'f

THE LIFE

ST. chrysostom:

TRANSLATED FROM THE GERMAN OF
DR. NEANDER,
pitOFRSSOK or l)Iv;^¦.^^ .t nii; lniveksity op Berlin, &c.

BY
THE REV. J. C. STAPLETON, M.A. F.L.S. &c.
RECTOR OF TEVERSAL, NOTTS.

And now abideth faitli, hope, charity, these three ; but the greatest of these is charity.'
1 Cor. xiii. 13.

PUBLISHED BY R. B. SEELEY AND W. BURNSIDK:
AND SOLD BY L. AND G. SEELEY.
FLEET STREET, LONDON.
MDCCCXLV.

DEDICATION.

My DEAR Carnarvon,
I have been induced, by a near and
valued Friend, to attempt a translation of the
Life of St. Chrysostom by Dr. Neander. To the
history of that life the most enduring interest must
ever attach, from the mighty struggle, which then
prevailed in its full force, between the Christian
and the Heathen world, and from the comparative
proximity of the time in which this Holy Father
lived, to the awful and still more important epoch
of our Saviour's death. The sound practical reli
gion professed and rigidly adhered to by this
great Reformer of the corrupted morals of his age,
his love of Christ, and obedience to his com
mands, the holiness of his life, while in the exer
cise of high power, and amidst the most stormy
political changes, invested him with a character
of the deepest sanctity in the eyes of his fellow-
countrymen, and made him an object of mingled
reverence and admiration.
It is indeed obvious, from the Scriptural lan
guage which pervades his writings, that he was
not only well acquainted with the Bible, but had
drunk deeply from that only fountain of real
inspiration. The historical personages to whom he refers,
and the customs of his time, strikingly depicted
as they are in his Homilies, cannot be devoid of
interest to our own later and inquiring generation ;
while the opinions and practices, upon which he

DEDICATION.
comments with Christian courage, as prejudicially
affecting the morals of his day, shew, that, however
varied the modes of developement, the natural cor
ruption of the human heart, and the main springs
of human actions are the same in every age.
With a very few exceptions, I have translated
the quotations from St. Chrysostom from the
Greek, and have sometimes ventured to make
additional extracts, not unfrequently with the
sole view of rendering a quotation continuous.
These pages relate to matters which have
deeply engaged your mind, are practically ex
hibited in your daily life, and have often been
the .subject of our discourse. Allow me, therefore,
to dedicate them to you as a slight acknowledg
ment of the constant and unvaried affection, which
you have shewn me as well in the day of sorrow
as of joy. You will I know, excuse their imper
fections, — the master-mind is ever the most
lenient in judging the deficiencies of others. But
there is a still stronger reason why these pages
should be dedicated to you. Many of them were
listened to and approved by your Beloved Sister
whom it has pleased God to take from us unto
Himself; and in my affliction I have drawn sup
port from the prosecution of a design, which had
her approval. Accept then, my dear Carnarvon
this poor tribute from a mourning brother and'
upholden by the hope, that after the accomplish
ment of our pilgrimage through this valley of
tears, we shall rejoin the Beloved One in the
Realms of Eternal Love, and Joy, and Peace
believe me always, '
Yours, affectionately,
J C. STAPLETON
May 2^, 1838.

PREFACE TO THE FIRST EDITION.

The work, which I now offer to the public, is
formed upon the same plan, as the Ecclesiastical
Lives which I formerly published. The Biographies
of the two great Fathers, Augustin and Chrysostom,
the former of whom may be said to resemble St.
John, the latter St. Paul, afford matter of peculiar
•interest, enhanced by the circumstances of the age
in which they lived. Of these two histories, I have
selected the latter, while I willingly resign the for
mer to my beloved friend. Professor Twesten, of
Kiel. Although I have undertaken the easier task,
I have found it difficult to keep within due limits,
and not be led into too wide a field by the richness
of the subject. Truly, none of the ancient Fathers
have laid down so many truths of practical import
ance, and equally suited to all ages, as Chrysostom ;
and to this point I shall endeavour to call the espe
cial attention of my readers.
In the Second Volume which I hope soon to pub
lish, I shall endeavour to shew the peculiar character
of his ministry at Constantinople, relate his arduous
struggles in that city, and detail those sufferings, in
which the greatness of the Christian hero was subse
quently manifested. I shall then subjoin treatises
upon his exposition of the Bible, his doctrine, and
his ethics ; upon the theological views of the Antio-
chian school generally, and especially upon his own;
and finally, upon the relation, which they bore to

Vni PREFACE.

other theological opinions of that period. I will
therefore request my readers to suspend their judg
ment upon many points in this volume, and await
the promised disquisitions.
I will lastly observe, that I cannot agree with the
learned observations of Professor Hasselbach, prefa
tory to his translation of the Work of Chrysostom
upon the Priesthood, or depart from the ordinary
views concerning the origin of that book. It can
hardly be supposed, that Chrysostom could have
invented a form of embodiment for his dialogue, no
example of the kind being to be found in the church
of that period. The violation of the Ecclesiastical
Laws in this instance, with regard to age, will be less
remarkable, when we consider how seldom they were
observed in those times, — which appears from the
frequency with which the same law was enjoined by
the Councils. Gregory Nazianzen even ventures to
number the law passed by the council of Nice (Can.
XV.) against the translation of Bishops among the
obsolete laws, the izaXaiTeeyYiKOTa^voiAQv^. Moreover
many peculiar circumstances unknown to us, amidst
the troubles of the Eastern church, in the reign of
the Emperor Valens and during the Arian contro
versies, might have occasioned the above violation.
Neander.
Berli?!, 5th May, 1820.

PREFACE TO THE SECOND EDITION.

I HAVE long intended to prepare a Second Edition
of this work, which has for many years been out of
print. But, as it had met with a favourable recep
tion, I was reluctant, that it should be reprinted in
its former state, and was desirous to perfect it as
much as possible, both in its contents and form.
My professional duties and labours upon my History
of the Church left me, however, neither time nor
strength for this purpose ; and the accomplishment
of my intention was thus delayed. And now, in
deed, I have not been able to mould the whole as I
desired ; but since this book contributes to give a
portrait of Chrysostom, and to put much that is valu
able of his works into general circulation, I could not
forego my intention ; and I have improved it as much
as I possibly could, consistently with my other
labours. The number of notes, of which the matter
ought to have been worked into the body of the
narrative, was always a defect. I have therefore
inserted some of them in the main text, distributed
others in an Appendix, and, for convenient use, have
placed a few in the pages to which they belonged.
I have also made many considerable additions and
alterations. Neander.
Berlin, Feb. 22, 1832.

THE LIFE OF ST. CHRYSOSTOM.

FIRST PERIOD.

FROM HIS EARLIEST EDUCATION TO HIS EN
TRANCE UPON THE OFFICE OF PRESBYTER.
A.D. 347—386.
.ToHN, surnamed Chrysostom on account of his
eloquence, was born at Antioch, about a. d. 347.
On his mother's side, he was descended from a
wealthy and distinguished family. His father,
Secundus, held an important situation in the staff
of the Chief Military Governor of the eastern pro
vinces of the Roman empire.' The place of his^
nativity was one of the four great capitals of the
civilized world, or of the Roman empire,^ infe
rior only to Old and New Rome,^ and of equal
rank with Alexandria ; the head and mother, as
Chrysostom himself designates her, of all Ro
man Asia ; ¦* favoured by nature and by art, the
seat of institutions devoted to science, and the
resort of men from all quarters of the globe. ^
' Magister militum orientis. - tij? olKejAeviji.
¦' Constantinople.
* Horn, de Statius or ad populum Antiochen. III. § 1.
•BoXcav T4)V iiro rijv ea /cci/xcv&iy KefaKii Kai ftijTiig. The city
contained according to Chrysostom, two hundred thousand
inhabitants. Horn, in Ignat. § 4. ed. Montafacon, vol. II.
p. 597.
* " They came hither,'' says Libaniusin his Antiochicus, i
which contains a very descriptive panegyrick of this city,
b

ANTIOCH.
But there was much iniquity in a city where
the wealth and oriental pomp of the great,' the
poverty and idleness of men met together from
different countries, the luxuriance of nature, and
a climate which stimulated the passions, contri
buted to promote every species of crime. Thus
was Antioch, like other great cities, a centre of
moral corruption,^ where the rising youth, whose
education in those times was much neglected,
were particularly exposed to the contagion of
vice. In these great capitals the female part of the
community, although not entirely free from a love
o f amusement and show, often formed a sanctuary
" partly to enjoy the beautiful climate, partly from a love of
luxury, partly to carry on commerce, or in any way to enrich
themselves." " Every one," says he, " may find countrymen
among us. He who sitteth down in our market place may
learn the manners of all cities." He names p. 333, Antioch
and Athens, as the two principal cities, between which all
the riches of the Greeks were in his time divided ; the one
the seat of literature for Europe, the other for Asia.
1 Chrysostom represents both this wealth and pomp in
different passages of his sermons delivered at Antioch. For
example, Hom. Matt. LXIII. § 4. " Thou indeed countest
so many acres of land; ten, twenty, ormore houses ; as many
baths ; one or two thousand servants ; and chariots, covered
with silver and gold." The slaves of the principal Antio-
chians were covered with gold ; even their beds were of
ivory, inlaid with silver and gold. Vid. Hom. 1 Cor. XXI.
§ (). and Concio 1. de Lazaro, § 7. He says, Hom. Matt.
LXVI. § 3. ' The rich form one tenth part of the citizens,
and the poor, who have nothing, another tenth. The re
mainder are of the middle class.'
= Chrysostom says, Hom. Act. Ap. XXXVII. §2. "It
is not strange, that in the greater cities the people should be
more depraved. Indeed it is natural, that it should be
thus, where the occasions of temptation are more frequent.
For so in the human body the disease is more violent, the more
matter and food it have to nourish it. I have translated this
passage according to what I conceived to be a necessary al
teration : " /caSraTrej) ya-f (v o-ij/xaTi ^ j/oto? x*>^«'"'^T€pa, i^ccv

MATERNAL EDUCATION.
for Christianity ; and there were among the
higher classes, not only persons given up to the
pursuits of vanity, but women, whose hearts
were deeply penetrated by the truths of the Gos
pel. The heathen were well aware, that by means
of these women Christianity was maintained in
families, and they inveighed against the in
fluence, which they exercised over the minds of
their husbands. The heathen Rhetorician Li-
banius reproached the Antiochians of rank, be
cause they suffered themselves to be governed
by those whom they ought to govern ; and he
asked them, why they did not profess the religion
of Plato and of Pythagoras, instead of appealing
to the authority of their mothers and their
wives?! And, thus it often happened, that while
fathers, eager after wealth, distinction, and plea
sure, either entirely neglected the education of
their children, or regarded with indifference
their religious and moral acquirements,^ Chris
tian mothers animated by the spirit of the
Gospel sacrificed the ruling passions of their
sex to a life of retirement within the bo
som of their families ; meritoriously exerted
themselves in the education of their sons,
and anxiously sought by the aid of religion to
guard their tender years from the contamination
of surrounding vice. Many of the holy men who
illumined the church during that age would not
have acquired their high distinction, if pious mo
thers had not implanted in their opening minds
the first seeds of that religion, which influenced
the whole of their subsequent lives. We allude
to the influence, which such women, as the
* Vid. Liban. ed. Reiske, vol. i. p. 502.
* Read the complaints of Libanius concerning those fa
thers, who either paid no attention to the bad lives of their
childr«n, or went so far as to praise them on that account, and
encourage them in their evil ways. Liban. vol. III. p. 443.
B 2

MATERNAL EDUCATION.
mother of Theodoret ; Monica, the mother of
Augustin ; and Nonna, the mother of Gregory
Nazianzen, exercised upon the religious educa
tion of their sons ; a remarkable feature in the
history of the great fathers of the early church.
This last observation applies to Chrysostom ;
for to his mother Anthusa, he owed the first
Christian impulse, which his mind received.
Induced by a tender recollection of her hus
band, whom she lost soon after the birth of
Chrysostom, and by anxiety for the education
of her son, to which sole object she devoted her
life, she remained a widow from her twentieth
year. Affectionate fidelity to a departed husband
was a quality held in much esteem among the
Christians ; even Libanius, the celebrated teach
er of eloquence and literature at Antioch, who
would not willingly have paid a tribute of praise
to Christian virtue, exclaimed, when speaking
of Anthusa : " what wives the Christians have ' " '
Anthusa followed not the example of most
parents among the higher ranks of society, who
caused their sons to be slightly instructed in
Latin and civil law,^ the surest method in those
1 Chrysostom relates in his treatise. Ad viduamjuniorem.
Vol. I. §2. respecting his childhood, that when he was
brought to the Sophist, to whom his education was to be en
trusted, he was asked by him, as was customary, who he was?
And " having heard, that I was the son of a widow, he asked
me the age of my mother, and the time of her widowhood ?
But when I said that she was forty years old, and that it
was twenty years since she lost ray father, he was astonished,
and turnmg to those present, he cried out with a loud voice,
'Oh strange! what wives the Christians have'" As
Chrysostom was the scholar of Libanius, and he calls the
person, of whom there is here question ^^,, »
Se«7,S«,^ovs,xTepo;, ,. e. one above all others devoted with
blind superstition to heathenism, -a character verv aonli-
cable to Libanius,- it is highly probable, that this storv
relates to him. ="-"'j
' See the complaints of Libanius upon the neglect of ed

LITERARY ATTAINMENTS.
times of attaining to high and lucrative offices ;
but she endeavoured to secure Chrysostom a
superior education, that he might select his path
of life wisely and with a mind unfettered by
prejudice. Neither did she imitate those pious
mothers, who consecrated their sons from in
fancy to the Ecclesiastical or Monastic state ;
for women, who after a long period of anxious
hope, were at length blessed with a son, were fre
quently wont to hasten with the child to the altar,
and placing in its hands the book of the gospels,
to dedicate his life to the service of the church.
Without doubt, this early consecration, made
a profound impression upon susceptible dispo
sitions, and influenced all their future existence,
as indeed it did upon Gregory Nazianzen, who
was consecrated in his childhood to God by
Nonna, and before whose vision the form of
Samuel continually floated ; but at the same
time it unquestionably bound many to a state
of life, for which they did not feel that predis
posing frame of mind which is so peculiarly re
quisite among the holy.
Chrysostom attended the school of Libanius,
where he became early distinguished by his elo
quence.' From an intimate acquaintance with
the philosophy of ancient Greece, and from his
cation, in which he says, that a certain readiness in the
usual course of business and the administration of state
affairs, and an acquaintance with the Latin style then
in use in the public offices, and with short-hand writing,
could so far supply the place of a liberal education, that the
TaxfXfapo'. and thfi inoypaipeif might attain to the highest
places in the state. " Toiif iiroypcupeaf; ei; Tov Tuv \ii:a.§%o>v
eyKaBiX,iiv<Ti Bfamv." Liban. TIT. p. 438. Of fathers generally
he says : " oi /X€V oXa^ em to ypafeiv e'l? raj^o? TDXx; diruv ui'fi;
(rav, rov jnev a? oVto; KaXov, rem 8e oi? iv ioKifAoiivroi;. Vol. II. p. 216.
1 Sozomen reports the heathens to have said, " the
Christians haye stolen him from us."

INFLUENCE OF THE BIBLE.
remarkable powers of rhetoric, Libanius was
easily enabled to excite the warm imagina
tion of his youthful followers, by a display
of heathen mythology, and to prejudice them
against Christianity by specious and impious
sophisms. Of these advantages he readily
availed himself; but the pernicious effects
such instruction might have produced, were
counteracted by the religious principles which
Anthusa continually instilled into the mind
of her son, and by his early intercourse
with the Bible. In later life Chrysostom was
enabled, from his own experience, to speak
of the blessed influence of an early and intimate
acquaintance with the Scriptures.' Throughout
his writings, and his whole conduct, he affords
a striking example of the mighty power which
the Bible can exercise over the human heart;
for by the study of that sacred volume, the
great features of his character were formed.
Hence arose his enthusiasm for holiness, his
high moral energy, his unshaken constancy and
ardent love, his aversion to the vain ostentation
of his day, his eager zeal for truth and justice,
animated by a fervent and stedfast faith. The
Bible was to Chrysostom the book of life, which
illustrated the great truths he preached. From
that book he derived, in his earliest works and
discourses, those perfect images of an heroic,
struggling, and victorious faith, by a contem
plation of which he acquired strength during
the severe sufferings of his closing days ; and
from the same living source he also drew the
great moral principles which equally pervaded
his fii^t wntmgs and his last letters, and which
he laithfully observed during his whole life.
' See the expressions of Cluvsostom upon thi.= m,k; »
introduced in the Second Period of this Vol ^

ABANDONS THE PROFESSION OF THE LAW.
The study of ancient literature had, next to
that of the Holy Scriptures, the greatest influence
upon the education of Chrysostom. This is
perceptible, not only in the fulness and
abundance of his eloquence, which could only
have proceeded from a heart so rich and over
flowing as his, but also in his views upon the na
tural condition of man, with reference to his
state of grace under the dispensation of the gos
pel. However advantageous the school of Li
banius might have been to the classical acquire
ments of Chrysostom, the prejudicial effect
which the prevailing system of rhetoric had upon
him as a preacher, cannot be overlooked, al
though in him more than in Gregory Nazianzen,
it was softened down by a Christian simplicity
of character, and by a depth of mind, which
animated the richness of his language ; and in
the cities, where oratorical splendour every
where predominated, simplicity of style would
have proved but a slight attraction.
When Chrysostom had completed his literary
education, he devoted himself to the avocations
of the forum, which were then a preparation
for important public ofiices, and commenced
practising as an advocate.' He however became
disgusted with the restlessness and evil practices,
peculiarly connected with this profession, during
1 This appears from a letter of Libanius to one John,
which Isidor of Pelusium introduces. Lib. II. Ep. 42, and
which he applies to Chrysostom, and we have no reason to
doubt this application, made by a cotemporary so well
acquainted as he was with the afl'airs of Chrysostom. In
this letter Libanius testifies to the young Chrysostom, his
approbation of a panegyric upon an emperor, written after
the manner of the Sophists, and which he had sent to him,
and at the same time he expresses his delight, that Chry
sostom had united this oratorical exercise with the profes
sion of the law, (toj BuKywai T7)V Tf^VYjV (V itKaiTTflfiOlc, irfOO-T(9>)?
Ta< cTriStifei?-) with which Socrates also agrees, vi. 3.

INFLUENCE OF MELETIUS.
a period of great public corruption ; and this
disinclination to worldly employment excited
in his mind increased desire for a life of tran
quillity, entirely devoted to godly pursuits. The
aged and revered Bishop Meletius also took him
under his especial care ; for that worthy man
soon perceived the eminent services which his
disposition and talents might one day confer
upon the church.
Judging from our imperfect accounts of the
life of Meletius, his character must have closely
resembled that of Chrysostom, and he probably
contributed in no small degree to form the reli
gious opinions of the latter ; fostering in his
mind that spirit of charity which wins upon the
human heart, and giving it that practical direc
tion which tended to assuage the bitterness
incident to the polemical controversies of the
age in which he lived.
Meletius, a native of the Armenian province
Melitene, had obtained, by a life of the strictest
piety, the esteem of all men ; in consequence
of which, he was appointed Bishop of Sebaste, in
Armenia. But as his flock retained great at
tachment to their former Bishop Eustatius, who
had been deposed for errors of an ascetic nature,
Meletius, in all probability, found no sphere of
action corresponding to the mildness of his dis
position, and was therefore induced to withdraw
to Beroe in Syria. Meletius, as many others of
the eastern church, appears to have gone over by
degrees from a moderate Semiarianism, to a
confession of the Homousion, and this transition
may be perceived in the sermon, which he
preached on entering his office, and to which
we shall presently allude. But the practical
character of his mind did not permit him to take
any active part in the doctrinal disputes then

MELETIUS.
carried on with extreme acrimony, and he, like
many other peacefully disposed persons, who
conscientiously agreed with the Nicene Creed,
consented, because it contained no positive mark
of Arianism, to sign that creed, by which all
fixed declarations concerning the oia-ia in the
doctrine of the Trinity were laid aside. Meletius
had probably deceived himself, as many others
had done before him, with a false hope, that by
these means, peace would be for some time
re-established in the church. From the line of
conduct Meletius had hitherto pursued, the
ruling Arian party expected from him no attack
upon their doctrines, and it was generally be
lieved, that he would be enabled with greater
facility than others, to reconcile the parties in
the Antiochian church, which had for a long
time been torn by the most violent schisms. He
was therefore made Bishop of Antioch towards
the end of the year, a,d. 360. The Emperor
Constantius happened to be at Antioch, when
Meletius was installed into his new dignity, and
wished to compel the bishop to declare imme
diately his views upon those doctrinal questions
which engaged the public attention. He there
fore appointed the most eloquent of the bishops
there assembled, to preach the sermons to be
delivered on that day ; and he commanded that
they should explain the 22nd verse of the 8th
chap, of Proverbs. " The Lord possessed me in
the beginning of his way, before his works of
old," which verse the Arians were wont to urge
in support of their doctrines, that the Son of
God was a possession ; ' and further, that Mele-
1 This, which is related by Theodoret, accords with the
whole tenor of the discourse of Meletius, and with particular
allusions in it. On the other hand, that which Sozomen
reports of the dispute of Meletius with his archdeacon, may
be subseouent fiction or exaggeration.

10 AIELETIUS.
tius, last of all, should hold his inaugural dis
course, and confine himself to the same sub
ject.' In this discourse, Meletius, regardless of
the attacks of men, or of the unpopularity of his
observations, displayed an open love of truth,
tempered by moderation and wisdom. He began
with a remark suited to the times, and opposed
to the speculative spirit which prevailed in re
ligious controversies, viz. that true godliness was
obedience to Christ. " The command of the
Lord cannot be observed, where love to God
prevaileth not, for our Saviour himself saith,
johnxiv. " If ye love mc, keep my commandments."
and there is neither light of eye nor heart,
where the command of the Lord shineth not.
No one can declare the word of truth, in
whom Christ dwelleth not, and out of whom
Christ speaketh not ; and we can only remain
in communion with Christ, when " we speak
of his testimonies even before kings, and are
Ps cxix. not ashamed." An allusion to the pre
sence of the Emperor. He then confessed
the divinity of Christ, and declared in the
strongest terms the unity of the Son of God
with the Father, without touching upon the
controversies respecting the ov,r,a, so that mode
rate Semiarians and adherents to the Homou
sion might have been satisfied with his declara
tions. He then proceeded to controvert the
Arian interpretation of the 22d verse of the 8th
chap, of Proverbs. In explaining this passage,
we must follow the living spirit, not the dead
letter. Since no human expression can ade
quately designate the being of the divine Xa^o^,
the Holy Scripture assigns to him various at-
' Meletius himself in this discourse, § 4, says, that others
had spoken upon this text before him : ^0^ «V. ovk iyr.x^.

MELETIUS. 11
tributes and marks, in order to conduct the spirit
of man by degrees, from that which is revealed,
to that which is hidden. He then set a limit
to further inquiries, by quoting the 1 Cor. xiii.
9, 10, concerning the extent of human know
ledge. " For we know in part, and we pro
phecy in part, but when that which is perfect is
come, then that which is in part shall be done
away." " Take heed," said he, " lest in search
ing for that which we cannot comprehend, we
lose the knowledge God hath granted unto us.
The further a man seemeth to advance in know
ledge, the more mindful must he be, that he is
but a man." When the Arian party of the court
found themselves deceived in their expectations
of Meletius, they succeeded, before he had been
thirty days at Antioch, in effecting his exile to
his native land of Militene, in Armenia. But
Meletius had already so much gained the affec
tions of his flock, that when ihfi, prefect con
ducted him in a chariot outof the town, the people
assembled and threw stones at him., upon which
Meletius protected him with his own mantle ; a
circumstance related by Chrysostom, p. c. 386.'/
in a discourse to the memory of this spiritual
father, who had been so dear to him, and had
then been dead five years. But this persecu
tion, which Meletius suffered for his faith, did
not reconcile him to the zealots ; for partly dis
pleased with him on account of his treatment of
doctrinal disputes when in the pulpit, and
partly on account of his ordination by Arian
bishops, they never acknowledged his episcopal
dignity, and continued to form at Antioch a
sect under the name of the Eustathians.
Upon his return to Antioch, which soon after-
' It is to be found in vol. ii, ed. Montfaiicon.

12 BAPTIZED
wards occurred under the emperor Julian, he
ministered to his flock with some intervals
during twenty years. In that city his likeness
was seen engraved on signets, and painted upon
the walls of chambers; and children were
called after him to perpetuate his remembrance
in families, and to give to youthful minds, by
continuing his name, a model for imitation. From
a single saying of Meletius, with which we have
accidentally become acquainted, it would ap
pear, that to a strict life he united liberal
views upon asceticism, and that he prized
moral strength more highly than bodily
penance. For he said once to a monk,
who wore a coat of iron mail around his
I body : " There is no need of iron ; mental reso-
I lution is sufficient to chain the body by the
1 bonds of reason."' In this single trait may be
discovered a relationship of character between
Chrysostom and Meletius.
Although infant baptism was at this time
generally regarded as a divine institution, many
were accustomed, particularly in the Greek
church, to defer to later years the baptism of
their children, unless immediate danger re
quired an earlier performance of the rite. This
arose either from indifference towards re
ligion, or from mistaken views respecting
the real nature of baptism ; for some pa
rents dreaded to expose the tender age of
childhood to greater spiritual danger, should
the pardon of sins received in baptism be thrown
lightly away, and thus by a transgre ssion of
the baptismal covenant, a heavier responsibility
be incurred. The origin of this mistake, as of
most errors in the doctrine of the sacraments,
1 Theodoret. hist, relig. c. 26. irepiTToy tov o-iSij^ov, a^Kovciif
TTji 7V4'/ivj«, XoyiKa tu o-w/xaTi 7re/)i9eivai le<Tfji.aTa.

BY MELETIUS. 1<J
was a confused notion existing between the
outward sign, and that faith, to which alone is
attached the promise of divine grace. The
neglect of infant baptism caused many to grow
up in a half heathen, half Christian state, from
which they had to withdraw themselves, when
they became aware of their spiritual deficiency,
and sought a more intimate communion with
the church ; whereas being the children of
Christian parents, the germs of their spiritual
life might have been from the beginning un
folded in the bosom of the church, and enriched
with all the blessings imparted by Christ to
human nature. It conferred, however, not un
frequently a greater importance upon the cele
bration of baptism ; for many only resolved
upon it, after having been awakened to a serious
and holy change by special acts of providence,
either of a temporal or spiritual nature ; and
this sacred rite then marked a new and im
portant era of their lives. Of this number was
Chrysostom, who after receiving instruction in
the doctrines of Christianity during three years
from Bp. Meletius, and being baptized by him,
determined to devote himself entirely to the
concerns of religion.
<' It was the custom of that day for such con
verts to choose between the ecclesiastical and
monastic state, according to their inclinations
towards an active or a retired life.' Many of
the young men of Antioch, thus spiritually
awakened, connected themselves with the monks,
who, engaged in prayer and devotional music,
religious meditation, the study of the sacred
writings, and various manual occupations, lived
' Gregory Nazianzen, in the history of his own life,
speaks of such a choice between the jSio? ir^aKTiKOf, and the
jSio? BeupvjTiKOf. Carmen de vita sua, p. 5.

11 BECOMES READER.
in cells on the hills near the city ; from
among such venerable persons those young men
sought for spiritual guides. A contemplation of
the severe, abstemious, and simple life of these
monks made a stronger impression, when con
trasted with the licentious and corrupt habits
of the city ; and it often happened, that worldly
men, who in thoughtless mood had ascended
the hills, returned with altered feelings ;
for they were greatly affected by the un
usual sight of persons, who free from the
manifold desires and restless passions of the
world, and independent of external circum
stances, had found in the intercourse with their
God an inexhaustible source of happiness.
Ashamed of themselves — conscious of their own
deficiency, and with feelings, hitherto unknown,
of longing for a better life, they departed from
the monks. Many of these holy men were
really deserving of the general esteem, for they
not only led in their retirement a life devoted to
God, and gave their advice and admonition to
all who sought them, but in periods of heavy
misfortune were ever ready to assist the city
by the influence of their venerable appear
ance and by their fearless words, which had
the greater weight, as they were seldom heard.
Chrysostom warmly participated in the general
feelings of veneration for their mode of life, and
had he been in a situation to follow freely his
own inclination, he would have immediately
connected himself with them ; but many things
contributed to withhold him. Meletius, de
sirous to gain him for the active duties of the
church, consecrated him to the office of public
reader of the scriptures,' usually entrusted to
* avayvi.'<rTrif,

DWELLS WITH HIS MOTHER. »
young persons, who were preparing for holy
orders. His mother, dreading to be separated
from her son, endeavoured to retain him in her
house, and without consulting him, provided for
all his personal wants, that he might follow the
bent of his mind the more undisturbed. On
the other hand his friend Basilius, the com
panion of his youthful studies, having chosen
a path of life different from his own, and having
joined the monks, exerted himself in every way
to bring over Chrysostom to his views. This,
however, his mother strove to prevent, repre
senting to him, that he was the only comfort
of her old age, and that there was no sacrifice
she had not made for his sake ; and without
doubt he was influenced by these represen
tations. In this retirement he was zealously occupied
by the study of the Bible. His spiritual father,
Meletius, could no longer be his guide and
instructor ; he had been exiled p. c. 370,
by the emperor Valens, who persecuted many
of the opponents of Arianism, and he passed
several years in banishment. His place was
supplied by the presbyters Evagrius and Dio-
dorus, the latter of whom was afterwards known
as Bishop of Tarsus in Cilicia, and who obtained
great esteem by his learning and persevering
zeal in the defence of divine truth against
heathens and heretics. He wandered unwearied
through the old town of Antioch on the further
side of the Orontes, where the congregation of
Meletius had fixed their seat, ' to confirm men
in the true faith. He would not accept any
settled income with his office ; but he was
received first in one house and then in another,
I Vide p. 9.

id THE PRESBYTER DIODORUS.
and was content to have his daily need relieved
by the love of those, for whose salvation he
laboured amid so many perils. ' He also con
ferred a great benefit upon the church of this
district, by assembling around hira, as the
presbyters Dorotheus and Lucianus had done at
the latter end of the third century, a circle of
young men, whose religious education he super
intended. ^ In this union Chrysostom and
Theodorus were alike conspicuous, the latter of
' Chrysostom represents it thus, and appeals to the testi
mony of his congregation, in his panegyric upon Diodorus
when bishop. § 4. T. iii. opp.
* We here withdraw our assumption in the first edition of
this work, that Diodorus first became the teacher of Chry
sostom, after Chrysostom had retired to live among the
monks at Antioch. For it is very doubtful whether Diodo
rus ever left the active service of the church, and became the
head of any particular monastic society. In the discourse
alluded to, Chrysostom represents him only as an active
teacher of the church. Since he does his utmost in this
discourse to compare him with John the Baptist, he would
scarcely, had there been any truth in it, have overlooked the
point, that Diodorus, like John the Baptist, had withdrawn
to the wilderness. We will therefore rather suppose, that
Diodorus as presbyter, was engaged in preparing for the
church young men at this same period, who formed a free
society around hira, as was afterwards the practice of Theo
dorus, also a presbyter of the same church. Vid. the
epistle of Bishop Mel. of M. in the Syn. ep. 152. opp.
Theodoret, Vol. V. p. 833. This was probably the same
Theodorus, whom Gennadius mentions as a presbyter of
Antioch, c. 12. Socrates and Sozomen indeed admit,
that Chrysostom, when monk, was a pupil of Diodorus and
Carterius, who were at that time superintendants of an
aoTKiiTrifiov, gymnasium. But, after what has been said, this
can only be understood as regards Diodorus, in as far as he
directed the spiritual education of young men at Antioch.
Socrates and Sozomenus, who had no accurate knowledge of
the Antiochian church, and heard Diodorus praised both as a
rigid ascetic and spiritual teacher, might,— not knowing how
to separate the different relations, — easily conclude, that
Diodorus was an abbot in the common way. They were
perhaps more in the right with regard to Carterius.

THE PRESBYTER THEODORUS. 17
whom subsequently distinguished himself as
the successor of Diodorus, both in this and in
the episcopal office. We may suppose that the
influence exercised by Diodorus over Chrysos
tom must have been great, when we remember
that Diodorus above all others contributed to
form that Antiochian school so remarkably dis
tinguished by the character of its theology, and
which was perfected by Theodorus. ' In this
school Chrysostom acquired that simple, sound,
grammatic and historical mode of interpreting
the Bible, in which he suffered himself to be
guided and determined by its spirit, rather than
by that capricious system of allegory adopted
by others, which gave to the inspired volume a
sense foreign to it, and substituted for its sim
plicity far-fetched and specious meanings, sup
posed to lie concealed within it. Thus from the'
simple word did Chrysostom derive the rich
treasures which are to be met with in his
Homilies; and thus was formed the sober,
practical Christianity which afterwards rendered
him so eminent, and which is always to be
found with those, who in singleness of heart
seek from the fountain source a knowledge of
divine truth.
We have before observed the influence which
Diodorus exercised over the theological educa
tion both of Chrysostom and his friend Theodo
rus ; and it is remarkable in how different a
manner the characters of these two great men
were unfolded under the same spiritual guidance.
Theodorus was distinguished for knowledge and
acuteness of judgment ; Chrysostom for practice
1 The fragments of the writings of Diodorus, which have
been preserved to us, discover all those fundamental princi
ples of the Antiochian doctrine of faith, which were further
worked out by Theodorus.

18 EARLY EDUCATION OF CHRYSOSTOM.
and fervour of heart. Both became lights of
the church ; the one in learning and science ;
the other as a guide for Christian conduct. In
the theology of Theodorus, rather than in that
of Chrysostom, we recognize the influence of
Diodorus. The doctrine of faith, as it had been
set forth by Diodorus, was systematically ma
tured by his disciple Theodorus. Chrysostom
was not so well qualified to advance a system,
and his doctrine of faith less dependent upon that
influence, discovered itself in his own Christian
life. On that account many ideas belonging to
the school of Diodorus, assumed in Chrysostom
a different form, and he became a connecting
link between the Antiochian school and the rest
of the Eastern church.
It may be supposed, that during the time
which the young men first passed together,
great difference of disposition disclosed itself.
Theodorus was the younger of the two, scarcely
twenty years of age. Like Chrysostom, he was
a pupil of Libanius, ' and enthusiastically
attached to the study of ancient literature ; but
the devotion of Chrysostom to an ascetic life,
abstracted from worldly affairs, and solely dedi
cated to the contemplation of heavenly concerns,
operated so powerfully upon the mind of his
young friend, that he forsook the school of
Libanius to join a society of youthful ascetics,
which had been formed at Antioch under the
guidance of Diodorus ; exchanged his researches
in ancient literature for the study of the Bible,
and abandoned a career of worldly splendour,
' The difTerent ages of the two young men occasion some
difficulty as to their having been fellow pupils of Libanius,
as Socrates and Sozomen report ; but these writers are not
sufficiently accurate on such points, that we should have
great scruple in departing from their authority.

HIS VIEWS ON MARRIAGE. 19
to which his rank entitled him, for a life of
retirement and manifold privation. But this
youthful zeal was a transitory ebullition : Theo
dorus returned to his former mode of life, and
in his defence he affirmed, that he had commit
ted no unlawful act, and that a life spent amidst
civil society, and in marriage, was a holy state
ordained by God. Chrysostom did not deny
this last assertion ; but he had been brought
over to the prevailing opinion of the church of
that period, which although it acknowledged the
sanctity of the marriage state, regarded a single
life, devoted to God, as the higher grade of
Christian virtue, from which a man could not
fall back without sin. This opinion responded
to the seriousness of Chrysostom's character,
which contemplated each duty in its strictest
sense, and was disposed to view every thing in
too serious, rather than too light an aspect ; and
he was at that moment under the strong in
fluence of ascetic enthusiasm. We shall see,
that at a later period of life his views upon this
subject became enlarged and mitigated. At
this time he wrote a letter to his friend, in which
he reproached him strongly, and admonished
him to repentance ; for the step, which Theo
dorus had taken appeared to him to be the
violation of a vow made to Christ ; his seces
sion from a holy society to be a dissolu
tion of the bond, by which the soul, more
closely united with Christ, was engaged to
belong solely unto him. He reminded him
how much more blessed was an ascetic, than
a worldly life. " To have the mind distracted AdTheodo-
by so many objects, to serve so many, to ^^™ ,1"'''
live for so many ; but never to be able to live
for oneself.' Is this to live, Theodorus ? None
of these things, my beloved, are to be found
c 2

20 HIS VIEWS ON MARRIAGE.
among us, as thou thyself must testify ; for thou
knowest the joy thou hast tasted, in the short
period thou didst spend with us. He alone is
free who liveth for Christ." Theodorus had not
been induced to change his mode of life by that
firm evangelical conviction, which had led such
enlightened men as Jovinian, Vigilantius, ' and
others to combat the prevailing spirit of asce
ticism ; for in that case the representation of
Chrysostom, which could have been easily
refuted upon fair evangelical grounds, would
not have made so deep an impression upon his
friend.^ • We find in Isidor. ep. iii. 351, a dispute concerning
the overrating of celibacy, upon the ground of its requiring
more virtue to endure a contest with the world, than to fly it.
2 This letter of Chrysostom to Theodorus is mentioned by
the early writers as the only one. Later writers allude to
two letters, and in the works of Chrysostom two letters of
the same import are really to be found, of which however
the first is rather a treatise, and is not even so much as
addressed to a Theodorus. If indeed these two letters re
lated to the same event, and were written to the same per
son ; it would be altogether inexplicable that no allusion
to each other should be found in them. Montfaucon, it is
true, thought to have found in the closing words of the
second and shorter epistle an allusion to several preceding
letters. Chrysostom says, viz: " I know that I have gone
beyond the limits of a letter, but, forgive me, it was not my
will to have done so, but constrained by love and grief, I
also have forced myself to write this epistle (8i r}v Kai ravriiv
iPiaaaiA.iji' ijjLavTov ypix\l/ai Trjv ETrdTToXiji/,) although many would
have prevented me." Montfaucon endeavoured to draw
from these words ' also this epistle,' a necessary inference,
that Chrysostom had sought to influence Theodorus by for
mer letters, to which letters the " intreaties of others, that
he should cease to labour in vain, and sow seed upon rocks,"
had reference. But the word • also,' evidently refers only
to what had just preceded, that he had thereby been led
to write so long an epistle, as well as that thereby he had
also forced himself to write to him at all, in opposition to
much dissuasion. And we have no right to connect these
dissuasions with letters of Chrysostom, which had formerly

HIS FRIEND BASIL.
Meanwhile the fame of his pious zeal and
ability extended far and wide, and raised in
Bishops and in flocks a wish to draw him from
retirement, and win him to a higher office of
the church. Many sought to persuade both
him and his friend Basilius to undertake episco-
been written in vain ; but they might refer to many other
circumstances, which rendered a successful result of the
epistle improbable. We should rather expect, — had really
another letter of Chrysostom preceded this one,— to find
such letter here expressly alluded to. " How could he ex
pect to efl^ect any thing by this letter, after having made a
vain attempt by a former one." And this would be the more
to be expected, if we compare the mild tone of the second
letter with the by far severer tone of the first letter, and in
itself it is highly improbable, that he should hope to be able
to effect by the second and milder epistle, that which he
had been unable to efl'ect by the first and far more impres
sive one. Moreover the two letters appear to point at dif
ferent persons, to whom they were addressed. The second
to one, who was unconscious of having done any thing
wrong, — the first, to one who had allowed himself to be
led away from monastic life to sensual indulgences, and be
lieved that he now no longer could return to the holiness of
his former profession. The second letter may therefore
have been written to some fallen brother at a later period,
after Chrysostom had spent some time among the monks at
Antioch. In this letter may be perceived the rise of the
fundamental principles of Chrysostom with respect to the
importance and freedom of the human will, whereby a man,
who hath fallen ever so low, may raise himself again through
the love of God, which discovers itself even in repentings.
With respect to the second letter, which certainly must
chronologically be regarded as the first letter, there is much
which would seem to show, that Chrysostom had written it
as a member of a monastic society near Antioch, for to this
may be referred what he says concerning the society of
brethren, from which Theodorus had seceded, and who
grieved for the absence of Chrysostom. But what we have
observed concerning Diodorus is too much in opposition to
this view. In all that Chrysostom says respecting the austere
life of Theodorus we find no trace of his residence among
those monks, and if we suppose a free religious society to
have been formed at Antioch under Diodorus himself, those
expressions would become easily intelligible.

21

BASIL.
pal ministeries, although thirty was the age
prescribed by the law, and they were not above
twenty six years old. Both agreed to act to
gether on a common plan, and to decline any
invitation of this nature ; because they enter
tained too high an idea of the importance and
duties of the office, to consider themselves fitted
for it.' But the opinion, which Chrysostom held
of his friend, totally differed from that, which he
formed of himself. While he was only con
scious of his own defects, he remarked qualities
in his friend, which rendered him more worthy
of the episcopal dignity, than many others of his
.^cotemporaries and fellow countrymen ; and he
thought himself justified in a deception,^ in
1 The historical truth of this statement rests upon Chry
sostom's having taken from real life the circumstances with
which he has clothed his dialogue upon the priesthood. It
were certainly possible, as Professor Hasselbach has learn
edly and acutely shown, that Chrysostom, who was formed
in the school of Libanius, and well acquainted with ancient
literature, should have chosen poetical and not historical
circumstances, with which to invest his dialogue. But we
have no sufficient grounds for assuming this, since every fact
related in the dialogue is suitable to the life of Chrysostom.
The irregularity with respect to age, proves nothing, for it
is well known, with bow little severity the ecclesiastical
laws, particularly those of the eastern church, were ob
served. Had the difficulty regarding age been so unsur-
mountable, Chrysostom would hardly have introduced it
even poetically, because poetry in such instances is drawn
from the life. And had Chrysostom thus represented him
self in a poem, it would have been an ostentation of which
he cannot be supposed capable. As poetry he would cer
tainly have applied it to another person.
2 In the first book of his work upon the priesthood,
Chrysostom defends the principle that a falsehood or decep
tion is permitted for a good object. It is only the intention
to defraud another, which in his opinion, constitutes that
which is properly called deceit. A poetical invention,
which has for its sole object the advantage of another is
rather an oiKovo/xia. This lax view respecting truth was not
peculiar to Chrysostom, but was consonant with the prevail-

BASIL.
order to place his friend in such a sphere of
action. Basilius was elected bishop, and re
ceived consecration under the impression, that
his friend had also received it, according to
their agreement ; but Chrysostom had contrived
to withdraw himself from the charge. In con
ferences with Basilius, he had to defend him-
ing spirit of the eastern church, and had its origin in the
views, which prevailed concerning morality and which were of
too utilitarian a nature. Thus in his defence of the " fraus
pia," he goes back to the general principle, that every action
becomes moral or immoral according to the design or animus
(the 'Kpoaipea-ii) with which it is done ; which position is in
deed true in its application to actions which are not so
sufficiently marked by any decided features, as to entail
upon them a moral censure ; but not as, in this instance, in
its application to an action, which is marked by the viola
tion of a moral law, so essential as that of truth, and which
can therefore never be justified by any views of expediency.
In this point of view, suicide for a holy object, viz. to with
draw the body from the necessity of serving sin, appears to
Chrysostom a good act, and this way of -thinking seems so
natural to him, that not the least doubt about it arises in his
mind. Vid. Horn, in sanctam Bernicem et Prodocem, vol.
ii. and Hom. v. in Paulum, vol. ii. p. 506. We find few
exceptions to this view so generally prevalent in the Greek
church. To the most remarkable of these belong the words
of a cotemporary of Chrysostom, the venerable monk, John
of Lycopolis in Egypt, who says to a deacon, who out of
modesty would deny his clerical rank : " to ij/etSo? ka-nv
aXXorpiOV rov Xpi<n»v, kok tuv Xpio-Tjavav, k^v ivi f*(Kj)0) k^v im
/ieyaXti ^evijTai ¦npa.yfji.oi.Ti K^v 8<a ToSe x^f\(Ti\i.t,v yivi]Tai, o/*a.?
oiti (<mv inaivfTov, tok Swtij/jo? ctiroi/To;, o't( to i^cuSo? €K tov
movripoxj eo-Tiv." Vid. Pallad. hist. Laus. p. 965. vol. xiii.
bibl. patr. Paris. Among these exceptions may also be
reckoned Basil of Caesarea, who in his " Lesser Monastic
Rules" expressly condemns the oiKovoj/.ia. for the effecting
a good object, for the same reason as did John of Lycopolis ;
because Christ says John v. 44. that a lie is of the devil,
and Basil draws no distinction between lies : " tou Kvptov
Itafapav xPeviovq oiiefiiay e/c^rjrayTO?. Reg. brev. interrogat.
76. These exceptions are the more remarkable, as being
among the monks, because it was among them, that the
principle of the oiKovofjua, or the officiosum mendacium, was
chiefly defended. Vid. Cassian. coUat. 17.

23

-J DANGER OF CHRYSOSTOM.
self against the accusation of having violated
friendship ; and one word giving rise to another,
Chrysostom disclosed to him his views concern
ing the dignity and duties of the episcopal
office ; but at the same time he strove to en
courage him in his undertaking. These con
versations gave occasion afterwards to one of
Chrysostom's most important writings.
During the residence of Chrysostom at Anti
och, he was rescued from imminent danger by
a special act of providence, at least such was the
light in which he ever regarded it. Under the
reign of the suspicious and cruel Valens, no
accusation involved greater peril, than that
of being addicted to the study or practice of
magic, for in such pursuits the emperor failed not
to discover a conspiracy against his government
and life ; and a letter, found upon an Augur,
would have been sufficient to have brought
down upon the writer torture and death.' It
happened, that such a suspicion had been
awakened in the emperor's mind against several
persons at Antioch ; in consequence of which,
he had caused the city to be surrounded with
soldiers, and a rigid search to be made for books
of divination and magic. During that time
Chrysostom, accompanied by a friend, was
passing through the gardens on the banks of the
Orontes, in his way to the chapel, of the Martyr
Babylas, when his companion observed some-
' It was carried so far, that if a letter was found upon a
heathen priest or diviner, in which cure for a disease was
sought, which not unfrequently happened to be applied for
by the credulous and superstitious heathen at the suggestion
of Esculapius or some other god, it was sufficient to expose
the person upon whom the letter was found to the most cruel
tortures of the rack. Vid. Ammian. Marcellin. lib. XXIX.
cap. 1 and 2. et Liban. de fortuna sua, vol. i.

HE JOINS THE MONKS. 25
thing which he at first supposed to be a piece of
fine linen floating upon the river ; but upon ap
proaching, discovered it to be a roll of paper.
In the hope of making some happy discovery,
he raised it out of the water, and, upon unfold
ing it, they perceived, that it was inscribed with
magic characters. At the same moment a
soldier chanced to pass near them, upon which
Chrysostom's companion, filled with apprehen
sion, concealed the roll, and they proceeded on
their way. Had it been found in their posses
sion, the worst consequences might have en
sued ; and protestations of innocence would
scarcely, in that dark age, have saved them from
the rack. At last they took courage, threw it
away, and fortunately escaped observation.
Chrysostom, accustomed to illustrate the truths
of religion by examples drawn from life,
related this many years afterwards to his
congregation at Constantinople, having previ
ously said, " As we in respect of our sins ^^^ ;„
content ourselves with a general confession Act Apost.
of our sinfulness, without being rightly con
scious of our particular sins ; in like manner
are we satisfied with a general acknowledgment,
that God is our benefactor, without bringing
properly before our minds the special acts of his
goodness. But from henceforward let us take
a righteous care, and if we accurately recall to
our memory past events, we shall find therein
a treasure, which will be to us a remedy against
despair." It was probably after the death of his mother
that Chrysostom accomplished his earlier pro
ject of joining the monks, near Antioch. In his
sermons preached in that city, we find many
descriptions of their mode of life, and from these
it is evident, that his abode with them had left

26
Horn, i
Matth.
LXVIII.

Matth . XXV.
12.

Hom. in
Epist. ad
Timoth. XIV.

MONKS
a deep impression upon his mind. He says
" Long before the sun shineth, they arise healthy,
vigilant, and sober, and uniting themselves in a
quire, they sing with joyful countenance and
conscience, as out of one mouth, hymns to the
praise of God, thanking him for the good which
he hath granted them in common, and for that
which he hath bestowed upon each individual.
They then on bended knees implore that God,
whose praise they have sung, for things under
stood by few, for they seek not the things of
this world, they offer up but one petition, that
they may be able to stand with confidence
before that dreadful tribunal, when the only
Son of God shall come to judge the living and
the dead ; that they may never hear those
dreadful words, ' I know you not,' and that
with a pure conscience and many good works,
they may accomplish this troubled life. Their
father and director beginneth the prayer. This
devotion fulfilled, with the rising sun, each pro
ceedeth to his work, by which they earn much to
distribute among the poor." And again he says :
" After they have sung the morning hymn, and
concluded the morning prayer, they read the
Holy Scriptures. For the third hour, (9 a. m.)
the sixth, (midday,) the ninth, (3 p. m.) and the
evening, — for these four portions of the day,
various prayers and hymns are appointed.
When they have finished their daily work, they
seat themselves at table, and truly they have
not many dishes ; some eat only bread and salt,
others take oil besides, the weaker add herbs
and vegetables. Having closed their meal with
hymns, they lay themselves down upon straw.
No complaints are heard among them : they
accompany the departed with songs. They
call this an attendance, not a burial. They say

NEAR ANTIOCH. 27
not : ' he is dead :' but : ' he is perfected." They
all then thank God, and each man prayeth for
such an end, thus to have come through the
struggle of life, thus to have reposed from strife
and toil, thus to have attained to the beholding
of Christ. Should one of them become sick,
there followeth not lamentation, but prayer.
Not the hand of the physician, but faith alone
hath oftentimes healed the sick. But should
any one need a physician,' neither skill nor
patience will be found wanting. The soul of
the sick man, free from all earthly cares, dwel
leth unto his latest breath upon one thing alone,
that he may leave this world, having found
favour in the sight of God." He introduces
the following prayer, which they offered up
after a repast. " Blessed God, who hast nou- Hom. in
rished us from our youth up, and givest Matth. lv.
food to all flesh, fill our hearts with joy and
gladness, in that having always a sufficiency,
we may abound in every good work, through
Jesus Christ our Lord, to whom with thee
1 Although an unchristian indifference to bodily suflFering
or fanatical resignation and contempt of human means, led
many monks in cases of sickness to reject all assistance, yet
this was by no means generally the case. Even among the
monks, special institutions for the care of the sick were
usually established. A good merchant named Apollonius,
settled among the five thousand monks, who dwelt upon the
Saltpetre Hill, (opo? 'NiTpiac) near the Sketian desert, in
Egypt, and passed the last twenty years of his life among
them. Being, in consequence of his advanced age, no longer
able to learn or exercise the trades, which were usually car
ried on by the monks, he endeavoured to render himself
useful in the following manner. He bought at Alexandria
a quantity of medicines for various diseases, and he took
them with him. He then went round into every cell daily,
from early in the morning to three o'clock in the afternoon,
and ofi'ered his assistance. At his death he bequeathed his
dispensary to another, who was to succeed him in this busi
ness. Vid. Pallad, Hist. Laus. c. 14.

28 MONASTIC LIFE.
and the Holy Ghost be glory, honour, and
power, for ever and ever. Amen. Glory be to
thee, O Lord ; glory be to thee, O Holy One ;
glory be to thee, O King, for having rejoiced
us with food. Fill us with the Holy Spirit, that
we may be found well pleasing in thy sight,
and not ashamed, when thou shalt reward
each man according to his works."
In this Christian community, which greatly
contributed to form the mind of Chrysostom, —
for he always delighted to look back to the period
of his monastic life, — he engaged in unwearied
study of the Holy Scripture, in prayer and the
undisturbed contemplation of heavenly things;
and the experience he thus acquired became to
him a rich treasure for the remainder of his days.
Here, prayer, and the study of the Bible, and
of himself, first taught hi«i to know and to draw
from the true sources of life and strength. Here
he obtained that profound knowledge of human
nature, which he, who has not communed
secretly with his heart at home, will vainly seek
for in the world ; and it was this knowledge,
which afterwards enabled him to seize rightly
by their roots the moral evils of mankind. It
was here, that a life of monastic severity tended
to give the practical and moral direction to his
character, which afterwards distinguished him,
as a religious teacher, and led him to exalt the
power and freedom of human will, which places
man beyond the external influence of good or
evil, and renders every thing dependant upon
his own determination. But this practical dis
position was at the same time too deeply im
planted in his nature ever to have allowed of his
running into the opposite extreme of Pelagian-
ism, which however emanated equally from
monastic life.

MONASTIC LIFE. 29
Chrysostom, as a monk, was called upon
to defend against daily increasing reproaches
and accusations that state of life, which he
himself had found so attractive. The emperor
Valens enacted a. d. 365 a law, by which
the idlers, ' who, in order to elude the
burthens of the state, had retired to the wil
dernesses, and in appearance only had joined
the monastic orders, were to be brought forth
from their lurking places, and be compelled to
fulfil their duties as citizens. Although the
emperor Valens might have been an enemy of
the monks, because among them the most zeal
ous and influential opponents of Arianism were
to be found ; yet in the social relation of that
age, there were urgent grounds for such an
enactment, as many repaired to the monks, for
the sake of flying from the duties they owed
their country, and of participating in the immu
nities of those venerable men. Such persons
deprived the state of much efficient strength,
and introduced among the monks wild passions,
which limited to the narrow sphere of a monas
tery, and wearing the cloak of sanctity, raged
the more destructively. At the same time this
law afforded to the enemies of the monks, not
indeed to such men as Jovinian and Vigilantius,
who opposed them upon pure evangelical and
conscientious grounds, but both to Christians
and heathens of a light and worldly character,
a fair pretext for the persecution and ill-treat
ment of those, who had long been the objects of
their hatred ; or held in deep aversion the
dispositions of the Christians, the ' tiimium pie-
tatis ' of the fraternity.
It often occurred that heathens or Christians
1 Sectatores ignaviae.

30 MONKS.
upon whom the religion they professed had
made hut slight impression, bitterly persecuted
the monks, as the spiritual counsellors of their
pious wives. Many a father, invested with a
high civil or military office, wished to educate
his son in every specijous art, for a shining
career in the world ; while the mother desired to
bring him up as a good Christian, for the attain
ment of which object she regarded a monastery
the best school. This became sufficient ground
for the father, if he discovered it, to declare
war against all monks ; and thus many at
Antioch, who had long been their inveterate
enemies, availed themselves of the opportunity
now offered to insult and persecute them. In
justification of his order, and to conciliate its
enemies, Chrysostom wrote a work in 3 vols.
replete with excellent doctrine. •
The sons of distinguished heathens either
through the education of pious mothers, or the
early impression made upon their minds by
holy monks, were often induced, contrary to
the will of their fathers, to devote themselves to
a monastic life : Chrysostom therefore in his
first volume, endeavoured to prove to the hea
then, who only sought after earthly distinctions,
that they had no reason to be ashamed of
their sons becoming monks, for if in those days
honoured monks came forth from their solitude
into the world, they could bring to pass greater
things than the mightiest in the state. Well
might therefore Chrysostom say to the rich and
powerful heathens : " Thou canst only dispose
of thine own property, but thy son disposeth of
the property of all. Let but thy son descend
from his mountain, nay, let him remain there,
' Hoo; Tov? woXffiovi/Ta? Toi; eiri to yioiia^fiii (vay'ovaiv.

MONKS. 31
and command one of the rich and good to
bestow a sum of money upon an indigent bro
ther, thou wilt see the rich man more willingly
obey him, than one of thine household stewards
would obey thee. . . . Should he appear in the
naarket place, the whole town will approach
him, point him out, and gaze upon him as upon
an angel from heaven. . . . Which can address
the emperor with the greater authority, or better
remonstrate with him ; thou, who art the master
of large possessions, and on that very account
art dependant upon the emperor's servants ; thou,
who hast to tremble for every thing, and afford-
est the emperor a thousand opportunities to
injure thee in his displeasure; — or he, who is
raised above the emperor's power ? Surely he,
who liveth apart from worldly concerns, can
address him with the greater confidence. ... If
the sons of peasants and artificers,' who enter
this state of life become so revered, that the
first of the land are not ashamed to visit their
cells, and consider it an honour to hold converse
with them, how much more will this be the
case with those of high birth and great posses
sions ? " Chrysostom then proposes the objec
tion : " What if a heathen ascend the impe
rial throne, and Christianity cease to be the
ruling religion of the state? " Upon this point
formerly every thing seemed, at least for the
moment, to depend ; for to this extent in the
Eastern Empire the despotic caprice of one
man prevailed ; and among the great there were
I As for example, the celebrated monk John of Lycopolis
in Egypt, who, when he was five and twenty years old,
exchanged the monastic life for the trade of a carpenter,
obtained as monk and hermit the reputation of a prophet,
and whose advice was sought after by emperors and distin
guished statesmen. Vid. Pallad. Hist. Laus. c. 43.

32 education.
many whose religion fluctuated with that of the
court. But Chrysostom well knew, that the reign of
Christianity was not to be advanced by external
force : " The position of thy Son," continued
he, addressing the heathen, " will yet be envi
able, more enviable then ; for with our cause it
is not as with the cause of the heathen, it is not
dependent upon the disposition of a ruler, but
it resteth on its own internal strength, and shin
eth forth with the greater lustre, the more vehe
mently it is assailed." He further considered
the monastic life, in reference to its religious
importance, as a refuge from the corruption of
the great cities : " Would to God," said he,
" that the state of the cities permitted the
fugitives to return to them from their retreats."
On this occasion he recommended to parents
to employ the monks, as instructors to their
sons, and brought home to their hearts the
duties of education : " Great is the care of God
for the education of children, wherefore he hath
implanted in human nature that strong love
which with an irresistible power inciteth parents
to provide for them. He also hath enacted
laws concerning the care to be taken of them,
and when he instituted festivals, he commanded
parents to explain the meaning of them to their
children : ' Thou shalt show thy son in that
day, saying, this is done, because of that which
the Lord did unto me when I came forth out of
Egypt.' God heavily avengeth the neglect of
parents towards their children ; but an anxious
care of them he honoureth. For this neglect
alone he chastised the aged Eli, who was in
other respects exemplary; and for the fulfil
ment of this duty not less than for that of others,
he honoured the patriarch Abraham ; for when

BY THE MONKS, 33
he enumerated the many and great gifts, which
he promised to confer upon him, among other
reasons he assigned the following : I know that
he will command his children, and his household
after him, and they shall keep the way of the
Lord to do justice and judgment.' To Parents, Exod. xviii.
who always have their children around them, and '3-
under their control, the task of education is easy.
It is their own headlong passion for earthly ob
jects, which causeth the ruin of their children.
While the things of this world are to them the
highest objects of attainment, they neglect the
souls of their children as well as their own. Such
fathers I consider worse than murderers ; those
can only separate soul from body, these preci
pitate both soul and body into hell. When a
parent in these days encourageth his son to
pursue his studies, we hear the following exhor
tation : " Behold this man, of low origin, who
hath attained to power through his eloquence,
and fiUeth the highest offices of the state, hath
acquired great riches, married a wealthy wife,
built a splendid mansion, and is by all looked
up to, and feared. See that man, who by his
knowledge of the Latin language, hath raised
himself to a distinguished situation at the Impe
rial court, and dictateth there to all around
him. Those only are held in estimation, who
have become great in the world ; of heavenly
concerns, no mention is made, and he who
ventureth to allude to them, is banished as the
disturber of society.' If therefore from child
hood, ye hold up such examples to your sons,
ye lay the foundation of all that is evil ; for ye
instil into their minds the tyrant passions of
1 Even in. the schools of the Rhetoricians, it was per
mitted to make use of these passions as incitements to learn
ing. Vide Liban. Ep. 349. D

34 distinction between
avarice and ambition. Either of these passions
is suflScient to overset the virtuous principles of
the youth ; but when, united, they fall upon his
tender mind, they annihilate each germ of good ;
like winter torrents met together, and bearing
along with them so many weeds, so much sand
and mud, that they destroy the kindly fruits of
the earth, these passions render the mind
unfruitful and void of good. And the worst is,
that ye not only teach things opposed to the
doctrine of Christ, but ye disguise vices under
specious names ; — ever to be loitering in the cir
cus or theatre, ye call the tone of good society ;
striving after wealth, the seeking an independ
ence ; ambition, a high feeling ; recklessness,
courage : and as if this deception were not
sufficient, ye designate virtues by opprobrious
appellations ; temperance, ye call rusticity ; mo
desty, cowardice ; unassuming manners, servi
lity ; patience, weakness. Ye spare no expence
to adorn your houses with fine statues, and to
cover your roofs with gold, but that the most
precious of all statues, the soul, should be of
gold, never engageth your thoughts." Among
the defects of education, Chrysostom chiefly
adverts to the inadequate attention bestowed
by the pedagogues on their pupils in the great
towns during that age of corruption. These
men, as it is well known, were slaves, and won
by gold, or terrified by menaces, they constantly
betrayed their trust.'
There existed at this time an illusion, alto
gether opposed to the doctrine and spirit of the
Gospel, and most prejudicial to the operation of
Christianity, by which a distinction was drawn
' Compare these accounts of Chrysostom with the com
plaints of Libanius upon the prevailing corruption of the
pedagogues of his day. Lban. Ep. 39.

the laity and clergy. 35
between the clergy and the laity, and religion
regarded as an occupation suited only to eccle
siastics and monks. In opposition to the mode
of thinking, which had before prevailed both
in religion and philosophy, Christianity had
quickened in the hearts of men the principles
of a redemption, appointed equally for all man
kind, and of a unity of godly communion among
the redeemed, outweighing human distinctions.
Every partition-wall, which had previously
existed among men, fell to the ground before
the power of this principle ; all consecrated to
God, the universal Father, through the one eter
nal priest ; all filled, after this common consecra
tion, by the one same Holy Spirit are ordained
a true priesthood, — a spiritual people, — all mem
bers of which are appointed to fulfil the same
higher law of life, and to obey the same calling
of a worship spiritual and universal. As this
principle of a universal priesthood had been the
soul of Christianity from its earliest dispensa
tion ; a most essential corruption of the reli
gion arose both in practice and doctrine, upon
the suppression and falsification of the tenet by
heresies of Jewish and heathen origin, which
drew an unevangelical distinction between
priests and laymen, between ecclesiastics and
men of the world. Thus arose a twofold mora
lity, for monks and for men of the world ; ' the
counsels of Christian perfection, containing
more than the law requires for the former ; and
the general commandments, the ordinary mora
lity of social life, for the latter.
Chrysostom was early in life convinced that
this error was injurious to the influence of true
Christianity, and required to be resolutely com-
1 Similar to the ancient distinction between an apirij Beia
and an aperri woXiTiKij.
D 2

36 education
batted ; and during the whole of his subsequent
ministry he endeavoured to restore that funda
mental principle ' of Christianity, the universal
priesthood of all Christians. When the duty of
bestowing a moral and religious education upon
their sons was recalled to the mind of fathers,
they were wont to reply : " Would ye have us
as serious as monks ? in that case the concerns
of life must be involved in ruin." To which
Chrysostom replied: " In truth it is not serious
ness, but want of seriousness, which ruineth
every thing. Thou greatly deceivest thyself, if
thou believe, that other duties are required from
the monks than from the laity. The difference
alone consisteth in a married or an unmarried
state ; in all other respects both alike must
render an account to God. In the sermon on
the Mount, Christ hath spoken to all Christians,
and made no distinction between them. In
like manner the Apostle Paul exhorteth us all
as Christians to imitate Christ. That which
hath brought ruin upon the world is our .suppo
sition, that severity of life is alone incumbent
on monks, while the rest of mankind may con
tinue to live in carelessness."
Chrysostom recommended education in mo
nasteries at a distance from the corruptions of
the world, where children might early be made
acquainted with the Holy Scriptures, be brought
up in Christian habits, and the foundation of a
true Christian character be laid, thq fruits of
which would afterwards discover themselves in
1 Among those who endeavoured to revive this idea, was
the Abbot Isidore of Pelusium, upon whose education Chry
sostom had great influence. He thought to find in the
words of the Apostle Paul concerning a reasonable worship
of God, the indication of a universal Christian priesthood :
" txao-Tov eavTov h Tovrtf T(f fiepd Ufea elvat wpoffera^ei/," lib.
III. p. 75.

IN MONASTERIES. 37
every relation of Ufe. Where men truly enlight
ened were to be found among the monks, as was
often the case, the advice of Chrysostom was
doubtlessly correct ; and even where too great
an attention to outward forms, and too little of
an evangelical spirit prevailed, education among
them was more desirable than in corrupted
families, or the schools of the sophists, in which
vanity and ostentation were in every way
encouraged. In Vol. III. of the work from which the last
extracts have been taken, Chrysostom intro
duces in support of his statements, the following
anecdote. There was a young man, of distin
guished family, whose father held a high mili
tary rank, and who, being destitute himself of
any just views upon religion, and indifferent to
the spiritual welfare of his son, was solely desi
rous of raising him to offices of distinction and
honour. His mother, on the other hand, a
zealous Christian, cared not for the worldly
advancement of her son, and had set her heart
upon educating him for a vocation heavenly and
eternal. She believed that the most certain
means of obtaining this object was to place him
in a monastery ; but she well knew, that this
plan was opposed to the views of his father, and
that if it came to his knowledge, he would use
every exertion to frustrate her wishes. She
therefore applied to a venerable monk, and con
fided to him the education of her son. The
monk laid aside his habit, and assuming that of
a pedagogue accompanied the youth to Antioch,
where it had been decided, that he was to pursue
his studies, and by constant instruction he
imparted to the young man's mind an earnest
faith, which distinguished him above all his
fellow students.

38 CHRYSOSTOM ORDAINED DEACON.
At this period of his enthusiasm for Mona-
chism, Chrysostom composed a work to the
effect : "that there was more elevation and feli
city in monastic life, than in the possession of
the imperial dignity." " The Monk," he said,
" combateth against evil spirits for the sake of
piety and the worship of God, seeking to free
cities and villages from idolatry ; The emperor
contendeth with barbarians for lands, bounda
ries, and spoil, — avarice and an unjust desire of
empire urging him to the conflict. The Monk
seeketh nought from the wealthy for himself,
he asketh alms only for the poor, by which he
benefiteth those who give, and those who re
ceive. He is the common physician both of
the rich and poor, liberating by his good advice
the former from their sins, and relieving the
poverty of the latter. The Monk by his
prayers delivereth those possessed of evil spirits,
and emperors themselves in seasons of calamity
take refuge in his cell."
When Chrysostom had dwelt six years among
the Monks, his health became impaired, more
especially hj the ascetic exercises of the last
two years, following the example of the most
rigid Monks,' which he had passed in a cave, and
he was compelled to leave the mountains and re
turn to Antioch a. d. 380. Bishop Meletius
took advantage of this circumstance to engage
him in the active service of the church, and or
dained him deacon. Whilst he performed the
duties of this office, which did not require his
exclusive attention, he devoted his leisure hours
to composing, on various occasions, treatises, in
which he strongly enjoined the practice of
Christian virtues.
' Vid. Pallad. Dialog, p. 17. and compare with this, Hist.
Laus. lib. c. p. 902 and 4024.

STAGIRIUS. 39
He was labouring under the illness, which
had obliged him to return to Antioch, when he
was induced by the melancholy intelligence of
the sufferings of a young man, in whose society
he had lived among the Monks to address to
him a consolatory epistle. This youth was Sta-
girius. Descended from a noble family, and
reared in luxury, he had entered the holy
fraternity contrary to the wishes and without
the knowledge of his father, but to the joy
of his mother, who had found means to keep it
secret from her husband. The step he had
taken was at first attended with success ; but per
haps in consequence of so remarkable a change
of life he fell into one of those nervous maladies,
or extraordinary debilities of the bodily and
mental powers, which in those times were attri
buted to the influence of evil spirits ; and
which the sufferers themselves were inclined to
ascribe to the same cause, when they felt
themselves agitated by wild and strange im
pulses which their reasoning and moral facul
ties were inadequate to controul. Chrysostom
mentions as features of the unfortunate condi
tion of his friend : "wringing of the hands, rolling
of the eyes, foaming of the mouth, horrible and
confused tones, trembling of the whole frame,
and a temporary state of total insensibility."
According to the custom of the times they sent
him to the most revered Monks, and brought
him to the chapels, which had been consecrated
upon the graves of distinguished martyrs. Many
instances were recorded in those days of cures
effected by such means;' and is it indeed in-
* Theodoret relates the following remarkable circum
stance, " A rich and illustrious lady at Antioch, lost her
reason, she recognized none of her family, and would neither
eat nor drink. In this state she remained a considerable

^ STAGIRIUS.
conceivable, that the presence of a holy man,
which of itself naturally benefits the weak, his
fervent prayer, drawing down strength from
above, and the impression produced by a spot
whose holy reminiscences turn the mind heaven
ward, — is it inconceivable, that such influences
may have aroused the power of moral controul
from its state of lethargy, have placed it in com
munion with a higher source of power, and thus
have obtained for it a victory over such wild
usurping impulses from whatever source they
may be supposed to have sprung, and so have re
stored the equilibrium between the spiritual and
the physical system of such disordered persons ?
We must guard ourselves indeed against judging
and measuring all other ages by the particular
period in which we ourselves are placed. Whole
generations as well as individuals who surren
der themselves to an exclusive direction towards
the external world of sense and of matter, and
who occupy their minds exclusively in endea
vouring to trace the connection of cause and
effect in sensible things, may thus close their
faculties against higher impressions and influ
ences, whilst other men and other generations
time, and it was generally affirmed that she was possessed
of a devil ; but the physicians said that she had a disease
of the brain. When all aid had proved vain, her husband
applied to the venerable Monk Macedonius. This man
entered the house and addressed a fervent prayer to God.
Having ended the prayer he ordered some water to be
brought, and, after having made over it the sign of the cross,
he desired her to drink it. As the physicians had forbid
den her to drink cold water, because the disease might
thereby be increased, he desired them all to retire, and gave
it himself to the lady to drink. No sooner had she drunk
it, than she came to her senses. Released from her com
plaint, she recognized the holy man, took his hand and
kissed it, and she preserved her reason during the rest of
her life,' Hist. Ecclesias, c. 13.

STAGIRIUS. 41
capable by the cultivation of nobler faculties
and the pursuit of greater objects, may render
themselves more susceptible to the communica
tions and impressions of a superior world, al
though at the same time they may become liable
to delusions individually or collectively as often
as they neglect that due cultivation of the fa
culty of judgment, which is essential to the pre
servation of a steady balance between the higher
and the lower elements of human nature.'
Every effort to restore Stagirius's health was
unavailing. That those means which had so
often been successful with the worldly-minded
should fail with regard to himself, grieved him
the more, because he had never before expe
rienced such a disease, and it seemed to arise
solely from the ascetic exercises which he had
imposed upon himself. He dreaded, that when
his father, who was possessed of great power,
should hear of his illness, he would wreak a
heavy vengeance upon the monks ; and he re
garded the thought of suicide, which at times
entered his mind during the depression of his
spirits, as the suggestion of the evil one.
Chrysostom consoled his friend, by remind
ing him of the great truth, that God disposeth
all things towards men for their good : he en
joined him to view his sufferings as a trial and
means of edification ; and assured him that the
reason why God had not chastized him earlier
was, that he might now be the more fitted to
» The above is literally translated from the German of
Neander. I fear, that it may offend some persons ; but,
without offering any opinion of my own, I will only ask,
who will be bold enough to fix the limits of influence be
tween the visible, and material, and the invisible and spiritual
world? How much that is unseen, and which science has
discovered, works even in the natural world ! J. C. &>.

42 STAGIRIUS.
endure the probation. He represented to his
friend the great benefit which he had derived
from this conflict : " Since thou hast given
thyself up to fasting and vigils, to zeal in read
ing the Bible, and to perseverance in prayer,
thou hast made great advances in earnestness
and humility. Previously thou didst occupy
thyself little with the Bible ; all thy care and
labors were devoted to the plants in thy gar
den. I heard that many accused thee of arro
gance, which they attributed to the splendour
of thy descent, the renown of thy father, and to
thine education in the midst of opulence."
In Lib. ii. he declares to him, that the thought
of suicide proceeded not from the evil spirit,
but from his own melancholy, against which
if he struggled, the evil spirit would have no
power over him.
We here remark that great object of which
Chrysostom never lost sight, — the depriving
his cotemporaries of every pretext for remiss
ness in moral exertion. A vain belief in the
influence of evil spirits had afforded such a pre
text to the Christians ; and the principle of an
irresistible fatality, prevalent in all natural
religions, had furnished the heathen with a
similar excuse.
On the other hand, Chrysostom proclaimed
the great truth, that every thing depends upon
the moral tendency of a man's own will, and
that this can be constrained by no external
power. He further sought to remove the cause
of his friend's affliction, by combatting the re
presentations of the multitude, who considered
such disorders to be caused by the influence of
evil spirits, and to be both a misfortune and
disgrace : " And if thou wert even possessed
' of devils, how can they injure thee, if thou lead

THE WIDOW THERASIUS. 43
a virtuous life ? It is a perverted judgment,
which rendereth us ashamed of those things, of
which we have no reason to be ashamed ; and
not of sin, which alone meriteth disgrace and
punishment. To be the slave of sin, that, and ; i
that alone is to be possessed of devils." This ' '
opinion of Chrysostom was of the greatest im
portance at that time, when even the learned
ApoUinais could declare, that those possessed
of devils would descend alive into hell.' After
urging his grounds of consolation, Chrysos
tom concludes. Lib. iii. in these words : " By
such thoughts, and still more by prayer, must
thou disperse these clouds ; for the holy David
had continual recourse to these means, and by
them he overcame his manifold afflictions : at
one time he prayed, ' The sorrows of my heart
are enlarged, O bring thou me out of my
troubles.' At another time he raiseth his mind ^^^"^
to pious meditation ; ' Why art thou so full of
heaviness, O my soul, and why art thou so dis-
quited within me ? Put thy trust in God : for
I will yet give him thanks.' And again from
meditation he turneth to prayer, ' O spare me
a little, that I may recover my strength;
before I go hence and be no more seen.' psaim'
Not long after the death of the emperor ^^^^^- '^¦
Valens, at the commencement of the reign of
Theodosius, about a. d. 379-80 Chrysostom
addressed a consolatory epistle to a young
widow, who had lost her husband Therasius in
the flower of his age, just at the moment when
it was believed, that he was on the point of
being raised to the high dignity of Praetorian
Prefect. He represented to her the glorified
state of her husband : " I beheve, that few
> " ?aivTe? €('; ifUv Kara^rja-oVTai." Caten. Niceph. I. V.
1475.

Psalmxiii. 6.

44 THE EMPEROR VALENS AND THE GOTHS.
among laymen have existed like unto your hus
band, endowed with so much humanity, probity,
modesty, sincerity, prudence and piety. Had
he indeed utterly perished and ceased to exist,
there would be need of lamentation and grief ;
but if he have attaineda tranquil haven, and have
departed to his real sovereign, there is no need
of sorrow, but of joy. For this death is not
death, but a departure and change of abode,
from worse to better, from earth to heaven,
from men to angels and archangels, nay, to the
Lord himself both of angels and of archangels."
And he adds : " But if thou can in no wise bear
the length of separation, then will he perhaps
appear to thee in a dream, hold with thee the
accustomed discourse, and will show to thee
the wished-for countenance. This will be thy
consolation in the absence of a letter." He
consoled her with the mutability of all earthly
things, a truth particularly striking in those tur
bulent days, when so many were precipitated
into ruin from the summit of earthly greatness ;
and at the same time he evidently alludes to the
period succeeding the death of the emperor
Valens, who had lost his life in a war against
the Goths : " Now hath come to pass, an event
which never occurred before, the barbarians
having abandoned their own country, have
penetrated far into the Roman territory ; and
having burnt villages and captured towns, re
turn not to their homes. They rove about in
triumph, rather than carry on a war ; they de
ride our people ; and one of their Princes is re
ported to have said : " that he was astonished
at the shamelessness of our soldiers, who when
they were slaughtered as cattle, yet hoped to
conquer, and would not yield their native land,
though himself was weary of the carnage."

DEFENCE OF CELIBACY. 45
About this time Chrysostom wrote his defence
of celibacy. In this instance, by the prevail
ing ideas of his age, Chrysostom had not evan
gelical truth on his side ; but we must consider
that his opponents, — although they advanced
many reasons, in themselves just, and chiefly
derived from St. Paul's 1st Epistle to the Corin
thians, and from the Old Testament, — were not
his equals in strictness and piety ; for they be
longed to that irreligious party which was
opposed to the monks. The more earnest
Christians had already decided in favour of
ascetic principles in ethics, in opposition to
whom but few liberal minds came forward to
contend upon the ground of evangelical truth.
Chrysostom observes upon the arguments drawn
from the Old Testament in favour of marriage,
that the rules of life are not the same in the
economy of the Old and New Testaments ; he
calls attention to a system of the divine revela
tions in their mutual bearing, laid down by the
Pedagogues, — a subject, which much engaged
the Antiochian school, and particularly Chry
sostom, whose views upon it we shall mention
in another place. He asserts, that the highest
destination of human nature, a life of true god
liness, was first made attainable by Christi
anity. " If thou would become perfect and
worthy of the Saviour, thou must raise thy
thoughts above human nature." The erroneous^
views of Monachism, in opposition to the true
spirit of Christianity, considered not this godly
life, as one, which could harmonize with human
nature, and at the same time raise it to God ;
but contrasting it with mere sensuality, they
regarded it as an elevation beyond the limits of
our nature, and thus far as an entire suppression
of human feelings. Chrysostom was at this

46 GRACE AND FREE-WILL.
time greatly wrapt up in these monastic ideas,
nor had he yet perceived, as he did at a later
period, when he entered more into practical Hfe,
and practical Christianity had obtained a greater
influence over him, how every thing hujnan may
become glorified through a Saviour, who him
self assurned the nature of inan. He then pro
ceeds to recommend single life upon the ground
of the infelicity, which commonly attended
marriage in those days. On the other hand, when
his views had afterwards become more practi
cal, and he had obtained by experience a deeper
insight into the wants of his age, he frequently
pointed out, how much the kingdom of God might
be advanced by a married woman in domestic hfe.
In this work we perceive him maintain those
points of religion most essential to Christian prac
tice, and steer safely between the two dangerous
extremes in the doctrine of grace and free-will
which we soon after find opposed to each other, in
the church; for he neither with an arrogant self-
confidence overates the natural and unassisted
strength of man, nor led away by an inert reliance
upon God or by a presumptuous speculation, does
he deny that free agency, which is an essential
part of human nature : " How," he enquires,
" shall we obtain divine favour ? By the strenu
ous performance of the duties imposed upon us,
and above all, by not relying upon our own
strength. If we accomplish any righteous work,
let us say to ourselves : * Except the Lord
build the house, they labour in vain that build

Psalm it,
cxxvii. 1.

Here, also, as frequently at a later period,
he combats the illusion of those who thought
to find support for their immorality in the
piety of others, instead of labouring at their
own amendment: " In that hour the virgin, who

THE GROVE OF DAPHNE. 4'7
hath not trimmed her lamp, will not be suffered
to borrow oil from the others, but will be shut
out ; and he who is not arrayed in a wedding
garment will not be able to go forth and change
his apparel, but will be cast into hell-fire : Nor
will it then avail him, if he call upon Abraham
himself. For the day of the Lord being arrived,
the judgment seat prepared, the judge sitting,
and ' as it were a fiery stream issuing and Daniel vii.
coming forth from before him,' and enquiry ^°"
being made into our deeds, it will no longer
be permitted to us to be cleansed from our
sins ; but willing or unwilling we shall be
dragged to the punishment we have deserved.
No one then shall have the power to intercede
for us, though he have confidence equal to that
of the most exemplary men, though he be Noah,
Job, or Daniel, and though he entreat for his
sons and daughters, it will avail nothing ; but
sinners must undergo everlasting punishment,
and the righteous will receive their reward.
Christ hath declared, that neither shall have an
end, the life shall be eternal, the punishment
eternal : for when he commended those on his
right-hand, and condemned those on his left, he
said, ' These shall go away into everlasting
punishment ; but the righteous into life
eternal." About this time he composed his excellent
work upon the Martyr Babylas, for the purpose
of proving to the heathen, by an impressive ex
ample the divine power of Christianity. The
occasion of it was the following : the grove of
Daphne, situated in a suburb of Antioch, and
famed for its temple of Apollo, was one of the
1 See the description of this grove in the Antiochichus of
Libanius. ed. Reiske. vol. i. p. 351.

48 MARTYR BABYLAS.
most delightful spots in the world.' Bathed
by delicious fountains, which in those coun
tries cooled the oppressive heat of sum
mer, adorned by cypress and majestic trees,
whose interwoven branches afforded shade in
the most sultry weather, enamelled with a
thousand fragrant flowers, this spot was rendered
by its very charms the seat of voluptuousness,
which the vicinity of the great heathen sanctuary
in no wise tended to suppress. For the Pagan reli-
/gion into which the Spirit of holiness entered not,
and which appealed to the senses through the
refinement of art, gave by its forms of worship,
and its mythical tales, an increased stimulus to
the passions, instead of teaching mankind the
way to subdue them. Gallus Caesar, therefore,
during his government over this part of the
East, had been induced by the zeal of the Chris
tians, to remove thither the bones of Babylas,
bishop of Antioch, who had suffered martyrdom
in the Decian persecution, and to erect on
the spot a chapel consecrated to his memory,
in order to counteract the idolatry and vice,
which had there so long exercised undisputed
dominion. The recollections called forth by the tombs of
holy men, and their powerful influence on the
mind, Chrysostom describes in these words:
" Next to the good which holy men have
effected by their words, is the emulation awak
ened by their tombs in the souls of those, who
contemplate them. He who standeth by the
coffin of a martyr faileth not to experience this
influence ; a remembrance of the departed
taketh possession of his soul, and raiseth it to
such a tone, as if the saint himself stood there
and prayed with him. Filled with pious zeal,
he departeth an altered man ; " and in allusion

MARTYR BABYLAS. 49
to the impression created by the Martyr's chapel,
on whose site every excess had formerly been
committed, he says : "He, who proceeding to BabyhTom.
the Daphnean grove, from the suburb, beholdeth u. t.557. '
the Martyrs chapel, is filled with religious
thoughts by the sight, and the image of the
saint hovereth before him. He hasteneth to the
Martyr's coffin ; when he arriveth there, feel
ings of veneration overpower him; and, laying
aside every idle thought, he departeth with a
new and regenerate Spirit. Those, who come
forth from the city in this serious mood, the
Martyr sendeth to the refreshment of the Daph
nean grove ; all but calling to them in the
words of the Psalmist : ' Rejoice with tremb
ling;' or in those of St. Paul : ' Whether ye eat, Psaim 11.
or drink, or whatsoever ye do, do all to the glory "'
of God.' Should any be betrayed into excess, 1 cor. x.
the Martyr permitteth them not to return thus ^''
degraded home ; but receiveth them within his
habitation, and leadeth them back to sobriety
through the sacred awe instilled into their
minds. For an ether seemeth to float around
those who are within the Martyr-chapel ; no
earthly air, but one which penetrateth the inmost
soul ; emancipateth it from the sin which beareth
it down to earth ; and guide tl^t to a truejrest."
When the Emperor Julian, animated by
fanatic zeal in the cause of heathenism, endea
voured in the year a. d. 362, to re-establish the
worship of the Daphnean Apollo, and inquired
of the priests, wherefore the oracle was silent ?
Whether deceived themselves, or seeking to
deceive, they answered : "on account of the
vicinity of the dead." This reply induced the
superstitious emperor to disinter the bones of
the Martyr, which were borne in triumph by
the Christians amid songs of praise to ano-

50 FORCE OF TRUTH.
ther spot. The Temple of Apollo being shortly
after burnt to the ground, it was looked upon by
many Christians to be a divine punishment, and
a victory of the displaced Martyr.
These events, which drew the attention of
the Antiochians still more towards Babylas,
caused Chrysostom to compose his work upon
the martyr. Therein he justly comments
upon the impotency of every attack from the
enemies of Christianity, who, like Celsus, em
ployed against the sacred cause the arms of wit
and talent, in an age when the church had to
sustain the heaviest assaults from without, and
when the learning of later times stood not
Lib. sanct. arrayed in its defence : " Vain," says he, "is
^j^^/'^jg™' every effort to defend a cause in itself corrupt
and false ; but if the cause be good and true,
vain shall be all the inventions of its enemies to
overthrow it ; for the power of truth needeth no
aid.' Should even thousands seek to exting-
i uish it, not only will it not be extinguished, but
deriding the vain strife and rage of its foes, it
will rise more glorious and sublime through the
very efforts of those, who attempt its destruc
tion ; for our religion, which ye call a fable,
kings and emperors, unvanquished orators, phi
losophers, and evil spirits have sought to destroy,
and their attacks have been like the darts of
children. The writings of ingenious philoso
phers and eloquent rhetoricians against Chris
tianity have for the most part perished in their
birth, or if any of them yet remain, they have
been preserved by the Christians themselves.
But as far as your religion is concerned, no one
! hath fought against it ; for to put down false
! CREEDS BY EXTERNAL POWER IS NOT PER
MITTED TO THE CHRISTIANS : BY PERSUASION,
BY CONVICTION, AND BY LOVE ALONE, MAY THEY

LIBERTY OF CONSCIENCE. 51
WORK TOWARDS THE SALVATION OF MANKIND.
Wherefore no Christian emperor hath enacted
such laws against you, as the idolaters against
us." When Chrysostom wrote this, he could
not have remembered, — or perhaps he knew it
not, — that the Emperor Constantino in the latter
part of his reign and the Emperor Constantius
with greater severity, — the last even by penalty
of death, — had forbidden theoffering up of sacri
fices ; and consequently had acted contrary to
that, which Chrysostom declares to be the true
Christian principle. But never were the mea
sures of Christian emperors for the suppression
of heathen worship to be compared with the
persecution of heathen emperors against the
Christian Church. For the Christian emperors
never sought to constrain the heathen to the re
nunciation of their creed, or to the confession of
Christianity. Their laws were directed only
against certain outward actions, such as the
performance of sacrifices. The observation of
Chrysostom concerning the conduct of the
Christian emperors is just, if viewed with re
ference to those, who reigned after Julian down
to this period ; for the immediate successors of
the Emperor Julian probably considered it ad
visable to appease by toleration the minds of the
heathen, which had received a new impulse
from the short dominion they had regained ; as
they might easily have learnt from the ex
perience of the times following the reign of
Constantius, that the Christian Church was
least benefited by measures of violence. The
Emperor Valentinian even in the commence
ment of his reign had by a law granted an uni
versal and unconditional religious liberty ;' and
1 " Unicuique, quod animo imbibisset, colendi libera
facultas tributa." E 2

5'^ FALL OF HEATHENISM.
by another law, afterwards, in a. d. 371, he
had declared, that the exercise of any reli
gion tolerated in the old Roman State should
not be regarded as a crime. Theodosius, at
that time reigning in the east, proceeded indeed
more vehemently towards the suppression of the
heathen worship ; but as he first employed ex
treme severity for this purpose a. d. 321, it is
easy to explain why Chrysostom could write
thus, in one of the early years of his reign. In
this passage he also discovered himself an ad
versary to the employment of force in religious
affairs, and by this truly Christian Spirit he af
terwards distinguished himself above many of
his cotemporaries.' He set forth the contrast
; between Christianity and heathenism, the for-
i mer extending itself through its divine power,
and rising highest, when most assailed ; the lat-
, ter sinking, when unsupported bj'^ external cir
cumstances ; on which occasion he gives us
some remarkable information upon the state of
Lib. in the heathen worship in his time : " When the
by^Tom" imperial throne is filled by one, whose senti-
II. f. 548. ments are unfavourable to heathenism, we behold
on entering the temples of idolatry, cobwebs ex
tended every where on the walls, and the idols
so covered with dust, that neither eyes, nor nose,
nor any other feature of the face can be discerned.
The altars stand in ruins, and their remains are
> Among those, who in this age raised the voice of truth
upon this point was Isodorus of Pelusium. He writes to a
bishop, lib. iii. ep. 363. " Since it seemeth not good forci
bly to draw over to the faith those, who are gifted with a
free will, employ at the proper time conviction, and by
thy life enlighten those, who are in darkness." And in
another letter, lib. iii. ep.370, he complains, that those, who
boast themselves to be the disciples of the meek one, and sol
diers of the heavenly king, frightened away, by their overbear
ing demeanour, persons, whom the first champions of the
gospel would have overcome by their gentleness, and would
have known how to bring over to a willing obedience.

PROGRESS OF CHRISTIANITY. ^^
encircled so entirely by the long grass, that he,
who did not know them to be altars, would mis
take them for a dunghill. The cause of it is, that
in former times it was permitted to the idolaters
to rob as much as they chose, and to feast under
the pretence of venerating their idols. But
wherefore should they now exert themselves ?
Far different on the other hand is it with our cause.
For if a Christian ascend the Imperial throne^
the Christian zeal seemeth to decline ; so far is
C.hristianity from being advanced through ho
nour conferred by men; but when an impious man
becometh our ruler, persecuting us on all sides,
and besetting us with a thousand evils, our church
riseth in greater glory; then is the hour of victory ;
then is the courage of the Christian awakened."
He says, that in a few towns only idolatry still
prevails, and that in them it is supported by the
influence of the richer citizens : " These are idem. f.
the props of idolatry, drunkenness and feasting
by day and by night, flutes and drums, the li
berty of indulging in licentious language with
shameless audacity, and of committing deeds
still more licentious. This indecent extrava
gance yet upholdeth the tottering fabric of
idolatry. For the richer citizens, selecting
those, who from idleness are perishing with
hunger, retain them in the rank of parasites and
of dogs, which feed around their tables ; they
nourish them with the remnants of their iniqui
tous feasts, and render them subservient to their
purposes. But we, who detest your folly and
iniquity, feed not those who hunger from idle
ness ; but we exhort every man to work not only
for himself, but for others. We permit the j
maimed alone to receive, from the wealthy, thej
necessary means of subsistence."
Although Chrysostom relates the history of

548.

54 DISCRETION.
the martyr according to the popular tradition,
with which much of error was probably blended,
his work is replete with enlightened remarks,
particularly upon Christian morality. Accord
ing to this tradition, Babylas had refused to an
emperor, professing Christianity, but stained
with innocent blood, admittance into the
church.' Chrysostom gives the following
opinion respecting the martyr's conduct on that
Lib.de occasiou : " Not Only must we admire the sin-
byi^Tom^ cerity of the man, but also the moderation with
11. f. 546. which it was tempered ; for it is the wisdom of
Christ alone, which causeth men to observe in
conflicts a just discretion. He might have gone
further : having resolved to hazard his life, he
might have assailed the emperor with words of
insult, he might have torn the diadem from his
head. He acted not thus : for his soul was
seasoned with spiritual salt, wherefore in nowise
did he rashly yield to temporary impulse, but,
in every respect, with due consideration and
discretion, he first proved his thoughts by the
divine law ; and though it may sound strange,
I admire not so much his contempt of the
tyrant's rage, as the just moderation he pre
served. That this latter is more worthy of
admiration is manifest, because we find many,
who have overcome the former, and yet by not
having preserved a just moderation have suffered
themselves to be vanquished. Even ordinary
men can speak sincerely, albeit, without judg-
nient, but to act thus, when it is necessary, at the
right time, with just moderation and reason, re-
quireth a truly great soul." He then compares
the martyr, animated by the spirit of active
Christian love, with the proud Cynic. If, in
1 Probably a confusion between the persons of Decius and
his predecessor, Philippus Arabs.

