The saint's three books, On Providence, are an exhortation to comfort, patience, and resignation, addressed to Stagirius, a monk possessed by an evil spirit. This Stagirius was a young nobleman, who had exasperated his father by embracing a monastic state: but some time after fell into lukewarmness, and was cruelly possessed by an evil spirit, and seized with a dreadful melancholy, from which those who had received a power of commanding evil spirits were not able to deliver him. St. Chrysostom wrote these books soon after he was ordained deacon in 380. In the first, he shows that all things are governed by divine providence, by which even afflictions are always sent and directed for the good of the elect. For any one to doubt of this is to turn infidel: and if we believe it, what can we fear whatever tribulations befall us, and to whatever height their waves ascend? Though the conduct of divine providence, with regard to the just, be not uniform, it sends to none any tribulations which are not for their good; when they are most heavy, they are designed by God to prepare men for the greatest crowns. Moreover, God is absolute master to dispose of us, as a potter of his clay. What then have we to say? or how dare we presume to penetrate into his holy counsels? The promise of God can never fail: this gives us an absolute security of the highest advantages, mercy, and eternal glory, which are designed us in our afflictions. St. Chrysostom represents to Stagirius that his trials had cured his former vanity, anger, and sloth, and it was owing to them that he now spent nights and days in fasting, prayer, and reading. In the second book, he presses Stagirius strenuously to reject all melancholy and gloomy thoughts, and not to be uneasy either about his cure, or the grief his situation was likely to give his father, but leaving the issue to God, with perfect resignation to ask of him this mercy, resting in the entire confidence that whatever God ordained would turn to his greatest advantage. In the third book, he mentions to Stagirius several of his acquaintance, whose sufferings, both in mind and body, were more grievous than those with which he was afflicted. He bids him also pay a visit to the hospitals and prisons; for he would there see that his cross was light in comparison of what many others endured. {255} He tells him that sin ought to be to him the only subject of grief; and that he ought to rejoice in sufferings as the means by which his sins were to be expiated. A firm confidence in God, a constant attention to his presence, and perpetual prayer, he calls the strong ramparts against sadness.
When the Arian emperor Valens, in 375, commanded the monks to be turned out of their deserts, and enrolled in the troops, and several Catholics reviled them as bigots and madmen, St. Chrysostom took up his pen to justify them, by three books, entitled, Against the Impugners of a Monastic State. T. 1, p. 44, he expresses his surprise that any Christians could speak ill of a state which consists in the most perfect means of attaining to true virtue, and says they hurt themselves, not the monks, whose merit they increase; as Nero's persecution of St. Paul, because he had converted one of the tyrant's concubines, enhanced the apostle's glory. A more dreadful judgment is reserved to these enemies of the love of Christ. They said, they drew no one from his faith. The saint retorts: What will faith avail without innocence and virtue? They alleged that a Christian may be saved without retiring into the desert. He answers: Would to God men lived so in the world that monasteries were of no advantage! but seeing all disorders prevail in it, who can blame those who seek to shelter themselves from the storm? He elegantly shows that the number of those that are saved in the world is exceeding small, and that the gate of life is narrow. The multitude perished in Noah's flood, and only eight escaped in the ark. How foolish would it have been to rely carelessly on safety in such danger! Yet here the case is far more dreadful, everlasting fire being the portion of those that are lost. Yet in the world how few resist the torrent, and are not carried down with the crowd, sliding into anger, detraction, rash judgment, covetousness, or some other sin. Almost all, as if it were by common conspiracy, throw themselves into the gulf, where the multitude of companions will be no comfort. Is it not, then, a part of wisdom to fly from these dangers, in order to secure our only affair in the best manner possible?
