were this!' — Meyer. — G. A.]

2 [** And walk in love": '* the xa¢ annexes that wherein this im1tation of God must consist, namely, that 'love' is the element in which their life-work was to take place, —love such as Christ also has displayed towards us.'?— Meyer. —G. A. ]

WORKS. OF

ils CHRYSOSTOM.

[Homity XVII. breathing fire against thy salvation; and dost thou sit uttering witticisms, and " talking folly," and uttering things 'which are not bentting."'

Full nobly then wilt thou be able to overcome him!

Weare in sport, beloved.

Wouldest thou know the life of the saints?

Listen to what Paul saith.

"By the space of three years I ceased not to admonish every one night and day with tears."

(Acts xx. 31.) And if so great was the zeal he exerted in behalf of them of Miletus and Ephesus, not making pleasant speeches, but introducing his admonition with tears, what should one say of the rest?

But hearken again to what he says to the Corinthians.

'' Out of much affliction and anguish of heart I wrote unto you with many tears."

(2 Cor. ii. 4.) And again, " Who is weak, and I am not weak?" "Who is made to stumble, and I burn not?"

(2 Cor. x1. 29.) And hearken again to what he says elsewhere, desiring every day, as one might say, to depart out of the world.

'' For indeed we that are in this tabernacle do groan" (2 Cor. v. 4) ; and dost thou laugh and play?

It is war-time, and art thou handling the dancers' instruments?

Look at the countenances of men in battle, their dark and contracted mien, their brow terrible and full of awe.

Mark the stern eye, the heart eager and beating and throbbing, their spirit collected, and trembling and intensely anxious.

All is good order, all is good discipline, all is silence in the camps of those who are arrayed against each other.

They speak not, I do not say, an impertinent word, but they utter not a single sound.

Now if they who have visible enemies, and who are in nowise injured by words, yet observe so great silence, dost thou who hast thy warfare, and the chief of thy warfare in words, dost thou leave this part naked and exposed?

Or art thou ignorant that it is here that we are most beset with snares?

Art thou amusing and enjoying thyself, and uttering witticisms and raising a laugh, and regarding the matter as a mere nothing?

How many perjuries, how many injuries, how many filthy speeches have arisen sacrifice''?

And if thou shalt die, then wilt thou be indeed a sacrifice.

'This it is to " imitate God."

Ver. 3. ' But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints."

He has spoken of the bitter passion, of wrath ; he now comes to the lesser evil: for that lust is the lesser evil, hear how Moses also in the law says, first, 'Thou shalt do no murder" (Ex. xx.

13), which is the work of wrath, and then, '" 'Thou shalt not commit adultery" (Ex. xx. 14), which is of lust.

For as " bitterness," and " clamor," and "all malice," and " railing,' and the like, are the works of the passionate man, so likewise are "fornication, uncleanness, covetousness,"' those of the lustful ; since avarice and sensuality spring from the same passion.'

But just as in the former case he took away " clamor" as being the vehicle of " anger,'' so now does he " filthy talking" and " jesting"' as being the vehicle of lust ; for he proceeds, Ver. 4. " Nor filthiness, nor foolish talking, or jesting, which are not befitting ; but rather giving of thanks."

Have no witticisms, no obscenities, either in word or in deed, and thou wilt quench the flame

— 'let them not even be named,' saith he, "among you," that is, let them not anywhere even make their appearance.

'This he says also in writing to the Corinthians.

"It is actually reported that there is fornication among you''

(1 Cor. v. 1); as much as to say, Be ye all pure.

For words are the way to acts.

Then, that he may not appear a forbidding kind of person and austere, and a destroyer of playfulness, he goes on to add the reason, by saying, " which are not befitting," which have nothing to do with us —

"but rather giving of thanks.'

What good is there in uttering a witticism? thou only raisest a laugh.

Tell me, will the shoemaker ever busy himself about anything which does not belong to or defit his trade? or will he purchase any tool of that kind?

No, never.

Because the things we do not need, are nothing to us. from witticisms!

' But no,' ye will say, " pleasantries are not like this.""

Yet hear how he excludes all kinds of jesting.

It is a time now of war and fighting, of watch and guard, of arming and arraying ourselves.

The time of laughter can have no place here ; for that is of the world.

Hear what Christ saith: "'The world shall rejoice, but ye shall be sorrowful." (John xvi. 20.)

Mora.