CHRISTIANITY AND CYNICISM. 55
this comparison between heathenism and Chris
tianity, Chrysostom treats that conduct with
too great contempt, which by the standard of
antiquity is deemed great ; yet, in enumerating
the features of Cynical philosophy, he justly
remarks the absence of that love and humility,
by which the Christian is cleansed from his
inherent selfishness, and rendered like unto
God. As a contrast with cynical conceit he
brings forward Christian love working in hu
mility and ever ready to deny itself for the sake
of others. He observes, that : "it behoveth a
good man in all his actions to have a regard for
the general welfare, and by his example to
maintain men in the right path ; but what cityT*
what family, what man, what woman, hath been
saved by one man requesting another not to
stand between him and the sun ?" Much, how
ever, which he here advances against cynical
philosophy and exertions not animated by
charity,' might, with equal justice, be applied to
the exercise of monastic mortification. He re
presents the conduct of Babylas, as an example
for all Christians : " By this conduct the good
man awed infidels, and confirmed the faith of
believers ; for not to private individuals alone,
but to soldiers, generals, and governors, he tes
tified, that with the Christians, when a trans
gression of the divine law demanded punish
ment, the emperor and the slave were but
names, and that he, who wore the diadem, was
no more to be respected than the lowest in-^
dividual. He taught to Christians the doctrine,
that, in his calling, every man ought to perform
his part, although at the moment he were
' § 8. A good man must do all things with reference to
the common good, and endeavour to work for the improve
ment of others.

56 WORKS ON CONTRITION.
unable to effect any good thereby ; for Babylas
also, at that time, could not prevail by his sin
cerity with the emperor, yet was he remiss in
nought, which the fulfilment of his duty re
quired." Among the works which Chrysostom com
posed, while yet a deacon, for the comfort and
edification of his Christian brethren, are his two
"Treatises upon Contrition,"' both of which
' To inquire into the time, at which Chrysostom com
posed these two treatises, and determine their chronological
relationship to each other by their internal evidence, is
attended with many difficulties ; for Chrysostom was not
among those in whose lives important periods are strongly
marked by great crisises,and by general or particular changes
of opinion, as, for example, was the life of Augustine. In
his tranquil and even progress, the same feelings and ideas
prevail from his first to his last writings.
The subject of these two treatises is well suited to his
residence among the monks, and the following passage:
** OTe yap Ttpttiyjv eyu iyvuKetv Tyjv ttoXiv aipeii; iisi ra^ (TKtjVa^ Tm
//.ovaxc-iv ixSreiv," etc. would seem to speak for its having been
written at that period ; but that passage, wherein speaking
of those, who admitted unworthy persons to baptism and the
supper of the Lord, he uses the word " we," can hardly,
according to the manner of speech in those days, be applied
to a monk, who had only the rank of a reader. Montfaucon,
indeed, says something to remove this difficulty. He appeals
to the frequent use of the anakoinosis, in the living rhetoric
of Chrysostom ; but the examples adduced by him are by
no means suitable. When by the aid of the anakoinosis, he
places himself, as bishop, upon the same footing with laymen;
as monk, with men of the world; yet it is not the same thing as
an humble reader and monk, speaking in the person of a pres
byter or bishop. We should, therefore, understand by the
word v^aijv, which must always be relative, some rather dis
tant period. We may sooner allow Chrysostom to speak as
deacon, because the deacons had some share in the adminis
tration of the sacraments. At least Chrysostom himself calls
upon the deacons towards the end of his Hom. in Matt.
LXXXII. not to admit the unworthy to a participation in
the communion: " In distinguishing the worthy from the
unwor thy," he says, " your true honour and dignity con
sisteth,— not in your going about with a splendid garb thrown

FALSE SPIRITUAL SECURITY. 57
contain many salutary truths, which, but for
him, would probably have not been preached in
those days. In the first of these treatises,
composed at the request of his friend Demetrius,
he deprecated the state of spiritual security, in
which he observed many to be sunk, and
endeavoured to bring them to a conviction of
their sinfulness and estrangement from God,
as a necessary step to amendment. He con
sidered one of the chief causes of this dangerous
security to be a prevailing belief, that in the
abstaining from certain notorious vices,- and in
the outward fulfilment of certain duties, men
had performed enough, although they remained
ignorant of the spiritual holiness, which finds
favor in the sight of God. He complained, that
when reminded of the severe duties enjoined in
the sacred writings ; they tranquillized their
consciences by reflecting : " that the expressions Lib. de
of scripture were exaggerated, — not intended to f "r^m." l
be taken literally, — only thus threatening to f. 125.
deter men from evil."' He therefore called
upon them to prove themselves according to the
demands of the divine law, and for this purpose
drew their attention to some of the precepts in
the sermon on the mount, as : " Whosoever is
angry with his brother without a cause, shall
be in danger of the judgment." In com- Matt.v.22.
batting on this occasion the error of those,
who, after the manner of the heathen, continued
to make distinctions between man and man, he
shewed, that Christians owed the same duties to
around you." Since most of his shorter practical treatises
were composed, while he was a deacon, these two may well
be added to that number. Still, he may have written them
as Presbyter.
^ 'Ew( woXXai' iroXXol todto ita.iryjtveTi ««( to. tiarruc, cK^ijo'o/xei'a
iirep^oXiKuc; (ipritrBai voj/.^1^ova¦l.

58 TRUE CHRISTIAN LOVE.
all men : " Thou art not only to consider, as thy
c'omptnct. brother, the freeman, and him, who is of an equal
f 126" ' ''^"^ ^^^^ thyself, but also the slave ; for, accord
ing to the apostle : ' there is neither bond nor
Gal. 111. free, being all one in Christ Jesus.' We
^^ shall therefore subject ourselves to the same
punishment, if without a cause we be incensed
against the slave ; for he likewise is our
BROTHER, HAVING BEEN DEEMED WORTHY OF
TRUE FREEDOM." To piove that the Christian
is bound to reconcile himself with every one, he
cites the words of Christ : " Therefore if thou
bring thy gift to the altar, and there remember-
est that thy brother hath aught against thee ;
leave there thy gift before the altar, and go thy
way ; first be reconciled to thy brother, and
Matt. V. then come and offer thy gift." And in allusion
23.24. to an ancient custom, immediately before the
celebration of the holy communion, according
to which a deacon with a loud voice cried out
in the assembly : i^v tj? Kara tiki? ; hath any one
aught against another ? and all were enjoined
to impart to each other the kiss of Christian
fraternity; he complained, that, although the
remembrance of this divine command was re
tained among the forms of Christian worship,
the charity and love, signified by the ceremony,
were little practised in real life: " We re
tain the symbol, but its spirit we have lost.
We impart to each other the fraternal kiss,
when the holy supper is distributed, but the
greater number perform it with their lips alone.
That is not what the Lord willeth. We should
give to our neighbour the fraternal kiss, the only
true one, which cometh from the heart. The
former is an exhibition and a mockery, by
which we incense, rather than concihate, God.
God demandeth of us a pure and deeply-rooted

JUDGMENT OF OTHERS. 59
love, not that, of which we carry about with us
much outward show, and whose real spirit we
have lost." He observes, how destructive vanity
is, even to things in themselves good ; how it
blends itself with prayer, fasting, and alms,'
which then cease to be acceptable to God. He
adverts particularly to the sin of pronouncing a
severe and uncalled-for judgment upon others :
" Towards the sins of others, we appear, as idem.f.iso.
severe judges, while to our own ' beams ' we are
blind. Our whole life is consumed in interfering
with the concerns of others, and condemning
their actions, and there is scarcely a layman or
a monk free from this sin, although a heavy
punishment is denounced against it ; for the
Lord saith : ' With what judgment ye judge,
ye shall be judged ; and with what mea
sure ye mete, it shall be measured to you
again." He then proceeds to the saying of Matt. vii.
' We, find during this period, many traces of such hypo
crisy in the giving of alms, in censure of which Ambrosius
of Mayland says : " God requireth not money, but faith.
What profit is there in dispensing wealth, without the grace
of love ? There are some, who, only for the sake of osten
tation, desire the reputation of being generous, so that by
keeping nothing for themselves, they may acquire the
applause of the multitude ; there are others, who after they
have,in a momentary ebullition of feeling, and not from mature
consideration, presented their riches to the church, after
wards take them back." Quid prodest collatio patrimonii
sine gratia caritatis? Sunt qui ad jactautiam solam decorem
largitatis afFectant, ut eo se probatos vulgo videri velint,
quod sibi nihil reliquerint. Sunt, qui opem, tumultuario men
tis impulsu, non judici,o perpetuo, ubi ecclesiae contulerunt,
postea revocandam putarunt. De pcenitentia, lib. ii. c. 9.
In the last case, pious bishops not only returned the pro
perty, which had been presented to the church in all due
form, but, if from feelings of shame the donor offered any
other thing, as an equivalent, they also voluntarily restored
it, in order to show, that God and the church were only
served by the gifts of free love. Such was the conduct of
Augustin. Vid. vita auctor. Possidio, c. 24.

60 THE POWER OF DIVINE LOVE.
Christ: " Give not that which is holy unto
the dogs, neither cast ye your pearls before
Matt.vii.6. swine," and he apphes it both to bishops,
who from vanity and irrational ambition, — 'per
haps from a desire to gain the reputation of
having converted and baptised a multitude, —
admitted to baptism "^ corrupt and unbelieving
men, without examining into their religious
opinions ; and to communicants, who, without a
previous self-examination, pressed forward to a
participation of the Holy Sacrament. He re
presents the effects produced by the true love
of Christ in that beautiful and striking manner,
which a heart, influenced by the emotions of
such a love, could alone suggest ; and then from
observing, how rarely these effects are seen in
human life, he concludes that that love does
not exist. After enumerating the sufferings
and dangers, which St. Paul endured with
rejoicing, Chrysostom says : " His love for Christ
„„, effected these things; wherefore he saith:
Rom. VIII. , ¦ 1, 1 1 ¦ 1
37. in all these things we are more than con
querors through him that loved us.' And
marvel not ; for if our love to man often pro
duce contempt of death, what should not our
love to Christ effect ? What difficulties should
it not render light ? Thus to the apostle did
every thing seem easy to endure ; because
he regarded Christ alone ; loved him alone ;
and to suffer every thing on his account, he
' 'Two KevoSofia?, Kai jJiXoTi/ija; aKayw.
^ Such were those men, who lowered very much the prac
tical requisites of the Catechumens, in order not to deter
them from being baptised ; because they considered, that if
such persons once believed and were baptised, there would
afterwards be time, duly to inculcate into their minds the
more needful duties of a Christian. In opposition to which
perverted proceeding, Augustine wrote his book " de fide
et operibus."

Idem. f.
136.

DISINTERESTED LOVE. 61
held higher, as indeed it is, than the enjoyment
of all worldly bliss. He deemed himself no
longer upon earth, no longer in the present life,
no longer dwelling among men, as though he
were already in heaven, and lived with angels ;
as though he had received the kingdom, and
beheld the Almighty face to face, he despised
the joys and sorrows of earthly existence. Of
no price to him was that repose, which is our
constant aim. But he exclaimed : ' Even unto
this present hour, we both hunger and thirst,
and are naked, and are buffeted, and have no
certain dwelling place, and labour, working
with our own hands : being reviled, we bless ;
being persecuted, we suffer it ; being defamed,
we intreat : we are made as the filth of the
earth, and are the offscouring of all things
unto this day ;' for once having raised the i cor. iv.
eye of his soul to heaven, and having been n— is.
transported by its divine beauty, he could
not endure to return to earth. But as some
indigent wretched man, ever accustomed to a
low obscure abode, were he to behold a king
resplendent in gold and jewels, would no longer
take thought of his own humble habitation, but
would, if possible, make every effort to enter the
palace ; in like manner this holy man, having
viewed heavenly things, despised our poverty
below, and although in his body still bound to
earth, his spirit dwelt in its celestial home.
And what do I say, that he despised the suffer
ings of this present life ? So inspired was he
by a love of Christ, that had it been proposed to
him to suffer eternal punishment for the sake of
Christ, he would not have refused to endure it ;
for he served the Lord not, as we hirelings
serve him, from a fear of hell, and from a desire
of future bliss ; but animated by a far more

62 DISINTERESTED LOVE.
noble and blessed longing, he suffered and
accomplished all, for the love of Christ alone ;
and with such power had this love taken pos
session of his soul, that he would have been ready
to sacrifice that, which to him was above all things
dear, the being with Christ, on whose account he
despised both hell and the kingdom of heaven,
and for whose sake he would have regarded as
desirable, such an unspeakable fall. Perhaps
what I now say, may appear obscure ; but if I
speak it more plainly, it will seem incredible to
those, to whom it before appeared obscure. No
wonder, that the holy man expected unbelief
Wherefore he said by way of preparation : ' I
say the truth in Christ, I lie not, my con
science also bearing me witness in the Holy
Rora. x. Ghost.' And, notwithstanding the invoca
tion of such witnesses, he still seemeth to
speak that, which is incredible. Hear what he
saith. After having spoken of the sufferings
of this world, and having said : ' Who shall
separate us from the love of Christ ? Shall
tribulation, or distress, or persecution, or
Rom. vm. famine, or nakedness, or peril, or sword?'
^^ And after having enumerated all earthly things,
he ascend eth to heaven, and to prove, that
there is nothing great in despising temporal
afflictions for the sake of Christ, he addeth :
' neither death, nor life, nor angels, nor princi
palities, nor powers, nor things present, nor
things to come, nor height, nor depth, nor
any other creature, shall be able to separate
us from the love of God, which is in Christ
Rom. vm. Jesus our Lord.' His meaning is this. Not
38,39. Qjjiy ^Yia\l men not be able to separate me
from this love, but not even the angels,
and, should even all the powers of heaven
unite, they shall not prevail. What do I

MORAL INDOLENCE. 63
say ? And were I, for the sake of Christ,
to lose the kingdom of heaven ; were I, for the
sake of Christ, compelled to sink into hell, even
this would not be dreadful to me. He saith
not this, as if angels could seek to separate him
from Christ, but he supposeth for the moment,
things, which are impossible, in order to make
manifest to all, the mighty love, with which his
soul was filled. For such is the manner of
those, who love ; they cannot in silence restrain
their love ; to every friend they impart the
flame, tranquillizing their souls by the constant
expression of their feelings." Chrysostom then
censures the excuse frequently alleged in
defence of spiritual inactivity, when examples
of Christian holiness were held up for imitation :
" When the lives ofthe Apostles are cited, and idem.f.i36.
their excellence set forth, it would be well, were ^^'
we to lament the great difference between us
and them, instead of which we continue in
carelessness, as if it were not possible for us to
soar to such a height ; and if the reason of our
acting thus be demanded, we advance this fool
ish excuse : ' He was Paul, he was Peter, he was
John ; ' which mode of reasoning would be
seeking a sanction for immorality, not patterns
for imitation ; and in the end would lead us to
select these holy men as intercessors, instead of
looking up to them, as bright examples for our
own lives. Chrysostom therefore sought to
deprive men of such a pretext, and to prove by
such instances the elevation, which human nature
can attain : " What meaneth," continues Chry
sostom, ' he was Paul, he was John ? ' Say
then, had not these holy men the same nature
in common with ourselves ? Came they not
into the world in the same way as we did ?
Were they not nourished with the same food ?

64 AGAINST ASKING.
Did they not breathe the same air ? Had not
some of them wives and children ? Did not
many of them carry on the various trades of
life ? Were they not influenced by the same ties
and interests ? Were there not those among
them who had even been sunk in the abyss of
crime ? But ye say, that these men were largely
endowed with the divine grace. That excuse
might avail, were it required of us to raise the
dead, to open the eyes of the blind, to cleanse
the lepers, to make the lame walk, to cast out
devils, and to heal other similar diseases hy
miracles. But how can it hold good in the
examination of our works, and the proving of
our obedience ? Thou also hast received in
Baptism the divine grace ; hast obtained a share
of the Holy Spirit ; if not to work miracles, yet
sufficient to lead a godly life ; this perversion
of mind therefore originated solely in our indo
lence. And Christ awardeth not at the last day
an unconditional recompense to those, who have
performed miracles, but to those who have
obeyed his commandments; for he saith not:
' Come ye blessed of my father, inherit the
kingdom prepared for you from the foundation
of the world ; ' because ye performed miracles ;
but because ' I was an hungered, and ye gave
me meat : I was thirsty, and ye gave me drink :
I was a stranger, and ye took me in : naked,
and ye clothed me : I was sick and ye visited
Matt.xxv. me: I was in prison, and ye came unto me;'
Matt. v. 3. tiiid in his enumeration ofthe blessed he nowhere
nameth those, who perform miracles, but those
who lead a godly life. Therefore, that this gift
of grace no longer is bestowed on man, can nei
ther be to our prejudice, nor will it afford us an
excuse, when we shall have to render an ac-

—12.

FOR SIGNS. 65
count of our actions. For we venerate not those
holy men on account of their miracles, — that
being solely a work of divine power ; — but be
cause they led lives pure as those of the angels ;
and this, through divine assistance, was the work
of their own free will. I speak not this of my own
authority ; but it was asserted by him, who was
far advanced in the imitation of Christ ; for when
Paul, in his Epistle to the Corinthians, combat-
teth the false apostles, and seeketh to draw a
distinction between the true and false service of
Christ, he commenceth not by setting forth
miracles, but good works ; for he saith, ' Are
they ministers of Christ? (I speak as a fool,) I
am more ; in labours more abundant, in stripes
above measure, in prisons more frequent, in
deaths oft. Of the Jews five times received I
forty stripes save one. Thrice was I beaten
with rods, once was I stoned, thrice I suffered
shipwreck, a night and a day I have been in the
deep ; in journeyings often, in perils of waters,
in perils of robbers, in perils by mine own coun
trymen, in perils by the heathen, in perils in
the city, in perils in the wilderness, in perils in
the sea, in perils among false brethren ; in
weariness and painfulness, in watchings often,
in hunger and thrist, in fastings often, in cold
and nakedness. Beside those things that are
without, that which cometh upon me daily, the
care of all the churches. Who is weak, and
I am not weak ? who is offended, and I
burn not ? ' On account of these things do I
admire the Apostles ; for those, to whom it was
permitted, without such things, to perform ^ ^^ ^j
miracles, for certain purposes which providence 23—29.
chose through them to attain, were not only
undeserving of admiration, but will be rejected
as false, as Christ himself declareth : saying.

66 GRACE AND FREE WILL.
' Many will say to me in that day. Lord, Lord,
have we not prophesied in thy name ? and in
thy name have cast out devils ? and in thy name
done many wonderful works ? and then will I
M vii P^'ofess unto them, I never knew you : depart
23, 23. from me, ye that work iniquity.' Wherefore
likewise he thus exhorted his disciples : ' In this
rejoice not, that the spirits are subject unto you ;
but rather rejoice, because your names are writ-
Luke x.20. ten in heaven.' A holy and upright conduct,
/without miracles, will acquire for you the crown
of eternal life, and by the absence of miracles
will not be rendered less efficacious. A sinful
life on the contrary, although accompanied by
.miracles, will not escape punishment. Such
reasoning then is superfluous, and not alone is
it superfluous, but it is even perilous ; weak
points being created thereby for the attacks of
heretics. ' Had these holy men become thus
excellent only through the grace of Christ with
out their own free-will, what prevented all men
from having become like unto them ? If the
divine grace did not first require the efforts of
our own will, it would at once have been poured
into every soul ; for God is no respecter of
persons. Because he willeth that we should
perform our part, his grace abideth with one,
and departeth from another." He however
opposes the error of those among his cotempo
raries, who made atonement and contrition to
consist in certain outward usages, by which no
real change could be wrought in the inward
' Those namely, who like the Manichaeans and many of
the Gnostics, derive the moral distinctions of the human
character and the opposite courses of life pursued by men,
not from man's own free will, but from an original fundamen
tal difference of natures, originating in the distinct materials
of which they were composed.

SECOND WORK ON CONTRITION. 67
man, and which could only have a meaning,
when they were the spontaneous expression of
profound grief: " To cover ourselves with sack- iaem.f.139.
cloth, to seclude ourselves within a narrow
chamber, to sit in darkness, this alone is not to
mourn ; but ever to carry about with us the
remembrance of our sins, to search our con
sciences, and constantly to measure the length
of the way, which separateth us from the king
dom of heaven." He then again distinguishes
that repentance, which springs from love, and
which constitutes pure Christian contrition,
from that which is founded upon a fear of hell,
such as existed in the bondage under the disci
pline of the law. " If even eternal punishment wem.f.Ho.
awaited us not, to be estranged from Christ, the
benign, the merciful, who for us gave himself up
unto death, who suffered all things, to save us
from condemnation, and to reconcile us to his
Father, with whom we were at enmity through
our sins, although we were not to be excluded
from the unspeakable and immortal joys prepared
for us, is alone more dreadful than all punish
ments, and sufficient to awaken souls and pre
serve them in constant watchfulness."
The same thoughts are contained in the se
cond treatise upon this subject addressed to
Stelechius. In this treatise he again alludes to
the powerful influence of the love of God and
Christ, such as inspired the apostles, and con
trasts the purity of Christian love with the ve
nality of the bondsman : " What sayest thou. Lib. de
wretched, narrow-minded man ? a work pleas- compunct.
ing to God awaiteth thy performance, and thou "" ^" ^^°'
standest thinking upon a reward ? Suppose, if
thou perform it, that thou wert to be cast into
hell, shouldst thou therefore draw back, and not
rather fully accomplish the good work ? Dost'^
F 2

68 AGAINST FEIGNED HUMILITY.
thou perform a work pleasing to God, and seek
another reward ? Truly thou knowest not how
blessed a thing it is to please God, for, if thou
didst, thou wouldst set it above every other re
compense." This treatise is at the same time re
markable for many original observations, worthy
of being treasured up in the mind. Among
them we find a warning against confessions of
sinfulness, which proceed not from a contrite
heart ; but either consist in studied forms or ori
ginate in momentary ebullitions of feeling:
idem.f.151., /" When we call ourselves sinners, we speak not
with sincerity. This is evident : for when we
are thus named by others, we become incensed
and consider ourselves insulted. All therefore
with us is hypocrisy." How far Chrysostom
was, even at this, early period of his life, from
attaching too great a value to monkhood, and
from prizing a mere retirement from the world,
— how entirely his attention was directed to the
heart, — we may perceive from the following
idem.f.i44. woids : " Let us not only seek that solitude,
which is afforded by the spot, but likewise, that,
which consisteth in the disposition of the mind ;
and, above all, let us lead the soul into that
true solitude. For thus David, though dwelling
in a great city, administering the affairs of a
kingdom, and surrounded by a thousand cares,
was more warmly inspired by the love of
Christ, than were the monks in the wilderness."
Chrysostom had probably composed his work
upon the Priesthood, before he became en
gaged in the duties of the ministry. We dis
cover therein his views of the dignity of this
profession, and the difficulty of fulfilling its du
ties, combined with many practical truths,
which he pronounced in opposition to the pre
vailing errors and abuses of his age. With re-

WORK ON THE PRIESTHOOD. 69
gard to the relation existing between the active
minister of the church and the ascetic, who
lives solely for his own edification, he says, " A Lib. de
bishop should be acquainted with all the affairs f^^lf- ^^•
of life in no less a degree than those who are
placed amid the traffick of the world, and yet
be more estranged from them, than are the
monks dwelling upon the mountains. The as
cetic discipline of the monk is dependent upon
strength of body : the virtues of the bishop have
their dwelling in the soul, and can flourish un
der every condition of body and independent of
external circumstances. I grant, that the Monk,
/who exciteth admiration by living in .solitude,
and avoiding intercourse with men, giveth proof
of endurance, but I cannot concede that he suffi
ciently manifesteth the courage of the soul ;
for he, who sitteth at the helm within the har
bour giveth no certain proof of his dexterity,
but he who saveth the vessel amid the ocean
and the tempest, must be acknowledged to be
the best pilot." He remarks with justice, that
much evil may remain concealed within the
mind of the recluse, which is not brought into
action from the absence of an adequate cause :
" That inactivity and indifference, which some idem.f.427.
regard as laudable asceticism, I consider to be
a cloak of worthlessness."
Although Chrysostom was opposed to a sepa
ration ofthe clergy and laity within the Chris
tian church, he was not divested of the idea of
an outward and visible priesthood, inconsistent
with the purity of the primitive church ; which
idea, since the third century, by erroneously
transferring the spirit of Jewish institutions to
those of Christianity, and through too poetical
a view of the dignity ofthe ecclesiastical order,
had become more and more prevalent. Chry-

70 REQUISITES FOR THIS OFFICE.
sostom considered the priest as a mediator be
tween God and man ; between the invisible and
the visible world, the organ by which heavenly
powers were imparted to earth ; whereas, ac
cording to the evangelical doctrine, only one
such Mediator exists, through whom God and
man, heaven and earth, are for ever united, and
through whom the divine Spirit is bestowed on
human nature ; and every Christian alike in
virtue of his faith in this one Mediator, and
through his union with the same, can and ought
to become an instrument, by which the divine
Spirit is manifested. Chrysostom, however,
unlike many of his cotemporaries, asserted not
the dignity of the priesthood for the purpose of
excusing the inactivity ofthe clergy, in reliance
upon a supernatural power connected with their
office ; but, in opposition to such a prejudice, to
enhance the qualifications and duties required
by that holy charge. When some declared all
/study preparatory to the ecclesiastical state to
be superfluous ; placed the essentials of the
sacerdotal office rather in the performance of
certain ceremonies of a supposed supernatural
influence, than in the edification and instruction
of the congregation ; and appealed to the fact
of the apostles having been unlearned men,
Chrysostom replied : " If a man possessed the
sword of the Spirit and the shield of faith, which
would enable him to work miracles, and to
silence the profane by wonders, he would not
need the aid of the word ; but even then it would
not be useless, — nay, very necessary ; for the
blessed Paul wielded the word, although every
where marvelled at on account of his miracles.
Another also of that holy choir exhorteth us care
fully to cultivate this talent, saying : ' Be
ready always io give an answer to every man

LEARNING NECESSARY. 71
that asketh you a reason of the hope that\
is in you.' And for no other reason did U Pet" "i-
the disciples, with one consent, entrust the;" '
widows to Stephen, than that they might de-1
vote their time to the ministry ofthe word. We
should not indeed require in an equal degree!
the assistance of the word, if we possessed the
power of working miracles. But now that noi
vestige of that power remaineth, and enemies!
from all sides press upon us ; we must defend )
ourselves with the weapons of the word." i
When also these advocates of ecclesiastical ig
norance demanded : "Wherefore did not Paul
endeavour to acquire this virtue, and wherefore
was he not ashamed of his want of eloquence,
but openly confessed himself to be rude in
speech, even when writing to the Corinthians,
who were admired for their eloquence, and who
held that art in great esteem? " Chrysostom
answered : " This manner of reasoning hath
ruined most men, and rendered them careless
concerning the true doctrine. Not being able
clearly to comprehend the depth of the apostle's
thoughts, nor to understand the sense of his
words, they gave themselves up to an intellec
tual slumber, and valued themselves upon an
ignorance very different from that, which Paul
ascribed to himself, and one, from which he
was further removed than any man under
heaven. And even grant, that this ignorance
could be ascribed to him, what would it prove
with regard to men now living? For he
possessed a power far greater and more efficient
than the word. Do not you tremble to compare
yourself with such a man ? For if we turn aside
from his miracles to contemplate his holy Hfe,
we shall behold the soldier of Christ gaining
more victories by his heavenly conduct than by

72 LEARNING NECESSARY.
his miracles. These persons, — and with rea
son, — not only call him ignorant, who is unversed
in the vain eloquence of the world, but him
likewise, who is unable to combat for the doc
trine of truth. The apostle, however, speaketh
of his ignorance only in the former sense. Say,
by what means did he confound the Jews
dwelling at Damascus ; for at that time he had
not begun to work miracles ? By what means
did heovercome the Grecians ? Wherefore was
he sent to Tarsus ? Was it not because he was
powerfully triumphant through the word? By
what means did he combat and dispute with
those at Antioch, who sought to compel the
Gentiles to live, as did the Jews ? Was it not
from his preaching alone that he was followed
by the Areopagite and his wife, citizens of
that most superstitious city ? Wherefore
did the Lycaonians deem him to be Mer
cury ? For their being regarded as gods
was the effect of their miracles ; but the
belief that Paul was Mercury was not the effect
of miracles, but of the word. By what means
did this blessed man become distinguished above
the other Apostles ; and on what account is he
most admired not only by us, but also by
the Jews and heathen ? Is it not from the
strength of his Epistles ? by which he not only
sustained the faithful, who were then living,
and those who have been from that time to the
present hour, but those likewise, who shall be
until the coming of Christ ; nor will he cease
therefrom so long as the human race endureth.
For as a wall of adamant, the writings of this
man encircle the universal church, in the midst
of which he even now standeth, like the bravest,
noblest warrior, " bringing into captivity every
thought to the obedience of Christ, and cast-

PREACHERS NOT TO BE MERE RHETORICIANS. 73
ing down imaginations and every thing that 1
exalteth itself against the knowledge of God." '2CDr.x.5.
While Chrysostom recommended the study of
public preaching to the clergy upon strong
grounds, he censured the common error of
considering the preacher as a mere orator, and
in the great cities where Grecian civilization
prevailed, of regarding the discourses of the
clergy in the same light as the declamations
of the sophists. He observed that: "theiLib.de
greater part of the congregation receive not , ^acerj. v.
the preacher as an instructor, but, forgetful
that they are disciples, conduct themselves
like spectators at the heathen games ; the
multitude dividing itself into factions, some
declaring in favour of this, others in favour of,
that man, and listening to the discourse in a
state of mind varying according to their diff
erent predilections." And again in the same
book : " Know ye not what a passion for public
discourses hath now possessed the souls of the
Christians ; and that they who exercise the art
of oratory, are held in the greatest esteem, not
only by the heathen, but likewise by the Chris
tians ? " While he pointed out the manner in
which a bishop ought to defend the true doc
trine, he discovered an aversion, which he ever
retained, to idle speculations : " What shall we Lib. de
say to the cavils of our own brethren ? for they fv!^ ITo.
are numerous as the attacks from without ; and
they occasion still greater labour to the teacher.
One man from inconsiderate curiosity rashly
and vainly desireth to penetrate into those
secrets, of which a knowledge can avail him
nothing, and is not possible to be attained.
Another demandeth of the teacher an account
of God's judgments, and compelleth him to
measure the great deep ; for as the Psalmist

6

74 DEMANDS ON A BISHOP.
saith : ' thy judgments, O Lord, are a great
Ps.xxxvi. deep.' Few are to be found earnest in faith
and good works, but many who speculate
upon things beyond their comprehension, a
desire to search into which draweth down
upon them the anger of God ; for if we
would constrain a knowledge of those things,
which God doth not choose us to know, we shall
never discover them, (how indeed should it be
possible, against the will of God,) and the
striving thereafter will be perilous to us."
Chrysostom describes the difficulties connected
with the office of Bishop and Pastor, many of
which originated in the peculiar circumstances
of the church at that period. All institutions
providing for the care of the poor, the sick, the
widows and the strangers, were under the
inspection of the Bishop. In his judicial capa
city he was called upon by his flock to adjust
many civil differences ; and he was often soli
cited by the unfortunate to intercede in their
behalf with the rich and powerful, and even
with the emperor. " Some of the weaker

Lib. de

Sacerd. III. brethren," says Chrysostom," whose affairs were
^¦'*°'' in a sinking state, have become shaken in their
faith, because they find no assistance. Many,
who have suffered wrong, hate as much those
from whom they receive not the expected
redress, as those, by whom they have been
injured : and they will neither take into account
the lamentable condition of their own affairs,
nor the tyranny of the times, nor the limits of
the ecclesiastical power, nor any other conside
ration, but they are inexorable judges, having
but one excuse, a desire to be relieved from the
evils by which they are oppressed ; and he, who
is unable to give them the required protection,
though he assign a thousand reasons for his

BAD ECCLESIASTICAL NOMINATIONS. 75
inability, will not escape their condemnation.
Since I have alluded to these demands for
assistance and protection, I will name to you
another cause of complaint. If the bishop visit
not families more frequently than do the idlers
of the forum, he giveth unspeakable offence.
Not only the sick, but also those in health
desire to be visited, and certainly the greater
part not so much from an interest in religion,
as from vanity. But should it occasionally
happen, that the bishop on some urgent affair
for the common benefit of his flock frequently
visits one of the rich and powerful, he fixeth
upon himself the reputation of a flatterer. And
wherefore should I dwell upon these things,
when a mere address often giveth rise to such a
weight of accusation, that the rulers of the
church become disheartened and succumb from
vexation. The bishop must render an account
of his very looks, for the multitude sharply
criticise his most unpremeditated acts. Upon
one, they say, he hath bestowed many smiles,
assumed towards him a friendly mien, addressed
him in a loud voice ; to us he spoke but a few
words in passing by. And if, where many sit
together, he direct not during his discourse his
eyes to each individual, it is deemed an insult."
Chrysostom regarded the worldly passions
and motives, which prevailed at this time among
the clergy, as a source of great corruption, and
he ascribed their prevalence to ecclesiastical
appointments, which were almost exclusively
determined by considerations foreign to the
welfare ofthe church. Incapable and unworthy
men were advanced to the episcopal dignity,
and remained dependant upon those to whom
they were indebted for their situations. Thus
bishops became the slaves even of women, who

/O THE DUTY AND FAITHFULNESS
possessed the power to appoint or to depose
j^.|^ ^^ them : " Visit the assemblies on the great fes-
sacerd.m. tivals, upou which, according to the ecclesias-
f.392. ^jgg^j jg^^^ ^{jg dignitaries of the church are
elected, and thou wilt see the candidate for the
episcopal dignity charged with as many accusa
tions, as there are members of the assembly ;
for all, in whose power it is to confer upon him
the office, separate themselves into various par
ties ; and the college of Presbyters is neither
agreed in itself nor with him who hath been
chosen, but each individual standeth apart, one
choosing this, another that man. The reason
is, that they do not exclusively look to that one
point, which alone ought to be regarded^ the
virtue of the soul ; but they permit their choice
to be swayed by other considerations. One
exclaimeth, let this man be chosen, because his
family is distinguished ; another, that man, be
cause he possesseth great riches, and needeth
not to be supported by the revenues of the
church ; another, this man, because he hath
come over from an adverse party ,• one man
desireth his friend to be preferred, another, his
relation, another, his parasite. No one looketh to
him, who would be really efficient, or examineth
into the spiritual state of the candidate. Others
allege reasons still more vain ; for some are
admitted into the ecclesiastical order, from a
fear that they should go over to the ranks of
the enemy ; others on account of their worth
lessness, lest, being overlooked, they should
work some great mischief." Chrysostom was,
, even at this period of his life, aware of the
; danger to which a devoted zeal for the kingdom
of God exposed a man in the administration of
the episcopal office. He was convinced that
emergencies might arise, in which a conscien-

OF A GOOD BISHOP.
tious bishop must be prepared to make every sa
crifice : " If a man," he says, " entertain an am
bitious desire for such an office, it will become
still stronger in him, if he actually obtain it ; and
this ambition once having seized his soul, he
will bear with many evils, in order to maintain
himself in his office, even at the price of flat
tery, or of enduring ignoble and unworthy
things, or of spending much gold. Not to say,
that many have filled the church with slaugh
ter, and have ruined cities, in combatting for
the possession of their dignity. While asserting
this, I do not contend with that which the
apostle Paul saith : ' This is a true saying,
if a man desire the office of a bishop, he
desireth a good work,' but I entirely agree jTim. iii
with his words. For I deem it not evil, to
strive after the office, but after the power and
authority connected with it. I only say, that
we should use every exertion to banish this
passion from our souls, or rather that from the
first we should not allow it to find an entrance
therein ; that we may on all occasions be able
to act with freedom, for he who desireth not to
shine in power, will not fear to be deposed ; and
he only who feareth not this, is able to act in all
things with the freedom, which beseemeth a
Christian. Those, on the other hand, who
tremble with the fear of being displaced, must
undergo a heavy bondage, will be overwhelmed
with evils, and often constrained to offend both
God and man. Not thus should our souls be
affected, for as in war the brave soldier stoutly
fighteth, and courageously faileth, so must he,
who is elected to such an office, be ready to
undertake or to resign it, as becometh a Chris
tian, remembering that to be thus deposed,
bringeth to him a crown as great as the domi
nion itself. '

77

APPENDIX TO PERIOD I.

I.  ON DEFERRING BAPTISM. Vid. p. 12.
We learn from various declarations of Chrysos
tom that Infant Baptism, although acknow
ledged by the Eastern Church to be necessary,
was by no means general. In a sermon preached
Horn. ad. at Autioch, he says: " Most persons now
Eph. vm. neglect the Baptism of their servants, wives
and children." He frequently endeavoured to
refute the reasons, which induced many in the
East to defer the reception of Baptism. In a
Homily which he preached at Constantinople,
after having spoken upon the two-fold crimina
lity of those who received Baptism, and after
wards returned to the service of sin, that he
might not furnish men with an excuse for the
postponement of that sacred rite, he added :
AcTApost. " My words may perhaps deter many from
I. being baptized. I have not spoken them with
that intent, but that I might induce you to
receive Baptism and maintain yourselves in
wisdom, and much temperance. Ye say : ' we
fear.' Had ye feared, ye would have received
Baptism, and striven to have preserved your
selves without stain. Fear ye to receive bap
tism, and fear ye not thus to depart ? Ye say :
' God is full of love to man. Be then the less
alarmed at receiving baptism. God in his love
to man will assist you. Were ye in earnest.

DELAY IN BAPTISM. 79
the love of God for man would not withhold
you. Why, when ye delay, should this consider
ation have weight with you. The moment in
which ye receive baptism is the fittest time to
avail yourselves of this divine love ; • and the
surest means of gaining it, is to perform your
duties. Afterwards addressing those, who would defer
baptism to the last moments of life, he says :
" Will not the heathen justly deride you, as
useless, improvident drones ? If there be, say
they, a divine power in your religion, tell us,
what meaneth the multitude of persons unbap-
tized ? Baptism is a glorious sacrament, greatly
to be desired, but let not a man receive it at
the point of death ; for such is not the time to
receive baptism, but to make a will. Sanity of
mind and soberness of soul are requisite for
baptism. Tell me then, if a man be in such a
condition, that he cannot so much as make his
will ; or in case of his making it, that he occa
sion thereby subsequent litigation ; and on this
account it is customary to preface wills by the
following words : ' Living, in my perfect senses,
and in health, I dispose of my property,' ' How
can he, when no longer possessing a controul
over his senses, be duly prepared for holy
things ?^ For if human laws permit not a man,
who is in an imperfect state of health, to settle
worldly affairs, although it be his own property
of which he would dispose ; how shall he, per
haps delirious from disease, be able to compre
hend the instruction given you concerning the
' Zmv Kai fpotiuv Kai iyiaivuv inKrKtjVTu irepi ran e/Aavrov,
* Mera aK^itdaf /AvtrTayayeia-dai. The instruction prepara
tory to baptism was commonly called Kazaxw^i fAva-rayayiKii .
The creed was first taught to those, who presented them
selves for baptism, — the competentes, ^wn^ojicevoi.

80 BAPTISM.
unutterable blessings ofthe kingdom of heaven?
How could ye, when on the point of departure,
pronounce the words of allegiance to Christ ? '
For ye have to prove to him your love by actions
as well as by words. But your conduct re-
sembleth that of men who enlist as soldiers,
when the war is on the point of closing; or that
of gladiators, who strip themselves, when the
spectators rise to leave the theatre. For ye take
not up arms to depart instantly ; but that hav
ing taken them up, ye may achieve a victory
over the enemy. If ye still doubt that Christ
be God, stand without ; listen not to the divine
word ; nor number yourselves among the cate-
chumens.2 But if ye be convinced, and there
fore confident, why tarry ye ? Christ hath
given baptism unto us, not that upon receiving
it, we should depart ; but that we may manifest
the fruits thereof in our lives. And how can ye
demand of a dying man ; of the tree cut down —
to bear fruit ? Have ye not heard, that the fruits
of the spirit are love, joy, and peace ? How
different a scene here presenteth itself! The
consort standeth mourning, when she ought to
rejoice ; the children weep when they should
offer gratulations ; the sick man lieth with his
' He alludes to the obligatory form, which was used at
baptism, and which was called by the early Christians the
'"Sacramentum Militise Christianae," — the oath militant,
taken by the Christian soldier, whereby he declared himself
ready to renounce the service of the evil one, and join the
standard of Christ. " 'Aijoraa-o-o/xaf o-oi, Sarava, Kai iiaci
Toii; dyyeXoK; a-ov Kai izaa-ri ttj Xarpcia, Kai vaa-ri Ti) iro/ttiri) (TOf
Kat a-v)iTa(7(T0jA.ai o-oi, Xpia-rf.." I renounce thee, Satan, and
all thy angels, and all thy service, and all thy pomp, and I
range myself under thee, O Christ ! "
2 The catechumens were permitted to be present at the
first part of the so-called missa catechumenorum, extending
to the prayers which preceded the communion.

BAPTISM. 81
sight becoming dim, filled with disquietude and
perplexity, when he should celebrate the festi
val, — absorbed in grief for children soon to
become orphans, for a wife soon to become a
widow, for a family soon to be left desolate.
Is this a condition in which to receive bap
tism ? Can such things be suffered ? Is this
a condition in which to partake of the Holy
Supper?' If the Emperor dispatch a letter
proclaiming liberty to the captives, there is
joy and gladness ; but when God sendeth his
spirit from heaven, not merely remitting a pecu
niary debt, but pardoning every sin, ye weep
and lament, — not to add, that the holy water is
poured over the dead, and the sacred elements
are thrown upon the ground." He addressed
some young people, upon whom he had con
ferred baptism, in the following words: "I Adiiiumin.
laud your good disposition, that ye have not,
after the manner of the careless, deferred the
reception of baptism, until your latest breath ;
but that ye have now, like well-disposed ser
vants, ready to obey their Lord, in much humi
lity and cheerfulness, taken upon yourselves the
easy yoke and light burden of Christ. For the
careless receive baptism upon the bed of sick
ness ; but ye receive it in the bosom of the
church, our common mother. They receive it
uttering lamentations and weeping ; ye receive
it with joy and gladness ; they with sighs, ye
with thanksgiving ; they with minds darkened
by disease, ye filled with spiritual joy. Whence
everything here respondeth to the gracious gift ;
there all is at variance with it. Amid this
scene of tumult and alarm, the priest entereth,
1 At this period a participation in the Holy Communion
immediately followed the Sacrament of Baptism, whence
arose Infant Communion.

Cateches. I.

82 BAPTISM.
more dreaded than the fever itself; to the kin
dred of the sick man more inexorable than death ;
for the entrance of the priest is deemed a greater
cause for despair, than the voice of the physician
which bereaveth the sick man of hope ; and that,
which should be the foundation of everlasting
life, becometh the symbol of death. Nor have
I yet alluded to the most dreadful circum
stance of all. Not unfrequently hath the liber
ated soul left the body desolate, while the
relations are busied preparing themselves for
the sacred rite ; or though the soul have been
still united to the body, to many it hath availed
nothing. For if he, who is about to be baptized,
recognize not those present ; hear not the voice
of those around him ; be unable to pronounce
the words, by which he shall affirm the blessed
covenant with our common Lord ; and lie as a
helpless block of wood or stone, nothing differ
ing from a dead man, — what profiteth baptism
in such a state of unconsciousness ?" Again, in
a sermon preached at Constantinople, he says :
" If any one sin in the hope of receiving bap
tism at his last breath, he will oftentimes fail of
receiving it. And think not, that I speak thus
to terrify you ; for I have known many, who,
having greatly sinned in the hope of receiving
baptism at last, in the day of their end departed
unbaptized. Take heed, lest to us be applied
Rom.iii. 8. the words : ' Let us do evil, that good may
come.' Wherefore I exhort you, ye unbaptized,
to be watchful. Let no one be weary in well
doing, like a man constrained or labouring for
hire, as though virtue were a thing difficult and
burthensome. Let us strive after it with zeal
and gladness. I will be bold to say, that ye
vvill never be virtuous, even when ye seek
virtue, if ye be virtuous for the sake of reward ;

Hom. ad
Hebr.XlII.

BAPTISM. 83
for ye hold virtue of no account, if ye love
it not for its own sake." Other illustrious
fathers of the Church recommend infant bap-
tisqa in similar words. Gregory Nazianzen
says: "Thou fearest to give thy children the Greg. Na-
impress of the sacred seal, on account of ^*"^°'''''^-
the weakness of their nature. How narrow-
minded a mother, and of how little faith art
thou ! Hannah vowed to dedicate her son to
God, before he was born ; and, as soon as he
was born, she consecrated him, and attired him
in a priest's garment. She feared not human
weakness, but trusted in the power of God."
Since so many put off baptism to the end of
their lives, a vast multitude were wont to de
mand that sacred rite in urgent and unexpected
perils, in earthquakes and in the calamities of
war. Chrysostom relates that on the occasion
of an earthquake at Constantinople, every one
hastened to be baptized, — a momentary impres
sion, which he complains was too soon effaced :
" Remember ye not," said he, " the things Hom. in
which have come to pass even in our own days ? ^xxf ''"^'^
Say, did not God last year shake the whole
city ? Did not every one hasten to be baptized ?
Did not courtezans and libertines, leaving their
houses, and the places in which they consumed
their time ; — repent and become serious ; and
after the lapse of three days did they not return
to their former iniquities ? Such is human
nature, and so soon do we forget the blessings
conferred upon us by God." Upon the occur
rence of some sudden calamity at Antioch,
probably an earthquake, many thousands were
baptized, who had received no religious instruc
tion. In like manner Gregory of Nyssa : " If Hom. in
an earthquake, a famine, or the sudden attack xxxv?°^''
of an enemy befall us, I behold every one hast- ne Bapt.
G 2

84 BAPTISM.
ening to the baptistry." Gregory relates, that
during an incursion of the Goths into Cappa-
docia, an unbaptized youth was mortally wound
ed ; and, when dying, he dreaded not death so
much, as he lamented to die unbaptized. He
cried aloud for baptism, which, as he was shut
out from the town, nobody could administer to
him. His despair surely proceeded from the
erroneous belief, that, without the external
ceremony of baptism, no one could obtain
salvation. Chrysostom thus mentions the various cir
cumstances under which men received baptism :
Horn. Act. " The catechumens, though occupied in prepa-
Ap. xxni. j.jj^g themselves for baptism, have no zeal for a
godly life ; neither have they, who are already
baptized : — some because they received it in
sickness, and upon being restored to health,
have no longer any desire to live according to
the will of God ; and even those, who received
it in health, discover little of this desire,
although for the moment they were fervently
disposed, their ardour hath since become extin
guished." This representation would appear to favor the
baptism of grown-up persons ; but in this num
ber must be included not only those, who re
ceived baptism from a determination to walk in
the paths of righteousness, and in whose lives it
formed a new era ; but those also, who, relying
upon certain supposed magical effects of the
sacred rite, by which they hoped to be purified
at some period before death, gave themselves up
to the service of sin, and at last, when the hour
of sickness came, received baptism without due
preparation, as a mere opus operatum. On the
other hand, the general use of infant baptism
would have tended to supplant idolatry, and

MONACHISM. 85
spread Christianity more rapidly in the famihes
ofthe heathen. The beneficial effect produced
by baptism in riper years, — regarded as the
commencement of a new life, freely and con
scientiously devoted to God, — might equally be
obtained by a first participation in the holy
communion, that solemn and voluntary entrance
into the Christian congregation. This happy
result could not, however, have been expe
rienced in the ancient church, where an infant
communion was administered, and where the
two sacraments of Baptism and the Lord's Sup
per, were not sufficiently removed from each
other in point of time. They did not perceive,
that baptism imparts to us that spiritual grace,
which should imperceptibly commence with
the first dawn of consciousness, and tranquilly
and gradually ripen within the bosom of the
Christian church ; while the holy communion
presupposes that more perfectly matured state
of the understanding, which seeks and wins for
itself heavenly grace by a voluntary act.

II. — ON MONACHISM. Vid. p. 29.
It was by no means intended, that the monks
should lead a life of listless contemplation ; on
the contrary, manual labor was enjoined them as oe opere
a duty by their rational adherents,— by Chry- 5*°""=''°-
sostom. as well as by Augustine ; although many
fanatical mystics, and advocates of an inactive
life, rejected under the cloak of sanctity all con
nection of a laborious with a contemplative life.
Chrysostom had probably beheld in his na
tive country many such advocates of idleness
among the Euchites and Messalians, and he
reproves them in his explanation of the follow-

86
JohnVI.27 Hom . in
John
XXXI.

Acts XX.
35.

Luke X. 41
42.

Matt. VI.
34.

Thess. IV.
10, 11.

Ephes. IV.
28.

MONACHISM.
ing passage : " Labour not for the meat which
perisheth," which they perverted to suit their
inclinations : " But since persons, who desire
to be maintained in idleness, pervert the sense
of this passage, as if Christ had forbidden
manual labor, it is time that they be admonish
ed ; for they bring Christianity into evil report,
and cause it to be derided, as the source of
idleness. Let us first hear Paul, who saith :
' Remember the words of the Lord Jesus, how
he said, it is more blessed to give, than to re
ceive.' But how can he give, who possesseth
nought ? What then said Jesus to Martha :
' Thou art careful and troubled about many
things : but one thing is needful, and Mary
hath chosen that good part.' And again :
' Take no thought for the morrow.' We must
now explain all these passages, not only to
rouse the indolent, but also, that we may not
by our teaching, introduce inconsistency into
the word of God. For Paul also saith in
¦another place : ' We beseech you, that ye
study to be quiet, and to do your own business,
and to work with your own hands, that ye may
walk honestly toward them that are without.'
And again : ' Let him that stole, steal no more :
but rather let him labour, working with his hands
the thing which is good, that he may have to
give to him that needeth.' Here Paul com
mandeth us not only to labor, but to work with
so much diligence that we may be in a condi
tion to give to others." And after introducing
some other passages to the same effect, in order
to do away with any apparent contradiction, he
adds : " Not to be careful, in no wiseimpheth,
not to labor; but not to cleave to earthly things;
that is, not to be solicitous concerning the wants
of the morrow ; but to regard them, as second-

MONACHISM. 87
ary objects of our labor ; for we may labor, and
treasure up nothing for the morrow ; and we
may labor, and yet not be careful ; for labor is
not the same thing as care. A man may labor,
not to support himself, but to impart aid to him
that needeth. The words spoken by our Lord
to Martha were not directed against labor ; but
they teach us the importance of discerning the
right moment, and of not wasting upon earthly
concerns the time appointed for hearing the
divine word. Christ therefore said not these
things to render us indolent, but to fix our
attention upon his words. I am come, he saith,
to teach you things of which ye have need ; but
thou busiest thyself about the repast. If thou
would receive me well, and make ready a costly
meal ; prepare for me another repast. Listen
attentively to my discourse, and imitate the
earnest desire of thy sister."
In the greater monastic regulations ascribed „ , „
to Basil, it is written : " Since our Lord Christ guia,' sivi
saith not generally, that, 'every man;' but ^^^'If'"^""^
that, 'the workman is worthy of his meat:' Matt.x.io.
and since the apostle directeth us to ' work Ephes, iv.
with our own hands, in order that we may give ^^'
to him, who hath need; it followeth that to
work honestly is a manifest duty. For we
should neither make use of religion as a pretext
for idleness, nor as a means to escape labor ;
but as a motive for exertion, and for greater
labor, and for patience under sufferings, that
we also may be able to say with the apostle :
' In weariness and painfulness, in watchings ii cor, xi.
often, in hunger and thirst.' This rule of life ^'^¦
is not only profitable to keep the body in sub
jection ; but also to promote love towards our
neighbour, so that through us God may relieve
the wants of our suffering brethren." In like

88 MONACHISM.
manner Chrysostom describes the monks of the
Horn, in Egyptian deserts : "After having renounced all
Matt. vm. gaj-thly possessions, and being crucified entirely
unto the world, they proceed still further, and
devote the labour of their bodies to the support
of the needy. Neither because they fast and
watch do they hold it right to be idle in the
day ; but imitating the zeal of the apostles,
they pass the night in sacred hymns and vigils ;
the day in prayer and the work of their hands.
Let us all, therefore, both poor and rich, be
ashamed, when they, who have nothing but
their hands, bind themselves to provide subsist-
institut. ence for the destitute." Cassian relates that
Li'b"°x.'''c. '^ot o'^ly the monasteries of Egypt, but that the
22. districts of Lybia, when suffering from famine,
and also the unfortunate men, wjio languished
in the prisons of cities, were supported by the
DeMoribus labor of the mouks. Augustine relates, that the
fhoi.'^Lib^L inonks in Syria and Egypt were enabled by
c. 31. their labor and savings to send ships laden with
provisions to distressed districts.' The monks
of the East were remarkable for their hospitality,
although their cells and cloisters were infinitely
poorer than those of their more recent brethren
of the West. The most rigid monks, who lived
only upon salt and bread, placed before their
guests other food, and at times consented to lay
aside their accustomed severity, in order to per
suade them to partake of the refreshments,
which were set before them. A monk, Thala-
sius, who resided near a village in the province
Theodor. of Cyrrhcstica, on the Euphrates, collected
Relig. Hist. I " Nullo modo namque satagunt, ut ha;c sibi abundent,
sed omni modo agunt, ut non apud se remaneat quod abunda-
verit, usque adeo ut oneratas etiam naves in ea loca mittant,
quse inopes incolunt." Augustin de Moribus Ecclesiae
Catholicae. Lib. I. Cap. xxxi.

XXII.

MONACHISM. 89
together many blind beggars ; built dwellings
for them ; taught them to sing Christian hymns
with him ; and induced a multitude of men,
who sought him from all classes to contribute
to their support.
Besides the promotion of love and charity,
there was another object pointed out in the
passage above cited by us from the rules of
Basil, which induced the lawgivers of mona
chism to enjoin labor, as an especial duty.
They wished to keep the passions in subjection,
and to maintain a due balance between the spi
ritual and physical powers of human nature ;
because the latter, if unemployed and under no
control, easily exercise a destructive influence
over the former. The following is a beautiful
extract upon this subject from Synesius." You Dion. Ed.
surely will not despise nature, and pretend, Petav.p.45.
that, fixed to one spot, ye have the power of
living solely for contemplation, — as if ye were
raised above all human affections, — gods, only
veiled in a body. Know then, that ye are far
from being gods, or even godly and wise men,
— rather arrogant boasters. I have seen bar
barians,' of the two principal classes,'^ who had
given themselves up to a life of contemplation,
and had retired from the affairs of the world
and communion with men. They had sacred
songs, holy creeds, and appointed times of
prayer, all which things tend to avert their
minds from sensuality ; they live separate from
each other, that they may neither see nor hear
1 A term which denoted those, who were not Greeks, and
probably here refers to men of old Egyptian descent.
* Christian and heathen Ascetics : the latter wore a white
mantle, the garb of the Grecian philosophers; the former a
black one. Vid. Synesii Epist. 153. " ot h Xei/Koi?, o'l cV faioK;
Tpi€ui<ri" There were doubtless Egyptian monks and asce
tics before the appearance of Christianity.

90 MONACHISM.
the thing which is pleasant ; and it would not
be far from the truth to say of them :
' Oi ya^, (Tirov eSou?', ov i:ivoi{; diSoira oivov. *
But even such men cannot entirely divest them
selves of the frailties of our nature ; they know
that they are men ; and that, as such, they have
within them base passions which they suspect
and watch, lest they rise up and rebel ; ^ for
what other object can they have in occupying
themselves, as they do, with the making of
baskets, or the preparing of webs ?"
Among the rules of Basil we find the foUow-
R^eguia. c. j^^g decision respecting the trades which formed
the occupation of the monks : that no general
regulation can be made, because the -trades
must vary, according to the difference of coun
tries, but those should be preferred, which did
not interfere with a peaceable and tranquil life ;
which occasioned but little trouble in the pro
vision of proper materials for the work, and in
the sale of it when completed ; which required
not much useless or injurious intercourse with
men ; and did not gratify irrational desires and
luxury : while those who followed the trades
of weavers and shoemakers were permitted to
labor so far as was required by the necessities,
but by no means to administer to the vanities of
life. Agriculture, the art of building, the trades
of a carpenter and a smith, were in themselves
good, and not to be rejected, but it was to be
feared, that they might lead to a loss of repose,
and cause the monks to be much separated from
each other. Otherwise agricultural occupation
was particularly to be recommended, and it was
1 " They eat not bread, nor drink the sparkling wine."
2 " ex""'^^? vit(iKeijA.ei/a(; t^uai iXaTTovq, di vnoitTtvovai Kai vpo
KaTaXajA.€ayov(Tiv, w? /wi; kdioihto kcii KaTf^avta-TaitiTO,"

MONACHISM. 91
by agriculture, that the monks, at a later pe
riod, so much contributed to the civilization of
the rude nations ofthe West.
The most venerated of the monks were visited
by men of every class — by emperors, as well as
by the meanest individuals — who desired to see
the holy men, implored their blessing, and
sought from them healing in sickness, consola
tion in misfortune, and spiritual advice. A
weighty word, — one of those pithy sentiments,
uttered by some great monk, of which so many
have been handed down to us, — proceeding
from the mouth of a man, universally respected,
and supported by the impression, which his
holy life and venerable appearance had created,
when spoken at a right moment, oftentimes
effected more, than the long and repeated ha- Theodor.
rangues of other men. Thus the mother of the f^\^] ""'•
celebrated Theodoret, in her early youth came
to the Syrian monk Peter, and solicited his
prayers for her recovery from a severe disease
of the eyes, upon which all the physicians had
vainly expended their art. She appeared, ac
cording to the fashion of high-born ladies in that
day, hung round with many golden chains,
and attired in a rich silken dress. Before the
monk would speak upon the subject of her
malady, he drew her attention to the state of
her soul, which he judged from her exterior
appearance : " Dishonor not," he said to her,
" the divine image in thy countenance, and
think not to excel the art of the wise God."
These words produced in her an entire change
of life. A religious direction was imparted to
education by the great influence, which re
spected monks obtained over mothers, who had
frequently entreated their prayers, that sons
might be born to them. The children were

92 MONACHISM.
sent to the monks from the cities to receive
their blessings, and on these occasions their
minds were strewed with the seeds of Christian
truth, which took deep root. Thus Theodoret
Relig. Hist, says of the monk Peter : " He often placed me
"^' on his knees, and fed me with bread and grapes;
for my mother having had experience of his spi
ritual grace, sent me to him once every week to
receive his blessing." In speaking of Macedo
nius he also says: " Often have I benefited
by his blessing and instruction ; often hath he
said to me with much exhortation : ' My son,
many a night, before thou wert born, have I
prayed to God, that thou mightest be granted
unto thy parents. Repay my toil by a good
life. Before thy birth thou wert dedicated by
a vow to God ; but that which is dedicated to
God must be honored by all, and preserved
from contact with uncleanness."
Reguia, c. The duties of education were particularly
'^- recommended to the monks by Basil. They
were enjoined to take upon themselves volun
tarily the education of orphans ; the education
of other youths, when entrusted to them by
their parents. It was by no means necessary,
that these children should become monks ; they
were, if fitted for it, early instructed in some
trade or art ; and were afterwards at liberty to
make a free choice of their vocation. The
greatest care was bestowed upon their religious
and moral acquirements. Particular houses
were appointed, in which they were to be
brought up under the superintendence of one
of the oldest and most experienced monks,
known for his patience and benignity, that their
faults might be corrected with paternal mild
ness and circumspect wisdom. i Instead of the
' 'E-jriTfraxOoKri t«; xoiotToi; o Ka9' ifkiKiav ¦nporiKWV Kai Tijv

MONACHISM. 93
mythical tales, passages out of the Holy Scrip
tures — the history of the divine miracles, and
maxims out of Solomon's proverbs, — were given
them to learn by heart, that they might be
taught in a manner at the same time instruc
tive and entertaining.
The monks of the East greatly contributed to
the conversion of the heathen, both by their
plain, sincere discourse, and by the veneration
which their lives inspired ; and their simple ^''i^'^H-st
mode of living rendered it easy for them to c. xvii.
establish themselves in any place. Many la
bored in the spirit of Christian love ; in no way
imitating the fury of those wild assailers of the
temples, against whom Libanius and Eunapius
declaim. The monk Abraham, dwelling in the
province of Cyrrhestica, heard that a large
village, upon Mount Lebanon, was still obscured
by the night of heathenism. Accompanied by
some of his brethren, he betook himself thither,
disguised in the habit of a merchant. Under
this character, he hired a house, and, after
some days of repose, commenced with his com
panions the celebration of divine service. Their
spiritual songs betrayed them, and the heathens,
both men and women, hastened to the spot ;
barricaded the doors of the house ; and poured
down upon them, from the uncovered roof, all
kinds of refuse collected for the purpose. But
as the monks remained unmoved, and continued
in prayer, their rage at length abated. The
inhabitants however required of them to leave
the village without delay. At that very mo
ment the imperial tax-gatherers arrived, who
endeavoured to extort from the villagers the
'fjKTTCipiav vice} Tov<; aXKov^ uii Kai fiaprv^tav e^av eiri iA,aKpo6vjj.ia,
BO-Te iraToiKri j/iev ei? TiXayxvia Xoycji Se iTiiirrrii/.oviKu Ta af/.a^rrj-
fA.ara tuv veuv eTtavopBovuBai."

^4 MONACHISM.
payment of duties, greatly beyond their means.
Then Abraham, forgetful of the treatment he
had received, and imitating our blessed Lord,
who, when nailed to the cross, prayed for his
persecutors, espoused their cause ; admonished
the tax-gatherers to conduct themselves with
moderation ; and promised to pay them a con
siderable sum in behalf of the inhabitants of
the village. He hastened to the neighbouring
city, Emesa, and raised the sum among his ac
quaintance. By this charitable act he gained
the entire confidence of the heathen, who had
been hitherto so greatly incensed against him.
He was allowed to build a church, having been
led by them to the places in the neighbourhood,
and been pointed out the spots, which were
most convenient for its site. They chose him
for their guide, both in spiritual and worldly
affairs ; and within the space of three years,
Theodor which he passed among them, he completed
Relig. Hist, their conversiou. The Isaurians, formerly, as
^- ^- Theodoret observes, called Solymi, who in their
marauding excursions spared neither city nor
village, and gave all things up to pillage and
the flames, could not repress their veneration
for the monk Theodosius. They always re
spected his cells, and only asked of him some
bread and his prayers. Even the extravagant
self-mortification of some monks, which were
certainly more fitted for Indian Saniahs, than
for Christian Ascetics, found a defender in
Theodoret, who, in answer to the reproaches,
which such austerities justly excited, affirmed,
that they made an impression upon the minds
of uncivilized and ignorant men. His defence
of the Stylite Simeon, who passed whole years
standing upon a lofty column is worthy to be
Theodor. ,- , ,/i«t ., •, ¦. , •'
Relig. Hist, noticed : Men are attracted by the newness
v;. XXVI.

MONACHISM. 95
of the sight, and are thereby rendered more
open to admonition. He who cometh to behold
the sight, departeth instructed in religion. And
as among men, kings, at certain periods vary
the impressions upon their coins, at one time
stamping lions upon them, at another time
stars, at another time angels ; or seek by
striking figures to confer a greater value upon
the gold ; in like manner by these new and
manifold ways of life, and as it were by cer
tain remarkable types, doth the almighty
Lord of all move both believers and unbelievers
to speak his praise." In confirmation of
this statement he alleges, that Iberians, Ar
menians, Persians, and especially the heathen
Arabians, had in this manner been con
verted by Simeon, and he recites many ex
traordinary instances of the veneration, with
which Simeon had inspired the rude Arabian
tribes : " And that these things are after this
manner, words alone do not testify, but facts
themselves proclaim. For many thousands of
the Ishmaelites, who were slaves to the dark
ness of idolatry, have been enlightened by this
holy man. This shining light, placed, as it
were, upon a candlestick, sendeth forth rays
from on all sides, like unto the sun ; and, as I
have before said, Iberians, Armenians and Per
sians may be seen to draw near and receive
holy baptism. The Ishmaelites have come,
sometimes to the number of 200, sometimes to
300, sometimes to 1000, and renounced with
a shout the error of their fathers, breaking in
pieces, before this great light, the images which
they had worshipped ; forswearing the rites of
Aphrodite, (for in former days they had given
themselves up to the worship of that goddess)
they have been baptized, and have received

96 MONACHISM.
laws from his holy mouth ; and forsaking the
customs of their forefathers, they have spewed
out the fodder of wild asses and camels. And
I myself have seen and heard them, when they
renounced the iniquity of their fathers, and
confessed the doctrines of the Gospel. And I
once incurred the greatest danger ; for when
Simeon commanded them to draw near to me,
and receive the priestly blessing, telling them,
that they would derive from it the greatest
gain, with a barbarous onset some dragged me
from before, some from behind, some from on
either side, and those, who were further off,
climbing on the backs of others, and stretching
out their hands, either pulled my beard or rent
my garments ; and by their violent attack they
would of a truth have killed me, had not Simeon
raised his voice aloud, and dispersed them.
Such was the fruit, which sprung from this
column, laughed at by railers ; and so great
was the ray of godly knowledge, which it shed
upon the minds of the barbarians." Had the
monk lived as a missionary among the Arabians,
and manifested the divine power of Christianity
in the daily intercourse of life, he would have
obtained a more enduring and fruitful influence
over these uncivilized men ; and the veneration
of which he was the object, would have made a
more salutary impression, because it would
have rested upon a purer foundation, and have
resulted from a clearer conviction.
Among the heathen, who were almost in
variably the bitterest adversaries of monachism,
there was one, who wrote with impartiality
concerning the monks. This was the noble
Synesius, who, though a heathen when he
composed his Dion, nevertheless in everything
perceived and admitted that which was good :

MONACHISM. 97
" The greater part of these people," he observes, g ^g^..
" and those of them especially, whom nature Dion,p.49.
never intended for this mode of life, perplex
their minds and waste their energies in a fruit-
ess and irrational endeavor to comprehend di
vine things. This love of a contemplative life
might indeed improve the understanding, or
rather I would interpret the passion to be itself
a manifestation of quickening reason. But the
greater part have not adopted this course of life
from any internal impulse, and their reason will
not be awakened to activity by idleness and
repose. Men of the most opposite dispositions,
who unite solely for the promotion of their
own particular interests, embrace it with the
same zeal, which would actuate them in the
pursuit of any other occupation sanctioned and
respected by the fashion of the day." He ad
dresses them in the following words : " Boldest synesii
of men, if we believed you to have that dignity Dion, p. si.
of soul, which an Amus, a Zoroaster, a Hermes,
or an Antonius possessed, we should require
from you no scientific attainments ; the lighten
ing powers of your mind would compensate for
the deficiency of syllogistic reasoning. Were
we to meet with such men among you, we
should revere them." Synesius here alludes to
the sages of the East in whom the power of a
quick and vivid perception supplied the place
of philosophical education, — a quality peculiar
to the Eastern nations, and more especially to
the subtle spirit of the Greeks. In this class
Synesius ranks Antonius, the father of Mona
chism, whose merits were depreciated by men
of limited understanding, but whose greatness
of mind is proved by various anecdotes, which
have descended to us. The following sayings
speak well for a man devoid of scientific ac-

98 ERRORS CONCERNING
quirements. Being desirous of convincing two
Grecian philosophers, that, a true knowledge
of God was to be acquired rather through faith,
than through logical reasoning, he said to them :
" Faith proceedeth from a certain condition of
the mind.' Logic is the result of human inge
nuity. To those therefore, who have a direct
perception through faith, a demonstration upon
the grounds of reason is not necessary, perhaps
superfluous ; for that, which we behold through
faith, ye seek to prove by argument ; and often
times ye cannot so much as express in words
that, which to us is visible." To a scholar,
who asked him, how he could endure to live
without books, he replied : " My book is the
book of nature ; therein, when it pleaseth me,
I can read the word of God."

III.  UPON THE VIEWS WHICH PREVAILED AT
THIS PERIOD CONCERNING THE QUALIFICA
TIONS REQUISITE FOR THE ECCLESIASTICAL
OFFICE. Vid. p. 68.
At different periods of history, we remark
the existence of the same opposite extremes of
error in the opinions, which prevailed concern
ing the qualifications requisite for the ecclesias
tical state, and the duties incumbent upon it ;
and from these conflicting views much evil has
invariably resulted to the church. The chief
merit of the ecclesiastical order was by some
supposed to consist in a personal dexterity, or
superior power of executing certain perform
ances in the administration of the sacraments,
and in the celebration of the liturgy ; while the
* ' A-jio 'hiaBerreui; t^v^^j^ yiverai.^^

THE EDUCATION OF THE CLERGY. 9.')
sermon was considered of little moment, and
everything, which conduced to the theological
improvement of the clergyman, as superfluous
or even detrimental. By others the ecclesiastic
was only valued for his oratorical powers and
professional knowledge ; and the highest ex
cellence attainable in his vocation was, accord
ing to their views, either an unfruitful acquaint
ance with theological lore, or a vain skill in
rhetoric. At this period many entertained the
first of these erroneous opinions, and this mis
apprehension tended to encourage the indolence
of unworthy ecclesiastics, and was in a great
measure the cause of bad appointments. Gre
gory Nazianzen, Jerome, and Augustin, join
with the representations and complaints of
Chrysostom in his work upon the Priesthood.
Gregory Nazianzen accords in a striking manner ^e se ipso,
with Chrysostom in his admonitory discourse to Epi^scopoT
the great body of the clergy, which appeared in
the form of a poem, composed at his departure ''^'^. '^°"''
from Constantinople. He also notices a similar itinerarii
excuse for the ignorance of the clergy, viz. the ?'^''*^'jggg'
simplicity of the Apostles, who though unlet- p^'^2'2,
tered publicans and fishermen, gained the
hearts of men by their divine powers : '
192. " 'AXX' oi reXuvai, %' dXieii;, ii^8(ri jkoi
E^a-yyeXitTTa*, Kai iCivijTei; iv Xoyu,
Koa-ftov a-ay/^vevffavTit; evreXei Xoyo).
195. Kai TOVi (70'povi XatovTfi; eia-u hiKTVuv,
'n^ av TO Oavfjia fAci^ov rj to t8 Xoyov,
Kai yaf iipoxfipov toSto rfi? icoXXoTi; Xeyeiv.
198. Tlpoi; ovq ^pa^vi fj'.oi Kai a-a^y]<; dyav 'Koyoi;.''^ ^
1 I have literally translated the long citations, which
Neander gives in the obscure Greek of the original, and
have omitted some paraphrases and criticisms, which ap
peared either superfluous or unnecessarily minute. — I. C. S.
* 192. " But publicans will present themselves to me, as
Evangelists,
H 2

100 GREGORY NAZIANZEN.
To this apology he opposes an argument
similar to that of Chrysostom, saying : " Let
them likewise resemble the Apostles, both in
the power of working miracles, and in holiness
of life:"
199. " Ao? //.Ol TO iria-Tov tuv amooTOKuv eyo;,
A'xaXKOv iivai, ttrjpav ovk i^iififiivov,
*Aoa^hov, ri[j^iyv[Avov, uq S' a(raviaXov,
''E^vj[/.€pov, 'nXovTovvra eXTrtSa^ (/.ovaq,
MijS' evnpoatiyo^ov ' Tiv €i; Sofai Xoyou,
Too jM^ ^OK£iv Owneiav itrxveiv irXeov,
205. M'/j8' a<TxoXeii7$ai irpo; Xoyovi; aXXoTjjiouf.
TovTuv Tii C(7TU, Kai Ta mavTa ^egofAai 
211. "Ev ovv Ti Soi; fAoi, fA//} KaByj^rji; ^ai[/.ovuv ;
Mvj XcTrpoi/ i^eXoii;, /atj v€Kpov Ta<pov ;
MeXwv T€ irri^iv [/.t} Xa^oi icapfiy.evoi J
©e^ ru Kaf^vovTi x^iQa, Kai ctijtw voa-og
215. 'OuTw fte vreio-ei; Toi; Xoyou KaTaf^oveiv 

He then proceeds to remark in the manner
of Chrysostom : " that the apostles were like-
Dragging the whole world with simple discourse.
And fishermen, and men poor in speech,
195. And taking even the wise in the net.
That the marvel of their preaching may be the
greater.
For this is what most of them are ready to say.
198. To whom my answer is a short and a plain one."
' 199. " Give me the vouchers of one of the Apostles,
The being penniless, bearing no scrip about hira,
*VideLuke Having no stafF,being half naked, andwithoutshoes,
"*• Living from day to day, possessing only hopes,
No fair spoken man, seeking credit from his dis
course.
Lest he should seem chiefly to prevail by flatteries; "
205. Nor spending his time upon aliene studies.
Let your man be such as these and I will admit
all 
211. Tell me one thing. Can you exorcise the possessed ?
Can you cure a leper, or raise up the dead ?
Can the lame man through thee be healed ?
Lay but your hands upon the sick, and let his
disease be stayed.

GREGORY NAZIANZEN. 101
wise powerful in speech, which was proved
by the effect of their discourse, and by their
writings : "
230. " Ka/ccTi/o 8' Eitce. irol,- diraidevrovi; KaXftf,
ToiOtroi uv Xoyoi T(, Kai (rvyypafUfAaTa,
*Ov Kaf/.vo[/.ev vovjffai Kai fAiKpov "kaOoq,
'Oi Toii Xoyoiq avu9ev ivT€6paf/,iA.€V0i ',
'E*^ ovq Xoyoq TotrovToi; avGiq Kai irovoi;,
235. '.n^ f/.ev Ta iravTa Tvy^aveiv 'Kovvj^aruv ,
TXuaertii re izatTiiq, Kai <ppeyoi ivf/.aQe<Trepai,
Kapicov tpepovcryii, Cif/o^ €^r}yy]<Teuv." Q)
A beautiful passage follows on the animating
and fructifying power of the Bible :
238. " noflev PairiXeTi; re, Kai woXei;, Kai truXXoyou?,
Karvjyopovvrat;, evQvvovrai; ev Xoyoiq,
240. Hpo jSi)|WaTwy Te, Kai Bearpoiq iv juciroi;,
2oyou?, vojiiKOvq, 'EXXijva;, u<ppvujji,evovq,
t^fljAiiyopovvrat,, iva-roiAOVvrai; Kaipia,
'E^ireiBov, i^yjXeyxov iv 'jiappTjeria,
244. El /ijj Xoyou /AereTxav, ovav fAVj hihui ;" (^)
216. TJpon these terms I will consent to despise learn-
ing. ..."
' 230. " And tell me this, why call you them uneducated,
Of whom such discourse and writings are extant.
The least obscurity of which is a labour even to us,
Who have been trained up from youth to the study
of them,
Upon whose books we have so much commented
and written,
That every part of them hath had labour bestowed
upon it.
And every language and every well instructed mind
Bear to them the fruit of sublime interpretation."
- 238. " How came it, that kings and cities, and assemblies
Accusers, and men taking them to task in speeches.
Before tribunals, and in the midst of theatres
Wise men, lawyers, supercilious Grecians,
Popular orators, opportunely eloquent.
Were persuaded by them, and freely confuted,
244. Unless they possessed that learning, which you
deny them ?"

lOii GREGORY NAZIANZEN.
Again, if they answer, that the divine Spirit
alone conferred this power of speech upon the
apostles, it may, he says, be rejoined : " that
since ye appeal to the apostles, ye must your
selves have attained, through divine inspiration,
a power of speech equal to theirs ; but this is
not the case."
245. " 'l<rui dv imiji, iv porj rov ¦avevj/.aroi,
\eyuv aXri6ui, aXXa TOiJcTet/Se)' a-KOnei.
1.01 h^ ov jjiereari icveviAaroi; ; Kai fATiv tppoveiq
Toi^Tw f^aXicra. 'Kut; ^doveiq ovv rov Xoyov
249. To*^ Tovrov (k'^'^tovo'iv ; ' (*)
Gregory also distinguishes from the rhetorical
art the talent of expounding intelligibly the
divine doctrine : "If they wished to deprive
the church of the former, they were in the right ;
but the ecclesiastical teacher cannot dispense
with the latter :"
267. **  hirroq ^{/.tv izaq Xoyoi;,
Ae^eit; re Kai vovq ', di (/.ev, oiov cKToOev
'Etrfi>jj[A', 0 S' iv^ov (TUfAa yjfAipiea-fj'.evov 
272. 'H/Aiv Sc Toi; f/.ev, ^kto^ ov -ttoXii^ Xoyoi;,
'Ottw^ TtoB^ igei, rov S' i<ru Xiav ttoXvi;.
'Ev vu yap itrriv TjfjLiv tj iruT'rjpia,
275. nXijv eKXa\ovjA,evu re, Kai t-qXovjji.evoi." {^)
1 24.>. " Perhaps you will answer by the influx of the Holy
Spirit,
And you will answer right. But then you must
consider this ;
You have no gifts of the Spirit, although, that is
the point,
You must rely upon. Why then do you grudge
their learning
249. To those, who seek its attainment ?"
5! 267. " All our discourse is twofold,
Words and meaning. Those are like the outward
269. Raiment ; this, like the body within, that is
cloathed . . .
272. But we take not much account of the external
How it fares, but very much of the inward.
For our salvation resides in the meaning,
275. So as it be declared, and made manifest."

JEROME. 103
St. Jerome makes the following eloquent de
claration against that effected simplicity, the
watchword of those slothful enemies of learning : j j. ^^
" Nor do I censure a Christian, because he is Pamma-
unskilled in rhetoric, and I would, that we pos- '^''i""" ^\
11 ¦ -ii- r c^ . optimo ge-
sessed the wise intelligence ot Socrates con- nereinter-
tained in his recorded words : ' All that I know l^^'joi'"
is, that I know nothing, and that we profited by oid Edit.
the counsel of another sage,' who enjoined his
hearers to know themselves. It is not rustic
verbosity that I prize, but holy simplicity. Let
him who pretendeth to imitate the apostles in
their speech, first imitate the virtues of their
lives. A holy life excuseth simplicity of speech,
and one raised from the dead refuteth the syllo
gisms of Aristotle and the subtleties of Chrysip-
pus. But it would be absurd were one of us in
the midst of the riches of Croesus, and the plea
sures of Sardanapalus, to boast of his rustic
simplicity, as if every robber and criminal had
studied eloquence, and hidden his ensanguined
blade in the volumes of the philosopher, and
not in the trunks of trees.' ^ He would say,
that vice is as often united with untutored life,
as with specious civilization ; and he opposes
those, who not perceiving the true origin of evil,
1 Pythagoras.
2 " Nee reprehendo in quolibet Christiano sermonis impe-
ritiam, atque utinam Socraticumillud haberemus : Scio, quod
nescio. Et alterius sapientio : Te ipsum intellige. Venera-
tioni mihi semper fuit non verbosa rusticitas, sed sancta sim-
plicitas. Qui serraone se dicit imitari aspostolos, prius imi-
tetur virtutes in vit^ illorum. In loquendo simplicitatem
excusabit sanctimoniae magnitudo, et syllogismos Aristotelis
contortaque Chrysippi acumina resurgens mortuus confutabit.
Cceterum ridiculnm, si quis e nobis, manens inter Croesi opes
et Sardanapali delicias, de sol^ rusticitate se jactet : quasi
omnes latrones et diversorura criminum rei diserti sint, et
cruentos gladios philosophorum voluminibus, et non arborum
truncis occultent."

104

Horn . in
Joann. XXXIX.

Hom. in.
Joann. xvn.

I Peter III.
15.

Colos. HI.
16.
Prov. XI.
25. X. 9.

CHRYSOSTOM.
look upon the rude state of nature, as the best
condition of man, and regard civilization as the
source of every crime. With this extract from
St. Jerome may be compared the beautiful ex
pressions of Chrysostom upon simplicity : " Let
us not pass over superficially the words of the
Holy Scripture ; but closely examine each word,
and endeavour to comprehend its purport, and
above all let us not imagine, that ignorance and
simplicity suffice for our justification, for the
Lord commanded us not only to be simple, but
also to be wise. Let us, therefore, both in doc
trine and in works, combine wisdom with sim
plicity." ' And, again : " Hear ye not the
words of the apostle ? ' Be ready always to give
an answer to every man, that asketh you a
reason of the hope, which is in you.' And Paul
likewise maketh the same exhortation, saying,
' Let the word of Christ dwell in you richly in
all wisdom.' What reply is then made by these
men, more idle than drones ? ' Blessed is every
simple soul.' ^ ' He that walketh simply,
walketh surely.'^ Hence ariseth the evil, —
the multitude understand not how to apply the
testimonies of Scripture, for these passages refer
neither to the unlearned, nor the foolish, but to
those, who are without guile, to the innocent
* " Mij TcaparpexufA.ev dvXuf ra eip'^/ieva, dXXa /jiera aKpi^eiai;
CQerairufASv disavra, rrjv diriav ruv XeyofAevuv itavraxov (Tko-
itovvret;, jtAvjSe vof/.i^u[Aev apKeiv vifjt.iv eiq diioXoyiav ri\v ayvoiav Kai
rtiv duXoTfiTa' ov yap aKepaiovq eKeXevtre f/.ovov iivai, dXXa Kai
ippovi/Aovi;' doKUj^ev roivov /^era Tij; airXoTjjTO? Kai Tiji' fpovri<riv Kai
ivi ruv SoyftaTWV Kai eVi ruv tou (Siou KaropBu/Aaruv."
2 This passage was read in the Greek Church according to
the Alexandrian translation, which does not correspond with
the Hebrew text. Concerning the origin of the Greek trans
lation of this passage, vid. Schleusner Lexicon in LXX.
sub voce, dllXui;.
3 This again accords with the Alexandrian translation, in
which " simple" signifies as much as upright, innocent.

CHRYSOSTOM. 105
and the wise. For had the former been in
tended, our Lord would not have said, " Be ye '^^"•^¦'^•
therefore wise as serpents, and harmless as
doves." Chrysostom well knew, that learning
was no substitute for Christianity ; that it could
not of itself imbue a man with the genuine spirit
of religion ; and that it was by no means essen
tial to a due comprehension of the faith ; but he
was far from giving way to bigotted and insen
sate declamations against it. He was well aware,
that learning is not opposed to the gospel ; but
that, like all human capabilities, it may be made
subservient to divine purposes, be adopted by
Christianity, and enlisted in her sacred cause.
He signifies this in the following extract.
Having set forth, that Christianity had been in
the first instance extended by divine power, and
not by human knowledge, he said : " If our Lord Hom. in
at the commencement of his ministry chose not coMh'.*
his disciples from among the learned, but after
wards admitted them to his service, he did it
not, because he needed their assistance, but
because he would make no distinctions among
men. For since he needed not the wise of this
world to accomplish his gracious design towards
man, neither did he afterwards on account of
their learning reject any, who came to seek
him. As Christ, when he sent forth his disci
ples into the woiid, and first in Palestine mani- Lukexxii.
fested through them his power, said : ' When I 35.
sent you without purse, and scrip, and shoes,
lacked ye anything ?' but afterwards permitted
them to take both scrip and purse, in like man
ner did he in this respect : the power of Christ
was to be revealed, but in nowise were those,
who believed, to be rejected on account of their
learning." It was a matter of the last import
ance in the opinion of Chrysostom, that a bishop

106 UNDUE ESTIMATION
should possess abilities equal to the duties of his
high office ; — a sentiment, which may be disco
vered in the following passage : " Paul saith,
'A bishop must hold fast the faithful word, as
in°Ti't. n.^' he hath been taught, that he may be able by
sound doctrine both to exhort, and convince the
gainsayers.' A bishop needeth not therefore
pomp of speech, but judgment, an accurate
Tit. 1. 9. knowledge of the Scriptures, and power of
thought. Knowest thou not, that Paul sub
dued the whole world, and effected more than
Plato, and every other sage ? Yes ! by his
miracles wilt thou reply. No ! not alone by
his miracles ; for, if thou peruse the Acts of the
Apostles, thou wilt find, that, before his mira
cles, he was triumphant by the word. ' That
he may be able by sound doctrine to exhort,'
meaneth in defence of the faithful, and to the
overthrow of our enemies. ' And to convince
the gainsayers ;' for without this last all things
would be lost. For let not him approach the
pulpit, who can neither combat the enemies of
our faith, nor bring into captivity every thought
to the obedience of Christ ; nor cast down vain
imaginations, nor teach the things pertaining to
the right doctrine. For though a man be blame
less, have faithful children, be a lover of hospi
tality, and be just and holy ; that, which chiefly
marks him as a teacher is hii^ability to preach
the word, to which qualification no attention
now is paid."
While some regarded the clergyman, as a
mere performer of the ecclesiastical rites, and
required of him no theological attainments ;
others, as we have already remarked, considered
him as the public orator upon religious subjects.
The sermon, as a work of rhetorical art, was
that part of the .service, which they deemed

OF RHETORIC. 107
most essential, and was the sole object, which
induced them to attend the church. An elo
quent preacher was honoured even by the
heathen, and was enabled to raise the reputation
of the whole church: " If," says Chrysostom, f^^;/"
" a preacher shine by his eloquence, the heathen xxxi.
extol not him alone, but the whole church.
They say not, that he is a wonderful man, but,
that the Christians have a wonderful teacher."
The eminent fathers of this age complained fre
quently, that both ecclesiastics and laymen had
introduced an ostentatious declamation into the
church, and thus neglected the true object of
Christian edification. St. Jerome says, " The Hieronym.
simplicity and purity of the apostolical language comment.
are already lost, and the churches are held in Ep. caiat.
no higher esteem, than the Athenaeum and the ^''''- "'•
schools of the Rhetoricians. The preacher
striveth to obtain the applause of the multitude,
and his discourse, adorned with the delusive
arts of rhetoric, goeth forth, after the fashion of
a courtezan, not to instruct the people, but to
seek their favour ; and like the psaltery or
melodious flute, to captivate the senses of the
audience."' ' " Jam enim et in ecclesiis ista qujeruuter, omissaque
apostolicorum simplicitate et puritate verborum, quasi ad
Athenaeum et ad auditoria convenitur, ut plausus circum-
stantiam suscitentur, ut oratio rhetoricx artis fucata men-
dacia, quasi quaedam meretricula procedat in publicum, non
tam eruditura populos, quam favorem populi qusesitura, et
in modum psalterii et tibiae dulce canentis, sensus demulciat
audientium."

SECOND PERIOD.

CHRYSOSTOM S MINISTRY WHEN PRESBYTER AT
ANTIOCH, A. D. 386  398.
Chrysostom, during the time that he was
deacon, had no ministry fitted to his great
powers and active zeal ; and the force and clear
ness of his eloquence had not hitherto been
manifested in public preaching. For this rea
son Bishop Flavian, the successor of Miletius,
who departed this life, a. d. 381, determined to
place him in a more enlarged sphere of action,
and ordained him presbyter of his own church,
A. D. 386. Being presbyter, he divided with
the bishop the labours of the ministry, and
assisted him in preaching, in the administration
of the sacraments, and in other ecclesiastical
affairs. In many of the larger cities, where
the Christians formed the greater part of the
population, as in Rome and Alexandria, it had
been found necessary to establish small paro
chial churches, over each of which a presbyter
was appointed pastor ; ' and these lesser com-
1 This was not a general regulation ; for Epiphanius
notices it as one peculiar to the city of Alexandria, — that
there, as in our days, various smaller churches and congre
gations were entrusted to the care of presbyters, whom the
bishop appointed : " oa-ai eKKXtia-iai tv); KaBoXiKfji iKKXijo-iai; iv
AXeSavo^eia vito iva ap^ieTrio-KOTrov oiaai Kai Kar' tiiav ravratq
'iciTeTayjA.evoi e'ltri -n^ea-tvre^oi Sioj Ta; iKKXijiTiaiTiKai jjpejai; tuv
»(Vv;Topwv.'' Epiphan. de Arian. haeres. 69. A similar

ONE CHURCH AT ANTIOCH. 109
munities were dependent upon the mother
church, which was under the immediate super
intendence of the Bishop. But at Antioch we
find no trace of such a regvilation ; nor can we
discover in the discourses of Chrysostom any
mention of an arrangement similar to that,
which existed in other cities, where it was the
custom for individual Presbyters, each belong
ing to the mother church, to perform divine
service successively in the smaller and depen
dent churches.' From the sermons of Chrysos
tom it appears, that at one hour of the day the
bishop, at another hour a presbyter, preached ;
and this was the only provision made for the
vast congregation of Christians at Antioch.
Chrysostom therefore did not preach to any
particular flock, nor had he a separate cure of
souls ; he assisted the bishop throughout his
diocese. But as the power of teaching, and the
gift of eloquence were not conferred upon all
presbyters, to those, who failed in these re
spects, were entrusted the administration of the
sacraments, and the care of the poor ; while
the duty of preaching was assigned to those,
who possessed in an eminent degree the requi
site qualifications.'^ This charge was doubt-
arrangement appears to have been made for the Christians
at Rome in the fourth century ; for in the transactions of a
Roman Synod in the early part of that century under
Bishop Julius I, a church of Rome is thus made mention
of: " the church which was under the care of the Presbyter
Biton." ev6a BiTaj/ a v^ea-^vre^oi irvvriyev, Athanas. apolog.
c. Arian. § 20. And also in the Epistle of the Roman
Bishop Innocent to the Bishop Decentius, A. D. 416,
there is a question of particular churches and congregations
being entrusted to certain presbyters.
• As was still the case in the sixth century with the three
churches dependent upon the church of St. Sophia at Con
stantinople. Vide. Rheinwald's Archaeology.
« Chrysostom himself designates the presbyters, as those,

110 chrysostom's POWER OF PREACHING
lessly confided to Chrysostom in preference to
all other presbyters. He often preached twice
in the week,' probably on Sunday and on the
Sabbath, Saturday, — which was in many Eastern
churches appointed for the assembling of the
congregation. He occasionally preached at
break of day, an hour which was perhaps chosen
in consequence of the great heat.^ Bishop
Flavian appears to have acknowledged, and
availed himself, of the superior attainments of
Chrysostom. On one occasion, after the bishop
in a few preliminary words had addressed his
congregation upon a subject, which in the pole
mics of that day frequently came under dis
cussion, he permitted him to come forward and
answer the objections of the heretics, which the
congregation desired to hear refuted by Chry-
vrT 25™ sostom. At another time, in the early morning,
when Chrysostom had preached a sermon to the
Cathecumen's at one of the distant Baptisteries,
and had afterwards arrived at the mother
church, oppressed by fatigue and expecting to
hear a discourse from his bishop ; the latter
to whom the administration of the word, and the care ofthe
poor were entrusted : " tou Xo^ou tij)/ iiaKoviav" and, " itevij-
Tuv ii^oa-raaiav iyKexeipnT/jt-evovi." As the peculiar duty of
the bishop he only mentions that of appointing to ofiices of
the church, the x^ipoToviuv loKii^aa-ia. Vid. Montfaucon,
Tom. III. f. 7. He also says Hom. ad Corinth. Ill :
" We now also entrust the performance of Baptism to the
less learned Presbyters, the preaching of the Word to the
more learned." " Kai vw toi; jAev afeXea-repoK; ruv fipeatvTecjuv
rovro (to paitTiC,eiv) eyxei^i^Ojiev, rov titaaKaXiKOV roi( <so-
tpure^oic;. ' Horn, in Joan. XXV. and in Princip. Actor. IV.
lorn. Ill : " 'E'yB twiv diza^ T/jf ejSSojixaSo; a-vyyivojAai i) Kai
ievrepov iroXXaKi;."
2 Vid. Hom in Joan. XXXI. as well as Hom. de muta-
tione nominum II. Tom. III. f. 109, where Chrysostom
says, that the congregation was dismissed on account of th.e
weakness of its members " ^n tod ipo^ ovroq Tpvxoorfpov."