Whereas parents sometimes opposed the vocation of their children to a monastic state, in his second book he addresses himself to a Pagan father, who grieved to see his son and heir engaged in that profession. He tells him he has the greatest reason to rejoice; proving from Socrates, and other heathen philosophers, that his son is more happy in voluntary poverty and contempt of the world, than he could have been in the possession of empires: that he is richer than his father, whom the loss of one bag of his treasures would afflict, whereas the monk, who possessed only a single cloak, could see without concern even that stolen, and would even rejoice though condemned to banishment or death. He is greater than emperors, more happy than the world, out of the reach of its malice or evil, whom no one could hurt if he desired it. A father who loves his son ought more to rejoice at his so great happiness than if he had seen him a thousand times king of the whole earth, and his life and kingdom secured to him for ten thousand years. What treasures would not have been well employed to purchase for him such a soul as his was rendered by virtue, could this blessing have been procured for money? He displays the falsehood of worldly pleasure; the inconstancy, anxiety, trouble, grief, and bitterness of all its enjoyments, and says that no king can give so sensible a joy as the very sight of a virtuous man inspires. As he speaks to a Pagan, he makes a comparison between Plato and Dionysius the tyrant; then mentions an acquaintance of his own. This was a holy monk, whom his Pagan father, who was a rich nobleman, incensed at his choice of that state, disinherited; but was at length so overcome by the virtue of this son, that he preferred him to all his other children, who were accomplished noblemen in the world, often saying that none of them was worthy to be his slave; and he honored and respected him as if he had been his own father. In the third book, St. Chrysostom directs his discourse to a Christian father, whom he threatens with the judgment of Hell, if he withdrew his children from this state of perfection, in which they would have become suns in heaven, whereas, if they were saved in the world, their glory would probably be only that of stars. He inveighs against parents, who, by their discourse and example, instil into their children a spirit of vanity, and sow in their tender minds the seeds of covetousness, and all those sins which overrun the world. He compares monks to angels, in their uninterrupted joy and attention to God; and observes that men in the world are bound to observe the same divine law with the monks, but cannot so easily acquit themselves of this obligation, as he that is hampered with cords cannot run so well as he that is loose and at liberty. He exhorts parents to breed up their children for some years in monasteries, and to omit nothing in forming them to perfect virtue. In his elegant short treatise, entitled A Comparison between a King and a Monk, t. 1, p. 116, he beautifully shows that a pious monk is incomparably more honorable, more glorious, and more happy than the greatest monarch, by enjoying the favor of heaven, and possessing God; by the empire over himself and his own passions, by which he is king in his own breast, exercising the most glorious command; by the sweetness and riches of divine grace; by the kingdom of God established in his soul; by prayer, by which all things are in his power; by his universal benevolence and beneficence to others, procuring to every one all spiritual advantages as far as lies in him; by the comfort which he finds in death which is terrible {256} to kings, but by which he is translated to an immortal crown, &c. This book is much esteemed by Montfaucon and the devout Blosius.
St. Chrysostom, in his treatise on Virginity, t. 1, p. 268, says this virtue is a privilege peculiar to the true church, not to be found, at least pure, among heretics: he proves against the Manichees, that marriage is good: yet says that virginity as far excels it as angels men, but that all its excellency is derived from the consecration of a soul to God, and her attention to please him, without which this state avails nothing.
After he was ordained deacon at Antioch, he composed his book To a Young Widow, (t. 1, p. 337,) a lady who had lost her husband Tarasius, candidate for the prefectship of the city. He draws motives to comfort her from the spiritual advantages of holy widowhood, and the happiness to which her husband was called. His second book To the Widow, (t. 1, p. 349,) is a dissuasive from second marriages, when they are contracted upon worldly motives.
His six incomparable books on the Priesthood, he composed to excuse himself to his friend Basil, who complained that he had been betrayed by him into the episcopal charge; for Chrysostom persuaded him they had time yet to conceal themselves; yet secretly absconded himself and left the other to be chosen. Basil, when he met him afterwards, was not able to speak for some time but by a flood of tears; and at length broke through them only to give vent to his grief in bitter complaints against the treachery of his friend. This work is wrote in a dialogue between the two friends. St. Chrysostom, in the first book, alleges (t. 1, p. 362) that he could not deprive the church of a pastor so well qualified to serve it as Basil was; nor undertake himself a charge for which he had not the essential talents, and in which he should involve others and himself in ruin. In the second book he justifies his own action in not hindering the promotion of his friend to the episcopacy, by observing that to undertake the charge of souls is the greatest proof we can give of our love for Christ, which He declared by putting the question thrice to St. Peter whether he loved him, before he committed to