Let there not be one idle word ; for from idle words we fall also into foul words.

The present is no season of loose merriment, but of mourning, of tribulation, and lamentation : and dost thou play the jester?

What wrestler on entering the ring neglects the struggle with his adversary, and utters witticisms?

'The devil stands hard at hand, "he is going about roaring"

Christ was crucified for thy ills, and dost thou laugh?

He was buffeted, and endured so great sufferings because of thy calamity, and the tempest that had overtaken thee; and dost thou play the reveler?

And how wilt thou not then rather provoke Him?

(1 Pet. v. 8) to catch thee, he is moving everything, and turning everything against thy life, and is scheming to force thee from thy retreat, he is grinding his teeth and bellowing, he is

But since the matter appears to some to be one of indifference, which moreover is difficult

1 ['* Sensuality " and '' covetousness"' are the two cardinal vices of the heathen which are to be avoided by Christians.' — Meyer on iv. 19.—G.

A.]

HOMILIES ON EPHESIANS.

HomMILy XVII.] — to be guarded against, let us discuss this point a little, to show you how vast an evil itis.

For indeed this is a work of the devil, to make us disregard things indifferent.

First of all then, even if it were indifferent, not even in that case were it right to disregard it, when one knows that the greatest evils are both produced and increased by it, and that it oftentimes terminates in fornication.

However, that it is not even indifferent is evident from hence.

Let us see then whence it is produced.

Or rather, let us see what sort of a person a saint ought to be : — gentle, meek, sorrowful, mournful, contrite.

The man then who deals in jests is no saint.

Nay, were he even a Greek, such an one would be scorned.

'These are things allowed to those only who are on the stage.

Where filthiness is, there also is jesting ; where unseasonable laughter is, there also is jesting.

Hearken to what the Prophet saith, "Serve the Lord in fear, and rejoice with trembling."

(Ps. ii. 11.) Jesting renders the soul soft and indolent.

It excites the soul unduly, and often it teems with acts of violence, and creates wars.

But what more?

In fine, hast thou not come to be among men? then " put away childish things."

(1 Cor. xiii.

11.) Why, thou wilt not allow thine own servant in the market place to speak an impertinent word: and dost thou then, who sayest thou art a servant of God, go uttering thy witticisms in the public square?

It is well if the soul that s "sober" be not stolen away; but one that is relaxed and dissolute, who cannot carry off?

It will be its own murderer, and will stand in no need of the crafts or assaults of the devil. great is the ruin and desolation.

Its consistency is broken, the building is decayed, fear is banished, reverence is gone.

A tongue thou hast, not that thou mayest ridicule another man, but that thou mayest give thanks unto God.

Look at your merriment-makers," as they are called, those buffoons.

These are your jesters.

Banish from your souls, I entreat you, this graceless accomplishment.

It is the business of parasites, of mountebanks, of dancers, of harlots; far be it from a generous, far be it from a highborn soul, aye, far too even from slaves.

If there be any one who has lost respect, if there be any vile person, that man is also a jester.

To many indeed the thing appears to be even a virtue, and this truly calls for our sorrow.

Just as lust by little and little drives headlong into fornication, so also does a turn for jesting.

It seems to have a grace about it, yet there is nothing more graceless than this.

For hear the Scripture which says, '" Before the thunder goeth lightning, and before a shamefaced man shall go favor."* Now there is nothing more shameless than the jester; so that his mouth is not full of favor, but of pain.

Let us banish this custom from our tables.

Yet are there some who teach it even to the poor!

O monstrous! they make men in affliction play the jester.

Why, where shall not this pest be found next?

Already has it been brought into the Church itself.

Already has it laid hold of the very Scriptures.

Need I say anything to prove the enormity of the evil?

I am ashamed indeed, but still nevertheless I will speak ; for I am desirous to show to what a length the mischief has advanced, that I may not appear to be trifling, or to be discoursing to you on some trifling subject; that even thus I may be enabled to withdraw you from this delusion.

And let no one think that I am fabricating, but I will tell you what I have really heard.

A certain person happened to be in company with one of those who pride themselves highly on their knowledge (now I know I shall excite a smile, but still I will say it notwithstanding) ; and when the platter was set before him, he said, '"' Take and eat, children, lest your belly be angry !"'* And again, others say, '' Woe unto thee, Mammon, and to him that hath thee not'';? and many like enormities has jesting introduced ; as when they say, '' Now is there no nativity."® And this I say to show the enormity of this base temper; for these are the expressions of a soul destitute of all reverence.

