The fourth tome contains sixty-seven homilies on Genesis, which were preached at Antioch during Lent, some year later than 386. Photius takes notice, that in these his style is less correct than in any of his other writings, and as far beneath his comments on the Acts of the Apostles, as those fall short of his most eloquent discourses on Isaiah, or on the epistles of St. Paul. His parentheses are sometimes so long, that he forgets to wind up his discourse and return to his subject: for speaking not only with little or no preparation, but without much attention to a regular method, for the instruction of the peoples, he suffered himself often to be carried sway with the ardor with which some new important thought inspired him. Yet the purity of his language, the liveliness of his images and similes, the perspicuity of his expression, and the copiousness of his invention, never fall: his thoughts and words flow everywhere in a beautiful stream, like an impetuous river. He interweaves excellent moral instructions against vain-glory, detraction, rash judgment, avarice, and the cold words mine and thine; on prayer, &c. His encomiums of Abraham and other patriarchs, are set off by delicate strokes. In the first thirty-two he often explains the conditions of the Lent fast. In the year 386, during Lent, at which time the church read the book of Genesis, he explained the beginning thereof in eight elegant sermons, t. 4, p. 615. In the first, he congratulates with the people for the great joy and holy eagerness for penance with which they received the publication of the Lent fast, this being the most favorable season for obtaining the pardon of sins, and reaping the most abundant heavenly blessings and graces; a season in which the heavens are in a particular manner open, through the joint prayers, fasts, and alms of the whole church. These are usually called sermons on Genesis, in order to be distinguished from the foregoing homilies, which were posterior to them in time. Five sermons On Anna, the mother of Samuel, (t. 4, p. 6{}9,) were preached at Antioch in 387, after the emperor had granted his gracious pardon for the sedition. The saint treats in them on fasting, the honor due to martyrs and their relics, on purity, the education of children, the spiritual advantages of poverty, and on perpetual earnest prayer, which he recommends to be joined with every ordinary action, and practised at all times, by persons while they spun, walked, sat, lay down, &c. Invectives against stage-entertainments occur both in those, and in the following three discourses On David, in which he says many excellent things also on patience, and on forgiving injuries. (T. 4, p. 747.)
The fifth tome presents us with fifty-eight sermons on the Psalms. He explained the whole Psalter; but the rest of the discourses are lost; a misfortune much to be regretted, these being ranked among the most elegant and beautiful of his works. In them notice is taken of several differences in the Greek translations of Aquila, Symmachus, and Theodotion; also in the Hebrew text, though written in Greek letters, as in Origen s Hexapla. The critics find the like supply for restoring parts of these ancient versions also in the spurious homilies in the appendix of this volume, compiled by some other ancient Greek preacher. In this admired work of St. Chrysostom the moral instructions are most beautiful, on prayer, especially that of the morning, meekness, compunction, careful self-examination every evening, fasting, humility, alms, &c. In Pa. 43, p. 146, he thus apostrophizes the rich: "Hear this, you all who are slack in giving alms: hear this, you who, by hoarding up your treasures, lose them yourselves: hear me you, who, by perverting the end of your riches, are no better by them than those who are rich only in a dream; nay, your condition is fair worse," &c. He says that the poor, though they seem so weak, have arms more powerful and more terrible than the greatest magistrates and princes; for the sighs and groans which they send forth in their distresses, pierce the heavens, and draw down vengeance without thinking to demand it, upon the rich, upon cities, upon whole nations. In Ps. 11, p. 120, he will have prayer to be made effectual by the exercise of all virtues and good works, especially by a pure love of God, hunger after his justice alone, and disengagement of the heart from all love of earthly things. In P. 41, p. 190, this prayer by aspirations, which may be borrowed from the psalms, he recommends to be practised in all places and times. Ib. He insists, that with David we begin the day by prayer, doing nothing before this duty to God be complied with: and that with him we consecrate part of the night to compunction and prayer. In. Ps. 6, he says many excellent things on the remedies we are bound to employ against concupiscence, especially assiduous prayer, shunning {264} all occasions which can prove incentives to this enemy or to our senses, and above all dangerous company; assiduous meditation on death and hell, &c. Ib. God only afflicts the just out of the excess of his love for them, and desire to unite them closely to himself. In Ps. 114, p. 308, as the Jews obtained not their return from their captivity to Jerusalem but by long and earnestly desiring it, so only an ardent and pure desire of the heavenly Jerusalem can raise us thither; and an attachment to earthly goods and pleasures links us to our slavery, and chains us down too fast for us ever to rise so high. In Ps. Graduales, p. 328, it was the custom at Antioch for all the faithful to recite, every morning, the 140th psalm, which he desires them carefully to understand, so as to penetrate the riches of the excellent sentiments every word contains, in order to repeat it with more dilated affections of the heart. In like manner he mentions that the 62d psalm was recited by all every evening. From his exposition of Ps. 41, p. 131, it appears that the people answered by repeating the first verse of every psalm, after every verse, as it was sung by the clergy.