him the care of his flock. John xxi. 15. If we think it an argument of our love for a friend to take care of his servants or cattle, much more will God recompense faithful pastors, who feed those dear souls to save which God died. The pastoral charge is certainly the first of all others in merit and dignity. The saint therefore thinks he should have prevaricated if he had deprived the church of a minister capable of serving it. But in order to justify his own flight, he adds that the dangers and difficulties of this state are proportioned to its pre-eminence and advantages. For what can be more difficult and dangerous than the charge of immortal souls, and of applying to them remedies, which, to take effect, depend upon their own co-operation and consent, and must be always proportioned to their dispositions and character, which must be sounded, as well as to their wounds? Remissness leaves a wound half cured: and a suitable penance often exasperates and makes it wider. Herein the greatest sagacity and prudence are necessary: Nor is the difficulty less in bringing back to the church members which are separated from it. Basil replied to this discourse of St. Chrysostom: "You then love not Christ, who fly from the charge of souls." St. Chrysostom answered, that he loved him, and fled from this charge because he loved him, fearing to offend him by taking upon him such an office, for which he was every way unqualified. Basil retorts with warmth, that his treachery towards himself was unpardonable, because he was acquainted with his friend's incapacity. Chrysostom answers, that he should never have betrayed him into that dignity, if he had not known his charity and other qualifications. In order to show that he had reason to shun that charge, he in his third book sets forth the excellence and obligations of that dignity; for it is not earthly, but altogether heavenly, and its ministry would do honor to the angels; and a pastor ought to look upon himself as placed among the heavenly spirits, and under an obligation of being no less pure and holy. This he shows, first, from the tremendous sacrifice of the altar, which requires in the offerer a purity truly becoming heaven, and even far surpassing the sanctity which was required in so terrible a manner of priests in the Old Law, a mere shadow of ours. "For," says he, "when you behold the Lord himself lying the victim on the altar, and offered, and the priest attending, and praying over the sacrifice, purpled with his precious blood, do you seem to remain among men and on earth, or not rather to be translated into heaven? O wonderful prodigy! O excess of the divine mercy! He who is seated above at the right hand of the Father, is in that hour held by all in their hands, and gives himself to be touched and received. Figure to yourself Elias before the altar, praying alone, the multitude standing around him in silence, and trembling, and the fire falling from heaven and consuming the sacrifice. What is now done is far more extraordinary, more awful, and more astonishing. The priest is here standing, and calls down from heaven, not fire, but the Holy Ghost: he prays a long time, not that a flame may be kindled, but that grace may touch the sacrifice, and that the hearts of all who partake of it may be purged by the same." c. 5, p. 385. (See the learned prelate Giacomelli's Note on St. Chrysostom's doctrine on the real presence of the body of Christ in the Eucharist, and on the sacrifice of the altar, in hunc librum, c. 4, p. 340.) Secondly, he mentions the eminent prerogative of binding and loosing, not bodies, but souls, with which the priesthood of the New Law is {257} honored: a power reaching the heavens, where God confirms the sentence pronounced by priests below: a power never given to angels, yet granted to men. John xx. 22. All power was given by the Father to the Son, who again transferred it on men. It is esteemed a great authority if an emperor confers on a private person power to imprison others or to set them at liberty. How great then is the authority with which God honors the priesthood. The priests of the Old Law declared lepers healed; those of the New really cleanse and heal our souls. They are our spiritual parents, by whom we are reborn to eternal life; they regenerate us by baptism, again remit our sins by extreme unction, (James v. 14,) and by their prayers appease God whom we have offended. From all which he infers that it is arrogance and presumption to seek such a dignity, which made St. Paul himself tremble (1 Cor. xi. 3, &c.) If the people in a mad phrensy should make an ignorant cobble general of their army, every one would commend such a wretch if he fled and hid himself that he might not be instrumental in his own and his country's ruin. "If any one," says he, "should appoint me pilot, and order me to steer a large vessel in the dangerous Egæn or Tyrrhenian sea, I should be alarmed and struck with fear, and rather fly than drown both myself and crew." The saint proceeds to mention the principal temptations to which a pastor of souls is himself exposed, and the storms by which he is assailed; as vain-glory, for instance, a more dreadful monster than the sirens of the poets, which passengers, by standing on their guard, could sail by and escape. "This rock," says he, "is so troublesome to me even now, when no necessity drives me upon it, that I do not quite escape being hurt by it. But if any one had placed me on so high a pinnacle, it would have been as if, having tied my hands behind my back, he had exposed me to wild beasts to be torn in pieces." He adds the danger of human respect, fear of the great ones, contempt or neglect of the poor; observing that none can encounter such dangers, but such as are perfect in virtue, disinterested, watchful over themselves, inured to mortification by great