And are not these things enough to call down thunderbolts?

And one might find many other But, moreover, in order to understand this, look too at the very name.'

It means the versatile man, the man of all complexions, the unstable, the pliable, the man that can be anything and everything.

But far is this from those who are servants to the Rock.

Such a character quickly turns and changes; for he must needs mimic both gesture and speech, and laugh and gait, and everything, aye, and'such an one is obliged to invent jokes: for he needs this also.

But far be this from a Christian, to play the buffoon.

Farther, the man who plays the jester must of necessity incur the signal hatred of the objects of his random ridicule, whether they be present, or being absent hear of it.

If the thing is creditable, why is it left to mountebanks?

What, dost thou make thyself a mountebank, and yet art not ashamed?

Why is it ye permit not your gentlewomen to do so?

Is it not that ye set it down as a mark of an immodest, and not of a discreet character?

Great are the evils that dwell in a soul given to Jjesting ; a hei i literally, '¢ laugh-makers.' fa Ge)

[po Bpovtas catacmevder aoTparn, Kal 1pd alaoxvyTNpov mpoEeAeVoeTat yapis. — Ecclus, xxxii. ro. —G. A.

4A afacbe, matdia, 4 Tote Opy.cby KotAta, 5 ovat go, Kapwva, Kal T@ LH EXOVTL GE.

6 "Apte ovK EoTe yeverts.

'vid. Suicer, Thesaurus, voc. yéevertsy 1 [*s cUTpareAia, from cirpdmedos, which is derived from ed and tpémeg Oat, ' that which easily turns,' and in this way adapts itself to the moods and conditions of those with whom at the moment it may deal.'?

— Trench, Synonyms of N. T. 1 series, p. 167. —G. A.] ia, Sie

WORKSEONSST. CHRYSOSTOM.

([Homity XVIII. such things which have been said by these men. go on to bea railer, and the railer will go on to heap ten thousand other mischiefs on himself.

When then we shall have disciplined these two faculties of the soul, anger and desire (vid. Plat.

Pheedr. cc. 25, 34), and have put them like wellbroken horses under the yoke of reason, then let us set over them the mind as charioteer, that we may "' gain the prize of our high calling" (Phil.

Wherefore, I entreat you, let us banish the custom universally, and speak those things which become us.

Let not holy mouths utter the words of dishonorable and base men.

"For what fellowship have righteousness and iniquity, or what communion hath light with darkness?"'

(2 Cor. vi. 14.) Happy will it be for us, if, having kept ourselves aloof from all such foul things, we be thus able to attain to the promised blessings ; far indeed from dragging such a train after us, and sullying the purity of our minds by so many.

For the man who will play the jester will soon iii. 14) ; which God grant that we may all attain, through Jesus Christ our Lord, with Whom, together with the Holy Ghost, be unto the Father, glory, might, and honor, now, and ever, and throughout all ages.

Amen. des Hy hed el Bl Ba hoe Ge Wied li

EPHESIANS v. 5, 6

for a while are gratifying, but are in nowise borne out in facts; because the whole case is a deception.

"For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God. Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience."

"Because of these things cometh the wrath of God upon the sons of disobedience."

Because of " fornication," he means, because of ''covetousness," because of " uncleanness," or both because of these things, and because of the "deceit," ? inasmuch as there are deceivers.

"Sons of disobedience''; he thus calls those who are utterly disobedient, those who disobey

THERE were, it is likely, in the time of our forefathers also, some who '' weakened the hands of the people" (Jer. xxxviii. 4), and brought into practice that which is mentioned by Ezekiel, — or rather who did the works of the false prophets, who " profaned God among His people for handfuls of barley" (Ezek. xiii. 19); a thing, by the way, done methinks by some even at this day.

When, for example, we say that he who calleth his brother a fool shall depart into hellfire, others say, "What?

Is he that calls his brother a fool to depart into hell-fire?

Impossible," say they.

And again, when we say that "the covetous man is an idolater," in this too again they make abatements, and say the expression is hyperbolical.

And in this manner they underrate and explain away all the commandments.

It was in allusion then to these that the blessed Paul, at this time when he wrote to the Ephesians, spoke thus, " For this ye know,' that no fornicator, nor unclean person, nor coyetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God"; adding, "let no man? deceive you with empty words."