MUCH ADMIRED. ill
desired to become the auditor of Chrysostom,
whom he called upon to preach instead of him
self, that the wishes of the congregation might
be accomplished, who were filled with anxiety
to hear him. The eloquence of Chrysostom
soon excited general admiration throughout the
city, and attracted men of all classes to the
church. The listeners thronged around the
pulpit, eager to catch each word that he ut- „ontfTom
tered.' At times when he had preached at ii. f. 260.
greater length than he had intended, and to
wards the end of his sermon feared to have
weared his audience, the tokens of applause
becoming louder at every moment, gave him
clearly to understand, that it was their wish
still longer to receive his instruction ; ^ and in
that age, when men were more accustomed to
hear the word expounded by their preachers,
than to study it in manuscript, a teacher of such
amazing eloquence, as Chrysostom, — who testi
fied by his own holy life, that the doctrines,
which he delivered with so much power and
feeling to others, had a sanctifying and blessed
influence upon himself — was capable of pro
ducing effects, which, as St. Jerome says, were
wont to reveal themselves in a zealous perform
ance of all good works. ^ Chrysostom wrote
some of his sermons with care ; some he had
' He says, for instance, in the beginning of his third
Homily upon the Gospel of St. John, that his hearers
crowded together around the ^rj/^a in the innermost part of
the church, in order to lose none of his words : " a-wuBowrei;
aXXTjXovi rov iv^orepu roitov iiteiyeerBe KccraXa^eiv, Kai oBev av
EverrjiAoTepa ¦yfvojTO i/Aiv ij nap ^iiiJiuv fuvii." and Hom. de PrO-
pbetarum obscuritate II. Tom. VI. f. 181 : " ivlorepu /SaSt-
^ETf iravraxoBev trvvrpexovrei Kai tov irXijiriov ckko-to; uBuv Kai
BXifiuv." - Vid. ed. Montf. f. 247. Tom. II. " 01 vpoq ru reXei
yevofAevoi kootoi jWfi^ot; r]trav Kdi XafATz^ore^ai at )3oa*."
3 The words of St. Jerome in his commentary upon the

248

112 STYLE OF HIS DISCOURSES.
composed beforehand, but altered according to
circumstances, and others again he delivered
unprepared, availing himself of any event of
the moment. We find an instance of the latter,
when on a winter-day, as he bent his steps
towards the church, being deeply affected by
the sight of a number of beggars, lying in a
miserable state upon the ground, he was moved
Eiymosyna. ^^ commcncc his discoursc by the following
T; HI- p. address : " I have risen to-day to advocate a
cause, just, useful and worthy of you. I have
been deputed by the mendicants of our city.
They have called upon me, — not by words,—
not by votes, — nor by any common resolve ;
but by their frightful and wretched appearance.
For in hastening to this assembly as I crossed
the forum, and passed through the narrow
streets, and saw many of them lying in the
midst of the ways, of whom some were deprived
of their hands and eyes, others covered with in
curable sores, and exposing those places espe
cially, which on account of the putrid gore they
discharged, needed concealment, I held it to be
the most cruel insensibility not to appeal to
Epistle to the Galatians, Cap. IV. are : " Si quando doctor
quis in ecclesiS. contigerit sermone ornatus et vit^, qui au-
dientes quasi stimulis quibusdam concitet ad virtutes ; vide-
mus omnem plebem, circa eleemosynas, jejunia, castitatem,
susceptionem pauperum, sepulturus et caetera similia festi-
nare, fervere, discurrere. Cum autem ille recesserit, paulatim
emarcescere et subtracto cibo tenuari, pallere, languescere et
interituni sequi omnium, quae prius vigebant." From these
words, however, we may conclude, that such effects de
pended too much upon the momentary impressions and emo
tions occasioned by the discourse; that they were not suffi
ciently grounded upon that state of mind which emanates
from so lively a perception of the fundamental truths of
Christianity, as that they should influence our conduct; and
therefore that they lasted only as long, as they were kept up
by the personal influence of an eloquent preacher.

APPEAL FOR MENDICANTS. 113
your charity in their behalf ; and still more, as
the season itself demanded it of me. It is
indeed necessary to exhort men at all seasons
to have pity upon their brethren, as we our
selves need it so much from our merciful Lord,
but now especially during the severe cold."
The second case is exemplified by those ser
mons, in which he instantly perceives and takes
advantage of the impression made either by his
words, or by any sudden occurrence in the
church ; — thus upon remarking, that the atten
tion of his hearers was attracted by the lighting
of the lamps in the church, he exclaimed :
" Awake from your inattention ; lay aside your serm^iv.'
sloth ; while I explain to you the Holy Scrip- /
ture, ye have turned your eyes to the lamps,!
and to him, by whom they are lighted. How'
great an indifference ! I also kindle for you a \
light, the light of the Holy Scriptures ; upon
my tongue burneth the light of instruction, a
better and a greater light, than that upon which
ye gaze." It may likewise be observed, that
he suffered himself in a great degree to be im
pelled by the feeling of the moment, when,
according to his own confession, the mention in iiiud
of a favourite theme exercised such power over ^^ xom 'vi
his mind, that in the remainder of his homily,
he occupied himself with the new subject to i-iom. ooe-
the entire exclusion of that, with which he had gXrLT
commenced ; and on another occasion, when mundum.i.
he had intended to preach a shorter discourse, 24"' "' ^'
— upon observing, that notwithstanding the
length at which he had spoken, the sympathy
of his flock, instead of decreasing, continued to
augment, — he was induced, contrary to his
original design still further to enlarge upon the
subject. In the second year of Chrysostom's ministry

114 TUMULT AT ANTIOCH.
an event took place, which spread confusion
and dismay throughout Antioch, and at the
same time manifested the influence, which he
possessed over his flock. In the year a.d. 387,
one of those Imperial decrees, which frequently
in that age of despotism oppressed the cities of
the Roman Empire, exacted from the Antiochians
taxes to all appearance impossible to be raised.
A general alarm was excited and the irritation
of the people was increased by the severity of
the tax-gatherers. Citizens of all classes, from
the highest to the lowest, hastened to the
churches, and implored the Almighty for deli
verance. They then assailed the Imperial
governor with complaints and entreaties. No
redress being obtained, an insurrection took
place, which as Chrysostom and many of his
cotemporaries maintain, originated in a small
number of strangers, collected together from
different countries,' and actuated by wanton-
* Libanius (w/jo? ©eoSo? irepi a-raq) represents the authors of
the riot in the same light, as Chrysostom : " oi Kai ¦^Xiov Kai
treXrivti; Kai veifuv avruv (where there is probably a false read
ing, and Kai ought to be introduced before dvruv) tou? op;(ou-
jxevovq ¦npoTiBevTeq." They were persons, whom he describes,
with Chrysostom, as most degraded, whoheld nothing sacred,
and were the source of corruption for the whole people.
Men, who were hired by the actors, to applaud them, and
by the governors to shout their vivats (the eOjjv/pa?) at the
public processions among the people and in the theatre,
when their iniquitous administration led them to expect none
from the free love of the citizens. Libanius and Chrysostom
both declare, that the fountain of these disorders could not
be closed, but by banishing from the town these persons,
who were without a fatherland, a family, or trade, to whom
the theatre was every thing ;— and it were well, if they car
ried off on their shoulders the dancers along with them.
(Vide Contra Lucian. Tom. III. and more particularly mpoi
Ti/AOKparriv, Tom. II. p. 380.) In which last he says:
" They are ail strangers, and exiled from their native coun
try on account of their bad lives. They will not occupy

TUMULT AT ANTIOCH. 115
ness or a desire of gain. An application to the
bishop ' was frequently made by the citizens in
similar calamities, and by this means relief was
sometimes obtained. At first the discontented
sought in the church the Bishop Flavian, in
order probably to procure a diminution of the
themselves in the trades, to which their parents brought them
up. They only wish to, and only can, live in idleness. Some
are devoted to the mimic actors ; but the greater part to the
dancers ; and in serving, honouring, and obeying them their
whole life consisteth. They are paid more or less by these
people according as they are silent or applaud. (This last
word is in the Greek apxoivro.) Reiske would read Kpa'^oivro.
The former word makes the sense very obsure ; but it is a
question, whfther Reiske's suggestion improves the reading.
Libanius maintains that the number of these wretches
amounted to four hundred. Compare also Chrysostom.
Hom. ad Matth. XXXVII : " Those who are supported
by the dancers, and sell their voices to their bellies, whose
occupation it is to shout applause, and who commit every
sort of folly, are the chief stirrers up of the people, and the
promoters of riots in the city." 'Oi vtcu ruv opxovy,evuv Tpe<po-
f/.evoi Kat yatnpi rvjv iavruv TtuXovvrei fav/iv, oiq' ipyov ^oyjcrai Kai
Tipa^ai irav aroirov, ovroi [/.aXiara elciv, oi rovq Sojjwou^ dva^pmi-
'^ovret;, oT rai; rapaxaq if/.'jtoiOvvrei raii; tcoXeiri.
1 In the Epistles of the most remarkable Bishops of this
period, many instances are to be met with of their powerful
applications in such instances. When the Emperor Valens
divided the province of Cappadocia into two provinces
(Cappadocia prima and secunda), by which act the burdens
of its inhabitants were increased twofold, and the city of
Caesarea, which till then had been the common metropolis,
suffered severely, the Bishop of that city, Basilius, was
solicited by the citizens to petition the Imperial Government
against the division, and among others, whom he addressed,
and to whom he freely wrote his opinion, was Martinian, a
man, very influential at the Imperial Court: " Do not let
it," he writes, " be supposed, that two provinces have been
made out of one ; for an additional province hath not been
received by us from another world ; but that which hath
been done is, as if the possessor of a horse or an ox were to
cut either the one or the other into two parts, and dream
that he had two instead of one. The power [of a kingdom
consisteth not in the number, but in the strength, ot its pro
vinces." Thus opetdy did these men speak !
I 2

116 CONSEQUENCES OF TUMULT.
taxes through his representations to the Em
peror at Constantinople. Not finding him, they
threatened to storm the house of the governor.
Enraged, they hastened to the market-place,
tore down the statues of the Emperor, of the
Empress, and of the young Princes, Arcadius
and Honorius ; and insulted and reviled them
with songs. The more distinguished citizens,
who composed the senate, and administered
the general government of the city,' ventured
not even to make the attempt of appeasing the
rage of the multitude : they themselves had
reason to fear the anger ofthe people, and were
compelled to seek concealment. This superior
class found itself in the most embarrassing situa
tion. Impoverished and deprived of many of
their privileges by the tyranny of the govern
ment, they were called upon to exercise the
same authority over the city, as in the days of
their former prosperity and opulence, and even
to support greater burthens. The people vehe
mently demanded of them assistance and relief,
which they were incapable of affording ; and
the Imperial government made them responsible
for the insurrection of the people, which they
could neither prevent nor suppress.
The incensed populace had already set fire
to the house of the most distinguished citizen,
when a body of soldiers, which had been pre
viously expected, arrived and repulsed them.
The rebellion was in a short time put down.
All those who were taken in the act of crime,
of every sex and age, were immediately con
demned and executed by order of the governor,
who dreaded the displeasure of the emperor.
But this was not enough : the violent temper
' The curiales, decuriones, woXiTeyo/xevoi.

chrysostom's prophetic WARNING. 117
of Theodosius was well known, and an insur
rection, in which the busts of the imperial
family had been insulted, was sufficient in
those days to call down ruin upon a whole city.
Messengers' were dispatched to Constantinople
to report the events, which had taken place,
and to demand instructions from the emperor.
Until his final decision became known at Anti
och, the most painful fluctuations of hope and
fear prevailed. It behoved the preacher of the
Gospel to take this changing mood into consi
deration. Chrysostom had frequently reproved
the frivolous and wicked disposition of those
idlers, who spent the greatest part of their time
in the theatre, and had taken the most active
part in this insurrection. He had often re
quired from the Antiochians not to tolerate that
sacrilegious feeling, which discovers itself in the
profanation of every thing sacred, and in a brutal
indifference towards the higher concerns of life.
It was remarkable, that on the Sunday prece
ding the insurrection, he had more particularly
called their attention to this subject in a sermon
preparatory to the annual fast of Lent, — a time
especially consecrated to repentance: "And
since," he concluded, " I have spoken to you Hom. ad
concerning blasphemy, one return I require for q°^'j'^"*'"
this discourse, that ye bring to a sense of their
iniquity the blasphemers in this city. Should
ye hear any one blaspheme God in the street or
in the forum, approach and rebuke him, — hesi
tate not. If any accuse you, or drag you before
the tribunal, follow them ; and if the judge de
mand of you an account, say boldly, that he
blasphemed the King of angels. For if ye ought
1 Curiosi, whose oflice it was to bring the reports from
the provinces to Constantinople, and the orders of the
government from Constantinople to the provinces.

Mark VI.

118 EXHORTATION.
to punish those, who blaspheme an earthly king,
how much rather ought ye to punish those, who
mock God. Blasphemy is a common crime, a
public wrong ; to every one it is permitted to
accuse blasphemers. Let Jews and Gentiles
confess that the Christians are the Saviours, the
guardians, the patrons, and instructors of this
city; and let the dissolute and perverted learn,
that they must fear the servants of God ; that
if they utter blasphemy, tliey must look around
them on all sides, trembling at a shadow, in
dread lest a Christian overhear and punish
them. Have you not heard what John did ?
He beheld a tyrant subverting the laws of mar
riage, and he said to him with boldness in the
midst of the forum ; ' it is not permitted thee
to have the wife of thy brother Philip.' I ask
is"" "'' thee not to rebuke a tyrant or a judge for a vio
lation of the marriage bond, or for injuries com
mitted against their fellow-creatures ; but I de
mand of you to punish your equal for insults
offered by him to the Lord. Had I said to
thee, reprove or chastise kings or judges, when
they transgress the laws, ye would have called
me insane. Yet John did this, and therefore it
is not beyond our power. But now at least
correct thy fellow-servants, — thine equals, —
and though it call down death upon thee, delay
not to chastise thy brethren. It shall be to
thee as martyrdom, and John was a martyr.
He was not indeed commanded to offer up
heathen sacrifice, or to worship an idol ; but he
laid down his head in defence of the sacred
law. And do ye contend for truth to the death,
and the Lord will fight for you. Make not the
cold reply : ' What concerneth it us ? We have
nothing in common with these men.' With the
devil alone we have nothing in common. With

panic at antioch. 119
all men we have many things in common. They
partake of the same nature with ourselves;
they inhabit the same earth ; they are nourished
by the same food ; they have the same Lord ;
and they are called to the same blessings. Let
us not then say, that we have nothing in com
mon with them. This were the voice of Satan,
— the enmity of the devil. Let us not utter
such things, but rather let us show towards our
brethren a becoming solicitude. I promise you
surely : I pledge myself, that if all ye, who are
here present, watch over the salvation of those
who dwell within this city, in a short time the
whole city shall be amended. The smaller
portion of the citizens is here present, but
though in number inferior, in piety it is the
most distinguished. Let us then watch over
the welfare of our brethren. One man inspired
with holy zeal sufficeth to amend an entire people.'''
A few days after he had spoken these words,
the insurrection broke out, the consequences of
which spread mourning and dismay through
out Antioch. In that age fear had no bounds :
despotism had broken the energies of men ; and
Christianity had not yet imparted to the people
that inward liberty, which can exist under every
form of government, and elevate the soul above
earthly power. The forum, formerly crowded
with men from remote countries, was now de
serted ; a few only met each other with shy
looks ; for they feared to be arrested on suspi
cion of having taken part in the insurrection.
The senators and most distinguished citizens
departed from the city to seek a refuge for
themselves and for their families. The young
men, who had come to study at Antioch, like
wise fled.'
1 We have also a severe lecture by Libanius concerning

och. 11.

120 CONSOLATORY DISCOURSE.
During the first seven days of this excitement
Chrysostom had remained silent, not expecting
to command attention, while the public mind
was thus deeply engrossed. He at length came
forward with a discourse of Christian consolation
combined with an exhortation to repentance:
Horn. ad. " The Christian," he said, " must distinguish
Pop-^ Anti- himself from the believer by nobly enduring all
things. Sustained by the hopes of futurity, he
should be above the attack of human ills. The
believer standeth upon a rock unsubdued by
the assaults of the waves. Should the billows
of temptation be lifted up, they shall not reach
his feet. He hath placed himself beyond the
power of every attack. Let us not then, my
beloved, allow our courage to sink. We watch
not so anxiously over our salvation, as doth
God, who made us. We are not so grieved at
our afflictions as he is, who hath gifted us with
a soul, and bestowed upon us so many other
blessings. Uphold yourselves by these hopes,
and listen with the wonted attention to the
words, which I now address to you. I lately
held to you a lengthened discourse in reliance
upon your affection for me. I beheld all dwell
upon my words, and no one retire from the body
of the church. I thank you for your zeal, and I
have received the reward of my labour. But at
the same time I asked of you an additional re
turn. It may be, that ye know and recollect it.
What was that return ? That ye should punish
and bring to a sense of their iniquity the blas
phemers within our city; that ye should restrain
the licentious, and those who treat God with
the great number of the fugitives, and particularly addressed
to the young men, who willingly availed themselves of the
circumstances of the times, as an excuse to hasten away.
Vid. Liban. Tom. II. f. 296.

ADMONITION. 121
contumely. I believe not that these words
preceded from myself, but that they were laid
in my heart by God, who looketh into futurity.
For had we punished those, who have ventured
upon such crimes, the present evils would never
have come upon us. How far better had it been,
since danger was to be incurred, to have suffered
in chastising the blasphemers, and bringing them
to a sense of their iniquity, which would have
gained for us a crown of martyrdom, than now
to fear and tremble, and await death on account
of their licentiousness. Behold the crime ori
ginated in a few ; but the reproach is universal.
Behold for their offence we all now tremble,
and ourselves pay the penalty of crimes com
mitted by them. Had we anticipated them,
cast them out of the city, brought them to a
sense of their iniquity and healed the sick mem
bers, we should not have experienced our pre
sent anxiety. I know, that from olden times
the manners of our city have been virtuous ; but
some foreigners, a promiscuous band, wicked
and destructive men, despairing of their own
salvation, have dared to commit these iniquities.
Wherefore I have not ceased constantly to cry
out, and bear witness against them. Let us
then punish the fury of these blasphemers ; let
us bring them to a sense of their iniquity ; let
us consult their welfare ; and though the per
formance of this duty bring with it death, it
will be to us a gain. Let us not behold with
indifference our common Lord insulted. Such
neglect will call down some heavy calamity
upon our city.
" These things I foretold to you ; they have
now come to pass; and we pay the penalty of
our indifference. Ye suffered God to be out
raged. Lo ! God hath permitted, that the

122 APPLAUSE IN THE CHURCH.
Emperor should be insulted, and that extreme
danger should impend over us all, that by our
present fear we may make retribution for our
past neglect. Did I then vainly or thought
lessly foretell these events, and constantly weary
therewith your love ? Yet was nothing done ;
but let it now be accomplished ; and rendered
wise by our present calamity, let us put a check
upon the lawless rage of the blasphemers ; let
us stop their mouths ; let us close them as
deadly fountains ; let us turn them in an oppo
site course ; and the calamities, which have
befallen our city, will be stayed." Observing
that his words were received with the vain
signs of applause,' which had unfortunately
been transferred to the church from the rostrum,
the theatre, and the schools of the^ Rhetoricians,
he exclaimed : " The church is not a theatre,
in which we should listen to be amused. We
must depart hence amended, having acquired
some additional and great benefit. Vainly and
irrationally are we here present, if edified but
for a season, we afterwards depart barren with
out having profited by the discourse. Of what
avail to me are these shouts, this applause and
tumult ? The praise that I seek is, that ye
show forth in your works the things which I
have spoken to you. Then shall I be happy
and deserving of envy; not when ye receive
me with plaudits, but when with all diligence
ye do the things which I have taught you."
He took advantage of the feeling of the mo
ment to impress upon the hearts of his hearers
in the following words the vanity of riches and
all earthly possessions : " Paul, when exhorting
the rich not to be high-minded, taught them
' KfOTof. 2 The Sophists.

VANITY OF RICHES. 123
the way to guard against it. They were to
examine the uncertain and treacherous nature
of riches. Wherefore he said: 'nor trust in Tim.v1.17.
uncertain riches.' He is not rich, who pos
sesseth much ; but he who distributeth much.
Abraham was rich, but loved not his wealth :
he regarded not the house of this man, nor the
substance of that man ; but, going forth, he
looked around for the stranger and the needy,
that he might succour poverty ; that he might
entertain the wayfarer. He covered not his
ceilings with gold, but, fixing his tent near the
oak, he was contented with the shade of its
leaves. Yet so bright was his dwelling, that
angels were not ashamed to tarry with him ;
for they sought not splendour of abode, but
purity of soul. Let us, my beloved, imitate
Abraham, and dispense our goods to those, who
are in need. Rudely prepared was his habita
tion, but more splendid than the halls of kings.
No king ever entertained angels ; but Abraham
sitting under the oak, and having his tent
pitched, was accounted worthy of that honor.
Neither was he thus distinguished on account
of the lowliness of his dwelling ; but he enjoyed
this gift, because of the purity of his soul, and
the treasures therein deposited. Let us not
then adorn our houses, but rather our souls. Is
it not a disgrace thoughtlessly to adorn our
walls with marble, but to neglect the necessities
of our Christian brethren. Of what use to thee,
O man ! is thy palace ? Canst thou take it up
and depart with it ? But thy soul thou canst
take up entire, and carry along with thee. Lo !
now, that so great peril hath come upon us, let
our palaces aid us ; let them deliver us from
the impending danger, but they cannot. And
ye are my witnesses, who, leaving your palaces

124 VANITY OF RICHES.
desolate and flying to the wilderness, shun them
as snares and nets. Let riches now assist us ;
but the present is no season for them. If the
influence of riches be insufficient to appease the
anger of man, much less will be their power
before the divine and implacable seat of judg
ment. If gold now availeth us nothing against
an irritated and wrathful man, its power will
entirely vanish before the displeasure of God,
who needeth not gold. Let us build houses to
dwell in, not to make of them a vain display.
That which exceedeth our necessities is super
fluous and useless. Bind on a sandal larger
than thy foot, and thou wilt not be able to
endure it. It will impede thy walking. Thus
also a house greater than is necessary impedeth
thy passage to heaven. Wouldst thou raise
vast and splendid habitations ? I forbid them
not; but let them not be on earth. Build
tabernacles in heaven, — tabernacles imperish
able. Why ravest thou about transitory things,
things which remain on earth. Nothing is
more deceitful than wealth ; to-day with thee,
to-morrow against thee. It armeth on all sides
the eyes of the envious. It is a hostile warrior
in thine own tent, an enemy in thine own house ;
and ye, who possess it, are my witnesses, who
in every mode are burying and concealing it.
For wealth now rendereth your danger more
imminent. Thou beholdest the poor ready and
well girded, prepared for all things ; but the
wealthy contending with great difficulties, —
running to and fro, — seeking where they may
bury their gold, or with whom they may deposit
it. Whom seekest thou, O man ? Thy fellow
slave. Christ standeth ready to receive the
trust, and preserve it for thee, and not only to
preserve it, but to add to it, and restore it to

SPIRITUAL EDIFICATION. 125
thee with much increase. Out of his hand can
no one wrest it. He requireth not thanks of
thee, as men do ; but he himself giveth thee a
recompense. Thou art a stranger and pilgrim
upon earth. Thou hast thy father-land in hea
ven. Deposit everything there, that thou may
taste the recompense here below, before its full
enjoyment above. For he, who is nourished by
good hopes, and confideth in the things to come,
hath already a foretaste here of the kingdom of
heaven. For nothing is so fitted to renew, and
to amend the soul, as the good hope of futurity,
if thou deposit thy wealth above, and provide
for thy soul with a becoming diligence. For
they, who exhaust all their care in the embel
lishment of their houses, who are rich in out
ward, but neglect the inward goods, leave their
souls desolate and unclean, full of spider's webs.
But they, who neglect outward things, and who
devote all their attention to their spiritual wel
fare, and seek every opportunity of edification,
the souls of such men will become a dwelling
for Christ. But what greater blessing can there
be, than to have Christ dwell within us? —
Wouldst thou be rich ? make God thy friend ;
and thou shalt be wealthier than all other men.
Wouldst thou be rich ? be not high-minded ; —
to be so is neither profitable for things future,
nor for things present ; for no one is so envied as
a rich man. And if to wealth be added pride,
a two-fold precipice is prepared, and the war
on all sides becometh more perilous. But if
thou conduct thyself modestly, thou disarmest
by humility the tyranny of envy, and retainest
thy possessions in security. For such is the
nature of virtue, that it not only aideth us in
things to come, but it giveth us already a
recompense here. Let us not then be high-

126 USE OF WEALTH.
minded, because of our wealth or aught beside.
For if he fall and be lost, who is high-minded
in spiritual things, much more shall he, who is
high-minded in carnal things. Let us be mind
ful of our nature ; let us review our sins ; let
us learn what we are ; and this will be to us an
adequate cause for all humility. Tell me not,
that thou hast treasured up the revenues of so
many years, — countless talents of gold, — gains
added unto every day. All thy reasonings will
be vain. Oftentimes in one hour, in one deci
sive moment, as when the wind rusheth down
from above upon the loose dust, all such things
are borne away from thy dwelling. Life is full
of such examples ; the scripture of such lessons.
To-day rich ; to-morrow poor. Wherefore I
have often laughed, when reading in wills, that
one man should have the propriety of an estate
or house, another the usufruct thereof. Any
one may have the usufruct, but no one can
have the propriety of a possession. For though
wealth, without undergoing any change, remain
with us all the days of our lives, in the end we
must, whether we will or not, cede it to others,
having indeed enjoyed the use of it, but, naked
and deprived of our lordship, departing to ano
ther life. Whence it is manifest, that they
alone have the propriety of possessions, who
have despised their usufruct, and derided their
enjoyment, as far as concerned themselves. For
he, who rejecteth his goods, and giveth them to
the poor, useth them as was fit, and departeth
retaining a lordship over them ; neither cedeth
he them in death itself; but in the hour of the
day of judgment, when he shall most need
succour, and shall have to render an account of
his deeds, he shall receive them all and many
more besides. If then any man desire to have

17.

JOURNEY OF BISHOP FLAVIAN.
the lordship and use of his goods, let him free
himself from them all. For if he do not this, he
will in death be separated from them altogether ;
yea ! oftentimes before death he shall lose them,
amid perils and innumerable misfortunes. Nor
is the suddenness of the change the only evil ;
the rich man cometh likewise unprepared to the
endurance of property. Not so the poor man.
He hath not trusted in his gold and silver, — in
lifeless blocks; — ' but in the hving God, who ijim. vi.
giveth us richly all things to enjoy.' Value not
then riches, but rather the fear of God and
piety. Lo ! were now a righteous man among
us, — one, who had a stedfast trust in God, —
were he even the poorest of men, — he would
have the power to free us from our present
sufferings. He needed only to raise his hands
to heaven, and invoke God, and these clouds
would pass away."
After Chrysostom had held this discourse, a
further opportunity of working upon the minds
of his congregation presented itself. Bishop
Flavian, notwithstanding his advanced age, his
infirm state of health, and other circumstances,
which might have prevented him, was induced
by a paternal solicitude towards his flock, to
undertake a journey to Constantinople for the
purpose of making a personal application to the
Emperor. In the mean time, the fast of forty
days preceding Easter had commenced, which
always produced a remarkable change in the
lives both of the rich and poor, and was wont to
give to the whole city a different aspect. The
public amusements were suspended, and the
people assembled daily in the Church to offer
up prayers, and hear the divine word. The
calamity of the times augmented the severity of
the fast, and led the people to repentance ; and

128 PANEGYRIC UPON FLAVIAN.
bereft of human aid, they were the more dis
posed to seek refuge in God. After the depar
ture of the Bishop, Chrysostom had, without
doubt, the chief direction of affairs in the dio
cese. In the first discourse which he held after
Flavian's departure, he pourtrayed to the people
Horn. ad the paternal love of their Bishop: "When I
Antioch. behold that vacant throne deserted, and without
"'• its master, I at the same time both weep and
rejoice. I weep, because I see not our father
present, but I rejoice, that he hath undertaken
this journey for our preservation, and hath de
parted to snatch from the fury of the Emperor
so great a multitude. This is to you, an orna
ment ; to him, a crown. An ornament to you,
because ye have chosen such a father, — a crown
to him, because he is attached with so much
tenderness to his children, and hath confirmed
by his works the words of Christ. For having
been taught, that : ' the good shepherd giveth
his life for the sheep,' he departed ready to lay
down his life for us all. Still there were many
obstacles to his departure, — many circumstances
inducing him to stay ; — his advanced age; his
bodily infirmity ; the season of the year ; the
necessity of his presence at the approaching
festival ; his only sister lying at the point of
death. But he disregarded alike old age, in
firmity of body, the ties of consanguinity, the
asperity of the season, and the difficulties of the
journey ; and preferring to everything your
deliverance, he broke through all these bonds,
and as a youth the old man hasteneth, borne
upon the wings of zeal. For if, said he, Christ
Tit. n. 14. 'gave himself for us,' what excuse should we
have, or what pardon should we deserve, were
we, to whom he hath committed the care of so
great a flock, not ready to do and to suffer all

JohnX. 11.

DUTY OF A PASTOR. 129
things, for the salvation of those entrusted to
us. For if, said he, the patriarch Jacob, when
set over cattle, feeding irrational sheep, and
about to render an account to man, passed sleep- oen.
less nights, and endured heat, frost, and every ^^^^' ^°-
extreme of weather, that none of his flock might
perish; — much more behoveth it us, who are
not set over irrational, but spiritual sheep, and
are not about to render an account of our
stewardship to man, but to God, to be watchful
and to face every danger for the sake of our
flock. For inasmuch as this flock is better
than that flock, — men better than brutes, and
God higher than man ; in the same degree
ought we to exhibit a far more exceeding dili
gence and zeal." He then endeavoured to in
spire them with hope : " God will not overlook
such great readiness and zeal. He will not
permit his servant to depart without having ac
complished his purpose. I know that his ap
pearance will suffice to appease the wrath of
the pious emperor. For not the speech alone,
but the aspect of holy men is full of spiritual
grace. Moreover he is filled with much wisdom,
and experienced in the divine laws, he will
speak to the Emperor, as Moses spake to God :
'Yet now, if thou wilt forgive their sin; —
and if not, blot me, I pray thee out of thy book,
which thou hast written.' For holy men are so Exod.
filled with love, that they had rather die with xxxn.32.
their children, than live without them. He will
also call the Holy Festival of Easter to his aid ;
he will remind him of the season, in which
Christ remitted the sins of the whole world.
He will exhort him to imitate his Lord ; he will
recall to his memory the parable of the ten
thousand talents, and the hundred pence. I
know the fearless sincerity of our father, — he
K

130 EXPECTATIONS FROM FLAVIAN.
will not hesitate to alarm him by this parable
and say : take heed that thou hear not at the
last day : ' O ! thou, wicked servant, I forgave
thee all that debt, because thou desiredst me :
shouldest thou not also have compassion on thy
Matt. fellow-servant, even as I had pity on thee V
xviii. 32, rj,^ these words he will add the prayer, which
the Emperor was taught to offer up by those,
who gave him the instruction preparatory to
Holy Baptism, and taught him to pray, and
say : ' Forgive us our debts, as we forgive our
debtors.' He will then shew, that the trans
gression of the city was not general, but pro
ceeded from certain strangers and adventurers,
who did nothing with reason, but conducted
themselves with audacity and lawlessness ; that
it would not be just for the folly of a few to rase
so great a city, and to punish those, who have
committed no wrong ; and that, though all had
sinned, they have made sufficient atonement,
having been consumed by fear so many days,
expecting each day to die, driven away, fugitives,
living more miserably than criminals, bearing
their blood in their hands, and insecure of their
lives. Be satisfied, he will say, with this pun
ishment, and proceed not further in thy wrath.
Render the judge above merciful to thee by thy
mercy towards thy fellow servants. Consider
the greatness of the city, and that it is not a
question of one, two, three or ten souls, but of
thousands innumerable, of the head of the whole
world. For this is the city, in which Christians
first assumed their name. Honour Christ ; re
spect that city, in which was first proclaimed
to men that high and cherished appellation.
There was the resort of the Apostles ; there
the dweUing place of the just. This is the
first instance of sedition against those in power.

TRUST IN GOD. 131
and all past time testifieth for the manners
of this city. Had its inhabitants constantly
rebelled, it might have been necessary to have
condemned them for their iniquity. But since
in the lapse of time this hath only once come to
pass, it is evident, that the transgression hath
not arisen from the corruption of the city ; but
from the lawlessness of those adventurers, who
to our misfortune audaciously and foolishly en
tered it. These things will the Bishop say ;
yea, more than these, and with still greater con
fidence. To these things will the Emperor
listen. We have a faithful Bishop and a bene
volent Emperor, — on either side good hope ; but
far more than the fidelity of the teacher or the
humanity of the Emperor, do we place our trust
in the mercy of God ; for while the Emperor is
being implored, and the Bishop is imploring, God
himself will stand between, will soften the heart
of the Emperor, and animate the speech of the
Bishop." He then sought to turn their thoughts
to God : "I have beheld many afflicted and
cast down while they exclaimed : ' The King's
wrath is as the roaring of a lion.' What shall prov.xix.
we say to these men ? That he, who spake : '-•
' The wolf also shall dwell with the lamb, and
the leopard shall lie down with the kid, and,
the lion shall eat straw like the ox,' will be able isaiah
to convert this lion into a gentle lamb. Let us, ^' '¦
therefore, call upon God, and he will deliver us
from all danger. Let us assist our father with
our prayers. The united prayers of a congrega-
gation avail much, when they proceed from
troubled souls and contrite hearts. We are not
called upon to cross the sea, or to undertake a
far journey. Each of us, both man and woman,
either at home or in the church, may with heart
felt fervour invoke the Almighty, and he will
K 2

132 CHURCH COMMUNION.
surely hear our prayers. Wherefore do I know
this ? Because it is his good pleasure, that we
should ever take refuge with him, — ask him for
every thing, — and neither act, nor speak without
him. It is the manner of men, that when we
constantly burthen them with our affairs, they
become wearied and displeased with us ; — far
different is it with God. Not when we con
tinually have recourse to him in our concerns,
but when we have it not, — then is he most in
censed. Hear how he accuseth the Jews, say
ing: ' Woe to the rebelHous children, that take
counsel, but not of me ; and that cover with a
Isaiah covering, but not of my spirit.' For this is the
XXX. I. .^j^y. ^f those who love ; they desire that the
affairs of the beloved one should all be regulated
by them ; that without them they should neither
act nor speak."
He pointed out to the Antiochians the great
comfort to be derived from a communion with
the church, a communion, which the present
calamity and Fast contributed to render pecu-
Hom. ad liarly siuccre. He said: " We derive no ordi-
tiocii. vi'. nary consolation from the present season ; for we
daily meet together, and rejoice in hearing the
Divine Word ; we daily behold each other ;
pour forth together our sorrows and supplica
tions ; and before we return home receive the
common blessing. All these things lighten our
Horn, ad affliction." Again : " The forum is deserted,
tioch. IV. but the church is filled. That giveth cause for
grief; this for spiritual gladness. When, there
fore, ye come to the forum and groan at the
sight of its desolation, fly to your spiritual
mother, and she will straightwise console you
with the multitude of her children ; will discover
to you the united band of brethren, and dispel
your grief. We seek for men, in the city, as in

GRATITUDE TO GOD. 1"^^
a desert ; but if we take refuge in the church,
we are thronged by the multitude. As when
the sea is lifted up, and driven by the raging
storm, terror constraineth those without to fly
into the harbours, so now the tempest, which
hath burst upon our city, hurrieth every one
from all directions into the church, and uniteth
its members by the bond of love." Again :
" Whence could ye derive consolation, if we did Hom. ad
not console you ? The authorities of this world y°^h^vi.
terrify you, — the ministers of the Gospel
strengthen you ; — the church, our common
mother, openeth daily her bosom, to welcome
you as her children." He described the salu
tary effects of misfortune, which testified them
selves in the altered manners of the Antiochians :
" Let us not then, my beloved, grieve on ac- Hom. ad
count of the terror, which we now experience ; fjoch^vi
but rather let us give thanks to God, that he
hath awakened us from our carelessness to a
greater diligence. For say what injury hath
arisen from this anxiety and grief? Is it an
injury, that we have been rendered more rea
sonable, more diligent, and watchful ? that we
now meet no man intoxicated, or singing un
chaste songs ? that the greater portion of those,
whom we behold are either praying or in tears ?
or that senseless laughter, unbecoming discourse,
and licentiousness are banished ; so that our city
may be likened unto a modest matron." Again :
" flow many words have we expended in ad- Hom. ad
monishing the thoughtless to abandon the theatre ^°P;,'^xv
and its licentious show ? and they would not.
But always unto this day they ran to witness
the illicit exhibitions of the dancers ; they
placed their Satanic assembly opposite to the
congregation of the church of God, and the
vehement shouts thev raised from thence re-

134 SALUTARY EFFECTS OF MISFORTUNE.
sponded to our notes of praise. Lo ! now,
although we are silent, they have of their own
accord closed the orchestra, and the Circus is
no longer frequented. Formerly many of our
people ran thither ; but now all have fled
thence into the church, and all give praise to
our God. Our city becometh each day more
purified ; the alleys, the streets, the forum, are
freed from meritricious and unmanly songs. On
all sides are heard supplications and bene
dictions ; tears have succeeded to immoderate
laughter ; words of wisdom to licentious con
verse. The whole city hath become a church ;
the shops are closed ; the entire day is passed
in these public prayers ; and all with one com
mon voice fervently call upon God. What rea
soning, what counsel, what admonition, what
length of time could have effected these things ?"
His profound knowledge of human nature ren
dered him aware, that these sudden and strong
impressions of the moment are often effaced, as
quickly as they are made : against this he thus
Horn. ad cautioned them:' " I foretell and testify, that
Pop. An- ''
1 In a similar manner Chrysostom availed himself of the
impression which an earthquake at Antioch had made upon
the minds of men. Concio de Lazaro VI. " Did ye see
the power, the mercy of God ? His power when he shook
the earth ; his mercy, when he stayed it reeling? or rather-
in both mercy and power. The earthquake hath passed
away; but let your dread remain. That shock hath past ;
but let not pass your fear of God. We dedicated three days
to prayer; but let us not relax our zeal. On account of our
remissness this earthquake came to pass. We were slothful,
and called it down upon us. We became zealous, and the
wrath of God was stilled. Let us not then return to our
sloth, least we again call down upon us divine anger and
punishment. For God " hath no pleasure in the death of
the wicked, but that the wicked turn from his way and live."
Ezek. XXXIII. 11. Behold how frail is the race of man !
When the earthquke took place, I thus meditated within

tioch. III.

PERSEVERANCE IN PIETY. 135
if this cloud pass over, and we still remain in our
former state of supineness, we shall have to en
dure misfortunes, heavier than those we now
dread. For even now I fear not so much the
wrath of the Emperor, as your supineness.
Two or three days of prayer suffice not to ex
piate our sin, but an entire change of life is
necessary, that, renouncing evil, we may remain
in the constant practice of virtue. As three or
four days of discipline avail nought to the sick,
if they live not perseveringly according to rule ;
so an amendment of two or three days profiteth
nought to sinners, without a continued exercise
of wisdom. Let us not then again conduct our
selves, as heretofore. For oftentimes when
earthquakes, famine, or a drought have stricken
us, we amended our lives for three or four days,
and then returned to our former habits, where
fore this calamity hath now befallen us. But
though we formerly sinned, let us now at least
persevere in piety, and maintain ourselves in so
berness, that we may not require another scourge.
Whilst he enjoined the Antiochians to an
attendance at church, as a means of consolation,
he at the same time warned them against the
mistake of imagining, that the mere act of fre
quenting the church was doing service to God :
" We assemble not in the church to pass away Hom. ad
the time, but to gain some great benefit for our IX. v!"''
souls. If therefore we depart without profit,
our zeal in frequenting the church will prove
our condemnation. That so great a judgment
me. Where now are robberies ? where covetousness ? where
unjust rule? where is pride? where principalities? where
oppressions? where the spoilers of the poor? where the pomp
of the rich, — the sway of princes? where threats? where
fears? one moment of time hath torn asunder, hath destroyed
all these things, more easily than the webs of spiders. The
wailings of the city were heard, and all ran to the church.

136 OBJECT OF CHURCH ATTENDANCE.
come not upon you, when ye go hence, ponder
the things ye have heard, and exercise your
selves in confirming our instruction, — friend
with friend, — fathers with their children, —
masters with their slaves, — so that when ye
return hither, and hear from us the same
counsels, ye may not be ashamed, but rejoice
and be glad in the conviction, that ye have
put into practice the greater part of our ex
hortation. Not only must we meditate upon
these things here, — for this short exhortation
sufficeth not to eradicate the evil, — but at home
let the husband be reminded of them by the
wife, and the wife by the husband, and let an
emulation obtain in families to the fulfilment of
Hom. ad the diviuc law." Again : " When thou return-
Pop. Anti- , " , , . • 1 11
och. VI. est home, converse on these subjects with all
thine house : as some, when returning from the
meadows, take home to their families garlands
of roses, or violets, or some such flowers;
others, branches laden with fruit, from the
gardens ; or the superfluous dainties from costly
feasts : in like manner do thou, when thou de-
partest hence, carry admonitions to thy wife,
children, and dependants. For these counsels
are more profitable to thee, than flowers, fruits,
or feasts. These roses never wither ; these
fruits never decay ; these meats never corrupt.
The former impart a transitory pleasure ; the
latter ensure a lasting advantage, an enjoyment
both present and to come. Behold ! how good a
thing it is, having dismissed from our thoughts
public and private affairs, ever to converse on
the divine laws at table, in the forum, and in all
assemblies. If we thus occupy ourselves, we
shall not utter perilous and offensive words,
neither shall we unguardedly be led to sin ;
but engaged in holy discourse, we shall be able

INFLUENCE OF HOLINESS. 137
to emancipate our souls from the heaviness, by
which they are now oppressed. Instead of the
accustomed anxiety with which we are wont to
ask each other : ' Hath the emperor heard the
events which have occurred ?' ' Is he incensed ?'
' What sentence hath he pronounced ? ' ' Hath
any one appeased him ? ' ' Can he persuade
himself utterly to destroy so great and populous
a city ? ' Casting these and similar cares upon
God we shall solely heed the observance of his
commandments . Thus will all our present sor
rows pass away. If only ten among us be
righteous, the ten will become twenty, the
twenty fifty, the fifty a hundred, the hundred a
thousand, and the thousand will become the
entire city. As when ten lamps are kindled, a
whole house may easily be filled with light ; so
it is with the progress of spiritual things. If
but ten among us lead a holy life, we shall kin
dle a fire which shall light up the entire city,
and we shall obtain for ourselves security. For
more mighty, than the flame enkindleth the
surrounding forest, when it hath seized one tree;
shall the zeal for virtue, when it hath seized a few
souls, fill in its onward course the whole city."
While Chrysostom recommended the period
ofthe Fast, as an opportunity afforded for re
flection, self-examination, and repentance, he at
the same time warned his congregation against
the prevailing error, that mere fasting was
pleasing to God. At the commencement of the
Fast he said: "When I speak of fasting, I Hom. ad
mean not that fasting, which is commonly ob- och'nt.""
served, but the true fasting ; abstinence not from
food, but from sin ; for fasting availeth nought,
unless accompanied by a fit state of mind.
Paul saith : ' The man, who striveth for mas
teries is not crowned, except he strive lawfully.' 2Tim.ii.5.

138

Luk.XVIlI. 10—14.

JonElII.lO.

FASTING.
The Pharisee fasted ; but, after fasting, he de
parted without having derived fruit from his
fasting. The Publican fasted not, and yet the
Publican, who fasted not, was preferred to the
Pharisee, who fasted; that we might know,
that fasting of itself profiteth nothing. The in
habitants of Nineveh fasted, and obtained the
divine favour; the Jews fasted and effected
nought ; but were condemned by God. Let us
then inquire what averted the wrath of God
from Nineveh ? Was it fasting and the putting
on of sackcloth ? Certainly not ; but it was an
entire change of life. Whence doth this ap
pear ? Even from the words of the Prophet ;
for he who spake concerning the wrath of God,
and their fasting, the same declared the recon
ciliation of God, and the cause of that reconci
liation, saying thus: 'and God saw their works.'
What works? their fasting? their wearing of
sackcloth ? No ! having passed over all these
things in silence, he added : ' that they turned
from their evil way, and God repented of the
evil that he had said that he would do unto
them.' Ye see that fasting rescued them not
from peril, but that a change of life ren
dered God merciful towards them. I have
not said this to undervalue fasting ; but to
honour it. For to honour fasting is not to
abstain from food, but to depart from sin. He
who limiteth fasting to an abstinence from
food, he it is who discovereth contempt for it.
Dost thou fast ? Prove it to me by thine
actions. By what actions? If thou see a
poor man, take pity upon him. If thou be
hold an enemy, reconcile thyself unto him.
Not only the mouth but every sense must fast.
What profiteth it to abstain from birds and fish,
if we devour our brother with hatred ? "

FASTING. 139
Again, he said : "Of what advantage to us is Hom. ad
abstinence from food, if we lay not aside the ocTv'^"""
evil habits of our souls ? Behold we have passed
this entire day without food, and our tables will
this evening be spread more sparingly, than on
yester eve. Can any one of us say, that he
hath this day with his table altered his course
of life ? That with his sustenance he hath given
up one evil habit ? I think not. Of what ad
vantage then is fasting? Wherefore I exhort
you ; — and shall not cease exhorting you, — to
devote two or three days to the special consi
deration and practice of each commandment.
Since there are many, who with exceeding con
tention emulate each other in fasting, — some
dispensing with food for two entire days ; others
during the forty days not only removing from
their table oil and wine, but all food except
bread and water, — let us rival one another in
abolishing the frequency of oaths ; for this will
be more profitable than fasting — more effectual
than mortification of the body. The same zeal,
which we display in abstinence from food, let
us discover in abstinence from oaths ; for we
shall expose ourselves to the reproach of ex- nom. ad
treme folly, if we regard not things forbidden, oc?. v^"''
but direct all our zeal to things indifferent."
After the second week ofthe Fast had elapsed,
he said : " We have now concluded the second
week of the Fast; but let us not on this account
ascribe to ourselves merit, for the celebration of
the Fast requireth not only abstinence from
food, but likewise the performance of good
works. Let us rather consider, whether we
have become more earnest ? whether we have
corrected any one of our faults ? whether we
have cleansed ourselves from sin ? It is a ge
neral custom on the fortieth day to inquire how

140 FALSE SCRUPLES.
many weeks each person hath fasted ? and some
reply that they have fasted two, others three,
others all the weeks. But what availeth it, if
they have kept the Fast without having per
formed good works : should any one say to thee,
' I have fasted forty days,' reply : ' I had an
enemy, with whom I have reconciled myself;
I had the bad habit of speaking ill of others,
and this I have laid aside ; I was wont to swear,
and have forsaken this wicked custom.' "
Many persons could not endure fasting until
the hour of divine service, which was performed
every evening during Lent ; and scrupled to
attend the church after their mid-day meal.
Chrysostom having observed, that this preju
dice occasioned a great deficiency in the num
ber of his congregation, remonstrated against it:
Horn, ad " Had it bccn wrong to hear the word of God
och. ix"''" after partaking of food, Christ would not have
held so long a discourse after the Holy Supper.
Having fed the multitude in the wilderness, he
would not, had it been improper, have address
ed them after the repast. If it be permitted
me to speak that, which seemeth strange, at that
time is the blessing of the Divine Word most
beneficial. For if thou know, that after eating
and drinking, thou wilt have to join the congre
gation, thou wilt be temperate, albeit against
thine inclination, and never be betrayed into
intoxication or excess. Not he, who hath
eaten and drunken, is an unprofitable hearer of
the Divine Word ; but he who listeneth not
with attention, who gapeth or is listless, who
hath his body here, but his mind wandering
elsewhere. Such a one, though he had fasted,
would be an unprofitable hearer."
His representations had the effect of filling
the church at the next celebration of divine

och. X.

INCONSIDERATE SWEARING. 141
service ; and he said on this occasion : "He Hom. ad
who hath broken his fast, and cometh here with L?v^""-
becoming sobriety, is not greatly excelled by "
him, who fasteth ; as, on the other hand, he
who hath fasted, and heareth not with earnest
ness and attention the divine word, will derive
little fruit from fasting. For he, who taketh
food, and joineth this holy assembly with fitting
zeal, is far better than he, who hath taken no
food, and is absent. Abstinence from food will
profit us less, than participation in spiritual in
struction." Among the prevailing faults, which during
this period of suspense he called upon his con
gregation to lay aside, he chiefly dwelt upon
the trifling with oaths. This levity not only
diminished the respect, in which an oath ought
to be held, and increased the number of per
juries ; ' but many were thereby misled in mo
ments of passion to bind themselves by oaths,
of which they repented in cooler blood, and by
which their peace of mind was fearfully com
promised. In the eighth Homily delivered by
Chrysostom during this turbulent period, he
says: "Often have we sworn under the influ- Hom. ad
ence of anger and passion, never to be re- ^°?y,jj'
conciled to those, who have offended us, and
when, after anger had become extinguished,
and passion had subsided, we would gladly
have been reconciled to them, we lamented
that we were bounden by an oath ; detained,
as it were, in a snare ; and chained by in
dissoluble bonds." Chrysostom censured not
this habit of inconsiderate swearing upon the
' Compare with this the rebuke, which Bishop Basil of
Casarea makes on this account in the name of his colleagues
to a tax-gatherer, who excited the country people to incon
siderate swearing. Ep. 305. Tom. III. opp. ed. Garnier.

142 LAW OF TRUTH.
ground of its inducing men to infringe upon
the sanctity of an oath ; but because it violated
that strict law of truth, delivered in the Sermon
on the Mount, which he regarded as peculiarly
incumbent upon every Christian to observe, —
that simple veracity of the members of God's
kingdom on earth, whose yea and nay were to be
their strongest asseveration. In the meanings
which men at different periods attached to this
command of the sermon on the mount, they ran
into the opposite extremes of error. At first
they viewed it more according to the letter, than
the spirit of the law, and thence were led to a
superstitious avoidance of all oaths whatever.
In later times, that Christianity might be
brought into harmony with the social condition
of life, they so far relaxed the rigour of our
Lord's command, and so far forgot the sincerity
and fruth, required by the Gospel, as to apply
the passage only to inconsiderate swearing. '
The Christians of the first centuries had under
stood that command literally, and therefore
refrained from all forms of asseveration, except
1 Even Augustin seems to incline to this view of the sub
ject ; for in bis explanation of those words of our Saviour
in Tom. I. of his work de Sermone Domini in monte, from a
comparison with the forms of asseveration, to be found in the
Epistles of St. Paul, he draws the conclusion, that Christ
could not have had the design to forbid all kinds of oaths,
and then adds : " ita ergo intelligitur praecessisse Dominum
ne juretur, ne quisquam sicut bonum appetat jusjurandum,
et assiduitate jurandi ad perjurium per consuetudinem dela-
batur." But from the following, it appears, that Augustine
understood rightly that saying of our Lord, viz. the demand
that strict truth and mutual trust should render every oath
among Christians superfluous, — a demand, which real life
could only respond to in the spirit. The words : " whatso
ever is more than these cometh of evil," (Matt. V. 37) he
explains " De necessitate inflrmitatis eorum, quibus aliquid
suades. Quae infirmitas utique malum est, unde nos quotidie
liberari deprecamur."

ABOLITION OF OATHS. 143
yea and nay ; and many serious Christians in
the days of Chrysostom imposed it upon them
selves as a law, from the time, that the recep
tion of Baptism marked a new period in their
lives. Chrysostom was therefore of opinion,
that the entire abolition of oaths was not only
the most secure way to suppress inconsiderate
swearing, and to remove every temptation to
perjury ; but he believed, that a veracity, such
as would render superfluous every other kind of
asseveration,' belonged peculiarly to the Chris
tian, inasmuch as his higher privileges elevate
him above the standard of the Mosaic dispen
sation, which had been lowered to meet the
infirmities of sensual men. On this account he
availed himself of the religious feelings inspired
by the fast, and augmented by the disturbed
state of public affairs, not only strongly to con
demn the thoughtless habit of swearing ; but Hom. ad
also to impress upon the hearts of his congre- och.xv.'
gation the literal observance of our Saviour's
command. Thus he said : " The Church hath
not been built, that we should swear in it, but
that we should pray in it. The altar standeth
not there, that we should adjure our brethren.
It standeth there, that we should loose, not
bind, sins. If thou fear nothing else, fear at least
the book, which thou offerest for the oath. Open
the Gospel, which thou takest in thine hand,
when thou commandest thy brother to swear,
and having read that, which Christ saith therein
1 Chrysostom says, Hom. ad Ephes. II. "They say, that
we are not believed, because we will not swear; but we
obtain stronger belief by our lives, than by oaths. For, tell
me wherefore do we discredit some, who swear ; and hold
others worthy of belief without their swearing? An oath
therefore is clearly unnecessary." In Hom. in Act. Apost.
X. he represents the taking of oaths as a stooping to the in
firmities of men.

144 FREQUENCY OF OATHS.
Matt. v. concerning oaths, tremble and desist." Again:
H^^ad ' ^^ ^^^^ ^^^^ ^P ^^^ book of the Gospel, thou
Pop. Anti- washest first thine hands, and then takest it up
och. VII. .^j^jj veneration and piety.' Wherefore then
on every occasion bearest thou lightly on thy
tongue the name of the Lord of the Gospel ?
Hast thou not heard with what awe and won
dering adoration the higher powers invoke him ?
' I saw the Lord,' saith the prophet, ' sitting
upon a throne high and lifted up, around him
stood the seraphim, and one cried unto another,
and said : Holy, Holy, Holy, Lord God of
is^ah VI. Sabaoth ; the whole earth is full of thy glory.'
Behold with what fear and trembling they call
upon him, praising him and glorifying him
But thou in thy prayers and supplications, when
thou shouldest call upon him with reverence,
watchfulness, and sobriety, invokest him with
negligence ; and in swearing, when thou shouldst
on no account bring forward his holy name,
thou sufferest manifold oaths to follow one upon
another. Thou sayest : what shall I do, if I be
compelled to swear? Who will compel thee,
O man ? Shew, that thou art ready to under
go every suffering, rather than transgress the
word of God, and no one will seek to compel
thee. It is not an oath which rendereth a man
worthy of belief; but the testimony of his life,
his upright conduct, and his good name ; for
many have been unable to convince by a multi-
Chrysostom mentions the following external testimonies of
respect for the Bible in Hom. in Job. LIII. towards the
end : " We instantly assume a more earnest mien (a-va-reXXc-
l*eBa) and wash our hands, when we are about to take up the
Bible." And again: " Should the woman be unveiled she
immediately putteth on her veil, thereby giving a proof of
the piety, with which she is tilled. And if a man have his
head covered, he immediately uncovereth it. Behold how
outward forms indicate the inw'"•'^ ¦=*"*" -^f *^o r^:...i i"

CARE OF SOULS. 143
tude of oaths, while others have needed, but to
nod, and were esteemed more worthy of belief,
than those who had proffered so many oaths."
He went so far as to threaten those, who had
not renounced the practice of swearing, with
exclusion from the Holy Communion until
they had overcome that evil habit. ' When he
heard that his representations had made an
impression, and that many, having agreed
among themselves not to swear, had fixed upon
a punishment for him who should violate the
compact, he testified his joy upon the occasion,
and contented not himself with exhortations in
his sermons, but he inquired frequently of indi
vidual members of his flock, in what manner
his doctrines were observed. ^ He himself said
to his congregation : " I live only for you, and Hom. ad.
I have no other care, but that of your salvation. Pop- Anti-
Wherefore I bear you all in my heart, not only °''''' '^'
when I am here, but also when at home."
Chrysostom endeavoured to impress upon
the hearts of the Antiochians the consolations
which Christianity offered to them under their
1 Vid. Hom. ad Pop. Antioch. XX. § 9. " Being then
mindful of my exhortation, compel every one to fulfil this
command quickly. And tell me not, 1 will do it by degrees;
nor put it off till the morrow, for the morrow will have no
end. The forty days of Lent are now passed, and when the
Holy Easter shall have passed, I will then pardon no one ;
I will not make use of admonition, but of power, and severity
not to be despised." In Hom. in Matt. XVIII. Having
still more impressively held forth this threat, he added : " Let
not the rich man, nor the mighty man be puffed up here, nor
knit his brow. It will avail nought with me; it will be a
mere fable, a shadow, or a dream ; for none of the rich of
this world will be able to defend me on that day, when I
shall be accused, and called upon to render an account,
wherefore I have not with a becoming severity vindicated
the injured laws of God."
^ Vid. Hom. ad Pop. Antioch. XX. § 9 : " in dv <Tvyye-
vo/Aevof v/xiv Kar' idiav Kai Xatuv aTroTCi^ai', Xyj^f/Ofiaiie vavnuf.
L

14G FREE WILL.
sufferings, and the benefit, which they might
derive from them. He constantly brought for
ward his favourite maxim, that nothing of a
merely external nature can profit or injure men;
but that all depends upon his own free-will : " If
Pop^Anl;!. WO bc vigilaut, we may profit much by passing
och. IV. events ; but a careless life will prove our ruin.
For to him who taketh not heed to his soul, the
prosperous or the adverse hour will be equally
prejudicial ; but to the man, who severely
watcheth over himself, both will prove an ad
vantage. As gold in water preserveth its pecu
liar beauty, and issueth from the furnace with
augmented lustre ; whilst clay dissolveth in
water, and hay corrupteth ; or in fire, the one
is dried up, the other is consumed : even so the
righteous man and the sinner. If the righteous
man be granted a respite from affliction, he re-
taineth his purity undiminished, as gold im
mersed in V, ater ; and out of temptation he
cometh forth with increased brightness, as gold
proved by the fire. Whilst the sinner, if he ex
perience a remission of earthly trials, becometh
dissolute and corrupt, as clay or hay in water,
and perisheth, if he encounter temptation, as
clay or hay in fire. It is not the force of the
temptation, but the heedlessness of the tempted
man, which worketh his fall."
The history of the three men in the fiery
furnace appears to have nurtured his faith and
trust in God from early youth, and proved to
him, during his later sufferings, a constant
Daniel III. sourcc of comfort. ' Having alluded to that
event, he says in the same sermon : " The
Compare with this, Hom. in Matt. XVII. § 7- in which he
appeals to the frequency, with which he had admonished
the members of his congregation at private meetings to ab
stain from the habit of swearing.
' We will give the following example of the manner in

FIERY FURNACE. 147
King, that he might inspire the youths with jj(,„, ^^
terror, commanded them to be brought before Pop.Anti-
him into the midst of the multitude. But neither °'^''-'^-
the wrath of the King, nor their standing alone
amidst so great a concourse, nor the sight of the
furnace, nor the sounding trumpets, nor the
indignation, with which they were regarded by
all, alarmed them. All these things they de
rided, and entered the fire, as if about to be let
which he applied this history, and how he endeavoured to
prove from it the power of a godly mind. Hom. ad 1 Cor.
XVIII. § 3: " God was glorified not only by the miracle,
but likewise by the resolution of the youths, who were cast
into the fire. If any examine into this history, the one part
of it will be found not less wonderful, than the other. For
that their souls led them to brave the furnace was not less in
the nature of a miracle, than was their deliverance. For
was it not truly wonderful, that the king of the world, en
compassed by innumerable defences, by armies, by generals,
by governors, by consuls ; that he, to whom the earth and
sea were subject, should be despised of captive youths ; that
the enslaved should vanquish the enslaver ; and obtain a
victory over that entire host. Already was death overcome,
in that Christ was afterwards to appear. And as when the
sun is about to rise, and before his rays are seen, the splen
did light of day appeareth, so when the Sun of Righteousness
was about to come, death from that time receded. What
sight could be more glorious ? AVhat victory more signal ?
Which of modern trophies more noble ?
Thus is it in our own days. There is now both a king of
a Babylonian furnace, who kindleth a still mightier flame,
and there is now also a tyrant, commanding us to worship a
similar image. Satraps and soldiers and soft music surround
him. Many worship the great image. Neither more nor
less is avarice ! But there are now also some, who emulate
these youths, and who say :. ' we will not serve thy gods,
nor worship thy image,' Dan. iii. 18. but we will endure the
furnace of poverty, and every other evil in obedience to the
laws of God. But behold how void of vain-glory were these
youths ! They lept not recklessly into the furnace ; but
observed the precept of Christ, who said : ' pray that ye
enter not into temptation.' Matt. xxvi. 41. Neither did their
courage fail, when they were about to be cast into the fire,
but they fearlessly walked in the midst thereof. They con
tended not until called upon, but when called upon, they
L 2

148 APPLICATION OF
down into a cool spring of water, uttering those
blessed words : ' we will not serve thy gods,
Daniel III. nor worship the golden image, which thou hast
'*¦ set up.' I have not introduced this history
without design, but that it might teach you,
that neither the anger of the Emperor, nor the
assaults of the soldiery, nor the envy of foes,
nor captivity, nor want, nor fire, nor the fur
nace, nor a thousand other dreadful ills shall
have power to make the righteous man ashamed,
were found true, prepared for all things, brave and full of
joyful confidence. Hear what they spake, and learn thence
their great wisdom : ' There is a God in heaven able to de
liver us.' Dan. iii. 17. They heeded not their own safety;
but being about to be cast into the fire, were only jealous of
the honour of God. That ye may not, said they, accuse the
weakness of our God, if we be destroyed by the flames, we
will declare to you our faith. There is a God in heaven,
not such as is this dumb and lifeless image upon earth; but
one, who is able to deliver us from the midst of the fiery
furnace. Accuse him not then of weakness, in that he hath
permitted us to be cast into the fire ; for his power is so
great, that he can deliver us, after that we shall have been
cast therein. And if he deliver us not, be it known to thee.
Oh King, that we will not serve thy gods, nor worship the
golden image, which thou hast set up. They knew not future
dispensations. Had they known them, it would not have
been wonderful, that they acted as they did. For would it
have been a wonder, if, having had pledges of their deliver
ance, they wont forth to meet the danger ? But God was
to be glorified by his power to deliver them from the fur
nace ; themselves were not to be admired, in that they rushed
not into danger. Therefore God permitted them to be igno
rant of the future, that he might honor them the more. And
since they sought to dispose the mind of the king, not to
accuse God of a want of power, should they be burnt ; there
fore did God both manifest his own power, and thereby
cause the zeal of the youths to shine forth the more. Whence
thence arose their doubt, and their distrust of sure deliver
ance ? From thinking lowly of themselves, and deeming
that they were unworthy of so great a mercy. And I speak
not without thought ; for when they were brought before the
king, they lamented, saying : ' we are not careful to answer
thee in this matter." Dan. iii. 16. i.e. we have sinned ; we

THIS HISTORY. 149
or excite his fear. For if the youths dreaded
not the rage of an impious tyrant, how much
more ought we, who are ruled by a mild and
compassionate Emperor, to be of good confi
dence, and render thanks to God for this tribu
lation, — having learnt from the instruction I have
this day given you, that in the sight of God and
man afflictions ennoble those, who endure them
with firmness and resignation. For had these
men not been slaves, we had never been made
acquainted with their freedom ; had they not
are unrighteous men : we are not so much as worthy to open
our mouths. They said moreover: 'But if not:' Dan.
iii. 18. If then they spake not clearly : ' God is able to
deliver us; but if he deliver us not, be not astonished ; for
it will be on account of our sins ; ' yet seemed they to the
barbarians to excuse the want of power in God under cover
of their own transgressions. Besides speaking solely of the
power of God, they assigned no reason for that, which might
appear to be his weakness. Moreover they were well in
structed, in that they took not upon themselves curiously to
inquire of God his judgments. (itoXvm^ayi/.aveiv Beov raq K^iaei;).
Having spoken these things, they were let down into the
fire. They neither reviled the King, nor his statue. For
thus it behoveth a brave man .to be, prudent and meek, so
that he appear not to enter upon such contests from anger or
vain glory, but in strength and wisdom. For the re viler is
open to a suspicion of his motives. But he who endureth,
who is called upon to contend, and contendeth meekly, is
not only admired for his courage ; but is not less proclaimed
for his wisdom and meekness. Thus did these youths. They
manifested their courage and ther meekness; nor did they
ought for the sake of hire, reward, or barter. And though,
said they, God deliver us not, yet will we not serve thy
gods. We already have our reward, in that we are held
worthy of being freed from idolatry, and of having our bodies
burnt for the cause of God ; and having then this reward, —
for we have it, — being deemed worthy of the knowledge of
God — and of being members of Christ — let us not make our
selves the members of whoredom. With these solemn words
let my discourse be ended ; so that having a well-grounded
fear of the vengeance of God, we may thereby be rendered
purer than gold ; and thus delivered from fornication, be
enabled to behold Christ.' "

150 SIN THE ONLY EVIL.
been captives, we had never learnt the greatness
of their souls ; had they not been destitute of
an inferior country, we had never known, that
they possessed the virtues of a higher kingdom ;
had not an earthly king been incensed against
them, we had never heard of the mercy, which
a heavenly king manifested towards them. If,
therefore, thou have the favor of God, thou shalt
not despair, though thou be thrown into the
furnace ; as in like manner, if God be incensed
against thee, though thou wert in paradise, thy
confidence would fail thee. For Adam was in
paradise, but after he had displeased God, para
dise availed him nothing. These men were in
the furnace, but they trusted in God, and the
fiery furnace harmed them not. Adam was in
paradise, but, because he watched not over
himself, he fell. Job sat among the ashes, but
was watchful, and overcame. The glory of the
spot availed nothing to its inhabitant, when he
had betrayed himself, and the wretchedness of
the spot injured not him, who was on all sides
encompassed by the *strong walls of virtue.
May we likewise provide security for our souls ;
for though fines, though death should be our
sentence, if our piety be not taken from us, we
shall be most blessed among men." After
having introduced the example of Job, he says :
Pop"'\nti " Bearing these things in our minds, let us
och. V. raise ourselves from this prevailing sorrow ; for
I relate this history to you, not that my words
may obtain your applause, but that they may
induce you to imitate the virtues and endurance
of those holy men, and learn from their lives,
that of human afflictions none is to be dreaded,
save sin alone ; neither poverty, nor sickness,
nor reproach, nor slander, nor shame, nor that,
which is esteemed the greatest of all evils, —

TRUE MARTYRDOM. 151
death. These things are but names to the
wise : the true evil is to offend God, and to do
that ivhich displeaseth him." '
Against the illusion of those, who imagined,
all suffering, which fell short of martyrdom, to
be unfruitful, and who made the virtue of mar
tyrdom to consist not in the spirit of the act,
but in the act itself, he said : " Would ye learn Hom. ad
the good of this present life ? It is the foun- och. vi"'''
dation of a life to come, the means whereby
to obtain the kingdom of heaven, the arena
and stadium of eternal crowns. If it be not
this to us, it is worse than a thousand deaths.
For it is better to die, than to live and dis
please God. Neither more nor less is the
present life. Behold we not daily the same sun
and the same moon ? the same winter and the
' A favourite idea of Chrysostom, upon which he fre
quently dwelt with great power. For instance, Hom. in
II Cor. I. § 4: " Let us not sink under trials ; for no one
who is effeminate, or slothful, or remiss, — no one who liveth a
soft or dissolute life — hath communion with Christ. But
he, who is in sorrows and temptations, and journeyeth the
narrow path, is nigh unto him. For he also went that same
way, and therefore said : ' The Son of Man hath not where
to lay his head.' Matt. VIII. 8. Grieve not then in tri
bulation, being mindful with whom ye hold communion ;
how by trials ye are cleansed ; and how much advantage ye
reap therefrom. For nought is grievous, but the offending
God ; and save that, neither sorrow, nor persecution, nor
any other evil, can trouble the upright soul. And as when
a minute spark is cast into the vast deep it is instantly ex-
guished, in like manner every trouble, however great, when
it faileth upon a good conscience, quickly perisheth and
vanisheth. Wherefore Paul always rejoiced, because he
was bold in the things which were pleasing to God ; and it
seemed as though he felt not the many evils which he had to
undergo. As a man, indeed, he suffered pain ; but his
courage failed him not. ('AXX' riXyei //.ev w? avSpawo;, o^ i^riv
KareTzmrev) Thus also the Patriarch rejoiced, although dis
tressed by many calamities. Exiled from his native land, he
entered upon long and difficult wanderings. Arrived in a

152 TRUE MARTYRDOM.
same summer ? the same occupations of men ?
' the thing, which hath been, it is that, which
Eccies. 1. 9. shall be ; and that which is done, is that which
shall be done.' Let us not then blindly deem
the living happy, nor lament the dead ; but
rather let us grieve for those, who are in sin,
whether they be living or dead ; and on the
other hand account the righteous blessed, where
soever they may happen to be. Thou fearest
death once, and weepest ; but Paul,, who died
daily, not only shed no tears, but exulted.
Thou sayest : Oh ! that I might risk my life in
the cause of God ! I would not heed it. ' But
strange and trackless country, famine greeted him, and com
pelled him to go farther. Famine was followed by the
taking away of his wife, by the fear of death, by being
childless, by war, by dangers, by the ambushments of foes,
and by the head of all afflictions — that incurable of griefs —
the slaying of his only and beloved son. Nor think, that he
obeyed God without an inward contest, or that he underwent
these sufferings without a sense of pain. For had he been a
thousand-fold just, as of a truth he was, yet was he a man,
and subject to the pains of human nature. But none of these
things overcame him. He stood as a brave combatant
proclaimed and crowned, the victor over all. Thus also
the blessed Paul, when beholding himself daily assailed by
a storm of trials, rejoiced and was glad, as though he were
in the midst of paradise. Since then the man, who pos
sesseth this joy, cannot be made captive by grief; so he,
who hath it not, is an easy prey to every misfortune, and
suffereth as one, who is feebly harnessed, and wounded by
every chance blow. Whereas he, who is on all sides well
girded, wardeth off with ease every hostile dart. For the
joy, which springeth from a love of God, prevaileth against
every weapon, and nought is able to cast down or sadden the
man, who possesseth it. He will endure all things nobly."
' In opposition to this idea, Chrysostom observes ; Hom.
in II Cor. I. § 4 : " What sayest thou ? there is no occasion
now for martyrdom I An occasion is never wanting ; but,
if we be watchful, it is always before our eyes. For it is
not only the being suspended from the tree, which maketh
the martyr. Were it so. Job himself had not a martyr's
crown. For he was neither led before the judgment-seat, nor

REPENTANCE. 153
be not now afraid. For not only he, who
suffereth for the cause of God, hath honor
before him ; but he, who suffereth unjustly,
endureth nobly, and blesseth God, who per
mitteth it, is not less worthy, than the man,
who suffereth in the cause of God. The blessed
Job was smitten by many and heavy calamities,
the devil vainly lying in wait for him ; yet
because he endured nobly and blessed God,
M'ho permitted those things, he crowned his
head with a spotless crown. In allusion to the
terror and flight of so many Antiochians, after
having recalled to them the instance of the
penitent inhabitants of Nineveh, he said: "They Hom. ad
fled not from the city, as we do now, but they ocTv." '
remained and strengthened it. It was a snare,
and they made it a defence. It was a gulf, a
precipice, and they rendered it a tower of safety.
They heard, that the buildings were to be over
thrown, and they abandoned not the buildings,
but they abandoned sin. They forsook not
their houses, as we do now ; but they forsook
their evil ways, and said : 'The walls have not
brought upon us this wrath, — we ourselves
have inflicted the wound, — we ourselves must
prepare the cure.' Wherefore they sought not
their deliverance in a change of place, but in a
change of life. Thus did heathens : and are
heard he voice of the judge ; nor saw he the executioner ;
for he was not suspended on high from the tree, and flayed ;
yet he suffered more than many martyrs." And afterwards
he says : " When, upon hearing of the loss of worldly pos
sessions, we are not troubled, but say : Blessed be God !
we find treasures far more precious. For if thou distribute
thy money to the needy, and going forth, seek for the poor,
and dispense thy goods to the hungry, thou wilt not gather
such great treasure, as thou dost by those words. I admire
not Job so much, when he openeth his house to the needy, as
I am struck with, and laud, him for bearing with thankful
ness the loss of his possessions,"

154

AVOIDING SIN.

Psalm
CXXXIX. 6.

SirachIV.3.

we not ashamed, — instead of changing our
lives, as they did — to change our abode ; se
cretly to convey our property into security ;
and to be as drunken men. The Lord is in
censed against us, and we, forgetful of appeas
ing his wrath, look over our household goods,
and wander to and fro seeking where we may
deposit them, when we ought to be seeking,
where we may safely deposit our souls ; or this
indeed we had not need to seek ; for to holiness
and purity of life we ought to entrust the salva
tion of our souls. We should not patiently
endure the contempt of a servant, who having
displeased us, instead of entreating our for
giveness, entered his apartment, collected his
cloathes and chattels, bound them together,
and prepared his flight. Let us, therefore,
desist from this unseasonable striving, and let
each of us say to God : ' whither shall I go
from thy spirit, or whither shall I flee from thy
presence ? " And in the following discourse
he says : " I repeat it — not to accuse the fugi
tives ; for it is written : ' Add not more trouble
to a heart that is vexed ; ' — nor to reproach you ;
for the sick man needeth consolation ; — but
from a sincere desire to amend you. Let us
not seek our safety in flight ; but let us flee sin ;
let us turn from our evil way. If we flee sin,
though we be surrounded by ten thousand sol
diers, not one of them will have power to harm
us. But if we flee not sin, though we ascended
the tops of the mountains, we shall encounter
there enemies innumerable."
Among the various reports which were fabri
cated and spread abroad by fear, was the
rumour, that troops were advancing to destroy
and plunder the city by command of the Em
peror. This intelligence so greatly agitated the

INSTRUCTION OF HEATHEN. 155
public mind, that the civil magistrate, ' a hea
then, considered it necessary to enter the church,
and to appease the people by his representa
tions. On account of this weakness, Chrysos
tom preached to the Antiochians an admonitory
discourse: "I admired the solicitude of the Hom. ad
magistrate, who, when he beheld the city trou- och. xvi'"
bled, and every one contemplating flight, came
hither, comforted you, and animated you with
better hope ; but for your sakes I was ashamed,
that, after so many exhortations, ye needed
consolation from a heathen. I wished that the
earth might open and swallow me, when I
heard him address you, at one moment exhort
ing you, at another, censuring your unreason
able and irrational terror. It was not fitting
that ye should have been instructed by him ;
ye ought to have been instructors to the heathen.
Paul forbade us to go to law before the unbe
lievers ; but ye, after having received so many
admonitions from the fathers, stand in need of
heathen instructors ; and have permitted fugi
tives and worthless miscreants again to alarm,
and turn to flight this great city. With what
eyes in future shall we behold the heathens,
being ourselves so faint-hearted and cast down ?
In what words shall we address them, and per
suade them to meet with firmness the coming
evils, rendered, as we have been by this alarm,
more timid than the very hares ? Ye say :
what shall we do ? We are but men. On that
very account, because ye are men, and not
irrational creaturesj ye ought not to suffer your
selves to be thus troubled. The brutes are
scared by noise and brawl ; for they are desti
tute of reason, and cannot overcome fear ; but
' Comes diientis.

156 RESIGNATION.
how can ye, who are endowed with reason and
reflection, lower yourselves to their irrationality?
If a messenger arrive, and announce an impend
ing attack from soldiers, be not disquieted, but
having dismissed him, throw thyself upon thy
knees, and call upon thy God. Groan deeply
within thee, and he will repel the danger.
Thou hast been terrified by the false alarm of
an approach of soldiers, and imagined thyself in
danger of being removed from this present life ;
but the holy Job, when he had heard the sad
tidings of many successive messengers, and
lastly, the dreadful loss of his children, com
plained not, nor groaned ; but gave himself up
to prayer, and blessed the Lord. Imitate there
fore him, and when any one cometh with the
intelligence, that soldiers have encompassed the
city, and are about to plunder it, take thy
refuge in the Lord, and say : ' The Lord gave,
and the Lord hath taken away ; blessed be the
Job 1.21. name ofthe Lord.'"
Flavian's hope of anticipating the messengers,
who had been sent from Antioch to Constanti
nople, and were detained upon the road, was
frustrated. Before his arrival at Constantinople,
the incensed emperor had dispatched to Anti
och two officers of state, Csesarius and Helle-
bichuis, with orders to institute the strictest
inquiry for the discovery of the guilty, and to
pass sentence accordingly. The severity, with
which they at first acted, excited general con
sternation. In conformity with the inhuman
and irrational rule of justice, which prevailed in
those days, and which the spirit of Christianity
gradually reformed, the rack was employed to
discover the guilty by extorted confessions ;
and even the first citizens of the state were not
spared. Men of the most distinguished senate-

15/

CONDUCT OF THE MONKS.
rial families were dragged in chains to judgment
through the city. The square in front of the
tribunal presented a melancholy appearance.
Here were seen kindred and friends, who in
deep grief awaited the doom of those belonging
to them. But while every mind was seized with
fear, and no one dared to speak openly, the
monks dwelling upon the hills near Antioch,
who rarely visited the city, hastened thither to
rescue their brethren. Accustomed in their
communion with God to despise the things of
earth, they were enabled in the various condi
tions of life to preach the divine law both to the
high and low. One of these monks, Macedo
nius, an unlearned man, who could not even
read, but was enlightened by the Holy Spirit,
unto which he endeavoured to raise his soul by
humble prayer, urged by feelings of Christian
love, entered the city, sought the judges ; and
seizing the cloak of one of them, summoned
them both to dismount. At the sight of this
aged man, of mean appearance and poor attire,
they were at first reluctant to obey ; but when
they were informed, who he was, they alighted
and embraced his knees. He then addressed
them in the following words : " Tell the em- Theodor.
peror, my beloved, that he is not only an em
peror, but also a man ; that being a man, he
ruleth over those who partake of the same
nature with himself ; and that man is created
after the image of God. Let him not then
command, that the image of God be so unmer
cifully and cruelly destroyed. Let him reflect,
that in the place of one brazen image, we can
easily fabricate many; but that it is utterly
beyond his power to restore a single hair of the
murdered victims." The judges were probably
aware, how easily the emperor, although often

Lib.V.c.l9.

158 PROGRESS OF THE AFFAIR.
misled by a consciousness of his unlimited
power, and the heat of passion, could be re
strained by the voice of religion.
Chrysostom thus represented to his flock the
Horn, ad progress of the affair: " We awaited innume-
ocT xvii. rable evils, — to be spoiled of all our substance,
— houses to be burned with their inhabitants, —
the city to be blotted out from the face of the
earth, — its ruins to be destroyed, — its very
foundations to be ploughed up. But lo ! all
these things have stayed within our expecta
tion, and have not been put into execution.
Nor is this all : God hath not only delivered us
from this great peril ; he hath also bestowed
great benefits upon us ; hath conferred honour
on our city ; and rendered us more worthy by
this trial and calamity. And I will tell you in
what manner he hath done all these things.
When those, who had been sent by the emperor
to inquire into the transgressions which had
been committed, formed that dreadful tribunal,
and demanded of every one an account of his
misdeeds ; when death in various shapes was
awaited by all, then the monks, who dwelt
upon the tops of the mountains, manifested
their superior wisdom. Shut up during so
many years in their cells, — no one calling upon
them, — no one persuading them, when they
beheld the dark cloud spreading around the
city, leaving their cells and caverns, they
flowed in from all sides, as angels from above,
and the city was made like unto heaven, — those
holy men being every where seen, by their
aspect alone, giving consolation to those who
mourned, and leading them to a contempt of
every calamity. For who that had beheld them
would not have derided death ? would not have
despised life ? But this was not the only won-

CHRISTIAN COURAGE. ^^^
der : accosting the rulers themselves, they
spoke to them with boldness in behalf of the
accused ; they were ready to pour out their
blood, and to lay down their heads, so that
they might rescue the prisoners from their ex
pected fate. And they declared, that they
would not retire, until the judges had spared
the inhabitants of the citJ^ or sent them toge
ther with the accused to the emperor. ' The
ruler of our world,' said one of them, ' loveth
God ; he is one of the faithful, and liveth a
godly life. We will then entirely reconcile
him to us. We will not depute, we will not
allow you to stain the sword with blood, or cut
off the head of any one. If ye desist not, let
us all die together with the offenders. We
confess, that great outrages have been commit
ted ; but the iniquity of the transgressions hath
not exceeded the humanity of the emperor.'"
Another of them' is reported to have spoken to
them the following words full of wisdom :
' Statues, when thrown down, have been again
erected, have been restored to their former
beauty, and the mischief hath been quickly
amended ; but if ye destroy the image of God,
how will ye be able to restore it when destroy
ed. How recal the dead to life and render
souls to bodies ?'" And they addressed to him
many words concerning the judgment they
were about to give.
Who is not struck with wonder? who ad-
mireth not the wisdom of these holy men?
When a mother of one ofthe accused, with un
covered head and white dishevelled hairs, wildly
traversing the forum, seized by the reins the
horse of the judge, and together with him en-
' Macedonius.

160 CHRISTIAN LOVE.
tered the hall of judgment, we were all struck
with wonder and admiration at her piety and
magnanimity. How much rather must we not
be struck at the conduct of these holy men ?
Had she died for her child, it would not have
been surprising ; for great is the force of nature,
invincible the bowels of maternal compassion, —
the yearnings of a mother's heart. But these
men so loved those, whom they had not begot
ten nor educated, nay, whom they knew not,
whose names they nad never heard, with whom
they had never holden converse, with whom
calamity alone had made them acquainted, that
had they had a thousand lives, they would
have given them up to save them. Tell me not,
that these men were not slain, nor their blood
shed, when they made use of as much boldness
towards the judges, as those only have recourse
to, who despair of their lives ; and with such
minds did they hasten from the mountains to
the tribunal. And had they not been prepared
to encounter every kind of death, they could
not have addressed the judges with such free
dom ; for they sat whole days before the doors
of the judgment hall, ready to rescue those,
who were to be led away by the executioners.
Where are now the men with cloaks cast around
them, who display long beards and bear clubs
in their right hands, — the philosophers of the
Gentiles, — the offscourings of Cynicism, — men
more degraded than the dogs under the tables,
— and doing every thing for the sake of their
bellies? They all then left the city — they
vanished — they concealed themselves in caves ;
while those only, who placed their philosophy
in their actions, appeared fearlessly in the forum,
as if no misfortune had befallen the city. The
inhabitants of the city fled to the mountains

CHRISTIAN WISDOM. 161
and deserts ; while the denizens of the wilder
ness marched into the city, proving by their
works, that which I always said on former oc
casions, that not even the furnace hath power
to hurt the man, who liveth a godly life. So
superior to all circumstances, whether good or
evil, is the wisdom of the soul ; for it is neither
puffed up by prosperity, nor dismayed or cast
down by adversity ; but in all situations remain
eth the same, manifesting throughout, its native
strength and vigour. For, whom hath not the
difficulty of the present season proved ? The
most illustrious of our senate, the chief magis
trates of our city, the possessors of immeasura
ble wealth, men who had enjoyed great influ
ence with the emperor, deserted their houses
and consulted their own safety. The ties of
friendship and relationship were no longer re
garded; of their former acquaintance some they
would not in this season of calamity acknow
ledge ; by others they feared to be acknow
ledged. But the indigent monks, whose only
possessions were their coarse garments, who
lived in rustic simplicity, who before this event
appeared to enjoy no consideration, and whose
intercourse had been confined to mountains and
forests, stood as lions in the midst of the danger,
when all others feared and trembled ; and
effected by their great and lofty spirit, not after
many days, but in a moment, the dispersion of
the storm. Like brave warriors they mingled
not in combat ; but having appeared in order
of battle and shouted, they put to flight their
adversaries. Thus in one day these men de
scended, reasoned, averted the impending cala
mity, and returned to their cells. So mighty is
the wisdom which Christ hath given unto men.
And wherefore should I speak of the rich and
M

162 JUDGES MOVED TO COMPASSION.
powerful among ourselves, when those, who
have been sent hither with authority to judge
us, and who hold the highest offices of state,
being called upon by these monks to act with
forbearance, affirmed that the issue did not de
pend upon themselves ; for that it was not only
dangerous to insult the emperor; but equally
so to dismiss with impunity the offenders, who
had been apprehended. But these holy men
overcame every obstacle ; and by the greatness
of their minds, their perseverance and continued
entreaties induced the judges to exercise a
power, with which they had not been entrusted
by the emperor. Although the guilty had been
discovered, they succeeded in persuading the
judges not to decree their condemnation, but to
defer the final sentence to the decision of the
emperor ; and they offered to obtain from him
full pardon for the criminals, and made ready
for their departure. But the judges, venerating
their wisdom and struck by their high feeling,
would not permit them to undertake the distant
journey ; but promised upon receiving their
petition in writing, that they would themselves
depart, and supplicate the emperor to lay aside
his wrath, which we trust that he will do. For
while the cause was pending they entered the
court, spoke words full of wisdom, and in the
writing, in which they laid their request before
the emperor, they reminded him of the universal
judgment, declaring themselves ready to lay
down their lives for the guilty ; and with this
document the judges hastened to Constanti
nople." Although, through the intercession of the
monks, the final sentence was deferred, the
judges ventured not to delay the infliction of
some punishments upon the rebellious city,

PUNISHMENT.^. 163
with the execution of which the emperor had
charged them, before their departure from Con
stantinople. They had, according to the im
perial commands, imprisoned the senators
remaining in the city, who instead of partici
pating in the general joy, anxiously awaited
their fate. Antioch was deprived of the rank
it held as metropolis of Syria, with which at
that time great honour and advantage were
united ; and this dignity was transferred to its
neighbour and rival, Laodicea. The theatre,
circus, and baths, were likewise closed. When
therefore the Antiochians, wholly bent upon
pleasure, lamented these privations, instead of
thanking God for averting from them far
greater calamities, Chrysostom thus admonished
them : " Tell me what grievance hath been Hom. ad
inflicted by these measures of the emperor ? och. xvi'i"
Is it a grievance, that he hath closed the orches
tra ? that he no longer permitteth the circus to
be frequented? Would that these sources of
vice were never again to be opened! Hence
the roots of iniquity extend themselves through
out our city. Hence proceed those, who bring
our reputation into evil report, the authors of
every disturbance, who sell their voices to the
dancers, and for three oboli barter the salvation
of their souls. On account of these things do
ye grieve, my beloved ? On account of these
things ye should rejoice and be glad, and ren
der thanks with one accord to the emperor,
that his revenge hath been a chastisement, his
chastisement instruction. Or do ye grieve, be
cause the baths are closed? Is it then an evil,
that those who lead enervating and dissolute
lives, should, even against their will, be brought
back to wisdom. Or, because the dignity of
our city hath been taken away, and the empe-
M 2

1^1 REAL GREATNESS OF A CITY.
ror no longer permitteth it to be called a me
tropolis ? But what ought he to have done ?
Commend your transgressions and return
thanks ? And who would not have censured
him, had he shewn no appearance of indigna
tion ? Know ye not that parents act often thus
towards their children ; that they turn from
them, and forbid them their tables. Even so
hath the emperor acted towards you by impos
ing these penalties, which inflict not injury, but
bring correction. Remember the punishments
which ye expected, and compare them with those
which have been decreed: so shall ye duly appre
ciate the mercy of God. Do ye grieve, because
the dignity of our city hath been taken away ?
Learn then what constituteth the dignity of a
city, and know, that if the city be betrayed not
by its inhabitants, no one hath power to deprive
it of its dignity. It is not its rank of metropolis,
nor the size and beauty of its edifices, nor the
number of its columns, nor its spacious colon
nades and public walks, nor its precedence of
other cities ; but it is the piety of the inhabit
ants. This is the dignity, ornament, and secu
rity of a city ; and if it have not piety, it is of
all cities the most degraded, though honours
innumerable be conferred upon it by the empe
rors. Would ye know the true dignity of your
city, and be made acquainted with its ancestral
glories ? I will inform you of them ; not only
that you may know, but likewise emulate them.
It was at Antioch that the disciples were first
called Christians. This is an honour no other
city in the world enjoyeth, not even the city of
Romulus. Wherefore Antioch may confront
the whole earth, because of this love for Christ,
— because of this fearless confession of its faith.
Would ye learn another distinction of our city ?

DISTINCTIONS OF ANTIOCH. 165
When a great dearth was prophesied, the Chris
tians dwelling at Antioch determined every man
according to his ability to send relief unto the
brethren at Jerusalem. Behold then a second
distinction, — charity towards the distressed.
The season restrained them not ; the prospect
of calamity rendered them not remiss ; but at
a time when men gather together the stores of
others, they freely gave their own ; and not to
those near, but to those dwelling far off. These
are manifestations of faith in God, and love
towards our neighbour. Would ye know
another distinction of our city? Certain men
came down to Antioch from Judaea, subverting
the faith, and introducing Jewish observances.
The disciples at Antioch endured not in silence
this innovation ; but, gathering the church
together, they sent Paul and Barnabas up to
Jerusalem, and caused the Apostles to send
forth throughout the world doctrines free from
Jewish error. These are the distinctions,
which constitute the dignity and excellence of
our city. They render it a metropolis, not on
earth, but in heaven." He exhorted them to
have a Christian sympathy for the fate of the
prisoners and exiles, in the following words :
" Let us continually render thanks to God for
his mercies present and past, and with one pop™ Anti-
accord fervently implore him, that the prisoners °'^''- ^^"•
may be released, and the exiles permitted to
return. They are our members ; have, with
us, been tossed by the waves ; have, with us,
endured the storm. Let us, therefore suppli
cate the merciful God, that with us they may
attain repose. Let no one ask, how doth it
concern me ? Though this man be ruined or
that man perish, I am rescued from danger.
Kindle not the wrath of God against you by

166

Hebr. VIM
3, and Rom
xn. 15.