abstinence, resting on hard beds, and assiduous labor: lastly, what is most rare, dead to themselves by meekness, sweetness, and charity, which no injuries or reproaches, no ingratitude, no perverseness, or malice, can ever weary or overcome: for a perfect victory over anger is a most essential part of the character of a good pastor, without which all his virtues will be tarnished, and he will reap no fruit of his labors. He makes this dreadful remark, that within the circle of his own acquaintance he had known many who in solitude led lives pleasing to God, but being advanced to the priesthood, lost both themselves and others. If no Christian can call to mind, without trembling, the dreadful account which he is to give at the tribunal of Christ for his own sins, how must he tremble at this thought, who sees himself charged with the sins and souls of others? Heb. xiii. 17. In the fourth book he proves that one unfit for the pastoral charge is not excused because it is imposed on him by others, as one unacquainted with the rules of architecture can by no means undertake to build, nor one to practise medicine who is a stranger to that profession. He speaks of the crime of those who choose unworthy pastors, and of the learning necessary for this charge, especially in applying suitable remedies to every spiritual disorder, in confuting Pagans, Jews, and heretics, and in instructing the faithful. A talent for preaching is an indispensable qualification. In the fifth book he prescribes the manner in which a preacher ought to announce the word of God, with what indefatigable pains, and with what purity of intention, desiring only to please God and plant his love in all hearts, and despising the applause of men, insensible both to their praise and censures. His discourse must be set off by piety, natural eloquence, plain simplicity, and dignity, that all may hear the divine word willingly, and with respect and pleasure, so as to wish at the end of the sermon that it were longer. The extreme danger of vain-glory so much alarmed him, that in the close of this book he again speaks against that vice, and says, that he who entirely subdued this furious wild beast, and cut off its numberless heads, enjoys a great interior calm, with infinite spiritual advantages; and that every one is bound to stand always armed against its assaults. In the sixth book, he shows that priests will be punished for the sins of others. It is no excuse for a watchman to say, I heard not the trumpet: I saw not the enemy approach, (Ezech. xxxiii. 3,) for he is appointed sentinel to watch and announce the danger to others. If a single soul perishes through his neglect, this will condemn him at the last day. In how great watchfulness must he live not to be infected with the contagion of the world, with which he is obliged to converse! With what zeal, vigilance, and fervor is he bound to acquit himself of all his duties and functions! For priests are ambassadors of heaven, sent not to one city, but to the whole earth, with a strict charge never to cease scattering the divine seed, preaching and exhorting with so great diligence, that no secret sinner may be able to escape them. They are moreover appointed by God mediators to intercede with him for the sins both of the living and the dead; to offer the tremendous sacrifice, and hold the common Lord of all things in their hands. With what purity, with what sanctity ought he to be adorned, who exercises so sublime a function? In it angels attend the priest, all the choir of heaven joins, and the holy place near the altar is occupied by legions of blessed spirits, in honor of Him who is laid upon it. This he confirms by a vision of a holy old man, who saw a multitude of bright spirits surrounding the altar, profoundly bowing their heads. "Another," says the {258} saint, "assured me, that he had both seen himself, and heard from others, that the souls of those who receive the holy mysteries before death, depart out of their bodies attended by angels as troops of heavenly guards." Lastly, he shows that sins are more easily committed, and are more grievous, in the episcopal ministry than in holy retirement. Basil, at this discourse, almost swooned away in the excess of grief and fear with which he was seized, till after some time, recovering himself, he said in the bitterness of his heart, What has the church of God committed to have deserved so dreadful a calamity, that the pastoral charge should be intrusted to the most unworthy of men? For he had before his eyes on one side the glory, the sanctity, the spiritual beauty and wisdom of the sacred spouse of Christ; and on the other, the sins and miseries of his own soul; and this consideration drew from him a flood of tears. Chrysostom said, that as to himself, upon the first news of his danger he had swooned away, and only returned to himself to vent his grief by abundance of tears; in which agony he passed all that time. He adds: "I will now discover to you the deplorable state of my mind at that time, that out of mere compassion you may forgive me what I have done; and I wish I could show you my wretched heart itself.—But all my alarms are now converted into joy." Basil replied: "But I am now plunged in bitter sorrow and tears: and what protection can I seek? If you have still any bowels of tenderness and compassion for my soul, any consolation in Christ, I conjure you never to forsake me in the dangers in which you have engaged me." St. Chrysostom answered, smiling, "In what can I serve you in your exalted station? However, when a respite from your functions affords you any leisure, I will wait upon you, and will never be wanting in any thing in my power." Basil at this arose weeping. St. John, embracing him and kissing his head, said, "Be of good courage, trusting in Christ, who has called you to his holy ministry."