Now 'empty words" are those which Him.

Ver. 7, 8. "Be not ye, therefore, partakers with them.

For ye were* once darkness, but are now light in the Lord."

Observe how wisely he urges them forward ; first, from the thought of Christ, that ye love one another, and do injury to no man; then, on the other hand, from the thought of punishment and hell-fire.

'For ye were once darkness," says he, "but are now light in the Lord."

Which is what he says also in the Epistle to the Romans ; " What fruit then had ye at that time in the things whereof ye are now ashamed?"

(Rom. vi. 21), and reminds them of their former wickedness.

'That is to say, thinking what ye once were, and what ye are now become, do not run back into your former wickedness, nor do " despite to the grace' (Heb. x. 29) of God.

"'Ye were once darkness, but are now light in the Lord!"

Not, he says, by your own virtue, but through 1 a lore yiwwonortes: 'This you are aware of from your own know edge,' so that I need not first to instruct you with regard to it,

'that,' etc.

This is not a Hebraism, since yevwoKortes is a different verb from i tore, but it is like opwy Kat axovwy oida, Xen. Cy". iv. 1,

14. "" — Meyer. pans A.] 2 i In accordance with the context, this refers to unbelieving

Gentiles who sought to palliate those Gentile vices, to make them out as matter of indifference, and so to entice Christians back to the Gentile life." — Meyer. — cre 3 [da TavTa refers not "' to deceiving with empty words," but to the '' vices'? just mentioned.

Comp. parallel passage, Col. iil. 6. — G. ire prefixed with significant emphasis, has the 4 [ire yap, &e. force of a "'ground"' those vices were in keeping) is For your former state of darkness (with which '* past." Comp. Rom. vi. 17. — Meyer A and Ellicott.

— G,

HOMILIES ON EPHESIANS.

L339 HomiLy XVIII.] the grace of God has this accrued to you. That is to say, ye also were sometime worthy of the same punishments, but now are so no more.

" Walk" therefore "as children of light." What is meant however by "children of light," he adds afterwards. unfruitfulness into fruit? Either this is his meaning,' or else what I said above, that your life

"being manifest, is light."

For no one hides an irreproachable life; whereas things which are hidden, are hidden by darkness covering them.

Ver. 14. "Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall shine upon thee."

Ver. 9, 10.

'' For the fruit' of the light is in all goodness and righteousness and truth, proving what is well-pleasing unto the Lord."

By the "sleeper" and the " dead," he means the man that is in sin; for he both exhales noisome odors like the dead, and is inactive like one that is asleep, and like him he sees nothing, but is dreaming, and forming fancies and illusions.

Some indeed read,* "And thou shalt touch Christ"; but others, " And Christ shall shine upon thee"; and it is rather this latter.

Depart from sin, and thou shalt be able to behold Christ.

'For every one that doeth ill, hateth the light, and cometh not to the light."

"Tn all goodness," * he says: this is opposed to the angry, and the bitter: "and righteousness''; this to the covetous: "and truth"' ; this to false pleasure: not those former things, he says, which I was mentioning, but their opposites.

'In all''; that is, the fruit of the Spirit ought to be evinced in everything.

'" Proving what is well-pleasing unto the Lord"; so that those things are tokens of a childish and imperfect mind.

Ver. 11, 12, 13.

"And have no fellowship with the unfruitful works of darkness, but rather even reprove them.

For the things which are done by them in secret it is a shame even to speak of.

But all things when they are reproved, are made manifest by the light."

(John iii. 20.) He therefore that doeth it not, cometh to the light.

Now he is not saying this with reference to the unbelievers only, for many of the faithful, no less than unbelievers, hold fast by wickedness ; nay, some far more.

'Therefore to these also it is necessary to exclaim, '' Awake,' thou that sleepest, and arise from the dead, and Christ shall shine upon thee."

'To these it is fitting to say this also, "God is not the God of the dead, but of the living."

(Matt. xxii. 32.) If then he is not the God of the dead, let us live.

He had said, "' ye are light.""

Now the light reproves by exposing the things which take place in the darkness.

So that if ye, says he, are virtuous, and conspicuous, the wicked will be unable to lie hidden.

For just as When a candle is set, all are brought to light, and the thief cannot enter ; so if your light shine, the wicked being discovered shall be caught.

So then it is our duty to expose them.

How then does our Lord say, '"' Judge not, that ye be not judged"? (Matt. vii. 1, 3.) Paul did not say "judge," he said

'"'reprove," that is, correct.