Hom. ad
Pop. Anti
och. XVIII.

BATHS.
such an arrogant contempt of others ; but grieve
as sincerely and invoke God as fervently, as if
yourselves were in adversity, fulfilling the com
mand of Paul : ' Remember them that are in
bonds, as bound with them ; and them which
suffer adversity, as being yourselves also in the
body.' ' Weep with them that weep.' So
shall we bring a blessing upon ourselves ; for
nothing is so pleasing in the sight of God, as a
sincere participation in the misfortunes of our
brethren." Some of the Antiochians forgetting the warn
ings of misfortune, had lightly and even petu
lantly expressed their displeasure at being
deprived of their accustomed baths. Chrysos
tom therefore addressed them in an impressive
discourse to the following effect : " God might
at once have released us from our afflictions,
and suffered no trace of them to remain ; but
lest we should return to our former indiffer
ence, he hath permitted this torrent of misfor
tunes to flow off gradually ; and he thereby
maintaineth us in a continued state of piety.
That many would have returned to their former
levity had the danger at once passed over, is a
truth made manifest by the scenes we now
witness. The effects of the calamity are still
remaining ; the intentions of the emperor are
not declared ; the rulers of our city are in
bonds ; yet many of our citizens eagerly hasten
to the river to bathe, and there abandon them
selves to buffoonery, — to wanton and licentious
riot. What pardon do these men deserve, or
rather what punishment do they not deserve ?
The chief magistrate of our city lieth in prison ;
our fellow citizens are in exile ; their sentence
is unprohounced, and ye dance, and sport, and
laugh ? Ye say, that ye cannot endure to be

THOUGHTLESSNESS. 167
deprived of the bath. Are ye thus degraded,
and lost to shame. Not twenty days have
elapsed since the baths were closed, and ye
complain as if ye had been called upon to ab
stain from them for a whole year. Say, did ye
think this, when ye dreaded an attack from
the soldiers? when ye saw yourselves threat
ened each day with death, — when ye fled to
the deserts, and escaped to the tops of the
mountains ? Had any one then proposed to
you, to remain an entire year without baths,
and to be freed from the terror which over
whelmed you, would ye not joyfully have ac
cepted the offer ? But now, instead of thanking
God who hath permitted all these threatenings
to pass over without injuring you, ye riot once
more in pride and wantonness. And now that
your fears have subsided, ye relapse into a for-
getfulness of God, still greater than that in
which ye lived before. Have the past events
made so little impression upon you, that ye
long forsooth for your baths ? And if the baths
were opened, should not the misery of the im
prisoned be sufficient to induce such of their
brethren as have escaped the peril, to renounce
amusements for a while ? Human life is in
danger, and ye think of your baths, and pursue
your pleasures. Do ye disregard the sufferings
of others, because yourselves are in safety ?
Take heed that ye draw not down upon you
severer punishment ; that ye bring not back
the past threatenings with heavier judgment;
and that which Christ said concerning a man
possessed of a devil, happen not unto you :
' When the unclean spirit,' saith Christ, ' is
gone forth, upon returning findeth his house
empty and swept, taking again seven other
spirits more wicked than himself, he re-entereth

Lulie XI
24—26.

/

368 UNCERTAINTY OF EARTHLY HAPPINESS.
the soul, and the last state of that man is worse
/than the first.' "
/ i He took advantage of these events to impress
I upon his congregation the uncertainty of earthly
/ /liappiness, and to lead them to the higher source
I of imperishable joy and immutable consolation.
Phil. IV. 4. In a homily, of which the text was, "Rejoice
Hom. ad in the Lord alway," he says : " It is not so
oc°h. xvn'i. much the nature of the evils by which a man is
affected, as it is the state of his mind, which
maketh them to appear to him either trifling or
intolerable. Without going far for a proof of
this assertion, I will remind you of the events
which have befallen ourselves. Behold the
poor have escaped ; the people are delivered
from danger, and enjoy perfect security : but
those who have administered the public affairs
of our city, who kept horses for the public
games, who distributed the prizes to the vic
tors,' and other high officers, are dwelling in
prison and awaiting extreme punishment ; they
are made responsible for the offences of all ; are
living in continual fear ; and contending with
more than ordinary sufferings, not so much on
account of the imminence of the danger, as on
account of the luxury of their past lives. Many,
whom we have encouraged, and advised to bear
up nobly against adversity, have answered us :
' We are not prepared to encounter such heavy
misfortunes ; we know not how to endure it ;
and stand in need of much consolation.' Some
believe health to be the source of pleasure ; but
many in health have a thousand times desired
death, because they were unable to support
their wrongs. Others affirm that glory and
power, — the adulation of the multitude, and
I'lroTfo^'/i, Kai ayuvoBerai, Kai ra dXXa '/.nT'jvpyriaavTtc,."

FLAVIAN AT CONSTANTINOPLE. 169
the administration of high offices, are causes of
perpetual joy ; but without mentioning the
several high offices of state : if we ascend to
contemplate the imperial dignity, we shall find
those invested with it encompassed by cares
and sorrows innumerable, and heavy as the
weight of the affairs which they administer. I
need not speak of wars and battles and the
irruptions of the barbarians : often times they
have to dread the dwellers within their palace.
For many an emperor, who hath been delivered
from the hands of the enemy, hath not escaped
the intrigues of his own guards. Countless as
the waves ofthe sea are the cares of sovereigns.
What power then is able to divest life of sorrow,
if the possession of empire cannot ? No power
of this world is sufficient ; but this brief saying
of Paul discovereth to us the treasure. We
require not much discourse, nor need we travel
a long and devious road, if we only attend to
that saying, we shall find the way which lead
eth thither ; for he saith not simply, ' Rejoice
alway,' but addeth the cause of continual joy :
' Rejoice in the Lord alway.' No event of this
life can deprive of his joy the man who rejoiceth
in the Lord."
Flavian arrived at Constantinople a short
time before Easter, and the success of his
mission was greatly advanced by the period
of his arrival. The Christians, according to
ancient usage, celebrated their festivals by acts
of mercy, ' especially that of Easter, on account
of the great event then solemnized. It was
even acknowledged by the civil code, that
1 " The oil of mercy," says Ambrosius, Sermon XIV.
on Psalm CXVIII. 7, " glisteneth on the Festivals of the
Church."

170 HIS INTERVIEW WITH
during that season mercy ought to prevail.''
About this time the Emperor issued to the pro
vinces an edict, in which he commanded, that
all prisoners should be released in honor of the
plr^Anti festival of Easter,^ and added : " Would that I
och. XXI.' were able to recall the executed ! Would that
I could raise them and restore them to life ! "
Bishop Flavian reminded the Emperor of these
words, and they made a strong impression upon
his mind, as Chrysostom had predicted, when
he read that edict to his congregation for the
purpose of consoling them : " Deeply affected,
Theodosius uttered words, says Chrysostom,
which became him more than his imperial
Horn, ad crown: ' Is it then,' said the Emperor, ' won-
wh'xxT' derful, that we, being men, should remit our
' " Leo the Great," says Sermon XXXIX. : " Accord
ing to old and sacred custom, the Roman emperors at this
season, in honour ofthe Passion and Resurrection of Christ,
descend from their height of power, relax the severity of
their laws, and pardon many their crimes ; that in these
days, in which the world was saved by the Divine mercy,
their mercy might strive to imitate the goodness of God."
(Ut in diebus, quibus mundus salvatus miseratione divinS,
etiam ipsorum supernse bonitatis imitatrix sit semulando de
mentia.) In the Titulus of the Codex Theodosianus de
indulgentiis criminum, many laws relative to this point are
to be found, commencing from A. D. 381 : " Paschalis laetitia;
dies ne ilia quidem tenere sinit ingenia, quae flagitia fecerunt,
pateat insuetis horridus career aliquando lurainibus." And
in a law A. D. 384, it is enacted, that all those, who were
accused of petty crimes should be freed from imprisonment
and punishment.
2 Otherwise in the laws of the years 384 and 385, it is
expressly declared, that pardon on the Festival of Easter
should only be granted to those, who were accused of petty
offences. Those were to be excepted, who were accused of
high treason (crimen majestatis), of murder, of poisoning,
of carrying on magic, of coining base money, of robbery, of
adultery, and violating the tombs {rvfxtupvxoi) — a crime very
frequent in those days ; since many made a trade of purloin
ing therefrom precious stones, and other things of value.

THEODOSIUS. 171
anger against men, who have insulted us; when
the Lord of the world, who descended upon
earth, and took upon him for our sake the form
of a servant, while crucified by those, whose
benefactor he had been, prayed to his Father
for his murderers, saying : ' Forgive them ; for
they know not what they do ? ' Wherefore
then are ye surprised, that we forgive our fel
low-servants ? " Theodosius wrote a letter to
the Antiochians, in which he promised to forget
their past offences, and Flavian was commis
sioned to carry this letter with diligence to his
flock, that it might arrive during Easter, and
contribute to the joy and gratitude, with which
that festival was celebrated.' Chrysostom an
nounced these events to his congregation in a
discourse on Easter-day, a.d. 387, which he
1 Libanius and Sozomen mention nothing of the services
rendered by the monks and by the bishop in this affair ; but
this circumstance is in nowise surprising, because these two
authors delighted to say much evil of the Christians, and
probably could not bring themselves to acknowledge any
thing, which was good in them. When Sozomen IV. c.41.
relates, that Libanius was chosen by the senate as ambassador
to the emperor, and that the emperor vpas appeased by the
eloquence of Libanius, he contradicts in part the oration,
which Libanius is said to have held in presence of the empe
ror ; for Libanius says therein, that he had offered himself
as defender of the city. (eyu Vi/Aavrov ;^eJjiOTO»)jo-a{ ijKw.)
Tom. I. f. 626. And that also, which Libanius says in this
discourse of his personal appearance before the emperor, is
certainly only rhetorical declamation, — turns, similar to this
one, being frequently to be met with in his works. This
vain man, so prone to overvalue his own merits, would not
have omitted to boast in his X070? iiepi tij? iavrov tuxi?, what
he had at that time effected by his personal influence with
the emperor, if he had had an opportunity of doing so. As
it was, he only brings forward the influence, which his tears
and words had upon Caesarius and Ilellebechius, and through
them upon the emperor; and he himself observes imme
diately afterwards, that he had held the discourses, to which
Ihe revolt had given rise, before an assembly of hearers at

20

Hom. ad
Pop An

172 EXHORTATION TO GRATITUDE
thus began : — " In the words with which I was
wont to commence my appeal to your love in
the period of danger, in the same words I will
commence my discourse to-day, and say with
you, blessed be God! who to-day permitteth
us to celebrate this sacred feast with exceeding
joy and gladness ; who hath restored the head
to the body, the shepherd to his flock, the
master to his disciples, the leader to his sol
diers, the high-priest to his clergy. ' Blessed
be God ! ' who doeth exceeding abundantly
Ephes. HI. above all that we ask or think." He concluded
with the following exhortation, in allusion to
their conduct upon the arrival of a messenger
dispatched by Flavian with the welcome intel
ligence to Antioch : " As ye then did, when ye
tiochrxxi.j crowned the market with wreathes of flowers,
j kindled the lights, extended the carpets before
I the workshops, and celebrated, as it were, the
birthday of a city ; — do always, but in a differ
ent manner : crown not the forum with flowers,
Antioch. The manner in which Chrysostom relates the
progress of the affair is best suited to the character of the
emperor, upon whom religion made an easy impression, as
appears, for example, from the remarkable scenes which
occurred between him and Bishop Ambrosius of Mayland,
who wrote to the emperor on this occasion : " I deny not,
that thou hast a fear of God ; at the same time thou hast a
natural vehemence, which, if it be appeased by any one,
may easily be turned to pity ; but which, if it be encouraged,
always increaseth to a height, that thou canst scarce restrain
it : " Quod dei timorem (habeas) non difBteor, sed habes
naturae impetum, quern si quis lenire velit, cito vertes ad
misericordiam ; si quis stimulet, in majus exsuscitatur, ut
eum revocare vix possis." Libanius himself brings this for
ward, in order to prevent the emperor exacting a fine from
the city of Antiocli, saying, that if he did so, he must either
appear unjust, or inflict punishment upon those, whom he
particularly honoured as the friends of God {ovq ox; fiXovq rip
Beu rijxc/.v d^ioif.) Whether he thereby meant the Christians
generally, or only the clergy, does not appear. ^

TOWARDS GOD. 173
but crown yourselves with virtue; kindle the
light of good works in your souls, and rejoice
with spiritual gladness. Let us not cease to
thank God for the mercy, which he hath shewn
unto us, and let us confess our great obligations
to him, not only for having dispelled these
dreadful calamities ; but likewise for having
permitted them to impend over us ; for by both
of these dispensations he hath conferred honor
upon our city. Declare these events to your
children with prophetic voice ; let your children
relate them to their children ; they again to
another generation ; — that all futurity may know
the mercy shewn by God towards this city ;
may deem us blessed to have enjoyed benefi
cence so great ; may venerate our Lord, who
hath raised a city thus fallen ; and may thereby
be benefitted and excited to piety. For the
history of these events will not only greatly
benefit ourselves, if we be constantly mindful
of them, but likewise upon those, who live
after us."
These important events induced many of the
heathens at Antioch to become converts to
Christianity. Whether the alarming danger
had awakened them to serious thoughts upon
religion, or whether they hoped to find greater
favour in the Emperor's sight in declaring them
selves Christians, — motives similar to these
being not unfrequent in those days,' it is diffi-
1 Vide. Augustin. Tractat. 25. in Joannis Evangel. § 10.
where among purely worldly motives he also mentions this
one : " Alius premitur a potentiore, fugit ad ecclesiam ;
alius pro se vult interveniri apud eum, apud quem parum
valet." Augustin repeats the same thing in his excellent
work de Catechizandis Rudibus, f. 26. There are some,
says he, who desire to become Christians, either to gain the
favour of those, from whom they expect worldly advantages :
or because they are unwilling to disoblige those, whom they

174 CONVERSION OF THE HEATHEN.
cult now to determine ; but in either case
conversions arising from impressions so momen
tary, required to be strengthened and confirmed.
One or more of Chrysostom's sermons were
addressed to these new converts, and set forth
to them in a lively manner the relation between
Christianity and heathenism, as well as the
privileges, which they gained by their conver
sion.' fear. Augustine very properly calls this (f. 9) not becom
ing a Christian, but rather a hypocrite (non fieri velle potius
quam fingere). Therefore he writes to the teachers of reli
gion to inquire into the motives of those, who would seek
from him instruction in Christianity, in order to take such
motives into consideration. It might indeed happen, that
the man, who in the first instance had from worldly motives
come to the resolution of being baptized, might by provi
dence be led further than he himself had intended, when
he became moved by the animated discourse of a true Chris
tian teacher, to believe sincerely or to search the Scriptures
more earnestly ; or when after a more intimate acquaintance
with Christianity, he found therein possessions more precious,
than he at first had supposed; for Augustine says: The
divine mercy often through the ministry of the catechists
causeth such a one to be so moved by their discourse, that
he resolveth to become in reality that, which at first he had
only feigned to be. (" Saepe adest misericordia Dei per
ministerium catechizantes, ut, sermone commotus, jam fieri
velit, quod decreverat fingere.")
' None of these Sermons have come down to us, and I
have in a former edition of this work erred with Montfaucon
concerning their supposed contents, a particular description
of which I supposed to have found in Hom. I. in Annam § 2.
Ed. Montf, IV. f. 701. But it is clear, that what Chry
sostom says in that discourse concerning his former ?iitijo-<;
¦npoi 'EXX'/jvai;, the contents of which he is desirous of recalling
to the recollection of his hearers, relates not to what he had
said to the new converts in those sermons ; for that which he
goes on afterwards to say in no wise harmonizes with the
representation made by him in the preceding paragraph of
the importance of their contents ; and he had set out by say
ing, that he wished to remind them of those subjects, which
he had delivered in his discourses during the Fast. This
occasioned him to speak of the various subjects he had in

FESTIVALS OF MARTYRS. 175
A course of sermons written by Chrysostom
about this time, enables us to show further his
influence as preacher during these years, which
were so eventful for the city of Antioch, and to
offer in miniature a sketch of his manner of
instruction. The festival of Easter was succeeded by
festivals of martyrs ; but sickness prevented
Chrysostom from assisting at their celebration.
The bishop himself conducted numerous pro
cessions to the tombs of martyrs, where rites
were solemnized to their memory ; and had the
health of Chrysostom permitted such an exer
tion, he would probably have been appointed to
pronounce their eulogies. The Sunday before '
Ascension-day arrived, and the celebration of
that day was solemnized by a visit of the Pres
byters of the distant country parishes to the
metropolis, an event of rare occurrence. Chry
sostom, in the sermon about to be cited, re
presents them as simple persons, chosen from
among the peasantry, deficient in the higher
mental attainments, and unacquainted with Gre
cian literature and accomplishments ; of old
Syrian descent, their mother tongue was not
the mean time treated of in his sermons, all of which he goes
through in their order ; and among the others mentions those,
which were addressed to the new converts. That which is
said in the second paragi'aph can therefore only relate to the
^TjTijo-i? irjio? 'EXXijvai; in his discourses during the Fast, of whose
contents he wishes to remind his hearers, and all that he
subsequently says is only a recapitulation of that, which he
had set forth in his Hom. ad Pop. Antioch. IX. X. XI.
and XII.
' KvpiaKYj T/jt; eTTio-a^o/^f Ii- The Festival of the Ascension
was called 'H eirio-a^Ojuenj, and was celebrated in remembrance
of the event, which set, as it were, a seal upon the salvation
of mankind. It is difficult to say, whether we should under
stand thereby eoprri ivi a-u^oiAevrn t)j; avBpuniv/ii fvaeai;, or the
addition of e'lri as a mark of intenseness.

l'^^ RURAL PASTORS OF SYRIA.
Grecian but Syriac. They influenced the coun
try people more by their pious deportment, and
by the daily consolation, which they gave to
their parishioners, than by their instruction,
although they were fully capable of propound
ing, in plain language, the essential doctrines
of their faith. Besides their professional duties,
they occupied themselves with agriculture,
which contributed to their support. The union
of these representatives of the rural congrega
tions in common devotion with the cultiva
ted inhabitants of the metropolis, — that men,
whom language and education had divided,
were to be joined together by the higher com
munion of religion, — was an event which Christ
ianity alone rendered possible, and deeply
impressed the mind of Chry.sostom. He there
fore felt himself called upon, although not yet
recovered from his illness, to celebrate this
festival with his flock, and to call their attention
to the importance of such a union.'
Having mentioned in honorable terms the
manner in which these pastors lived, he said :
" Were thou to question any one of these men
dwelling in the country, and busied with his
spade or his plough, concerning those doctrines,
of which the heathen philosophers, howeyer
infinite their research, or numerous their dis
courses, could say nothing sound, out of the
fulness of wisdom he would render thee a satis
factory account; and not only is this surprising;
but it is still more wonderful to behold them
establish their faith by their works, as well as
by their doctrines. For they are convinced
that we have an immortal soul, that we are
about to render an account of all things done
1 Vide. Hom. ad Pop. Antioch. XIX. which according
to the superscription was held on Ascension Day.

CHRISTIAN WISDOM. 177
here, and to stand before the dreadful tri
bunal ; and they have regulated their lives
in conformity to these hopes. They have be
come superior to all worldly pomps, and in
structed by the sacred writings, that ' vanity of
vanities, all is vanity,' they desire none of those Eccies. 1.2.
things, which appear brilliant. They know
how to reason concerning God after the manner,
which God hath commanded. Were thou to
confront one of them with a heathen philoso
pher, or rather, as no such a person is at present
to be found, — were thou to take one of these
men, and haying opened the volumes of the
ancient philosophers to peruse them, and after
having examined them, to compare his answers
with their reasonings, thou wilt perceive how
great is the wisdom of the former, the madness
of the latter. For while some of them assert,
that the universe participateth not in provi
dence, — that the world is not created by God,
that virtue of itself is not sufficient ; but that
riches, high birth, external splendour, and other
things far more vain, are necessary for our hap
piness ; these men, altogether ignorant of hea
then learning, reason concerning providence, the
works of God, who out of nothing created all
things, and concerning all other matters. Who
perceiveth not here the power of Christ, which
, hath produced unlearned and simple men, as
much wiser than those, who boast of their
great wisdom, as men of sense excel little
children?" In order to give, as proof of his
affection, a wholesome admonition to these be
loved brethren, he repeated the exhortation,
which he had often delivered during the Fast,
viz. that a strict observance of truth should
ensure a forbearance from all oaths.
In the succeeding discoyrse Chrysostom re-
N

178 HANNAH.
minded his hearers of the severity, with which
they had been admonished to repent during the
late Fast, and having called upon them to retain
the salutary impressions they had received dur
ing that momentous period, he pointed out to
them, as he had done in former sermons, the va
rious ways, in which God reveals himself unto us,
and draws us unto him through the wonders of
the creation, the suggestions of our consciences,
and the relation, in which we stand towards our
parents. This occasioned him to speak of ma
ternal influence in education ; and delighting,
as he did, to illustrate general doctrines by
striking instances drawn from biblical history,
he selected the example of Hannah, the mother
of Samuel, as the best pattern of a Christian
wife and mother; and this subject engaged him
in a series of six sermons.
In the first of these sermons, among other
sermo.de thiugs conccming Hannah, he says : " When she
prayed, she remembered not her rival ; she spoke
not of the provocations she had received ; she
brought not forward the reproaches, with which
she had been assailed ; she prayed not, as
many would have prayed : ' Avenge me on this
wicked woman ; ' but, remembering not the
revilings of Peninnah, she prayed only for the
things, which were profitable to heiself. Do
thou likewise. If an enemy persecute thee,
utter no angry word ; pray not against him,
though he hate thee ; but enter thy chamber,
and upon thy bended knees implore God with
tears to deliver thee out of thy affliction, — to
still thy grief. Thus did Hannah, and thus
she obtained the greatest advantage over her
wicked adversary ; for her rival contributed to
the birth of her child. She reviled her; she
grieved her sore ; she augmented her pain ; her

PRAYER. 17!)
pain rendered her prayer more fervent ; her
prayer obtained for her the favor of God, and
caused him to grant her request. Thus was
Samuel born. If we be watchful, not only will
our enemies be unable to injure us, but they
will be of the greatest use to us by rendering
us more capable of every right exertion, pro
vided that the grief, which they bring upon us,
lead us not to revilings, but to prayer." Having
adverted in the second sermon to the short, but
reiterated prayer of Hannah, he endeavored to
shew by her example, that the importance of a
prayer depends not upon the number of its
words, but upon the stedfastness of the soul
which pours it forth ; and this accords with the
injunction of our Saviour : ' not to use vain
repetitions as the heathen do.' He then an- Matt.vi.7.
swered the objection of short prayers being
forbidden by the parable of the importunate luIc.xviii.
widow, and by the exhortation of St. Paul : '— ^
' to pray without ceasing,' in neither of which i Thess. v.
he found any contradiction of his former asser- '^•
tion : " Both Christ and Paul commanded, sermo.de
that short and frequent prayers should be offer- ^""* "•
ed up with brief intermissions ; for if thou
extend thy prayers to a great length, thou wilt
oftentimes grow inattentive, render bold the
tempter to come and overreach thee, and divert
thy mind from the words thou utterest. But
if thou perseveringly offer up frequent prayers,
dividing the time into many portions, thou wilt
easily preserve a sober state of mind, and pray
with watchfulness. Thus did Hannah. She
extended not her prayers to a great length;
but she approached God constantly with fre
quent prayers. When afterwards the priest
stopped her mouth, — for this is the meaning of
the words : ' Eli marked her mouth, and her
N 2

180

PRAYER AFTER REPAST.

I Sam. I. lips moved, but her voice was not heard : ' —
she was compelled to obey the priest, and desist
from praying. Her voice was stayed, but her
trust in God ceased not, and her heart cried the
more mightily within her. It is the inward cry
of the heart to heaven, which constituteth true
prayer. It is the praying with fervor of heart,
not with the cry of the voice, which is peculiar
to suffering souls. Thus likewise Moses prayed,
unto whom, though he had uttered nought, God
Exod. xiv. gg^jj . . Wherefore criest thou unto me ? ' Men
indeed hear only the external voice, but God
rather heareth those, who cry inwardly. There
fore they, who cry not aloud, may be heard ;
they, who are going to the market-place, may
pray in their hearts with all due observance ;
and they, who are sitting among their friends,
or in any other way employed, may invoke God
with a strong cry, — I mean the inward cry of
the heart, — and yet not be heard by any of
those who are present." Alluding to the circum
stance of Hannah praying after she had eaten,
I Sam. 1. 9. he observed : " We learn from her to pray after
having eaten. The man, who is prepared to
pray, will never fall into drunkenness, or be
overpowered by gluttony. Preparation for
prayer will be as a bridle to his thoughts. He
will partake of whatsover is set before him with
becoming moderation, and both his soul and
body will be filled with the divine blessing.
For the repast, which is begun and ended by
prayer, will never fail ; but will provide for us
every good thing more abundantly, than the
living spring poureth forth its waters. Let us
not then neglect so great a gain. It would be
absurd, were our servants, whenever they re
ceived from us any portion of the food placed
upon our table, to return us thanks, and call

DEDICATION OF SAMUEL. 181
down blessings upon us at their departure;
while we were not to render unto God so much
honor, as our servants render unto us, although
we enjoy so many good gifts at his hand, and
are about to obtain from him an everlasting rest.
For where prayer and thanksgiving are, there
also the Grace of the Holy Spirit abideth ; evil
spirits are banished ; and every hostile power
flieth and keepeth afar off."
While Chrysostom, from a lively experience
of the great importance of prayer, and from a
strong desire, that it might become the soul of
domestic life among Christians, urged it so im
pressively on his flock ; he suffered himself to
be carried away by the warmth of his feelings,
and to say much, which, though expressive of
vital truth, might, when spoken thus unreserv
edly, have been misunderstood, and therefore
misapplied: "Should any one arise drunken sermo.de
with wine, let him not even then lay aside this Anna. ii.
custom. And though he were stupified, or
reeling, or had actually fallen, nevertheless let
him pray, and give not up this custom. For
were thou to pray in such a state on one day,
thou wouldst make atonement on the morrow
for thy disgraceful conduct of yesterday." He
considered not, when he uttered these words,
that prayer might thus be rendered a mere form
of words, which was to him of all things the
most hateful.
In the third sermon he represented in the
following words, as an example for Christian
mothers, the manner in which Hannah conse
crated her son to God from the time of his
birth : " If thou become a mother, do thou |^J|^°jj''j^
likewise consecrate thy son to God. Hannah
carried her son into the temple ; do thou
make thine to be himself a temple of the

16

182 OURSELVES TEMPLES OF THE LORD.
Lord.' For the Apostle saith : ' your members
I Cor. VI. j^^g ^j^g ][jQ(jy of Christ ; ' and : ' the temple of
— — 19. the Holy Ghost, which is in you.' And again,
God hath said : ' I will dwell in you and walk
II Cor. VI. in you.' For is it not absurd to expend trea
sure, to call together builders, to spare no
troulble to prop an old house, which is about to
fall, and not to deem the house of God, — for
the soul of a young man should be the house of
God, — worthy of common care? Take heed,
lest ye hear those words, which were formerly
heard by the Jews. When, after their return
from captivity, they had beholden their visible
temple neglected, and had adorned their own
houses, they so incensed God, that he sent a
prophet to threaten them with a famine, and a
great dearth of all the necessaries of life ; and
he assigned, as a cause of this threat, that they:
' dwelt in their ceiled houses, but his house lay
Hagg. 1. 4. waste.' But if the neglect of that temple
excited so highly the wrath of God, how much
more will the neglect of this temple provoke the
Lord ? For this temple is more honorable,
than the other in as much, as it hath more
precious symbols of consecration. Lef not then
the house of God become a den of thieves, lest
ye hear another rebuke, which Christ gave to
the Jews, saying : ' My father's house is the
* Neander has made a necessary correction of the Greek
in his translation of this passage. According to the common
reading, it is : av 8e ¦yenj juijrijp, avaBeq a-ov Kai av rov viov,
'Edfi^vj iiq vaov dviiyaye, av vaov KaraaKevaaov aavrifv ^aaiXiKOV,
but this mode of reading it does not at all agree with the con
text, which requires an antithesis : not only to lead thy son
into the temple, but to make himself to be a temple. Ac
cording also to the common reading, the objective case would
be wanting to the first verb, dvriyaye ; but if, instead of
a-avT-riv, we read avTov, this latter pronoun would be the
common object to both verbs.

Matt. XXI.
13.

OFFICES IN THE SENATE. 183
house of prayer, but ye have made it a den of
thieves.' How then is it made a den of thieves ?
By your suffering debasing and low desires,
and every lascivious passion, to enter and abide
in the souls of the young. These are more
dangerous than thieves ; they enthrall the free
dom of the youths ; they make them the slaves
of brutal lusts, piercing them through on every
side, and filling their souls with innumerable
wounds. Wherefore let us daily consider these
things, and making use of exhortation, as it
were of a scourge, let us chase all such evil
passions from their souls, so that our children
may be able to partake with us of the kingdom
above, and accomplish all things belonging to
its service."
^Chrysostom, in whose words may be traced
the manners of those times, alluding in this
discourse to their social character, illustrated as
was his custom, the concerns of earth by the
concerns of heaven, and contrasted the one with
the other. The children of noble families'
were, soon after their birth, appointed to hono
rary offices in the senate, the duties of which
entailed as much expense as dictinction, and,
in virtue of such nominal appointments, titles
were conferred upon them. These offices'^ were
the remains of heathen usages handed down
to a Christian age ; and the persons, who filled
them, defrayed certain charges incurred in the
public games, in the representation of the festive
choruses, and in other solemnities. In allusion
to this ostentatious custom, Chrysostom said :
" Behold ye not often the rulers in cities ap
point their infants, as soon as taken from the
breast, to be Presidents of the Games, Gymna-
> The families of the Curiales, iroXirevo/Aevoi.
2 A species of Xeirovpyiai, munera honoraria.

184 CONFERRED UPON INFANTS.
siarchs, and Choriarchs ? Even so let us do.
Let us introduce our children from their earliest
age to the service of the kingdom, which is
in heaven. For this earthly service' bringeth
expense only, and no advantage."'^
Chrysostom delivered his next' sermon on
the day preceding Whitsuntide, and finding on
that occasion a comparatively small congrega
tion* assembled in the church, he censured the
indifference, with which the majority of nominal
Christians regarded the concerns of religion :
sermode " oncc in the course of the week," he said,
Anna. IV. -, . i , i i •
" we are assembled here ; but not even on this
one day can they lay aside worldly cares. And
if any one upbraid them, they straightways
plead poverty, the necessity of procuring sub-
1 The munera honoraria of the senate.
- In the Greek there is a play upon the word itoXireia,
which means a state generally, whence also it is made use of
to express the heavenly state, or kingdom of heaven. The
word is also employed for the administration of a state gene
rally as well as specially, for the public administration
of towns, and the administration of offices in the senates
of particular towns. Thus in the following passage : Iva
ryii avu iroXireiaq //.eraaxeiv hvv/jBuaiv yjfAiv oi irai^ei;, Kai rtiv eKti
Xeirov^yiav iitireXeaai maaav. Ovk i^ere, on oi iv raiq itoXeai
'noXirevof/.evoi ttj^ BrjXyji icoXXaKii rttv^ eavruv naihaq evBvi; dtcoa-
tiaaBevraq BaXXofopovq Kai dyuvoBeraq Kai yofAvaaiapxovt; Kai
Xopeia^X'^i icoiova-i ;
^ That is, among the sermons, which are come down to us,
upon this subject; for one held before this, and which pro
perly ought to be the fourth, and in which Chrysostom had
explained the following words from the prayer of Hannah:
" My heart rejoiceth in the Lord," (1 Sam, ii. 1.) is lost,
as appears from the allusion made to it by Chrysostom him
self. Hom. in Ann. IV. § 3.
* He says, that not even the principal place of the church
was full : ovie TOV Kv^iov T-rji; iKKXii<riai; roirov icXri^oviAevov iariv
lieiv. If we are thereby to understand the interior space for
those, who were baptized, the navis ecclesiae, Chrysostom
demanded a considerable number for the forming of a full
church.

CIRCUS. 185
sistence, or urgent business,' — a defence more
wicked than the charge, which is brought against
them. For can a heavier accusation be made,
than that of regarding any call more urgent, than
the concerns of God ? And were their defence
even true, it would, as I have already said,
be itself an accusation. But, without one word
from me, the day after the morrow will discover
to you, that it is an excuse and pretext for idle
ness. The whole city will then migrate to the
Circus ; and houses and forums will be deserted
to view that illicit show. Here we behold even
the chief place in the church unoccupied ; but
there not only the hippodrome, but also the
upper seats, houses, roofs, precipitous walls,
and a thousand other places are filled. And
neither poverty, nor business, nor bodily infir
mity, nor lameness, nor any other similar hin
drance, restraineth this incontroulable madness.
But men, weighed down by age, hasten thither
more eagerly, than the young in the full vigour
of life, disgracing their grey hairs, dishonoring
their advanced years, and rendering old age
itself ridiculous. When they enter this place,
they resemble squeamish persons, and feel their
attendance irksome ; they fall asleep while
hearing the divine word ; and plead in their
defence the confined space, the suffocating heat,
and similar excuses. But there, while the sun
striketh upon their bare heads ; while they are
trodden upon ; pushed to and fro ; pressed
together with great violence ; and suffering a
thousand other inconveniences, they seem to be
as much regaled, as though they tarried amid
1 It appears from this passage, that, notwithstanding the
laws, which had been enacted, subsequent to the reign of
Constantine, concerning the celebration of Sunday, business
was transacted on that day.

186 ATTENDANCE AT CHURCH.
fragrant meadows." He next endeavoured to
show the prejudicial influence of this engrossing
frivolity, and to prove how little fathers, who
set such bad examples, were fitted to educate
their sons: " Our cities are corrupted, because
the instructors of our youth are evil ; for how wilt
thou be able to lead back to wisdom the young
man, who conducteth himself with wantonness
and indecency, when thou thyself with thy grey
hairs actest thus thoughtlessly ; and, after so
long an experience, art not yet sated with that
most unedifying exhibition ? How wilt thou be
able to regulate the conduct of thy son, correct
the fault of a servant, or admonish any negligent
person,, while thou thyself, in extreme old age,
behavest thus disgracefully ? " He further ob
served : "at our celebration of the Holy Pente
cost, so great a multitude will flock hither, that
every place here will be crowded. But I prize
not such an assemblage ; for custom, not piety,
bringeth them together. Can any persons be
more miserable, than those, whose negligence is
replete with so many crimes, and whose seem
ing diligence is undeserving of praise. For the
man, who joineth this meeting with zeal, with
an earnest desire and soberness of mind, will
always frequent it, and not number himself
with those, who only appear on a festival, and
with them depart, suffering himself, after the
manner of cattle, to be led along by the herd."
After this prelude, he proceeded to explain
further the history of Hannah, and having in his
former sermon illustrated and applied the words
of her song of thanksgiving: " My heart re-
isam.ii.i. joiceth in the Lord;" he now selected as the
subject of his discourse, the sentence which
immediately follows : " Mine horn is exalted
in the Lord." He endeavoured to shew, that

GLORY OF HANNAH. 187
the glory of Hannah was enduring, and had a
firm and immoveable root ; because its founda
tion rested, as she describes it, upon God and
not upon man : " The glory, which cometh of
men, resembleth the nothingness of those, who
confer it ; wherefore it perisheth easily. Not
so the glory which is from God ; it remaineth
unshaken for ever. For thus spake the prophet,
when declaring the inconstancy of the one, and
the stability of the other : ' AH flesh is grass,
and all the glory of man as the flower of grass.
The grass withereth, and the flower thereof
faileth to the ground.' But it is not thus with ^^^'""^ '^^¦
the glory of God ; wherefore the prophet addeth : ~
' but the word of God endureth for ever.' And
this truth is made manifest in this woman. For
kings, and generals, and governors, who have
striven in manifold ways to immortalize their
memories by building splendid sepulchres, by
erecting in various places statues and represen
tations of themselves, and by leaving behind
them innumerable monuments of their success
ful deeds, are no longer spoken of, and are not
known even by name ; but this woman is cele
brated throughout the world. And if thou de
part to Scythia, or to Egypt, or to India, or to
the furthermost ends of the earth, thou wilt
hear the righteous deeds of this woman recorded.
In short, the glory of Hannah embraceth all the
earth, upon which the sun looketh down. Nor
is it only worthy of admiration, that this woman
is celebrated throughout the world, but likewise
that, after the lapse of so long a period of time,
her praise is not only undiminished, but even
much increased and extended ; that her wis
dom, her patience, her endurance, are known to
all in cities, in the country, in private dwellings,
in camps, in ships : and that in every place her

188

HANNAH S LOVE OF GOD.

praises are to be heard. For when God willeth
to confer glory upon any one, — though death, or
length of time, or ought besides, should inter
vene, — the glory of that person remaineth, and
flourisheth for ever ; and no one shall be able
to obscure its brightnesss." He then adverted to
her not saying merely : ' In God; ' but ' In my
God ; ' thus appropriating to herself the Lord of
the universe : " She did not this to disparage
His almighty power, but to illustrate and soothe
her love. Such is the way of those, who love ;
they endure not to love, as do the multitude,
but they seek to shew their love in a manner
especial and peculiar to themselves. Thus
David said : ' Oh God ! thou art my God ;
early will I seek thee.' Having invoked him as
the common Lord, he called upon him as the
especial Lord of saints. Again: ' Oh God, my
God, be mindful of me. Why hast thou for
saken me?' And again : ' I will say to God,
thou art my refuge.' These are the words of a
soul fervent, glowing, and inflamed by strong
desire. In like manner did this woman. That
men, however, should do so is not surprising;
but marvel when ye see, that God doth the
same. For as the holy men of old invoked him
not, as other men did : so, he himself not only
professed to be the God of them and of all
others, but also to be especially their God. As
when he said : ' I am the God of Abraham, of
Exod.iii.6. Isaac, and of Jacob,' not thereby limiting, but
rather extending his power ; for the multitude
of his subjects sheweth not so much forth his
power, as doth their virtue; neither rejoiceth
he so much in being called the God of heaven,
and earth, and sea, and all the things, which are
therein, as he doth in being called the God of
Abraham, of Isaac, and of Jacob. And that.

Ps.Lxm.i.

-XXII. 1.
-XCI.2.

GOD CALLETH HIMSELF AFTER HIS SERVANTS. 189
which happeneth not among men, we see come
to pass with God. For instance : among men,
servants are called after their masters, and it is
the custom of all to say : This or that deputy,
or this or that steward of such a general or such
a prefect. No one saith : This or that prefect
of such a steward.' But we are always accus
tomed to call inferiors after their superiors. It
is otherwise with God. For Abraham is not
only said to be the servant of God ; but God is
likewise said to be the God of Abraham. And
thus the Lord is called after his servant. It
was this, at which Paul was astonished, when
he said : ' Wherefore God is not ashamed to be
called their God.' The Lord, saith he, is not
ashamed to be called after his servants. And
why ? That we may follow his example, and
call him our God. But they, saith the apostle,
were ' strangers and pilgrims,' and perhaps,
therefore, ye will say, that God needed to be
ashamed ; for such persons are wont to be de
spised, as being of little account. But these
holy men were not strangers in our sense of the
word ; but in another, and an extraordinary
manner. For we call them strangers, who
having left their own country, arrive in a foreign
land. These were not strangers after this wise ;
but taking little thought of the whole world,
deeming narrow the sphere of earth, they looked
for the city, which is in heaven, not from arro
gance, but from greatness of soul, — not in folly,
but in wisdom. For when they had beholden
all the things of earth, and seen that they pass
away and perish ; that nought here is lasting
and firm, neither riches, nor power, nor glory,
nor life itself; and that each thing hath its end,
' 'O ieiva eirirpoTTO? tou ieivof, o ieiva oikovo/aoi; tou Seim;, Tot/
aroaryjyov Kai iirapj^ov.

Heb.XI.16.

— — 13.

190 PRATER
and hasteneth to its proper goal ; but that the
things of heaven are unlike to them, being infi
nite and immortal, — they preferred to be stran
gers amid things inconstant and transitory, that
they might hold fast of things eternal. They
therefore were strangers, not because they had
no country of their own, but because they de
sired a country, which endureth for ever. And
this the apostle himself sheweth, saying : ' For
they, that say such things, declare plainly, that
Heb.xi.i4. they seek a country.' Say then what country
was that ? Was it that whence they came out ?
The apostle saith : No : for if they had been
mindful of that country, they might have had
opportunity to have returned ; but now they
 10. desire a better country, — that is, an heavenly,
— — 15, whose builder and maker is God ; wherefore
God is not ashamed to be called their God."
Chrysostom then returned to the subject of
Hannah, and, resuming his favourite theme, he
shewed, that under every vicissitude of life we
ought to take refuge in God through prayer: " It
is inconceivable," he said, " that a man, who
prayeth v\ith becoming zeal, and constantly
calleth upon God, should ever sin ; for he
who hath warmed his heart, hath raised and
transported his soul to heaven, hath invoked his
Lord, and, mindful of his sins, holden converse
with him concerning their forgiveness, beseech
ing him to be reconciled and merciful, after
such holy exercises layeth aside every worldly
thought, soareth as it were on wings, and is
raised above human passions ! And should he
after prayer behold an enemy, he no longer
regardeth him as such, — or a fair woman, he is
unmoved by her beauty ; for the fire which is
kindled by prayer, abideth within him, and
expelleth every wanton thought. But since.

NOT CONFINED TO A CONSECRATED PLACE. 191
being men, we easily relapse into supineness,
shouldest thou, when one, two, or three hours
have elapsed after prayer, perceive, that thy
former fervour gradually ebb, betake thyself
quickly again to prayer, and warm thy cooled
heart. And if thou act thus throughout the
day, maintaining the warmth of thy devotion
during the intervals by the frequency of thy
prayer, thou wilt afford the devil no opportunity,
— no entrance to thy thoughts." He then com-
batted the illusion, that prayer could only be
offered up in a consecrated place : " Let us not
allege, as an excuse, that no house of prayer is
near ; since, if we be watchful, the grace of the
Spirit hath made ourselves to be the temples of
God. For our worship is not such as existed
formerly among the Jews, having many out
ward ceremonies, and requiring much perform
ance. The Jew, when about to pray, needed
to go up into the temple to buy a dove, to take
in his hands wood and fire, to lay hold of a
knife and stand near the altar, and to perform
many other ordinances. But with us no such
things are required. Wherever thou art, thou
bearest with thee, altar, knife, and victim,
— being thyself priest, altar, and sacrifice.
Wherever thou art, thou mayest erect an altar,
if only thou manifest a sober will. The place
shall be no hindrance, the time no obstacle ;
and though thou bend not thy knees, nor beat
thy breast, nor raise thine hands to heaven,
but only discover a warm heart, thy prayer
shall be deficient in nought. The matron,
holding in her hand the distaff, and weaving
the web, may look upwards in her soul to
heaven, and fervently call upon God. One man
may betake himself to the forum, and, as he
wendeth thither alone, may offer up an earnest

192 EFFICACY OF PRAYER.
prayer. Another, while he sitteth in his work
shop and seweth skins together, may dedicate
his soul to the Lord. A servant, when buying
provisions, when running up and down, or
assisting in the kitchen, being prevented going
to church, may offer up an ardent and awakened
prayer, God is not ashamed of the place. He
only requireth a warm heart, and a wakeful
soul. And that ye may know, that neither ex
ternal forms, nor place, nor seasons are required,
but only an upright and watchful soul, — Paul
when lying in prison with his face upwards,
not standing erect, — for the stocks, to which
his feet were bound, prevented him, — but
stretched upon the ground, having prayed with
fervour, shook the prison, moved the foun-
Actsxvi. ^a,tions, and frightened the keeper, who was
straightway baptized. Again, Hezekiah, nei
ther upon bended knees nor standing upright,
but»lying upon a bed, on account of sickness,
with his face upward, having turned himself to
the wall, and prayed with an ardent and sober
mind, caused God to recall the sentence, which
Ii.Kgs.xx. had been spoken against him, drew unto himself
great favour, and was restored to his former
health. Nor do we see this come to pass only
among the holy, but even among the wicked.
For the thief neither standing in a house of
Luk.xxm. prayer, nor with bended knees, but stretched
' ' upon the cross, by a few words obtained the
kingdom of heaven. One when cast into a pit
of mire, another in the den of wild beasts,
another shut up in the belly of the whale,
having called upon God, dispelled the impend
ing evils, and drew to themselves grace from
above." His words having been received with the
usual marks of applause, which had found their

DUTY OF A PREACHER.
way into the church, from the theatre and
schools of the rhetoricians, he added : " I have
not said these things, in order that ye should
testify your applause and admiration ; but that
ye may shew them forth in your works, that so
your day-time, your night-time, and your hours
of labour may be fenced about and encompassed
by prayer."
It came to pass, that the church, as. Chrysos
tom had predicted in his last sermon, was
crowded to so great an excess on Whitsuntide,
that no place remained vacant ; but on the fol
lowing Sunday he found only a small congre
gation composed of those, who were accustomed
always to attend.' He thus commented upon
this circumstance at the commencement of his
sermon : "In vain, it .seemeth, we exhorted sermo de
those who were present at our last meeting,
persuading them to abide in the paternal man
sion, and not to come and depart with the
crowd, which only appeareth among us on a
festival. Yea, rather, not in vain ; for had not
even one of them been persuaded by our dis
course, yet hath a reward been prepared for
ourselves, and our justification towards God
made perfect. Wherefore the preacher should ,
scatter seeds, whether any one attend or not. |
and deposit silver, that the account to be ren-i
dered to God may not be of the money, but the
money-changers. And this we did by accusa
tion, by reproof, by entreaty and advice. For
we called to their remembrance the son, who
wasted his substance, and returned to his
father's house ; and we, moreover, set before
them the full extent of his misery, his hunger,
shame and infamy, and whatsoever other suffer-
' Chrysostom thus addresses them : i/*€k oi dei ^eB 'riu.u>
tvTeq. o

194 EVERY ASSEMBLY OF THE FAITHFUL
ings he endured in a strange land, desiring by
this example to render them wiser. Neither
did we stay our discourse there, but we pointed
out the affection of the father towards them ;
we required no account of their past negligence;
we received them with outstretched arms,
granting them pardon of their sins, opening the
house, spreading a table before them, throwing
around them the garb of instruction, and ren
dering them every other service. But they
imitated not that son, nor repented of their
former secession, nor remained in the paternal
mansion, but again departed. Therefore it
would be your duty, oh ye, who are ever with
me ! to lead them back, and prevail upon them
to celebrate with us the festival of every meet
ing." He then took up the argument of Chris
tian festivals not being confined to stated pe
riods, and continued : " For though the day of
Pentecost hath passed, the festival hath not.
Since every assembly of the faithful is a festival.
This is manifest from the words of Christ him
self: ' Where two or three are gathered together
Mat.xviii. in my name, there am I in the midst of them.'
But if Christ be in the midst of the congrega
tion, what other, what greater proof of a festival
would ye require ? Where there is instruction
and prayer ; where the blessings of the fathers
are bestowed ; where the divine laws are heard ;
where brethren are met together ; and the bond
of true love prevaileth ; where man holdeth
converse with God, and God speaketh to man ;
is there not a festival, a grand panegury ? For
it is not the number of the congregated, which
constituteth a festival ; not the costliness of
apparel, but the garniture of piety ; not the
sumptuousness of the table, but the watchful
ness of the soul ; for the greatest festival is a

20.

IS A FESTIVAL. 19.-)
good conscience." Accordingly he concluded
by saying, that for himself and his hearers this
Sunday was as much a festival as Whitsuntide :
" In what respect," said he, " doth the former
congregation excel the present ? In nothing-
save tumult and noise. For since there is to
day the same participation in the holy myste
ries, and the same communion of the other
spiritual gifts and exercises, as of prayer, of
hearing the word, of benediction, of love, and of
all the various means of grace, this day is in no
respect inferior to the former, either with regard
to you or to myself, who am now addressing
you. For they who heard us then, will hear us
now. Neither were they, who are absent now,
present then, though they seemed in the body
to be present. They hear not now, neither
heard they then. And not only heard they not ;
but they molested those, who were hearing, by
the tumult and noise, which they made. There
fore the spectators are the same to me now, as
then ; the assembly of hearers is the same, and
in no wise inferior to the former. Nay, were it
permitted me to say aught, which seemeth
strange, this meeting excelleth the former, inas
much as the discourse is held without noise, the
instruction given without tumult, and the hear
ing on that account attended with greater edifi
cation." Having been obliged to discontinue the his
tory of Hannah, that he might choose a subject
suited to the day of Pentecost, and having
resumed it, he followed up the text, which he
had last explained, and dwelt upon the words
of Hannah : " My mouth is enlarged over my
enemies; because I rejoice in thy salvation." isam.ii. i.
He observed that in these words no desire was
to be traced of avenging herself upon her ad-
o 2

19(5 DISINTERESTED LOVE
versary, no rejoicing at being able to put her to
shame, only the satisfaction of being delivered
from her own humiliation. He then remarked
that she rejoiced not merely in her salvation,
but in that salvation as obtained through God .
" It is thus," he said, " with the souls of the
saints, they rejoice less in the gifts, than in
God, by whom they are given ; for they love
him not for the sake of his gifts, but they love
his gifts for the sake of the giver." This led
him to expatiate upon one of his favourite
themes, the disinterested love of God : " Let
us, I beseech you, be of this mind : if we sin,
let us not grieve, because we are conscious of
impending punishment, but because we have
offended God ; and should we do aught that is
good, let us not rejoice at our reward in heaven,
but at our having pleased the Lord of Heaven ;
for to offend God is to him, who hath under
standing, a thing more dreadful, than hell itself,
as in like manner to please God is more to be
desired, than the kingdom of Heaven. Of this
mind was Paul ; wherefore he said : ' I am
persuaded, that neither death, nor life, nor
angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor
depth, nor any other creature, shall be able to
separate us from the love of God, which is in
3g°j^^"'- Christ Jesus our Lord.' And when we deem
the holy martyrs blest, we first set forth their
wounds, afterwards their rewards, — first their
stripes, then the crowns reserved for them.
For rewards arise from wounds, not wounds
from rewards. In like manner, this blessed man
rejoiced more in his sufferings for the sake of
Christ, than in the good things, which were
laid up in store for him : and he exclaimed.
Col. 1. 24. saying: ' I rejoice in my sufferings for you.'

OF GOD. 197
Again : ' Not only so, but we glory in tribula
tions also.' And again: 'For unto you it is Rom. v. 3.
given in the behalf of Christ, not only to believe
on him, but also to suffer for his sake.' For, of Phu. i. 29.
a truth, it is the greatest mark of divine favor,
to be thought worthy of suffering for Christ's
sake ; it is a crown made perfect, a reward not
less, than the retribution to come hereafter ;
and they know this, who love Christ truly and
fervently. Such was the desire and ardent love
of Hannah towards God. Wherefore she said :
'I rejoice in thy salvation.' She had nothing isam.ii.i.
in common with the earth, but rejecting all
human aid, and winged by the grace of the
Spirit, she was lifted up, and looked to God in
all things, and sought from him deliverance
from the troubles by which she was oppressed.
For she knew, she well knew, that all human
gifts whatsoever resemble the nature of those,
by whom they are dispensed, and that in every
thing we have need of assistance from above, if
we would lie at anchor in security. Wherefore
in all things she took refuge with God, and
having accepted the gift, she rather rejoiced in
the giver ; and rendering thanks, she said :
' There is none holy as the Lord, there is none
righteous as our God, and there is none holy
except thee.' For his judgment, said she, is isam.11.2.
past finding out ; his decree is holy and sure.
Such is the reasoning of a thankful soul. She
said not within herself, — what great benefit hath
been conferred upon me ? What more hath
been done unto me, than unto others ? That,
which my rival had long before received in
abundance, I have at last with great difficulty
obtained, after great suffering, after many tears,
prayers, and supplications. But, having a full
trust in the divine providence, she demanded

198 UNEQUAL DISTRIBUTION OF WEALTH.
not from God reasons of his dispensations to
wards her, as many do, calling him daily to an
account." He then commented upon the dis
content, with which men regarded the divine
economy, and the unequal distribution of pro
perty. He endeavoured to prove, that this un
equal division of property was important to the
improvement of human nature, and that the
various arts and trades without it would never
have arisen: " For now the pressure of impend
ing poverty, as the best of masters, urgeth each
labourer, even though he be unwilling, to his
work. But if all men became rich, they all
would live in sloth, and thus the whole consti
tution of society would be broken up, and every
thing be involved in ruin." He then proceeded
to draw a contrast between the poor and the
rich man, in order to point out what advantages
the former had over the latter. Among other
things he says : " Sleep, the sweetest and most
needful of enjoyments, the chief nourisher of
life, is with the poor more ready and more
sound, than with the rich. They, who live in
luxury, are wont to detract from their pleasures
by feasting before they are hungry, drinking
before they are thirsty, and reposing before they
are fatigued. For it is not so much in the
nature of enjoyments, as in the due use of them,
that their delight consisteth. Therefore a
draught of old and fragrant wine gratifieth not
so much the rich man, as one of water doth the
poor and thirsty ; neither is a repast of dainties
so savoury to the luxurious, as the coarsest food
is to the hungry ; nor is rest upon a soft couch
so grateful to the indolent, as sleep upon the
hardest bed is to the weary. In all which
things, the poor have rather the advantage over
the rich." " Let us not, therefore," were his

CHRYSOSTOM SICK. 199
concluding words, "murmur after the manner
of ungrateful servants, nor accuse the Lord, but
in all things rejoice ; and let us be convinced,
that there existeth but one evil, sin, — and but
one good, righteousness ; for if we be of this
mind, neither sickness, nor poverty, nor shame,
nor any of those things, which are regarded as
grievous, will afflict us ; and after having in
everything tasted pure joy here below, we shall
attain to the blessings of futurity, through the
grace and mercy of our Lord Jesus Christ, to
whom with the Father and the Holy Spirit be
glory for ever and ever. Amen."
During this year Chrysostom appears to have
been often interrupted in the exercise of his
vocation by sickness, which had been brought
on by his former ascetic practices. When, after
a second illness, he was sufficiently recovered to
preach again, he began by testifying his joy at
being enabled to re-appear in the midst of his
beloved flock, the separation from whom had
been more painful to him than the disease itself.
He then alluded, as was often his custom, to
the sermons preached during the late Fast, by
which he had induced a part of his congregation
to pass a law among themselves renouncing all
forms of asseveration, except yea and nay.
While he praised those, who had entered into
an agreement strictly to fulfil this command of
Christ, he at the same time added, that they
must not suppose, that it was enough to comply
with this single injunction ; for the observance
of all the commands of Christ was necessary to
form the harmony of a Christian life ; and he
therefore required of them to obey another more
difficult law, that of suppressing anger and
revenge, and of forgiving injuries, in support of
which exhortation he explained and applied the

HomDecern Mill.TalentDebitore.Tom. III.

MatthXVIII

23.

II Cor
10.

i!00 ACCOUNT TO BE RENDERED
' ^ parable of the ten talents : " Let us then," he
said, " hear this parable. For though its mean
ing may at first seem manifest, it containeth a
hidden and unspeakable treasure. ' The king
dom of heaven is likened unto a certain king,
who would take account of his servants.' Run
not merely over these words, but unfold to me
the nature of that judgment-seat ; having en
tered thy conscience, examine whatsoever deeds
thou hast done in thy whole life ; and when
thou hearest, that the Lord taketh account of his
servants, understand thereby of kings, of gene
rals, of governors, of rich, of poor, of bond, , of
free, and of all men : ' for we must all appear
before the judgment seat of Christ.' If thou be
rich, consider, that thou wilt have to render
account of whether thou have expended thy
wealth upon courtezans or upon the poor?
whether upon parasites and flatterers, or upon
the needy ? whether in debauchery or in cha
rity ? whether in luxury, excess, and drunken
ness, or in aid of the afflicted ? Not only will
an account be demanded of thee concerning thy
expenditure, but likewise concerning the man
ner in which thou hast amassed thy wealth.
Whether by honest toil, or by rapine and ava
rice ? Whether thou have received it an here
ditary patrimony, or acquired it by ruining the
inheritance of the orphan, and by spoiling the
property of the widow ? For as we demand an
account of our servants, not only concerning ex
penditure, but also concerning income, inquiring,
whence they receive the money, from whom, in
what manner, and how much ? So God not
only requireth of us an account of how we
spend our riches; but of how we acquire them.
.\ot only nmst the rich man render an account
nf his wealth, but the poor man likewise of his

TO GOD. 201
penury. Whether he have endured it well?
and with a due sense of gratitude towards God ?
Whether he have not been impatient and re
pined ? Whether he have not arraigned divine
Providence upon beholding another man living
in luxury and excess, while himself was in
need ? For as the rich man is required to give
an account of his alms ; so is the poor man of
his endurance. Yea, not of his endurance only,
but of his alms likewise. For poverty is no
hindrance to charity. Whereof the widow is
a proof, who ' threw two mites into the trea
sury ; ' and by that small gift surpassed those, ^""^ ^"¦
who cast in much. Not only rich and poor,
but also rulers and judges will be severely ex
amined, whether they have corrupted justice ;
whether from favor or from hate they have de
cided between litigants ; whether they have
been moved by flattery to judge unrighteously,
or, mindful of an offence, have wronged the in
nocent ? Not only the civil magistrates, but
those set over the Church, will have to render
an account of their rule. These, above all
others, will have to answer a heavy and severe
examination to the full. For of those, to whom
the ministry of the word is committed, will be
diligently inquired, whether through fear or
through envy they have neglected to teach any
of the things necessary to salvation ? Whether
they have set forth the same by their works ?
Whether they have clearly explained every
thing ; and hidden nought that is profitable ?
Again, he who hath attained to the offlce of
bishop, will have to stand a trial, severe as the
height, which he hath ascended, is great. Not
only will he be answerable, as concerneth his
doctrine and his protection of the poor, but
likewise as to his duly proving those, upon

lTim.V.22.

202 SECRET THOUGHTS.
whom he layeth hands ; and innumerable other
matters. For, making known these things,
Paul wrote to Timothy : ' Lay hands suddenly
on no man ; neither be partaker of other men's
sins.' And exhorting the Hebrews touching
these same spiritual rulers, he made them to
fear in another way, saying thus : ' Obey them
that have rule over you, and submit yourselves ;
for thev watch for vour souls, as they that must
,7 give account.' " He then further pointed out,
that the account to be rendered will not only
comprise those expressions of feeling, which
exhibit themselves in words and works, but will
make known the hidden thoughts : " Paul de
claring this very thing, said : ' Judge nothing
before the time until the Lord come, who both
will bring to light the hidden things of dark
ness, and will make manifest the councils of
icor.iv.5. the heart.' The Psalmist also saith : ' The in
ward thoughts of man shall confess to thee.'
What meaneth this : ' The inward thoughts of
Lxxv. u. rn^"! shall confess to thee ?' When thou speak-
est to thy brother with deceit, and with an evil
mind ; when thy mouth and tongue laud him,
but thou imaginest evil against him, and enviest
him. Again Christ alluding to this same thing,
said, that we should not only have to render an
account of our .deeds, but likewise of our
thoughts : ' Whosoever looketh on a woman to
lust after her, hath committed adultery already
Matt.v.2s. with her in his heart.'" The severe proceeding
of the Lord towards his servant, represented, he
said, the way in which God leads men to a con
sciousness of their guilt, in order afterwards to
pardon them ; and it is this consciousness, which
should render them lenient towards others:
" Wherefore," he said, "did the king, not being
about to execute his threat, command his ser-

TRUST IN god's MERCY. 203
vant to be sold ? that he might add to his fear.
He added to his fear by the threat, in order
that he might compel him to supplicate. He
compelled him to supplicate, that he might take
an opportunity of pardoning him. He could
have loosed him without entreaty, but he did
not, lest he might render him more wicked.
He could have pardoned him without demand
ing an account ; but, lest being ignorant of the
height of his sin, he might become more inhu
man and cruel towards his fellow servants, he
taught him first the greatness of his debt, and
then forgave it him all. For if after an account
having been required, the debt proved, the
threat given, and the just condemnation, which
he was to undergo, declared, he was thus bar
barous and cruel towards his fellow servant,
whither would his ferocity not have proceeded,
had none of these things taken place?"
From the example of the servant, who be
sought his master to have patience with him, he
recommended confidence in the divine mercy :
" May all," he said, " who are negligent in
prayer, learn hence its great power. The ser
vant in the parable pleaded neither fasting, nor
the renouncement of earthly possessions, nor
any similar justification; but, standing alone,
and destitute of every redeeming grace, he had
only to supplicate his Lord, and obtain compas
sion. Let us not then be negligent in prayer ;
for who could be more guilty, than this servant,
who had so heavy an account to render, and not
one good act to plead in his justification ? Yet
he said not within himself; I dare not speak.
I am filled with shame. How can I approach
my Lord ? How can I beseech him ? as many
sinners say, who labor under a humility, which
cometh ofthe devil. Doth a trust in thy right-

204 MINDFULNESS OF OUR SINS.
eousness fail thee ? Seek then the Lord, and
gain confidence ; for he, with whom thou art to
be reconciled, is not a man, that thou needest
to be ashamed. God desireth to free thee from
sin more, than thou thyself desirest to be freed.
Thou hast not so great a care for thy salvation,
as the Almighty hath, of which he convinceth
thee by his works. Hast thou no trust in thy
self? Because thou art thus minded, thou
mayst have confidence. For as the true foun
dation of confidence is to believe, that thou
canst have none ; so is it the greatest disgrace
to justify thyself before the Lord ; and whoso
ever believeth himself able to do so, is unclean,
though he were more holy than all other men ;
as in like manner, he is justified, who believeth
himself to be of all sinners the greatest, whereto
the parable of the pharisee and publican testi
fieth." Passing from the compassion, which the
servant had obtained by his contrition and hu
mility, to his harshness towards his fellow ser
vant, he said : " Perceivest thou not, how good a
thing it is to be mindful of our sins? For had this
man been always mindful of them, he would not
have become thus cruel and inhuman. Where
fore, I tell you, and I will never cease to tell you,
that it is very salutary and necessary to be con
tinually mindful of all our sins. Nought sooner
winneth the soul to wisdom, meekness, and
charity, than a constant remembrance of our
sins. Wherefore Paul was not only mindful of
the sins, which he had committed after baptism,
but also of those, which he had committed be
fore baptism ; although these last had at once
been washed out. But if he was mindful of his
sins before baptism, how much more ought we
to be mindful of ours after baptism ? For, by
a remembrance of them they shall not only be

DISTINCTION OF SINS. 20.5
blotted out ; but we likewise shall become more
charitably disposed towards all men, and shall
serve God with greater cheerfulness, being
thereby given a more lively sense of his un
speakable love towards us. The servant acted
not thus ; but, having forgotten the greatness
of his debt, he also forgot the mercy which had
been shewed to him. Forgetful of that mercy,
his heart became hardened towards his fellow
servant ; and by his cruelty towards him he
lost all, which he had gained through the com
passion of God."
Chrysostom then makes of the proceeding of
the Lord towards his servant such an applica
tion, as proves indeed his pure Christian spirit,
and which arose from an endeavour to oppose
the practical errors of his day ; but in it is to
be perceived his deficiency of a dogmatical
and ethic exposition of the Bible, which pre
vented his discovering the real source of those
errors ; he said : " After the servant had cruelly
treated his fellow servant, the Lord was wroth,
that ye might learn hence, that God more rea
dily pardoneth the sins against himself, than
those against our neighbour. And this is not
the only instance, in which our Lord declareth
the same : ' If thou bring,' saith he elsewhere,
' thy gift to the altar, and there rememberest
that thy brother hath aught against thee, leave
there thy gift before the altar, and go thy way ;
first be reconciled to thy brother, and then
come and offer thy gift.' Behold ! how much 24"'
greater Christ considereth our sins against one
another, than our sins against himself, — how
much beyond all other virtues he exalteth peace
and love towards our neighbour. And again in
another place : ' Whosoever shall put away his
wife, saving for the cause of fornication, causeth

Matt. V.23,

20G AGAINST GOD AND AGAINST OUR NEIGHBOUR.
Matt.v.32. her to commit adultery.' He thus also declareth
the law through Paul : ' If any brother hath a
wife that believeth not, and she be pleased to
12. '^' dwell with him, let him not put her away.' If,
said he, the woman sin against thee, separate
thyself from her ; but if she sin against me,
retain her. Thus was it here. When the ser
vant owed his lord a heavy debt, his lord for
gave it him ; but when the servant forgave not
his fellow servant a debt, though it was much
less than that, which he himself had been for
given, his lord was wroth, and delivered him to
the tormentors. In the one instance also the
lord called the servant wicked ; in the other,
he grieved him not by a word."
To understand properly these words we must
take into consideration a custom, which had long
prevailed, of distinguishing sins against God
from sins against our neighbour. This division
frequently led to an arbitrary and prejudicial
estimate of sin ; for it did not acknowledge all
sins to be equally sins against God, but it only
stamped as such, certain sins, which were sup
posed to have an immediate relation to the
honor of God, such as denial of faith, false doc
trine, &c. ; and it considered other sins more
venial, as though they did not directly affect
the honor of God. Chrysostom clearly intended
to combat this perverted view of morality ; but
he acknowledges as correct that division of sins,
to which it owed its origin, and applied it in a
manner, which was neither exegetically nor logi
cally tenable. We perceive here a deficiency,
which may also be discerned in other sermons
of Chrysostom, whose education was more of a
rhetorical, than dialectic nature.
He closed this discourse with the following
words : " Let us strive after nothing so much

ERADICATION OF SPIRITUAL EVILS. 207
as to divest ourselves of anger, and conciliate
those, who are hostilely inclined towards us ;
knowing, that neither prayer, nor alms, nor fast
ing, nor the partaking of the Lord's Supper will
plead for us on the last day, if we forget not the
injuries done unto us."
To impress this exhortation strongly upon the
hearts of his flock, he selected, a short time
after this, the History of David for the subject
of three discourses, in which he dwelt particu
larly upon the conduct of David to Saul. He
commenced the first of these sermons in the
following words : " When a chronic schirrous p"'?-''^
inflammation hath fixed itself in the body, much saui i.
time, labor, and great wisdom in the application
of remedies are needful, in order to remove the
tumor with safety. The same is discernible
with regard to the soul. For if any one desire
to eradicate a passion, which hath taken root,
and long abided in the soul, the admonition of
one or two days will not suffice for the accom
plishment of his purpose ; but it will be neces
sary to follow up the subject in many successive
discourses, if so be that he preach not for his
own honor, nor for the entertainment of his
hearers, but for their advantage and edification.
Wherefore we will now pursue the same plan
with respect to anger, as we formerly did
with respect to oaths, and discourse to you for
many days successively on this subject, and
exhort you continually thereupon to the utmost
of our power ; for it seemeth to me, that the
best mode of instruction is not to desist from an
exhortation, until we perceive it to be attended
with a good and practical result ; and that he,
who leapeth from this to that subject, and again
from that to another, — who preacheth to-day
upon alms, to-morrow upon prayer, then upon

David et
Saul II

208 FORGIVENESS OF INJURIES.
meekness, then upon humility, will reap no
fruit in the minds of his hearers." Chrysostom
was therefore resolved to act with respect to the
forgiveness of injuries, as he had formerly done
with respect to swearing.
The rhetorical delineations of Chrysostom
often produced upon the susceptible Byzantines
great momentary emotions, of which he took
immediate advantage. Thus having perceived,
while delivering the second of these discourses,
that some of his hearers shed tears, he exclaim-
Hom. de ed : " While ye are thus affected, think ye for
my sake each man upon his enemy, though
your hearts be overflowing with grief; seek to
preserve him while living ; mourn for him, when
dead, — not by outward demonstration, but in
sincerity of heart and soul ; and though your
selves be called upon to suffer in averting evil
from the man, who hath wronged you, be ready
to do and to undergo all things, that great may
be your reward in heaven."
Divine worship on the preceding Sunday
having been celebrated during a performance at
one of the public theatres, he commenced the
third of these discourses with an admonition,
which afforded him little time to resume his
subject. The opening of the public theatres on Sunday
had long been forbidden ; ' but the levity of the
Byzantines, to whom the Circenses were as
daily bread, prevented the execution of the law,
and called for its increased severity ; for we find
that an African Council at Carthage, a.d. 401.
• Perhaps by the Emperor Constantine. In a law enacted
A.D. 386, it is expressly declared : ne quis in legem nostram,
quam dudum tulimus, committat, nullus solis d'lh populo
spectaculum praebeat, nee divinam venerationem confecta
solemnitateconfundat. Cod. Theodos. L. XV. Tit. V. 1.2.

THEATRES CLOSED ON SUNDAYS. 209
petitioned the Emperor on this subject, and
complained, that even on the solemn Sunday,
which preceded Easter Day, which closed the
whole of the Easter Festival, and upon which
the neophites were admitted into the congre
gation, the Circus was more frequented, than
the Church.' This law had not been extended
to all Christian holidays ; ^ for Chrysostom fre
quently complained, that during the Fast, which
was appointed to awaken the people to repent
ance, the minds of men were drawn away and
distracted by these noisy diversions.^
Thus in the present instance, Chrysostom, —
believing, that he observed among his hearers
some of the thoughtless persons, who had pre
ferred the theatre to the church on the preceding
Sunday, — began his discourse by saying, that Hom. de
he regretted being unable to distinguish those ^avid et
individuals with certainty, in order to exclude
them from a participation in the Holy Commu
nion, until they gave proofs of repentance. He
thence took occasion to expatiate upon the great
guilt of receiving the Body of the Lord with a
• Petendum, utspectacula theatrorum caeterorumque ludo-
rumdi^ dominica vel caeteris religionis Christianae diebus ce-
lebcrrimis amoveantur, maxima quia paschae octavorum dife
populi ad circum magis quam ad ecclesiam conveniunt. Cod.
Canon. Eccies. Afr. c. 61.
'- It was first extended to the Festivals of Christmas,
Epiphany, Easter, and the whole period from Easter to
Whitsuntide, by a law, a.d. 42.i.
' Vide Hom. in Genes. VI. " Here, if we extend our
discourse to a little more, than usual length, many are vexed
and sad, and plead fatigue and bodily exhaustion, notwith
standing the comfort, which this wonderful roof affordeth
them ; for they can neither be exposed to cold, to rain, or the
violence of the winds; but there, although the rain come
down in torrents, and strong winds blow, or although at other
times the sun send down upon them its burning rays, they
spend not only one or two hours, but the greatest part of the
day." P

210 MINISTRY OF CHRYSOSTOM.
profane mind, and to point out the pernicious
influence, which the passion for theatrical shows
exercised upon Christian, and especially upon
domestic life. He then brought to a termination
the subject of his two former discourses.
The labors of Chrysostom, as preacher at
Antioch, during the eventful times already de
scribed, are a miniature of his whole ministry.
He sought on every occasion to impress upon
the heart the practical truths of religion, in
opposition to the prevailing vices, perverse incli
nations, and prejudices, which were the chief
obstacles to the penetrating influence of Christ
ianity. He sought especially to expose the
iniquity, which, under a false show of Christ
ianity, became the more dangerous, and to
caution his hearers against such hypocrisy.
The warm and lively feelings of Chrysostom,
and the natural disposition of his mind, prone to
vehement ebullitions, were calculated to render
him impatient and desponding, after having so
often repeated the same admonitions against the
manifold corruptions of his day, without pro
ducing any great effect upon the lives of the
majority. But he knew, that a preacher of the
divine word never should grow weary of bearing
witness to its truth, and of rebuking sin, though
he see not before him the desired result in the
lives of men. Being told, that he always re
peated the same exhortations, he answered :
" We, to whom the ministry of the word hath
been committed, have been commanded by the
gracious God never to be wanting on our part,
and, whether hearkened unto or not, never to
be silent. Hear the words of Jeremiah himself,
who, when he was scoffed at by his hearers,
and held daily in derision, because he threatened
the Jews, and foreshewed their desolation.

Horn, in
Lazar. 1.

DUTY OF THE PREACHER. 211
thought at one moment of resigning his pro
phetical office, for human weakness overcame
him, and he could not endure the derision and
reproach. Hear his declaration : ' I was in Jer.xx. 7,
derision daily. I said, I will not speak, nor
name the name of the Lord. But there was in
me, as it were, a burning fire raging in my
bones. I was sinking on every side, and I
could not stay.' ' He Saith : I desire to desist
from my ministry, because the Jews hearkened
not ; and, while I was pondering this thing in
my heart, the power of the Spirit rushed as fire
upon my soul, kindled a flame in all my inmost
parts, consuming and eating up my bones, so
that I could not endure the burning. If then
one, who was daily derided, mocked and reviled,
incurred so severe a punishment, because he
purposed to be silent, of what pardon should
we, who have experienced no such sufferings,
be deserving, were we to become faint-hearted,
and desist from our preaching on account of the
indifference of a few, whilst so many attend to
our exhortations. I speak not this to my own
consolation or encouragement ; for it is the firm
resolve of my soul, as long as I breathe, and as
long as it pleaseth God to contijiue me i?i this
present life, to perform this service, and, whether
I am listened lo or not, to do that, which, the Lord
hath commanded me."
Chrysostom was wont to say, that it was the
crowded churches, and the zealous celebration
of divine service, which distinguished Antioch
above other cities : " I shall never cease" said "°"' ',"j.
Till • r IWV'i. Vidi
he, " to declare, that the preeminence of our oom.iv.
1 I have translated this citation from the Greek of the
Septuagint, which differs a good deal from our Hebrew trans
lation. The Greek Fathers always cite from the above
version of the Old Testament. P 2

212 CROWDED CHURCHES OF ANTIOCH.
city consisteth not in its having a Senate, nor
in its being able to number consuls among its
citizens, nor in the multitude of its statues, nor in
the richness and variety of its merchandize, nor
in the convenience of its site ; but in its having a
people that longeth after the divine word, in
the crowded temples' of God, in the daily
enjoyment of a full discourse, and in an insatiate
desire of hearing instruction : for a city is not
exalted by its edifices, but by its inhabitants.
Tell me not that Rome is great, because it is
extensive ; but show me there a people equally
desirous of hearing the word. Sodom had its
towers; Abram his tent: yet the angels turned
aside from Sodom, and bent their way to the
tent. For they sought not a splendid edifice ;
but they sought around for holiness and beauty
of soul. In like manner, John was in the desert,
Herod in the city ; wherefore the desert was
more honoured than the city. The ministry
resteth not on edifices. I say these things, that
ye may not laud your city, sunken in its iniquity.
Tell me not of edifices and columns. They fall
to ruins with the things of time. Enter the
church, and behold the nobles of our city!
Behold the poor watching from midnight until
dawn, 2 neither yielding to the power of sleep
by night, not shrinking from want by day ! "
It is manifest, however, from other passages
of his sermons, that this praise was principally
due to the poorer and middle classes of Antioch.
Among the high and rich were many, who
1 I observe that in the Greek of Chrysostom the word
vao?, temple, is used in the plural, which would seem to
militate against Neander's observation at the beginning of
this period, as to there being no smaller independent churches
at Antioch.
^ The meetings for common prayer and singing in the
solemn stillness of the night : vigiliae, pervigilia.

ATTENDANCE OF THE RICH. 213
believed, that nothing more was requisite, than
to attend the church on solemn Festivals, and
during the Fast of Lent. They deemed their
time too precious to devote to any occupation,
except that of business or pleasure. The heat
in the church was insupportable, the crowd
troublesome ; the air oppressive.' When they
had to choose between the church, and the
theatre or circus, the latter were generally pre
ferred. Chrysostom, therefore, as we have
already seen in the short period, over which the
present series of discourses is distributed, always
found his church crowded on the great festivals ;
but on all other days the number of his hearers
was small, and of these very few were from
among the higher classes. 2 On this account he
had frequently to point out the blessing, which
a church-communion imparts to all men.
This will be further elucidated by a selection
of some passages from his sermons at Antioch,
in one of which, he said : " Ye always put savu. iii.
forward your mihtary duties, as an excuse for 273.
neglecting public worship, but the excuse is
groundless ; for Cornelius was a Centurion, and
his duty prevented not his leading a godly life.
Neither discipline nor the fear of incurring the
displeasure of your superiors deter you from
wasting your hours in the theatre ; but when
we call upon you to frequent the church, a
thousand difficulties arise."
Deeply as Chrysostom was impressed with
' Kai yag Kai ravra aKovu Xeyovruv, oti tripoh^ov to itnyo( vvy,
TO KavfAa d^ogrjrov, ovk iax^o/Aev a-revoxu^eia-Bai Kai BXitsaBai iv ru
-icXriBet, tifuri navroBev me^pipeojAevoi, Ed. Mont. Tom. III.
f. 159. ^ See also the commencement of his Homily upon the
preamble of the First Epistle of St. Paul to the Corinthians :
irav ei; Tijx oXiyoTijTa dttihu rtiv ijAerefav, Kai to moifAviov BeaaujAai
KaB 'iKatrrijv avva^iv iXarrovjAivov, Montf. III. t. 128.

214 HOUSE OF GOD.
the nature of Christian worship, which is con
fined to no particular time or place, and dis
tinctly as he separated the institutions of the
Jewish and Christian religions, he nevertheless
made allowances for the weakness and wants
of our sensual nature, which can only be pre
pared gradually for the glory hereafter. Where
fore he says in a discourse complaining of a
vocat^''"'' general neglect of attendance at church on ordi-
Tom. III. nary Sundays : " Have ye not heard the words
^- '2'- of the Psalmist? ' I had rather be a door-keeper
in the house of my God, than to dwell in the
Psalm
Lxxxiv. tents of ungodhness.' He saith not: I had rather
"• dwell, or abide, or enter, — far more than this, —
I had rather be a door-keeper, — it were better
to occupy the meanest place in the house of
my God. I am contented, if I be thought wor
thy of entering the porch. I regard as the
greatest of gifts, to be numbered among the
last in the house of my God. So powerful
is ardent love, that it appropriateth to itself
the common Lord. Wherefore he saith : ' In
the house of my God.' The lover requireth
to see not only the beloved one, but likewise
her dwelling, even the door of her dwelling, and
not the door only, but the very alley or street
in which her dwelling is ; and in her garment,
or in her shoe, he thinketh to behold the be
loved herself. Thus was it with the holy pro
phets. They could not see God, who is a
Spirit, but they beheld his house ; and in his
house they felt as if conscious of his presence.
Every place, as compared with the house of
God, is a tent of ungodliness ; whether it be
the court of justice, the senate house, or the
house of an individual ; and though prayers and
supplications be offered up therein, disputes,
and contests, and reproaches, and assemblies

BENEFIT OF ATTENDANCE AT CHURCH. 215
engrossed by the affairs of this world, will
always be there. This house alone is undefiled.
Wherefore those are the tabernacles of sinners ;
but this is the house of God. And, as a haven
protected from the winds and waves, affordeth
shelter to the ships, which run therein from the
storm : so likewise the house of God rescueth
from a tempest of external cares, those who
enter it, imparteth to them peace and safety,
and permitteth them to hear the divine word.
This place is the path to virtue, the school of
wisdom; not only when the people are gathered
together, — when the Holy Scriptures are read,
— when spiritual instruction is imparted, — and
when the venerable band of elders sit here
assembled ; but if at any time thou enter but
the porch, thou wilt instantly lay aside all
worldly cares, and as it were, some spiritual air
will wave around thy soul. The stillness itself
enforceth awe, and teacheth wisdom ; it ele-
vateth the mind ; it suffereth no thought upon
the things of time ; it raiseth thee from earth to
heaven." At the festival of Christ's baptism, which was
one of the principal holidays of the Greek
Church, he addressed a numerous congregation
in the following words: " To-day ye all are Hom.de
filled with joy, and I alone am sad. For when ch?isti""
I survey this Christian assembly, which may be Tom. ii.
likened to the wide ocean, and contemplate the ^'^^^'
infinite riches of the Church ; when I consider,
that this festival will no sooner have passed
away, than this multitude will hastily depart, I
am sorely grieved, that the Church, which hath
begotten so many children, cannot rejoice in
them at every celebration of divine service, but
only on a festival. How great would be the
spiritual exultation, how great the joy, how

216 BENEFIT OF ATTENDANCE AT CHURCH.
great the glory rendered to God, how great the
benefit conferred on souls, could we behold at
every performance of divine service the church
and its enclosures thus crowded. Masters and
pilots, when they traverse the deep, use their
utmost endeavors to reach a haven ; but we
strive to toss on the open sea, overwhelmed by
the billows of worldly cares, haunting the
forums and tribunals ; but coming hither scarce
once or twice in the year. Know ye not, that
even as God hath fixed harbours on the borders
of the sea, so hath he planted churches in the
cities, that, flying hither from the stir of worldly
tumults, we may rejoice in the profoundest
peace. For here are neither to be dreaded the
vast surges of the ocean, nor the attacks of
robbers, nor the assaults of malefactors, nor the
violence of winds, nor the ambushments of wild
beasts. It is a haven exempt from all these
dangers, — the haven of souls, — of which your
selves bear witness ; for could any one of you
at this moment look into his soul, he would find
therein a rest, where no anger troubleth, no lust
inflameth, where envy consumeth not, vanity
puffeth not up, ambition leadeth not astray;
all these monsters are held in awe, while the
words of the Holy Scriptures, like to some
heavenly strain, penetrate through every ear
into the soul, and still the furious passions."
He then alluded to the poverty, which many
pleaded, as an excuse for their rare attendance
at church, and observed, that if they devoted
six days of the week to worldly gain, they might
well withdraw the seventh, or only two hours
of that day from such an occupation, and ex
clusively dedicate them to higher objects :
" Say, if ye come among us once or twice only
in the year, what shall we be able to teach you

ADMONITION. 217
of those things, which each Christian ought to
know concerning the soul, the body, immorta
lity, the kingdom of heaven, punishment, hell,
the forbearance of God, the atonement, repent
ance, baptism, the remission of sins, the higher
and lower worlds, the nature of man, the angels,
the wickedness of evil spirits, the deceits of the
devil, moral conduct, doctrine, a right faith, and
pernicious heresies ? These things and many
more than these a Christian ought to know, and
render an account of, to those who ask him. ,„,,„,„
¦n -n 111 1 11 IPet.III.15.
But ye will not be able to learn the least part
of them, if ye assemble here but once a year,
and then devoid of a proper seriousness, in obe
dience to the custom of the festival, not from a
love of God. For I would that every man, who
constantly cometh hither, when we are gathered
together, should be able to retain a sure know
ledge of these things. Many of you, who are
here present have servants and children, and
when ye deliver them over to the masters of
the various arts, whom ye may have chosen for
their teachers, ye at once forbid them your
house, and supply them with furniture for their
couches, with food, and with all other suitable
provision. Ye make them to dwell in the same
habitation with the master, and exclude them
from your house, that no care may disturb their
study, and that a constant abode with him may
ensure a more certain knowledge of the art.
Yet when ye have to learn no common art but
the greatest of all arts, that of pleasing God
and attaining to the joys of heaven, ye think
that ye shall be able to accomplish it lightly.
How great is this folly ! For that to acquire
this knowledge needeth much attention, ye may
know from these words of Christ : ' Learn of Matt, xi.
me ; for I am meek and lowly in heart.' Again ^^-

rem 11.

218 BENEFIT OF ATTENDANCE AT CHUlCH.
ps.xxxiv. the Psalmist saith : ' Come ye children hearken
^' unto me ; I will teach you the fear of the Lord.'
Ps. XLVI. And again : ' Be still and know that I am God ; '
^°' so, that he, who desireth to attain to this wis
dom, needeth to be diligent therein." When
he preached on the following day, which was
sacred to the memory of a martyr at Antioch,
he found, as he had foretold, a much smaller
congregation assembled, and he therefore spoke
again of the benefit to be derived from attending
Sanct 'l church: "He, who cometh hither with
cian Marty- faith and zcal, departeth with much treasure.
Tom. Were he only to open his mouth, he would scat
ter among those around him every sweet odour,
and fill them with spiritual riches ; and were a
thousand misfortunes to befal him, he would
easily endure them all, having taken hence from
the Holy Scriptures a sufficient store of patience
and of wisdom. And as one, who ever standeth
upon a rock, may deride the waves : so the man
who profiteth continually by the assemblies of
the church, and is refreshed by a godly dis
course, standing aloft upon the solid foundation
of a righteous judgment, will not be subject to
human accidents ; for he hath placed himself
beyond the reach of worldly affections. Having
gathered much benefit and consolation, not only
from the exhortation, but likewise from prayer,
from the paternal benediction, from Christian
communion, from brotherly love, and from many
other sources, he departeth hence, and beareth
home innumerable blessings." On a similar
occasion, in a discourse held shortly after Easter,
_  he said : " Whence ariseth it, that as the day
722. on which our last festival was celebrated, be
cometh more distant, our congregations dimin
ish ? But we, who are now met together, must
not on that account be rendered negligent.

Savil.Vl. f.

THEATRE. 219
They are less in numbers, but not less in zeal.
They diminish, that the faithful may be made
manifest, and that we may learn to distinguish
those, who attend from habit, and those, who
come hither from a longing after the Divine
Word. On Sunday last the whole city was
collected here : the porches were crowded, and
the multitude resembled the ebbing and the
flowing waves. But to me your stillness is
more desirable, than that vast multitude ; your
repose I esteem more, than that tumult. We !
had then to number bodies ; we have now to
number souls, all of which are filled with piety.
Were we to weigh in opposite scales this small
assembly composed chiefly of the poor, and that
crowd, of which the rich formed the greater
part, the balance would be in our favor. The
theatre inviteth you daily ; no one hesitateth to
obey the call ; no one pleadeth the multitude
of his affairs ; all hasten thither, as if devoid of
any other care. The old man is not deterred
by his grey hairs ; the young man trembleth
not to tempt his passions, so easily inflamed ;
the rich man thinketh not to disgrace his sta
tion. But if there be a question of his going to
church, he deliberate th, as if he were called
upon to descend from his high estate ; and he
demeaneth himself, as if he had conferred a favor
upon God.^ Where now are those, who were a
• Manners and vices were at this time nearly the same
throughout all the great cities of the Roman, and especially
of the Eastern empire ; as may be perceived from a compa
rison of the discourses held by Chrysostom at Antioch and
Constantinople. We will therefore compare with this passage
another from a discourse preached by him at Constantinople.
Hom. in II Thess. HI: " Lo ! if a rich lady enter the
church, she thinketh not of how she best shall hear the word
of God, but how she shall shew herself; how she may sit
in pomp and glory ; how she shall surpass other women

220

Hom. de
Sanct, Pen-
tec. I.

Exodus
XXIIl. n

CHRISTIAN WORSHIP NOT CONFINED
burden to us on that day? for their presence
was a burden. What affairs detain them ? But
it is not their affairs, — it is their pride. And
what can be more irrational ? Think ye then
to confer a favor upon us, when ye come hither,
and hear those things which are necessary to
the salvation of your souls."
He forcibly combatted the confinement of
church-communion to the festivals in a discourse
preached on the Feast of Penticost concerning
the peculiar spirit of the religious institutions of
Christianity : " To appear," said he, " before
God only three times in the year is a Jewish
ordinance ; for it was thus commanded them.
' Three times in the year thou shalt appear be
fore the Lord thy God.' But God desireth, that
we, who are Christians, should appear before
in the splendor of her apparel ; and render herself more
admired by her form, her mien, and the stately bearing of
her walk. Her whole mind is turned to whether this or
that person behold her ? whether she be admired ? Am I
well adorned ? my dress must not be spoiled or rumpled.
All her anxiety is directed to such objects. In like manner
the rich man cometh to display himself to the poor, and to
strike them with awe by the manner of wearing his toga, and
the number of his youthful slaves who surround him, making
way for him amongst the crowd. He deigneth not in his
pride to perform this oflSce himself; he knoweth, that it is
an employment beneath a free man, and, though greatly
puffed up by his own importance, he cannot bring himself to
do it, but deputeth it to the slaves, who follow him ; for it is
clearly a servile office, and requireth rough manners. When
seated, the cares of his household distract him on all sides ;
the vanity, of which his mind is possessed, encircleth him
around ; he thinketh, by entering this house, to confer a
favor upon us and upon the people, — perchance even upon
God. How can he ever be healed, who is thus puffed up?
I will tell you, if ye desire it, the cause of all these things.
They think to come to us, when they come hither ; they
think to hear from us the things, which they hear. They
heed not; they believe not, that they come to God, — that
he himself speaketh to them."

TO TIME OR PLACE. 221
him always. The Jews could not hold more
frequent assemblies, because of the great dis
tances many of them had to go ; for at that time
the worship of God was confined to one place.
Wherefore the times of their meeting together
were few ; for it was needful to worship at
Jerusalem, and in nowise elsewhere. For this
reason Moses commanded them to appear be
fore God three times in the year, and the dis
tance of the way pleaded for them. But there
is no such excuse to plead for us. They were
scattered over the whole face of the earth ; for
it is written, that : ' there were dwelling at
Jerusalem, Jews, devout men, out of every na
tion under heaven.' But we all inhabit one Acts n. .5.
city ; we dwell together within the same walls ;
and are oftentimes not separated from the
church by one narrow street ; and yet we rarely
join this holy assembly, as if we were divided
from it by wide seas. God hath commanded
the Jews to celebrate only three festivals ; but
he hath commanded us to celebrate a festival
always ; for with us all times are a festival. To
make this manifest, I will mention to you the
occasions of the festivals : and ye will perceive,
that we have every day a festival. Our first
festival is that of the Epiphany.' What then
is the meaning of this festival ? That God
' showed himself upon earth, and conversed
with men ; ' that God, the only begotten of the ^g™''' '"•
Father, was with us. But he is with us always;
for he saith : ' Lo I am with you alway, even
unto the end of the world.' Therefore we may Matthew
every day celebrate the Epiphany. What xxviii.
meaneth the festival of the Passover ? and ^"^
> Ta ivifavia, the festival of the appearance or manifesta
tion of Jesus in his divine character, and in his o£Sce of
Messiah at his baptism by St. John.