In the first tome of his works, p. 228, we have a book which he composed when he was first made bishop of Constantinople, in 397, Against those who have sub-introduced Women; that is, against such of the clergy as kept deaconesses, or spiritual sisters, under the same roof to take care of their household. Saint Chrysostom condemns this custom as criminal in itself, both because dangerous, and because scandalous to others. Whatever pretext such persons allege of imaginary necessities, and of their security and precautions against the danger, he shows that there is always danger of their finding a lurking pleasure in such company. Though they perceive not any secret passion, he will not believe them exempt; for men are often the greatest strangers to their own hearts. He urges that this conduct is at least criminal, because it is an occasion and incentive of evil. Job, so holy a man, so dead to himself by long habits of mortification, durst not cast his eyes upon a virgin. St. Paul, not content with his continual fatigues and sufferings, added voluntary chastisements of his flesh to subdue it. What austerities do anchorets practise to tame their bodies, by perpetual fasts, watching, and sackcloth! yet never suffer even visits of persons of the other sex. Ironically inveighing against the presumption of such as had not the like saving apprehension of danger, he tells them; "I must indeed call these strong men happy, who have nothing to fear from such a danger, and I could wish myself to be endowed with equal strength," (t. 1, p. 231.) But he tells them this is as impossible as for a man to carry fire in his bosom without being burnt. "You bid me," says he, "believe that though I see you converse with a virgin, this is a work of piety, not passion. O wonderful man! this may be said of those who live not with men, but among stones," (t. 1, p. 235.) Our zealous pastor shows that the capital point in this warfare is, not to awake our domestic enemy, but by watchfulness to shun whatever can rouse him: and he adds, that though a man were invulnerable, he ought not to scandalize the weak, and by his example, draw them into a like snare. The stronger a person is, the more easy must it be to him not to give scandal. To the pretext of necessity, he answers, that this is mere madness, for a clergyman ought not to be so nice, either in his furniture or table. The saint addressed a like book to women, under this title: That regular (or religious) Women ought not to live in the same house with Men, (t. 1, p. 248.) Besides condemning this abuse and scandal, he zealously inveighs against the airy, light dress of many ladies, and pathetically invites all servants of God to mingle floods of tears with his in the bitter anguish of his soul, for a scandal by which snares are laid for others, souls murdered, (though undesignedly,) and sin against the divine Majesty propagated.
St. Chrysostom seems to have been only deacon when he compiled his book On St. Babylas, against the Gentiles; in which he speaks of the miracles wrought at his relics, as of facts to which he and his auditors had been eye-witnesses, (t. 2, p. 530.) Montfaucon refers to the same time his Synopsis of the Old Testament: in which he places in the canon the deutero-canonical books of Wisdom, Ecclesiasticus, Esther, Toby, and Judith: and out of the seven canonical epistles counts only three, viz: that of St. James, one of St. Peter, and one of St. John, (no others being received by the Syrians, as appears from Cosmas Indicopleustes,) t. 6, p. 308.
St Chrysostom was ordained priest by the patriarch Flavian, in 386, and appointed his ordinary preacher. On this occasion the saint made a sermon, (t. 1, p. 436,) in which he expresses his dread and surprise at his promotion, earnestly begs the prayers of the people, {259} and says he desires to entertain them on the praises of God, but was deterred by the checks of his conscience, and remorse for his sins: for the royal prophet, who invites all creatures, even dragons and serpents, to sound forth the praises of God, passes by sinners as unworthy to be allowed a place in that sacred choir: they are ignominiously ejected, as a musician cuts off a string that is not tunable with the rest.