And the words, "Judge not, that ye be not judged," He spoke with reference to very small errors.

Indeed, He added, "' Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" But what Paul is saying is of this sort.

As a wound, so long as it is imbedded and concealed outwardly, and runs beneath the surface, receives no attention, so also sin, as long as it is concealed, being as it were in darkness, is daringly committed in full security ; but as soon as "it is made manifest," becomes "light" ; not indeed the sin itself, (for how could that be?) but the sinner.

For when he has been brought out to light, when he has been admonished, when he has repented, when he has obtained pardon, hast thou not cleared away all his darkness?

Hast thou not then healed his wound?

Hast thou not called his Now there are some who say that the words, "the covetous man is an idolater," are hyperbolical.

However, the statement is not hyperbolical, it is true.

How, and in what way?

Because the covetous man apostatizes from God, just as the idolater does. And lest you should imagine this is a bare assertion, there is a declaration of Christ which saith, "' Ye cannot serve God and Mammon."

(Matt. vi. 24.) If then it is not possible to serve God and Mammon, they who serve Mammon have thrown themselves out of the service of God ; and they who have denied His sovereignty, and serve lifeless gold, it is plain enough that they are

3 [This difficult passage is thus translated by Ellicott: It is true these things are done in secret, but all of them, when reproved, are made manifest by the light (thus shed upon them) ; for everything that is made Brent es is light (becomes daylight, is of the nature of light). —G. A.] 4 [émepavaecs(instead of émupavoer) is the reading of D* and E, and the Latin versions of these MSS. (contznges Christum), but it never obtained much acceptance, and hardly appears in extant codices.

See Scrivener's Introd. 632, and Westcott and Hort, Appendix, p. 125.—G. A.

5 [** The words here quoted are not found exactly in this form in the O. T., but certainly occur in substance in Isa. lx. 1.

Instead of resorting to the explanation of Meyer or De Wette (which are somewhat rationalistic), it is better to say that Paul, under the inspiration of the Holy Spirit, is expressing in a condensed form the spiritual meaning of the passage.'' — Ellicott.

Riddle says:

''It is Isa. lx. 1, partly paraphrased and partly condensed, and interpreted in the light of its fulfillment."

'' This call of God to the sons of disobedience to awake, confirms the necessity of the €A€yyecv, and the promise, 'Christ shall shine upon thee,' confirms the salutary influence of the light."

— Meyer. —G. A.] 1 [*** Fruit of the light' (not of the spirit, as Chrysostom's text has) denotes figuratively the aggregate of moral effects which Christian enlightenment produces. afi Meyer. —G. A. a) [$s Chrysostom' s interpretation is too specific. The words mean

' good, right, true,' and embrace the wAo/e of Christian morality."

— Meyer. Svea \

WORKS OF on BP CHRYSOSTOM.

(Homity XVIII. they who do his will, they truly are his worshipers.

However, they who worship the passions are oftentimes free from the passions. One may see a worshiper of Mars oftentimes governing his wrath.

But this is not true of thee; thou makest thyself a slave to thy passion. idolaters.

' But I never made an idol," a man will say, "nor set up an altar, nor sacrificed sheep, nor poured libations of wine; no, I came into the church, and lifted up my hands to the Only-begotten Son of God; I partake of the mysteries, I communicate in prayer, and in everything else which is a Christian's duty.

How then," he will say, ""am I a worshiper of idols?''

Yes, and this is the very thing which is the most astonishing of all, that when thou hast had experience, and hast "tasted" the lovingkindness of God, and "hast seen that the Lord is gracious" (Ps. xxxiv. 8), thou shouldest abandon Him who is gracious, and take to thyself a cruel tyrant, and shouldest pretend to be serving Him, whilst in reality thou hast submitted thyself to the hard and galling yoke of covetousness.

Thou hast not yet told me of thy own duty done, but only of thy Master's gifts.

For tell me, I beseech thee, whence do we judge of a soldier?

Is it when he is on duty guarding the king, and is fed by him, and called the king's own, or is it when he is minding his own affairs and interests?

'To pretend to be with him, and to be attentive to his interests, whilst he is advancing the cause of the enemy, we declare to be worse than if he breaks away from the king's service, and joins the enemy.

Now then thou art doing despite to God, just as an idolater does, not with thine own mouth singly, but with the ten thousands of those whom thou hast wronged.