9QO

CHRISTIAN LIFE A CONTINUAL FESTIVAL.
what is the subject of it? We proclaim thereby
the death of the Lord, — that is the Passover.
But our doing this is confined to no time ; for
Paul desiring to free us from the constraint of
any stated period, and to show us that the
Passover may be celebrated always, saith : ' As
often as ye eat this bread and drink this cup,
I Cor. XI. yg jJq shew the Lord's death, till he come.'
Since therefore we can always shew the Lord's
death, we can likewise always celebrate the
Passover. Are ye desirous of knowing that the
present festival may be celebrated every day, —
or rather that it is every day. Let us examine
what is its origin ? and wherefore we celebrate
it ? Because the Holy Ghost descended upon
us. For as the only begotten Son of God
abideth with the faithful : so also doth the
Spirit of God ; for Christ saith : ' If ye love me,
keep my commandments ; and I will pray the
Father, and he shall give you another com-
john XIV Sorter, that he may abide with you for ever ;
15—17. even the Spirit of truth.' Since therefore Christ
said concerning himself : ' I am with you alway
even unto the end of the world ;' and we can
therefore alway celebrate the Epiphany ; in
like manner Christ said concerning the Holy
Ghost, that he abideth with us for ever ; and
we can therefore alway celebrate the Feast of
cor^xv.* Pentecost." And again : " All times are a
festival for the Christian, through the exceeding
abundant mercy conferred upon him. For what
blessings have not been given to thee ? The
Son of God hath become man for thy sake ; he
hath delivered thee from death ; he hath called
thee unto the kingdom. How then canst thou,
who hast received and receivest so many good
things, neglect to celebrate thy whole life as a
festival ? Let no one therefore be cast down on

WHY SCRIPTURE IS READ IN CHURCHES. 223
account of poverty, or sickness, or persecution ;
for we live in a continual festival."
Besides the impression which a spot, conse
crated exclusively to sacred objects, was calcu
lated to produce, it appears from the passages
already cited, that Chrysostom considered the
benefit of frequenting the church to consist,
partly in the instruction to be derived from por
tions ofthe Bible, read aloud in stated succes
sion, at every celebration of divine service, and
from the sermon ; partly in the general elevation
of the mind to God through prayer and song ;
and partly in the giving new life and growth to
Christian fellowship : all these three parts ap
peared to him essential. He recommended,
that portions of the Holy Scriptures should be
read publicly in the churches, — a custom, to
which great importance had been attached from
the earliest times of Christianity ; in order that
those, who had not the means of purchasing a
manuscript copy of the Bible, or who were
prevented by their occupations from reading it
at home, might, in this manner, arrive at an in
timate acquaintance with it. In one of his dis
courses, he says : " Were a man to frequent Hom. in.
the church diligently, and to listen attentively xxviii
therein, although he read not the Bible at home, savii. iii.
one year would be sufficient to procure him an ^- '^^¦
intimate knowledge of it." He suffered not the
ordinances, which had been handed down to the
Church, to remain a dead letter ; but by his
vivid illustrations he infused into them new life ;
and he availed himself of forms of words at that
time used in the Liturgy of the East, to show
clearly from them the purport of reading por
tions of the Bible at divine service. We will
here introduce a few passages of similar import
from his sermons preached at Constantinople,

224 LITURGY OF THE EAST.
that we may not have to recur to the subject.
Horn, in He says : "The mouth through which God
Act Apost. speaketh, is the mouth of God. As this our
mouth is the mouth of the soul, although the
soul hath no mouth : so likewise the mouth of
the prophets is the mouth of God. Hear ye,
and tremble ! The deacon standeth here, and
crieth aloud in the name of all : ' Let us attend.''
He frequently repeateth it ; for his is as the
common voice of the Church, and yet no one
attendeth. The reader then commenceth the
prophecy of Isaiah, still no one attendeth ; not
withstanding, prophecy is not of man. Then
he crieth aloud, so that all can hear : ' Thus
saith the Lord,' ^ and still no one attendeth. "
And in another discourse, in which he reproaches
his hearers with a deficiency of scriptural know-
Hom.ad ledge, he says: " Nevertheless the Scriptures
Heb, VIII. ^j.g j.g^^j ^^ y^^j ^^Q ^j. three times every week.
The reader ascendeth,^ and first saith, by which
prophet, apostle, or evangelist, the portion- of
Scripture, which he is about to read, was writ
ten ; and he then giveth you the heads of it,
that not only the contents, but also the occasion
of the writing and the author may be known to
Horn. in you." And in another sermon he says : " When
uThess.iii. the reader hath risen and said : ' Thus saith
the Lord,' the deacon, stepping forward, com
mandeth every one to be silent ; but he doth
not this to honor the reader ; but to honor him
who speaketh through the reader to all. We
are servants, my beloved ; we speak not our
own words, but the words of God. The epistles,
which are daily read, came from heaven. Tell
me, I pray you, were now, while we are all
' ir poa-xu/Aev. ^ raie Xeyei Kvpioq.
^ The djj.€uv, or pulpit, a raised place, from which the
voice of the preacher may be heard in all parts of the church.

THEATRICAL APPLAUSE. 225
here assembled, a man with a golden girdle ' to
enter, proudly advancing and calling upon every
one to give way before him; and were he to
declare, that he was sent by an earthly king,
and that he brought a letter,^ addressed to our
whole city upon urgent matters, — would ye not
all crowd together ? Would ye not without the
summons of the deacon maintain the greatest
silence ? Methinks ye would ; for I have heard
letters of the emperor read aloud here."
Had Chrysostom's aim in preaching been to
obtain the praise of the world, the plaudits
lavished upon him would have been gratifying
indeed ; but his sole desire was to gain an in
fluence over the lives of men. The loud thea
trical tokens of applause, which had found their
way from the theatre and from the saloons of
the declamatory sophists into the church, were
regarded by him, as a proof, that his hearers
were more pleased with the eloquence of his
sermons, than that they applied the truths con
tained in them to their hearts and lives. Where
fore he said in one of his sermons : " Of what Hom. ad
avail to me is this applause and tumult ? one ^°^- ^^¦
thing only I require of you, — that ye prove to
me your approbation and obedience by your
works. That will be praise for me, — gain for
yourselves ; that will be to me a greater honor,
than the imperial crown." Again : " Many savii v.
testify their delight at our discourses by loud
tokens of applause, and afterwards hasten to
the circus, and bestow still greater applause
upon the charioteers." ^ And again : " I desire Matt.xvn.
' t,uvtiv x^^'^'V ^X'^'' J *''i6 belt, or cingulum, with the por
trait of the emperor, at that time the distinguishing mark of
the imperial service, both civil and military.
^ Such letters sacra, were read publicly in the churches.
¦^ -fivioxoi. Q

175.

226 RHETORICAL DISPLAY.
not your applause and clamour. I have but one
wish, that ye hear me with calmness and atten
tion, and that ye practise my precepts. For
this is not a theatre ; ye sit not here to behold
actors, and to confer upon such men your ap
plause. Here is the place to learn the things
of God."
We may here compare with these last extracts
a passage from a sermon preached by Chrysos
tom at Constantinople, in which he declares
himself strongly against transferring to the
Church the laws of the theatre ; against the
delivery of sermons, the object of which is only
to please, and to make a rhetorical display;
against passing judgment upon sermons as upon
mere pieces of art, according to the beauty of
their composition ; and lastly, against all thea
trical demonstrations of applause- within the
Hom. in walls of a church : " Many," he says, " busy
xxx.^^' themselves to stand in the midst, and hold a
long discourse ; and if they receive the applause
of the multitude, they rejoice as much as if
they had obtained the kingdom ; but should
their discourse be heard in silence, such silence
is more dreadful to them than hell. The
churches are ruined, because ye seek not to
hear discourses, which produce contrition ; but
such as delight by the sound, and arrangement
of the words, as if ye listened to singers and
players upon the harp ; and we are men, so
cold-hearted and wretched, that we are subser
vient to your inclinations, whereas we ought to
combat them. We seek for eloquent words,
fine composition, and harmony of language, to
delight, not to profit you ; to gain admiration,
not to instruct you ; to afford you entertainment,
not to awaken you to repentance ; to depart
hence accompanied by your applause, not to

APPLAUSE IN THE CHURCH FORBIDDEN. 227
form your morals.' BeUeve me, — I say that
which I think, — when my discourse is received
with applause, human weakness, — for why should
I not speak the truth ? — overcometh me at the
moment, and my heart is gladdened. But when
I return home, and reflect, that those, from
whom I have received these tokens of applause,
have derived no benefit from my sermon, and,
could they even have drawn any benefit from it,
that they have lost it in giving way to these marks
of approbation, — I lament and weep, and feel as
though I had spoken every thing in vain. Of
what use are my labours, if my hearers will not
profit by my words ? Often have I thought of
forbidding entirely any noisy demonstrations of
applause, and of inducing you to listen to me
with silence and becoming order. Let us then,
I beseech you, from this present moment esta
blish a law among ourselves, that none of the
congregation be permitted to interrupt the
preacher by such clamour. Doth any one ap
prove the discourse, let him approve in silence ;
and let all his zeal be directed towards compre
hending the things which are taught." Even
at these words his hearers could not refrain, —
so perverted had their taste been rendered by
the customs of the theatre — from demonstrating
their approval by clapping of hands. Chrysos
tom then added : " Wherefore again this cla
mour? A moment ago I proclaimed a law
against it ; but ye cannot endure to listen to
me quietly even for one moment. The heathen
philosophers declaimed, and no such loud ap
plause attended them. The apostles spoke to
' KaXXij Xs^euv icepiepya'^of/.eBa Kai avvBtiKaq Kai d^.^oviaq,
^izuq fia-ufAev, ovy^ ottw? u^eXi\au\J.ev, onuq BavfAaaBufAev, ovx '^'^^^
t&a^uiAev, ovo>q rep-^ujAev, ovx muq Karavv^Ufxev, o-kui; KpoT-i]BufAev
Kai iitaivov rvxovrei dveXBujAev, ovx oiiuq ra 'rjB-r) pvBjAta-ui/.ev.
Q 2

228 ORDER AND TRANQUILLITY ENJOINED.
the multitude, and it nowhere appeareth that
they were interrupted in this manner. I rob
not those, who value your loud applause, but I
would obtain for them a more lasting admira
tion.' Far better is it to listen in stillness, and
to prove your approbation by remembering in
your houses, or in the market-place, the duties
we enjoin, than to lose by your clamour the
proffered instruction, and to return home un-
edified, and without knowing wherefore .you
have bestowed your applause. Would not a
man render himself absurd, and would he not
be deemed a flatterer, were he to pronounce
that the teacher had spoken well, but to confess
himself ignorant of the purport of his discourse?
This, indeed, may befal him, who listeneth to
a player on the harp, or to an actor, because he
may be unable to follow the verses ; but here it
is different, where the words are lost neither in
music nor in the power of the voice, and where
every thing dependeth upon truth and strength of
thought. Nothing is so becoming to the Church,
as tranquillity and order. Noise belongeth to the
theatre, the baths, the public processions, and
the market-places ; but here, in this sacred
refuge, where the doctrines of Christianity are
taught, silence, peace, and wisdom should pre
vail. I implore you to reflect on this. I spare
no pains to discover the means, by which I
may best benefit your souls ; and the law,
which I would now enforce, appeareth to me
conducive both to your advantage and to our
own. For then we should not suffer ourselves
to be led away from the right path, nor be
tempted by a love of praise and honor ; we
should speak for the sake of profiting your souls,
^ Ovk aTCoare^u rovi; ^ovXofAevovi Kgoreia-Bai, dXXa //.aXXtv
BavfA.a'^eaBai -noiu.

RHETORICAL DISPLAY. 229
not for the purpose of affording you entertain
ment ; we should devote our time mainly to the
import of our discourse, not to the arrangement
of words and the beauty of phrases ; ' and the
heathen would no longer upbraid us, and de
clare, that all our actions proceed from vain
glory and a love of show." Chrysostom justly
reproaches both the clergy and their congrega
tions with this passion for display, which from
the corrupted world had penetrated into the
Church, whence the struggle against such vanity
ought to have emanated, and to have diffused
itself through all classes of society. The clergy,
who were frequently educated in the schools of
the rhetoricians, or who had abandoned a worldly
career to enter the Church, carried with them
into their profession the pernicious taste of the
age, and encouraged it among their flocks, by
allowing themselves to be made the instruments
of an ostentation, which they ought to have
combatted and governed in the true spirit of
Christianity.^ We have already remarked the various methods
employed by Chrysostom to draw the attention
' Ovk iifi]a-ei iKTpaxijXil^eaBai, ovi' iicaivi^v Kai Sof);? ipav, oide
ra re^TTovra Xeyeiv, dXXa ra upeXovvra, oii^e irepi avvBr^Kaq Kai
KaXXti Xeieuv, aXXa ve^t voijiAaruv ivvafiiv Ttda-av dicaaxo^eXv tou
Kaipov ry^v po-jivjv.
* Gregory Nazianzen, who was himself by no means
exempt from the fault, with which Chrysostom reproaches
the preachers of his time, confirms this remark. He says,
in a discourse held before the council of Constantinople,
A.D. 381, upon taking leave: "The multitude seek not
priests, but rhetoricians ; and I must say something in their
defence. We have thus brought them up, by our desire to
become all things to all men ; I know not whether for the
perdition or salvation of all : Ov ya^ ^ijtoikkv (o» iroXXoi) Upei^
dXXa '^Tjropaq. ditoXoyria-OfAai re irepi dvruv. ovrui; y]i/.etq avrovq
ivaideva-afAev , 6i iraa-i iravra yiyojAeBa, ovk oi8a itorepv 'iva auau-
jAev ravraq, ii diruXeaufAev.

230 chrysostom's method
of his hearers to the truths he preached, to
render them intelligible, and to impress them
strongly upon their hearts. Sometimes he sought
to stimulate their minds to spiritual exertion
by raising difficulties, which he did not imme
diately solve, but the removal of which he
trusted that his hearers would accomplish by
reflecting upon the tenor of his discourse. He
illustrated this mode of instruction by a beau-
Tom. m. tiful simile: "Wherefore," said he, "have I
^' '°^' raised difficulties, and not at the same time
given you a solution of them ? Because I would
not accustom you always to receive food, which
hath been chewed beforehand, and would, that
ye sometimes seek the solution yourselves. In
like manner the doves nourish their young, as
long as they remain in the nest, with their own
beaks ; but as soon as the mother bird behold
eth their wings set, and can lead them forth
from the nest, she no longer feedeth them, but
beareth the grain in her beak, and sheweth it
unto them. And when the young birds ap
proach, in expectation of receiving the food,
the mother letteth it fall upon the ground, and
telleth them to gather it themselves." He
sought to vary his discourses — at one time
rousing the mental energies of his hearers by
profound discussions upon doctrine ; at another
time rendering his instruction more acceptable
by a delivery allied to the tone of ordinary con-
Expos, in versation. He says : " The mind ofthe hearers
should not be always stretched, for it easily
snappeth asunder ; neither should it be always
slackened, for then, again, it becometh slothful.
Wherefore it is needful to vary the forms of in
struction—at one time using a more familiar, at
another time a more energetic, strain of dis
course." He likewise considered himself bound

Ps. XLI.

IN HIS DISCOURSES. 231
to take into consideration the different degrees
of ability and education among his audience.
*' I know," said he, "that many disapprove of Tom.iii.
my slowness of speech ; but I heed not their p- ^*'
censure. My only aim is your advantage. Let
those of the brethren, who can follow quicker,
wait for those, who are more slow. The former
can well wait for the latter; but the weaker
cannot exert themselves beyond their strength,
in order to keep up with the stronger. Where
fore Paul saith, that we ought not to force the j cq^ viii.
weak before their time, they not being able to s, 9.
attain to the perfection of the strong ; but that
we, who are strong, should bear the weaknesses
of the feeble. I am careful for your advantage,
not for the sake of a vain display ; and I there
fore pause, and dwell awhile upon the sense."
And again, in the same Homily : "I know that
many of my hearers followed not the words of
my last discourse ; yet I ceased not on that
account from boldly explaining the more subtle
meanings. That which is plain will benefit the
simple, and that which is deep will edify those,
whose perception is more acute. The table
must be covered with various dishes, because
the guests have different tastes."
Not being desirous of imparting to men en
thusiasm for his own words, but, as becomes
the Christian teacher, making his words the
means of leading them to the one heavenly
Teacher, that from God himself they might re
ceive light and instruction, Chrysostom strongly
censured those, who came into the church to
hear his eloquent discourses, and hurried away
before the commencement of the prayers.'
1 Yet, he says, with respect to long sermons, Tom. II.
p. 248 : " But since it happeneth, that, in so great a multi
tude, there are some so weak, that they cannot follow the

232 DEPARTURE BEFORE THE PRAYERS.
" Often in that sacred hour," "^ he said, " have
Incompreh. I lookcd arouud foT this vast multitude, which
'"• is now assembled here, and listening with such
great attention, but found them not ; and
deeply did I lament, that ye so earnestly and
eagerly listened to your fellow-servant, who
now addresseth you, thronging each other and
remaining to the last, but, when Christ was
about to appear in his Holy Supper, that the
church should be deserted. Your hurrying
away the moment my discourse is ended is a
proof, that none of the words addressed to you
have been received and treasured up in your
hearts ; or, fixed in your souls, they would
surely have detained you, and led you to
receive the holiest of mysteries with increased
veneration. But now, when the preacher hath
ceased, ye depart without benefit, as if ye had
listened to a player upon the harp. And what
is the cold excuse of the many ? We can pray,
say they, at home ; but we cannot there receive
instruction and hear the sermon. Ye err ; — ye
can truly pray at home, but not as ye can pray
in the church, where so great a number of the
fathers are met together, and where so many
voices unite to raise a prayer to God. Ye find
here what ye cannot find at home — the har
mony of souls, the accord of voices, the bond
of love, the prayers of the priests ; for therefore
do the priests preside, that the feeble prayers
of the multitude, borne aloft by their more
powerful petitions, may reach together unto
heaven. And what advantageth the sermon, if
discourse in its whole length, I advise them, as soon as they
have heard as much instruction as they are able to receive,
to depart. No one compelleth them to remain longer than
their strength supporteth them."
' The celebration of the Supper ofthe Lord.

SERVICE CONSISTS NOT IN THE SERMON ALONE. 233
it be not joined with prayer ? First, prayer ;
then, the word. Thus say the apostles : ' We
will give ourselves continually to prayer, and to
the ministry of the word.' And thus did Paul Actsvi, 4.
commence his epistles with prayer, that he
might enkindle with the sparks of prayer the
fire of speech.' If ye accustom yourselves to
pray with a proper earnestness, ye will not
need the instruction of your fellow-servant, but
God himself will enlighten your minds without
a mediator.^'' In another sermon, he says, that Hom. de
the consciousness of being beloved by so great ob°^^^*;
a community inspired him with much confi- n.
dence, because on that account he felt sure of
their intercession. The worth of this interces
sion might be seen in the instance of the apostle
Paul, since that great apostle declared, that he
needed the intercession of his disciples. He Rom. xv.
then comments upon the powerful influence of Ephes.' vi"
a common prayer. He said not this on his own '3-
account, but to stimulate their zeal for a com
munion in the prayers of the Church. To the
objection: Can I not pray at home? he answered:
"That, indeed, thou canst; but prayer hath not
so great a power, as when it is offered up in
communion with thy brethren ; when the whole
body of the congregation, out of one heart and
with one voice, poureth forth the request, in
the presence of the priests, who bear aloft the
common prayers of the multitude." ^ We will
* iv uanep Xvxvov fui, oiru to t^j e^X?? 9"^ irpooSoffOHjffi) tu
Xoyij). - These last words are certainly connected with the false
idea of a particular priesthood in the Church ; they might,
however, in some degree, have a pure evangelical significa
tion, if we consider them as having reference to the preacher,
who, as the organ of Christ and of the congregation, declares
in the name and with the knowledge of the latter, feelings,
in which all hearts participate.

234 EXPLANATION OF THE CHURCH PRAYERS.
compare with this extract a passage from one of
his sermons preached at Constantinople, in
which he expresses himself yet stronger upon
this point. He answered those, who inquired :
Wherefore should we go to church, if we can
Horn. ad II. hear no preacher there? — "This delusion is
Thes. Ill, yQ^jj. (destruction. Wherefore do we need a
preacher ? The necessity hath arisen from our
own negligence. For what need have we of a
sermon? In the Holy Scriptures all is clear
and plain ; every thing necessary is therein
manifest. But because ye are listeners, seeking
entertainment, ye long so much for the ser-
mon. '
He attached great value to the prayers of the
old Antiochian liturgy, drawn from the depths
of Christian experience, and clothed for the
most part in biblical language ; and he fre
quently drew the attention of his congregation
to them in his sermons. We have already
remarked the fruitful manner, in which he
availed himself of these prayers, and applied
them ; and we will further illustrate this by a
Horn. ad fgw examples. One of his Homilies was solely
devoted to an explanation of the beautiful
church prayer for the catechumens, and he
availed himself of it to shew in what consisted
a fit preparation for baptism, and a lively faith.^
He was often compelled to remark, how many
listened mechanically to these beautiful forms
of liturgy, scarcely conscious of their import,
and to notice that deficiency of piety, which
Ti; yap ;{f€iot ojAiXr^rov; duo Ti); ijiAerepaf pa6vj/.ia( airi] ^
Xpeia yeyove. iia n yap ouiXiai; %peia ; itavra aaifi) Kai evBta
ra irapa rai; Beiaif ypafaiq navra ra dvayKaia SijXa, dXX'enei
rep-^eui iare dK^oarai, ^la rovro Kai ravra ^>;t€*T€,
^ There is an extract from this discourse in the Appendix
to this period.

IMPROPER CONDUCT AT THE LORd's TABLE. 235
betrayed itself in their pressing against each
other during the prayers of the church, and
during the celebration of the Holy Communion,
that they might depart earlier without waiting
for the termination of the prayers and the
solemn dismissal of the congregation.' He fre
quently delivered strong censures upon this
conduct. On one occasion, he said : " Hear
these words ^ of Christ, ye, who have again Matt.
departed before the last prayer offered up after ^^^ii.
the celebration of the Holy Communion : Christ
gave thanks to God before he distributed the
supper among his disciples, that we also might
give thanks ; ' and after he had distributed it
among them, he sung a hymn to the praise of
God, that we likewise might do the same."
And on the festival of the Holy Epiphany, he
says : " Let us, then, to-day, endeavour to correct Tom. ii.
a sin openly committed by all. Would ye p-347.
know what that sin is ? It is the not approach
ing the Lord's table with fear and trembling,
but stamping, striking, swelling with wrath,
screaming, insulting, and pushing those near to
you, full of passion and turbulence. Tell me,
why are ye thus tumultuous ? Wherefore hasten
ye ? Doth business summon you ? Can ye
think, in that hour, of worldly affairs ? Can ye
then remember, that ye are upon earth — deem
yourselves dwelling among men ? Doth it not
betray a heart of stone, to recollect in that
moment that ye are standing upon earth, and
not amid the choirs of angels, with whom ye

1 By the words of the deacon, " Depart in peace," duo
Xvea-Be iv iiprjvi].
2 Matt. xxvi. 26—31.
3 The general thanksgiving for the gifts of nature and of
grace, which preceded the communion.

236 PREMATURE DEPARTURE FROM THE CHURCH.
have resounded aloft that Holy Hymn ? ' with
whom ye have chaunted that Song of Triumph
unto God ? 2 Shall I tell you whence this dis
order and noise proceed ? Because we do not
close the doors during the whole time of divine
service, but permit you, before the last prayer
of thanksgiving is offered up, to rise suddenly,
and depart home. This, of itself, is an act of
great contempt. While Christ is present, while
the angels are standing around, while that holy
table is spread before you, while your brethren
are yet partaking of the Holy Supper, — ye has
ten away. Were ye invited to a feast, though
your own hunger were appeased, ye would not
venture to absent yourselves, so long as the
other guests are reclining at the table." He
likewise exhorted them to join with devotion in
these prayers of the Church ; and, according to
his custom, he sought, by using the forms of
Hom. de the Liturgy, to impress his exhortations deeper
incompre . ^p^j^ their miuds : " Even the words," he said,
" of the Deacon, calling upon all : ' Let us
stand up, as it beseemeth us,' ^ are not introduced
without a meaning, but that we should raise
our grovelling thoughts, and, throwing off the
fetters of earthly cares, raise our souls to God.
That this is signified — that these words regard
not the body, but the soul, we may learn from
Paul, who in like manner useth this mode of
Heb XII speech ; for, writing to fallen and desponding
12. men, he saith : ' Wherefore lift up the hands
which hang down, and the feeble knees.' What
then ? Shall we say, that he speaketh of the
1 To jAvariKov sKeiyo jAeXoq, the thrice Holy of Isaiah VI. 3,
made into a hymn of the Church.
" litf) iiziyiKioi, the song of the three men in the burning
fiery furnace. Dan. III.
^ opBoi (TTUjAfv KaXu<;,

ATTENTION AT CHURCH. 237
hands and knees of the body ? Certainly not ;
for he addresseth not runners, nor pugilists ; but
he exhorteth them by these words to raise the
power of their souls, laid prostrate by tempta
tions. Consider near whom thou standest, —
that with the Cherubim themselves thou art
about to call upon God. Examine the assem
bled choir, and it will suffice to excite thy
watchfulness ; when thou thinkest, that bearing
about with thee a body, and held together by
flesh, thou art deemed worthy of singing hymns
to the common Lord of all, in company with
the spiritual powers. Let no one, then, with a
faint heart take part in these sacred hymns ;
let no one in that season entertain a worldly
thought ; but, having banished all earthly things
from his mind, and transferred himself entirely
to heaven, as if standing near the very throne of
glory, and flying amid the Seraphim, let him
send forth that holiest of hymns to the God of
glory and power. Therefore are we then called
upon to stand erect, as it beseemeth us ; for
this signifieth nothing more, than to stand so, as Tom. ii.
it becometh man to stand before God, with fear ^' ^^^'
and trembling, with a watchful and a sober
mind." And in another sermon : " Oh, man !
what art thou doing? Hast thou not pledged
thyself to the priest, when he said to thee,'
' Let us raise our mind and hearts above,' ^ and
thou didst answer,^ ' We have raised them to
the Lord' ? * Fearest thou not, and art thou
not ashamed, in that awful hour to be found a
liar?" In his exposition of the 41st Psalm, he thus
1 The calling upon the congregation, which preceded the
celebration of the Supper ofthe Lord.
" dva rTXi^f^ev ijjAuv tov vouv Kai rai Kaphaf.
3 The answer of the whole congregation.
* iXOfAev it§Oi rov Kvpiov.

238 BENEFIT TO BE DERIVED FROM PSALMS.
Expos, in speaks on the salutary influence of vocal music
Ps.xLi. jj^ ^Yie churches : " Nothing so lifteth up, and,
as it were, wingeth the soul, so freeth it from
earth, and looseth it from the chains of the
body, so leadeth it unto wisdom, and a con
tempt of all earthly things, as the choral sym
phony of a sacred hymn, set in harmonious
measure. Our nature delighteth so much in
song, and so accordeth with it, that infants at
the breast, when fretful or sobbing, are thereby
lulled asleep." After having endeavoured to
shew, by various examples, that when the soul
is under the influence of song, men are better
enabled to endure exertion and labor, he con
tinued : " The singing of psalms bringeth with
it much gain, support, and sanctification, and
can supply various lessons of wisdom, if the
words purify the heart, and the Holy Ghost
straightways descend upon the soul of the
singer. For we learn from Paul, that those,
who sing with understanding, call down upon
them the grace of the Holy Spirit. He saith :
' Be not drunk with wine, wherein is excess ;
but be filled with the Spirit ;' and he addeth
thereunto the manner, in which we are to be
filled with the Holy Spirit : ' By singing and
Epis.v. 18, making melody in your heart to the Lord.'
19. What signify these words, ' In your heart'?
He would say with understanding, that the
mouth utter not the words, while the soul
wandereth everywhere abroad ; but that the
soul be conscious of that, which the tongue
speaketh." Again, in the same discourse: "Let
us not, then, without due thought, enter here,
and carelessly sing the responses ; but let us
bear them hence, as a staff for the rest of our
days. Each verse may impart to us wisdom,
correct our doctrines, and afford us the greatest
aid in life ; and if we nicely search each saying,

INATTENTION AT CHURCH. 239
we shall gather therefrom rich fruit. No one
can, in this instance, allege the excuse of
poverty, business, or want of understanding ;
for shouldst thou be poor, and because of thy
poverty possess no Bible, or shouldst thou pos
sess one, and not have the time to read therein,
thou needest only to keep in thy heart the
responses thou hast so often chaunted here, and
thou wilt draw from them a great consolation."
But Chrysostom considered the external
forms of divine service solely as the instruments,
by which men were to be led to a sense of the
Christian worship in spirit and in truth. Too
frequently was he called upon to remark, that
these means failed in the attainment of their
object, and that church attendance became a
mere mechanical performance, discovering itself
in a want of devotion and quiet, which he was
often called upon to censure.'
' Chrysostom frequently complains of the inattention and
want of piety in the men who, while they were in the church,
could not dismiss their worldly affairs from their minds.
Hom. in Oziam. I. : "A severe disease pervadeth the
Church. Those, who come hither to hold converse with
God, and send aloft to him their praise, forgetting the pur
pose of their coming, take aside their neighbours, settle with
them their household concerns, and talk together of the
things, which have come to pass in the forum, among the
people, in the theatres, and with the army ; in what manner
some affairs are administered, others neglected; how one
suit hath been gained, another lost: in short, concerning all
public and private occurrences. Ought such conduct to be
pardoned ? Were any one to converse with an earthly king,
he would only make mention of the things, which were agree
able to him, or concerning which he was questioned ; and if
he dared to introduce any subject disagreeable to the king,
he would expose himself to the severest punishment. But
ye, holding converse with the King of Kings, whom the
angels serve with trembling, lay aside your discourse with
him, to talk of mire, and dust, and spiders' webs ; for such
are the things of time. And how will ye be able to endure

240 TRUE SERviCE OF GOD.
He therefore many times reproved the fre
quent illusion of those, who, in a diligent
attendance at church, believed that they had
Horn. in douc cnough for religion. Thus he says : "We
Matt. XI. assemble you thus often here, not for the mere
sake of your coming, but that ye may gather
fruit from your resort hither. But if ye always
draw near, and depart without any edification,
your coming and assembling here will be of no
avail. When ye have sung the responses of
two or three psalms, and have repeated the
ordinary prayers in a careless manner, ye dis
perse yourselves, and believe this to be sufficient
the punishment, which your contemptuous demeanour merit
eth ? Who will deliver you from the vengeance of the
Lord '.' Ye answer me, that the public affairs are in a bad
state ; that ye talk and dispute much about them. And
wherefore are they in a bad state ? From the inconsiderate-
ness of our rulers, or our own iniquity, aud the punishment
thereby incurred ? It is our own iniquity, which hath turned
all things upside down ; it is that which hath brought on all
our misfortunes, armed our enemies, and occasioned our
defeats. Hence, and hence alone, hath proceeded this
swarm of evils. And though Abraham, though Moses,
though David, though Solomon, the wisest of men, or any
the most just of men, were our ruler, yet, if we continued
in our sins, the same cause of our evils would remain. For
if we had for a ruler the greatest violator of the laws, the
most unwise and imprudent prince, if we lived wickedly,
such a one would have been given unto us as the fruit of our
folly, and the punishment of our sins. Knowing, then, these
things, let us regard the evils, which are come upon us,
as brought on by our own sins ; and, daily inquiring into
them, let us reproach ourselves, and not otliers, with being
the cause of our misfortunes." He complains particularly
of the talking of the women in the churches. Hom. 1.
Tim. IX. : "They are all so busied in conversing upon fool
ish things, as if they were only come here for their amuse
ment." He also alludes to the noisy conduct of the young
men, in a sermon preached at Constantinople. Hom. Act.
Apost. XXIV. The office of deacon was therefore very
necessary to maintain order in the church. Refer to this
sermon.

WAY TO PLEASE GOD. 241
to your salvation. Have ye not heard what the
prophet speaketh, or rather what God speaketh
through the prophet ? ' This people with their
lips do honour me, but have removed their
heart far from me. " Chrysostom well knew, as isa.xxix.
he beautifully expresses himself, that the divine '^'
worship of the Christians is not confined to
wood and fire, to the altar and the knife ; but
that with them the Spirit is every thing.'
In like manner he forcibly declares himself
against placing any trust in the opus operatum .^^^ .^
of attendance at church: "All flock to the JoZn.'"
church, for the mere sake of gazing around i-xxxii.
them ; but this is not the thing required. We
demand works and a pure mind.^ If thou have
consumed the whole day in covetousness, and
then go to the church and repeat a few words,
thou not only hast not propitiated God, but
thou hast the more incensed him. If thou wilt
reconcile thyself to thy Lord, prove it by thy
works. Learn the amount of human misery ;
behold the naked, the hungry, and the oppressed.
God hath opened to thee a thousand ways of
shewing thy love to man."
The following beautiful passage on this sub
ject is to be found in one of his sermons preached
at Constantinople: "It standeth very ill with Hom. in
the affairs of the Church, although ye deem xxix.^°"
them to be blessed with peace. The evil is,
that though we suffer from many ills, we are
not conscious that we suffer. What say ye ?
We are in possession of the churches, the church
property, and all things belonging thereto ;
divine service is performed, the people daily
' ©i! yap ^i/Xa Kai nvp ovhe jSaijWOf Kai fAaxaifa, dXXa izvevfAa
mavTa irap iifA.iv. Hom. ad Rom. xxix.
' Tijv iKKXtfO-iav vizep toi/ fAovov lieiv ivoxXova-iv anavreq. To he
'i^vjrovfAevov ov toutO itrriv, dXXa ipyuv Se* yjiAiv Kat Otavoiat; KaBapaq.
R

242 ATTENDANCE AT CHURCH,
frequent the church, and ye are satisfied. But
let no man judge hence the condition of the
Church. Do ye ask, then, whence shall it be
known ? By the piety to be found therein ; by
our returning home each day with gain, having
gathered fruit, be it much or be it little ; and by
our not having frequented the church merely to
fulfil an ancient law, and for the sake of appear
ance.' Which of us hath become amended by
having attended divine service during a whole
month ? This is the question. The very cir
cumstance, which would appear to argue for a
happy state of the Church, proveth its ill con
dition ; for we attend the church, but derive
therefrom no gain. Would, indeed, that this
were all ; but there is something worse. What
fruit reap ye from attendance here ? Had ye
derived benefit from it, ye would already have
led true Christian lives ; since so many prophets
speak to you twice in the week, so many apos
tles and evangelists, — since all these set before
you the doctrines of salvation, and instruct you
fully in those things, which are able to reJnew
your minds. The soldier, who frequenteth the
gymnasium, becometh more skilled in the affairs
of war ; the wrestler, who exerciseth himself in
the palaestra, becometh more dextrous in wres
tling ; the medical student, who visiteth his
teacher, becometh more expert, and increaseth
his knowledge. What have ye gained ? I in
quire not of those, who have only become mem
bers of the Church within the last year, but of
those who have assisted at divine service from
their earliest childhood. Do ye suppose that
piety consisteth in a constant attendance at
church ? If we bring no fruit thence, it were
* El ft-)) vofAOV dirXuq nXijpovyref Kai dfoa-iovfAevoi,

WITHOUT EDIFICATION, USELESS. ^-':J
better to have remained at home. Our fathers
built not the church for us, that we should come
forth from our private dwellings to assemble
and exhibit ourselves therein; for this might
have equally occurred in the forum, or in the
baths, or in the public processions ; — but they
built it that those who teach, and those who
learn, should meet together, and that the in
structed should be amended by the instructors.
Our duties have degenerated into a habit, adopt
ed solely for the sake of appearance. The
Easter festival arriveth, great tumult prevaileth,
great crowds assemble, much disorder reigneth
in the church. I will not say, that many men
are there present ; for they do not deserve the
name of men. The festival is over, the tumult
abateth, and an unavailing repose succeedeth.
How many nightly vigils do we keep ? ' and
how many sacred songs do we pour forth ? and
what is the result ? Better had they never
been. Many are even led by vanity to the
performance of these sacred duties. Think ye
how my bowels yearn, when I behold all my
labor lost ? Ye indeed reply, We know the Scrip^
tures. What then ? Your gain, your advantage
tvill be to prove this knowledge by your works.
Perhaps ye will say. We pray. But how will
prayer advantage you, without the aid of works ?
Hear what Christ saith : ' Not every one that
saith unto me. Lord, Lord, shall enter into the
kingdom of heaven ; but he that doeth the will
of my Father, which is in heaven." Matt. vn.
To the opus operatum of church attendance
belonged the washing of hands, either at the
moment of entering the church, or immediately
preceding ; to which custom a supernatural
' Hdvvvxtiei, pervigilia.
R -2

21.

244 NECESSITY OE INWARD PURITY.
power of sanctification appears to have been
ascribed. Chrysostom spoke thus forcibly
Hom. in against this superstition : " We wash our hands
Joann. when WC cutcr the church, but we wash not
LXXXIII •
our hearts. And yet the hands emit not the
voice ; it is the soul, which sendeth forth the
words ; it is the soul, which God regardeth.
To pray with unwashed hands is of little mo
ment ; but to pray with an unwashed soul is of
Hom. in ^^1 ^vils the worst." Again : " There are some,
II Tim. 6. who having committed a thousand sins in the
course of the day, bathe themselves in the
evening; then enter the church, and lift up
their hands with confidence, as if by this ex
ternal purification of water they had thrown off
all uncleanness. Were this the case, it would
be a great gain to bathe daily. Could the bath
cleanse men, and free them from sin, I would
never cease to enjoin you to partake of it. But
this is an absurdity, a madness, the sport and
delusion of a child. God abhorreth not the
impurity of the body, but the uncleanness of the
Hom. in soul." Again: "Let us, therefore learn what
Matt. LI. j^ jg^ which defileth a man : let us learn and
avoid it ; for even in the church we see this
custom prevail with many. They are careful
to enter with cleansed garments, and with
washed hands ; but they take no account to
present a pure soul before God."
In a beautiful comparison between the Church
of his day and the early Apostolical Church,
Chrysostom thus averts to the Holy Spirit, as
the animating principle of the whole Christian
community, without which all ritual ceremonies
Horn, in lose their efficacy : " In those days the Church
xxxvi. was heaven itself; for the Holy Spirit ruled
every counsel, quickened and hallowed every
member of the Church, We only now retain

STATE OF THE CHURCH. 245
the traces of these gifts of grace. The Church
is like unto a woman fallen from her ancient
prosperity, who possesseth various signs of her
former wealth, and who displayeth the little
chests and caskets, in which her treasure was
preserved, but hath lost the treasure itself: to
such a woman may the Church now be likened.
I say not this with reference to the miraculous
gifts ; for were that all, it would not be of
rnoment : but I allude to your fallen and sinful
lives. In former days, all met together, and
sung psalms with one accord. We still follow
the same custom. But then one heart, one
soul, pervaded all : now such harmony is not
to be found in a single breast, and discord is
universal ; now, likewise, the bishop, entering
the church, saith peace to all, like a father
returning to his family ; but, while we every
where hear the name of peace, peace hath
departed from us."
Chrysostom perceived, that by a constant
attendance at divine worship, little was in
reality to be effected for the cause of Chris
tianity, unless all Christians considered the
advancement of the kingdom of God to be their
own and most important concern ; unless the
spirit of Christianity penetrated into the bosoms
of families, and extended its hallowed influence
over the daily lives and conversations of men.
To this point he directed his special attention ;
and recalling into existence the idea of a com
mon Christian priesthood, he combatted the
false distinction which had been drawn between
the clergy and the laity. Having called upon
the members of his congregation to aid their
spiritual pastors by working together with them,
he says : " Now that ye know the greatness of Hom. in
our labor, assist us with your prayers, your zeal, ^xTx.

Gen. VII.

246 FAMILY DEVOTION.
your earnest desire, your love. Laymen and
ministers, let us imitate pastors, such as were
Paul, Peter, and Moses ; for each member of
the community may become a pastor to his
household, to his friends, to his servants, to his
sermo in wifc, and to his children." Again : " Let no
one say, I am a layman, I have no ministry to
perform. Though a layman, with one talent
only entrusted to thy charge, labor with the
entrusted talent, and thou shalt receive an equal
reward with the appointed teacher." He fre
quently exhorted them to practise family devo-
sermo in tiou : " Let US, my beloved," he said, "keep afl
Gen. VI. ti^ggg things in our minds ; and when we return
home, let us make ready a twofold table, for
bodily as well as spiritual food. Let the hus
band repeat to his wife the things which have
been spoken in the church ; let the wife learn,
let the children attend, and let not the servants
be forbidden from listening. Make thine house
to be a church ; for thou wilt have to answer for
the salvation of thy children and thy servants.
As we have an account to render up of you, so
will each of you have an account to render up
of your servants, wife, and children."
Being desirous of rendering psalmody preva-
Hom. in Icut ill families, he said : " As wheresoever the
Ps. xLi. jj^jj.g -g^ there will the swine flock ; but where
soever sweet odours and incense are, there will
the bees resort. In like manner, wheresoever
ungodly songs are sung, there will the devils be
gathered together ; and wheresoever spiritual
songs are sung, there will the grace of the Spirit
fly, and sanctify both mouth and soul. I say
these things not only that ye yourselves may
give praise, but that ye may teach both your
wives and children to sing such songs, not only
when they work at the loom, or are engaged in

PSALMODY. 247
other labors, but especially at meat ; for since
at feasts the evil one lieth in wait exceedingly,
and availeth himself of drunkenness, gluttony,
immoderate laughter, and licentiousness, to en
snare souls, we stand peculiarly in need of
psalms, for our defence, both before and after
the repast. Let us, with our wives and chil
dren, arise and say, ' Thou, Lord, hast made
me glad through thy works ; I will triumph in
the works of thy hands.' Let the psalm be ps.xcii.
followed by prayer, that our own souls and
those of our household may be sanctified ; for as
they, who bring buffoons, dancers, and unchaste
women to their feasts, open their doors to evil
spirits and the devil, and fill their houses with
manifold strife ; so, on the other hand, do those,
who invite David with his harp, through him call
Christ into their dwellings ; and where Christ is,
there no evil spirit dareth to approach, or even
cast a look. Thence will flow, as from a never-
failing fountain, peace, and love, and fulness of
blessings. These profaners make their house a
theatre ; make thou thine a church; for a company
of souls, who love God, joined together in holy
song and prayer, may well be called a church."'
Chrysostom earnestly endeavored to promote
' We will here cite some beautiful passages, relative to
this subject, from the sermons of Chrysostom preached at
Constantinople. Hom. in Hebr. XXX. : " Throw not
every thing upon your teachers, and those who are set over
you ; for the apostle commandeth us to instruct one ano
ther, saying, ' Comfort yourselves together, and edify one
another, even as also ye do.' 1 Thess. v. 11. Such is like
wise our counsel unto you. If ye be willing, ye are more
able to do good to one another, than we are able to do for
you ; for ye have lived together a longer time. Ye better
know each other's affairs ; ye are not ignorant of each other's
faults; ye have greater boldness and love, and are more
accustomed to each other. These are no small advantages
for teaching, but great and favourable means of finding an

248 ALL MEN TO SEARCH
an intimate acquaintance with the Bible among
the laity. He was well aware, that the Scrip
tures were the surest means of connecting the
cause of religion with the feelings of the heart,
and of diffusing a pure and practical knowledge
entrance into souls. Ye can rebuke and exhort better, than
ourselves; and not only that, I am but one, and ye are
many ; and as many of you, as there be, are able to be
teaciiers. Wherefore, I beseech you, neglect not this gift of
grace. Each hath a wife, a friend, a servant, a neighbour.
-Rebuke and exhort them ; for is it not foolish to make feasts
ready, to fix a certain day on which to meet together, and,
by the union of many, to supply the wants ofthe individual,
whether for a burial, or for a banquet, or for any aid what
soever to our neighbour, — but not to act thus in the teaching
of holiness? Neglect not this, I beseech you ; for ye shall
thereby receive great reward from God. Think not that he,
to whom five talents were given, is the teacher; and that he,
to whom one was given, is the disciple. If thou say : I am
a disciple, I am in no danger. If thou hide and make to be
unfruitful the gift of teaching, which thou hast received from
God, and neither admonish nor speak openly, nor reprove,
nor counsel, where thou art able ; but bury in the earth such
gift (for of a truth that heart is dust and ashes which burieth
such gift of God) ; or if thou hide it through sloth, or
through evil-mindedness, it will avail thee nothing to say,
that thou hast received but one talent." He then further
shews, how each man should seek to improve his ueighbour:
"If thy friend see a fault in thee, ask his assistance to
correct it; for he will bring down a reproof upon himself, if
he see thee in need of reproof, and correct thee not, not only
as a teacher, but as a friend and a brother. This is friend
ship; and one brother, supported by another, becometh as it
were a strong city. Prov. xviii. 10. For it is not eating nor
drinking, which maketh friendship ; for such have robbers
and murderers.'' The quotation from the Proverbs is accord
ing to the Septuagint, which in this instance does not agree
with the Hebrew. Again, Hom. in Act. Apost. XXVI. :
" Every house with a family is a church ; nor think it other
wise, if there be only the husband and the wife therein ; for
' where two or three are gathered together in my name, there
am I in the midst of them.' Matt, xviii. 20. Where Christ
is in the midst, there is a mighty host ; for where he is, the
angels, and archangels, and the other powers, must be like
wise. Ye are not then alone, if ye have the Lord."

Hom. in
Joann. XVI.

THE SCRIPTURES. 249
of Christianity. He believed, that Christians
ought to be deeply instructed in their religion ;
that they ought to receive in a direct manner
from the divine word the enlightening of the
divine spirit ; and that they ought to be capable
of deriving their conviction from the living
source of the Bible, and of rendering thence an
account of the faith, which they profess. Thus
he says: " It is strange, that every physician
is able to give an exact account of his art ; the
tanner, the weaver, and every artizan of his
trade ; but that he, who calleth himself a
Christian, can render no account of his faith.
Hence ariseth, that we are not more successful
in persuading the heathen at once to renounce
his errors. For if he, the advocate of a lie,
spareth nothing to conceal the baseness of his
doctrines ; but we, the servants of truth, are
unable to open our mouths, — will he not accuse
the weakness of our doctrines ? Will he not sus
pect our cause to be craft and foolishness ? Will
he not blaspheme Christ as a deceiver, as one,
who hath abused the ignorance of the multitude
to their own delusion. We are guilty of this blas
phemy, because we are not willing to heed the
knowledge necessary to be learnt for the de
fence of our religion ; but set aside these things
as superfluous ; and are careful for the things
of this world." Having complained, that the
study of the Bible was neglected, he said :
" Hence we lead ungodly lives ; hence we are
powerless in the struggle for truth, and become
the laughing-stock of Gentile, Jew, and Here
tic." Again: " If ye searched the Scriptures, Hom. i
and daily exercised yourselves unto the fight, I ^^^y-
would not exhort you to shun a contest with
the heathen ; but rather would I counsel you
to enter into the strife : for great is the power

Hom. in
Joann.XXX.

250 THE BIBLE TO BE EXAMINED
of truth. But because ye know not how to
wield the Scriptures, I fear the conflict, lest ye
be vanquished, being thus unarmed ; for none
are so weak as those, who are without the aid
of the Holy Spirit."
^f^ Chrysostom had not derived his opinions
upon points of doctrine from the secret tradi
tions of the church, but from a study of the
Bible. From his youth upwards his life and
Christian views had been formed and matured
by the reading of Holy Writ; and he was far
from making the exposition of the inspired
writings subordinate to the traditions of the
Church. He considered the Scripture to be a
direct and independent source of knowledge,
fully sufficient of itself to determine the truths
of our faith ; and to this living fountain he alone
referred. When therefore the heathen' were
wont to answer those, who sought to bring them
Hom. m over to Christianity: "We would become
Act. Apost. Christians, but we know not whom to follow ;
for among you there is much strife, discord,
and tumult. Which doctrine should we prefer?
Each one saith, that he speaketh truth. Whom
shall we believe, knowing nothing of the Scrip
tures ? Chrysostom replied : " If we professed
to follow human reason, ye might indeed be
disquieted ; but since we declare, that our
faith is drawn from the Scriptures, and they are
plain and true, ye may easily discover the truth.
He, whose belief accordeth with the Bible, is a
Christian ; but he, who is at variance with it, is
far removed from true Christianity.^" Chrysos-
* As was the case in the time of Clemens of Alexandria.
See Stromat. Lib. VII. f. 753. ed. Paris. 1641.
- El fAev yaf Xoyia-fAoif iXeyofnev neiBeaBai, e'lKOTuq iBopvtov, el
8e Tai; ypafaiq eXeyofAev veiteaBat avrai Se dnXai Kai dXifBeii;,
evKuXov aoi to K^ivofAevov, Ei T15 eKeivaiq a-vfA(puvei, oCto; ;(piTTiai'05'
fi Ti? fiaxerai oiro; iro^pu tov Kavovoq tokto;;.

FREELY BY ALL. 251
tom then alludes to another objection of the
heathen : " What shall we do," they said, " if
one Christian come and assert, that a peculiar
doctrine is to be found in a certain passage of
the Bible, and another Christian ascribe a dif
ferent meaning to the same passage, — the sense
of the Scripture being on either side strained by
your interpretations ? " Instead of answering
the heathen as Augustine would have done, by
referring them to the authority and tradition of
the Church, in order to determine the true
sense of Scripture, Chrysostom called upon
them to examine the Bible freely, and thence
to draw their own conclusion: " Tell me then,"
he said, " hast thou neither understanding nor
judgment of thine own ?"
Chrysostom both publicly in his sermons, and
in his private exhortations, constantly admo
nished the members of his congregation to read
diligently the Holy Scriptures. In order to
stimulate them to the performance of this duty,
he frequently gave out in one discourse the
biblical text, which he intended to explain in
his next ; and called upon his hearers to read
and consider the passage he had selected. For
the same object he would at times pause, while
expounding a difficult part of the Bible ; and
postpone his farther explanation of it, until his
next discourse, trusting that his hearers would
in the mean time refer to the Bible, and reflect
upon the passage. He offered to the members
of his flock, if they understood not his exposi
tion of the Bible, and were desirous of con
sulting him in his own house, to render it
clearer to them in private conversation.'
There were some, who, instead of inquiring
' Hom. in Rom. XIV. " i^ea-n Kat liif. avvrvxivrai
ipuTTjo-ai Kat fAocBeiv.

252 AGAINST MAKING THE BIBLE
into the contents of the Bible, made the sacred
volume itself an object of superstition and ido
latry. Women were accustomed to hang the
gospels, as amulets, around their necks, and the
necks of their children.' Others were accus
tomed to suspend them near their beds, as a
Horn, in species of charm. ^2 Against this idolatry, Chry-
ocT.xix!" sostom thus inveighs : " Behold, how the
women and little children hang the gospels, as
a sure defence, around their necks, and carry
them whithersoever they go. Do thou engrave
the doctrines and laws of the gospel upon thy
mind. Thou needest neither gold nor silver,
nor to buy a book ; thou requirest only thine
own free will, and the desire of an awakened
soul, and thou shalt possess the gospel more
securely, though thou bear it not outwardly
about thy person, having deposited its sacred
precepts in thine inmost soul."
Among the rich and great were to be found
many, who made a display with splendidly
inscribed bibles, ^ but so much the less concern-
1 Vide Hom. in Matth. LXXII. In a similar manner,
leaves, upon which are written passages extracted from the
Koran, are used as amulets among the Mahomedan nations
in Asia and Africa. Compare Jerom. in Matth. XXIIL 5 :
" non intelligentibus Pharisaeis, quod haec in corde portanda
sunt, non in corpore : alioquin et armaria et area: habent
liberos et notitiara Dei non habent. Hoc apud non super-
stitioste mulierculse in parvulis evangeliis, et in cruceo ligno,
et istiusmodi rebus (qui habent quidem zelum Dei, sed non
juxta scientiam) usque hodie factitant, culicem liquantes et
camelum glutientes."
^ Chrysostom alludes to this, when he says, Hom. in
I. Corinth. XLIIl. " To lay alms beside thy bed, is much the
same, as if thou hung up there a book of tlie gospels; for if
thou merely hang up the book, without using it, it cannot
much avail thee."
* Concerning the splendor, with which the manuscripts of
the Bible were decorated, St. Jerome says, Praefat in libr.
Job. (ep. 1 13, according to the old editions) : ' ' Habeant, qui

AN OBJECT OF IDOLATRY AND DISPLAY. 263
ed themselves about their contents. On this
subject Chrysostom thus beautifully expresses
himself: " Say which of you, when he is at f°^;^''"
home, taketh in his hands a Christian book, xxxii,
and examineth the contents thereof, or searcheth
the Scriptures ? Not one of you can say, that
he doeth these things. We find most men
possessed of dice, but none or few possessed of
bibles, and with those few it is, as if they pos
sessed them not ; for they suffer them to
remain tied up within their chests, and waste
all their care upon the smoothness of the skin
and the beauty of the characters ; — but they read
them not. They have not acquired them for
the benefit of their souls, but in an eagerness to
make a vain display of their wealth. Such is the
arrogancy of pride. I hear no one boast, that
he hath a knowledge of the Scriptures, but that
he owneth a Bible written in golden characters.
And tell me then, what profiteth this? The
Holy Scriptures were not given to us, that we
should enclose them in books, but that we
should engrave them upon our hearts ; for it
were a Jewish conceit to suppose, that any
good can come from the mere possession of the
commands of God, written in a book. To us,
from the first, the law was not thus given, but
was inscribed upon the fleshy tablets of the
heai't." He likewise endeavored to refute the
various pretexts, with which the rich and the
poor sought to evade his exhortations to read the
Bible. When the rich excused themselves on
account of the weight of their public and private
Tolunt, v«teres libros vel in membranis purpureis auro argen-
toque descriptos, vel uncialibus, ut vulgo aiunt. Uteris opera
magis exarataquam codices, dummodo mihi meisque permit-
tant pauperes habere schedulas, et non tam pulchros codices,
quam emendates."

254 EXCUSES OF THE RICH AND POOR ANSWERED,
Hom. in business, he replied to them: "Your being
Joann. IX. surrouudcd by so great a crowd of affairs, and
so much engrossed by worldly concerns, that
ye cannot even reserve a little leisure for things
more needful than all others, is no slight charge
against you. The meetings of yourselves and
friends, your long stay in the theatres, and your
sittings in the circus to view the horse-races,
in which ye often consume entire days, and
wherein business is never pleaded as a cause of
absence, testify that this is a mere pretext."
When, on the other hand, the poor excused
themselves upon the plea of having no Bibles,
he answered them : " Have ye not all the im
plements of your trades good and perfect ? Is
it not then foolish to abstain from the plea of
poverty in that case, and in this, wherein ye
are about to reap so great an advantage, to
lament your poverty and your engagements ? "
Another common excuse, by which the laity
were wont to elude the command to search the
Scriptures, was, that this duty belonged only to
the clergy and monks. Chrysostom, endeavor-
concioin ing to rcfutc this excuse, says: " Let no one
speak to me these cold and reprehensible words :
I am detained in the court of justice ; I have to
manage the affairs of the city ; I have to follow
my trade ; I have a wife and children to sup
port ; I must overlook my household ; I am a
man of the world, — it is not my office to read
the Holy Scriptures ; but it is that of those,
who have renounced the world, who have
taken possession of the tops of the mountains,
and devoted themselves to a holy life. What
say ye ? Is it not your business to attend to
the Scriptures, because ye are torn by a thou
sand cares? On that very account, it is a duty
more needful for you, than for them. For they

WITH REGARD TO READING THE BIBLE. 255
do not need so much the aid of the Scriptures,
as those, who are tossed about in the midst of
worldly affairs ; for the monks, who have fixed
their cells in the wilderness, far from the forum
and its tumultuous strife ; who hold no con
verse with men, but fearlessly worship God in
the calm of a lonely life, enjoy a security as
great, as if they reposed within a haven. But
we, who are driven up and down, as it were, in
the midst of the ocean, and are urged to the
commission of a thousand sins, ever need the
constant and unceasing consolations ofthe Scrip
tures. They dwell far from the conflict, there
fore they receive not many wounds ; but ye
ever stand in the ranks, and receive constantly
new wounds. Wherefore ye are in greater
need of healing remedies. A wife offendeth
you ; a son grieveth you ; a servant enrageth
you ; an enemy plotteth against you ; a friend
envieth you ; a neighbour persecuteth you ; a
comrade supplanteth you : the judge threateneth
you ; poverty humbleth you ; the loss of kin
dred worketh in you grief; success puffeth you
up ; misery bringeth you low. Manifold are
the occasions and needs of wrath, of care, of
despair, and grief; of vain glory and pride ;
which on all sides encompass us ; and innumer
able are the darts, which assail us from every
quarter, — wherefore, we continually need to
put on the whole panoply of the Scriptures.
See ye not, that braziers, goldsmiths, silver
smiths, and other artificers, have all the tools
of their trade ready and in perfect order ; and
though hunger press them, or poverty trouble
them, they had rather undergo the extreme of
suffering, than part with a single instrument of
their trade in exchange for food. Many have
preferred to borrow money upon interest in

256 BIBLE TO BE READ BY ALL.
order to feed their families, rather than sell the
smallest of their tools, and with reason ; for
they know, that if these were sold, their art
would be rendered unavailing, and the whole
ground-work of their gain destroyed. But so
long as they preserve their tools, they are
enabled, by the continual exercise of their art,
gradually to cancel the debt. Of like mind
should we be ; for as the hammer, the anvil,
and the pincers are to them the tools of their
art, the writings of the Apostles and Prophets,
and every Scripture given us by God, are unto
us the tools of our art. And as artificers, by
means of their tools, can form whatsoever
vessels they will, in like manner can we, hy
means of our tools, fashion the soul, make it
straight, where it hath become crooked, and
renew it, where it hath become old. Yet they,
with their art, can only give the form, — they
cannot change the substance of the vessels, —
they cannot make silver into gold, — the shape
only can they mould. But thou hast power to
do more with thine art; — thou canst take a
vessel of wood, and change it into a vessel of gold,
as Paul testifieth, saying : ' In a great house,
there are not only vessels of gold and silver,
but also of wood and earth. If a man, there
fore purge himself, from these, he shall be a
vessel unto honor, sanctified and meet for the
master's use, and prepared unto every good
II Timoth. work.' Let us, therefore, not delay to purchase
11.20,21. Bibles, lest we receive a vital wound. Let us
not hoard up gold ; but let us treasure up for
ourselves spiritual books. The very aspect of the
sacred volume maketh us more loth to sin, and
if to this- be added diligent reading, the soul, led,
as it were, into the inmost sanctuary, will be
come cleansed and amended, — God himself

INTELLIGIBLE TO ALL. 257
holding converse with it through the Scriptures.
He then proceeded to the excuse of the Bible
not being intelligible to all men, and upon this
subject he says : " The grace of the Spirit pro
vided, that tax-gatherers, fishermen, makers of
tents, and shepherds, ignorant and unlettered
men, should write these books in order, that no
one, however simple, might be enabled to shel
ter himself under this pretext ; that the things
therein taught might be plain to all ; and that
the artizan, the slave, the widow, and the most
unlettered of mankind, might, from hearing them,
derive advantage and aid. For they, having
been endued through the mercy of God with
the grace of the Spirit, wrote not all those
things after the manner of the Gentiles, for the
sake of vainglory, but for the salvation of their
hearers. As the common teachers of the whole
world, they set forth their doctrines clearly and
simply unto all, that any one might be able to
understand them of himself, by merely reading
them ; and that this should come to pass had
been foretold by the prophet Jeremiah : ' they
shall be all taught of God, and they shall teach
no more every man his neighbour, saying, Know
the Lord ; for they shall all know me from the
least of them unto the greatest of them.' And
I Paul saith : ' I brethren, when I came to you, jer. xxxi.
came not with excellency of speech, or of wis- j^J^^'^j^^.,
dom, declaring unto you the testimony of God.' icor.ii. i!
Again : ' My speech and my preaching was not
with enticing words of man's wisdom, but in
demonstration of the Spirit and of power.' And icor.11.4.
again : ' We speak wisdom, yet not the wisdom
of this world, nor of the princes of this world,
that come to nought.' For to whom are not all icor.ii.e,
things in the Gospel manifest ? Who when he
heareth : ' Blessed are the merciful,' ' Blessed

258 WAY TO READ THE BIBLE.
Matt. V. 5, are the pure in heart,' and other such sayings,
'¦ ^- hath need of a teacher to explain to him those
words ? Again ye say, that the things concern
ing the signs and the miracles, and the story
are not clear and manifest to every one. This
is a mere excuse and cloak for sloth. How
should ye ever be able to understand the things
contained in the Scriptures, when ye will not
so much as slightly look into them. Take the
Bible in your hands, read the whole story, and,
bearing in mind the things, which are clear,
peruse again and again those, which are dark
and difficult ; and if, after frequent reading,
ye find not the sense of a passage, go to a bro
ther more learned than yourselves ; seek the
teacher, and talk of it with him ; shew an earn
est desire for knowledge, and if God perceive in
you such great zeal, he will not slight your ivatch-
fulness and care ; and should no man open to
you that, which ye seek, God himself will surely
reveal it to you. Remember the treasurer of
the queen of the Ethiopians,' who, being a bar-
' Chrysostom makes the following application of this
story. Hom. in Act. Apost. XIX : " Behold, how power
ful and rich he was, and yet he rested not on his journey.
Hear, ye who are in power, and imitate the humility and
piety of the eunuch. Although he was about to return
home, he said not to himself, 1 go to my fatherland, there I
will be baptized, — the cold observation of most. He saw
not Christ ; he saw no miracle ; he beheld Jerusalem still
standing, and believed Philip ; for he had a soul careful for
its salvation ; he attended to the Scriptures, and exercised
himself in reading them. The thief saw signs ; the wise men
saw a star ; but he saw no wonder, and believed. Of such
great advantage is the reading of the Scriptures. Thus was
fulfilled the command of Moses ; ' Remember the Lord thy
God, when thou sittest in thine house, and when thou walk-
est by the way, and when thou liest down, and when thou
risest up.' Deut. VI. 7. When the ways are deserted, then
have we a fit season for meditation ; for we then are troubled
by no man.

POWER OF HOLY WRIT. 259
barian, busied in a thousand cares, and on all
sides beset by manifold affairs, sat reading in his
chariot, although he understood not the things
he read. Think how zealous he must have
been at home, when even upon a journey he
shewed such great zeal. Because he thus read,
although he had no guide ; soon a guide was
given unto him. God well-pleased, beheld his
zeal, and delayed not to send him a teacher.
There is indeed no Philip now ; but the Spirit
is there, which moved Philip. Let us not then,
my beloved, neglect our salvation. All these
things were written for us, — ' for our admoni
tion, upon whom the ends of the world are
come.' A strong defence against sin is the icor.x.u.
reading of the Scriptures, — an awful headlong
steep, a deep abyss, is an ignorance of them, —
a great betrayal of salvation is the knowing-
nought of the sacred laws. It is this, which
hath given birth to heresy ; it is this, which
hath corrupted our lives ; it is this, which hath
turned things upside down." We find also else
where the following: " We have a merciful q°™xxiv
Lord. If he behold us troubled, and greatly
longing for a knowledge of the divine word, he
suffereth us not to need the aid of another ; but
he straightways himself enlighteneth our un
derstandings ; sheddeth his brightness largely
around us ; and, agreeably to his well-schemed
wisdom, putteth in our souls the whole doctrine
of truth." In a sermon, wherein he sought to
illustrate the divine power of Holy Writ, he "' ^^'^'"-
said : " As those, who are seated beside a foun- y^oupuv at
tain, delight in the breezes wafted thence, and, g^^^^^'vn
if the sultry sun oppress them, avert the heat p. 112.
by constantly bathing their faces in its waters,
or if they be parched by thirst, easily remedy
the evil, since the spring giveth them the ready
s 2

260 ADVANTAGE OF READING
means ; in like manner can they, who sit beside
the spring of Holy Writ, if persecuted by the
flames of some unhallowed desire, easily extin
guish them by refreshing their souls with its
waters ; or if raging anger bubble as a caldron
of boiling water within their breasts, they in
stantly quell the storm of passion by a few
drops taken from this living source. The read
ing of the Sacred Scriptures snatcheth the soul
from out of all these evil thoughts, as it were
from the midst of the fire. Wherefore that great
prophet David, knowing the good, which cometh
of reading the Scriptures, likeneth the man, who
hath a constant intercourse with them, unto an
evergreen tree, which groweth beside a stream,
saying : ' Blessed is the man, that walketh not
in the counsel of the ungodly, nor standeth in
the ways of sinners, nor sitteth in the seat of
the scornful. But his delight is in the law of
the Lord ; and in his law doth he meditate both
day and night. And he shall be like a tree
Ps 1. 1—3. planted by the rivers of waters.' And as such
a tree, being constantly watered, is defended
against all changes of weather ; feareth neither
the burning ray of the sun, nor shunneth the
parching blast ; for having absorbed a sufficient
moisture within itself, it straightways wardeth
off the excessive heat, which faileth upon it from
without: in like manner will the soul, dwelling
beside the stream of Sacred Writ, constantly
drinking its waters, and imbibing the dew of the
Holy Spirit, be unsubdued by any change of
fortune ; and though disease, though insult,
though calumnies, though revilings, though
scorn, though every mockery, though all the
evils of the world, assailed such a soul, it will
easily endure the fiery ordeal of calamity,
through the abundant consolation afforded in

THE BIBLE. 261
the Scriptures. Not the greatness of earthly
glory, not the height of power, not the presence
of friends, none of human means can afford
consolation to the afflicted, like that of reading
the Holy Scriptures. For all those things are
transitory and perishable, therefore is their
consolation transitory. But the reading of the
Holy Scriptures is communion with God. And
if God himself give comfort to the faint-hearted,
should aught on earth have power to trouble
them ? Let us then heed the reading of the
Holy Scriptures, not only during these two
hours, but constantly ; for the mere listening
here will not be sufficient to secure the salva
tion of our souls. Let each man, when he re-
turneth home, take the Bible in his hand, and if
he desire to derive a full and enduring advantage
from the Holy Scripture, let him ponder therein
upon the things spoken in the church. For the
tree, which groweth beside the stream, mingleth
not with its waters for two or three hours only,
but during the whole day and the whole night.
Therefore is the plant rich in leaves : therefore
is it laden with fruit, although no man water it ;
because, standing upon the bank of the river, it
draweth up moisture through its roots, and
through them imparteth strength to the whole
stem. Thus he, who continually readeth the
Bible, although no man be near to expound it,
receiveth thereby into his soul abundant nou
rishment from that sacred fountain." '
' We will here compare with the above a remarkable
passage from a sermon preached at Constantinople, upon the
reading of the Bible. Hom. in Coloss. IX. : " Await no
other teacher. Thou hast the word of God, and none can
be to thee so good an instructor. Man often concealeth
things through vainglory and envy. Hear, I beseech you,
all ye, who live for this world, and procure bibles, as medi-

262 MELETIAN SCHISM.
When Chrysostom entered upon his ministry
at Antioch, there existed a schism in the church,
which had been maintained above twenty years
in all the rage of party spirit. Independent of
the larger portion of the community, which
looked up to Meletius as their bishop, a sepa
rate congregation had grown up, which had
never been brought to acknowledge that worthy
man, because he had been appointed to his
high office by the influence of Arians, although
his opinions conformed so little to those of Arius,
that he was shortly after his installation, exiled
on. account of his opposition to those doctrines.
When Meletius died, a.d. 381, while the coun
cil of Constantinople was being held, the schism
might easily have been healed, had it not been
arranged according to the demands of Gregory
Nazianzen, and agreeably to the decision of a
former treaty ratified by oaths, that no other
bishop should be associated with the aged Pau-
linus. In that case, after the death of Paulinus,
— which could not have been very distant — the
schism would of itself have subsided. But the
arrogant self-will of the Orientalists permitted
not this arrangement; and by the choice of
Flavian in the room of Meletius, the schism
was handed down to succeeding ages. This
schism had been accompanied by the injurious
consequences ever attendant upon such divi
sions. Those very persons, who distinguished
cine for your souls. Purchase at least the New Te.stament,
the Gopels, the Acts of the Apostles, and the Apostolical
Epistles; and let them be your constant guide. If grief
come upon thee, look therein, as in a repository of medi
cines; thence take consolation in all misfortunes; in the hour
of death, and under the loss of friends : or rather, look not
therein, but carry about with thee its contents in thy heart.
An ignorance of the Scriptures is the cause of all evils. Not
to know the Scriptures, is to go to the war without arms."

ITS EVILS. 263
themselves by a more than ordinary interest in
the concerns of religion and the church, were
led, from a mistaken sympathy to engage the
most ardently in the cause of one or other of the
contending parties ; and they, who could have
effected so much for their own salvation and
that of others, had their zeal been properly
directed, forgot that the true spirit of Christian
ity is that of humility and love. On this point
Chrysostom thus expresses himself: " Of those Hom. in
who form our church, some never come hither, '^^^^^- ^'•
or once only in the year ; and then they de
mean themselves carelessly, and are devoid of
godly fear. Others come more frequently, but
they likewise behave themselves irreverently,
talking lightly and jesting about trifles. They,
however, who seem zealous and in earnest, are
the workers of this mischief." He was com
pelled particularly to censure the women,' who
took a vehement part in those factious disputes,
and against them his admonitory discourses
were chiefly directed.
It might have been supposed, that Chrysos
tom, the pupil and intimate friend of Meletius,
would have peculiarly interested himself in
these factious quarrels ; but that Christian love
and wisdom, which dwelt within his heart, pre
served him from the baneful influence of party
spirit, and raised him above those passions, by
which so many dissentions among the clergy of
that age were occasioned or promoted. He bit
terly complained of the power exercised by
these passions over those, who of all mankind
should have been the most indifferent to worldly
interests. After denouncing the pernicious 'ncor'."
effects of envy, he says : " That worldly men xxvii.
' E'lnare oa-ai napea-re ; uq yap ent to itoXv yvvaiKuv tokto to
iXarrufxa. rati, dirova-ai^hi-riyyja-aaBe rovro ro InoheiyfAa, ^o^vftrare.

264 ENVY
should become a prey to envy is dreadful and
grievous ; but that they, who are removed from
the turmoils of the world, should be stricken
with this disease is far more so. Gladly would
I be mute, and it were better to say nothing,
could my silence put away our shame. But if,
though 1 be silent, the facts themselves cry out
louder than my tongue, no harm can then accrue
from my words. Nay ! perhaps by making our
faults known, some advantage and fruit may be
gathered. This is the disease, which hath laid
hands upon the church ; this hath turned all
things upside down ; and hath severed the
joints of the body. And we stand in lists, while
envy armeth us. Hence the many wrestings
from the true meaning of the Scriptures. For
if, when we all build together, we deem it well
that our disciples stand, — what will be the end,
when we all work together to destroy ?
What are ye doing ? Think ye to do well,
when ye pull down the fabric of your neigh
bour ? Instead of his work, ye destroy your
own. Behold how the gardeners and tillers of
the ground all strive to one end. One diggeth,
another planteth, another covereth the roots,
another watereth the tree, another hedgeth it
or walleth it about, another wardeth off the
wild beasts ; and they all have but one end —
the safety of the tree. It is not so with us ;
but I plant, and another shaketh the young
growth. Suffer it only to take firm root, that it
may withstand an attack. It is not my work,
but your own, which ye destroy. I planted ;
ye should have watered. But if ye shake the
tree, ye tear the roots, and ye will have nought
to water. And what if ye behold the planter
extolled of men ? Fear not. Neither am I any
thing, nor are ye any thing ; for ' neither is he.

among THE CLERGY. 265
that planteth any thing, neither he that water
eth,' but the work is of God alone ; so that ye icor.ni.7.
strive and war against him, when ye root up that,
which is planted. Let us then become sober-
minded and watchful. I dread not so much
the war from without, as the struggle from
within. The root tvill not be harmed by the winds,
if it be firmly fixed in the ground ; but, if inwardly
gnawed by worms, it tottereth and faileth without
any one assaulting it. How long, after the man
ner of worms, shall we gnaw the root of the
Church ? for notions such as these are born of
earth, yea not of earth, but rather of the dung
hill, having rottenness for their mother ; and
how long shall we suffer the women to scatter
their loathsome incense around us ? ' Let us at
length wax valiant in fight ; let us be wrestlers
unto holiness ; and let us remove this vast store
of evils. I see the throng of the church, like a
corpse now stretched before me, and as in a
body, whence life hath newly fled, the eyes,
and hands, and feet, and neck, and head, may
be seen, though not one of these members per-
formeth its office ; so here all present are be
lievers, but theirs is no living faith ; for we
have quenched the vital heat, and made lifeless
the body of Christ."
In another sermon, in which he represents
the injurious effects of the schism prevailing in
the community, he said : " Behold, say the Hom. in
heathen, every thing with the Christians is Ephes.
vain- glory, love of power, and fraud. Take
from them their crowd of followers ; destroy
the disease, the delusion of the multitude ; and
they are nothing. Shall I tell you further what
they say concerning our city ? How they ac-
' Kai otK dflarafAeBa rijc, Karanrvarov Bepa-nnac, rifi napa ruv
ywaiKuv.

266 christians upbraiding each other
cuse us of a ready yieldance? Any man, they
assert, can without fail, if such be his desire,
find followers among them." Another fatal
consequence resulted from this schism. Many,
who in one community had, on account of their
transgressions, merited exclusion from the
church by passing over to the other commu
nity, escaped the penances imposed upon them ;
or at least, by threatening to secede, sought to
intimidate the clergy of their own party : " Let
such a man," said Chrysostom, " withdraw a
thousand times, and go over to them ; I say not
this alone concerning sinners, but should any
one be guiltless and desire to change sides, let
him depart. I indeed may grieve and beat my
breast, and wail, and my bowels may yearn, as
a man bereaved of one of his own members ;
but neither grief nor fear shall lead me to de
mean myself unbecomingly."
He beheld with pain, that the Christians of
Antioch were misled by these divisions to con
demn and upbraid each other as heretics ; and
in the second year of his ministry he directed
against this unchristian proceeding a fine dis
course, well worthy the consideration of all
nepirou fiT, ages : " When I come," he said, " among men,
sety dvaBe- J perccivc somc, who neither have their minds
Tom ^f. chastened by holy writ, nor understand any
''S'- part of the Scripture. In shame and silence I
pass by many, madmen and idlers, ' understand
ing neither what they say, nor of whom they
I Tim. 1. 7.. affirm,' who being ignorant themselves, dare to
teach doctrine to others, and denounce as heresy
the things they comprehend not ; so that nei
ther caring to lead holy lives, nor having learnt
to do good, they render our faith the scorn of
the unbelievers." He then warned his congre
gation against the consequences of treating thus

as heretics. 267
irreverently the doctrines given for the salvation
of men, which irreverent treatment has in truth
brought down a heavy chastisement upon the
Eastern Church: " Woe! woe unto us! How
' many prophets and righteous men have desired
to see those things which we see, and have not
seen them, and to hear those things which we
hear, and have not heard them,' arid we disport '^^"- ^'"•
with them. ' Wherefore, I beseech you, give an
earnest heed to the things which ye have heard,
lest at any time we should let them slip. For
if the word spoken by angels was stedfast, and
every transgression and disobedience received
a just recompense of reward ; how shall we
escape, if we neglect so great salvation ? ' Say, Heb. 11,2,3.
what is the aim of the gospel of grace ? For
what purpose did the Son of God appear in the
flesh ? Is it that we should bite and devour one
another ? and yet the dispensation of Christ,
which in all things is more perfect, than the
command of the law, requireth from us greater
love. In the one it is said : ' Thou shalt love
thy neighbour as thyself.' In the other we are
enjoined, to die for our neighbour." After hav- il!^' '
ing related the parable of the Samaritan, he Matt.xxii.
continued : " It was not the priest, it was not Luke x. so
the Levite, whom Christ called neighbour, but "~^''-
him, who was cast out by the Jews on account
of his doctrine ; — I mean the Samaritan, the
stranger, who entertained many heresies ; him
alone did Christ call neighbour, because in him
mercy was found. These are the words of the
Son of God, and this mercy he manifested in
his own works ; in that he shed his blood not
only for his friends, and for his own, but also
for his enemies, for rulers, for deceivers, for
those, who hated him, and for those, who cruci
fied him. How then, if such things were done

Matt.xxv.

268 CURSING one another.
by Christ himself, — and the Church follow his
example by everyday praying for all men,' — how
can ye dare to utter such words ? Tell me the
meaning of the curse, which ye pronounce ^ ?
' Let this man be given up to the devil ; let him
from this time be cut off from every hope of
salvation, let him be a stranger to Christ ? And
who are ye of such great authority and power ?
The Son of God shall one day appear, and ' he
shall set the sheep on his right hand, but the
33°" ""' goats on the left.' Why have ye taken to your
selves such great honor, of which alone were
deemed worthy the community of the apostles,
and those, who, in all strictness, have of a truth
become their successors, full of grace and
power .^ The apostles reproved the false teachers,
and cast them out ; but upon none of them did
they pronounce such a judgment. The Apostle
Paul in two passages only, when urged, as it
II cor.xvi. would seem by necessity, useth this word, without
Gal. 1. 8. however applying it to any particular person.
And will ye set at nought the death of the Lord,
and forestall the judgment of God, by daring to
give a judgment, which none of those dared
give, to whom the power was entrusted ? But
what say they, who are thus forward in malice?
That man hath become a teacher of false doc
trine ; he hath a devil dwelling within him ; he
uttereth blasphemies against God ; he leadeth
many by the semblance of wisdom, and by the
arts of vain deceit to the abyss of ruin ; where
fore the elders have cast out him, and especially
1 The old church prayer for the salvation of all men, men
tioned by Justin Martyr. ^ Anathema.
3 From such expressions as these we may perceive the
judgment formed by Chrysostom of the assemblies of the
Church in his time, which were wont so lightly to pronounce
the anathema.

CHRISTIAN ADMONITION AND LOVE. 269
his teacher, who hath severed a portion of the
church ; — thus do they speak, be it of Paulinus
or Apollinaris.' Now do ye instruct those, who
oppose themselves, in meekness correcting them,
' If God peradventure will give them repentance
to the acknowledging of the truth, and that they
may recover themselves out of the snare of the " ^im- n-
devil, who are taken captive by him at his will.' '
Stretch forth the net of love, ' lest that which
is lame be turned out of the way, but let it rather Heb. xii.
be healed.' Shew, that in fulness of love we '^
are ready to impart to all the good, which hath
been given to us. Throw out the sweet hook
of sympathy, and having dived into the hidden
secrets of his soul, rescue the sinking man from
the abyss of destruction . Shew, that that, which
is esteemed through prejudice and ignorance, is
at variance with apostolical tradition. And if
the erring man receive your warning, he shall,
according to the words of the prophet, ' surely
live ; and thou hast delivered thy soul.' But 21"
if he heed you not, and continue in his hardened
opposition, call upon him to bear witness for you,
that ye may not be called to an account ; only do
it with patience and with mildness, lest the judge
require his soul at your hands, — without ha
tred, without forsaking him, without persecuting
him, but shewing to him a true and pure love.
Testify towards him this love, and though
the wicked man turn not from his way, it will be
to thee a great pro/it, a great gain, to love, and to
teach the doctrine of Christ ; for ' by this,' saith
' Paulinus, the chief of the party, who would not acknow
ledge Meletius as bishop, against whom the Eastern Church
declared, and who, on account of some verbal disputes, was
also accused of Sabellianism. Apollinaris, whose friend
Vitalis, presbyter of the Meletians, had founded a third
party, independent of the other two.

Ezek. III.

270 CONDUCT OF ST. PAUL.
the Lord, ' shall all men know, that ye are my
Job. XIII. disciples, if ye have love one to another.' And
without this, neither the understanding of the
mysteries of God, nor faith, nor prophecy, nor
poverty, nor martyrdom, can avail, as the Apos
tle hath shewn : ' And though,' saith he, ' I
have all mysteries and all knowledge ; and
though I have all faith, so that I could remove
mountains, and have not charity, it profiteth me
nothing. And though I speak with the tongues
of angels, and though I bestow all my goods to
feed the poor, and though I give my body to be
burned, and have not charity, I am nothing.
Charity is kind, is not puffed up, seeketh not
her own ; it beareth all things, believeth all
icor.xiii. things, hopeth all things, endureth all things.'
~'' None of you, my beloved, have manifested such
fervent love for Christ, as did this sainted spirit ;
no man hath dared to utter the words, which
he uttered. His very heart burned within him,
when he said : ' I fill up that which is behind
Coloss. I. of the affiictions of Christ in my flesh ; ' and ' I
"^' could wish, that myself were accursed from
Christ for my brethren ; ' and again : ' Who is
n Cor. XI. .^yggjj^ ^^^ J g^j.^^ ^Q^ weak ? ' but filled, as he
was, with such fervent love for Christ, he utter
ed no revilings ; he offered no violence, he
pronounced no curse, against any man. Other
wise he could not have gained over so many
nations, and whole cities to God ; but humili
ated, beaten, buffeted, exposed to the scorn of
all men, he did these things by friendly per
suasion, by exhortation and entreaty. Thus
did he make his way among the Athenians ;
and when he found them all blindly given to
idolatry, he reviled them not, saying : ' ye are
atheists, and men utterly profane.' He said
not unto them ; ' ye deem everything to be

Acts XVII.
23.

SECTS AT ANTIOCH. 271
God, and deny the one true God, the Lord and
Creator of all things. ' But what said he ? ' As
I passed by, and beheld your devotions, I found
an altar with this inscription. To the unknown
God, — whom therefore ye ignorantly worship,
him declare I unto you.' Oh wonderful ! what
paternal love ! He saith of the idolaters, that
they worship the true God ; and why ? Because
they performed their devotions with pious pur
pose, having persuaded themselves, that thereby
they worshipped God. I exhort you all, nor
do I except myself, to follow this example.
For he, whom ye would curse, either liveth and
is present in this mortal life ; or he is dead. If
he be living, ye do wickedly ; because ye shut
out from the kingdom of heaven one, who may
be converted, and yet may turn from evil unto
good. If he be dead, ye do still more wickedly ;
because he standeth or faileth to his own Lord,
and is no longer amenable to human power.
It is perilous to seek the revelation of that,
which is hidden from all, except God ; it is
forestalling the judge of ages, who alone know
eth the measure of knowledge and the degree
of faith, which dwelleth in every soul."
Besides, this little party separated from the
mother church more through accidental circum
stances, than by any essential difference of
doctrine, there were scattered throughout the
city of Antioch members of other sects, dissent
ing from the church in important points. As
they contended with the other Christians upon
certain dogmas, and endeavored to promulgate
their own opinions, Chrysostom considered it to
be his duty, by thoroughly refuting their errors,
to guard his congregation against these attacks,
and at the same time to instruct them in the
means of refuting the sectarians in their own

300,

272 RELIGIOUS INDIFFERENCE.
discussions with them. He hoped likewise to
turn many from their mistaken views, as both
heathens and heretics attended his sermons,
either attracted by his eloquence, or desirous of
hearing his allegations against them. In order
to obtain a hearing among the unlearned, the
heretics ' commonly pretended, that, differing
from the Church in no essential points, they
equally believed in Christ, and equally preached
his religion. They appealed to the words of
St. Paul : "What then? notwithstanding every
way, whether in pretence or in truth, Christ is
Phiiipp, I. preached." Chrysostom, in order to preserve
his flock from indifference, endeavored to prove,
Tom. III. f. in a homily upon this passage, that it had been
perverted to an end entirely foreign to its real
signification. He first asserted that Paul spoke
not here of what ought to occur, but of what
was occurring. Then, that Paul alluded not to
those, who, under the name of Christ, promul
gated a false religion ; but to those, who de
livered the true doctrine from impure motives,
and not from sincere conviction. ^ Against this
1 They appealed to a passage, which they brought forward
and applied without respect to its context, in which manner
so many passages of the Bible are distorted : " Let every
man be fully persuaded in his own mind." Rom. XIV. 5.
In Chrysostom, Hom. in Rom. XXV. as well as in Theo
doret, we find warnings against this false interpretation.
Not only were the heretics, from their position, led to repre
sent difference of doctrine as unimportnnt ; but, as many of
the Established Church laid too great a stress upon specula
tive forms of faith; so, on the other hand, one extreme lead
ing to another, many came forward to declare difference of
opinion in matters of doctrine to be immaterial ; and to a
narrow dogmatism opposed an equally narrow system of
ethics, which misconceived the connection, existing between
Christian faith and Christian life. — See Neander's Church
History, Vol. II. p. 1468. upon the sect of the Rhetoriaiis.
^ Although the remainder of the observations of Chrysos
tom on this subject are just, the second reason here assigned

PURITY OF DOCTRINE. 373
perversion of the doctrine of St. Paul, he shews
from passages such as Gall. I. 8, and II Cor.
XI. 2, 3, that St. Paul attached great import
ance to purity of doctrine, and considered as
deeply injurious the errors, which seduced men
from the true faith.
is deduced from a passage of St. Paul's Epistle to the
Philippians, I. 16, taken in a sense, which is scarcely main
tainable ; but which appears to have been adopted by all
the early expounders of the Bible. They understood namely
the words; ' toi; 8etr/*oi? fMv,' ' to my bonds,' too literally ;
so that they conceived them to mean an aggravation of the
imprisonment of St. Paul, and a severer treatment of him from
the bitterness ofthe heathen, in consequence of the increased
number of the Christians. But it is unnatural to suppose,
that the enemies of St. Paul should have preached Christi
anity, without being themselves convinced of the truth of
its doctrines ; and that they should have thereby exposed
themselves to great dangers, in order to render him more
hated by the heathen. Therefore some of the heathen
opponents of Christianity found in this passage of the
Epistle to the Philippians, according to the ordinary inter
pretation of it, a contradiction. This appears from the fol
lowing words of Chrysostom in his explanation of those
words, Hom. in Philip. II : " dXXa n; jWiapo? Kat dvataBrjTOi
(or dvaia-xvvroi^ iiriXa^Of/.evoi rov j^jypiou rovrov, (pyfo-iv* Kai fjiyjv
TO ivavTiov eipyaaavro dv, rove, >J8vj neittaTevKoraq dicrjXaaav, ovxi
rovi; icia-Tovi; imhovvai inoitfaav dv, e'lye ^aKetv avrov i^ovXovTo."
But a bold and foolish commentator, criticising this passage,
saith: 'had they wished to have injured St. Paul, they
would have acted otherwise ; they would have scared away
those who already believed, and not have added to their
number.'" The question here relates rather to Jewish
teachers, who were not sincere and earnest in the preaching
of the gospel, which they distorted by a mixture with
Judaism ; and who, forestalling the Apostle of the Gentiles
by preaching the doctrines of Christ after their own manner,
formed for themselves a party ; and desired to excite the
envy of Paul, whom they judged according to themselves,
and to occasion him trouble in his imprisonment. But Paul,
in whose heart the cause of Christianity lay deep, was glad,
that the heathen should be made acquainted with Christ,
were it not at first even in the right manner. If faith once
found an entrance into their minds, structures might after
wards be raised upon it. T

274 MANICHEANS AND GNOSTICS.
Among the peasantry, and in the smaller
towns, of Syria, the Manicheans and Gnostics '
had always maintained themselves, but few of
them appear to have resided at Antioch, — at all
events, their influence was slight in that great
metropolis. Chrysostom, therefore, merely no
ticed their doctrines incidentally in his sermons,
when he defended the free-will of man against
their views of predestination and fatality ; or
when he sought to prove, in opposition to their
tenets, that the body in itself is not the cause
of evil, and that neither the body, nor aught that
is external, can compel men to sin.
The Eunomians were a sect of far greater
importance at Antioch. They were transplant
ed thither at an early period, and combatted
the doctrine of the true divinity of Christ, — that
the Son was of the same substance ^ with the
father ; and it appears, that their chief leaders,
(Etius and Eunomius, had formerly preached
in that city. Soon after he had entered upon
his ministry, Chrysostom felt himself compelled
to defend in his discourses this important doc
trine against the objections disseminated by
1 The extension of the Gnostics among the country popu
lation of Syria, is known from Theodoret, Ep. 81. A letter
of Libanius, in which he recommended the Manicheans in
Palestine to the protection of the Governor Priscius, treats
of their state in these parts," £p. 1344, " Oi toi- ijXiov ivru
Bejaitevovrei dvev dtfuaroi, Kai riftuvrei; Beov icpoa'riyopitf itvrepif,
Kat Ti)y yaarepa KoXa^ovreq, Kai ev KepSet noiovfAevoi rifv T?5 re-
XetJT5)5 -fifAepav, noXXaxov fAev im t?; y^i;. itavraxov te oXiyoi'
Kat abiKOvat fA.ev ovteva, Xvitovvrai te in eviuv." " They who
worship the sun, without bloody sacrifices, honoring it as
the second deity, who mortify their bodies by fasting, and
regard the day of death as a gain, are spread over many
parts of the earth ; but in all places sparingly. They in
jure no man; but are persecuted by some." They honored
the sun as a second deity, subordinate to the dnXu^ Beo(, the
Beoi; nguroq. ^ ofAovato;.

EUNOMIANS. 275
members of this sect among his congregation.
But for some time he purposely refrained from
attacking them, because he observed, that many
of their party frequented the church for the
sake of hearing him, and he was desirous not to
scare them away, trusting, that, if he could
obtain their confidence, his instruction might
win a more easy access to their hearts. He
was successful in the attainment of his object,
being in the first years of his ministry called
upon by the sectarians themselves to state the
opinions he held in opposition to their tenets.
We learn this fact from his own words given
in the first of a series of sermons, which he
preached upon this subject : " I have long Hom. de
since purposed to speak to you these words, J,"^"^*"!*"
but I forbore and deferred, because I beheld
many, who are tainted with this heresy,
lend us a willing ear ; and being unwilling to
scare away those, whom I hoped to gain, I
withheld my tongue from these disputations for
a season, that when I had a sure hold over their
minds, I might engage in the strife. But since,
by the grace of God, I have heard themselves
summon me to the lists, I have at length with
boldness stripped me for the fight, and I have
seized those arms, which enlighten the under
standing, and abase every high thought, which
is lifted up against the knowledge of God. I
have seized these weapons, not to strike down
our adversaries, but to raise the fallen. For
such is their power, that while they smite those,
who delight in strife, they heal with great love
those, who hearken with singleness of heart ;
they give not wounds, but they cure them.
Let us not then rage against the heretics, nor
furiously assail them, but let us reason with
them in gentleness. No arms are mightier,
T 2

276

CHRISTIAN MODERATION.

II Tim. II.
24.
Philip, IV.
5,
Matt.v IC.

Matth. v.
29.

than are gentleness and love. Wherefore Paul
commanded us to observe these things with all
diligence, saying : ' The servant of the Lord
must not strive, but be gentle unto all men.' He
saith not only unto the brethren, but unto all
men. And again : ' Let your moderation be
known,' not unto the brethi'en, but ' unto all men.'
' For if ye love them, which love you, what reward
have ye ?' If their friendship be hurtful to you,
and if they allure you to a communion with
iniquity, depart from them, although they were
your parents ; for it is written : ' if thy right
eye offend thee, pluck it out ; ' but if they
shake not your faith, strive to draw them over
unto us. If, on the other hand, ye cannot help
them, but they harm you, avoid communication
with them, shun them only, strive not, war not
against them. Thus likewise Paul exhorteth
us : 'If it be possible, as much as lieth in you,
live peaceably with all men.' Ye are the ser
vants of the God of Peace. When he cast out
the evil spirits, and performed countless good
offices for man, they said unto him : ' thou hast
a devil.' He hurled not his lightning down
upon them ; he crushed not the blasphemers ;
he consumed not with fire their shameless and
unthankful tongues, and yet all those things he
had the power to do ; but he repelled the accu
sation with these words alone : ' I have not a
devil, but I honor my father.' And when the
servant of the high priest struck him, what spake
he ? ' If I have spoken evil, bear witness of the
Job, XVIII. evil : but if well, why smitest thou me ?' If then
the Lord of angels justify himself and render an
account to a servant, what need have we of
further speech? Only turn these words over
in your mind, heed them without ceasing, and
say : ' If I have spoken evil, bear witness of

Rom. XII
18.