The holy doctor, grieving for the spiritual blindness of many who were seduced by heresy, and considering their dangers as most grievous, and their miseries most pressing, preached five most eloquent sermons on the Incomprehensible Nature of God, against the Anomæans. He had taken notice that these heretics, who were very numerous in Syria, resorted willingly to his sermons with the Catholics, which afforded him an opportunity of more easily reclaiming them. The Anomæans were the followers of Eunomius, who, to the errors of the rankest Arianism, added a peculiar blasphemy, asserting that both the blessed in heaven, and also men in this mortal life, not only know God, but also comprehend and fathom the divine nature as clearly as we know our own, and even as perfectly as God comprehends himself. This fanaticism and impiety St. Chrysostom confutes in these five homilies, demonstrating, from the infinitude of the divine attributes, and from holy scriptures, that God is essentially incomprehensible to the highest angels. He strongly recommends to Catholics a modest and mild behavior towards heretics; for nothing so powerfully gains others as meekness and tender charity; this heals all wounds, whereas harshness exasperates and alienates the mind. (Hom. 2, p. 461.) His method is to close every discourse with some pathetic moral exhortation. In his third homily, On the Incomprehensible, he complains bitterly that many who heard his sermon with patience, left the church when it was at an end, without attending the celebration of the divine mysteries. He shows the efficacy of public prayer to be far greater than that of private, and a far more glorious homage to be paid by it to God: by this St. Peter was delivered from his chains; to it the apostles ascribed the wonderful success of their preaching. He mentions, that ten years ago, when a magistrate condemned for high treason was led to execution with a halter about his neck, the citizens ran in a body to the hippodrome to beg a reprieve; and the emperor, who was not able to reject the request of the whole city, readily granted the criminal a full pardon. Much more easily will the Father of mercy suffer himself to be overcome by the concord of many in prayer, and show mercy to sinners. Not only men join the tremendous voice during the sacred mysteries, but the angels and archangels present to the Father of all things the body of the Lord, entreating him to have mercy on them for whom he shed his blood, and sacrificed this very body. "By your acclamations you testify your approbation of what is said; but by your compliance show that your applause is sincere. This is the only applause that can give me pleasure or joy," &c., (p. 471.) In the following sermon (Hom. 4, p. 477) he commends their compliance by all assisting to the end of the public office, but severely finds fault that some conversed together in the church, and in that awful hour when the deacon cried out, "Let us stand attentive." He bids them call to mind that they are then raised above created things, placed before the throne of God, and associated with the seraphims and cherubims in sounding forth his praises, (p. 477.) In the fifth homily he again makes fervent and humble prayer, by which all things are obtained and effected, the subject of his moral exhortation. Public prayer is a duty which he frequently inculcates as a most essential obligation, a homage most honorable to God, and a most powerful means of grace to ourselves and all mankind. (See Hom. de Obscur. Prophet, t. 6, p. 187, &c.) We have seen other homilies of this father against the Anomæans, in which he proves the consubstantiality of God the Son; subjoining exhortations to prayer, humility, good works, &c. His sermon Upon not Anathematizing, (t. 1, p. 691,) was the fruit of his pious zeal to induce the Meletians and Paulinians to concord, and prevent private persons from anathematizing or branding others with the crime of heresy or schism; censures being reserved to the chief pastors, who are very sparing in using them. The spirit of Christ is meekness, and compassion and tenderness the means to gain souls. By this discourse he healed the sores left in the church of Antioch by the late schism. The Jews and the Gentiles shared in the fruits of his zeal and charity. Eight sermons which he preached against the Jews, whom he proves to have been cast off by God, and their ceremonial rites abolished, have reached us, and many others are lost. In his book Against the Jews and Gentiles, he demonstrates the Christian religion from the propagation of the gospel, the martyrs, prophecies, and the triumph of the cross: this ensign now adorns the crowns of emperors, is carried by every one on his forehead, and placed everywhere with honor, in houses, market-places, deserts, highways, mountains, hills, woods, ships, beds, clothes, arms, vessels, jewels, and pictures; on the bodies of beasts when sick, on energumens, &c. We are all more adorned with it than with crowns and a thousand precious stones; all eagerly visit the wood on which the sacred body was crucified; men and women have small particles of it set in gold, which they hang about their necks. On the 20th of December, 386, our saint pronounced his discourse on St. Philogonius, the twenty-fast bishop of Antioch. who had zealously opposed the rising heresy of Arius, and died on this day in 322. St. Chrysostom left the subject of the panegyric to his bishop Flavian, who {260} was to speak after him, and entertained his people with an exhortation to the holy communion on Christmas-day, five days after. He tells them the Magi had the happiness only of adoring Christ, but that they who should approach him with a pure conscience, would receive him and carry him with them; that he whose life is holy and free from crimes, may communicate every day; but he who is guilty in the sight of God, not even on the greatest festival. Nevertheless, the sinner ought to prepare himself, by a sincere conversion and by good works, during the interval of five days, and then communicate. The Ninevites appeased the divine vengeance in three days by the fervor of their penance.