Yet you will say, "an idolater he is not.'

But surely, whenever they say, "Oh! that Christian, that covetous fellow," then not only is he himself committing outrage by his own act, but he frequently forces those also whom he has wronged to use these words ; and if they use them not, this is to be set to the account of their reverence.

Yes, but thou slayest no sheep?

No, thou slayest men, reasonable souls, some by famine, others by blasphemies.

Nothing can be more frenzied than a sacrifice like this.

Who ever beheld souls sacrificed?

How accursed is the altar of covetousness!

When thou passest by this idol's altar here, thou shalt see it reeking with the blood of bullocks and goats ; but when thou shalt pass by the altar of covetousness, thou shalt see it breathing the shocking odor of human blood.

Stand here before it in this world, and thou shalt see, not the wings of birds burning, no vapor, no smoke exhaled, but the bodies of men perishing.

For some throw themselves among precipices, others tie the halter, others thrust the dagger through their throat.

Hast thou seen the cruel and inhuman sacrifices?

Wouldest thou see yet more shocking ones than these?

Then I will show thee no longer the bodies of men, but the souls of men slaughtered in the other world.

Yes, for it is possible for a soul to be slain with the slaughter peculiar to the soul ; for as there is a death of the body,' so is there also of the 'soul.

"The soul that sinneth," saith the Prophet, "it shall die."

(Ezek. xvill. 4.) The death of the soul, however, is not like the death of tne body; it is far more shocking.

For this bodily death, separating the soul and the body the one from the other, releases the one from many anxieties and toils, and transmits the other into a manifest abode : then when the body has been in time dissolved and crumbled away, it is again gathered together in incorruption, and receives back its own proper soul.

Such we see is this bodily death.

But that of the soul is awful and terrific.

For this death, when dissolution takes place, does not let it pass, as the body does, but binds it down again td an imperishable body, and consigns it to the unquenchable fire.

'This then is the death of the soul.

And as therefore there is a death of the soul, so is there also a slaughter of the soul.

What is the slaughter of the body?

It is the being turned into a corpse, the being stripped of the energy derived from the soul.

What is the slaughter of the soul?

It is its being made a corpse also.

And how is the soul made a corpse ? « Because as the body then becomes a corpse when the soul leaves it destitute of its own vital energy, so also does the soul then beDo we not see that such is the fact? What else is an idolater?

Or does not he too worship passions, oftentimes not mastering his passions ?

I mean, for example, when we say that the pagan idolater worships idols, he will say, " No, but it is Venus, or it is Mars."

And if we say, Who is this Venus? the more modest amongst them will say, It is pleasure.

Or what is this Mars?

It is wrath.

And in the same way dost thou worship Mammon. _ If we say, Who is this Mammon?

It is covetousness, and this thou art worshiping.

"I worship it not," thou wilt say.

Why not?

Because thou dost not bow thyself down?

Nay, but as it is, thou art far more a worshiper in thy deeds and practices ; for this is the higher kind of worship.

And that you may understand this, look in the case of God ; who more truly worship Him, they who merely stand up at the prayers, or they who do His will?

Clearly enough, these latter.

The same also is it with the worshipers of Mammon ; 1 [As in other places, the text of Field is here incomplete.

(@amep yap €or Wuxns Bavaros, * Yuxn yap n apaptavovga," etc.) It omits the clause, ®omep yap éott GwHuatos

Bavaros, which is so necessary to the sense and which is attested by excellent manuscript authority, and adopted by Savile. — G. A.]

HOMILIES ' ON BPPHESTANS.

HomiLy XVIII. ] come a corpse, when the Holy Spirit leaves it destitute of His spiritual energy. weakness.

It is not that any one has lost a son, nor that he is seeking for consolation in sorrow. nor that he is drawn on by flatterers.

But how is it? I will tell you.

Cain in covetousness overreached*® God; what ought to have been given to Him, he kept to himself; what he should have kept himself, this he offered to Him ; and thus the evil began even from God.

For if we are God's, much more are the firstfruits of our possessions.

Again, men's violent passion for women arose from covetousness.* "They saw the daughters of men" (Gen. vi. 2), and they rushed headlong into lust.

And from hence again it went on to money; for the wish to have more than one's neighbor of this world's goods, arises from no other source, than from "love waxing cold."'

The wish to have more than one's share arises from no other source than recklessness, misanthropy, and arrogance toward others.