Job. vm
48.

Joh. VIII
49.

23

CONTROVERSIES WITH THE EUNOMIANS. 277
the evil, but if well, why smitest thou me ? '
and think who it was who spoke these words,
to whom and wherefore they were spoken, and
they will be to thee as some heavenly aud never
ending strain, able to calm every passion of thy
soul. Consider the glory of him, who was
blasphemed, the meanness of the blasphemer,
the greatness of the blasphemy, yet he en
dured all these things, that from the riches of
his example, ye might learn to be wise. Let
us not only ponder these sayings here, but let
us be mindful of them in their due season."
At the end of his second sermon upon this
subject, Chrysostom repeated the same advice,
and calling upon the strong to labor for the sal
vation of the erring, he cautioned the weak
against the temptation of seeking after the
example of St. Paul, to become ' all things
to all men,' if they possessed not strength icor.ix,
sufficient to preserve themselves from the infec- ^^'
tion of the evil, which they sought to cure.
The polemical controversies with the Eunomians
related to two subjects, to the objections, which
they raised against the true divinity of Christ,
and to their narrow-minded opinions on points
of doctrine, which led them to imagine, that the
mysteries of religion were within the sphere of
human comprehension. Those opinions were
likewise intimately connected with their oppo
sition to the doctrines of the church, and their
views of the relation existing between the father
and the son.
When the Eunomians brought forward against
the true divinity of Christ, the passages wherein
he represents himself subordinate to God, '
1 For they would not here allow the distinction drawn by
the defenders of the doctrines of the church between a divine
and a human nature of Christ, to hold good ; because they
placed human nature, with which the word was united, in a

278 DIVINITY OF CHRIST.
Chrysostom replied : " If it be granted that
Christ is very God, there will be many just
grounds, upon which we may explain and apply
the expressions, in which he would seem to
intimate his inferiority. But of those passages,
wherein Christ assumeth a higher dignity, no
other explanation can be given, except, that
it was his pleasure to reveal this dignity to men.
A great man may speak lowly of himself,
and he will not on that account be censured ;
for therein is gentle condescension : but if a
man of low estate, speak highly of himself, he
cannot escape the accusation that attacheth to
the boaster. If then the son be inferior to the
father, he would not have employed expressions,
which made him equal to the father ; for this
were boastful presumption. But being equal
to the father, he spoke lowly of himself; and
this circumstance can afford no ground for cen
sure, but is on the contrary worthy both of
praise and admiration."
Chrysostom not only combatted the several
tenets ofthe Eunomians, but likewise the general
tendency of their doctrines, which was mani
fested in a presumptuous and narrow-minded
logic, estimating too highly the power of human
knowledge, and an ignorance of the limits, with
in which such knowledge is necessarily confined ;
for the Eunomians went so far as to assert,
that, according to the doctrine of the incompre
hensibility of God and of religious mysteries,
Christ would have appeared in vain, for then
God would not through him have been made
known. In combatting these perverted views,
Chrysostom seized the opportunity afforded him
to maintain with more than his usual energy
mere human body. I have translated the passage of Chry
sostom, which follows, from the German, not being able to
find it in the Benedictine edition of his works.

WEAKNESS OF HUMAN REASON. 279
the sublimity and incomprehensibility of divine
mysteries, and the dignity and privileges of faith,
by which alone these mysteries, could in any
wise be imparted to men. After having cited
against them the passage in I. Cor. xiii. II, he Hom, de
added : " A child seeth, heareth, and speaketh hensT''
many things; but it seeth, heareth, and speaketh
nothing clearly ; and it understandeth things,
but nothing accurately : and I also see many
things, but I know them only in part. I know,
that God is every where present, and that he is
indivisihly present everywhere ;' but how I know
not ; I know, that he is without beginning, not
born, and without end, but how I know not ; for
the understanding cannot comprehend, how a being
can exist, which oweth its origin neither to itself
nor to another. I know that God hath begotten
the son, but how I know not. I know that the
Spirit cometh from God, but how I know not.
I eat food, but how it is separated into phlegm,
blood, spittle, and bile, I know not. The things
which we daily see and eat, we understand not,
and yet we would pry into the nature of God."
" We cannot understand the nature of our own Hom.de
souls ; we cannot so much as explain the union bens/v!*^
of the soul with the body ; and yet we would
pry into the nature of God."
In combatting the assumption of a theory
transcending the limits of human knowledge,
he says : " So great is the evil of not abiding
within the limits marked out for us by God from Hom. de
the beginning. Thus in the hope of gaining ^kens^'h''
higher honor Adam fell, and thus is it with the
covetous, who, in striving after greater posses
sions, often lose those, which had fallen to their
share." With respect to the means of salvation Hom, de
appointed for mankind he observes : "No ^eZ'^fu'
' Kai 0T( 0X04 ian navTaxov otia.

280 FAITH.
human understanding can comprehend wonders
so many and so great; through faith alone can
they be taught and made known." On another
occasion, when again combatting the self-suffi
cient speclilations of the heretic, who sought
to know and to explain every thing, he thus
alludes to the power and dignity of faith :
Horn, in 'i Faith is a precious thins, if it proceed from a
Joann. , i i i • - i - i i t.
LXIII. heart and soul glowing with a mighty love. By
such a faith we are made wise ; human weak
ness is hidden ; and while reason, which aspireth
to know all things, is left below on earth, our
selves are raised to heaven ; or rather faith
comprehendeth and accomplisheth what human
wisdom is unable to find out. Let us then hold
fast faith, and not intrust our affairs to reason.
Say, why did the heathen make no discoveries ?
Knew they not all worldly wisdom? Why
overcame they not fishermen, and tent-makers,
and untaught men ? Was it not, that the one
put their whole trust in reason, the others in
faith ? Therefore the latter clearly excelled
Plato, Pythagoras, and all the wise men of the
Gentiles." We will further compare different
passages relative to this subject extracted from
sermons preached by him at Constantinople :
Hom.jn^^ " The work of faith needeth a noble and a youth
ful mind, which raiseth itself above things seen,
and leaveth the weakness of human understanding
behind it ; for no one can have faith, unless he
soar above the orditiary flight of mortal men. '
Because faith was upbraided as a thing, which
bore no proof, and as being rather a delusion,
Paul sheweth, that the greatest things are to be
1 TO TVi( nta-Teui; yevvatov (oT yevyataq) Kai veaviKijqheirai i/'i'X1<>
Kai Itavra inepl3aivova-ii( Ta aiaB-rjra Kat t))» daBevetav ruv XoyiafAUV
ruv dvBpamvuv napepxofAeyvjq. Ov yap ianv irepoiq yeveaBai marov,
av fAYj T15 eavrov Tij; avv/jBetaq vnepavayay-^, rrff koikij;.

Heb. XXII.

FAITH. 281
accomplished through faith, and not through
reason.' And how sheweth he this ? In that he
saith : ' Through faith we understand, that the
worlds were framed by the word of God, so that
that things which are seen, were not made of
things which do appear.' It is manifest, saith he, Heb. xi. 3.
that God out of nothing created the things, which
are; out of the invisible created he the visible.
But whence is it manifest, that God created all
these things by his word ? Reason leadeth us
not to this end. On the contrary it teacheth us,
that every where of the things, which are seen,
come those, which appear. 2 Wherefore the
philosophers, who trust alone to reason, and
leave nothing to faith, assert, that of nothing
nothing can come. But they convict themselves,
when they maintain any thing great or lofty,
and leave it to be established by faith ; as when
they affirm, that God is without beginning, and
unbegotten ; for reason teacheth us not this,
but rather the contrary." Again: " Since Hom. in
God hath bestowed on us more goodness, than c:oioss. v.
the understanding of man can conceive, he hath
accordingly instituted faith. He, who would
comprehend all things, cannot stand fast. Be
hold how far beyond human reason are all the
doctrines of our profession ! By faith alone can
they be perceived. God is no where, and he is
every where. What can be more contrary to
reason than this ? Each doctrine apart teemeth
with perplexity. God is in no place ; neither
is there any place, in which he is. He was not
begotten ; he created not himself; he had no
^ on ra fAeyiara tia iria-rean; Kat ov tia XoyiafAuv KaropBovrai.
^ Or according to another reading, which contains the same
sense, but which, being more clearly expressed, probably had
its origin in a glossary : " that always one appearance deve-
lopeth itself out of another." He would say : " reason
comprehendeth only the connection of causes and effects in
the phenomena of the creation."

282 FAITH.
beginning. What understanding can allow
these doctrines to be true, without the aid of
faith ? God is a spirit. What is a spirit ? A
mere word. The mind cannot grasp the thought,
nor give to it a form ; for if reason essay to
shape it, it faileth back upon the natural and
sensible world. The mouth indeed uttereth the
word ; but the understanding comprehendeth
not what the mouth uttereth ; or it knoweth
one thing only, that a spirit is not a body. '
And wherefore do I speak of God ? What is
the Spiritual nature of the created and hmited
being of the soul?" And after having introduced
other examples to prove, that the understand
ing, which would explain divine mysteries, in
volves itself in mere antitheses,^ he exclaims :
" Behold how great is the darkness, which
surroundeth us, and how necessary in all things
is faith ! She is our strong hold." In answer
to those persons, who despised the efficacy of
faith, he shewed, that unbelief, and not faith,
arises from a weakness of the soul, which is
unable to emancipate itself from the influence
of the visible world, and thereby attain to a
communion with God, and the things of heaven;
that, on the other hand, faith is the highest
flight of the soul, which thereby is elevated
above this present state of being to a commuion
with a higher world, with which it becomes
'\oov ra o-efAVdc y^fAuv izavra izuq ipyjfAa Xoyia-fAuv Kai niareuq
ixerat fAov/jt;' owe iartv ovtafAov o Beoq Kai navraxov eari. Oi yapttf
ev ro-nu itrriv, ovte Tonoq itrn riq iv u ianv, Ovk iyevero, ovX
eavroy inot-rjaev, ovk ¦qpiaro tok iivai' woio? ravra XoyiafAoi;
Karatf^erai, dv fitf ma-nq j; ; 'AaufAaroq ianv 6 Beoq. T( ianv,
aaufAaroq; pi]fAa \jjiXoy fAovov. 'H yap ivvoia oviev iie^aro, oiie
evervizuaev eavrrj' Kav yao dvarvnuaij, eiq ipvatv ipxerai /ca* Ta Tou
aufAaroq noi-^riKa uare Xeyei S'/xei/ to arojAa, ovk o'lhe Se if itavOia ti
Xfyei, ij iv fAovov on ovk ian aujAa, rovro fAovov o/Se.
" Tlavraxov ra ivavana iei tovvai.

FAITH. 283
actually connected by an inward spiritual bond.
To persons unacquainted with the true nature
of faith, and on that account despising it, he
said ; that faith is by no means an arbitrary
supposition, but an act, whereby the mind
really enters into and becomes incorporated
with a world, which had been closed to it
before, and in virtue of which incorporation a
new life and consciousness of a higher order
arises in man ; he also added, that the nature of
faith consisted in a childlike resignation ; in
an intuitive perception of the truth, not in
reasoning ; in a renunciation of the unassisted
strength of human reason; in the renunciation
of the power and efficacy of human works by
human power alone ; in virtue of which deep
humility, the man, who thus admits his utter
nothingness, becomes partaker of the highest
fellowship, and the living organ of the Divine
Spirit. We will now return to the words of „
>~ii All • ¦ f Horn, m
Chrysostom : " Are, then, these strivings after Tim. xvii.
knowledge and verbal contentions a disease ?
Yes, indeed ! If the soul suffer from the fever
of doubt ; if it be disquieted, — then doth it
strive after knowledge ; but if the soul be sound,
it admitteth faith and questioneth not. By in
quiry and contention of words, we can discover
nothing ; for when inquiry taketh upon itself
the things, which faith alone promiseth, it prov
eth nothing, nor letteth any thing be discerned.
For if a man with closed eyes endeavour to find a
thing, which is lost, he will not attain his end ;
or if, with open eyes, he dig deep into the ground,
and turn away from the light of the sun, and
search there, he willfind nothing ; in like manner,
without faith, nothing is to be found, and con- He^^xi.
tentions loill necessarily arise." Again: "Faith,
saith the apostle, is the beholding of the things

Heb. X. 38.

284 FAITH.
invisible, and rendereth the things invisible, as
certain as those which are visible. For since
the things, which exist in hope, appear not yet
to be, faith lendeth to them a being, or rather
lendeth not, but is itself this being. For ex
ample : the resurrection of the dead hath not
yet come to pass, nor is in substance ; but hope
Heb, XI, 1. suffereth it to exist in our souls. This is 'the
substance of things hoped for.' If, then, faith
be the evidence of things not seen, wherefore
would ye see them, so that ye fall from faith
and justification ; if so be, that the just man
Vol. VI. shall live by faith." In a homily edited bv
Montfaucon, is the following passage : " The
eye of the flesh seeth things visible, but things
invisible it seeth not. On the other hand, the
eye of faith seeth not things visible, but things
invisible it seeth. It could not behold things
invisible, if it despised not the things visible.
Hear what Paul saith of Abraham, that with
the eye of faith he beheld the birth of his son
Isaac, and thus received the promise. For what
19, ' doth he say ? ' And being not weak in faith, he
considered not his own body now dead.' Great
is the power of faith ; for as the thoughts of
men are weak and filled with apprehension, .so
is faith strong and mighty. ' He considered
not his oM'n body now dead.' Behold how
Abraham turned from the things visible ! How
he considered not his years 1 Yet these were
present to his sight ; but he saw with the eye
of faith, not with the eye of the flesh. There
fore he regarded not his own age, ' neither yet
the deadness of Sarah's womb.' He heeded
not all these things, but with the eye of faith
he raised himself to heaven ; for the power of
the promiser was to him the surest confirmation
of the promise. Wherefore ' he staggered not

Rom. IV
19,

Matt. XIII.

INSUFFICIENCY OF REASON. 285
at the promise of God through unbelief, but r^^ jy
was strong in faith.' For faith is a firm staff, a 20. '
secure haven ; it delivereth us from the errors,
with which human reason is beset, and maketh
the soul to rest in much peace. Christ said to
his disciples : ' Blessed are your eyes ; for they
see;' and yet the Jews saw the things, which Te.
at that time came to pass. But Christ called
not blessed the outward sight, for that without
aid cannot discern miracles ; but he spoke of
the inward sight. The Jews beheld the blind
man, and said : ' This is not he ; let us call his job. ix.
parents.' But we, who were not present, tes- '«
tify that this is he. In this ye perceive, that
absence injure th not, if the eye of faith be
there ; and that presence is of no avail, if the
eye of faith be wanting."
Though Chrysostom opposed himself to the
arrogance of a limited understanding, which
denied the efficacy of faith, he was far from
wishing to exclude the activity of human reason
from seeking a more intimate acquaintance
with the truths implanted in our minds by faith.
He only desired, that reason should be con
scious of its own insufficiency to comprehend
the mysteries of religion ; and that it should
consider itself as a mere instrument to receive
and turn to account the things imparted to it
from a higher source. He thus declares him- „
IP 1 • 1 • /•>! 1 1 1 • Hom. in
self upon this subject : " God hath given us i.cor.viL
reason, that it might learn and receive the
things imparted to it by God, not that, unaided,
it should deem itself to be sufficient. The eyes
are beautiful and useful ; but if they desire to
see without light, their beauty and power will
injure, not avail them. Thus is it with human
reason. If it would see without the Divine
Spirit, it will stand in its own way."

286

E.s rovs ra
irpoyra iraa-
Xo vi)aTev-
oyras.

PROTOPASCHITES.
Among the lesser sects at Antioch, there were
the Protopaschites,' who forsook not the custom,
prevalent with many Christians of the East,
before the time of the Nicene Council, with
respect to the celebration of Easter. This custom
consisted in the commemoration of the Passover,
as of the last supper of Christ with his disciples,
at the same time that the Jews, according to
their calendar, held their festival of the Pass
over ; in the commemoration of the sufferings
of Christ on the following day, and of his resur
rection on the third day, on whatever day of
the week that day might chance to fall. The
Antiochian Church had adopted the resolutions
of the Nicene Council, which suppressed this
ancient usage of the Jewish Christians, and
determined, that the commemoration of the
sufferings of Christ should invariably be held
upon a Friday, and that of his resurrection upon
the following Sunday ; but a small party obsti
nately adhered to the old custom. Although in
other respects they conformed to the mother
Church, they nevertheless kept their fasts pre
paratory to the celebration of Easter, and the
Easter festival itself, at a period different from
that of the Established Church ; and it fre
quently happened, that they were fasting, while
the remainder of the community rejoiced in
festive gladness. This difference, in itself un
important, became notwithstanding injurious to
the Church ; and it was highly prejudicial to
true Christianity, that so great an importance
should be attached to distinctions merely ex
ternal. Upon this last point Chrysostom gave
much excellent advice in a sermon delivered for
the instruction of this little party.
' UpuroTtaaxirat, the same, who were formerly called
Quartodecimani, TeaaaoeaKaiteKanrai.

PROTOPASCHITES. 287
When the Protopaschites reproached the
remainder of the community with having for
merly observed the same custom, Chrysostom
replied to them : " Ye should not bring this Hom. con-
charge against us ; more justly might we bring ''¦*J"''"^-
it against you. Formerly we fasted at the same
time with yourselves ; but we preferred union
to the observance of times. I say to you what
Paul said to the Galatians : ' I beseech you,
be as I am; for I am as ye are.' He wished oai. iv. 12,
namely to persuade them to dispense with cir
cumcision, and not to regard too much the
observance of sabbaths and days, and all the
other institutions of the ceremonial law. When
he perceived, that they feared to incur the
punishment due to a transgression, he sought
to encourage them by his own example. ' Am
I,' asked he, 'descended from the heathen?'
Was I ignorant of the discipline of the law, or
of the punishment due to the transgressors of
it ? 'I am an Hebrew of the Hebrews ; as
touching the law, a Pharisee; concerning zeal,
persecuting the Church ; but what things were
gain to me, those I counted loss for Christ.' ^,2.^'
Christ held the Passover with the Jews, not
that we should hold it with them, but that
through the shadow he might bring in the
truth. Learn from the judgment of the Lord
himself, that with him the holding of times
and the observance of such things are of no
account : ' I was an hungred,' says he, ' and ye
gave me meat ; I was thirsty, and ye gave me
drink ; naked, and ye clothed me.' And he Matt.xxv.
reproached them on the left hand with an
opposite line of conduct. Again, he condemned
the wicked servant for his want of mercy, say
ing unto him, 'Oh! thou wicked servant I
forgave thee all that debt, because thou desir-

7

288 DIFFERENT CLASSES OF HEATHENS.
edst me ; shouldst not thou also have had com
passion on thy fellow-servant, even as I had
xvHi 32 P^^y ^^ thee?' Again, he shut out the virgins
33, ' from the marriage, because they had no oil in
Matt,xxv, their lamps. And on another occasion he ex
cluded a man, because he entered not in a
Matt.xxii. wedding garment. But we hear not that any
"¦ were punished or reproved, for not having cele
brated the Passover on this or on that month.
What shall I say of us, who are freed from all
such constraint, and have our conversation in
heaven above, where there are no months ;
where there is no sun, no moon, nor revolution
of years."
Besides the various heretical sects, there
dwelt at Antioch Jews and heathens, with
whom the Christians necessarily came in fre
quent contact. The heathens consisted partly
of persons belonging to the lowest class of
society, a rude and ignorant people, who con
tinued in the superstitions inherited from their
fathers, and for whose instruction their Chris
tian superiors and the clergy provided not ac
cording to their duty ; and partly of rich and
distinguished men, who either would not aban
don the worship of their ancestors, from which
they imagined the splendour of the old Roman
Empire to have been derived,' or who, indiffer-
1 Such was, for instance, Symmachus, the Profectus urbi,
whose sensual cleavings to earth were so entirely opposed to
Christianity, and manifested themselves in the following well-
known words of his report to Valentinian II. concerning the
statue of Victoria: " To this must be added utility, which
beareth special witness of the Gods to man ; for since all the
causes of things are hidden, whence sooner should arise a
knowledge of the deities, than from the remembrance and
experience of fortune ?" He then makes Roine thus address
the Emperor: "This religion hath subjected the world to
my laws." How very different was the opinion of St,

HEATHENS. 289
ent towards the higher concerns of man, lived
on in the heathenism, wherein they had grown
up, without thinking further upon religion, un
less awakened from their sleep of spiritual
death by some great contingency,' sufficient to
Augustin! De civitate Dei, Lib. V. c. 25 : "In order,"
says he, " that no emperor should become a Christian, with
the view of obtaining the good fortune of a Constantine —
for every one should become a Christian purely for the sake
of eternal life —God took to him Jovian much sooner than
Julian, and left Gratian to fall by the sword of the usurper."
Augustin makes a good answer to the reproach, that
Christianity had led to the decay of the Roman Empire.
Ep. V. ad Marcellinum. (Ed. Basil.) After having repre
sented in the language of a Sallust the corruption, which had
arisen from the success of the Romans, he added : " Thanks
be to our Lord God, who hath sent us especial aid against
this evil ; for whither would not that torrent of base iniquity
have carried us, whom would it not have laid hands upon,
into what an aby.ss would it not have sunk mankind, if the
cross of Christ had not been lifted up higher and firmer by
the power of so sublime a sight, that we might lay hold of
and stand fast by the mightiness of its strength ? For just at
the moment, when the most corrupt manners met together, that
heavenly spectacle came to our aid, which taught voluntary
poverty, continence, justice, union, true holiness, and the
other great aud splendid virtues." ' ' Let those, who assert that
the doctrine of Christ is opposed to the welfare of the state,
give us an army composed of warriors such as the soldiers of
Christ should be, such freemen, such husbands, such parents,
such sons, such lords, such slaves, such kings, such judges,
such payers and even such receivers of taxes, as they should
be according to the doctrine of Christ; and let them still
contend, that this religion is opposed to the welfare of the
state ; yea, let them dare to deny, that this religion, were its
precepts hearkened unto, would be a great salvation for the
state." ' For instance, the attention of men was often drawn to
Christianity, and they were awakened out of a state of reli
gious indifference, from the depths of the darkest supersti
tion, by remarkable dreams. Augustin says, De Catechiz.
Rud. § 9 : "It seldom happeneth, that any one cometh to be
baptized, who is not moved thereto by some fear of God."
(Qui non sit aliquo Dei timore perculsus.) If we examine
into the history ofthe extension of Christianity, we shall not
u

290 HEATHENS.
effect their conversion to Christianity. To
some of them Heathenism was dear, because it
fail to find, that Providence often effected much by events,
which in themselves appeared of no importance. Although,
especially at this period, when the heathen were compelled,
in such a variety of ways, to come in contact with Christians
and Christianity, events might often be prepared by many
preceding impressions upon their minds, without they them
selves being conscious of the same, and be brought into
action by the co-operation of external causes or inward sug
gestions ; yet these were special acts of Providence, without
which perhaps those events would never have taken place.
Where there were inflammable materials, there needed only
a spark to light them up : but without that, the materials
would not have taken fire of themselves. The conversion of
Gregory, the father of Gregory Nazianzen, affords a remark
able example of this, in the person of his wife, the pious
Nonna. He had often heard her warm exhortations, and
her prayers for the salvation of his soul, and had beheld the
example of her godly life. These must have made a gradual
impression upon his mind; but that, which immediately led
to his conversion, was a dream, which his wife turned to a
good account, — that she had sung to hira the 1st verse ofthe
122d Psalm : " 1 was glad, when they said unto me: we
will go into the house of the Lord." In this manner the
conversion of the Emperor Constantine, which was certainly
more outward than inward, is most naturally and simply to
be explained ; instead of declaring, with a bold criticism,
such a tradition, so generally spread and so worthy of belief,
to be utterly false on account of some apparent contradic
tions, which were very natural in such an affair, or, with an
unpsychological psychology, of attributing to him plans, which
he never formed. But perhaps it would have been otherwise
with the Christianity of this prince, if he had had men around
him, who had known how to turn to advantage such an event,
in the true Christian spirit of an Augustin, who gives the
following advice for the treatment of one, who was in a simi
lar manner awakened to a sense of religion. De Catechiz.
Rud. § 10 : " If any one answer, that he hath been reminded
or awed by God to become a Christian, he affordeth us the
most joyful opportunity of conversing with him concerning
the Divine Providence and goodness. We must lead his
mind from such wonders or dreams to the more steady path
and surer awards of the Holy Scriptures, in order that he may
know how mercifully God hath imparted to him, that before
he could engage in reading the Scriptures, it must be shewn

HEATHENS. 291
required not a reformation of their sinful lives ; '
and the feelings and tastes of others had become
too much corrupted, by an education in the
schools of the Rhetoricians,^ to perceive the
word of God in the plain language of the
Bible, or to appreciate the simple doctrine of
Christ. They reproached the apostles with a
deficiency of Hellenistic learning, and therefore
considered themselves at liberty to despise
to hira that the Lord himself would not have reminded and
encouraged him to become a Christian, or would not have
instructed him by such signs and revelations, were it not the
Lord's will that he should tread, as a sure path, the way
prepared for hira in the Holy Scriptures, wherein he is not
to seek for visible miracles, but to hope for things invisible ;
— not to be reminded while asleep, but when awake."
1 Chrysostom alludes to such persons. Hom. in Joann.
XXVIII.: "We hear even now from many heathen, that
they cannot come over to our faith, because they cannot
renounce drunkenness, fornication, and other sins."
2 It may easily be supposed, that men, who came from
such a school as that of Libanius, and whose tastes were
corrupted by the jingle of rhetoric, experienced an inward
disgust for that inelegant word, the " cross," that instrument
of extreme punishment, as well as for the simple language of
the Bible; in the same manner as he, who has been fed upou
sweetmeats, dislikes all solid and wholesome food. Augustin
alludes to such half-educated persons, who came from the
schools of the rhetoricians, and prided themselves, as is ordi
narily the case, upon their superficial education. De Catech.
Rud. § 13; " There are some, who come from the ordinary
schools of the grammarians and rhetoricians, whom we can
neither number among the ignorant, nor among those un
lettered men, whose minds are intuitively exercised in inquiry
into the most important subjects." " These men," says he,
" must be especially instructed how to judge the Holy
Scriptures, that its sound language may not appear con
temptible, because it is not inflated." And Augustin says
of himself aud this age, when, having been educated in the
rhetorical school, he desired to go over to the Bible : " My
pride was alarmed by their humility, and my insight pen
etrated not their inward man. Their manner is to grow with
the lowly; but 1 held it beneath my dignity to bo lowly,
aud puffed up with pride I seemed to myself ;^rcat."
U -2

292 CONVERSION HINDRED
them. There were, however, among the hea
then many, who strove to lead a moral life, and
who might have been more easily won over to
the Gospel, had the sanctifying influence of
Christianity manifested itself in the lives of its
professors with a power as convincing, and with
an attraction as irresistible, as in the golden age
of the primitive Chuich. But finding, in the
lives of the great mass of those, who called
themselves Christians, much, which even the
morality of their ancient philosophers and their
own natural feelings taught them to avoid, they
thought they possessed something better in the
doctrines of their wise men, than in Christianity ;
and they thus became filled with prejudice
against the Gospel. Chrysostom often repeated
to his audience, that at this period, when so
many difficulties had been removed, which at
first opposed the propagation of Christianity,
the general conversion of the heathen was espe
cially prevented by the fault of the Christians
themselves ; that disputation with the heathen
was vain, if the lives of the Christians did not
correspond to the doctrines they defended ; and
that it was chiefly by the ex^«^ellence of their
lives, that they could aspire to convert the
heathen. We will hear, what Chrysostom says
Horn, in upon this subject : "Let us overcome the hea-
1. Cor. III. then by the epfaiiiple of our lives, rather than
by our words ; that is the right manner of con
tention, that the incontrovertible proof, — the
proof by deed. For if we philosophize with
endless words, but in our lives discover our
selves not better than the heathen, we shall
gain nothing. The heathen attend not to our
words, but they prove our actions, and say:
First act according to your own words, and then
admonish others. But if thou say, that there

BY THE EVIL LIVES OF CHRISTIANS. ^^^
are a thousand good things in futurity, and yet
appear to cleave so closely to things present, as
though there were nought to hope for after
death, I shall believe thy actions more readily
than thy words. When I see thee lay hold on
the goods of another, mourn for the dead with
extravagant grief, and commit many other sins,
how can I believe in the resurrection thou
declarest ? If the heathen speak not these
things, they think them and turn them over in
their minds ; and thus are the unbelievers hin
dered from becoming Christians. We must there
fore draw them unto us by the example of our
lives. In this manner have unlearned men sub
dued the minds of the philosophers, by revealing
in their actions the truth of their wisdom ; and
by their lives have sent forth a voice louder
than a trumpet ; for holiness of life is more
powerful than the tongue.' But if I say, evil
should not be requited by evil, and then repay
the evil a thousandfold upon the heathen, how
can I win those by my words, whom I repel by
my actions ? Let us by our lives and conver
sation convert the heathen ; build up the church
vnth their souls, and amass for it this treasure.
Nothing is so precious as a soul, — not the whole
world. Lf thou give a thousandfold to the poor,
thou hast not done so much, as he who converteth
one soul. ' He who taketh forth the precious
from the vile, shall be,' saith the prophet, 'as Jer.xv.19,
my mouth ;' for it is a very good thing to have
pity upon the poor, but not so great a thing, as
to free a soul from error. The man, who doeth
this, is like unto Peter and Paul. We may
imitate them in preaching, without encounter-

' Kat (fuvrfv a-aXiriyyof XafAnporegav tia t»); icoXtreiai Kai fiXo-
aoftat; dfevre^, avr-rj yap riji; yXuTTijc: lO-^ffOTefOc.

294 CONVERSION ADVANCED
ing the same peril as they encountered, — with
out suffering famine, and pestilence, and other
evils — for it is now a time of peace — if only we
discover an equal willingness and zeal. We
may sit at home, and yet in this manner extend
our nets. Let him who hath a heathen for his
friend, for his relation, for his fellow-servant,
act as well as speak thus, and he will be like
unto Peter and Paul. What do I say? like
unto these? He will be the mouth through
Horn, in which Christ speaketh."' Again: "Lotus,
xLiii. then, lead a new life ; let us make earth like
unto heaven ; and thereby shew to the heathen
of how many blessings they are deprived ; for if
they see us lead holy lixes, they will have
before their eyes the kingdom of heaven. For
if they behold before them men full of meek
ness, free from anger, evil passions, envy, and
covetousness, and upright in all their dealings,
they will say : If the Christians are angels here,
what will they be when they have departed
from this world ? If they thus shine here,
where they are strangers, what will they he-
come when they have attained their home?
The liaising of the dead effecteth 7iot so much
towards the conversion of the heathen, as doth
the example of a holy life. The one will fill
them with astonishment ; the other will be to
them a real advantage. The one happeneth
and is passed ; the other endureth and worketh
Horn, in continually in their souls." And again : " The
xvTii. heavens glorify not God by their voice, but by
their aspect they incite men to glorify him ; yet
it is said of the heavens, that ' they declare the
Ps, XIX. 1. glory of God.' In like manner do those, who
lead a holy life, praise God, though they be
arofAa iarai rov XPiarov.

BY THE GOOD LIVES OF CHRISTIANS. 295
silent ; because through them others are led to
offer up their praise. For the observation of
the heavens contributeth not so much to fill the
mind with veneration towards God, as doth the
contemplation of a guileless life. When, there
fore, we dispute with the heathen, let us not
bring forward the heavens, but the men, whom
God hath called from a life tvorse than that of
the brutes, that they might strive with angels.
By appealing to this conversion, let us bring
them to silence. For a man is far better than
the heavens, and he can gain for himself a soul,
which shineth brighter than the splendor of the
firmament. The heavens could not lead men
to a worship of God, though they had been
gazed upon during so many ages. Paul drew
the whole world to God, though he preached
for a short time ; for he possessed a soul not
inferior to the heavens, and which was able to
draw all men unto him."
Many of the Christians observed, with unea
siness, that some of the heathens led a life
consistent with the ordinary demands of mo
rality, but that, nevertheless, they continued in
heathenism. If there were, among the Chris
tians, those to whom the true requisites of holi
ness were unknown, the idea obtruded itself
upon them, that without being Christians, they
might lead a good life and attain to eternal
happiness. In allusion to those, who became
thus troubled at beholding a heathen mild, vir
tuous, and benevolent, remain unconverted,
Chrysostom observed : " He hath perhaps ano- ^cor.viii.
ther disease ofthe soul, vanity, or sloth ; he pro-
videth not for his salvation, but thinketh that
chance will guide all things to his advantage." Hom. in
Again : " Tell me not of those, who are by nature xxviii.
modest and discreet ; for theirs is not holiness.

296 TRUE RIGHTEOUSNESS.
But name to me those, who have to struggle with
vehement passions, yet possess the power of con
trolling them.' Tell me not, that a man leadeth
a sober life, and defraudeth no one of his pro
perty : this alone is not holiness ; for of what
avail is it, if a man do these things, and yet be
the slave of vain glory ? or continue in hea
thenism, because he is ashamed to desert his
friends? This is not living righteously. The
slave of ambition is not less wicked than the
Rom.'" fornicator." And again: "Because Cornelius
XXVI. sought to do all that depended upon himself,
God added thereunto that which was wanting.
Say not, then, how can God suffer a sincere
and good man, who is a heathen, to remain
disregarded ? In the first place : whether his
heart be sincere no man can know, but he
Psxxxiii. alone, who ' fashioneth all hearts.' And it
must also be without doubt acknowledged, that
he hath often been deficient in care and zeal.
Wherever a man be, he can easily work out his
salvation, if he be attentive, and make it not a
secondary consideration ; for have these things
been limited to Palestine, or confined to a little
corner of the earth ? Have ye not heard what
the prophet saith : ' They shall all know me,
from the least of them unto the greatest of
Jer. XXXI. them.' See ye not how these words have been
^^ fulfilled ? How, then, can they hope for par
don, who behold the true religion everywhere
extended, and yet will not give themselves the
trouble to become acquainted with it?" He at
the same time cautioned his hearers against an
idle inquiry into the ways of Providence, in
which occupation men too easily forget the
Mi; yap fAot rovf dno fvaeui; ittf/jt; iirieiKCK; Kai KoajAiovf (ovyap
ian rovro dperrj) dXX' et-ne rov noXX-rfV into ruv naBuv vnofAtvovra
ptav Kat (LiXoao^ovvra.

ADVANTAGE OF SEARCHING THE SCRIPTURES. 2.'>7
performance of their own duties. " Let us not,"
said Chrysostom, " require an account from
God, and ask wherefore he hath called one
man, and suffered another to remain a heathen?
We act, as doth a slave, who having incurred
the displeasure of his lord, busieth himself
about his lord's administration of the household.
Wretched man ! instead of thinking upon the
account thyself hast to render, and the manner
in which thou mightest conciliate thy lord, thou
requirest an account concerning that, of which
thou hast no account to render ; and neglectest
that, for which thou wilt have to suffer punish
ment." Among the heathen were some of good edu
cation, who earnestly sought to obtain a sure
and tranquillizing religious conviction, and who,
after a careful examination of the doctrines of
the Church, after continued researches in the
Scriptures, and repeated conversations with
learned divines, determined upon going over to
Christianity.' At the same time there were
others, who perceived indeed the falsehood of
the heathen idolatry, but would not make the
exertion of inquiring into the Christian doc
trines, and Excused themselves by affirming :
that there were among the Christians so many
sects, differing from each other, that it was
difficult to know with whom the true Christian
doctrine was to be found. Chrysostom called
upon such persons diligently to search the
Scriptures, as the only sure fountain of reli
gious knowledge, and addressed to them the
following words : " How can we, say the hea- Hom. in
thens, who know nothing of your doctrines, ^xxiii.
1 " Solent omnia diligenter inquirere et motus animi sui,
cum quibus possunt, communicare atque discutere." Au
gustin de Catech. Rud. § 12,

298 DUTY OF INQUIRY
judge concerning them ? We are willing to
become pupils, and ye would make us already
teachers. If ye were desirous of learning the
art of medicine, would ye, I ask, credit every
thing which was stated to you ? For also
among physicians are many and various opi
nions. If, without examination, ye take for
granted every thing ye hear, ye act not as
becometh men ; but, if ye have judgment and
understanding, ye shall surely know the truth.
Tell me, if ye would buy a garment, although
ye understood not the art of making cloth, ye
would not say : We know not how to buy ; they
will deceive us ; but ye would do every thing
to acquire information ; and in like manner
would ye exert yourselves, if ye wished to buy
any other thing. Nevertheless, it is thus ye speak
in the affairs of religion. According to this
view of the question, ye will not receive any
religion whatsoever. Take, for example, a man
who professeth no religious creed. Suppose
him to speak concerning the nations of the
earth, as ye do concerning the Christians ; —
suppose him to say : they are a vast multitude,
and have different religions ; one is a heathen,
another is a Jew, another is a Christian : no
religion can be received of them, for they are
at strife with each other. I am but a learner ;
,1 desire not to become a judge, nor to condemn
any religion whatsoever. But with you such a
pretext can have no admittance ; for since ye
have known how to reject the false religion,' ye
will be able among the various doctrines to
select the right one. Let us not seek for an
excuse ; our task is not difficult. Do ye wish
me to prove to you, that this manner of reason-
' Idolatry.

INTO TRUTH. 299
ing is a mere excuse ? Know ye not the things
which ought to be done, and those which ought
not to be done ? Why then do ye not the
things which ought to be done, instead of doing
those things which ought not to be done?i
Do that which ye ought to do ; and in a becoming
state of mind seek the truth from God, and he
will surely reveal it to you."^ God is no respecter
of persons ; but in every nation he that feareth
him, and worketh righteousness, is accepted
with him.' If there were one rule, according Act x. 34,
to which every thing were to be measured, it ^^'
would not require much consideration ; but it
would be an easy matter to detect him who
measured falsely. Thus is it in the present
case."* As Christians of the lower classes came at
times in contact with powerful and wealthy
heathens, upon whom they were in many re
spects dependent, Chrysostom considered it his
' Chrysostom especially pointed out the practical prepa
ration requisite for the perception of religious truth in oppo
sition to the partial, theoretical, and doctrinal views of the
Greek Church of that time. He says, Hom. in Matt. XXIV.:
" It is impossible that a man, who leadeth a good life and
is free from all passion, should be disregarded by God.
Should he, perchance, be betrayed into error, God will
quickly draw him unto the truth." In like manner did the
bishops and clergy judge the character of Synesius, whom
they desired to consecrate as bishop, although they were
unable to convince him of the truth of many of the doctrines
of the Church. They thought, that: " Conviction with
regard to these points would follow the other virtues of the
man, since divine grace could leave nothing unfinished."
'flj rati; dXXatq r' avipoi; dperatf e^'erai Kai ravra, ti)? Beiai;
Xaptrot; fAri^ev iXXeiiret; e'xeiJ' avexofA-evrft;. Evagr. Hist. Eccles.
Lib. 1. c. 15.
" Xioa^ov iKtiva (ja irpaKrea) Kai opBu XoyiaiAU ^tjtvjo'ov icapa
TOV Beov Kai airoi; aot navru^ dnoKaXv^pei.
3 Inasmuch as the Holy Scriptures have been given unto
us.

300 CONFESSION OF FAITH.
duty, in such cases, to exhort his audience,
regardless of the consequences, boldly to con-
Hom. in fcss their faith : " Should we be in the compa-
Tom^'Ti nionship of rich and illustrious heathens, let us
f. 529. freely confess our faith ; and should they seek
to exalt their religion, and to abase ours, let us
not be silent, nor endure it meekly ; but let us
expose heathenism in all its shame, and set
forth Christianity with much wisdom and con
fidence. And as the emperor weareth the dia
dem upon his brow, let us carry everywhere
with us the confession of our faith ; for the
imperial crown adorneth not him so much, as
faith and a confession of our faith adorn us."
Moreover, he exhorteth the Christians to
observe gentleness and charity towards the
heathen, and he warned them against the
intrusion of passion, by which zeal, originally
Horn, in purc, is too casily clouded : " Let us, then, be
1. Cor. IV. affectionate towards the heathen, and gain their
good-will ; and in this we shall succeed, if we
not only refrain from doing them an injury, but
be even ready to suffer wrong from them. As
fathers converse with their children, so let us
Horn, in couvcrse witli the heathen." Again: " He who
xxxiii. loveth can never hate, be circumstances what
they may ; for love is his most precious posses
sion. How then, say ye, if they be enemies or
heathen, shall we not hate them? Hate not
them, but hate their doctrines ; — not the man,
but his evil works, and the corruption of his
mind. For man is the work of God ; hut
error is the work of Satan. Mingle not, there
fore, the works of God with the ivorks of
Satan. Lest fellowship should have been to
the Jews an occasion of sin, they were com
manded under the law, not only to hate ini
quity, but likewise the doers of iniquity.

FORBEARANCE TOWARDS THE HEATHENS. 301
Wherefore God forbade them to make any
covenant or marriage with the idolaters, and
fortified them on every side. But now, that
God hath led us to a better knowledge, and
hath raised us to a height, where such peril can
no longer harm us, he commandeth us to receive
and comfort them ; —not to hate, but to have
compassion on them. For if ye hate the erring
man, how can ye convert him ? How can ye
pray for the unbeliever ? For that it is needful
to pray for him, we are taught by the words of
Paul, who saith : ' I exhort, therefore, that,
first of all, supplications, prayers, intercessions,
and giving of thanks be made for all men ; ' but 'Tim.ii. i.
that all men were not at that period believers
must be clear to every one. Again, he saith :
' for. kings and for all that are in authority ; '  3, 2.
but that these were idolaters and unbelievers is
also manifest. Paul then mentioneth the cause
of the prayer and subjoineth : ' for this is good
and acceptable in the sight of God our Saviour,
who will have all men to be saved, and to come
unto the knowledge of the truth.' If we hate  4.
idolaters and unbelievers, we shall go further,
and likewise hate sinners, and thus we shall
become separated from the greater part, or
rather from all of our brethren ; for there is none,
no not one, without sin. For if it behoved us to
hate the enemies of God, we must not only hate
unbelievers, but sinners likewise ; and we should
be worse than the wild beasts, — shunning all
men, and puffed up with a pride, like unto
that of the Pharisee. But Paul commanded
not thus : ' Warn them,' he saith, ' that are
unruly ; comfort the feeble-minded ; support
the weak; and be patient toward all men.' iThess. v.
What then, ye say, when he saith : ' If any ''*•
man obey not our word by this epistle, note

302 GENTLENESS AND LOVE
iiThess. that man, and have no company with him.'? This
is particularly spoken concerning the brethren ;
yet even, in this respect, not without limitation,
but so that it be done with gentleness ; for thou
must not leave out that, which followeth : ' yet
count him not as an enemy, but admonish him
 15. as a brother.' See ye not then, that he hath
enjoined us to hate the evil deed, but not the
doer ? For it is the work of Satan to separate
us from each other ; and he is ever zealous to
destroy love, that he may cut off the erring man
from the way of amendment ; that he may
detain him in his error ; thyself in enmity
towards him ; and finally that he may shut him
out from the path of his salvation. If the phy
sician hate the sick man, and fly from him ;
and if the sick man turn away from the physi
cian, when will the sick man be whole ? Where
fore, tell me, do ye turn away, and fly, from
him ? Because he is ungodly ? On that very
account, ye should draw near, and seek to heal
him ; that the sick man may be restored to
health. If his disease be incurable, still must
ye perform your part. Judas was also incu
rably sick ; but God desisted not, on that
account, from working for his salvation. Be
not therefore weary. For if, notwithstanding
great zeal on your part, ye free him not from
his impiety, God will still reward you, as though
ye had delivered him ; ye will call forth from
the heathen admiration of your charity; and
thus will all things fall out to the glory of God.
For though ye should work miracles ; raise the
dead ; or do aught besides ; the heathen will
never so greatly admire you, as when they shall
behold you meek and gentle, and find in you a
heart rich in love. Thereby shall your labors
have much success ; for nought attracteth so

TOWARDS THE HEATHENS. 303
greatly as love. On account of your miracles,
they will envy you ; on account of your love,
they will love and admire you ; but loving you,
they will go farther, and receive the truth. If
the heathen become not a believer instantly, be
not astonished, nor in haste. Seek not all
things at once. Suffer him awhile to praise
you, — love you; — and in this way, by degrees,
he will be in the end converted. And, that
this may be made manifest to you, hear how
Paul defended himself before an unbelieving
judge : ' I think myself happy, because I shall
answer for myself this day before thee.' He Actsxxvi.
said not this to flatter him, — that was far from ^'
his intention ; but because he would gain him
by gentleness ; and in part he gained him ; and
he, who, till then, was deemed a criminal, made
captive the judge, who himself confessed the
victory with a loud voice, saying : ' almost
thou persuadest me to be a Christian.' What  2k
then did Paul ? He spread out his net wider,
and said : ' I would, that not only thou, but
also all, that hear me, were such as I am, except
these bonds.' What sayest thou, Paul? except  29.
these bonds ? Where is then thy confidence,
if thou be ashamed of these bonds, and fly
them ? And that before so great an assembly ?
Hast thou not boasted of these bonds through
out all thine epistles? Hast thou not called
thyself a prisoner ; and borne this chain around
thee everywhere before us, as though it had been
a diadem ? What hath now come to pass, that
thou shouldst desire to be freed from these
bonds? I desire not, he might have answered,
to be freed from them ; neither am I ashamed
of them ; but I lower myself to the weakness
of these men. They are not capable of com
prehending my glory. But I have learnt from

304 POWER OF LOVE
my Saviour, not to mend an old garment with a
piece of new cloth. For this reason have 1
spoken thus ; because they are prej udiced
against our religion, and hate the cross ; and if
I add thereunto these bonds, their hatred would
be still greater. Therefore I have removed
them, that the cross might be accepted. These
bonds appear to them, as a reproach ; because
they have not tasted our glory. We must,
therefore, lower ourselves to their understand
ing. Thus did he proceed step by step. No
one, who leadeth another to an imperial palace,
would urge him to look into its interior, while
he stood without, and before he had surveyed
the court of entrance. The stranger would not
deem it worthy of his admiration, if he entered
not into the interior of the palace, and inspected
not everything. In like manner, let us treat
the heathen with condescension and with love.
For love is the great instructress ; she has power
to free men from error ; to form their minds ;
to take them by the hand, and lead them on to
wisdom ; yea, out of stones to make men.
Would ye know her power ? Bring me a man
cowardly, terrified at a noise, and trembling at
a shadow ; let him be violent and rude, — more
brute, than man, — wanton and lustful, — deliver
him into the hands of love ; lead him into her
school ; and ye shall soon behold the coward
transformed into a man of high spirit, and a
fearless heart." ' *
1 We will here compare with the above two similar pas
sages from his homilies preached at Constantinople. Hom.
in Coloss. XI. " Call not the Gentile fool without a cause,
nor revile him. Should he question you concerning his reli
gion, answer him, that it is a wicked and impious religion.
But should no one question you, nor compel you to speak, it
were foolish wantonly to draw down enmity upon yourselves.
Again, if ye instruct any one concerning your faith, say what

CONTROVERSY WITH HEATHENS. 305
He further counselled his hearers to avoid
the vain trouble of demonstrating to scoffers
upon grounds of reason, truths raised above
human understanding, and which could only
have been made known to men by revelation, —
believing that their state of mind was unfitted
for the reception of faith : "Ye must not seek Hom. in
by human reason to persuade those, who are ¦^°''-'^-
thus minded, and if ye persuade them thus, ye
will do the contrary ; for the things, which are
beyond reason, need faith alone : and if we
would show by reason, how God was made
man, and entered into the womb of the virgin,
and entrust not these things to faith, we shall
rather call forth their derision." Having heard
a Christian dispute with one of those heathens,
who constantly placed their ancient philosophers
in opposition to the Apostles, and observing,
that the Christian sought to prove, that Paul
excelled Plato in eloquence and learning, Chry
sostom censured such a proceeding, and re
marked, that: "the Christian contended against Hom. in
the very point which was most favorable to his ^ *"°''' "'¦
cause ; for since the Apostles, men, ignorant
and gifted with no art of .speech, could over
throw the systems of the ancient philosophers,
and, amid so many difficulties, accomplish that
the subject requireth, and no more. If a heathen seek you,
and becometh your friend, discourse not with him concerning
your religion, until his friendship for you be confirmed ; and
then, do it with gentleness." This counsel was well fitted
for the times ; for the heathen, apart from all other consider
ations, were filled with distrust towards the Christians, be
cause they were the ruling party. Again, Hom. in Act.
Apost. XVII. , " If we dispute with the Gentiles, let us
silence them without anger, without harshness. For if we
dispute with anger, we seem no longer to have confidence,
but to be led by passion ; but if we do so with gentleness,
we manifest a true confidence. Where anger is, the Holy
Spirit dwelleth not." X

Hom. in
I Cor. VII

306 DIVINE ORIGIN
which none of those philosophers had been able
to effect ; — this of itself was the best proof, that
not human wisdom, but the grace of God had
worked through them."
With overpowering eloquence he painted in
his discourse the operations of the Holy Spirit
through the Apostles, that he might induce the
heathen to confess the divine origin of Christi
anity. He says to them : " We will prove,
that it could not have entered into the minds of
the Apostles, to declare the things, which they
declared, had not Christ been with them. 1
will not mention against whom they had to
contend, — they, the iveak, against the powerful ;
they, the few, against the many ; they, the poor
against the rich ; they, the ignorant, against the
learned ; — I will only name the mighty power
of prejudice. For nothing is so powerful among
men, as the tyranny of ancient custom. Thus
had they not been merely twelve in number,
and had they not been as inconsiderable, as
they were, but had possessed a numerous
party, even then they would have found it a
heavy task. For their adversaries had on their
side ancient usage ; novelty stood in the way
of these men. Nought so greatly disturbeth
the soul as the introduction of that, which is
new and strange, were it even for the advance
ment of good, and especially, when it relateth
to the worship and glory of God. It might
have been supposed, that the various catechu
mens would have said to them : What meaneth
this ? Have the inhabitants of the whole earth
been deceived ? Sophists and rhetoricians,
philosophers and historians of times both past
and present; Pythagoras and Plato, leaders,
consuls, and emperors ? And are twelve men
— fishermen, tent-makers, and publicans, wiser

OF CHRISTIANITY. 307
than all these ? and who could have endured to
hear these things ? But they neither spoke,
nor thought thus ; they listened to the teaching
of the Apostles, and confessed them to be the
ivisest of men ; and therefore the Apostles over
came them all. From the heathen themselves
ye may learn the power of custom". Although
Plato well knew, that the heathen worship was
founded upon error, he condescended to attend
the festivals and other Pagan rites ; because he
was unable to struggle against the force of cus
tom ; and of a truth he had learnt this from his
master. For Socrates, when he was suspected
of desiring innovation, was so little able to effect
the object of his wishes, that he lost his life,
although he made an apology. How many men
do we behold, whom prejudice yet retaineth in
heathenism, and who, when they are reproached
on that account, can give no reasonable excuse
for their conduct ; but only appeal to their
fathers, grandfathers, and ancestors ! Hence
the Gentiles call custom a second nature. But
a still mightier obstacle than this stood in the
path ofthe Apostles : they not only changed an
ancient custom, and one which had been ob
served for ages ; but they attempted the change
in the midst of perils. They not only called
upon men to exchange one custom for another ;
but they called upon them to desert usages
fraught with security, for the sake of a cause,
which brought with it a thousand perils. The
believer had to expect the immediate loss of his
possessions, and banishment from his native
land ; he had to endure extremity of suffering,
— hated by all, and regarded as the common
enemy both by his kindred and by strangers.
To this must be added another circumstance,
by which the difficulty of the change was in-
x 2

308 DIVINE ORIGIN
creased. Besides the force of custom, and the
perils to which they were exposed, their de
mands upon men were more onerous ; while
on the other hand the religion from which they
sought to withdraw them, required little moral
restraint. They called them from fornication
to chastity ; from a love of life, to death ; from
drunkenness, to fasting ; from laughter, to tears
and contrition ; from covetousness, to poverty ;
from security, to danger; and they required the
utmost strictness in all the transactions of life.
For thus spake Paul : ' Let neither filthiness,
nor foolish talking, nor jesting, which are not
Ephes. V. convenient, be once named among you.' They
^¦'*- addressed these things to men, whose hours
were consumed in feasting and drinking, who
celebrated festivals, vvhich consisted only in
disgraceful scenes of laughter and buffoonery.
And which of those, who were living in this
manner of life, must not have been struck with
terror, upon hearing such words as these : ' He
that taketh not his cross, and followeth after
Matt,x.38. me, is not worthy of me.' And : ' Think not
that I am come to send peace on earth : I came
not to send peace, but a sword. For I am come
to set a man at variance with his father, and the
Matt X daughter against her mother.' But not only
34,35. were they not struck with terror, when they
heard these words ; but they rushed joyfully
upon peril, and were emulous to fulfil the com
mands of God. By what motive were they thus
impelled ? Was it not evidently by the power
of the Saviour, whom they preached ? By what
other power could they have won to severity of
life, men, who were sunk in luxury and plea
sure ? But might it not have been the precepts
of their religion, which attracted the multitude ?
Even these were of a nature to repel the unbe-

OF CHRISTIANITY. 309
lievers. For what did the teachers of the Gos
pel proclaim ? That men should adore the cru
cified : that men should acknowledge as God,
him, who was born of woman in Judea. And
to whom could these things have brought con
viction, had it not been for the influence of
divine power ? For that Christ had been cru
cified and buried, had been seen by all ; but
that he had arisen from the dead, and" ascended
to heaven, had been witnessed only by the
Apostles. It may be urged, that they allured
men by their promises, and deluded them by-
high sounding words. This circumstance would
alone be sufficient to prove, that there is no
deception in our cause ; for its first aspect was
marked by sufferings of every kind, — bliss alone
was promised after the resurrection. This, I
repeat, proveth, that our religion is from God.
For whence doth it arise, that not one of the
believers said : I cannot accede to this ; — ye
threaten us with sufferings here on earth, and
the good things ye promise us after the resur
rection. Whence is it manifest that there will
be a resurrection ? Which of the departed hath
returned again ? Which of the buried hath
arisen ? And which of the believers inquired
of the Apostles : What shall become of us after
our departure hence ? They thought not upon
such things, but they gave up their lives for the
crucified. Surely this gave proof of a mighty
power, — that they could bring conviction of
such great truths to men, who had never heard
of the like before ; and that they could persuade
them immediately to undergo the suffering and
the peril, and to possess the blessings only in
hope. Had their object been to deceive, how
different would have been their conduct ! They
would have promised the blessings as a present

310 DIVINE POWER
enjoyment, — the terrors both here and hereafter
they would have passed over in silence. Again
it may be replied : Those, whom they convinced,
were slaves, women, nurses, and eunuchs. But
that the Church was not exclusively composed
of such persons, is clear to every one. This
is another proof of the divine power of their
preaching — that fishermen could forthwith per
suade the most ignorant of mankind to receive
doctrines, which were beyond the attainment
of Plato and the philosophers. It would not
have been so wonderful, had they convinced
only men of cultivated understanding. But
that they could impart to slaves, nurses, and
eunuchs a wisdom so divine, that it made them
like unto angels, is the greatest proof of the
operation ofthe Holy Spirit."
Chrysostom wishing to explain, wherefore
the Acts of the Apostles were read in the
churches, between Easter and Whitsuntide, and,
according to ancient usage, were not read after
the celebration of the latter festival, although
the events related in that book were of subse
quent occurrence, assigned, as a reason, that
the recital of the miracles and mighty works
wrought by the Apostles was that part of the
New Testament most closely connected with
the festival of Easter, in as far as it gave the
strongest assurance of the truth of the resurrec-
Hom.in tion of Christ. He thus observes: "Christ
AetoTiv. performed miracles ; he raised the dead ; he
cleansed lepers ; he cast out devils : he was
afterwards crucified ; and, as the wicked Jews
say, he arose not from the dead. What then
shall we say to them ? If he arose not, whence
came it, that greater miracles were afterwards
wrought in his name ? For no one, who ever
lived, wrought after his decea.^e miracles greater

OF CHRIST. 311
than before. But here they became more won
derful both in the manner of their performance,
and their own nature. In their own nature,
because the shadow of Christ never awakened
the dead ; but the shadow of an Apostle per
formed many such miracles. In the manner of Acts v. 15.
their performance, because, before the cruci
fixion, Christ wrought the miracles by his own
personal presence ; but, after the crucifixion, they
were his servants, who, by virtue of his holy and
adorable name, performed greater and sublimer
miracles ; and thus his power shone forth more
gloriously ; for it was the same power, which
wrought both before and after the crucifixion, —
first, directly from himself; afterwards by means
of his disciples. But should our adversary deny,
that the Apostles wrought miracles, still more
will he enhance their power, and the efficacy of
divine grace, if indeed, without miracles, they
converted so great a portion of the earth to god
liness. Do ye desire, yourselves, even in your
own days, to behold miracles ? I will shew
you a miracle, greater than any wrought before
— not merely one dead man raised to life — not
merely one blind man restored to sight ; but so
many nations scraping off the leprosy of sin, and
cleansed by the washing of regeneration. We
learn from common experience, that oftentimes
a man, who had been kindly disposed towards
another during life, scarcely remembereth him,
after he is departed ; much more surely
would one forget him, who had been but ill-
disposed to him, and had forsaken him, while
alive. But behold, what never had been known
before, occurred with respect to Christ and his
Apostles ; those, who, during his life had de
serted and denied him, after the manifold insults
which were heaped upon him, and after his

312 DIVINE POWER
death upon the cross, regarded him with so
great a devotion, that for the sake of confessing
him, and of testifying their faith, they laid down
their lives. And can it be reasonably imagined,
that, had Christ not risen from the dead, those,
who fled on account of the threatening dan
ger, while he was yet in life, would after his
death, have exposed themselves for his sake to
a thousand perils ? "
In a sermon, or rather a treatise, against the
Arian heresies, in which he endeavored to ex
press himself clearly, that he might, according
to his own words, be understood by slaves,
mariners and peasants, he introduces the exist
ence of the Christian Church, and facts, which
were obvious to all men, as proofs of the divine
jiid'^G"'' P^^^'' ^^ Christ: "If the heathen inquire,
Tom, I. f. whence is it manifest, that Christ is God, — for
^^5- this must be first established, as all the rest
followeth thereupon, — we must not bring our
proofs from the heavens, or the like. For
were I to tell them, that he created the heavens,
the earth, and the sea ; the heathen will not
endure it. If I were to say, that he raised the
dead, restored sight to the blind, and cast out
evil spirits, neither will he admit this. Again,
were I to say, that he hath promised us a king
dom, and those unspeakable joys ; or to speak
concerning the resurrection ; — not only will he
not endure this, but he will deride it. How
then, shall we convince him, particularly, if he
be rude and ignorant. How, but by those facts,
which we both in common admit, and which
cannot be questioned : that Christ himself
planted the Christian race ; and founded the
Churches of the whole world. Hence we may
prove his power ; show that he is the true God ;
and affirm, that it was not possible for a mere

OF CHRIST. 313
man, in so short a time, to pass over so great a
portion of the habitable globe, so much land
and sea, and to bid mankind to such high call
ings, when they were held captive by foolish
customs, and ensnared by such great iniquity.
And yet he was able to free the race of man
from all these evils, not only the Romans but
likewise the Persians ; in short, all the Gentiles
of the earth. And he effected this, not by the
use of arms ; not by the distribution of riches ;
not by the march of armies ; not by the kind
ling of wars ; but in the beginning, by eleven
men, ignoble, low, unlearned, simple, poor.
naked, without arms, without shoes, and clothed
with a single garment. What do I say ? that
he effected these things ? He was able to bring
over so many nations to know not only things
present, but things to come ; to do away with
the laws of their fathers ; to pull up by the
roots the customs of the remotest times ; to
plant others in their stead ; and by easy lessons
to instil into their minds his more difficult pre
cepts ; and he did this, when all were embattled
against him, and mocked him for having en
dured the cross and a death of shame. The
heathen cannot deny, that he was crucified by
the Jews ; that he underwent a thousand per
secutions at their hands ; that his preaching
daily groweth ; and strange to say, not only
in the Roman world, but also among the Per
sians, — although now persecuted by them ; for
among them also at this very hour are to be
found many bands of martyrs. And yet they,
who were wilder than the very wolves, having
received that preaching, have become gentler
than lambs, and discourse, like philosophers,
upon the hidden wisdom of the resurrection,
immortality, and those unutterable joys.

314 SIGN OF
Yea, that accursed, that abhorred thing, the
emblem of the law's utmost penalty, is now
become the object of longing and of love. For
the imperial diadem graceth not the brow so
much, as doth the cross, more precious far than
the whole world. For that, which aforetime
men shuddered at, now the very form of it is so
sought by all, that we behold it everywhere,
among princes and subjects, among men and
women, among maidens and matrons, among
bond and free ; for all habitually stamp it on
that part of us which is most conspicuous, and
upon their front, as though it were a triumphal
column, do they daily bear it about emblazoned.
This symbol glisteneth upon the holy table,
this at the consecration of the priests, this again
with the body of Christ at his mystical supper.
This you may see exalted in houses, in market
places, in deserts, on the highways, in ships
upon the sea, on the tops of mountains, in the
depths of forests, upon garments, upon weapons,
at feasts, upon vessels of silver and gold, upon
pearls, in pictures upon the walls, upon the
bodies of sick beasts,' upon the bodies of those
possessed by evil spirits ; in war and in peace,
by day and by night, as well in the dances of
' This relates to the custom among Christian shepherds,
of making the sign of the cross upon those of their flock,
which were sick, or upon those, which were not yet infected,
in order to preserve them from disease. This appears from
the poem of Severus, which was probably written about this
period. The heathen shepherd asks the Christian, why his
herds were preserved from the raging pestilence ? and the lat
ter answers :
Signum, quod perhibent esse Cruets Dei,
Magnis, qui colitur solus in urbibiis,
Christus, perpetui gloria Numinis,
Cujus flius uniciis.
Hoc signum, mediis frontihus additum,
Cunctaram peciiditm certa salusfuit.

THE CROSS. 315
the joyous, as among the fraternities of peni
tent ascetics. Gladly then would I ask the
heathen, wherefore the sign of this so great
condemnation, of this accursed death, is so
longed for, — is desired so eagerly, unless great
were the power of the crucified? Nay, that
very wood, on which the holy body was stretched
and crucified, why do all so earnestly contend
The sign they call the Cross of God,
Who alone is worshipped in great cities,
Christ, the glory of the Everlasting Power,
His only Son.
This sign, impressed upon the middle of the forehead,
Is a sure preservation to all cattle.
Since men easily forget the invisible in the visible sign,
although the latter was originally an expression of the in
ward soul, many ascribed to the opus operatum of signing
the cross such supernatural effects, as they should only have
ascribed to the true believing piety of a holy mind, and, in
the expectation of remarkable effects therefrom in the mate
rial world, they forgot the heavenly fruits of faith. This
was not however the case with the Christian Shepherd of
Severus; for the following context justifies himself, and those
who thought as he did, from the charge of superstition :
 Si timen hunc Deum.
Exorare velis .- credere sufficit.
Votum sola fides juvat.
— Simplex animi purifcatio.
Optatis fruitur bonis.
But if thou wouldst supplicate

This God : it sufficeth to believe.
Faith alone furthereth the prayer.
— the simple purification of the mind
attaineth the desired good.
This induces the heathen shepherd to become a Christian ,
for he concludes thus :
Nam cur addubitem, quin homini quoque
Signum prosit idem perpete sceculo
Quo vis morbida vincitur ?
For why should I doubt that this same sign.
Through which the morbid power of disease is overcome.
Should also avail man for ages everlasting ?

316 TRIUMPH OF THE SAVIOUR.
for it ? Yea ! many, both men and women,
taking a little portion of it, and setting it in
gold, hang it around their necks as an ornament;
and yet that wood was the symbol of condem
nation, and the extremest penalty. They who
with a nod changed the fate of states and cities,
and peoples ; they the lords of life and death,
are after death forgotten. But in Christ all is
reversed ; for before the cross his cause was
downcast : Judas betrayed him ; Peter denied
him ; the rest fled ; he was taken alone among
his enemies ; many, who had believed, went
backward. But when he was slain, that ye may
learn, that the crucified was no mere man, all
became brighter far and more exalted. Before
the crucifixion, the very chiefest of the Apostles
could not endure the threatening even of a
door-maid ; but even after having been ad
mitted to such high insight, denied, that he
knew him. After the crucifixion, he compassed
the world. Thenceforward were .slain ten thou
sand nations of martyrs, choosing rather to die,
than to utter what the ohiefest of the Apostles
uttered, fearing the threat of one maid. Since
that period, high and low, learned and igno
rant, barbarians, and all the varied races of men,
have confessed the crucified throughout the
lands and cities of the whole earth." ' After
' In another place, in which Chrysostom speaks of the vic
tory of Christianity, he introduces the following remarkable
passage: Hom. II. ad Corinth. XXVI. " Say, where is
the tomb of Alexander ? Shew it me, and tell me the day
upon which he died. But splendid are the tombs of the
servants of Christ (of Peter and Paul) in the queen of cities
(Rome), and the days of their deaths are celebrated as festi
vals by the whole world. The tombs of the followers of
the cro.ss are more resplendent than the halls of kings, not
only in their extent and beauty, (although in this respect
they are superior) but what is more, in the zeal of those,
who flock thither ; for hp, who is clothed in purple, goeth to

PROPHECIES OF CHRIST. 317
describing the extension of Christianity among
the Scythians, Mauritanians, and Indians, Chry
sostom exclaims : " Nay, even beyond our idem.f.576.
world ; for the British Islands, which lie beyond
our seas, in the very ocean, have felt the power
of the divine word. There, likewise, have
churches and altars been erected." He justly
brings forward, as a proof of more than human
foresight, the prophecies of our Saviour concern
ing the destinies of his Church, particularly in
their relation to the circumstances, under which
he pronounced them. " Twelve disciples only idem.f.574.
followed him. The idea of a church had not
even presented itself to the mind of man ; for
the synagogue was still flourishing. What did
he then prophecy, when almost the whole
world was sunken in ungodliness ? ' Upon this
rock will I build my Church, and the gates of
hell shall not prevail against it.' Examine, Matt, xvi,
sift, turn this saying as thou wilt, and thou 's-
shalt see its truth shine forth. For neither is
this the only wonder, that he hath built up a
church throughout the whole world ; but that
kiss them, and, laying aside his pomp, standeth a suppliant,
and conjureth the saints, that they should intercede for him
with God ; and he, whose brows are encircled with the
diadem, imploreth the tent-maker and the fisherman, even
though they are dead. It is a glorious sight to see the
emperor covered with gold, a crown upon his head, and
surrounded by his generals, prefects, tribunes, centurions,
and prjetors. But in the former sight thou beholdest so much
more that is august and awful, that the latter appeareth in
comparison to it the mere sport of children. No sooner hast
thou passed the threshold, than the spot lifteth up thy mind
to heaven, to the king above, to the army of angels, to the
throne of the highest, to everlasting glory. The emperor
indeed commandeth his prefect, to free one subject and to
imprison another. The bones of the saints have not this poor
and nether power, but they have one much greater. They
arrest and torture devils, and liberate them, who are bounden
iu these bitterest of chains."

318 HEATHEN CUSTOMS.
he hath made her unconquerable, — unconquer
able, though harassed by so many wars."
Chrysostom had not only to contend icith
heathenism, as opposed to Christianity, but like
wise with heathenism, ivhich had inti'oduced itself
into the church. Paganism had been interwoven
with the whole of civil and social life, and many
usages and institutions, derived from the ancient
superstition, naturally remained, of which some
could only be gradually removed by the trans
forming influence of Christianity, whilst others
received a new significance by the power in
herent in that religion to animate old forms with
a new spirit. ' The church of the first centuries
observed the principle of removing everything,
which seemed to be in the remotest degree con
nected with heathenism ; and certainly the strict
maintainance of this principle greatly conduced
to preserve purity, both of religion and morals,
among the early Christians. But even the
primitive Church had scarcely been able to
restrain its members from participating in many
customs of heathen origin. Still greater in the
days of Chrysostom was the difficulty of pre-
^ Already in the primitive Church there was a dispute
concerning the extent, to which one might, as a citizen,
adopt the heathen manners and customs ; and how far they
were to be avoided, as being connected with idolatry, and
opposed to the essence of Christianity. While one party
was too lax and interpreted too widely and vaguely the
assertions; that one must not give occasion to disorders, or
calumniation of the Christian name ; that one must be every
thing to every one in order to win all ; another party was
immoderately severe. We are made acquainted with this
dispute particularly from the book of Tertullian de Idolatria.
This same dispute was afterwards renewed in China between
the Jesuits and Dominicans; and now similar collisions
between Christianity and the institutions and manners ema
nating from heathenism occur in the planting of Christian
Churches in Otaheite and the neighbouring islands, as may
be seen from the reports of the English Missionaries.

HEATHEN CUSTOMS. 319
venting the Christian and the heathen usages
from being blended together. At that period
the church was composed of men totally opposed
to each other in country, habits and opinions ;
some had received an education partly Christian,
partly heathen ; others had been induced by
worldly motives to profess themselves Christians,
although strangers to the real spirit of Christi
anity. The church stood not then, as in the
earlier times of its existence, opposed to the
state ; but had become, in a certain degree, in
corporated with it ; although the conversion of
the Emperors had not succeeded in rendering
the state really Christian ; and lastly, the bishops
exercised not the same strict vigilance, which
they had formerly observed, and oftentimes
connived at the faults of the rude heathen mul
titude, they had but lately converted. Thus
placed in the closest contact, Christianity and
heathenism presented a striking contrast to each
other, especially in a great metropolitan city,
such as Antioch ; and occasioned much uneasi
ness to all true Christians. '
' Chrysostom, in speaking among other things of the gla
diatorial games, and combats of wild beasts, represents the
difference between heathen and Christian institutions, — the
former being both founded in immorality, and leading to it.
He says. How. in I Cor. XII. "They teach the people to
be merciless, cruel, and inhuman ; and accustom them to
behold men torn in pieces, to the sight of blood, and to the
mad rage of wild beasts. And all these evils your wise law
givers introduced from the beginning, and our cities applaud
and wonder." The Christian Church from its first com
mencement, evinced its disgust of these exhibitions of cruelty,
and if any one were led away to view them, he was, in the
primitive times excluded from a communion with the church.
The Emperor Constantine, although inferior with regard to
his moral conduct to many heathen emperors, who had per
mitted, that those Christians only, who had been convicted of
offences against the religion of the state, should be used for
combats with the wild beasts, was induced by the philanthro-

320 HEATHEN FESTIVAL
The commencement of the Roman year was
ushered, in by a festival, which was celebrated
with many heathen rites.' The celebration of
pic principles of Christianity to forbid the sanguinary spec
tacles first, A.D. 325 (cruenta spectacula in otio civili et
domestica quiete non placent). But no law could subdue
the cruel disposition of the Roman people. The Christian
poet Prudentius called upon the Emperor Honorius, whose
father, Theodosius, had abolished the combats of wild beasts,
in which men were sacrificed, to forbid also the gladiatorial
shows. C. Symmach. Lib. II.
Tu mortes miserorum hominum prohibeto litari ;
Nullus in urbe cadat, cujus sit poena voluptas!
A monk, named Telemachus, urged by the strongest feelings
of humanity, travelled from the East to Rome, in order to
put an end to these cruel games, rushed in the midst between
the combatants, and separated them from each other, but
became a sacrifice to the rage of the people. This induced
the Emperor Honorius to issue a new law against these gla
diatorial games, if the account of Theodoret is to be depended
upon. Hist. Eccies. Lib. V. c. 26. How different appears the
highly-esteemed Symmachus, and who was certainly distin
guished by a warm love of his country, to those men, whose
hearts were filled by Christianity with love for all men as their
brethren, aud with zeal for the common dignity and rights of
mankind ; when he relates, with disgusting coolness, that
twenty-nine Saxons had killed themselves in prison, in order
not to spill their blood in the gladiatorial games for the
amusement of a cruel people. Symmach. Lib. II. Ep. 46.
Thus did the prevalence of political feeling, such as it existed
among the Romans, — that idolatrous love of their country, —
lead to the suppression of the tenderer emotions, and to the
denial of the common rights of man. Even the love of our
country, when it becomes a passion subversive of all other
feelings, discovers itself in its operations as a mere refined
and enlarged selfishness. But this feeling, like every other
founded in human nature, is not to be annihilated by Christ
ianity, but to be sanctified and glorified by that principle of
divine love, which alone is able to overcome selfishness, and
hallow the source of all human emotions. The Christian's
love of his country is the love of God, and necessarily subor
dinate to the love of mankind, and the general brotherly love
of Christians.
' The heathen celebration of this festival is particularly
described in Libanius. E'Ktppaatf KaXaviuv. Vol. VI. f, 1053.

OF THE NEW YEAR. 321
this festival was the more easily transmitted to
the Christians, because it was intimately con
nected with the civil institutions of the empire.
The highest offices of state were then entered
upon by those appointed to fill them, — on which
occasion many festivities were given to the com
mon people. The celebration of this festival
was therefore more general, than that of other
festivals throughout the whole Roman empire.
It continued from the last day of December
until the 6th of January, and this whole period
was devoted to an excess and licentiousness,
which the moral spirit of Christianity could ill
endure. The first day of January was particu
larly distinguished from the other festive days.
The night preceding this day was spent by
many in dissolute and tumultuous companion
ship, and in a state of intoxication they entered
upon the first day of the year, on which to be
drunken was regarded as no disgrace, but rather
as a favourable omen ; for it was believed, that
he who passed this day in conviviality might rest
assured, that no evil fortune would befal him
throughout the year. Men and women early in
the morning quaffed goblets of wine. On this
day both high and low presented each other
with gifts ; the houses and public places were
illuminated, and crowned with flowers and
wreaths of laurel. The mechanics and artizans
adorned their shops ; and emulated one another
in exposing to view their choicest works. The
whole day was spent in games, tumult, and
jesting. Divinations and omens respecting the
events of the new year, were eagerly sought for
in conformity to heathen superstition.
All Christian festivals had originally reference
to the crucifixion, resurrection, and glorification
of the Redeemer, and through him to the future

322 CHRISTIANS ASSEMBLED IN THE CHURCHES.
bliss and glorification of man ; they related only
to the eternal salvation of mankind, not to things
temporal and earthly. Festivals therefore, which
merely referred to the arbitrary limitation of
time, which fixed the termination of one year,
and the commencement of another, were en
tirely foreign to the considerations, which had
given rise to the festivals of the early Church.
To this must be added the heathen origin of the
festival, the Pagan superstitions connected with
it, and the licentious excesses, to which it gave
occasion. But as the celebration of this festival
was closely united with the taste and habits of
the people, the early Church had vainly endea
vored to withdraw the Christians from a parti
cipation in its festivities. At length it was
deemed advisable to assemble the Christians on
this day in the churches ; ' forcibly to remind
them of their religious duties, which were ex
posed on this occasion to so many temptations ;
and thereby to withdraw them from taking part
in Pagan superstitions and excesses. With this
view Chrysostom held an eloquent discourse.
Having reproached the Christians with the
diversions of the preceding night, which ill be
came the seriousness and decorum enjoined by
' Augustine desired, that the forty-seventh verse of the
106th Psalm, should be sung on that day: " Save us, 0
Lord our God, and gather us from among the heathen, to
give thanks unto thy holy name." And, at the close thereof,
he exhorted his congregation to set forth in their lives the
sentiment expressed therein : " In order to follow the ex
ample of the Redeemer, who hath purchased you with his
blood, be not conformed to the heathen either in your man
ners or your actions. They give presents (strenas) on the
new-year ; give ye alms, they entertain themselves with
songs of lustfulness ; entertain yourselves with the reading
of the Scriptures. They hasten to the theatre; hasten ye to
the church. They drink, do ye fast; and if ye cannot fast
this day, eat at least with moderation. So shall ye have

PAGAN SUPERSTITIONS. 323
their religion, he thus alludes to the rejoicings
of the day : " Decorate not the workshops, but Hom. in.
your souls ; not the market-place, but your ^"^^ ¦'^"•
minds ; that the angels may admire, the arch
angels approve, and the Lord of the angels
reward thee with the gifts laid up by him."
He then censures the superstition of rendering
the commencement of the year an omen for the
good or evil fortune of the whole year : " Have
ye not heard what Paul saith ? ' Ye observe
days, and months, and times, and years. I am
afraid of you, lest I have bestowed upon you
labor in vain.' Moreover it were the extreme
of folly to expect good fortune throughout the J^*'-'^-"*-
year from the good fortune of a single day ; nor
were it folly merely, but the very suggestion of
the devil, to refer the character of our lives, not
to our own exertion and zeal, but to the mere
revolution of days. The whole year will be to
you fortunate — not if ye be drunken at the
new moon of the first month, but if upon the
new moon and every day, ye do that which is
pleasing to God. Each day is good or evil, not
through any character of its own ; for one day
differeth not from another day, but as tve are
diligent or slothful. If ye work righteousness,
sung that verse in a becoming manner." Leo the Great,
considered it to be an old regulation of the Church, — he
calls it an apostolical tradition, — that days of fast and re
pentance, together with contributions in the churches, should
be opposed to the heathen festivals. Sermo VII. : " Ut quo-
ties caecitas paganorum superstitionbus esset intentior, tunc
praecipue populus Dei orationibus et operibus pietatis insta-
ret." While Leo forbid a participation in the heathen re
joicings, especially masqueries in the likeness of idols and
beasts, he was called upon to reply to the excuse : that such
was only a civil, and not a heathen celebration of the new
year. He says, Sermo 105 : " Vota sint haec jocorum, et
hoc esse novitas laetitiam, non vetustatis errorem, esse hoc
anni principium, non gentilitatis offensam."
Y 2

324 CHRISTIAN CELEBRATION
the day will be to you good ; if sin, then it will
be evil, and full of condemnation. If ye be
thus wisely minded, the whole year will be to
you happy, when ye pray and give alms day by
day. But if ye neglect your own virtue, and
entrust the joy of your souls to the beginnings
of months, and to the numbering of days, ye will
find yourselves bereft of every blessing." " The
Christian," he further says, " must keep not
festivities of months, or new-moons, or Lord's
days ; but he must pass his whole life in one
continuous festival, conformable to his calling.
And the nature of that festival we may learn
from Paul, who saith : ' Therefore let us keep
the feast, not with old leaven, neither with the
leaven of malice and wickedness ; but with the
1 coi-.v, 8, unleavenedbreadof sincerity and truth.' If there
fore thou have a pure conscience, thou keepest
a perpetual feast, nourished by good hope, and
with the rich abundance of the expectation of
future blessedness ; but if thy heart condemn
thee, thou wilt be no better than a mourner
amid a thousand feasts and festive assemblies."
He next points out the manner in which Chris
tians ought to celebrate the commencement of
the year : " When thou seest the year com
pleted, thank the Lord, for having introduced
thee into this circle of years. Have sorrow in
thine heart ; tell over the days of thy life, and
say to thyself : The days hasten onwards, the
years pass by, a great part of my pilgrimage is
accomplished. Have I performed any good?
Shall I depart hence destitute of righteousness ?
The judgment of God is at hand ; life vergeth
towards old age."
" The observing of days," he continues, " is
not of Christian wisdom, but Pagan delusion.
In the celestial city art thou enrolled ; to the

OF THE NEW YEAR. 325
kingdom dost thou belong ; with angels hast
thou been united ; where there is no light end
ing in darkness, no day terminating in night ;
but a perpetual day, an eternal light. Thither
ward then let us continually direct our eyes ;
for ' Seek,' he saith, ' those things which are
above, where Christ sitteth on the right hand
of God.' Thou hast nothing in common with Coioss, iii,
the earth, to which changes of years and days ''
belong. To let yourselves be governed by such
days, to look for greater pleasures upon them,
to light the lamps in the market-place, and to
wreath garlands, all this is childish folly. For
thou hast been set free from such weakness,
hast been enrolled among men, and art inscribed
in the kingdom above. Kindle not an earthly
flame in the market-place, but a spiritual light
in thy soul. ' Let your light so shine before
men, that they may see your good works, and
glorify your Father which is in heaven.' Crown Matt.v, le,
not the doors of thine house with garlands, but
let the course of thy life be such, that thou
mayest receive on thy head the crown of right
eousness from the hand of Christ, and that, as
Paul hath commanded, ' every thing may be
done to the glory of God.'" He dwells upon icor,x,3i.
these last words, and shews, that all the actions
of life lead to good, if they be undertaken for
the love and honor of God : " So then if any,
albeit a spiritual action, be done not for God's
sake, it injureth most grievously the doer ; so,
when it is done for God's sake, will it, although
it be a worldly matter, benefit him most greatly,
who doeth it with a God-loving disposition."
He then introduces as an example the Prayer of
the Pharisee, and closes with the following fine
passage : " Let us adopt these words, as the
rule of our whole lives : ' Whether therefore ye

326 ADVANCEMENT OF GOd's GLORY.
eat or drink, or whatsoever ye do, do all to the
I cor.x.si. glory of God.' Whether therefore we pray, or
fast, accuse or pardon, praise or blame, go out
or come in, buy or sell, be silent or converse, or
whatsoever we do, let us do all to the glory of
God ; and if there be aught, which advanceth
not the glory of God, let it not be done, — let it
not be so much as once named among us. Let
us, wheresoever we may be, carry along with us
these words inscribed in our minds ; let them
be to us a strong staff, a defence and a security,
an unspeakable treasure ; so that when we have
done and said, and engaged in every thing to
the glory of God, we may obtain that glory
which he bestoweth, both in this present life,
and after our departure hence : ' for them that
I Sam. II. honor me, I will honor." Chrysostom succeeded
^"^ through the impression made by this sermon to
withdraw many from taking part in these Pagan
Horn, in cxccsses : " Ycstcrday," said he to them, in a
sermon on the following day ; " Yesterday,
which was a festival of Satan, ye have changed
into a spiritual feast, having received my words
with much good will, and spent here a great
part of the day." He commenced this sermon
by exhorting them to make a point of reclaiming
their brethren, who had been led away by these
heathen excesses, and not to suffer themselves
to be deterred from this duty by the first failure
of their efforts. He reminded them of the love
of God, and of the Saviour, which never ceases
to labor for the conversion of man : " Let us
consider the things, which happen unto our
selves. We hear God daily speaking to us
through the Prophets and the Apostles ; nor
doth he desist from calling upon us, and exhort
ing us, although we are ever negligent and re
bellious." He then held up "the history of

l.azar. I.

PAGAN SUPERSTITIONS. 327
Lazarus and the rich man, as a warning to
those, who had at this festival resigned them
selves to pleasure : " For as long," he says,
" as this festival shall continue, and Satan shall
inflict the wounds of drunkenness upon the souls
of the revellers, so long it behoveth us to apply
remedies." Many Christians of the Antiochian church
attached great importance to signs, drawn from
certain accidental circumstances, — the omina
which had been so attentively observed among
the Romans. A belief in the wonderful efficacy
of amulets, and in the power of curing diseases
by means of magic incantations, — superstitions
which had prevailed in the East from the re
motest times, — could with difficulty be entirely
suppressed even among the Christians. Chry
sostom forcibly combatted these errors, and
after the example of St. Paul in his Epistle to
the Colossians, endeavored to eradicate them
by representing Christ as the sole ground of
hope and assurance to believers, and by direct
ing to heaven those feelings of religion, which
superstition had chained to earth. In a sermon
addressed to catechumens, preparatory to their
Baptism, he warned them against retaining
heathen superstitions, and called their attention
to the important meaning of the solemn renun
ciation used at baptism : "I renounce thee cateches.
Satan and all thy works.' Among the works ^flj,'"'"-,
of Satan are to be included omens and the ob
servances of particular days.' If when depart
ing from our houses we meet a lame or a one-
eyed man, and take thence an omen, that is a
work of Satan ; for it is sin alone — not the
meeting of a man — which can render a day evil
^ KX-ifioviafAoi Kat avfiSoXa.

328 AMULETS AND INCANTATIONS.
to US. When therefore ye go forth from your
houses, guard against one thing only, that ye
fall not in with sin. It is sin, which allureth
us to our ruin ; without sin, Satan hath no power
to injure us. God commandeth you to love
even your enemies ; but ye would shun him,
who hath not offended you. What shall we say
to those, who make use of amulets, and magic
sentences ; or who bind the brazen coins of
Alexander the Great around their heads and
feet ? Tell me ; are these our grounds of secu
rity? Shall we after the crucifixion of our Lord
rest our hopes of salvation upon the image of a
heathen king ? Are ye ignorant of the mighty
things which the cross hath achieved ? It hath
overcome death, hath extinguished the dominion
of sin ; it hath dissolved the power of Satan ;
and will ye not confide to it the health of your
bodies. It hath raised the whole world, and
trust ye not therein ? Ye suffer frenzied old
women to enter your houses, and to encircle you
with magic sentences, and, after having been
instructed in the sublime doctrines of Christ, ye
are not ashamed to tremble at such things. And
when we admonish you to desist from these sin
ful practices, ye fall into a worse error, and
think to justify yourselves by saying: She, who
maketh use of these incantations is a Chris
tian, and she pronounceth no other name, but
the name of God. For this reason do I turn
from her with the greater abhorrence, because
she maketh use of the name of God to dishonor
God, and because calling herself a Christian, she
performeth the works of the heathen. Where
fore I exhort you to maintain yourselves free
from these delusions, and to rest upon the words
of your baptismal covenant, as upon a secure
staff. Before ye pass the thresholds of your

SIGNING THE CROSS. 329
houses, pronounce these words : ' I renounce
thee, Satan, thy pomps and thy service ; and I
turn to thee, O Christ !' With these words
make the sign of the cross upon your foreheads,
then shall no man, whom ye meet, have power
to harm you ; — not even Satan himself, if he
behold you girded with these weapons." The
sense of this passage may be gathered from the
context. Chrysostom was well aware, that the
outward act of signing the cross is incapable of
producing this effect. He regarded that act
merely as the expression of a heart filled with
seriousness and faith, which turns away from
the service of the devil, and devotes itself
entirely to the victorious Redeemer, by whom
that evil one was vanquished ; and he therefore
immediately afterwards designates the sign of
the cross, as the armour of the Christian com
batant, — the sign of Christ's triumph over
Satan.' It may perhaps be thought, that in
the above passage Chrysostom has not suffi
ciently distinguished between the subjective
and the objective, between the symbol and its
signification, between the outward sign im
pressed upon the forehead, and the operation
of faith within the heart ; but having on ano
ther occasion designated the cross as the sym
bol of victory, he adds : " It is the sign of our
salvation, the token of our common deliverance,
and of the meekness of our Lord ; for ' he was
led as a sheep to the slaughter.' When there- j^^ ^^^^
fore ye make this sign, consider the whole sig- and Acts
nification of the cross ; extinguish anger, and ^'"- ^-•
every evil passion ; make the sign with a fearless
aspect and a free heart. Ye well know the
1 'Iva irav rifv afpayiZa Xatrii;, ifAirafaa-Kevoi; j)'? o-rpariUT))?
Kai TO Kara TOt; Bia^oXov rponaiov artfaai;.

330 RESIGNATION TO GOd's WILL.
things, which confer liberty upon the Chris
tian. Wherefore Paul leading us thereunto, —
I mean to the liberty, which beseemeth us, —
saith, after having made mention of the cross
and of the blood of our Lord : ' Ye are bought
I Cor. vu. with a price; be not ye the servants of men.'
Think, saith he, upon the price which hath been
paid for you, — he meaneth the price of the
crucifixion, — and ye will not become the ser
vants of men. For the sign of the cross must be
inscribed in the soul by a living faith, before it is
impressed on the forehead by the finger.^"
Chrysostom finely contrasts the different
conduct of two mothers : one, who during the
mortal sickness of her child resigns herself
entirely to the will of God ; the other, who
eagerly grasps at every means of cure, held out
Horn, in to her by the delusions of superstition : " She,
vn^^ who beareth her sufferings, and returneth thanks
to God, hath gained a martyr's crown. If her
child become sick, and she return thanks to
God, that will be to her a martyr's crown. Are
not her sufferings greater than those of many
martyrs ? Yet they extort not from her one
word of complaint. The child dieth. Again
she returneth thanks. She is become a daugh
ter of Abraham. If she have not offered up
her son with her own hands, yet was she well
pleased with the offering, which is the same
thing. For she murmured not, that God took
OiJoe yap dnXu^ tu taKrvXu iyxaparretv airov dei, aXXa
itporepov TTJ upoaiptaet fAena noXXif^ rrf^ irtareui;. Chrysostom
mentions how the signing of the cross had become a mere
habit. He says, Hom. in Act. Apost. X. : " Many cross
themselves on entering the baths, as soon as they pass the
gates; the hand doth it from habit, without any inward
calling ; and again, if the lights be kindled, the hand maketh
the sign of the cross, while the mind dwelleth upon some-
thina else."

SUPERSTITION. 331
unto himself the gift which he had bestowed.
She called not amulets to her aid, and this is
accounted to her as martyrdom ; for in her
heart she offered up her son. What though
these amulets could avail her nought, being
delusions and mockeries, yet would men have
persuaded her, that such things could avail ;
and she preferred to behold her infant dead,
rather than to endure idolatry. If, then, she
be a martyr, let her have done this with regard
to herself, or to her son, or to her husband, or
with respect to any one dear to her, — the wo
man who acteth otherwise must be an idolatress ;
for it is clear, that had it been permitted to her,
she would have sacrificed. Nay, she did as
much as sacrifice. For the use of amulets is an
idolatry ; although they, who traffic therein,
adduce a thousand arguments in their favor,
saying : It is God, whom we call upon ; we
do nought besides. She is an old and faithful
Christian. Thus is the cross despised. Amu
lets are preferred before it, Christ is rejected,
and an insane old woman is received instead.
Ye ask, wherefore hath God not clearly shewn
the vanity of such assistance ? He hath many
times shewn it clearly ; but ye would not let
yourselves be convinced. Therefore God aban-
doneth you to your own delusion ; for Paul
declareth to the Romans : ' God gave them over Rom. i. 2s.
to a reprobate mind.' A just application ofthe
words of Paul, a remark worthy of being trea
sured up in our minds, an exhortation which
should lead us to a severe self-examination !
Before men are irretrievably involved in wick
edness, or the delusions of superstition, many a
lucid moment ariseth from time to time in their
minds, and much experience is gained, which
might have undeceived them. But if they

332 SEEKING AFTER SIGNS.
suffer these moments to pass by unheeded, and
this experience to be lost, the delusion will at
last acquire over them an uncontrolled domi
nion, and every passing event will tend to
confirm their error." Chrysostom then refers
to the excuse alleged by those, who sought
Idem, f, after signs and miracles : " Wherefore in these
3«'- days are there none, who raise the dead, and
perform miraculous cures ? Before I answer
this question, I will inquire of you : wherefore
in these days are there none, who despise this
present life ? Wherefore do we serve God for
the sake of reward ? When human nature was
weaker than it now is, — when faith was first to
be established, — there were many, who per
formed miracles. But now God willeth, that
we be prepared for death, and not dependent
upon such signs. Wherefore then cleave ye to
the present life, and behold not that which is
Idem. to come ?" He further says: "How far shall
these Satanic rites have the power to lead us
into sin ? Shall not the heathen laugh us to
scorn, when we tell him, that great is the power
of the cross ? How shall we persuade him of
that truth, when he beholdeth us calling things
to our aid, which he himself derideth. Besides
God hath given us medicines and physicians.
What then, say ye, if these cure not the child,
and the child die? Tell me, unhappy man,
whither doth it go ? Doth it depart to demons
or to a tyrant ? Doth it not ascend to heaven,
to its own Lord? Why, then, dost thou mourn?
why weep ? why lament ? Why love the infant
more than thy Lord ? Was it not the Lord's
gift ? Wouldst thou be so ungrateful, as to love
the gift more than the giver ?" After having,
on another occasion, described the bondage of

388

llom

I Cor, xn. the heathen superstition, he added : " Those,

CHRISTIAN FREEDOM. 333
who sit in darkness, fear all things, and live in
a worse bondage, than many slaves ; but not
so do we. We, who live in light, who have
our conversation in heaven, and have nothing
in common with the earth, — we despise this
bondage of superstition, and consider, that the
only things to be dreaded are sin and the dis
pleasure of God. If we sin not against God,
we shall deride these superstitions and Satan,
from whom they proceed. Let us thank God,
who hath given to us this freedom ; let us strive
never again to relapse into the bondage of sin ;
and if a friend be fallen into this servitude, let
us seek to break asunder his bonds, that his
liberated soul may soar to heaven."
Various customs originating in Paganism
were observed on great occasions of joy or sor
row, which Chrysostom was desirous to see
celebrated with Christian solemnity. Amulets
were laid upon a new-born infant, and many
ceremonies of superstition practised, in order to
secure it against the influence of hostile en
chantments : " How can ye," said Chrysostom, ^on
" after practising these heathen rites, give the
child into the hands of the priest, that he may
impart to it his blessing, and sign its forehead
with the sign of the cross ?" When a child
was to be named, a row of lamps was lighted,
and to each lamp was attached a name, and
the name of the lamp which burnt longest was
given to the child ; whereby it was believed to
ensure it a long life.' Chrysostom, on the con-
' Chrysostom mentions here, among other superstitious
customs, that of binding rattles and scarlet threads upon the
hands of children. This latter custom might, however, have
taken its rise originally in a Jewish superstition, through a
mystical interpretation and false application of Genes.
XXXVIII. 28. and Josh. II. 18.

m
[Cor. XII.

334 HEATHEN CELEBRATION
trary, recommended, that the names of holy
men should be given to children, that their
youthful minds might be incited to the imita
tion of godliness.'
Chrysostom frequently censured the tumultu
ous and indecorous celebration of marriage,
which had been handed down from the times of
Paganism. The celebration was accompanied
with wild shouts, improper dances, and songs to
the honor of Aphrodite. Late in the evening
the bride was led by torch-light through the
city in noisy procession amid various unseemly
jests. He spoke with indignation against these
customs, and represented their pernicious influ-
Hom, in cncc upou thc morals of domestic life : " The
1 Cor, XII. good, which hath been effected by a careful
education, is thus in one day destroyed."
After endeavouring to prove from the miracle
performed at the marriage in Cana, that Christ
savii, v.f. honored the marriage state, he said: " Let us
not then dishonour Christ by these Satanic pro
cessions ; but let those, who marry, follow the
example presented to them at Cana, and call
Christ into their circle. If ye drive away Satan,
banish unchaste songs, immodest dances and
jests, wild tumult and extravagant laughter, and

' ^^'hile speaking of the important signification of the
names of the Old Testament, he says, Hom. in Genes. XXT.:
" In the giving such names not only is the piety of the
parents manifested, but a great care of their children, in that
they instruct them from their earliest infancy by the appel
lations, which they confer upon them, to exercise themselves
in holiness. They gave them not names from chance or
caprice, as we do now, when we determine to call the child
after the father or great grandfather, but they endeavoured
to confer such names upon their children, as might not only
lead those, who received them, to holiness, but such as might
contain lessons of wisdom for all others, even for future
generations."

331.

OF MARRIAGE. 335
on the other hand invite the holy servants of
Christ, then will Christ through them be present
with his mother and his brethren ; for he saith :
' Whosoever shall do the will of my father
which is in heaven, the same is my brother,
and sister, and mother.' Let no one appeal Matt. xii.
to ancient custom. Where there is a danger
of incurring sin, speak not of custom. If thou
would gain advantage from profusion invite the
crowds of poor. Consider how great would
be the benefit, should the bride enter the
bridegroom's house accompanied by so many
blessings." Chrysostom likewise censured the heathen
customs, which were still observed at the
decease and interment of relations, the extra
vagant expressions of unfelt pain manifested
both by voice and gesture, and the processions
of old women hired ' to attend the corpse with
bowlings and lamentations. He endeavored to
prove how greatly this description of mourning
was opposed to the spirit of Christian hope :
" Let no one longer mourn ; let no one thus Hom. in
bring into contempt the good work of Christ ; Mat. xxxi.
for he hath overcome death. Wherefore weepest
thou thus in vain ? Death hath become a sleep.
Wherefore lament and mourn ? Can a conduct
thus irrational be pardoned, after so long a
continuance of faith, after proofs so manifest
of a resurrection? As if thou studied to in
crease thy fault, thou callest in the lamenta
tions of heathen women, to excite still more thy
grief, and to kindle a greater flame. Hearest
thou not what Paul saith : ' What accord hath
Christ with Belial ? or what part hath he that
believeth with an infidel ?' The heathen, who ,5 ""^
1 Mulieres praeficae.

336 HEATHEN MOURNING.
knoweth not of a resurrection, findeth grounds
of consolation, saying : Endure stedfastly ; for
by thy lamentation thou canst not alter the
events that are past ; and art not thou, who hast
received a better hope, ashamed to conduct
thyself with less wisdom than they ? For we
say not : Endure stedfastly, because thou canst
not alter the events that are past ; but we say :
Endure stedfastly ; for he will rise again ; the
infant only sleepeth, he is not dead ; he is
at rest, but hath not perished ; resurrection,
immortality, and heavenly bliss await him.
Wherefore then dishonor the dead by your
despair? Wherefore cause others to fear and
tremble at death ? Wherefore give to many an
occasion of accusing God, as if he had wrought
some great evil? and wherefore invite the poor,
and call upon the priests to pray, that the
deceased may have departed into rest? Thus
art thou in contradiction with thyself; thou
yieldest up the privileges of a Christian, and
confirmest the heathen in their unbelief; for
how canst thou convince the unbelievers, if
thou fear death, more than they? " And again:
Horn, in " How is it possiblc, sayest thou, that I being
Lazar, V. man, should not feel grief? That is not what
I require of thee ; I would not forbid grief, but
excess of grief. Grieve, weep, but despair not,
murmur not. Render thanks to him, who hath
taken her away, and thereby honor the departed.
Weep, as thy Lord wept over Lazarus, appoint
ing to us a just measure, a law and limit of
grief, which it is not permitted to exceed ; for
thus saith Paul : ' I would not have you igno
rant, brethren, concerning them which are
asleep, that ye sorrow not, as others, which
IThess. IV. have no hope.' Grieve, he saith, but not as
the heathen, who have no hope of a future life.

HEATHEN MOURNING. 337
I confess to you, that I am ashamed, when I
behold crowds of women traverse the forum,
tearing their hair, and lacerating their arms and
cheeks, — and these things in presence of the
heathen ! Be ashamed of obsequies such as
these. The psalms are not sung ; the prayers
are not offered up ; the spiritual fathers are not
assembled ; the crowd of brethren are not met ;
that ye should weep and lament, but that ye
should render thanks to God, who hath taken
him away. For as the multitude accompanieth
those, who are called to high offices of state,
with praises and acclamations ; in like manner
do we attend with songs of praise the saints,
called hence to greater honor." '
• Chrysostom thus contrasts the Christian customs at the
interment of the dead with the lamentation of the heathen
in a discourse held at Constantinople, Hom. ad Hebr. IV :
" Tell me what mean the bright shining torches ? Do we
not accompany the dead as brave warriors .'' What mean the
hymns? do we not praise God, and render thanks to him,
that he hath now crowned the departed ? that he hath freed
him from his sufferings, and hath taken him from misery to
himself? Consider what ye sing at that moment? ' Re
turn unto thy rest, O my soul ; for the Lord hath dealt
bountifully with thee.' Again : ' The Lord is on my side ;
I will not fear ? ' and again : ' Thou art my hiding place, from
the trouble which encompasseth me.' (Ps. cxvi. 7 ; cxviii.
6; xxxii. 7. Consider what these Psalms mean. But yo
heed them not, and are drunken with grief. Or, regard thc
mourning of others, that ye may find therein consolation for
your own. Ye say : " Return unto thy rest, O my soul ;
for the Lord hath dealt bountifully with thee" I and yet ye
weep. (Ps. xvi. 7.)" To the Christian ceremonies in
honor of departed friends belonged prayers for the repose of
their souls, the distribution of alms in their names, a special
offering laid upon the altar on the anniversary of their death,
likewise in their names, the mention of their names in the
church prayer, which was read after the consecration of the
bread and wine, and lastly the celebration ofthe holy supper,
under a conviction, that the communion between those, who
are united together in the Lord, cannot be dissolved even by
death. Chrysostom also says, Hom. in Act. Apost.
z

838 CONFUSION OF
A considerable number of Jews had dwelt
for centuries at Antioch, where they had estab
lished Synagogues, and zealously sought to
make proselytes. The pomp of their ceremonies,
their rigid fasts, their affected sanctity, — under
the mask of which they concealed, according to
Chrysostom, an immoral life, — attracted those
who were weak in the faith, and imperfectly
enlightened by the Spirit of Christianity. It
often occurred, that the Jews visited such men
in the hours of sickness, and extolled to them
the virtue of those exorcisms, and amulets,
which had been in use among them from remote
times. By means of these deceptions many
suffered themselves to be seduced, and were
persuaded to attend secretly the synagogues,
and they were only deterred from separating
themselves entirely from the Christian Church,
either through fear of incurring the punishment
attached to Apostacy by the Imperial laws, or
through the vain belief, that they might unite
in their superstition both the Christian and
Jewish Ceremonies. Chrysostom took every
opportunity of reprobating this confusion of
Christianity and Judaism. ' He called upon his
XXIX : " If any one celebrate the memory of his mother,
wife, or son, he doth so, whether he heareth from us or
not, being led thereunto by habit and conscience." In the
general prayers of the Church for all estates of Christians,
which followed the consecration of the Holy Supper, mention
was made not only of the departed, but likewise of those
who were paying tribute to their memory. Chrysostom
alludes to this custom, Hom. in Act. Apost. XXI. " It
is not in vain, that the Deacon calleth out : ' For those
who are asleep in Christ, and those who are celebrating the
festival of their memory.' It is not the Deacon but the
Holy Ghost who speaketh these words."
> Among the passages, in which Chrysostom alludes to a
participation in Jewish customs, there are two very remarka
ble and obscure, Hom. in Tit. Ill : " What can be said of

CHRISTIANITY AND JUDAISM.
hearers diligently to search out, and exhort
those, who had been led astray, or to indicate
them to himself or his assistants in the minis
try. He declared, that he would not administer
the Lord's supper to any, who had been thus
unmindful of their Christian obligations ; and in
several homilies, which he delivered soon after
his entrance upon the ministry, in order to
those, who observe the same fasts and Sabbaths as the Jews,
and of those who visit the places which are consecrated by
them ; I mean that in Daphne, called the cave of Matrona,
and that in Cilicia called the cave of Saturn ?" And, Orat.
contr. Jud. I: "I speak not alone concerning this Syna
gogue, but likewise concerning that in Daphne, where there
is a still more infamous cave called that of Matrona. And
I have heard, that many of the faithful ascend thither and
sleep near the spot." The name of Matrona, of which there
is here question, cannot have a heathen origin, because
Jewish affairs are alone spoken of. More naturally do the
names of Matrona and Metatron which are to be found in the
cabilistic theories, occur to our mind ; for the Antiochian
Jews, such as they are represented by Chrysostom, were
surely given to theosophick and magical mysteries. The
so called cave of Matrona, to judge from the representation
of Chrysostom, was a synagogue situated in the Antiochian
suburb of Daphne, and received its name from its subter
ranean position, whence it was fitted to all kinds of juggling
tricks. This spot was given out to be under the special
infiuence ofthe divine Matrona (Sophia). She revealed in
dreams to the sick, who slept there, the means most condu
cive to their cure. When we here consider the accounts of
an Aristides, or of a Libanius concerning the effects of sleeping
in the temples, and the appearances of the Gods in dreams,
whereby means of cure were revealed to the sick, and similar
reports of the Christians of those days concerning the
appearances of the saints ; we readily perceive how the same
superstition may assume either a Heathen, Christian or
Jewish form. With respect to the spot in Cilicia, which
was said to be consecrated to Saturn, we must either suppose,
that the heathen gave this name to the place, because they
regarded the Jews as worshippers of Saturn ; or that the
Jews, of whom many sects at least occupied themselves
much at that time in Astrological speculations, connected
with the name a special influence of the planet Saturn,
Z 2

339

Jud. V.

340 MATTHEW XXVI. 13.
defend the weaker brethren against the per
suasive arts of the Jews, he endeavored to prove
both from the prophecies of the Old Testament
and from the prophecies of Jesus himself, which
had been fulfilled, that the Mosaic dispensation
had been superseded by the appearance of
Christ as our Redeemer upon earth. He thus
comments upon the remarkable passage of St.
Orat. adv. Matthcw, Chap. XXVI. 13 : " In every church
we now hear this woman proclaimed. Her
history is listened to by consuls and generals,
by the most distinguished both among men and
women. In whatsoever part of the world ye go,
ye will hear the pious deeds of this woman re
lated. How many kings have founded cities,
and surrounded them with walls, have carried
on successful wars, erected trophies, and saved
nations, and yet with all their merits they are
forgotten ; and great queens, illustrious women,
who have bestowed upon their subjects innume
rable benefits, — their names are no longer
known. This inconsiderable woman, who did
nothing more than pour out oil, is every where
celebrated throughout the whole world. Length
of time hath not sufficed to extinguish the re
membrance of her! and it shall not be extin
guished ! Could power merely human have
foretold this ? "
While Chrysostom thus endeavored to free
Christianity from any admixture of Pagan or
Jewish errors, he likewise labored to promote
the general celebration of the festival of Christ
mas lately introduced into the Church of Anti
och. He considered, that this festival, as well
as infant baptism, which he likewise strongly
recommended, was calculated to extend the
influence of Christianity in domestic life, and to
preserve a lively sense and remembrance of the

FESTIVAL OF CHRISTMAS. 341
sanctification of human nature through a Re
deemer, who was both God and man ; — a doc
trine unintelligible both to the heathen, whose
worship of the things created, instead of the
Creator, gave unbridled license to the passions,
and promoted a blind enjoyment of the plea
sures of life, undisturbed by any desire for a
higher state of existence ; and to the Jews,
whose severe law was intended to bring them
to a consciousness of their estrangement from
God. At the same period of the year, when,
under various symbols, whose concealed sense
a few only penetrated, the heathen celebrated
the remembrance of their golden age ; the fes
tival of Christmas announced the true golden
age, the reconciliation of God with man, and
opposed to the licentious rejoicings of the
heathen,' the holy joy attendant upon a renew
ed state of innocence, of pardon and regenera
tion through Christ.'^ From the earliest times of
the Eastern Church that festival had been
solemnized, which records the visible consecra
tion and first manifestation of Christ in his
divine character to men ; ^ but the festival which
represents to us the Redeemer, both God and
man, yet unrevealed, the sanctifier of human
nature from our tenderest age, had remained
unhallowed. This latter festival, long since
observed in the Western Church, which had
appointed the 25th of December for its celebra
tion was first received into the Antiochian
Church A. D. 376, and, as is usually the case
1 The Saturnalia in their whole extent, and the succeeding
festival of January.
2 See Neander's Church History on the subject of
Christmas. 3 The Epiphany, or Festival, in remembrance of Christ's
baptism by St. John in the river Jordan.

342 FESTIVAL OF CHRISTMAS.
with respect to the introduction of new eccle
siastical regulations, met with great oppo
sition. Chrysostom, at the commencement of
his ministry, endeavoured to promote a zealous
celebration of this festival, and labored to refute
its adversaries in two sermons preached a.d. 387.
In the first of these, preparatory to the festival
of Christmas, and delivered five days previous
Horn, de to its celcbration, he observed : " The festival
logon vl' approacheth, the most to be revered, the most
awful, and which we might justly term the
centre of all festivals, — that of the birth and
manifestation of Christ in the flesh. Hence the
festivals of Epiphany, of holy Easter, of Ascen
sion, and of Pentecost, derive their origin and
signification. Had Christ not been born a man,
he w ould not have been baptized, and we should
not have observed the festival of Epiphany ; he
would not have been crucified, and we should not
have solemnized the festival of Easter ; he would
not have sent down the Holy Ghost, and we should
not have celebrated the day of Pentecost. There
fore from this one festival all other festivals
arise, as various streams flow from the same
fountain. But not for this reason alone, should
this day be pre-eminent, but because the event,
which occurred upon it, was of all events the
most stupendous. For that Christ should die,
was the natural consequence of his having be
come man ; because although he had committed
no sin, he had assumed a mortal body. But
that being God, he should have condescended
to become man, and should have endured to
humble himself to a degree surpassing human
understanding, is of all miracles the most awful
and astonishing. It was at this, that Paul won-
1 Tim. III. dered and said : ' without controversy great is
16- the mystery of godliness.' What did he say

17.

FESTIVAL OF CHRISTMAS. 343
was great ? ' that God was manifest in the
flesh,' And again : ' Verily he took not on him Jg'^™- "'•
the nature of angels, but he took on him the
seed of Abraham. Wherefore in all things it
behoveth him to be made like unto his brethren.' Heb. ii. le.
Therefore I love and honor this day beyond all
others, and I hold up this my love in the midst
of you, that ye may likewise become participa
tors in it. Therefore I beseech you on this day
to leave your houses with zeal and alacrity, and
to be here present, that we may together behold
our Lord wrapped in swaddling clothes, lying
in the manger. For what excuse, what pardon
can there be for us, if we will not so much as
come hither from our houses to seek Him, who
for our sakes descended from heaven ? The
Magi, although they were strangers and barba
rians, hastened from Persia, that they might
behold the Saviour lying in the manger ; and
shall not we, who are Christians, endure to
measure so short a distance for the enjoyment
of this blessed sight ? For if we approach with
faith we shall surely behold him lying in a man
ger. His holy table will supply the place of a
manger. For there will be spread the body of
our Lord, not wrapped in swaddling clothes as
then, but on all sides surrounded by his Holy
Spirit. Approach then, and make the offering
of thy gifts, not such as were presented by the
Magi, but gifts infinitely more precious. They
brought gold ; do thou bring temperance and
virtue : they offered frankincense ; do thou offer
the prayer of a pure heart, which is spiritual
frankincense : they presented myrrh ; do thou
present humility, meekness, and charity. If
thou draw near with these gifts, thou mayest
with much confidence partake of the Holy
Supper."

344 REASON AND ORIGIN
The other three principal festivals had been ce-'
lebrated in the Eastern Church from the earliest
times. The sermons relating to them are among
the finest compositions of Chrysostom. His pro
found Christian experience enabled him to re
present clearly each of these festivals in their
proper signification, and in their relation to the
great events, upon which our faith is founded.
The great Fasts preceded the festival of Easter.
Vid. f. 121. We have already mentioned the remarkable
change, which these fasts were wont to produce
upon the lives of the Eastern Christians, and
Horn, in Chrysostom says, that these parts exercised so
Cap. I. Gen. gj-g^t a powcT, as wcll ovcr the emperor as over
every other individual, that, during their conti
nuance, no difference could be perceived be
tween the tables of the poor and of the rich.'
Chrysostom considered, that the object of these
fasts was to awaken men to a consciousness of
their sins, and to create in them feelings of
repentance preparatory to the festivities of Eas
ter, and to a worthy participation of the Lord's
Supper during that festival. He thus expresses
ruTiu"'"^' himself: " Wherefore do we fast during these
forty days ? Formerly many persons partook of
the Lord's Supper without due preparation, and
especially at this season in tvhich Christ institu-
' In the Western Church, indeed, while they observed the
letter of the law, they knew how to indemnify themselves for
any such privations, since many, in the place of meats, par
took of delicacies of other kinds. See Augustin. Serm. 205.
In the Eastern Church the strictness was greater. Never
theless there were some likewise there, who thought them
selves above the multitude, for whom they considered fasting
to be a wholesome means of discipline, while themselves only
feigned to fast, in order to give the people no offence. Vid.
Horn, in Matt. XX. : " 'iva fiif aKavttXtaufAey Tot/,; iroXXou?
" That they might not give offence to the multitude;" such
was their phrase.

OF LENT.
ted that holy sacrament.^ When the fathers per
ceived the evil consequences arising from this
careless attendance, they met together and ap
pointed a period of forty days for the purpose of
hearing the divine word, for prayer and fasting,
that we being purified during these forty days
by prayer, by giving of alms, by fasting, by
vigils, by tears, by a confession of our sins to'
God, and by all other means, might be enabled
to approach the holy table with a conscience as
' Chrysostom here transfers Christian antiquity too much
to the state of things in his own time. Though at this period
Maundy Thursday (feria quinta Paschae, ^ dyia vevraq) was
distinguished in remembrance of the institution ofthe Holy
Supper by a general participation in the Communion, as well
as by an extraordinary afternoon or evening Communion, we
must not thence conclude, that it was thus in the earliest
times of Christianity ; for a general participation in the
Communion always then formed a part of divine service,
from which the Poenitentes alone were excluded. The fast
ing cannot therefore have had a preparatory object. The
general custom of fasting at this period rather arose out of
the idea, that we ought to imitate the sufferings of Christ in
the mortifying of the old man, in repentance and self-denial,
in order^ to celebrate, on the festival of his resurrection, the
enjoyment of the fruits of his death and the glorification of
human nature through him, in feelings of pure rejoicing, im
parting new happiness even to external life. They thought
on the 15th verse of the 9th chapter of St. Matthew. The
day of Christ's suffering was a day of repentance and fasting
— (in the course of time many fast days were added thereto,
till at last, in remembrance of the forty days fast of our
Saviour, or of the forty hours between his passion and resur
rection, a fast of forty days was appointed) the day of his
resurrection was a day of rejoicing. Therefore, in Easter-
week, Friday was regarded by all, as a day of fast and re
pentance in remembrance of the sufferings of Christ, and
Sunday, as a day of rejoicing, on which there never was any
fast, and prayers were offered up in an erect posture, in re
membrance, that Christ, who arose, raised up human nature
again to heaven. Thus were men prepared by repentance,
confession of sins to God, and by fasting, for baptism, as for
a resurrection to a godly life with Christ, who arose and was
glorified.

345

34G FAST OF LENT,
clear as sinners may possess. And it is evident
that the fathers by this condescension ' effected
much good, in that they thereby habituated us
to fasting. For were we during the whole year
to raise our voices, and to call upon men to fast,
no one would heed our words ; but when the
season of the fast arriveth, without the exhorta
tion of any one, the most supine are awakened,
and take counsel from the season itself. Should
therefore the Jew or the heathen ask : Where
fore fast ye ? answer not, on account of the
festival of Easter, nor on account of the cruci
fixion ; but on account of our sins, because we
would draw near to the Lord's table. For Easter
is not otherwise a time for fasting, nor for grief,
but an occasion of joy and exultation. The
death of our Lord upon the cross hath taken
away sin ; it was an expiation for the whole
world ; it hath put an end to long enmity ; it
hath opened the doors of heaven ; it hath recon
ciled God to those, who before were hateful in
his sight, and led them back to heaven ; it hath
raised our nature to the right hand of the
Almighty's throne, and hath acquired for us
many other blessings. Wherefore Paul saith :
' God forbid, that 1 should glory, save in the
Gal. VI, 14. cross of our Lord Jesus Christ.' And again:
' God commendeth his love towards us, in that,
Rom. V, 8, while we were yet sinners, Christ died for us.'
And St. John expressly declareth : ' God so
loved the world.' In what manner ? Passing
by all other things, he holdeth up to us the cross ;
for after saying, ' God so loved the world,' he
addeth, ' that he gave his only-begotten Son' to
be crucified, ' that whosoever believeth in him
Joh,iii.i6, should not perish, but have everlasting life.' If

OBJECT OF FASTING.
then the cross be a proof of God's love towards
us, and an occasion of our exultation, let us not
say, that it is the cause of our grief. For we
grieve not on that account. God forbid ! but
on account of our sins. Therefore we fast."
Chrysostom constantly deprecated a super
stitious observance of these fasts, and distin
guished the object from the means. In ad
dressing those, who were unable to maintain
the fast during the whole day, and who, on
that account, were reluctant, after having tasted
food, to attend divine service in the evening, he
says : " If, my beloved, ye be incapable of fast- g""" '"
ing during the whole day, because of bodily
infirmity, no reasonable man can on that account
reproach you. For we have a merciful Lord,
who requireth nothing of us beyond our strength.
He requireth of us to fast, not for the sake of
fasting only, but that we should withdraw our
selves from worldly affairs, and devote our
thoughts to things spiritual. For if we ordered
our lives soberly, and directed our attention to
things spiritual ; if we took no further nourish
ment than that which is requisite for the sup
port of our bodies, and spent our whole lives in
the exercise of good works, we should not need
the aid of fasting. But because man is natu
rally thoughtless, and easily abandoneth himself
to a life of dissipation and luxury, the merciful
God, like a tender father, hath devised for us a
remedy in fasting; that abstaining from the
pleasures of sense, we might transfer our
thoughts from the cares of earth to the concerns
of heaven. For there are other means, by which
we may more surely acquire the favor of God,
than by fasting. Let him, who cannot fast,
bestow the greater alms; let his prayers be more
fervent ; his desire of hearing the divine word

347

348

Horn, de
Cruce et
Latrone. I.
Tom. II.

1 Tim. U.S.

IsaiahXLV. 3. De Ce-
metrio et
de Cruce.

CELEBRATION OF GOOD FRIDAY.
more eager. To such things bodily infirmity
can offer no opposition. Let him be reconciled
to his enemies, and let him erase from his mind
every feeling of hatred and revenge. If he
rightly accomplish these things, he will have
performed a true fast, after the manner which
is especially required of us by God ; for he hath
ordained abstinence from food, that we may
control the unruly passions of the flesh, and
bring it into obedience unto the fulfilment of
his commands."
The Christians having, in conformity to an
cient usage, assembled on Good Friday near
the graves on the outside of the city, Chrysos
tom said : " We are now assembled without
the city and the walls, that ye may know, that
the sacrifice of Christ was an offering for the
whole earth, a purification universal, not partial,
as among the Jews. God commanded the Jews
to assemble themselves on one spot, there to
offer up their sacrifices and prayers, because
the whole earth was defiled by the abominations
of idolatry. But since Christ came and purified
the world, each place hath become for us a
house of prayer. Therefore Paul for our conso
lation exhorteth us, to pray everywhere without
doubting, saying : ' I will, that men pray every
where, lifting up holy hands.' See ye not how
the world hath been purified ? With respect
to place, we now can everywhere lift up holy
hands ; for the whole earth hath been made
holy, more holy, than the innermost sanctuary
of the Jews." In another sermon on the same
festival, having quoted Isaiah, he says : " Of a
truth were these the treasures of darkness,
until the sun of righteousness descended, and
illumined them, and made hell, heaven. For
where Christ is, there is heaven."

FESTIVALS OF ASCENSION AND PENTECOST. 349
The Festival of Ascension was instituted,
according to Chrysostom, in the remembrance
of the glorification of human nature through
Christ. He observes, that: " Christ hath pre- "o"- '"
sented to the father the first fruits of our nature, Tom. li.
and the father hath valued the gift so highly,
on account of the worthiness of him, who offered
it, and on account of the sanctity of the thing
offered, that he received it with his own hands,
and placed it next himself, saying: 'Sit thou at ps.xc.i9.
my right hand.' But to what nature did God
ever say : ' Sit thou at my right hand ?' To
that very nature, which once heard the words :
' Dust thou art, and unto dust thou shalt return.'
Willingly do I dwell upon the lowliness of our
nature, that we may learn to prize in a still
higher degree the dignity, which hath come
unto us, through the grace of our Lord."
He describes the festival of Pentecost to be a
commemoration of the Divine Spirit having been pg^^^^^jf^^^ti
communicated to man, as a proof and pledge of
his glorification and reconciliation to God :
" Ten days ago our nature ascended to the
throne of heaven, and to-day hath the Holy
Spirit descended unto our nature. Ten days
have scarcely elapsed, since Christ ascended
into heaven, and already hath he sent down
unto us the gift of the Spirit, as a pledge of
reconciliation ; — that none may doubt what
Christ effected after his ascension ; that none
may inquire, if he have reconciled us to the
father. Desirous of proving to us, that he had
propitiated the father, he straightways sent
unto us the gift of reconciliation ; for when
enemies become reconciled and united together,
friendly greetings and gifts immediately follow
the reconciliation. We sent up faith, and re
ceived the gift of the Spirit ; we offered obedi- Hem,

350 FESTIVAL OF PENTECOST.
ence, and received justification." He afterwards
brings forward proofs of the continued operation
icor. XII. ^f ^^g jj^^y gp-j.-j j^ ^j^g Church : " Were not
the Holy Spirit present, we could not name
Jesus, Lord ; ' for no man can say that Jesus is
the Lord, but by the Holy Ghost.' Were not
the Holy Spirit present, we, who believe, could
not call upon God, nor say, ' Our Father, which
art in heaven.' For as we cannot call Jesus,
Lord ; neither can we call God, our father, but
Gal. IV. 6. by i\^Q Holy Ghost. For the same Apostle
saith : ' because ye are sons, God hath sent
forth the spirit of his son into your hearts, cry
ing, Abba, Father.' When therefore ye call
God, father, remember, that ye have obtained
the gift of thus addressing him, through the
operation of the Holy Spirit within your souls.
Were not the Holy Spirit present, the gifts of
I Cor, XII. -wisdom and of knowledge would not be granted
to the Church ; ' for to one is given by the
Spirit the word of wisdom, to another the word
Acts XX. of knowledge by the same spirit.' Were not
the Holy Spirit present, there would be no
pastors nor teachers in the Church, 'over the
which the Holy Ghost hath made you overseers,'
Were not the Holy Spirit present, the Church
would not endure. If, therefore, the Church en
dure, it is a proof that the Holy Spirit is present."
Among the festivals instituted in remem
brance of Holy Men, Chrysostom treated
with especial love that of the Apostle Paul.
Although the four great Apostles have been
considered as representatives of four principal
types of human nature, and of special ways
in which Christianity displays itself in dif
ferent dispositions ; ' we must not thence
1 By the four great Apostles are doubtlessly intended

FOUR GREAT APOSTLES. 351
conclude that Chrysostom was exactly formed
upon the model of St. Paul. No just parallel
can be drawn between him and Augustin,
Luther, or Calvin, in whom the Paulinian type
prevailed, and whose religious views, like those
James, Peter, John, and Paul, but I am unacquainted with
the particular view, to which Dr. Neander alludes. The
dispositions of the three latter may indeed be sufficiently
marked by the historical records of their actions to be re
garded as principal types of the ways in which Christianity
developes itself in man ; but as much can scarcely be
predicated of James. By James must here be understood,
the son of Zebedee (a fisherman on the lake of Galilee) and
brother of John the Evangelist, to both of which brothers,
Christ gave the name of Boanerges. (Mark III. 17.), He
was called the elder to distinguish him from the younger
Apostle James, the son of Cleopas or Alpheus, supposed by
many to be the same, who is described as a brother, or rather
agreeably to the usage of this word in the Hebrew language,
cousin or relation in general of our Lord. He was one of
the three Apostles, in whom our Lord placed the greatest
confidence, who alone were witnesses of the raising of Jairus's
daughter from the dead, to his Transfiguration on Mount
Tabor, and to his Agony in the Garden ; and was put to
death by Herod Agrippa A. d. 44. Acts XIII. Eminent
as was the Apostle James the Less, or the Just, still he can
scarcely be regarded so eminent as James the Elder, when
we consider the especial manner in which the latter was
distinguished by our blessed Lord. However there would
seem to be more recorded in the New Testament, as like
wise by Josephus and Hegesippus, concerning the former,
from which to form an opinion of his personal character.
He was for some years Bishop of Jerusalem, and by his
opinion the Apostolic Council in that city abided. (Acts
XV — 13, 29). He again appears as a principal person in
the Church of Jerusalem (Acts XXI.— 18, 26). He is
likewise mentioned by Paul, as having been honored by an
appearance of our Saviour after his Resurrection (1 Cor.
XV. 7.) and again. Gal. I. 19, and II. 9, 12, the latter of
which passages deserves particularly to be noticed, because
he is not only there called one of the pillars of the Church,
but is ranked even before Peter, on account of his great
authority in Jerusalem. Vid. Marsh's Trans, of Michaelis.
Vol. IV. p. 276. The truly Christian practice set foirth in
the Epistle of St. James can scarcely be used to determine
the character of either Apostle, because it is not known by

8.V2 FOUR GREAT APOSTLES.
of St. Paul, had been determined by a great
crisis of their lives. Far different was the case
with Chrysostom ; and the peculiar relation, in
which he stands to those fathers of the Church,
who have made St. Paul their model, may be
observed in his Homilies upon the Festival of
the Apostle. In these discourses he could not,
without losing sight of a most important point
which of the two Apostles it was written, or whether it was
written by either, and not by James the brother of our Lord,
supposing the latter to be a distinct person from the younger
Apostle James. Seeing how little is recorded of the per
sonal character of James the Elder, lam, I confess, at a
loss to know, how he can be considered as one of the
principal types of Christianity, as developed in man. Of
the other three apostles above named we know more, and
the features of their characters are very decidedly marked,
In Peter we behold fervour and zeal, but a confidence
bordering on presumption ; and no where can we better
learn the frailty inseparable from our nature, than in reading
his history. Inconsistent, however, as his character may
appear, are not its inconsistencies such as are too commonly
to be found among us } And for our encouragement and
consolation, did not our blessed Saviour, who well knew
what was iu man, pardon his weakness and even in the most
affectionate manner entrust to him the guardianship of his
flock? Upon that rock he has built his church, therein
manifesting the impotency of man and the power of God.
In John, the disciple whom Jesus loved, we behold sim
plicity, gentleness, and love, shining forth naturally and
without effort, — a soil, upon which a ray from the Saviour
had only need to fall, to quicken and perfect the seed, as
much as it can be matured on earth. In Paul we see
a strongly marked character. He discovers not less love
and devotion to his blessed master than did John, but it is
love manifesting itself in another way, — emanating from an
elevation of soul soaring in proportion to the fallen state in
which he had shewn himself the bitter persecutor of Christ.
It were needless to dwell upon the various high qualities of
' the great Apostle of the Gentiles,' whom so many godly
men have held up to us for our admonition, and as an
object of our admiration. I will only add, that I should
be very glad to see the interesting analogy, to which Dr.
Neander alludes, ably worked out.

FREE WILL, 353
of Christian doctrine and practice, omit clearly
to point out in the life of the Apostle that call
of grace, which awakened his soul to faith.
But in the life of Chrysostom, this call was in
nowise so eminently marked, as it was in the
lives of those fathers, whom we have mentioned
above. Chrysostom endeavors to avoid the
setting forth of a constraining grace, and he
seeks to prove, that, in the end, every thing
depends upon the free-will of man, and that,
without free-will, the call of grace could have
availed nothing to St. Paul. He says indeed in
one of these discourses : " Let us then learn j^^^^^ ^^
from the example of Paul, that neither himself, Laud.Pauii.
nor those who went before him, ever found '^'
Christ of themselves ; ' but Christ revealed him
self unto them. He saith: 'Ye have not johnxv.
chosen me, but I have chosen you.' For '^•
wherefore believed not Paul, when he saw the
dead raised through the name of Jesus ? He
beheld the lame walk, the evil spirits cast out,
and the paralytic made whole, and he gathered
therefrom no fruit. He could not be ignorant
of those things, — he, who so eagerly inquired
after the Apostles, — who was present at the
stoning of Stephen, and ' beheld his face as it
had been the face of an angel,' and yet pro- Acts vi. 15.
fited nought thereby. How came it that he
profited nought thereby ? Because he had not
yet been called." But in a preceding passage,
and in that which immediately follows, Chry
sostom expressly rejects the idea of a call, by
which the free-will of man would be constrain
ed. He continues thus: " But when ye hear
this, deem not the call to be a call of necessity ;
for God constraineth not men, but permitteth
them to remain masters of their will even after
^ oiKoBev airov evpev.
2 A

354 FREE WILL.
they are called. For if your hearts be unwilling
and perverted, a voice sent down to you from
above would not be sufficient for your salvation.
How often have the Jews heard a voice descend
from heaven, and yet believed not ? How many
signs have they seen both in the Old Testament
and in the New, and yet turned not from their
evil ways ? " In another sermon he likewise
Tom. in. f. says : " The calling of Paul contributed much
'2^- to his salvation, as it doth to that of all other
men ; but it left him not destitute of good
works, or of the merits arising from a free exer
cise of the will ; nor did it take aught from his
own free power ; but joyfully, of his own good
will, he obeyed the call." That which Chry
sostom found most attractive in the life of St.
Paul, was the disinterested love which that
Rom. VIII. Apostle bore to the Redeemer, — a love which

35.

 ,x 3 regarded neither earth nor heaven, if it possessed
Horn, de ' only Christ. He says: " Being strong in love,
Laud.Pauii. ^j^^ ^^^^ excellent of all good gifts, his power
was more mighty than the flame. For as iron,
when cast into the fire, becometh fire itself,
thus Paul, animated by the fire of love, became
love itself." Chrysostom frequently alludes to
the mighty works, which St. Paul effected by
moral strength of will, in order to hold him up
as an example for imitation, and thence to infer
of how much every man is capable, if he obey
the call of grace with a disposition similar to
that of St. Paul. He exhorted his hearers, as
La^'u'd'p^ follows : " Since then God hath so honoured
IV." ' *" '¦ our race, that he hath suffered one man to be
the author of such great good, let us with
emulation study to become like unto him, and
let us not imagine this to be impossible. For I
have often said, and I will not desist from say
ing, that he had a soul and body like unto

PRACTICAL CHRISTIANITY, 355
ours ; but his will was determined, and his zeal
glowing, and thus he became the man that he
was. Let no one then distrust ; let no one
despair. For if ye devote your whole hearts to
Christ, nothing can hinder you from receiving
the same grace as Paul." '
Chrysostom, as well in his earliest writings,
as in his discourses after the commencement of
his ministry, not only labored for the mainte
nance and extension of pure doctrine and clearly
defined tenets, which many of his cotempora
ries regarded as the only things essential ; but
he likewise used every exertion to awaken a
Christian spirit in the minds of men, which
should lead them to the practice of Christian
virtue. He eagerly seized every opportunity of
exposing those sources of deception, which by
leading men to confound the outward show with
the inward spirit of Christianity opposed the
establishment of God's kingdom in the human
heart. There were two prevailing errors, which
in this, as in every other period, led to erro
neous views upon Christianity ; on the one
hand, a narrow-minded and presumptuous spe
culation upon matters of faith, — a conceited
dogmatism which, in a copy of the conceit,
imagined to possess the substance or reality of
the thing itself ; on the other hand, a devotion
to objects of sense, which mistaking the out
ward sign for the inward spirit, gave itself up
to superstition, ceremonial worship, and a seek
ing after miracles. These errors, not unfre
quently united in the same mind, were dur
ing this period, in many instances, combined.
' It was because this was the prevailing idea throughout
these Homilies, that they so much pleased the Pelagians.
Wherefore Annianus translated them into Latin. See
Neander's Church History, Vol. II. p. 1253.
2 A 2

356 SEEKING SIGNS.
— We have already remarked the anxiety of
Chrysostom to enforce practical Christianity,
with a view of opposing the first of these errors,
the injurious influence of which discovered itself
in various ways amid the doctrinal disputes of
the Greek church, which were thereby greatly
aggravated. Thus he says in refutation of a
Horn, in mere casuistical orthodoxy : " Let us fflorifv the
Saviour both by faith and works ; for pure
doctrine conduceth nought to salvation, if our
lives be corrupt."' And again, after having
exhorted his hearers to a remembrance of their
sins, and to an active repentance, he thus in-
Hom.in veighs agaiust vain doctrinal speculations : " If
Joan. VII. 1 ° 1 • 1 , 1 •
we always occupy ourselves with these duties,
we shall neither allow a careless life, nor a per
nicious curiosity^ to afford Satan opportunities
of attacking us. For it is by these means, that,
finding men idle and indifferent to the amend
ment of their lives, he leadeth them into irrational
inquiries, and injurious disputes about words."
The Christian multitude were however prone
to superstition, and there prevailed among them
that longing for miracles, which turns men away
from the spiritual manifestation of the kingdom
of God, by leading them to seek extraordinary
operations of divine power in the material world
instead of an inward sanctification through the
Holy Spirit. Chrysostom often combatted this
disposition of mind, from which proceeded great
corruption both in doctrine and practice, by
pointing out the true object of miracles, and
their connection as well with the divine power,
of which they are rare and extraordinary mani
festations, as with the whole system of those
1 oilev yap oJSeXo; i\fAtv e'tf auriipiav loyfAarav vyiuv, liefBapfAevfji
iffAlV T)J? 5tl))<. - rfjV oXeBptav nepiepytav.

OBJECT OF SIGNS.

357

means of Salvation, which by miracles alone
could have been introduced into the history of
mankind. He in this manner properly explained
the several miracles, which had been performed,
and assigned to them their real value, by repre
senting the sanctification of man, as the ultimate
design of all the dispensations of God towards
our race ; and by bringing forward his favorite
idea, that not even miracles can avail men, if
their minds be not rightly disposed. He says:
" And Jesus, when he was baptized, went up ^°™- i?
straightway out of the water, and lo, the hea
vens were opened unto him.' Wherefore were Matt. m.
the heavens opened unto him ? To make known '^¦
to thee, that the same thing occurreth at thine
own Baptism, when God calleth thee to thy
heavenly home, and persuadetli thee to have
nought in common with the earth. But if thou
behold not with thine eyes, be not therefore un
believing. For at ihe first introduction of spiritual
miracles, visible signs and wonders such as
these, always appear, for the sake of those who
are slow of apprehension, who need visible
manifestations, who cannot comprehend spiritual
nature, nor be persuaded by things unseen ;
and that, should such wonders not occur here
after, the truths, which had been once revealed
by them in the beginning might ever after be
received through faith. For among the Apostles
there came the sound of a mighty wind, and
there appeared unto them tongues like as of
fire, not for the sake of the Apostles, but for the
sake of the Jews, who were present. But s^
although such signs appear no longer, we admit
the truths they once revealed. For not only
did the Dove descend to point out, as with a
finger, the Son of God to the Jews present and
to John ; but at the same time to declare, that

Acts. 11, 2,

358 SEEKING SIGNS.
the Spirit likewise descendeth upon us at our
Baptism. But in these present times we no
longer stand in need of sensible manifestations,
faith sufficing to us in the place of all things ;
for signs are not for believers, but for unbelievers."
Horn, in Again : " How long shall we make the absence
xLvi, of miracles in our days an excuse for indiffer
ence ? What was it that rendered the Apostles
so great ? A disregard of wealth, a contempt
of worldly distinction, a renunciation of the
good things of this present life. And had they
not possessed such virtue, but been slaves to
their passions, although they had raised ten
thousand from the dead, not only would they
have effected no good thereby, but they would
even have been regarded as deceivers. Thus it
is a good life, which giveth light to all around,
and calleth down the grace of the Spirit. What
miracle did John ' perform, when he drew unto
him so many cities ? for we are told by the
johnx,4i. Evangelist, that ' John did no miracle.' Where
in was Elias worthy of admiration ? Was it not
in the boldness, with which he admonished the
King ? Was it not in his zeal for the cause of
God ? Was it not in poverty, in a sheepskin,
in a cave, in mountains ? For it was after
these things, that he performed all his miracles.
By what miracle did Job overcome Satan? By
no miracle, but by the excellence of his life,
and patience firm as adamant. What miracle
was performed by David, to whom, being yet a
youth, God said : ' I have found David, the son
Acts XIII. of Jesse, a man after mine own heart.' Which
of the dead did Abraham, Isaac, or Jacob raise ?
What leper did they cleanse ? Know ye not,
that, unless we be watchful, miracles are often
times injurious to us ? Hence many of the
1 The Baptist.

22.

SEEKING SIGNS. 359
Corinthians were divided among themselves.
Hence many of the Romans became proud and
boastful. On this account was Simon rejected,
and he, who once, wished to follow Christ, was
reproved by him in the following words : ' Foxes
have holes, and the birds of the air have nests ;
but the Son of man hath not where to lay his
head.' The latter fell, because he was attached l^^^^^-
to earthly possessions ; the former because he
coveted the glory of working miracles. But a
strict purity of life, and a love of holiness create
not desires such as these ; they even remove
them, should they already exist. What said
Christ himself, when he gave laws to his Dis
ciples ? Did he say, perform miracles, that
men may see them ? No : he said : ' Let your
light so shine before men, that they may see
your good works, and glorify your father which
is in heaven.' And he said not to Peter, if Matt. v.
thou love me, perform miracles; but: ' Feed ^^"
my lambs.' And tell me, wherefore did he on jo,^„ xxi.
all occasions prefer Peter, James, and John, to is-
the other disciples ? Was it on account of their
miracles ? No ! They all alike cleansed the
lepers, and raised the dead, and Christ gave to
all the same power. Why then were these
three preferred ? On account of the purity of
their souls. See ye not then, that in every
instance are required a good life, and a con
formation thereof by works. For Christ saith :
' ye shall know them by their fruits.' From a Matt, vii,
holy life proceedeth miracles, and a holy life is '^'
the object of miracles ; for he who leadeth a
holy life, draweth down upon him this gift of
grace, and he, upon whom it is conferred,
receiveth it only, that he may amend the lives
of others. Christ performed miracles, that
thereby proving himself worthy to be believed.

360 GODLINESS AND CHARITY
he might bring men unto him, and introduce
holiness into the world. This was his great
object. And to effect it, not only did he per
form miracles ; but he threatened hell ; he
promised the kingdom of heaven ; he gave his
wonderful laws ; and all these things he did,
that he might render us like unto the angels.
And what do I say, that, to effect this object,
Christ did all these things ? Tell me, if ye
were given the choice, whether to raise the
dead in the name of Christ, or to die for his
name's sake, which would ye prefer ? Would
ye not surely prefer the latter ? But the one is
a miracle, the other a work. And if ye were
offered the power of changing hay into gold, or
of despising all riches as hay, would ye not
choose the latter? And justly so; for by this
men would be most persuaded. For if they
beheld you change hay into gold, they would
like Simon, desire to possess the same miracu
lous power with yourselves, and their love of
riches would increase. But if they had seen
gold despised as hay, they would long since
have been cleansed from this disease. See ye
not, that it is a good life, which most availeth.
Let no one therefore look for miracles. The
devil grieveth when he is cast out from the body,
but much more, when he beholdeth the soul
freed from sin. For in sin lieth his greatest
strength. For this Christ died, that he might
destroy sin, through which came confusion and
death into the world. If ye remove sin, ye
have cut through the sinews of the devil,
bruised his head, loosed his whole power, dis
persed his host, and exhibited the greatest of
miracles. This is not my doctrine, but that of
the blessed Paul, who after saying : ' Covet
earnestly the best gifts, and yet shew I unto

GREATER THAN SIGNS. ^^^
you a more excellent way,' added that love, not i. cor. xii.
the gift of working miracles, was the root of ^''
every virtue. If we exercise charity, and all
the wisdom to be derived thence, we shall not
need miracles, and if we exercise not charity,
miracles will profit us nothing. Revolving
therefore in our minds all these things, in
which the apostolical power consisted, let us
emulate the same. And if ye need to be fur
ther confirmed therein, hear the words of Peter :
' Behold we have forsaken all, and followed
thee ; ' what shall we have therefore ? ' and
Christ answered : ' ye shall sit upon twelve
thrones, and every one that hath forsaken
houses, or brethren, or sisters, or father or
mother, or wife, or children, or lands, for my
name's sake, shall receive an hundred fold,
and shall inherit everlasting life.' Let us ^l^js^'^'
therefore, foregoing the advantages of this
present life, consecrate ourselves to Christ, that
we may, according to his wish, be like unto
the Apostles, and enjoy eternal life, which may
all of us obtain, through the grace and mercy of
our Lord Jesus Christ, to whom be glory and
power, world without end. Amen."
In speaking of the carnal-minded Jews, to
whom Christ refused the miraculous signs,
which they required of him, because they had
been demanded of him, only to tempt him, he Hom.injo-
says : " To require signs of the Lord, is now, »«- xxiv,
as in former days, to tempt him ; for even at
this present time there are those, who seek for
miracles, and say : wherefore are there signs no
longer 'ilfye believe, as ye ought to believe ; and
love Christ, as it behoveth you to love him, ye
would not stand in need of miracles."
Chrysostom, indeed, questioned not the truth
of the miracles, which were said to be wrought

362 FAITH PROVED BY
upon the graves of martyrs, or by their relics ;
and he thought to perceive therein the operation
of the same divine grace, which had worked by
means of these holy men, while they lived upon
earth. At the same time, he always said, that
Christians ought not to seek for miracles ; that
miracles had only been necessary at the first
establishment of the church ; that the influence
exercised by Christianity over all mankind might
be now considered the greatest of miracles ; that
he, who had once attained unto faith, needed
signs no longer ; that unless the heart be right,
all miracles are vain ; and that it is by the ab
sence of sensible signs, that our faith is proved.
To those therefore, who required signs, as proofs
of the divine power of Christianity, Chrysostom
replied not by an appeal to miracles, which men
imagined to be still wrought, but by arguments
to prove, that miracles were no longer necessary.
Hom. in Thus he says : " Who if he beheld the heavens
'^°'^' ^ ¦ opened, and Christ himself coming in the clouds,
encircled by all the hosts of heaven, with fiery
streams issuing forth from before him, thousands
standing and trembling in his presence, who
would not fall down and worship him as God ?
But would such a worship be accounted unto
the Gentile for faith ? Surely not. This would
not be faith, being produced by necessity, and
by the evidence of things, which are seen. It
would not be the result of free choice,' — the
mind being constrained by the greatness of the
sight. For as the evidence is more clear, and
the conviction more enforced, in so much will
the measure of faith be diminished. On this
account are signs no longer given. Hear the
words of Christ to Thomas : ' Blessed are they,
John XX, that have not seen, and yet have believed,'
29 I , .
OVK tan TO npayfAa irpoatpeaeui;.

THE ABSENCE OF SIGNS. 363
and that miracles were to cease, and that in
future we were to know Christ through faith,
Paul hath declared, saying: 'We walk by "Cor-V-7.
faith, not by sight." Again : "I am constantly pen°tecostL
asked, wherefore did all those, who were for
merly baptized, speak with tongues ? And why
are we now deprived of this gift of grace ? It
is not, that God would thereby dishonor us, but
that we may gain still greater honor. In those
days men had but lately been converted from
idolatry, their minds were more insensible than
now, they clave to things material , and compre
hended not the nature of spiritual gifts ; they
had not yet become acquainted with divine
grace, which can only be perceived through
faith. Therefore were signs given unto them.
For of spiritual gifts some are invisible, and are
alone to be discerned by faith ; but others ex
hibit a sensible sign for the conviction of unbe
lievers. Remission of sins is a thing spiritual,
an invisible gift ; for we cannot discern with the
eyes of the flesh the manner in which we are
cleansed from sin ; but to speak with tongues,
although it proceedeth from an invisible opera
tion of the Spirit, yet at the same time bringeth
with it a sensible sign, easily perceived even by
unbelievers ; for the gift of tongues, being ex
ternally discerned, is a manifestation and proof
of the invisible operation wrought within the
soul. I need no miracle now, because I have
learnt, without a sign, to believe in the Lord.
The unbeliever needeth a pledge, but I, who
am a believer, need neither a pledge nor a sign.
Though I speak not with tongues, I know that
I am cleansed from my sins." Chrysostom
therefore believed, that the Holy Spirit, whence
all miracles are derived, continued to abide with
the church in the same manner, as during the

364 NECESSITY OF GODLINESS.
days of the Apostles ; and that it was only in
those outward appearances, in which the Holy
Spirit had at times manifested itself, that any
difference existed. He constantly reminded
his hearers, that the miracles, by which divine
revelations have been accompanied, only pro
fited those, whose minds were in a state fitted
to turn them to a good account. He thus com
pares the faithful Samaritans with the unbe-
rn!"xxxv lieving Jews : " The Samaritans without signs
shewed great faith in the Saviour, but the Jews
ceased not to require signs, and to tempt him.
Thus is a well-disposed soul in every instance
requisite. Truth, if it reach such a soul, easily
subdueth it. And should truth not be victori
ous, it ariseth not from the inefficacy of truth,
but from the insensibility of the soul. For to
pure eyes the sun readily illumineth all things,
and should it fail to give light, the fault lieth in
the disease of the eyes, not in a deficiency of
the solar power." In allusion to a miracle, he
Hom.inJo- Said: "To believe such an appearance requireth
an. x\ 11. jj^^ pj^jy ^j^g gygg ^f ^j^g body, but likewise those
Horn, in of the mind." Again : " But one thing is need-
"'"' ¦ ful, to love God sincerely ; all other things will
follow of themselves. For unto those, who love
God, even that, which appeareth injurious, is
profitable ; as, in like manner, to those, who
love him not, that, which is in itself beneficial,
proveth detrimental. The miracles, which Christ
wrought, and the doctrines, which he preached,
became to the Jews a stumbling block ; on ac
count of his miracles they sought to kill him.
The malefactor on the cross, notwithstanding
the pain and ignominy, which he underwent,
not only received no injury from such suffering,
but even derived thence the greatest gain."
j"oan. X And again : " Tell me, what benefit did Judas

FALSE VIEWS OF THE SACRAMENTS. 365
derive from being with the Lord ? Of what
advantage was the law to the Jews ? Paradise
to Adam ? Moses to those in the desert ?
Wherefore, laying aside all other considerations,
let us look to one thing only, the manner in
which we may best perform our part. And, if
we act thus, Satan himself shall not overcome
us, rather shall we be profited, by his inciting
us to a greater watchfulness over ourselves."
The belief in magic, which in those days was
mingled with religion, had a very prejudicial
influence upon the opinions commonly enter
tained concerning the Sacraments ; for men
were thereby led to regard them as things mira
culous ; and without considering the disposition of
mind, with which the believer ought to seek the
means of grace, they ascribed to their outward
signs a supernatural power of removing sin. We
have already shewn the injurious effects of these
views, in respect to the sacrament of baptism,
and the manner, in which they were combatted
by Chrysostom. They produced effects equally
prejudicial with regard to the supper of the
Lord. Many continued to live on in sin, and
without having previously prepared their minds
for a meet participation of the holy mysteries,
attended the Lord's table upon one or more of
the chief festivals, confiding in the supernatural
effects of a mere external ceremony. Chrysos
tom frequently endeavored to expose their error;
he shewed the necessity of preparing the soul
for a worthy reception of this means of grace,
and he recommended a more frequent participa
tion of it, according to the usage of the primitive
Church, in which this celebration of the com
munion of believers with their Redeemer, and
through him with one another, had been an
essential part of every performance of divine

366 PARTICIPATION IN
Hom. in service.' Thus he says : " I observe that many
Ephes. HI. partake of the body of the Lord rashly and
without due consideration, more from habit and
prescription, than from reason and reflection.
During the fast of Lent, and at the festival of
Epiphany every one partaketh of the sacred
mysteries, whatsoever may be the state of his
mind. Yet it is not thus, that this holy sacra
ment ought to be received ; for it is neither the
Festival of Epiphany, nor the forty days fast,
but sincerity and purity of soul alone, which
can render you worthy to draw near the table
of the Lord. With sincerity and purity of soul
draw near always ; without them, never. For
Paul saith : ' As often as ye eat this bread, and
drink this cup, ye do shew the Lord's death till
I Cor. XI, jjg come ; ' that is, ye call to remembrance your
1 In a discourse preached at Constantinople, Chrysostom
says (Hom. in Hebr. XVII.) : " Many partake of this
sacrifice once only in the year, others twice, others again
often. I address myself to all, not only to those here, but
likewise to the monks dwelling in the wilderness ; for they
partake ofthe Lord's Supper but once a year, and oftentimes
once only in two years. What then ? Whom shall we most
commend ? whether those who partake of it once ? or those
who partake of it oftener ? or those who partake of it more
rarely ? Neither those who only partake of it once, nor
those who partake of it oftener, nor those who partake of it
more rarely ; but those who draw nigh with a pure con
science, with a pure heart, and are leading blameless lives.
Let such always draw nigh ; and, if they be not such, let
them not approach once. Tell me, I beseech you, if ye
partake of the Lord's Supper once yearly, do ye believe,
that the forty days of fast are suflScient for the cleansing of
your sins during the whole year ? And do ye, after the lapse
of a week, give yourselves up to your former ways of life }
Tell me, if upon recovering from a long disease, ye return
after forty days to the same food, which caused your sick
ness, do ye not throw away your former labour ? I do not
say this to prevent your participation of the communion once
a year, but rather from a desire, that ye should always par
take of it."

THE lord's SUPPER. 367
salvation, and Christ's sacrifice. Consider the
frugality and abstinence observed by those, who
partook of the ancient sacrifice ! How many
purifications they underwent! But ye in ap
proaching a sacrifice, at which even the angels
are astonished, assignest to it limits, and con-
finest it to stated times and seasons. Tell me,
would ye approach the altar with unwashed
hands ? Surely not ; ye had rather wholly keep
away, than come with unclean hands. Thus
scrupulous in trifles, ye fear not to approach
and touch the holy mysteries with unclean
souls. But the sacred elements are held in the
hands for a short time only, whereas they be
come entirely blended with the soul. See ye
not how cleansed and resplendent are the sacred
vessels upon the table of the Lord ? more clean
sed, more holy, more resplendent, than these,
should be our souls. It is for our sake, that
these vessels are thus cleansed ; they partake
not of the things, which are contained within
them ; they are not conscious of them. But
we partake of them ; we benefit by them. Ye
would not have the sacred elements placed in
unclean vessels, yet ye fear not to approach the
holy table with unclean souls. I perceive herein
much inconsistency. At other times, although
perchance purified, ye approach not once the
holy table ; ' but at the festival of Easter ye
draw near, though sin have been committed by
you. Oh, the power of habit, and of prejudice !
Daily is the supper of the Lord spread ; daily
do we stand at the altar ; and no one partaketh
of the holy feast. I say not this, that ye should
' Chrysostom means, when ye have not so far violated
Christian duties, as to have incurred the punishment of ex
clusion from the congregation conformably to the laws of the
Church.

368 lord's SUPPER.
inconsiderately partake of the holy mysteries,
but that ye should render yourselves worthy to
partake thereof." He thus spoke upon the feast
Horn, de of Epiphany : " I know that many of you, ac-
^^To^."i. cording to the custom of this festival are about
f 373. to draw near the table of the Lord. Ye ought
not, as I have often said before, to regulate the
times of your communicating by festivals ; but
let the conscience first be cleansed, and then
may ye partake of the holy supper. For he,
who is purified by repentance, may, not only
on festivals, but at all times, meetly partake of
the sacred mysteries, and receive benefit from
these gifts of God. But since repentance, from
I know not what cause, is often neglected ; and
since many, upon beholding the recurrence of
this festival, regard not their innumerable sins,
but come forward, impelled, as it were, by the
day, to partake of these holy mysteries, which,
in such a state of mind, it is not permitted them
even to look upon ; we shall ourselves forbid
the approach of those, who are manifestly un
worthy ; and those, whose sins are hidden from
us, we shall leave to God, who knoweth the
Horn, in secrets of every soul." Again he says: "The
iTim. V. supper of the Lord, which is this day to be
celebrated in no wise differeth from that, which
is celebrated on the festival of Easter. They
are one and the same. The same grace of the
Spirit is present in both. Easter endeth not, —
on Fridays, on Sabbaths, on Sundays, on the
days of martyrs, the same remembrance of
Christ's sacrifice is celebrated : ' for as often as
ye eat this bread, and drink this cup, ye do
I Cor, XI. shew the Lord's death, till he come.' Time can
26- assign no limits to the sacrifice. And this ye
well know ; for ye behold no difference in the
celebration of the communion at Easter except

CONFESSION OF SINS TO GOD. 369
in the gaudy coverings,' and in the glittering
throng*." On a similar occasion he said :
" Through the holy communion thou art about Hom, de
to receive a king ; when therefore the king en- farTo™'
tereth thy soul, great tranquillity, much still- f-soo,
ness, and profound peace of thought should
prevail therein."
In those days the Church enjoined no confes
sion previous to the celebration of the holy com
munion, nor indeed at any other time. When
Chrysostom exhorts his flock to a confession of
their sins, he means the silent confession of the
heart before God.^ Since therefore no confes
sion preceded the Lord's Supper, the liturgy of
the communion service was so ordered, as to
excite men to self-examination, and to deter
those from approaching the altar, who, on ac
count of their evil lives, merited exclusion from
the congregation. With this view, Chrysostom
thus availed himself of the short, but important
demands of this Liturgy : " Hear ye not the Hom, con-
words of the deacon, during the celebration of '™ •'"''• '•
the holy communion, who constantly calleth
out : Know one another.^ Doth he not entrust
' ruv KoafAiKuv itapaneraafAaruv. The coverings drawn Over
the holy mysteries.
2 Thus he says, Concio de Lazar. IV. : " Tell me, where
fore thou art ashamed, and blushest to confess thy sins .'
Thou tellest them not to a man, that he should rebuke thee ;
nor confessest them to thy fellow-servant, that he should
make them known. Thou discoverest thy wound to him,
who careth for thee, the merciful Lord, the Physician. He
desireth that thou shouldest confess them to him, not that he
should punish, but that he should pardon thee; not that he,
the all-seeing One, should know them ; but that thou mayest
know how great a debt he forgiveth thee."
^ iitiyivua-Kere dXXiiXovf. That is, see if ye be all really
members of Christ, and therefore entitled to partake of the
supper of the Lord; and likewise, if there be not among you
some, who, on account of great transgressions, deserve to be
excluded from the communion of the Church.
2 B

370 TRUE REPENTANCE.
to you the strict examination of your brethren?"
That no one might plead as an excuse his igno
rance ofthe danger connected with an unworthy
participation of the supper of the Lord, and
since no man can look into the heart of another,
the priest, says Chrysostom, requires all those
to retire, whose consciences admonish them of
Hom. ad their own unworthiness ; " for standing aloft,'
Heb. XVII. gggj^ i^y ^jj^ ^^^ raising his hand, he calleth in
that moment of awful stillness with a loud and
solemn voice : ' Holy things for the holy.' " ^
At the same time, that he exhorted men to
repentance, he warned them against the delu
sion of those, who considered atonement for sin
to consist in certain mortifications of the flesh,
and other outward performances, an error which,
he says, was particularly prevalent among the
women, and, as he had done in two writings
already cited, he called attention to that Chris
tian repentance, which sprung from the heart.
Horn, in Thus hc says : " Let us not then despair on
II Cor, IV, account of our sins, neither let us become sloth
ful ; but, while we acknowledge our sins, let
our hearts be contrite, and let not our repent
ance consist in mere words. For I know many,
who profess to grieve for their sins, and yet give
no real proof of their repentance. They fast
indeed and wear sackcloth, but are more greedy
after gain than hucksters ; are more a prey to
anger than wild beasts ; and delight more to
speak evil of their neighbour, than others do to
speak good of their neighbour. This is a mere
^ Upon the steps of the altar.
" ra dyia Toi; dytoic,. The congregation then responded, as
we learn from Cyril of Jerusalem and the apostolical con
stitutions : There is but one holy, one Lord, Jesus Christ,
ei; dytof, e'tq Kvptoq, 'lijaovi; Xpiaroi;, in order to shew, that no
man of himseK is holy, but that every one may be made holy
by a communion with him, who alone is holy.

FALSE REPENTANCE. 371
mask, a shadow, of repentance ; it is not re
pentance. In such cases it were well to say,
take heed, ' lest Satan should get an advantage
of us, for we are not ignorant of his devices.' ii cor, ii.
Some he destroy eth through their sins, others "•
he bringeth to perdition through their repent
ance, by suffering them to gather thence no
fruit. For those, whom he cannot ruin in a
common way, he inciteth to greater exertions,
that he may render their repentance unfruitful,
by persuading them, that they have made full
atonement for their sins, and may therefore rest
in security. If we fast, and are thereby filled
with arrogance, our fasting will prove to us an in
jury, not a benefit. Humble therefore thine heart,
that God may be near to thee ; for ' the Lord is
nigh unto them that are of a contrite heart.' If ps.xxxiv.
thou have committed sin, lament not, because
thou hast incurred punishment, for that is
nothing ; but because thou hast offended the
Lord, who is so merciful, so good to thee, and
so solicitous for thy salvation, that he hath given
up his only son unto death for thy sake. Lament
therefore unceasingly ; for thus to lament, is
truly to confess thy sins."
The prevailing spirit of an age is wont to re
veal itself in the moral judgments and opinions
of those, whom the spirit of the gospel has but
imperfectly enlightened, by an appreciation of
certain virtues and a reprobation of certain vices,
while it judges more mildly, and oftentimes en
tirely excuses other sins, which flatter favorite
passions. And in this, as in all other ages, men
were accustomed to condemn the grosser ex
cesses of sensuality, but not to heed the more
subtle and therefore the more perilous impulses
of selfishness, such as pride and envy. Those,
who had acquired the power of controling gross
2 B 2

372 SELF-DELUSION.
sensuality, could by fasting or other mortifica
tions of the flesh obtain for themselves the repu
tation of saints, while under the semblance of
outward sanctity they concealed the impulses
of inward depravity. Chrysostom likewise com-
Hom. in batted this delusion of his age. He says: " How
Matt. XL. shall we deliver ourselves from this disease?
By the reflection, that an envious man ought,
as much as a fornicator, to be excluded from
the congregation of the church. But envy is
now viewed with indifference, and we therefore
neglect to guard our souls against it. But were
it acknowledged to be a sin, we should easily
be deterred therefrom. Weep then, and sigh;
lament, and call upon God ; acknowledge your
selves under the thraldom of a dreadful sin, and
repent ; and if ye be animated by such feelings,
ye shall soon be delivered from the disease. Ye
reply : who is ignorant of envy being a sin ? No
one indeed is ignorant thereof ; but which of us
condemr.eth himself for giving way to envy ?
Who imploreth the favor of God to free him
from this disease ? I fear no one. But if a man
fast, and give the smallest sum of money to the
poor, and continue ever so envious, he thinketh
not to have wrought evil, though ruled by the
Horn, in bascst of all passions." Again : " Pride alone
Joan. xvi. g^flQceth to corrupt every virtue of the soul, be
it alms, or be it prayer, fasting or aught besides ;
' for that, which is highly esteemed among men
Luke XVI. is abomination in the sight of God.' Therefore
it is not only fornication and adultery, which
pollute a man, but likewise, and much more
than these, pride." He especially exhorted his
hearers to a sincere humility grounded upon
Horn, in self-knowledge, as when he says : " He best
Matt.xxv. knoweth himself, who accounteth himself, as
nothing-. On the other hand he knoweth him-

TRESENTS TO CHURCHES. 373
self least, who is hfted up by pride. Wherefore
we are wont to say of the proud man : he know
eth not himself. And what can he know, who
knoweth not himself? For as he, who knoweth
himself, discerneth rightly all things; so he,
who knoweth not himself, cannot form a right
judgment upon any subject." He distinguished
a truly humble state of mind ' from that false
humility consisting in a display of words,^ which
he observed among many of his cotemporaries.
He said : " Humility bringeth much gain, but "<"" •"
it is difficult to find. The humility of words is '^''" "
indeed abundant, and more than sufficient ; but
true humility is no where to be found." ^
In those days, superstitious persons hoped
to atone for their sins by making presents to
the churches,* and by offering splendid vessels
raiteivotppoavvf}. ^ raneivo^pfffAoavvvj.
' Thus also Hom. in Heb. XXVII. : " If we declare a
thousand bad things of ourselves, but are displeased, if we
hear the same things spoken of us by others, this is neither
humility, nor confession of sins, but a display and vanity.
Ife reply, how can the calling ourselves sinners, be a dis
play ? yea, truly it is ; for we thereby obtain the character
of humility, we are admired and praised. If we speak other
wise of ourselves, we are despised, wherefore we act as we
do, for the sake of vainglory. But what is humility ? It
is to ackuowledge our faults, when accused by others, and
to bear their revilings ; and even this is not humility, but
candour." * Chrysostom says Hom. in Matt. LXXX: "If ye see
any one who hath provided sacred vessels, and purposeth
to make an offering of them for the altar, or busieth himself
in preparing any other ornament either for the walls or pave
ment of the Church, require not of him to sell it, or to undo
what he hath done, lest ye take from his zeal. But if, before
he prepare such things, he ask your counsel, desire him to
give it to the poor." Jerome complains of the vanity
which manifested itself in the making of presents to the
Church. Commentar. in Jerem. H: " At nunc publice
recitantur offerentium nomina (their names were read out of
the Dyptych with the prayers of the church) et redemptio
peccatorum mutator in laudeni . non meminerunt viduae illius

374 CHARITY MORE PLEASING TO GOD,
to the altar. Against trusting in the merits of
Horn. in such works, Chrysostom says: " Let us not
believe, that, after defrauding widows and
orphans, we shall ensure our salvation by giving
to the altar a golden cup, adorned with precious
stones. If thou wish to honour the sacrifice'
of the Lord, offer, as a gift, thy soul, for which
he suffered death. Let that be of gold ; for
if thy soul be inferior to lead, or to the potter's
clay, what profiteth it, though the vessel be
golden ? Let us not then only look to offering
in evangelio, qua; in gazophylacium duo sera mittendo,
omnium divitum vicit donaria,"
' There seems always to h-dve been connected with the
celebration of the Lord's Supper some idea of a sacrifice,
similar to that which existed under the old dispensation.
AVe ob.?erve this at the agapce, or love-feasts, where each
person brought his offering, and the first-fruits of the corn
and grape or wine as has been observed elsewhere in this vol.
were usually presented to the altar. The siicred elements
are ordered by our Rubric to be provided at the charge of
the Parish, and we likewise severally offer our alms and
oblations. The sacrifice which God demands, is that of our
souls and bodies. We celebrate the Lord's Supper, as he
commanded us, in remembrance of him, and we thereby give
a pignus, or pledge, of our being of the number of the faithful ;
but the spiritual benefit to be imparted to us thereby, will
vary with the state of each man's soul, — no limit can be
assigned it, for who can set bounds to the influence of God's
grace ? And that the grace of God will be conferred on us
in greater or less measure according to the state of purity and
holiness, with which we partake of the sacred mysteries, is
surely true. Chrysostom has forcibly pointed out, how
needful it is for us duly to examine ourselves, before we
approach them ; he says, Hom. in Matt. LXXXII :
" Consider how incensed ye are against the betrayer, and
against those who crucified Christ. Take heed then, that ye
yourselves be not guilty of the body and blood of Christ.
They cruelly slayed the holy body ; ye, after so many and
great benefits, partake of it with an unclean soul." ''E.woiiaov
itUi; dyavaKreii Kara tou npotorov, Kara ruv aravpuaavruv,
^Konei roivvv, fAYf Kai airo^ ivoxoiyevij, rov aufiaroi; Kai rov aifAarof
rov \piarov. 'Ekhvoi Kareafa^av to navaytov aufAa, av Se pvnap^
i-woiexV '^"XS fAera Tocraira; (iepjeaton. J. C, S,

THAN OFFERINGS OF GOLD. 375
golden vessels, but let us rather offer good
works ; for they are more precious than gold,
being obtained without avarice and robbery.
The Church is neither a magazine of silver nor
of gold, but a community of angels, wherefore
we have need of souls ; and it is for the sake of
our souls that God is pleased to accept such
presents. That table was not of silver at which
Christ sat with his disciples, nor was that cup
of gold from which he distributed his blood, but
yet those things were precious through the
power of the Holy Spirit. Would ye honor the
body of the Lord ? Neglect it not when naked.
Honor it not here with silken coverings, while
ye suffer it to perish without, from cold and na
kedness. For he, who said : ' this is my body ;
and with these words gave the bread ; ' the Matt.
same said : ' I was an hungred, and ye gave
me no meat ; ' and ' inasmuch as ye did it not — xxv,42,
to one ofthe least of these, ye did it not to me.'  45,
The body of Christ requireth not coverings, but
a pure soul which needeth much care. Let us
then learn to be wise, and to honor Christ, as he
desireth. For to the person honored, that
honor is most acceptable which he himself
desireth, not that, which we judge best. For
Peter thought to honor Christ when he would
have prevented him from washing his feet ; bu t
that which Peter desired, was no honor to
Christ, but the contrary. Shew him the honor,
which he commanded us to observe, as a law,
and spend your money among the poor ; for
God needeth not golden vessels, but pure souls.
I say not this to prevent your offering such gifts,
but that with them ye may offer alms, and even
give the preference to alms ; for God indeed
accepteth these gifts, but much rather accepteth
he alms. In the one instance he, who offereth,

376 NO INTERCESSOR NEEDFUL
alone is benefited ; in the other he likewise,
who receiveth. The one may be a gift pro
ceeding from vanity ; the other cometh entirely
of mercy and love."
Chrysostom anxious to withdraw from man
every prop of immorality, opposed the placing
of any confidence in the intercession of the
saints,' because many were thereby lulled into a
state of security and indolence ; and were re
strained from drawing out of the one fountain
of all good, and from applying, in the concerns
of their souls to the one Eternal Mediator. It
is true, that Chrysostom did not reject the
imploring ofthe intercessions of the saints, which
custom prevailed at that time throughout the
whole church ; — and this in itself is not un
christian, although not enjoined to us in the
Bible, which only expressly directs us to pray
for our living brethren, and to seek their inter
cessions. But he always directed men from
the saints, as the mere instruments of divine
grace, to God and Christ. Thus he says :
Ma«,v. " If ourselves be indolent, we cannot obtain
salvation through the aid of others ; but if we
be watchful, we may obtain it, and through
ourselves rather than through others. For God
had rather bestow his grace upon ourselves,
than upon others for us ; that we, being desi
rous to appease his wrath, may have confidence
in him, and become amended. Thus had he
compassion upon the woman of Canaan ; thus
did he forgive the sins of the woman, who
washed his feet with her tears, thus did he
accord salvation to the thief upon the cross,
A\ithout any mediator or patron. I do not say
these things, to prevent your supplicating the
saints, but that ye may be neither negligent nor
' See p. 47.

BETWEEN GOD AND MAN. 377
faint-hearted, nor, falling asleep, entrust to
others the things which belong only to your
selves." And in another discourse he says : sav'i, v,
" Ye need no mediator, with God ; ye need not
to run to and fro and flatter others. If ye even
be deserted and have no intercessor, and only
through yourselves call upon God, ye will be
surely heard. God is not wont to hear so
readily, when he is invoked for us by others, as
when ourselves invoke him, though we should
be weighed down by a heavy burden of sins.
For though we should have wronged men ever
so much, we easily soften their displeasure by
appearing before them morning, noon, and even
ing ; how much more then should we not act
thus towards God ? Ye say, that ye are un
worthy, then become worthy by constant prayer.
For that the unworthy man may by constant
prayer become worthy ; that God heareth sooner,
when he is called upon by ourselves, than when
he is called upon by others for us ; and that he
often delayeth the gift, not to make us despair,
and to dismiss us with empty hands, but to
accord to us still greater gifts ; — these three
points I will endeavour to explain to you by
the history of the Canaanitish woman, which
was this day read unto you. A certain woman
of Canaan came unto Christ, beseeching him to
have compassion upon her daughter, crying
aloud unto him : ' Have mercy on me, O Lord,
thou son of David ; my daughter is grievously Matt, xv,
vexed with a devil.' Behold a strange woman. ^^'
a barbarian, without the kingdom of the Jews :
and yet by her continued entreaties she was
made worthy. Christ not only bestowed upon
her the dignity of the children of God, after
having shortly before likened her to a dog,
but he dismissed her with much praise : ' Oh

 23.

378 HOLY MEN OF THE SCRIPTURES.
Matt. XV. woman, great is thy faith ! be it unto thee even
^^' as thou wilt.' But if Christ say : ' Great is
thy faith ; ' seek no other proof of the greatness
of her soul. Secondly, let us learn hence, that
we can effect more by prayer through ourselves,
than through others. When she had cried out,
the Apostles came and besought him saying :
' Send her away ; for she crieth after us.' But
 24. hg answered and said : ' I am not sent, but
unto the lost sheep of the House of Israel.'
But when she herself came, and persevered,
 27. saying: ' Yet the dogs eat of the crumbs which
fall from their master's table.' Then he granted
her request and said : ' Oh ! woman, great is
thy faith : be it unto thee even as thou wilt.'
And, thirdly, he replied not to her request at
first ; but when she came a second and a third
time, he granted her request, and thereby taught
us, that he postponed the gift, not in order to
refuse it her, but that the perseverance of the
woman should be made known to us all. Ye
only hear the words of Christ ; I read his
thoughts. I know what he might have said : I
will not that the treasure within her soul remain
concealed. I wait and am silent, that it may
be revealed, and made manifest to every one."
From this point of view he sought to draw
the attention of his hearers to that, which was
purely human in the lives of the Holy Men of
the Old and New Testaments, in order to show
of how much human nature, with all its weak
ness, was capable, when submitting itself to the
guidance of the Holy Spirit; and thereby, in
opposition to the prevalent superstitious adora
tion, to create in their minds a desire of emu-
"corvi lating them. Thus he says : " Paul oftentimes
speaketh of his \\eakness and persecutions, as
for instance ; ' If I must needs glory, I will

ST. Paul's infirmities and strength of will. 379
glory of the things which concern my infirmi
ties.' Again : 'I take pleasure in infirmities : ' "o*^""^'^''
and he then addeth in which : ' in reproaches,
in necessities, in distresses for Christ's sake.' ncor.xii.
And again : ' I was with you in weakness and
in fear, and in much trembling.' What sayest icor, n. 3,
thou ? Did Paul fear dangers ? Yea, he feared,
and feared them much ; for although he was
Paul, still was he a man. But this is no charge
against Paul ; it setteth forth the infirmity of
his nature, and the strength of his will ; in that
fearing death and stripes, he was not led by
fear to act unworthily. Those, who say, that
he feared not, not only do not honor him, but
take away much from his merit. For what
perseverance, what wisdom was there, in en
countering dangers, if he feared not ? I admire
him, because he feared, and not merely because
he feared, but becau,se he trembled in dangers,
yet victoriously underwent all and yielded to
none, purifying the world, and sowing the
gospel everywhere on earth and sea." And on
another occasion he says : " If, as things were, ^^^^ ;„
men desired to sacrifice bulls to the Apostles, n cor. 111.
to what idolatry would they not have been led, ^'^'^^'^
had they not given many proofs of human
weakness ? "
We have already observed the great disad
vantage arising from an imperfect perception of
the original Christian idea of a universal priest
hood, and of the universal spiritual character
of all Christians. The spirit of Christianity
had given to all men a higher law, and a higher
principle of life. It admitted not of a distinction
between clergy and laity, between ordinary and
higher life, but glorified the whole life of man
kind, as holy and consecrated to God. In
opposition to this spirit of Christianity there

380 false distinction between
had been drawn a distinction between priests
and laity, ecclesiastics and men of the world ;
between perfect Christians, Christian philoso
phers or monks, who had withdrawn from an
intercourse with mankind, and ordinary Christ
ians engaged in public and domestic life.
While the ideal of Christian perfection was
held to be exhibited only for the one, the re
quisites for others might, it was deemed, be
considerably lowered. The purpose of Christ
ianity to make all the relations of life, forms of
manifestation for godliness, was in this wise
quite forgotten ; and worldly people, who looked
up to the rigid life of those, who had withdrawn
from the world, as to an unattainable height,
knew how to excuse all that was bad in them
selves under the plea of living in the world, of
having wives and children, and of a holy life
not being therefore required of them. They
thought, that the sermon on the mount contained
chiefly ideals,' or the counsels of Christian per
fection, for those who had withdrawn from the
world, — not rules of life for all believers. It
fell particularly to Chrysostom to observe the
pernicious influence of this unchristian view
upon the lives of men in the great cities, where
in he ministered ; and he held it very important
to work against it, by reviving the original
Christian conviction of a universal priestly call
ing, — of the universal spiritual character of all
Christians, — and by endeavoring to shew, that
through Christianity all things were made
spiritual. He introduces in a discourse, the
excuse which was made by many, when called
1 I have ventured to adopt this word in my translation,
which the Germans have adopted from the French, and which
is originally derived from the Greek, since there is no single
word in our language, whicli exprtsses its meaning. J. C. S.

THE CLERGY AND LAITY. -381
upon to lead a true Christian life: " How can Hom, in
we, say they, unless we give up our wives, our o^'a™- 'v.
children, and our worldly affairs ? " To which
Chrysostom replies: "Why not? Is marriage
a hindrance? your wives are given to you as
help mates, not as ensnarers. Had not the
prophet ' a wife ? Yet marriage did not prevent
his receiving the Holy Spirit. He held com
panionship with his wife, and was a prophet.
Had not Moses a wife ? Yet he smote the rock,
made the thunder and hail to cease, talked with
God, and stayed the divine wrath. Had not
Abraham a wife ? And he was the father of
nations, and of the Church ; for he had Isaac
his son, through whom he manifested the great
ness of his faith. Did he not offer up his child,
the fruit of his marriage ? Was he not a father,
and did he not love God ? Did he not become
a priest from his own bowels? priest and father?
Was not nature overcome, and did not the love
of God prevail ? Were not his own bowels
trodden under foot, and did not the love of God
rise superior ? Was not the father cast off, and
the lover of God crowned ? Behold, him all in
all, both the lover of his child and of God.
Did marriage prevent this? And what shall I
say of Christ ? He was born of a virgin, but
was present at a marriage, and brought his gift.
For his mother said unto him : ' they have no
wine,' and he made the water wine, honoring Johnii. 3,
marriage among virgins, and commending it by
the gift, so that ye might not abominate marriage
but hate fornication." Again he says: " The Ma".'"
greatest of all things are love, and meekness, xlvi.
which are even greater than celibacy." ^ And
again, he introduces the following words, which
1 Isaiah. Vid. Isaiah VIII. 3.
- TO fAeyttrrov dyanij Kai iitieiKeia, ^ Kat irapBeviaf vnep-riKOvriaev.

382

Horn, in
Matt. VII.

Hom. in
Matt.
XLHI.

Hom. ad
Hebr. X.

I. Cor. VII.
14.

Hom. ad
Hebr. VII.

FALSE ESTIMATION
he had often been compelled to hear from
worldly people whom he exhorted to conduct
themselves according to the strictness of
Christian life : " What dost thou desire us to
do ? To take possession of the mountains, and
become monks ? " To which he replies : " No.
I grieve, because ye think, that it belongeth
only to monks to observe soberness and chastity ;
although Christ in his sermon on the mount g-ave
laws to all men. I forbid not marriage, nor
would I prevent your enjoyments, but I desire
that soberness should be observed therein."
And again : " Tell me not that thou hast a
wife, and children, and rulest over a household,
and that therefore thou art unable to accomplish
the things which I require of thee. If thou
have none of all these things, and be negligent,
they are of no avail. And if thou be surrounded
by all these things, and be zealous, thou shalt
secure the prize. One thing only is to be sought,
the determination of a good spirit ; and neither
age nor poverty, nor riches, nor circumstances,
nor any other thing shall be able to hinder thee
from accomplishing the things required of thee."
And : " Every believer, in as far as he is a
believer, is a saint ; and though he be a layman
still is he a saint ; for the Apostle saith : ' The
unbelieving husband is sanctified by the wife, and
the unbelieving wife is sanctified by the hus
band.' Behold how faith worketh sanctification!
Let us not only enter a prison, when we see a
monk therein, but also when we see a layman ;
for he likewise is a saint, and our brother."
Again: " It is not permitted to the layman to
live otherwise than the monk except with re
gard to marriage ; that indulgence is granted to
the layman ; in all other respects it behoveth
him to act as doth the monk. Those who are

OF CELIBACY. 383
called blessed by Christ, were not monks alone,
or the whole world would be undone, and we
should have to accuse God of cruelty. Were
the beatitudes addressed to monks alone, could
no laymen attain unto their holiness, — God
himself having permitted marriage, would there
by have destroyed all men. For if, as married
men, we cannot live the same Christian lives as
do the monks, all is lost, and the exercise of
holiness is confined to a narrow sphere ; and
how should ' marriage be honorable,' being to
us so great a hindrance ? What then shall we "^'' '''"
say ? It is possible, yea it is very possible, to
have wives, and at the same time, if we desire
it, to follow holiness. How ? If having wives,
we be as though we had none. ' If we rejoice
not in our earthly possessions ; if we use this
world as not abusing it. If marriage seem to i. cor.vii.
many a stumbling block, let such now learn, that 29—32.
the hindrance lieth not in marriage, but in them
selves, who make a bad use of it. For neither
doth wine make drunken, but an evil disposition
and an inordinate use of it. Use marriage with
a chaste mind, and ye shall be the first in the
kingdom of heaven, and enjoy all good things."
In explaining the words of the salutation of St.
Paul : " to the saints which are in Ephesus" he
says : " Behold, he calleth them holy, who
had wives, children, and servants, for that he Eph"'i.*'*
calleth them thus, is manifest from the end of
the epistle, as when he saith : ' let the wives
be subject to their own husbands.' And again: Ephes. v,
' children obey your parents,' and ' servants be
obedient to your masters;' so that even laymen ^p*"^^' ^'•
1 He means to say, that we ought not to withdraw our
minds from God, and from the fulfilment of our duties towards
him by too exclusive a devotion to them, or in other words
by making idols of them.

384 UNIVERSAL CHRISTIAN
were called by him saints and believers." ' In
another discourse he says to those, who put for
ward to the heathen the lives of the monks in
the wildernesses, in order to prove to them, that
Rom!' Christianity can be exercised in worldly affairs:
XXVI, " \yq ye not then ashamed to call yourselves
Christians, and to refer the heathen to others,
as if ye were unable to shew him in your own
lives the things which a Christian ought to do ?
For he will immediately say, what need have I
to go to the mountains, and to withdraw to the
deserts? For if it be not possible to lead a
true Christian life in the midst of cities, it
proveth the faultiness of your form of religion.
Shew me one who hath a wife, children, and
household, who leadeth a Christian life. What
shall we reply to these things ? Must we not
cast down our eyes and be ashamed ? Christ
taught not thus, but commanded ' our light to
Matt. V. shine before men,' not before mountains, deserts,
or fastnesses. And I say not these things to
blame those who have retired to the mountains,
but out of grief that the dwellers in the cities
have expelled holiness from among them. Let
us then, I beseech you, lead back wisdom thence
hither, that the cities may become true cities."
Chrysostom frequently called attention to the
different form of religion in the old and new
Horn, in Testaments with respect to a universal priestly
II. Cor, calling, as when he says : " Sometimes no
difference is made between priests and laymen,
as, for instance, in a participation of the Holy
Supper, for of this we are all equally thought
Lev, X. 14. worthy. Not as in the old Testament, where
Num.xviii the priest ate one thing and the layman another,
and where it was not permitted to the people to
partake of the same things, of which the priest
' i-i Kat rovi; KoafAiKOvq dyiov^ Kai niarovf KaXeiaBai.

10, 18.

PRIESTHOOD, 385
partook. It is not so now. One body, one
cup, is offered to all ; and the people take a
part in the prayers. Common prayers are
offered up both by the priests and the congrega
tion, for those possessed of evil spirits, and for
the penitents ; ' and all say the same prayer,
in which the divine mercy is invoked. Again,
when we forbid those, who cannot partake ^ of
the Holy Supper, to approach the sacred rails,
another prayer is begun, and we all with one
accord cast ourselves to the ground, and all
with one accord arise. Then, when it is time
to impart and receive the salutation of peace,
we all alike embrace each other. Again after
the consecration of the sacred elements, the
priest prayeth for the people, and the people for
the priest. For the answer of the congregation :
' Peace be with thy spirit,' signifieth nothing
more than this. The thanksgiving is likewise in
common ; for it is not the priest alone, but all
the people, who return thanks. For when he
calleth upon them to render thanks, and he hath
received their acknowledgment, that ' it is meet
and right so to do,' he then beginneth the
thanksgiving. And wherefore should we won
der, that the people raise their voice together
with the priest, when they with one accord,
1 Those namely, who, according to the ancient Liturgy,
were led into the church before the Communion Service, in
order to benefit by the prayer of the church (which was read
aloud by the Deacon, and in which the whole congregation
joined in difierent places by regular forms, to show that they
took a part therein,) and to receive the blessing of the
Bishop. ^ The Heathen, Catechumens, Penitents, and Possessed
(evepyovfAevoi) were all dismissed by the voice of the Deacon,
before the commencement of the church-prayers connected
with the celebration ofthe Lord's Supper, — so that the Bap
tized and those, who were not condemned to penance, were
alone allowed to remain. 2 C

386 UNIVERSAL CHRISTIAN PRIESTHOOD.
together with the very Cherubim and Powers
Seraphic send above the holy song of praise to
the Highest ? ' I have said all these things in
order that every one among us should be watch
ful, that we may learn, that we all form one
body, not differing one from another more than
one of our members differeth from another;
and that we may not cast all care upon the
priests, but that ourselves may be solicitous for
the whole church as for one common body."
Concerning the practical duties of this universal
n°'co'r" Christian priesthood, he says: " The merciful
XX. man is not cloathed in a garment reachingdown to
the ankles, neither carrieth he little bells about
with him, nor is his head encircled by a crown,
but he casteth around him the robe of benevo
lence, more holy than the garb of the priest,
and is anointed with an oil, made of no earthly
materials, but prepared by the Holy Spirit. He
weareth a crown woven of mercy ; for the
Psalmist saith : ' he crowneth thee with loving
Ps.ciii. 4. kindness and tender mercies.' Instead of car
rying a plate of gold upon his brow with the
name of God written upon it, he himself be
cometh like unto God ; for our Lord saith : ' ye
Matt. V. shall be like unto your father which is in heaven.'
Would ye behold his altar? Bezaleel hath not
erected it, neither hath any other, but God
himself, — not built of stones, but of materials
more splendid than the heavens, of reasonable
souls. But then, say ye, the priest only entereth
the holy of holies. It is permitted to you like
wise, if ye offer this sacrifice, to enter a still
holier sanctuary, where no one is present, but
your Father, who seeth you in secret, whither no
1 The Three Times Holy, or the celebrated song of the
church, which was sung during the Communion.. Vid.
Isaiah. VI. 3.