Look at the earth, how wide is its extent?

How far greater than we can use the expanse of the sky and the heaven?

It is that He might put an end to thy covetousness,, that God hath thus widely extended the bounds of the creation.

And art thou then still grasping and even thus?

And dost thou hear that covetousness is idolatry, and not shudder even at this?

Dost thou wish to inherit the earth?

Then hast thou no inheritance in heaven.

Art thou eager to leave an inheritance to others, that thou mayest rob thyself of it? Tell me, if any one were to offer thee power to possess all things, wouldest thou be unwilling?

It is in thy power now, if thou wilt.

Some, however, say, that they are grieved when they transmit the inheritance to others, and would fain have consumed it themselves, rather than see others become its masters.

Nor do I acquit thee of this weakness ; for this too is characteristic of a weak soul.

However, at least let as much as this be done.

In thy will leave Christ thine heir.

It were thy duty indeed to do so in thy lifetime, for this would show a right disposition.

Still, at all events, be a little generous, though it be but by necessity.

For Christ indeed charged us to give to the poor with this object, to make us wise in our lifetime, to induce us to despise money, to teach us to look down upon earthly things.

It is no contempt of money, as you think, to bestow it upon this man and upon that man when one dies, and is no longer master of it. Thou art then no longer giving of thine own, but of absolute necessity: thanks to death, not to thee. This is no act of affection, it is thy loss.

Such for the most part are the slaughters made at the altar of covetousness.

They are not satisfied, they do not stop at men's blood ; no, the altar of covetousness is not glutted, unless it sacrifice the very soul itself also, unless it receive the souls of both, the sacrificer and the sacrificed.

For he who sacrifices must first be sacrificed, and then he sacrifices ; and the dead sacrifices him who is yet living.

For when he utters blasphemies, when he reviles, when he is irritated, are not these so many incurable wounds of the soul?

Thou hast seen that the expression is no hyperbole.

Wouldest thou hear again another argument, to teach you how covetousness is idolatry, and more shocking than idolatry?

Idolaters worship the creatures of God (" for they worshiped," it is said, 'and served the creature rather than the Creator") (Rom. i. 25) ; but thou art worshiping a creature of thine own.

For God made not covetousness, but thine own insatiable appetite invented it.'

And look at the madness and folly.

They that worship idols, honor also the idols they worship ; and if any one speak of them with disrespect or ridicule, they stand up in their defense ; whereas thou, as if in a sort of intoxication, art worshiping an object, which is so far from being free from accusation, that it is even full of impiety.

So that thou, even more than they, excellest in wickedness.

'Thou canst never have it to say as an excuse, that it is no evil.

If even they are in the highest degree without excuse, yet art thou in a far higher, who art forever censuring covetousness, and reviling those who devote themselves to it, and who yet doth serve and obey it.

We will examine, if you please, whence idolatry took its nse.

A certain wise man (Wisd. xiv. 16) tells us, that a certain rich man afflicted with untimely mourning for his son, and having no consolation for his sorrow, consoled his passion in this way: having made a lifeless image of the dead, and constantly gazing at it, he seemed through the image to have his departed one still; whilst certain flatterers, "' whose God was their belly'?

(Phil. ili. 19), treating the image with reverence in order to do him honor, carried on the custom into idolatry."

So then it took its rise from.weakness of soul, from a senseless custom, from extravagance.

But not so covetousness : from weakness of soul indeed it is, only that it is from a worse

3 6 Kaiv rov Oedv érAcovextnoev (comp. mAcovegia).

4 [This is what the text seems to mean (mdAuv €is yuvatkas amo mAeovetias 7 OpuH yéyovev), and yet he is proposing to explain the origin of covetousness (which, by the way, most men need go no further than their own heart to find), and not of lust.

Moreover, the following context makes lust a source of covetousness, which is true, and not covetousness the source of lust, which is not true.

1 [This seems strained; for it is not true that they worshiped covetousness, a creature of their own, as Chrysostom calls it, but they worshiped gold and -silver, which ave creatures of God. — G.A:

* [This is a rather doubtful and inadequate account of the beginning of idolatry. —G. A.] aA

WORKS TORS

Ta CHRYSOSTOM.

[Homity XVIII. our brethren.

Didst thou see them at enmity?

Reconcile them.

Didst thou see them guilty of covetousness?

Check them.

Didst thou see them wronged?

Stand up in their defense.