4.'-)

CONDEMNATION OF MONACHISM. 387
other eye pierceth. In the economy of the old
Testament the sanctuary was separated by
folding doors and by curtains, but now ye can
openly bring your offering, and it is as if ye
brought it into the innermost sanctuary, yea
your sacrifice is performed in a manner more
awful, than in the olden time ; for if ye perform
it in a becoming state of mind, and not for the
sake of display, though the entire world should
have seen you, yet shall ye have been seen by
no one."
We here perceive, that Chrysostom, discon
certed on the one hand at the prevalent idea of
a particular priesthood in the Church, and on
the other hand at the prevalent view of mona
chism, had, by means of a true practical Chris
tian spirit, emancipated himself from the influ
ence of both these ideas. Thus was he led, by
a contrast between the prevailing views of the
Church, which had not been without effect upon
him, and the pure Christian Spirit, which an
ardent study of the Bible had infused into his
soul, to contradict himself in many of his opi
nions. Thus did the spirit of Christian love,
which animated him, compel him in some re
spects to condemn the monastic life, which he
otherwise highly esteemed: " If any," he says, Hom. ad
" have in him a trace of the ancient wisdom, icor. vi.
forsaking the city, the forum, and the society of
men, and ceasing to instruct others, he betaketh
himself to the mountains. And if he be ques
tioned concerning the cause of his retirement,
he assigneth, as an excuse, that he withdraweth,
lest he perish, or become more dead to godliness,
which excuse is unpardonable. How much
better were it even to become more dead to
godliness and to profit others, than, remaining
on the heights, to look down upon his perishing
2 c 2

388 ACTIVE LOVE.
brethren. For how shall we overcome our ene
mies, if the greater part of us have no heed to
godliness, and those, who have a heed to it,
withdraw far from the order of battle ? No deed
can be truly good, unless it impart benefit to
others. This is manifest from the example of
him, who returned the talent, which he had
received whole, but was treated as a wicked
and slothful servant, because he had added
Matt.xxv. nought thereunto. Wherefore, my brethren,
though ye fast, though ye sleep upon the bare
ground, though ye strew yourselves with ashes,
though ye mourn without ceasing, yet if ye do
no good to any one, ye shall have done no great
thing ; for this was the chief care of those great
and holy men, who were in the beginning. Ex
amine closely their lives, and ye will clearly
see, that none of them ever looked to his own
interest, but to that of his neighbour. There
fore did they shine forth so eminently. Moses
worked many great signs and wonders ; but
nothing made him so great, as those blessed
words, which he spoke to God, saying: ' Yet
now, if thou wilt forgive their sin; — and if not,
Ex.x.Kxii. blot me, I pray thee, out of thy book.' Such
was also David, wherefore he said : ' Lo I have
sinned, and I have done wickedly : but these
sheep, what have they done ? Let thine hand,
I pray thee, be against me and my father's
xxiv'"'i7, house." After having introduced some further
examples drawn from the Old Testament, and
especially that of the love of St. Paul from the
Rom. IX. 3. New, he continued : " Seek to imitate Paul,
but if ye be not able, imitate at least those holy
men, who shone forth in the Old Testament ;
thus shall ye find your own gain, if so be that
ye seek the gain of your neighbour. Would ye
learn this from common experience ? If fire

ACTIVE LOVE. 38!)
break out in a house, and some ofthe neighbours,
only looking to their own interests, and unwil
ling to expose themselves to danger, shut them
selves up in their houses, lest any one enter
therein and steal, — would they not thereby
draw down upon themselves a heavy punish
ment ? For the fire spreading around would
burn all their possessions ; and by having no
care for the property of their neighbour, they
would destroy their own. God willing to bind
men together, so ordered the world, that in the
gain of our neighbour is to be found our own.
This were, however, a mere human motive to
seek the advantage of our neighbour, but we
must not seek it from such a motive, but because
it is the will of God. If ye seek not the advan
tage of your neighbour, ye cannot attain unto
salvation. Though yourselves should have
reached to the highest perfection of mona
chism,* if ye care not for others, who are
perishing, ye shall have no confidence before
God. The blessed Paul saith : ' Though I be
stow all my goods to feed the poor, and though
I give my body to be burned, and have not cha
rity, it profiteth me nothing.' Behold how much iCor. xiii.
Paul requireth of us ! For he, who bestoweth ^'
his goods to feed the poor, seeketh not his own
gain, but that of his neighbour. Yet Paul saith :
This alone is not sufficient. It must be done
with sincerity and true compassion. On this
very account hath God ordained this as a law,
in order that it might lead to the bond of love.
Bearing therefore in our minds, that neither the
renouncement of wealth, nor martyrdom, nor
any thing besides, can avail us, if we have not
the greatest measure of love, let us seek it be-
* -z^ ryjv '-^K-pav ^iXoaofiav oiaK-ric.

390 FATALITY AND EVIL SPIRITS
fore every other thing, that we may thereby
attain to all present blessings, as well as to
those, which are promised to us hereafter."
Chrysostom constantly refuted in his dis
courses the common grounds of excuse, by
which his cotemporaries were wont to palliate
their sins. Man indeed is at all times too ready
to trace iniquity to some external source, in
stead of looking for it in his own breast. It was
in all cases the chief endeavor of Chrysostom to
direct men to self-examination. There were in
particular two such prevalent grounds of excuse,
either the idea of an irresistible blind fatality,'
borrowed from the natural religion of the
heathen, and entirely opposed to Christianity,
as the religion of moral liberty ; or a false view
of the power of evil spirits according to heathen
and Jewish opinions. This last doctrine is only
to be made use of by Christians, in order to in
cite them to watchfulness over themselves, to
maintain man in a consciousness of his need of
a.ssistance, and to make him seek a union with
that almighty and victorious Spirit, which the
Redeemer has promised to his believers ; for
the Christian must never forget, that he believes
in him, who has deprived the kingdom of evil of
its power. Chrysostom constantly combatted
both these two errors made use of for the pal-
iiom, in liation of sin. Thus he reproves those, " who
1 Tim. II. profess to believe in Christ, but who, neverthe
less, hold fate to be superior to him." Thus
likewise he speaks concerning predestination :
Matt^Lxi'i, " Satan introduced the doctrine of predestina
tion into the world. He always attacketh the
liberty, which is accorded by God to man, and
persuadeth him, that evil belongeth to his na
ture." After bringing forward the conversion
* The (IfAapfAev-/^.

Joan. IV.

PLEADED, AS EXCUSES FOR SIN. 391
of the Apostle Paul to prove that a natural ne
cessity compelling man to evil does not exist,
and being always pleased to illustrate practical
truths by living examples, he added : " What icorxxn.
then will become of those, who advance the
doctrine of predestination against that of free
will. Let them listen to the conversion of Paul,
and be silent. For nothing hindereth the man,
who desireth to become good, from becoming
so, though he may have been liefore among the
number of the most wicked." And in condem
nation of those, who after having allowed them
selves to be led away by the violence of their
lusts, pleaded the power of the evil spirits, as
an excuse, he says : " The foolish ascribe their "op
sins to the evil spirits and the evil hours.' But
evil hours are not the cause ; for there are no
such things as evil hours. Nor do they come
from evil spirits, but from their permitting
themselves to be taken captive by their own
iniquity. For it is this, which attracteth the
evil spirits, and bringeth upon them innume
rable misfortunes." Again : " I beseech you, """'• 'J^j
never to accuse Satan, but rather your own
negligence. I say not this from a desire to
acquit him of the charge. God forbid ! ' For
he walketh about as a roaring lion, seeking
whom he may devour.' But wishing to render i Pet.v. «.
ourselves more secure, that we may not think
ourselves blameless, when we so inconsiderately
rush into evil ; and that we may not coldly de
mand : Wherefore hath God granted so much
liberty to the Evil One, to overthrow and lay
low mankind ? which words would manifest the
greatest ingratitude. Consider, that God hath
especially given to him this liberty, that we
being compelled by fear, and awaiting the attack
1 uoa KaK-ri, hora infausta.

392 GRACE AND FREE WILL.
of an enemy, may manifest constant watchful
ness and soberness."
While Chrysostom combatted the moral in
dolence of his cotemporaries, and so frequently
impressed upon the minds of his hearers, that
nothing can assist man without his own will, he
kept at a distance from the by-path, into which
many honest enthusiasts for moral exertion '
strayed, both in these and following times ; for
he neither ascribed to human nature a self-suffi
ciency, which belongeth to no created being,
much less to the corrupted nature of man ; nor
did he lead men to a haughty confidence in
themselves, instead of guiding them to the one
physician of the sick soul, — to the one source,
from which all created spirits alone can draw
their strength. While he called the attention
of men to the self-determining power of their
will, he, on the other hand, in no wise placed
the doctrine of grace in the back ground, but
always warned them against a compulsory in
fluence leading either to indolence and security,
Horn in or to uioral despair. " God," he says, " draweth
us not unto him by necessity and force, but
through our own will and determination. If ye
close not your doors to this light, ye shall have
G"n"xxv ^^^^ enjoyment of it."^ Again : " Let us hasten
and press onwards, that we may obtain the
kingdom, and gain the path, which leadeth
unto holiness, so that, enjoying aid from above,
we may be able to attain unto the end. For it
is impossible, that we can do any good thing of
ourselves, without being assisted by divine aid.
Let us then attach ourselves to the hope, which
' For example, Pelagius.
^ oi yap dvayKri Kat ^itf, dXXa ^ovXrfaei Kai yvuiA-r^ vpoaayerai
TjfAa^ 6 Beoc;. Mi^Se rac; Bvpdq dnoKXetaTji; ru fun rovru Kat noXXff^
UTroAavo-Tj rrjt; Tpv^p-r,^.

CLOSE UNION WITH CHRIST. 393
is in God, as to a safe and strong anchor, and
let us not regard the labor of holiness, but,
looking to the reward, which succeedeth, let us ^^^ ^^
bear all afflictions hghtly." And again : " We Rom.' xvi.
must be willing, and hasten, not trusting, how
ever, in our own exertions, but in the grace of
God." When he explained the history of Peter's
denial of Christ to his congregation, he added,
that that history had been recorded in order to
teach man, " how great an evil it is to trust in !'°'"- '"
himself, and not commit everything to God." ' lxxxiii.
He reminded his hearers of their moral defi
ciencies, in order to bring them to a knowledge
of their helplessness, and to warn them against
feeling too secure, — and he made use of the
doctrine of divine grace to raise the humbled
sinner, and preserve him from despair. Let
us hear his own word concerning these and
similar practical truths : " We must build upon
Christ, and hold fast to him as to the founda
tion of the whole building. We must hold fast
to him, as the branch to the vine. Nought
must stand in the midst between us and Christ.
If aught stand between us, we are lost ; for the
branch is ever imbibing the sap, and the build
ing standeth fa.st by its close union with the
foundation. If that union cease, the building
faileth to ruins, having nothing upon which it
can rest. Let us then not only hold fast to
Christ, but let us be most closely united with
him. He sheweth us by many figures the close
union which ought to subsist between himself
and us. He is the head, we are the body.
Ought then anything to lie in the midst between
the head and the body ? He is the foundation,
we are the building ; he is the vine, we are the
' Hoo-ov KaKOv TO fAif Beu to nav innpeneiv, dXX eavru Bappetv,

394 DIVINE MERCY.
branches ; he is the shepherd, we are the sheep ;
he is the way, we are the wayfarers ; he is the
temple, we are the dwellers therein ; he is the
life, we are the hving; he is the light, we are
the enlightened. All this sheweth the closest
union, and permitteth not of the least void
between us. He, who withdraweth a little,
will withdraw still further. If the branch be
ever so little separated from the root, it instantly
withereth. A little therefore here is not a little,
but constituteth nearly the whole. If we only
become a little negligent, or run into a slight
sin, we must not overlook it, as trivial ; for a
neglect of that which is little soon begetteth
something great.
But should we even fall into the depth of sin,
yet let us not despair, however deep we may
be sunken, that we may not be utterly brought
to confusion. It is God, who aideth us. If we
commit ourselves to him, we shall not only
regain the height from which we have fallen,
but we shall ascend still higher. God willeth
not the death of a sinner, but that he be con
verted. Let no one despair. Let no one be
like to the ungodly, who care not, if they fall
into the abyss of sin. It is not then the number
of our sins, but ungodliness, which worketh
despair. Though thou should be sunken in the
worst of crimes, say unto thyself : God loveth
man, and desireth our salvation. ' The Lord
saith : though your sins be as scarlet, they shall
isaiahi, 18. bc whitc as SHOW.' To bc fallen is not so
grievous, as to be fallen, and to remain prostrate ;
to be sick is not so grievous, as not to desire to
become whole ; for who can boast, that he hath
a heart sanctified and pure from sin ? "
Thus did Chrysostom variously apply the
simple truths of divine doctrine according to the

DIVINE JUSTICE.
variety of human dispositions, and thereby dis
covered himself in all points the wise adminis
trator of the secrets of the kingdom of God.
He did not allow himself to be carried away, if
we may so say, by the ruling feelings of his
own breast, without regard to the wants of the
various characters of his hearers, with which he
was well acquainted. Among these were many
who gave themselves up to their lusts, which
they were wont to palliate, as human weak
nesses ; who stilled their consciences by an
appeal to the mercy of God towards weak men ; '
and who held the passages of Scripture con
cerning hell and eternal punishment to be mere
threats to deter men from evil, or who consoled
themselves with the hope, that these punish
ments were ordained for unbelievers, not for
baptized persons or for believers, as they in
their false views of the nature of faith, deemed
themselves entitled to be called. Chrysostom
was therefore often compelled to refute the
deceitful reasonings of such persons, and to
rouse them from their blind security by a repre
sentation of the divine justice, and of the conse-
' Chrysostom says, Hom. in Joan. XXVIII: "Many
negligent persons, who make use of the mercy of God, as a
security against the greatness of their sins, say : There is no
hell. There is no punishment. God pardoneth all sins."
He also introduces the phrases of such men in a discourse
held at Constantinople, Hom. ad I Thess. VIII : " God
loveth man, and nothing of all this will happen; it is merely
written as a threatening for men, in order to preserve them in
a godly life." There appears to have been many such per
sons in the great cities, who doubted or denied a last judg
ment, and the existence of hell, or at least of eternal punish
ment; and they did so, not from any real study of the Bible
or serious reflection, but from thoughtlessness, because they
neither desired nor indeed could form a right idea of the
holiness and justice of God, and because it was most conve
nient to them to live ou in their lusts.

395

39G childlike love
quent punishment of sin, which they were .so
desirous to explain away in order to tranquillize
their accusing consciences ; for it was first
necessary to prepare them by the discipline of
the law for the consolations of divine grace, and
the emotions of divine love. He desired, how
ever, in no wise, to retain Christians in a slavish
dread of the law, or hope of reward, but it was
always his highest object to lead them to that
free and cheerful love of the children of God,
which casts off fear, bears afflictions lightly, and
brings with it its own reward.
Let us hear his own words, by which he
sought to raise the heart to this child-like love :
Horn, in " Were any one to set before us a thousand
Mattxxiii. hells, they would not be so dreadful, as to
fall from that blessed glory, to be hated by
Matt.xxv. Christ, to hear from him : ' I know you not,'
^^- to be accused of seeing him an hungred, and of
giving him no meat. For it were better to be
overwhelmed by a thousand thunder-bolts, than
to behold that meek countenance averted from
us, his placid eye not bearing to look upon us."
Hom. in And in another discourse he says:' "Nor let
us deem punishment grievous, but rather sin.
For if God himself did not punish us, we ought
to punish ourselves, being thus ungrateful to so
great a benefactor. I say that, which is strange
and incredible to many. But the man who is
punished, after he hath offended him, who is so
1 So likewise in a discourse held at Constantinople, Hom.
ad II Thess. II: "The truly godly man is not moved to
good by fear, or the hope of future (jlessedness, but by the
love of Christ himself." 'O afotpa ivaperoi; ovre dm <pofiov,
ovre duo ^aatXeiaf ivayerai, dXXa 8» airov tov Xpiarov. Again,
Horn, ad I Tim. XV : " Let us have a right desire after
God : let us not be urged on from a fear of hell, but from a
desire after the kingdom ; for what is like unto the attaining
to the beholding of Christ ?"

AND FEAR OF GOD. 397
full of love, will, if he have a sound mind, and
love his Lord as he ought to do, be more com
forted than he who remaineth unpunished. This
may be perceived in ordinary life ; for he who
hath wronged those dearest to him, findeth the
greatest rest when he demandeth retribution
of himself, and endureth mortification. Thus
said David : ' Lo, I, the shepherd, have sinned,
and I have done wickedly : but these sheep
what have they done ? Let thy hand be against
me, and against my father's house.' And after xxiv. 1 7.
the death of Absalom, he called down upon
himself the heavie,st judgment, although he had
committed no evil, but had himself been wrong
ed. Yet because he loved so much the depart
ed, he consumed himself with grief, finding
therein consolation. Yea, if we loved Christ as
we ought to love him, we ourselves should
punish our own sins. Let us not then dread
hell, but rather let us fear to offend God ; for
the latter is far more dreadful than the former,
when in his wrath he turneth away from us.
And that ye may know how great this evil is,
listen to my words. Were a king to behold a
robber or criminal led to execution, and to give
his only-begotten son to be slain, that by his
death he might take away the guilt of the
accused, that he might rescue him from punish
ment, and free him from his reproach ; were
he afterwards to raise him to great power, and
having thus saved and conferred high honor
upon him, were he to be reviled by him, who
had received such great benefits at his hand,
would not the malefactor, if he had any right
eous feeling within him, prefer to die a thousand
deaths, than to be guilty of such ingratitude ? "
Having taken up this truly Christian position,
he reproved those of little faith, who sought a

398 DISINTERESTED LOVE TOWARDS GOD.
reward, whose views did not extend beyond the
present life, and who were consequently dis
quieted by the temporal sufferings of the good,
and the apparent prosperity of the wicked.
Homjcor. jj^ gays; 1 " If we ought to lead godly lives,
not for the sake of a future reward, but in order
to please God, which is greater than any reward,
of what worth then is that man, who, because
he receiveth not his reward here below, be
cometh remiss in godliness ? We must not,
therefore, disquiet ourselves, if we see one, who
gave frequent repasts to the widows and to the
poor, lose his house by a conflagration, or be
smitten by any other misfortune. It argueth a
vile state of mind, to be looking around for
earthly things, when the things of heaven lie
before us. Let us not be thus minded, but let
us hold fast to that, which is the will of God,
whatsoever unexpected event may come upon
us." The idea of a pure disinterested love of
1 He alludes particularly to this subject, Hom. ad Pop.
Antioch. I. " If thou see," he says, " a good man, who
leadeth a life well pleasing to God, and still must endure
many sufferings ; or if thou see one, who hath undertaken a
pious work, and is at the same time smitten by some misfor
tune, be not therefore disquieted, for I know many, who are
greatly grieved at such things. There is such-a-one, they
say, who journied to the church of some martyr, in order to
carry thither money for the poor, — he hath suft'ered shipwreck,
and lost all. Another hath been attacked by robbers on the
way, and hath scarcely escaped with his life." The preacher
was the more called upon to take notice of this unchristian
view of worldly concerns, because there were many, who, as
Augustine says, de catechiz. rudib. § 26 : " feared God,
mocked not at Christianity, and went not to church with feel
ings of hypocrisy, but (carrying their former heathen ideas
over with them into Christianity) expected happiness in this
life, who hoped to become more fortunate, than the heathen
in worldly affairs, vcho, if they beheld some, who were aban
doned and profane, especially distinguished by the fortunes
of this world, were troubled, as if they were Christians with
out any reason, and who therefore easily fell from the faith."

INFIDELITY AND SUPERSTITION. 399
God, totally devoid of selfishness, was one of
the chief features of the Antiochian school, and
particularly of Chrysostom, who constantly cited
passages from the Epistles of St. Paul in its
support. 1
Chrysostom had especially to combat super
stition, which assuming only the outward garb
of religion, made use of it as a cloak for immo-
rahty. But infidelity never fails to shoot up by
the side of superstition, for both proceed from
the same source, the want of a living faith,
sanctifying the inward man, founded upon
self-denial, and always accompanied thereby.
Both spring from the same root, human nature
estranged from God, — totally sunken in earthly
things, — which, when it is moved by some
vague impulse to a consideration of the things
of heaven, either seeks to make them its own
in a sensual manner, and lower them to a level
with itself, or totally rejects them, because it
finds in itself nought that is kindred, because it
cannot conprehend them by reason of its sensu
ality, and by entering the paths of holiness
would be disturbed in its carnal appetites.
Thus there was in Antioch a class of wanton
persons, who gave themselves up to their sin
ful passions, with open infidelity or a dull
indifference towards all the higher concerns of
the soul, and who rejected every exhortation to
their conversion by the maxim, that it was best
for men, instead of thinking upon an uncertain
future, to keep to the certain enjoyment of the
' It was the idea of such a love, which had cast off all
selfishness, which did not so much as reflect upon its own
salvation, of which there was question in the dispute between
Fenelon and Bossuet, a dispute, which, viewing the many
documents lately made known to us, had well deserved a
special treatise to elucidate it with clearness and acuteness.

400 INFIDELITY.
present. The following were the words, which
these contemptible men commonly had in their
mouths, when they were reminded of a life
Hom. in beyond the grave : " Give me to-day, and take
II Cor. IX. to-morrow for thyself. If there be such a
future state as ye say, it is but one thing in
exchange for another. But if there be nothing
after death, we should, if we followed your
counsel, base our interest, both in the present
and future hfe, upon nothing." ^
Chrysostom, who worked with so much cha
rity for the salvation of men, who sought to save
the most reprobate, and to prevent the dissemi
nation of these iniquitous principles among the
voluptuaries of the great cities, forcibly censured
them in his discourses, and forbad even the re
petition of such phrases, as being incompatible
with the seriousness of Christians. Thus he
Horn, in says : " Do not the multitude carry about such
Lazar. I. phrascs with them in the market places, and
from the Circus and theatres ofthe heathen, in
troduce them into the Church ? Many utter
them with a laugh ; but it is the work of the
Devil, under the name of witty speeches,'^ to
spread corrupt principles in society. Many
bear about with them constantly these words in
the shops, in the market place, and in their
dwellings, thereby manifesting extreme infide
lity, madness, foolish and childish minds ; for
the saying, that if the wicked should be punish
ed when they die, — and that they had not a firm
belief that they would be punished, — can only
proceed from unbelievers and cavillers. But to
suppose, in the event of their being punished,
— as they surely will be, — that they have already
00^ fAoi rrjV arjfAepov Kai Xa^e rrjv aiptov, ev avB 'evo^ -ycyovcv, dv
Se fAtitev oXui; jf, tvo dvr' ovtevoi;.
* p-/)fi.aruv dareiuv.

OUR PRESENT AND FUTURE STATE. 401
enjoyed a reward equal to that of the just, is
the extreme of insanity. Suppose, that the
wicked enjoy their riches here on earth during
a thousand years, — a thing impossible, — for the
Psalmist saith : ' the days of our age are three
score years and ten;' but let us suppose it. ps.xc.io.
Yet surely there can be no life here without an
end, and knowing no bounds, as is the life of
the just in heaven. Say, were any one during
the period of a hundred years for one night to
have a pleasing dream, were he for once in sleep
to enjoy delightful visions, but to spend the re
mainder of the hundred years in punishment,
could such a one affirm, that it is but one thing
in exchange for another, and that the one night
of the dream equalled the remainder of the
hundred years ? So must ye regard the life to
come ; for what a dream is to a hundred years,
is the present life, when compared to the future.
Yea, even much less ; — what a small drop of
water is to the ocean, a thousand years are
when compared to the glory and blessedness of
futurity. For what greater thing can we ima
gine, than that which hath no end, and knoweth
no limits. As a dream differeth from reality, so
doth our present from our future state.
" But many who live in sin are punished
here before their punishment hereafter. For
tell me not of him, who enjoyeth a table spread
with costly food, who is clothed in silk, who
leadeth about with him troops of slaves, and
causeth others to give way before him in the
market places, — but unfold his conscience to
me, and ye shall behold therein a tumult of
sins, a perpetual fear, a tempest, a confusion, —
reason mounting, as it were, in judgment, upon
the royal throne of conscience, and sitting as a
judge, moving thoughts, as executioners, cruci-
2 n

402 PRESENT AND FUTURE PUNISHMENT
fying the soul, torturing it for its sins, and crying
out with a mighty voice, while no one knoweth
it but God, who alone is able to perceive these
things. Though the adulterer be ever so rich,
though he have no accuser, yet he ceaseth not
inwardly to accuse himself. His pleasure is
but for a time, his grief for ever, — on all sides
fear and trembling, suspicion and anguish. He
dreadeth to enter the narrow ways ; trembleth
at the very shadows, at the sight of his own
menials, of those who know his guilt, as well as
of those, who know it not, at the sight of her,
whom he hath defiled, of him, whom he hath
wronged. He walketh to and fro, bearing about
with him his conscience, as a bitter accuser, and
by himself condemned, he cannot rest even for
a moment. In his bed, at table, in the market
place, in his house, by day and by night, and
oftentimes in dreams, he seeth these spectres of
his guilt, and he liveth the life of Cain, groaning
and quivering, while no one knoweth, that he
hath this fire always heaped up within him.
Thus is it likewise with the robber and covetous
man, thus with the drunkard ; in short, with
all, who are living in sin. For this tribunal
Horn, in cumiot bc bribed." And again : " What excuse
II Cor. IX, ,^jj2 those have to offer, who, having been
deemed worthy of receiving the Holy Spirit,
and having enjoyed so many gifts, demean them
selves thus, and grovel as it were in the earth ;
for I hear many utter these blasphemies, which
they bring among us from the Circus. That the
Gentiles should say such things is not surprising,
but that believers should speak thus foolishly,
is inconceivable. Do ye altogether doubt our
hopes of immortality, — deem them altogether
uncertain ? Ye ask, who hath come and re
ported to us concerning the things there ? No

OF THE WICKED. 403
man. But God, the most worthy of belief,
hath revealed them. Ye do not see the things
there, neither do ye see God.^ What then?
Do ye not believe, that God existeth, because
ye cannot see him ? Yea verily, ye say, we
believe in him. Should then an unbeliever in
quire of you, if any one have come from heaven
and told these things, what will ye say ? Ask
of him, whence he knoweth, that there is a
God ? He will then reply : from the things
which are seen, from the order which pervadeth
the whole creation, and from his existence being
manifest to all. Do ye then use the same argu
ment concerning a future judgment." Chrysos
tom then proceeds to show, that a belief in the
justice of God leads to a belief in future rewards
and punishments.
Not satisfied with combatting generally the
unchristian views which prevailed, Chrysostom
pursued them into the several relations of life,
and contrasted them with the true Christian
way of thinking and acting. We will adduce
some examples of this. He often adverted to
the neglect of education, the careless and ex
treme indulgence of fathers, their indifference
concerning the religious and moral discipline of
their children, as to the main sources of moral
corruption in this age. Thus he says: " Most "<"«• >"
/. *^ , , • 1 1/2 - Matt. LIX.
of our youth, hurried on by fierce passions, run
unbridled and wildly about, zealous for no good.
This is the fault of their fathers. They compel
their trainers to break their horses with the ut-
1 An answer quite to the point, for if we were to allow
only of the eye of sense, all religious truths would fall to the
ground, even the belief in a personal God. But if we firmly
maintain this, we shall be naturally led to receive the doc
trine of a personal continuance of the human soul, and a
moral system of the world enduring beyond the grave.
2 D 2

404 NEGLECTED EDUCATION
most care ; they let not their colts remain long
untamed, and put bridles and other restraints
upon them almost as soon as they are born ;
but they permit their sons to roam about until
after the age of manhood, being without discre
tion, and heaping infamy upon themselves by
fornication, by dice, and frequenting the bane
ful theatres. Instead of allowing them to com
mit fornication, they should entrust them to
chaste and prudent wives, who would keep their
husbands from such evil ways, and be to them
what bridles are to colts. From no other source
do fornications and adulteries arise, but from
the licence of the youth ; and if the young man
have a prudent wife, she will take care of his
household, and his good name. Ye excuse him,
because he is young. I know that he is young.
But Isaac took unto him a wife, when he was
forty years old, and had passed all his years
until then in virginity ; much more then ought
those, who are in a state of grace to exercise
such wisdom. Ye do nought to keep them
chaste, but calmly look on, until they are dis
graced, covered with stains, and accursed, not
knowing that the gain of marriage is to keep the
body pure ; for if not, marriage were of no use.
But ye act quite otherwise. Ye give them wives
uselessly, and without reason, when they are
defiled by stains innumerable. Ye say, we
must wait until he become distinguished, and
excel in the affairs of government. Ye have
no care for his soul, and behold it with indiffer
ence cast away. Wherefore all things are filled
with confusion and tumult, because the soul is
neglected, the things necessary are unheeded,
and upon those, which are of no value, much
care is expended. Are ye ignorant, that nought
profiteth your sons so much, as the keeping them

OF THE YOUTH. 405
free from fornication ; for nothing is so precious
as the soul. ' For what is a man profited, if he
shall gain the whole world and lose his own
soul ? ' But the love of money hath turned all Mat.xxvi.
things upside down, hath driven away a con
scientious fear of God, and as some tyrant seiz-
eth on an Acropolis, so doth it cast down and
take possession of the soul of man. Therefore
do we neglect both the salvation of our children
and our own, and looking only to one thing, how
we may become more wealthy, we leave our
riches to others, they again to their descendants,
and those after them again to others, the trans
mitters of our property, but not the possessors
of it. Hence the great folly ! Hence the free
are less esteemed, than bondsmen. For we
chastise our slaves, if not for their sake, at least
for our own. But the free partake not of such
care ; they are held by us to be of less value
than our slaves. But why do I speak of slaves ?
We value our children less than our very cattle ;
we are more careful for our asses and horses,
than for our children. If any one have a mule,
he taketh the greatest care to find for it the best
muleteer, one who is gentle, who neither steal-
eth nor getteth drunk, and who is not unskilled
in his art. But if it be required to appoint an
instructor to the soul of your child, ye take the
first who cometh, although no art is so difficult,
as that of the teacher. For what can be like
unto the tempering of the soul, and forming the
youthful mind? He, who is able to do this,
must manifest more diligence than any painter
or statuary. But we take no account of his
soul, and only look to improve his language.
And of this last we are only careful for the sake
of money ; for we instruct him therein, not to
render him eloquent, but that he may become

106 EARLY SCRIPTURAL
rich ; and if without this talent, he could be
come rich, we should not regard it.'" Know
ing the blessed effects of the Holy Scriptures
from his own experience, he particularly recom
mended, that the youthful mind should be
formed by them, and thereby rendered proof
against the influence of heathen literature :
Hom, ad " Think it not superfluous, that thy son should
Ephes,xxi, ^g instructed in the Scriptures. There he will
first hear : ' Honor thy father and thy mother.'
Wherefore it will be to thine own advantage.
Say not, that this is only fitting for the monks.
I require not of you to make him a monk, but a
Christian. Those, who mingle with the world,
and especially young men, need most a know
ledge of the Scriptures ; for great is the power
1 Libanius, the cotemporary of Chrysostom, makes similar
complaints, although he had not such deeply penetrating
views relative to the improvement of the system of educa
tion, since he regarded the acquirement of rhetoric, and the
moral obligations of a citizen, as the highest objects of at
tainment, and had no conception of the true sanctification of
man. He says, npo; rovi; e'n; rrfV nai&eiav airov dnoaKu^avrai,
Tom.III.f.442,443: " I come to that, which is of all things,
the most injurious, — fathers no longer threaten their sons ; if
they cannot praise them, they dare not to blame them. They
have ceded their places to their sons, and they themselves
have taken their places. The sons look wrathful, and the
fathers tremble. Since then the youth hath attained to such
great power, they either sleep or riot in debauchery. Yea,
many a father hath commended his son, for his giving himself
up to licentiousness, or admired him, because he created a
disturbance in the schools. Concerning such things, for
which they ought in every way to punish their sons, they
say : his conduct will hereafter give him weight with the
men." We must take into consideration, that men of low
origin without talents or learning, could attain to high ofiSces
through the mechanical art of writing, or through a slight
knowledge of the Latin used in the departments of govern
ment, or of the Roman law ; and it was of this state of
things that Libanius so frequently complained, and which he
ipgaided as ihc chief f^use of thc decline of liberal education.

EDUCATION. 407
of evil passions in youth ; and this power
is added unto by the reading of the heathen
writings, wherein they learn of the wonderful
heroes, who were the slaves of their passions,
yea, slaves unto the death : such as was Achilles,
who refused to appear in the field of battle, and
was ready to die, for a concubine ; Alexander,
who was a drunkard, and many more like unto
these. The youth have therefore need of medi
cine to expel such poison. Is it not absurd to
send our children to learn arts, or to schools,
and to make every exertion thereto, and not to
bring them up in the discipline and admonition
of the Lord ? Let us give our children exam
ples, from their tenderest years, causing them
to occupy themselves in reading the Holy Scrip
tures. Alas ! I am deemed a fool, because I say
these things so repeatedly. But I will not cease
to do my duty. Wherefore, tell me, do ye not
imitate the holy men of old ? And, ye women
especially, wherefore do ye not emulate the
holy matrons of old times ? If ye have sons,
follow the example of Hannah. Learn what
she did. She straightwise led him into the
temple. Which of you would not a thousand
times rather desire your son to be a Samuel,
than lord of the whole Roman empire ? How
were it possible, ye say, that he should become
a Samuel ? Wherefore not ? Because ye are not
willing, and entrust him not to those, who are
able to make him such. Do ye ask, who it is,
who can make him like unto Samuel ? It is God.
To Him Hannah entrusted her son, for Heli
was not well fitted to instruct hira, not being so
much as able to bring up his own sons. The
faith and earnest zeal of the mother effected all.
Samuel was her first-born and only son ; she
knew not, if she should have other sons, yet she

408 IMPORTANCE OF CHRISTIAN EDUCATION.
said not : I will wait until the infant grow up,
that he may gain a knowledge of the things of
this life ; I will let him awhile taste the joys of
childhood. But disregarding all these things,
she looked to one thing alone, how from the
very first she might consecrate his soul a spiri
tual likeness unto God. If ye teach your chil
dren to be Christians from the first dawn of
reason, they acquire thereby greater treasure,
and glory more resplendent, than any riches.
Ye effect not so much by teaching them an
heathen art, or by giving them a heathen edu
cation, by which to obtain wealth, as ye do by
teaching them the way, by which they may
despise wealth. If ye desire to make them
rich, act thus ; for he is not rich, who needeth
many riches, or is surrounded by them, but he
who needeth them not. In this knowledge in
struct and bring up your children ; it is the
greatest of treasures. Seek not to render them
illustrious or famed for their knowledge of
heathen learning, but take care to teach them,
how to disregard the vanities of this present
life. I hear Paul saying : ' Bring them up in
Eph, VI, 4 the nurture and admonition of the Lord.' Seek
not then to render them orators, but instruct
them in Christian wisdom. If they be defi
cient in eloquence, it mattereth not ; but if
Christian wisdom be wanting, the greatest
eloquence will profit nothing. Every thing
cometh of holiness, not of eloquence ; of humi
lity of life, not force of oratory ; of works, not
words. These will gain for them the kingdom,
and all things, which are really good. Exer
cise not their tongues, but purify their souls.
I say not this to prevent your giving them a
learned education, but to prevent your expend
ing your care .solely thereupon. Think not that

NEED OF RELIGION. 409
the monk alone needeth a knowledge of the
Scriptures ; for the young, who are destined to
live in the world, have a most urgent need there
of. As he, who always keepeth within the
haven, needeth neither the art of navigation,
nor a steersman, nor his complement of ship-
men, as doth he who is always at sea : so is it
with the monk and the layman. The one
leadeth a life within the port, undisturbed by
the waves, far from the tumult of life, and
sheltered from every storm. The other is
always on the deep, tossed about in the midst
ofthe ocean, and striving with the vast billows;
and if he be not himself in danger, still must
he be prepared to bring others to silence by a
knowledge of the Scriptures. The more con
sidered he is in the world, the more need hath
he of this knowledge ; for should he be appointed
to an office at the Imperial Court, he will find
there many Gentiles and Heathen Philosophers
* puffed up with the pride of life, and those who
are not, strive to become so. Consider then,
how great a gain, that thy son should appear,
as the best physician, provided with the medi
cines which are able to heal every disease, that
he should reason with all, and pouring forth
the words of holy wisdom, make the sick body
whole. With whom reasoneth the monk?
With his walls and his roof? With the wilder
ness and the forest, with the birds and the trees?
He hath not so great need of this knowledge,
yet he striveth to obtain it, not to instruct others
but to instruct himself. Therefore those who
have intercourse with the world, need such
> The example of a Libanius, Themistius, Troilus, or
Synesius, shows the respect, which was to be attained by
literary and philosophical acquirements, the more so as they
were seldom to be met with.

410 SCRIPTURAL EDUCATION
instruction most ; for they have to encounter
greater temptations than hath the monk. But,
if ye would be convinced of it, your child, thus
instructed, will be better fitted even for a
worldly life. For all will revere him on account
of his holy discourse, seeing him pass through
the fire of temptation unhurt, and undesirous of
rule. Then shall he obtain power, when he
striveth not after it, and shall be the more es
teemed by the Emperor. Such a one cannot
remain hid ; for among many, who are whole,
one in particular will not be discerned ; but if
among many sick, there be one whole, his fame
will swiftly reach the ears of the Emperor, and
Horn. ad. he will sct him ovcr many provinccs." .Again:
" Your children now learn Satanic songs and
dances, like unto the cooks, purveyors, and those
who lead the Choruses. None of them learn a
Psalm, which seemeth to them something dis
graceful, ridiculous, and laughable. Hence are
all evils nurtured. For according to the soil,
in which the plant groweth, so is the fruit. If
the soil be sandy and salt, it bringeth forth bad
fruit. If it be sweet and rich, it bringeth forth
good fruit. The doctrines of the Bible are, as
a fountain, which watereth the soul. Teach
your children to sing those Psalms, — so full of
wisdom, — which treat concerning purity of life,
and above all others, that one in the beginning
of the book, which admonisheth us to avoid a
communion with the ungodly. These and many
other things ye will find therein, concerning
abstemiousness, covetousness, dishonesty, and
the nothingness of riches and glory. When ye
shall have instructed them in these things from
their childhood, ye may by degrees lead them
to things higher. The Psalms treat of man ;
the Hymns, on the other hand, treat only of God.

OF YOUTH. 411
When they have learnt the Psalms, tliey may
proceed to the Hymns, as to something holier ;
for the superior powers sing not Psalms, but
Hymns." 1
He thus admonisheth those, who maintained
that religious instruction was not fit for child
hood, and who permitted children to visit the
schools of the sophists and the theatres, but
not the church : " Youth of every age most Hom. in
needeth religious instruction. Being tender, •'°*""'-
it readily imbibeth the things, which it heareth,
and which are impressed upon its minds, as
is a seal upon wax. At this period life first
taketh either a good or a bad direction. If then
any one restrain children from evil at the very
outset of their lives, and guide them into the
paths of godliness, that which is good will be
come an indwelling and natural habit, and they
will not readily turn to evil, custom constraining
them unto good works."
We observed in the early part of this volume,
that the practical influence of Christianity
manifested itself particularly among the female
sex at this period, and that pious wives fre
quently effected much good in domestic life.
Chrysostom perceived in the higher importance
which was thus imparted to women, the opera-
' The Psalms belonged to that portion of the Divine Ser
vice, at which the Catechumens were permitted to be pre
sent, and which was called the missa catechumenorum. The
Hymns, as the Tris Agion, and the Song of the Three Men
in the fiery furnace, belonged to that portion which was called
the missa fdelium, which was joined to the celebration ofthe
Lord's Supper, and which the baptized were only permitted
to attend. The following extract from Chrysostom serves
to explain the above passage. In Oziam. I : " God is
glorified above by the hosts of angels, the choirs of men
imitate their song of praise in the churches here below.
Above the Seraphim sing the Three Times Holy ; the con
gregations of men resound the same on earth,"

412 EXCELLENCE OF CHRISTIAN WOMEN.
Hom ad ^^°^ ^^ Christianity. Thus he saith : " Let us
Epto.xiii. be ashamed, that though we excel the women
in the concerns of this life, in Avars, and in trials
of strength, yet that they are superior to us in spi
ritual contests, they carry off the highest prizes,
and soar aloft, as the very eagles. In the old times
there were godly women, as Sarah, Rebecca,
Rachael, Deborah, and Hannah ; and in the days
of Christ there were also such, but they never
surpassed the men, and held a station inferior
to them. But now, on the contrary, the women
go beyond and eclipse us. Behold the power of
Christ's appearance upon earth ! He hath loosed
women from the curse ; and they surpass us in
seriousness, fervor, piety, and the love of
Christ." In many passages of his discourses,
he calls upon the women to promote Christianity
I*°"-,'", in domestic life. He says : " The man who
Joan. LXl. , , . . . , •' , , ,
passeth his time in the market places and
tribunals, is tossed to and fro by the traffic of
the world, as it were by the waves. But the
woman, who sitteth at home, as in some school
of wisdom, may always collect her thoughts,
and engage in prayer, reading, and all other
pious exercises. And as those, who dwell in
the wilderness, are molested by no one, so she,
being always within her house, enjoyeth a per
petual peace. And should she be obliged to go
forth, she hath no cause to be disquieted ; for
the woman needeth only to go to the church
and to the baths. For the most part she sitteth
within, can meditate, can receive her husband,
compose and order his mind, drive away his
useless and troublesome thoughts, and thus send
him forth again into the world, cleansed of all
the evil which he had brought with him from
the forum, and departing with the good, which
he hath learnt in the bosom of his family.

NATURE AND ORIGIN OF SLAVERY. 413
For nothing is so able to form the man, as a
pious and prudent woman, and to mould his
mind, as she pleaseth. Neither' friends nor
teachers, nor princes, can have so great a power
as the counsel of the wife ; for in her counsel is
delight, being herself so much beloved. And I
could name to you many hardened and wild
men, who have thus been softened. She is the
sharer of his table, and his bed, the mother
of his children, the keeper of his sayings and
his secrets, of his goings out and his comings in,
in all things devoted to him, and united with
him, as the head should be with the body. And
if she be prudent and diligent, she will exert
herself far more than any other, to cherish and
take care of him."
He likewise taught men to take a Christian
view of those relations between master and slave,
to which the growing Spirit of Christianity was
ultimately to put an end ; and he called the
attention of the former to the duties which they
owed to the latter. "Think not," he said, "that Hom. ad
God will forgive you an injury done to a slave, xxil
because he is a slave. The laws of this world
draw distinctions between men, because they are
made by men ; but the law of our common
Lord knoweth no such distinction, and dis-
penseth the same blessings equally to all. But
if any one ask, whence came slavery into the
world ? — for I have known many, who have
desired to learn this, — I will tell him. Insa
tiable avarice and envy are the parents of sla
very ; for Noah, Abel, Seth, and their descend
ants had no slaves. Sin hath begotten slavery,
^then wars and battles, in which men were
made captives. But ye say, that Abram had
' slaves. Yea, but he treated them not as such."
Again: "Nobility consisteth not in splendor Lazar. vl

414 THE TRUE SLAVE.
of ancestry, but in the virtue of the mind. I
call the slave high-born, and Lord, though he
be bound wfth chains, if I know his soul to be
noble ; and I deem the man who is invested
with dignity, ignoble, if he have a slavish mind.
For who is a slave but the sinner ? ] All other
bondage cometh of outward things, this alone
cometh of an inward difference of mind, whence
bondage first took its rise. There was no
slave in the old times ; for God, when he
formed man, made him not bond, but free." He
then derives the origin of slavery from the sin
of Ham against his father Noah, and the curse
which was pronounced by the father upon him,
and continues: "Behold, slavery came of sin.
Would ye, that I show you, how freedom may be
obtained in bondage ? " He then introduces
the instance of Onesimus, who was converted
by Paul, and adds : " Bondman and freeman
are but names. How many Lords lie drunken
upon their couches, while their slaves stand
sober by ? Whom shall I then call slave ? the
slave of man, or the captive of his own passions ?
The one is a slave by the force of external cir
cumstances, the other beareth his captivity
"cor.'xL. about with him." And again : " Slavery is the
punishment of sin, and arose from disobedience.
But when Christ appeared, he removed this
curse ; for ' in Christ Jesus there is neither
bond nor free.' " He not only spoke against
the cruel treatment of slaves, but he called par
ticular attention to their religious education :
AcTApost " ^^^ "^ ^^ mindful of our servants, so that
XLV. they may be honest and diligent ; and let them
be taught the things relating to God. Godliness
will not be difficult to them, after that ye have
once instructed them therein. For as a general,
when his soldiers are well exercised, easily

Horn, in

Gal. III. 28.

RELIGIOUS INSTRUCTION OF SLAVES. 415
carryeth on war; or as the steersman easily
manageth the helm, when all the sailors act to
gether; so likewise here, if your servants be well
brought up, ye will not be lightly moved to
anger or revilings. It may be, that ye will
revere them, if they be worthy, and they may
even assist you, and advise you to good things.
Hence the concerns of your house shall be well
pleasing to God, and your whole family shall
be filled with his blessings." Again: "It is 5""^/^
usual to say, that slaves are a shameless race,
difficult to be governed or led, and not fit to be
instructed in godliness. It is not their nature,
which rendereth them such, God forbid ! but
the negligence of their masters, who care for
nothing but that themselves should be well
served ; or should they ever attend to the morals
of their slaves only do so for their own advan
tage, that less trouble may be thereby occasion
ed them ; not really caring whether they be
given up to fornication, theft, or drunkenness.
How can slaves then be otherwise, since they
have no one who careth for them ; since they
associate with wicked men from their youth,
and receive instruction neither in learning nor
in religion." He then proceeds to point out,
how strikingly the ennobling power of Christ
ianity may manifest itself in the lives of slaves.
Nought exercises a stronger or surer influence,
than gentleness, meekness, and obedience. God
liness overcomes everything.
Chrysostom likewise here and there already
intimates, that if a pure Christian feeling were
prevalent, slavery would cease. When re
buking the rich and the nobles who sought to
make a display by keeping a number of slaves,
and who appeared surrounded by a swarm of
them in the market-places, theatres, and baths.

416 TRAFFIC IN SLAVES.
which at times gave them the appearance of
supporting so many slaves from philanthropy;
Tcor. XL. h^ said : " If ye cared for these men, ye would
buy them ; let them learn trades , that they might
I support themselves ; and then give them freedom."
Acts IV. / In another place, while representing the com
munion of pos,sessions of the first apostolical
congregation at Jerusalem, as an example for
the Christians at Antioch, and supposing the
Hotn.in case of their following it, he said : " How much
XL ^°^ gold would be collected together, if every one
sold his lands, possessions, and houses, and
brought the prices of them hither, — / speak
not of the sale of slaves, for that did not exist in
those times, though perhaps their master's were
'. pleased to set them free." ' Thus did his Christian
spirit revolt as well against a traffic in human
flesh, as against slavery.
In this manner had Chrysostom worked for
twelve years by the free preaching of Evange
lical doctrine. By attacking the prevalent vices
of all classes, he had indeed rendered many his
enemies, ^ who were struck by the voice of
truth ; but all those, who were not totally hard
ened against religious impressions, adhered to
him with the inmost affection. The love of the
' e\ iravrei; Kai iraaai avruv ivravBa iKevuaav ;{p>)j«aTa, Kai
j^apia Kai KTrffiara Kai o'lKiat; anehovro {dvhpaicoia yap ovk dv
emotfAt, oiie yap TOTf touto ')>', dXX' iXevBepovi; lauf enerpeirov
yeveaBai.) * After Chrysostom had, as he frequently did, rebuked
the covetous, who sought to enrich themselves at the expense
of others, and to draw advantage from public misfortune, he
added, Hom. I Cor. IX : "I know, that many hate me for
the words I have spoken, but I hate them not; I rather pity
and deplore men, who are thus minded." They reproached
him with always preaching about alms, and charity, instead
of preaching on doctrine, Hom. in Matt. LXXXVIII.
navil. 11. 542 : KaB' eKaarifV ijiAepav itepi eXfij/Koo-nvij? iiaXey-ii
Kat fiXavBfuicia; iffAiv.

chrysostom's REMOVAL TO CONSTANTINOPLE. 417
greatest part of his congregation, and the friend
ship of his Bishop, ensured him personal safety,
and those who were dissatisfied with his zeal,
which the fear of men could not restrain, had
not the power to injure him. In the subordi
nate situation, which he held as Presbyter, he
could not have come in nearer contact with the
powerful either of the secular or ecclesiastical
states, and he might thus have continued his
blessed ministry peaceably to the end of his
days. But a combattant for the kingdom of
God, armed with such qualities as he was, was
not destined to stand in the back ground, but
was to be brought forward into the midst of the
contest. The treasure, which the Holy Spirit
had deposited in this enlightened soul, would
not thus have manifested itself, had not provi
dence called him to a more elevated and dan
gerous sphere.
It was chiefly by the influence of the all-
powerful Eutropius at the Imperial Court, who,
once passing on a journey through Antioch,
was struck with astonishment at the eloquence
of Chrysostom, that he was appointed to the
highest post of the Eastern Church of Rome, to
the office of bishop in the metropolis of the
whole Eastern empire. Towards the end of the
year, a.d. 397, every preparation being previ
ously made, he was enticed out of the city of
Antioch under a false pretext, in order to fore
stall his refusal, and prevent the disorders,
which his congregation, who were so attached
to him, might raise ; and he was sent to Con
stantinople.

APPENDIX TO PERIOD II.

I.  AN EXPOSITION OF THE COMMON PRAYER
FOR THE CATECHUMENS, BY CHRYSOSTOM. —
Vid. p. 234.
Hom. in The Dcacou first called upon the congregation
to take a part in the prayer in the following
words : Lei us earnestly pray for the Catechu
mens.'^ This demand, Chrysostom says, is not
only addressed to the Priests, but to the whole
congregation. Then the Deacon continued :
that the all-merciful God may hear their prayer. ''^
Chrysostom here exclaims : Have ye heard, the
all-merciful God ? Cease any longer to doubt ;
for the God of all mercy hath compassion upon
all, as well upon sinners, as upon those who
love him. — That he may open the ears of their
hearts, so as to discern the things, which the
' eye hath not seen, nor ear heard, neither have
1 Cor. II. 9. entered into the heart of man.'^ Chrysostom
here subjoins : for the Catechumens have not
heard the holy mysteries, but they stand afar
off; and if they had heard, they would not have
understood them, for these things need not only
' 'Tnep ruv Kar-/ixovfAevuv iKrevuq ietiBu/Aev,
- 'Iva 0 itaveXerjfAuv Kat o'lKnpfAUV Beoi; inaKOvai) ruy he'^aeuv airuv.
^ 'Iva dtavot^'Ti ra ura ruv Kaphtuv airuv, uare dKovaai d
ofBaXfAoi; oiK e'tte Kai oii; oiK 7]K0vae Kai et^ Kap^iav dvBpuitov ovk

PRAYER FOR THE CATECHUMENS. 419
hearing, but likewise a right understanding ;
and the Catechumens have not yet received
inward ears. Wherefore we pray, that a gift
of grace may be accorded them, similar to that
of which the Prophet speaketh, saying : ' The
Lord hath given me the tongue of the learned,
that I should know how to speak a word in
season to him that is weary : he wakeneth
morning by morning, he wakeneth mine ear to
hear, as the learned.' For as the prophet dis- isaiah l. 4.
cerned things differently from the multitude, so
do believers from Catechumens. Hence also'
the Catechumen is taught, neither to hear, nor
learn these things from men, — for Christ saith :
' call no man your father upon earth,' — but from ^^^^^
heaven above; for all 'are taught of God.' j^hvi 4.1
Wherefore is added : that he may teach them the and isaiah
word of truth. ^ Whereby Chrysostom observes : ^iv. is.
This word then must be imparted to them by
Himself. — That he may sow his fear in them,^
and establish faith in their minds : ^ i. e. that the
seed fall not only upon the surface, but that it
take deep root. That he may reveal to them the
Gospel of Righteousness ,'^ i. e. that he may not
only make their minds fit to receive the same,
but that he may likewise strew the seed of it
in them ; for though their minds were prepared
for its reception, it would not profit them, if
God did not reveal it, and if God reveal it,
and men receive it not, the unprofitableness is
equally the same. Wherefore we ask two things,
that he may both open our hearts and reveal his
gospel. If a royal tiar were to lie concealed
under some covering, of what avail would it be,
' Kai KaT»)%i)0">I avrovf toi/ Xoyov rtji; dXrjBetai;.
* 'Iva Kar aaneip-ri rov ^ojSoi/ avrov ev avroti;.
^ Kai ^e^aiuaff rvfV itiariv avrov iv raii; ^lavoiai^ avruv.
* 'Iva dnoKaXvyf/Tj airoti to eiayyeXXiov Tvjf SiKaioo-ticvj?.
2 E 2

420 PRAYER FOR
if the eyes saw ; and if the tiar were exposed to
view, it would be of no avail, if the eyes saw
not. But what is the gospel of righteousness ?
That which justifieth. Thereby a desire for
baptism is awakened, it being shewn, that it is
a gospel not only for the remission of sins, but
that it likewise bringeth justification.' That he
may give them a godly mind, pure thoughts, and
a holy life."^ May those of the faithful, who
cleave wholly to earthly things, hear these
words ; for if the uninitiated^ are commanded
to ask for these things, consider of what mind
should we be, who are called upon to ask it for
them. Our lives ought to agree with the gospel,
wherefore the prayer for the word passeth on
unto a prayer for their lives ; for after the words :
that he may reveal to them the gospel of right
eousness, followeth : that he may give them a
godly mind. What is a godly mind? That
God should dwell in them, as he saith : ' I will
11 Cor. VI. dwell in them, and walk in them.' For when
the soul becometh righteous, when it hath cast
off its sins, it becometh the habitation of God.
But where God dwelleth, nothing human re
maineth, and thus the soul becometh godly-
minded, and godly in all its utterings, being the
habitation ofthe indwelling God. And what is
it to have pure thoughts ? It is the having a
soundness of soul.* For he, who is ruled by evil
1 Tliis was a main point of the Antiochian dogmatick in
the doctrine of redemption and baptism, not only to attach
importance to the negative moment of being freed from sin
and guilt, but to give still greater weight to the positive one,
to the new creation, to the imparting of a new godly life.
- '\va airoti; Soi^ vow ivBeov, auippova XoyiafAOv, Kat ivaperov
noXtreiav. 3 The dfAvrfrot as opposed to the maroi.
* It is difficult to give this passage either in German or
English, as one must have a word, which would answer to
the etymology and original meaning of the Greek word

16

THE CATECHUMENS. 421
passions, and is lost in earthly things, cannot be
pure, i. e. sound. And a holy life? Hearken unto
this, oh ye, who come to be baptized at the end
of your days ! We pray, that after baptism, ye
may lead a holy life, but ye do everything in
your power to depart hence without it. Always
to perceive, to think, and to do the things which
are of God; ' for we pray for a godly mind, and
a holy life, not merely during one, two, or three
days, but during our whole lives, — and for the
foundation of all godliness, the thinking the things
of God; for the most ' seek their own, not the
things which are Jesus Christ's.' But how do we pwi. ii. 21.
arrive at this ? For besides prayer, we must
perform our part, and what that part is, the
following words declare to us : and to abide
in his law day and night. "^ Wherefore I am
ashamed for those, who scarcely appear once
a-year in the church ; for what excuse can they
have, who are not only commanded to occupy
themselves with the law day and night, but to
abide therein, and who do not employ the least
part of their lives in meditating upon his com
mandments, or in observing them. Behold the
most beautiful of chains, and how aptly one link
fitteth into the other ! After a godly mind hath
been prayed for, the way whereby to attain it is
pointed out, — by doing the things which are of
God. And how is this to be accomplished ?
by abiding in his law day and night. But how
will men be persuaded to this ? By the obser
vance of God's commandments ; or rather the
observance of God's commandments cometh of
aufpuv, derived from o-a? and fpifv upon which word Chrysos
tom plays. He says : Kai n ttotc eV' a-ufpova Xoyia-fAoy ixeiv '
TO TI)}/ vy lav KeKrifaBai rifv Kara ^\/vx^'l''•
' 81a iravTO? ra airov i/oeiv, ra avrov fpoveiv, ra airov fAeXerf.v.
- iv ru vofACfi avTOv KaraytveaBai rifAepaq Kat vvKro^.

422 PRAYER FOR
a constant occupation with his law ; as in the
same manner the doing the things of God cometh
of having a godly mind. For each of the things
named bringeth forth the succeeding one, and
reacteth upon the one foregoing. The Deacon
then calleth out : Let us pray God still more
earnestly for them.^ For since the soul is wont
to fall asleep, he awakeneth it, in order to
petition for some other great and sublime thing.
And what is that ? That he may deliver them
from all evil and folly!^ We pray for them,
that they enter not into temptation, and may be
freed from all the snares of the Evil Spirit, as
well in bodily as in spiritual things. Wherefore
is subjoined : from every sin of the devil and
every besetting of the enemy? Whereby are sig
nified temptations and sins ; for ' sin doth so
Heb XII. 1. easily beset us.' It threateneth us on all sides
from before and from behind, and thus casteth
us down ; for after it hath been set forth what
we must do on our part, viz. to abide in his law,
to meditate upon his commandments, and ob
serve them ; we are again reminded, that this
is not sufficient, if God be not with us, and
help us ; for ' except the Lord build the house ;
Ps. their labour is but lost, that build it.' And
especially with regard to those, who are under
the dominion of the Evil One. Ye know this
well, ye, who are baptized. * Remember the
^ in EKrevearepov vnep airuv itapaKaXeaufAev.
^ Iva i^eX-rirat airovf ano navroi; novijpov Kai aToirou npayfAaro;.
^ dno navroi djAapriffAarot; iia^oXiKOv Kat naarji neptaraa-eui;
rov dvriKeifAtvov.
¦* tare ravra oi fAey.vr]fAevoi. The common expression on
mention being made of those things, which were first commu
nicated to Catechumens during and after baptism, such as the
Croed, everything, which was connected with the celebration
ofthe Sacraments, the Lord's Prayer, and some Psalms ofthe
Church,

THE CATECHUMENS. 423
words,' by which ye have renounced his ty
ranny, when upon your bended knees, ye passed
over to your King, and pronounced those sacred
words, whereby we are taught to obey none but
Him. He calleth himself the enemy, because
he hath caused the enmity of God with man,
of man with God, of ourselves one with another.
Perhaps ye desire to hear how he worketh. If
he find an ungodly mind or an impure soul,
which neither remembereth the commandments
of God, nor observeth them, then carrieth he it
captive along with him. That he may vouchsafe
them in due time the washing of regeneration, the
remission of sins, and a clothing incorruptible.^
What meaneth in due time ? When they find
themselves in a fit state of mind, when they
approach with earnest desire, and with faith.
That he may bless their goings out and their com
ings in, their whole lives, their families, and their
dependants.^ They are here permitted, because
they are weak, to pray for things temporal ; for
these were the rewards in the times of the Old
Testament, in which nought was deemed so
dreadful, as widowhood, the being childless,
mourning for those who died before their time,
famine, and adversity. For this cause they are
allowed to spend awhile in prayers for the
things of earth, in order to lead them by degrees
further. Thus did Christ and Paul, when
recalling to mind the blessings of the old times.
Christ, when he saith: ' Blessed are the meek,
for they shall inherit the earth.' And Paul, Matt,v
when he saith : ' Honor thy father and mother,
' The form of words, by which the dominion of the Evil
Spirit was renounced at Baptism.
^ iva Kara^iua-'Ti airov^ ev Kaipcf eiBeru rtfi, tou Xovr^ov naXtyye-
veata^, iij? dfeaeuf ruv dfAapnuv, tou ivivfAaroi r-ijf afBapataq.
^ Iva eiXoyriari rai; tijoSoi;? airuv Kai Ta; efoSof^, navra to»
j3iov airuv, rovi; o'iKovi airuv Kat rai; o'lKenai;.

424 PRAYER FOR
Ephes. VI. that thou mayst live long on the earth.' That
^' he may multiply and bless their children, and
having brought them to maturity, may instruct
them in wisdom.^ Here likewise a request is
made partly temporal and partly spiritual, they
having as yet the minds of children. But that
which followeth is purely spiritual. That he
may order all things before them for their good."^
For a journey, or a similar thing, is often before
them, but it may conduce to no seeming good.
Hereby they are taught to thank God for every
thing, in as far as everything faileth out to their
good. And after these things, the Catechumens
having prostrated themselves on the ground
during the above prayer, being now filled with
confidence are commanded by the Deacon to
arise, and are called upon to take a part in the
prayer to God. The first petitions we make for
them, the remainder we permit them to make
themselves. And as we first say things to our
children, and afterwards make them repeat the
same, so now opening to them the door of
prayer, we say : Pray, ye catechumens , for the
Horn. ad. angcls of pcucc. ^ In explanation of this peti
tion Chrysostom says elsewhere : " Angels
were at first divided after the number of the
nations. * They are not now divided after the
number of the nations, but after the number
of the faithful. ^ For Christ saith : ' Take heed,
^ Ta reKva airuv iva ai^vfaa^ eiXoyyja-ri Kai £tq fAerpov vfXiKta^
dyayuv aoipiaTj.
- 'Iva KarevBvvTj airot^ navra ra n^OKeif/.eva npo^ ro a-vfAtpepov.
^ TOV dyyeXov r-tji; eipiiv-iji; air-^aare, oi Kariix'X'l^evoi.
* It was concluded, that every nation had its guardian
angel, from Deut. XXXII. 8 : — not as the passage is in
the Hebrew, but as it is in the Alexandrian Translation ;
and the Greek Translators have evidently introduced here an
idea foreign to the Text.
^ At all events, that which Chrysostom here says of

THE CATECHUMENS.

425

that ye despise not one of these little ones ; for I

say unto you, that in heaven their angels do

Matthew.
XVIII, 10.

Genesis

always behold the face of my father, which is in
heaven.' Each one of the faithful hath his
angel ; since from the beginning every godly man
had his, as Jacob saith : ' The angel, which
redeemed me from all evil.' If then we have our
angels, let us be sober-minded, as in the presence xlviii,i6
of our teachers ; for an evil spirit is likewise pre
sent. Wherefore we pray for the angel of peace
and for peace every where : for nothing is like
unto peace." Pray for peace in all your under
takings, peace for to-day, for all the days of your
life, and for a Christian end. Commend your
selves to the living God and to his Christ. '
We then bid them bow down their heads, and
in the blessing imparted to them by God we
give them to understand, that their prayers have
been heard. For it is not a man, ^ -who giveth
the blessing, but by his hand, and his voice we
offer to the Heavenly King himself the heads of
those present. Upon this all cry out. Amen.
II. — CONCERNING THE OPINIONS OF EUNO
MIUS. Vid. p. 278.
Eunomius, the representative of very peculiar
doctrinal notions, may be regarded as a fore
runner of the Socinians. Although differing
from them in some doctrines he was nearly
allied to them in many respects, though not in
the relative bearings of the Christian to the foregoing Epoch,
has a deep and right view for its foundation, — the improve
ment, the importance, and signification, which the human
species has received through Christianity.
¦> elp-rjviKa vfAiv nayra ra npoKeifAeva, e'lprfViKiiv ri^v napovaav
ijfAepav, Kai naaa% rat; rifAepaf rijq ?wi); vfJ-uv a'lrriaaaBe. Xptari-
ava vfAuv Ta reXtj. eavrovq ru ^uvri Bea Kai ru Xpiariji airov
napaBeaBe. " The Bishop.

426 EUNOMIUS.
all ; for the difference of their rise and progress,
and of the age to which they belonged, must be
taken into consideration. In them, as in Euno
mius will be found a certain logical soberness
without depth, a narrow-minded belief in a
supernatural revelation deduced from reason
only, and a mistaken aversion to every thing
mystical, which was sufficient to do away with
many of the deeply grounded doctrines of Chris
tianity. Eunomius indeed, who, so far as relates
to his independence of the court and his zeal
in support of that which he held to be truth,
deserves peculiar esteem, — was in many respects
free from the influence of surrounding preju
dices ; and as an opponent of Asceticism and
Mysticism, he stood more beyond the age in
which he lived : for he places before all things
the doctrinal part of religion, — as appears in a
remarkable manner from the following passage,
wherein he disputes the authority for certain
forms of Baptism : " We maintain" he says,
" that the mystery of Godliness is neither up
holden in its power by the influence of holy
names, nor by any peculiar rites of the church
and mystic signs, but by the exactness of doc
trine." * But it does not follow thence, that the
theological views, which Eunomius opposed to
the prejudices of his age, were preferable or su
perior to them. They were a contracted logical
Dogmatism opposed to Christian Platonism, a
too fleshly and outwardly conceived Superna-
turalism, ^ and, had they been able to gain
vj^ei; ovre rij aefAvor-rjri ruv ovofAaruv, otTf iBuv Kat fAvariKUV
avfAioXiUv iSioTvjTi, KvpovaBat fafAev to riji eiae^etaq fAvarijpiov, Ti)
3e ruv loy fAaruv aKpi^etif. Gregor. Nyss. Orat. X. c. Eunom.
Ed. Paris. 1615. Tom. II. f. 276.
^2 As Gregory of Nyssa points out, in alluding to his
views concerning the origin of language, in which he accuses
him of ii'.fjai^etv Tjj yvufA-T). Vid. Gregor. Lib, C. Orat. XII.

EUNOMIUS. 427
the upper hand, would have led to a confined
Rationalism, robbing Christianity of its very
essence. It was not without reason, that the
Fathers of the Church accused Eunomius of
denying the Incomprehensibility of God. He
went so far as to accuse his opponents, because
they maintained the Incomprehensibility of
the Divine Being, ^ of asserting, that nothing
can be known of God, and that therefore Chris
tianity was given to us in vain. He compared
them to the Gnostics, who taught the doctrine
of a hidden God, or to the enthusiastic Monta-
nists, who rejected all consciousness of the
Saviour. He even declared, that they did not
deserve the name of Christians. "^
We will here give some extracts from Euno
mius, wherein he expresses his contracted
doctrinal views : " For it followeth not, that if
the mind of one man be obscured by his evil
disposition, and therefore cannot attain to aught
which either lieth at his feet, or hovereth above
his head, that on that account other men may
not arrive at a knowledge of the essence of
things." ^ Again : " The Lord would have
called himself a ' door' in vain, were there none,
whereby we can attain to a knowledge and
beholding of the Father. In vain would he have
¦ He did not take the trouble to comprehend them rightly
and made deductions similar to those of many polemical
divines of this age.
^ TO fAi^e npoc, ri\v, ruv xpitrriavuv npoa-ijyopiav oiKeiui; ixeiv rovi;
dyvuarov OMOtpatvofAevovq tijv Beiav fvaiv, dyvuarov Se Kai tov ti)?
yevvrfaeui; Tfowov.
' Oide yap et rivo; o vovi; Sia KaKOvoiav c'o-KOTijfievo;, Kai hia
Toi/TO fAffievoi; juijTe ruv npoaoi, juijTe [ruv vnep KefaXvit; ifiKVOiro\
[|H>j8e] TOi; dXXoiq dvBpunoii ifiKTijv e'lvat rrjV ruv ovruv evpeaiv.
Gregor. Nyss. I. c. f. 242. orat. 9. c. Eunom. Neander has
translated this according to what appeared to him to be a
necessary alteration. Compare f. 243. lit. C. The additions
are enclosed by brackets.

428 EUNOMIUS.
called himself the * way', had he made the same
impracticable to those, who desired through
him to attain to the Father. How could he be
the ' light', without enlightening men, without
enlightening the eye of the soul, so as to enable
it to come to a knowledge of himself and of the
still higher light?" " As if the Christian know
ledge of God, the coming to the Father, and the
being enlightened, in the biblical sense of the
word, consisted in a comprehension of certain
metaphysical results concerning the Godhead.
The ordinary reproach made by the Eunomians
to the adherents of the Established Church was:
" Ye know not whom ye worship." * The Euno-
mian Philostorgius appears to have ascribed to
Eunomius, as a special merit, the having over
thrown the theory of the Incomprehensibility
of God, which was maintained by Arius himself
and prevailed among the greatest part of the
Arians, as well as among the Theologians of
the Catholick Church, who lived at this period.
He accuses Arius of considering God to be a
Being composed of parts, because he taught,
that the real nature of God could be compre
hended by no one, only in as far as the peculiar
power of each individual enabled him to do so,
and of saying concerning God : " that God was
> AVe must here take into consideration, that, according to
the doctrine of Eunomius, the spirit of those, who had a real
Christian perception, was to raise itself beyond the Son to a
perception of the Higher Light, the Father himself: " '0
yap vovi; tisjv e'lq rov Kvpiov neniarevKoruv naaav aiVflijTijv Kai »0))T))v
oiatav vnepKvyf/aq, oiie im rrfi; rov viov yevvi}aeu( iaraaBai nefvKev,
ineKeiva oe ravrvji; ierai noBu ry]q aiuviov ^u-/}^ ivrvxeiv rep npurtp
XXixofAivoi;.' fol. 246. And, 'H fAar-tjv dv o Kvpioi; eavrov livofAaaev
avpav, fA-qoevof ovrof tov hiiovroi npoi; Karavoijaiv Kai Beupiay Tou
narpof, fAarijV ^ovXofAevoii;, Tluf i'dv e'lr; ifui; fAi; fun^uv rovi; dv
Bpunovi;, fAff KaraXafATtuv to tvj? i/zuxi? ojAfAa npof Karavoijaiv eavrov
re Kat tow vnepKetfAevov furoi;. fol. 243.
- Ovk oi8a<o ae^etq. Vid. Chrysost. Hom. de Incompreh. V.

EUNOMIUS. 429
neither a substance nor a reality, nor any of the
other things which are named." ' These last
words, which are borrowed from the Neoplatonic
Philosophy, and from expressions taken from
Plato's explanations concerning the airo dyaBov, of
which many of the Fathers of the Church made
use, might indeed lead to a denial of the idea of
a personal God, endued with consciousness,
with which all the foundation of faith and hope
for man would vanish, and might transform the
idea of God into a lifeless abstract, an absolute
nothing, such as was the ov of Plotinus; —
although the Fathers of the Church, as may
easily be shewn, in nowi,se understood it in this
light. And thus we may suppose, that Euno
mius, whose general views were inimical to the
Platonic Philosophy, had arrived at his con
tracted idea of the Divine Being, as opposed to
a comprehension of the Idea of God, which was
too abstract and too little human. ^
III.  CONCERNING THE PROPAGATION OF
CHRISTIANITY IN THE COUNTRY, AND THE
RELIGIOUS EDUCATION OF THE RURAL
POPULATION. Vid. p. 288.
It was among the rude, ignorant, and op
pressed peasantry, that Heathenism maintained
itself longest ; whence the heathen were called
pagani in the latter half of the fourth Century.
The heathen landed, proprietors endeavored to
preserve Heathenism among their peasantry by
the means, which their power placed in their
hands, and the Christian landed proprietors did
not concern themselves about their education
^ M5)T6 oiatav avrov eiyai, fA-rfU iiroo-Tao-iv, fA-rfre dXXo (xijSev uv
cvofAu^erai. t -u -v- t
'¦i Vid. Neander's History of the Church. Lib. X. c. 1.
and Lib. II. c. 3.

430 CHURCHES
and conversion. They only sought by extortion
and oppression ' to increase the revenues of
their estates, and to add to the beauty of them ;
but they cared not for the spiritual state of their
poor peasantry, or they even connived at the
exercise of Heathenism by their dependants,
because a tribute was paid them for the use of
the Temples. This last fact appears from a
passage of Zeno of Verona, in which he says,
that tlney ignored, that sacrifices were still
offered up in the Temples upon their estates,
either to escape the censure of the clergy, or
the infliction of civil fines, while they carried
outlaw suits respecting their right of propriety
jatthe Temples, in order to be able to draw the
,.^.^4ncome arising from them. '^
' By the destruction of the Temples in the
country, and by the suppression of Sacrifices,
nothing was yet really gained for the conversion
of men. Libanius was probably in the right,
when he said to the Emperor Theodosius :
" When they tell thee, that by this proceeding
many have become Christians, thou must not
forget to distinguish between appearance and
reality. They are in no wise different from
what they were before, and only say that they
are changed. They assist indeed at what
' Chrysostom alludes to this Hom. in Matt. XLIII: " I
know likewise many now, who say, as Pharaoh : I know
nought of the Lord, and who make the lives of their depen
dants ' bitter with hard bondage in mortar, and in brick.'
(Exod. I. 14.) How many never once remit them their
work, though God commandeth them to ' forbear threaten
ing.' (Ephes. XI. 9.) The judgment of God threateneth
them, after their present life." Compare with this Hom. in
Matt. LXI.
2 Sermo XV. ed. Ballerian. Pag. 120, " In proediis vestris
fumantia undique sola fana non nostis, quae, si vera dicenda
sunt, dissimulanda subtiliter custoditis. Jus templorum ne
quis vobis eripiat, quotidie litigatis."

IN THE COUNTRY. 4.31
taketh place publicly, and join the crowd of
Christians ; but when they have placed them
selves in a posture, as if they were praying,
they either invoke no one, or the Gods." * Every
thing dependeth upon working on the convic
tions of men by religious instruction, and to
advance this object was the constant endeavour
of Chrysostom. Wherefore he afterwards made a
beautiful exhortation at Constantinople to the
landed proprietors, wherein he called upon them
to appoint spiritual pastors, and found churches
upon their estates. We will here add his own
words, which are in many respects very remark
able. Alluding first to the journeyings of the
Apostles he says : " We ought to undertake simi- Hom, in
lar journies ; but wherefore do I speak of jour- xviii''°^'
nies? Many have villages and lands, and take no
care of them. They are eager to erect baths, to
increase their rents, to construct courts and
dwellings, but take no care that the souls of their
dependants should be improved. If ye find
thorns in a field, ye cut them down, burn them,
and use every means to free the land from this
nuisance ; but when ye see the labourers them
selves full of thorns, and extract them not, say
do ye not fear Him, who will demand from you
an account of these things? For ought not
each believer to build a church, to appoint a
teacher, to work together with him, and before
every other thing, to see that all are Christians?
Tell me, how is the peasant to become a Chris
tian, if he see you thus neglectful of his sal
vation ? ye can work no miracle and thereby
convert him. Work for his conversion with the
means in your power, by humanity, by your
protection, by mildness, by soothing, and by all
such things. Most men build market-places
1 Orat. 'Xnep ruv lepuv. Tom. II. fol. 176.

432 CHURCHES
and baths, but no one buildeth churches,— any
thing rather than a church. Therefore I exhort
you, I beseech you, I ask you as a favour, nay, I
prescribe it to you as a law, that no land-owner
be without a church. Tell me not, that there is a
church in the neighbourhood, that the erection
of a new one will cost much, and that your in
come is small. If ye have aught to spend on
the poor, employ it in the erection of a church.
It is better employed in the latter, than in the
former purpose. As when ye marry wives, or
portion daughters, so be ye affected towards the
Church. Give her a dower : so shall your estate
be filled with blessings. Tell me, is it a litde
thing, that your wine-presses be blest, — a little
thing, that God receive the first fruits of your
land ? ' The labourers till your ground ; do ye till
their souls. They bring to you the fruits ofthe
earth ; do ye guide them to heaven. He, who
maketh the beginning, is the cause of all that
followeth. Ye will then be the cause of your
own peasantry and those of the neighbourhood
being instructed in Christianity. The baths
render the labourers effeminate, the taverns lead
them into excess ; yet ye erect such places for
the sake of vanity. The markets and the fairs
> The first fruits of the corn and grapes, or of the wine, were
usually presented at the altar, as marks of gratitude for all
the gifts of nature, and as a proof that the donors were ready
to offer every thing they possessed to the service of God.
Out of these gifts the elements for the Lord's Supper were
taken. Vid. Apost. Can. II. Cod. Afr. c. 37. Concil.
Trull, c. 28. We find in Chrysostom, in a discourse held on
the Festival of the Ascension, mention made of the custom
of sending to the Church a bundle of ears of corn, and a
blessing having been pronounced over them, the whole field
was considered to be blessed. Savii. Tom. V. f. 597 : " 'Onep
yiverai em ruv nedtuv ruv araxvifOopuv, oXiyovq riq arax^aq Xa^uv
Kai fAiKpov tpayfAa woujo-a; Kat npoaeveyKuv ru Beu, 8ia rov fitKfov
naaav ryjv dpovpav eiXoyei.'^

IN THE COUNTRY. 433
render them bold and rude. Here, however,
all is different. Hoiv glorious a sight to behold
the Pastor approach, after the manner of Abra
ham, his hairs grey, his loins girded, digging the
ground and.working with his own hands ! What
land so beautiful as his ! Debauchery and
drunkenness are banished thence, — vanity
quenched. Benevolence shineth forth the
brighter on account of the simplicity, by which
it is surrounded. How sweet it is to betread
the house of God, when we know that we our
selves have built it, to lay down upon our beds,
and after the refreshment of our bodies, to take
a part in the Evening and Morning Hymns, ' to
have the priest a guest at our table, to go about
and converse with him, to receive his blessing,
and to see others resort hither from the neigh
bouring villages. Let such be the walls and
defence of your field. Let it smell as a ' field,
which the Lord hath blessed.' If the country yvvi"-)
be so beautiful on account of its repose, and
freedom from care, what will it not be when a
Church shall be added thereunto ? The land
which hath a Church is like unto the Paradise of
God. There is neither noise, nor discord, ^ nor
strife, nor heresies. ' We behold all living in
1 In the. morning was sung Psalm LXIII.: "O God,
thou art my God ; early will I seek thee." if-aX/io? iuBivoq,
and in the twilight of evening. Psalm CXLI. : " Lord, I
call upon thee, haste thee unto me." ^f/aXftoi; imXvxvtoi; or
XvxviKOi, ad incensum lucernae. Vid. Chrysost. Hom. in
Psalm CXL. and Constitut. Apostol. Lib. II. c. 59.
" It was the o£Gce of Bishops and Presbyters to adjust
differences among their flocks, and they were thereby en
abled to promote unity and peace.
3 It was among the rude and ignorant population of the
country, that Heretics, who by the Imperial laws were
driven from the cities, could, if unopposed by the watch
fulness of the clergy, most easily spread themselves, and
most readily find an opening. 2 F

xxvn.27.

434 cm RCiiES
friendship one with another, and joined together
by the same faith. Such rest leadeth you to wis
dom, and when ye are thus prepared by medita
tion, the Priest will easily heal you. For, the
things which we say here, are driven from your
minds by the noise of the Forum ; but the things,
which ye hear there, will remain fixed in your
souls. By means of a Pastor ye will become quite
different beings in the country. He will watch
over the laborers by his presence and by his in
fluence. And say, what will be the expense ?
Raise at first a small house for a Church. Your
successor will build a Porch, the succeeding
owner will add something else, and the whole
will be ascribed to you. Exhort one another,
and contend together to this end. Now indeed
ye erect buildings, where ye may keep your
straw, corn, and all such things ; but ye care
not, whether there be a place wherein the fruits
of souls may be gathered. Your people must
go many miles to reach a Church. How good a
thing it is, for the Priest in all stillness daily to
enter the church, draw near to God, and pray
for the whole village and its possessor ! Is
it a little thing, that thy name is always men
tioned in the Church-Prayer at the celebration of
the Holy Supper ? ' And how much gain thou
derivest hence in all other matters ! Perchance
a great man liveth in the neighbourhood, and
his stewards mention to him, that thou hast a
Church and a Priest,^ Such a one would not

^ To Kat iv rati; dytaii; dvafopaii; det ro ovofAa cot iyKetaBai.
- According to one reading Xeyeiv. According to another,
,;^nv, which does not appear to me to give so appropriate a
meaning, it would be : " and he hath stewards." One of
those great men, who possessed rstalt > in all parts of the
( mpirc, has one in the nei;,;hbourhood. When he visits thc
r-^tatc, hc licarr- from his sUwiud, that hi^ neighbour, whom

IN THE COUNTRY. 4S!)
condescend to visit so lowly a per.son as thyself,
but perhaps he will invite the Priest to his table. ^
Thy village will then be freed from all suspicion,
—no one will be accused of homicide or theft ;
no one will be suspected of any such things.
If sickness come, or death draw nigh, thy people
will have consolation. The friendships, which
will be formed among those who visit each other,
will not be common friendships; and their meet
ings will cause greater joy, than those at the
fairs. Even the landowner gaineth increased
respect through the Priest. Where God is ho
nored, nothing bad can come ; as where he is
not honored, there can be nothing good. There
will also be an increased confidence towards
God and men. I exhort you not to undertake
this work negligently, but with zeal. Make
ready a fortress against the power of Satan, —
for such is the Church. Hence let the hands
hasten to their work : first let them be stretched
forth in prayer, and then proceed to work. So
shall they have strength. Look not to the
Church returning you an income. Ye will effect
nothing, unless ye think, that it will return you
an income greater than the rest of your estate.
he had so much despised on account of his low condition,
has a church and a priest.
' This is the only passage which I have met with, where
in Chrysostom seeks to urge his precepts upon Utilitarian
grounds, and not solely upon the pure disinterested love of
God. I doubt not, that sometimes he found himself obliged
as he represents St. Paul to have been (Vid. p. 303. of this
Vol.), to lower himself to the standard of those, whom he
addressed. I felt inclined to have erased this extract, so
opposed to the general views of Chrysostom ; but since Dr.
Neander has inserted it, since it admits of the explanation
I have given it, and since it likewise affords a rather curious
historical picture of the state of society in the Roman Empire
during those times, I merely desire to qualify it by the
foregoing observations. — I. C. ts.
2 F 2

43G

CHURCHES

15, Matt.
XVIII, 6

See P, 175.

Can there be a greater gain, than to gather souls
into the barns of heaven ? Alas, that ye know
not how great a thing it is to win souls ! Hear
what Christ saith to Peter : ' If thou love me,
joi n XXI. feed my lambs.' If God did not hold the salva
tion of one soul so precious, the ruin of one
would not have excited so much his wrath.
Knowing then these things, let us begin this
spiritual work. Let any one call upon me, and
we will together use our utmost exertion. If
there be three owners to one estate, let them
contribute jointly. If there be only one, let
him persuade his neighbours to assist." Chry
sostom here represents the rural pastors, as men
of patriarchal dignity and simplicity, who tilled
their own land, and yet were able to instruct
the peasantry in the concerns of religion. In
like manner he represents the Syrian rural pas
tors. Yet it was the unfortunate consequence
of a want of proper preparation for the ecclesi
astical profession, and of a scientific education '
which frequently rendered the rural clergy un
able to instruct their congregations. Hence
divine worship became too mechanical, and the
general extension of Christian knowledge was
thereby checked, — this last being the grand
object of the Christian Church, which is the
only seminarj'-, which embraces all classes of
men without distinction. In one of his dis
courses, held at Constantinople, Chrysostom
expresses a wish, that he had so far instructed
his congregation in that city, that he might be
Horn ad ^^^® ^° Icavc it and preach the Gospel in the
Coloss, IX, country ; " for," said he, " how much instruc-
' According to a law passed A. d. 398, by which the clergy
of every village-church were only to be chosen from the in
habitants of the village, this must in most cases have been
entirely wanting.

IN THE COUNTRY. 437
tion do ye think your brethren and their teachers
in the country need ?" » The frequent visita
tions, which were made by pious Bishops in
their Dioceses, in which they were wont to be
accompanied by the clergy and laity of each
place, ^ and which gave them an opportunity of
coming in nearer contact with the latter, more
over, the Festivals to the memory of Martyrs in
terred in the country, to which the Bishops came
from the city to the villages, accompanied by a
numerous attendance,! tended to supply this de
fect. Concerning this last, we will extract a
beautiful passage of Chrysostom from one of his
discourses, which he held at Antioch, on the
occasion of Bishop Flavian's attendance at a
Martyr-festival in the country : " Yesterday Jj""- " *^-
was a Martyr-festival, and to-day is again a
Martyr-festival, not with us, but in the country,
or rather with us likewise. For the city and
the country in earthly concerns differ from each
other ; but the concerns of religion have ren
dered them common, and united them one with
the other. I look not to their barbarous tongue,^
but to the communion of faith. What availeth
similitude of language, when minds are divided ?
What h armeth the diversity of language, when
faith uniteth together ? In this respect the coun
try is not inferior to the city, since religion, the
fountain of all good, imparteth to them equal
honor. Therefore our Lord tarried not only in
cities, and forsook the villages, but he ' went
about all the cities and villages preaching the
Gospel, and healing every sickness and every
^ ffoo-tj? o'lea-Be litaaKaXtaq teia-Bai rov:; vfAerepovq dieXfovq rovi;
int ruv dyouv Kat rovq iKeivuv ^itaaKaXovi;.
2 Vid. Apolog. contra Arian. op. ed. Benedict. Tom. I.
P. I. f. 191.
' Greek was spoken in the city, and Syriac in the country.

438 CHURCHES IN THE COUNTRY.
^^'and^ix disease.' After his example our common Shep-
35! herd and Teacher hath forsaken us and departed
to them; for he is gone to our brethren. And
as when the Festival of the Maccabees was cele
brated here, all the country flocked into the
city ; so now, that a Martyr-festival is cele
brated there, the whole city ought to flock
into the country. On this account, God not
only planted Martyrs in the cities, but like
wise in the villages, in order that the celebra
tion of their Festivals ipght give us an urgent
occasion to hold intercourse one with another ;
and he hath even given more to the villages
than to the cities ; for ' he giveth more abun-
1 Cor. xii. dant honor to that part which lacketh.' For the
country is our weaker member, wherefore it
enjoyeth a greater care. For those, who dwell
in cities, have constant instruction ; but those,
who dwell in the country, receive not the same so
richly. Thus hath God supplied their want of
teachers by the greater number of Martyrs, and
hath ordained, that more should be interred
among them, than with us. They hear not
constantly the tongue of the teacher, but they
hear the more mighty voice of the Martyr call
ing to them from the tomb."

END OF VOL. I.

ERRATA.

PiliCi:.

Line.

For.

Read.

1.

Note 4.

Statius.

Statuis.

2^

Note 2.

nourish it

nourish it"

.5.

23.

Among the holy

for the Holy Ministry

—

Note 1 .

evBoKifiovvros

eiZoKtfjiOvvros

24.

Note 1,

et Liban.

and Liban.

;3

3.

I know

' I know

—

19.

: " Behold

: Behold

36.

Note 1.

ni. p. 75.

III. ei.. 7.=.

43.

Marg. Ref.

Ps. XXIV. 16.

Ps. XXV It;

—

22.

disquited.

disquieted

—

26

seen'

seen"

46.

.33.

build it'

build it"

—

34.

Daphne

Daphne.'

-iS.

1.

world.'

world.



35.

man ;" and

man.'' And

50.

-^0.

aid'

aid

93.

Note

-irXayxvio.

eva-nXayxvto.

100,

203

evrrpoa-nyopov '

eunpoa-nyopov

—

2U4.

Too

Tov

102.

247.

irvevfiaros ;

nveu^aros'

—

268.

vovs ;

vovs-

103.

2.

effected

affected

—

23,

trees.

trees."

104.

Note 1.

doKufiev

daKufiev

107.

.\'ote 1 .

circumstantiam

circumstantium.

ill.

13.

weared

wearied

127.

,s.

property

poverty

156.

2m,

Hellebichuis

Hellebichius.

168.

Note 1.

tirorpo(poi

t-ittrorpoipot

1H4.

Note 1 .

yofivaaiapxovs

yvfivaaiapxovs

213.

Note 1.

iv ra

iv Tip

224.

Note 1.

TT poaxufAev

npoaxu^ev .

241.

1

@v

Ov

2W2.

f<

ware Xeyei Qfxev

-ware \eyet fiev

289.

Note

by the power of so sub

in such vastness of

lime a sight

power

—

—

lay hold of

lay hold of it.

—

—

,that heavenly spectacle

,that divine .autho
rity

344.

13.

these parts

they

352.

Notel. 19. 20.

omit these two lines entirely except ' flock'

in the 1st line.
374.
Note 1.
as has been observed
as is observed
431.
5.
dependeth
depends.
MARGINAL REFERENCES OMITTED.

"age.

Line.

9.

20.

10.

10.

11.

14.

30.

33.

31.

5,

—

8.

—

18.

—

26.

32.

5.

—

15.

—

21.

—

32.

36.

7.

—

10.

37.

11.

38.

5.

39.

25.

42.

3.

43.

12

—

36.

44.

13.

—

26.

45.

28.

46.

26.

—

38.

47.

28.

48.

28.

55.

12.

—

24.

70.

28.

71.

13.

—

17.

—

19.

73.

20,

77.

2.

MiirgDiiil He/erences Omitteil.
Theodor. Eccies. Hist. Lib. II. Cap, XXXI.
Epiphan. in Hoeres. Semiarian. Cap. XXIX.
Hom. in Sanct. Melet. Tom. II. f. 519—520.
Adv. Oppug. Vit. Monast. Lib. II. Tom. I. f 62.
Idem. f. 66.
Idem, f, 69.
Idem. f. 70.
Idem. f. 71.
Idem. f. 71.
Adv. oppugn, Vit, Monast, Lib. I. f. 55.
Adv. oppugn. Vit. Monast. Lib. III. 1. si
Exod XIII. 8.
Adv. oppugn. Vit. Monast. Lib. 111. f, 91.
Idem. f. 101.
Idem. f. 97.
De Compar. Reg. et Monast. Tom. I. I, 118.
Lib ad Stagyr. I. Tom. I. f. 156.
Idem. f. 179.
Lib ad Stagyr. III. f. 226.
Tract, ad Viduam Jun. Tom. I. f. 341.
Idem, f. 343.
Idem. f. 344.
Lib. de Virgin. Tom. I. f. 269.
Idem. f. 287.
Idem. f. 335.
Matt.xxv. 4r..
Lib. in S. Babyl. Tom. 11. f. 555.
Idem. f. ,'549.
Idem. f. 550.
Lib. de Sacerd. IV. f. 408
Idem. f. 410.
II. Cor. XI. 6.
Lib.de Sacerd. f. 410.
Lib. de Sacerd. V. f. 420.
Libde Sacerd. III. f. 387.

We regret that the Spiiitus Asperi and Lenes and the lotas Subscnpta,
are in some places wanting, and that in others they have been erroneously
placed.

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