It is not on them, it is on thyself thou art conferring the chief benefit.

It is for this we are friends, that we may be of use one to another.

A man will listen in a different spirit to a friend, and to any other chance person.

A chance person he will regard perhaps with suspicion, and so in like manner will he a teacher, but not so a friend.

However, let it be done even thus ; at least then give up thy passion.

Mora.

Consider how many acts of plunder, how many acts of covetousness, thou hast committed.

Restore all fourfold.

Thus plead thy cause to God.

Some, however, there are who are arrived at such a pitch of madness and blindness, as not even then to comprehend their duty ; but who go on acting in all cases, just as if they were taking pains to make the judgment of God yet heavier to themselves.

'This is the reason why our blessed Apostle writes and says, "' Walk as children of light.""

Now the covetous man of all others lives in darkness, and spreads great darkness over all things around.

"For," he says, "the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light."

What is it he means to say here?

He means this.

That some sins in this world are done in secret, and some also openly; but in the other it shall not be so.

Now there is no one who is not conscious to himself of some sin.

'This is why he says, '' But all the things when they are reproved are made manifest by the light."

What then?

Is this again, it will be said, meant concerning idolatry?

It is not; the argument is about our life and our sins.

' For everything that is made manifest," says he, " is light."

"And have no fellowship," he adds, " with the unfruitful works of darkness, but rather even reprove them ; for the things which are done by them in secret, it is a shame even to speak of ; but all things when they are reproved are made manifest by the light."

Hearken, I entreat you, all, as many of you as like not to be hated for nothing, but to be loved.

'"' What need is there to be hated?" one says.

A man commits a robbery, and dost thou not reprove him, but art afraid of his hatred? though this, however, is not being hated for nothing.

But dost thou justly convict him, and yet fear the hatred?

Wherefore, I entreat you, be ye never backward to reprove, nor displeased at being reproved."

For as long indeed as anything is carried on in the dark, it is carried on with greater security ; but when it has many to witness what is done, it is brought to light.

By all means then let us do all we can to chase away the deadness which is in our brethren, to scatter the darkness, and to attract to us the "Sun of righteousness."

For if there be many shining lights, the path of virtue will be easy to themselves, and they which are in darkness will be more easily detected, while the light is held forth and puts the darkness to flight.

Whereas if it be the reverse, there is fear lest as the thick mist of durkness and of sin overpowers the light, and dispels its transparency, those shining lights themselves should be extinguished.

Let us be then disposed to benefit one another, that one and all, we may offer up praise and glory to the God of lovingkindness, by the grace and lovingkindness of the onlv begotten Son with whom to the Father, together with the Holy Ghost, be glory, strength, honor now and forever and forever.

"Amen, Convict thy brother, incur enmity for the love's sake which thou owest to Christ, for the love's sake which thou owest to thy brother.

Arrest him as he is on his road to the pit of destruction.

For to admit him to our table, to treat him with civil speeches, with salutations, and with entertainments, these are no signal proofs of friendship.

No, those I have mentioned are the boons which we must bestow upon our friends, that we may rescue their souls from the wrath of God.

When we see them lying prostrate in the furnace of wickedness, let us raise them up.

"But," they say, "it is of no use, he is incorrigible."

However, do thou thy duty, and then thou hast excused thyself to God.

Hide not thy talent.

It is for this that thou hast speech, it is for this thou hast a mouth and a tongue, that thou mayest correct thy neighbor.'

It is dumb and reasonless creatures only that have no care for their neighbor, and take no account of others.

But dost thou while calling God, " Father," and thy neighbor, "brother," when thou seest him committing unnumbered wickednesses, dost thou prefer his good-will to his welfare?

No, do not so, I entreat you.

There is no evidence of friendship so true as never to overlook the sins of 2 ['* Better is open rebuke Than love that is hidden.

Faithful are the wounds of a friend, But the kisses of an enemy are profuse."

— Prov. xxvii. 5, 6.

'* He that rebuketh a man shall afterward find more favor 1 A ah ade John Wesley's sermon on the '' Duty of Reproving our Neighbor," Works, Vol. II., p. 88 (New York ed.), for a thorough and fearless discussion of this difficult duty. —G. A.]

Than he that flattereth with the tongue." — Prov. xxviii. 23.

Compare Chrysostom's I. Homily on Eutropius, Vol. IX., p. 249, this series.

— G, A.]

↑ Back to top