In the sixth tome occur his excellent discourses on the seven first chapters of Isaiah: then his four homilies on the fall of king Ozias, (Isa. vi.,) in which he sets forth the danger of pride, and necessity of perseverance and constant watchfulness. (T. 6, p. 94.) After several homilies on certain texts of Jeremy, Daniel, &c., we have his two elegant discourses On the Obscurity of the Prophets, in which he shows that the wisdom of Providence is displayed; for too great perspicuity would not have so well answered the various ends of the Old Law. The advantages of public prayer are here strongly set forth; and in the second the saint declaims against detraction, a vice which brings neither profit nor pleasure, yet is most enormous even in those who only listen to it. If he who scandalizes one brother is so grievously punished, what will be the chastisement of him who scandalizes so many? We are bound to cover, not to proclaim the faults of others; but it is our duty to endeavor to reclaim and save sinners, according to the precept of Christ. The very company of detracters ought to be shunned: to correct, or at least set a mark upon such, he wishes, in order that they may be known and avoided, they were publicly branded with the name of flies, because, like these insects, they delight to dwell on filth and corruption. In the homily On Perfect Charity, he draws a most amiable portraiture of that virtue in society; and another, in striking colors, of the day of judgment. It is uncertain by what accident the imperfect work of St. Matthew was formerly taken by some for a performance of St. Chrysostom. The mistake is notorious; for the author declares himself an advocate for Arian ism, (Hom. 19, 22, 28, &c.,) and for the re-baptization of heretics. (Hom. 13 and 15.) He seems to have written about the beginning of the seventh century, and to have been a Latin, (not a Greek,) for he follows closely the Latin text.
The commentary of St. Chrysostom on St. Matthew fills the seventh tome, and consists of ninety homilies: the old Latin version, by dividing the nineteenth into two, counts ninety-one. They were preached at Antioch, probably in the year 390. This literal and most pious exposition of that gospel contains the whole practical science of virtues and vices, and is an inexhausted source of excellent morality, and a finished model of preaching the word of God, and of expounding the oracles of eternal life for the edification of souls. St. Thomas Aquinas was possessed only of a bad Latin translation of this unparalleled work, yet said he would rather be master of this single book than of the whole city of Paris. The example of the saint shows that the most essential preparation for the study of the holy scriptures consists in simplicity and purity of heart, an eminent spirit of prayer, and habitual profound meditation on the sacred oracles. Thus qualified, he, with admirable sagacity and piety, penetrates and unfolds the unbounded spiritual riches of the least tittle in the divine word; and explains its sacred truths with incomparable ease, perspicuity, elegance, and energy of style. The moral instructions are enforced by all the strength and ornaments of the most sweet and persuasive eloquence. Inveighing against the stage, he calls it the reign of vice and iniquity, and the ruin of cities: and commends the saying of that ancient Roman, who, hearing an account of the usual entertainments which were represented on the stage, and how eagerly the citizens ran to them, cried out, "Have they then neither wives nor children at home?" giving to understand, that men ought not to seek diversion abroad which they would more rationally procure at home with those whom they love. (Hom. 37, p. 414.) On the precept of self-denial he takes notice, that by it Christ commands us, first, to be crucified to our own flesh and will; secondly, to spare ourselves in nothing; thirdly, not only to deny ourselves, but thoroughly to deny ourselves; by this little particle thoroughly, adding great force to his precept. He says further, Let him take up his cross; this is, bearing not only all reproaches and injurious words, but also every kind of sufferings or death. (Hom. 55, p. 556.) On Vain Glory, he calls it the most tyrannical of all the diseases of the soul, (Hom. 19, p. 244,) and pathetically laments the extreme misery of a soul that forsakes God, who would commend and reward her, to court the empty esteem of the vainest of all creatures, and those who will the more hate and despise her as she more eagerly hunts after applause. He compares her to a king's daughter who should abandon a most amiable and rich prince, to run night and day through the streets after fugitives and slaves, that hate and fly from her as the {265} basest of prostitutes. Those she seeks to have for witnesses and applauders, or rather she herself, act the part of robbers, and rifle treasures laid up even in heaven in a place of safety. The devil sees them inaccessible to his arts, therefore employs this worm to devour them. When you bestow an alms, shut your door; let him alone to whom you give it be witness, nor even him if possible; of others see you they will proclaim your vain-glory, and be published by God himself. (Hom. 71.) Speaking on alms, (Hom. 66,) he says, that the Church of Antioch was then possessed only of the revenue of one rich and of one poor man, yet maintained three thousand virgins and widows, besides hospitals &c. What then is not one rich man able to do? But they have children. The saint replies, that the best fortune they can leave is a treasure laid up in heaven. Every one is bound at least to count the poor among his children, and allot to them one half, a third, or at least a tenth part. He declares (Hom. 88.) that he will never cease preaching on the obligation, efficacy, and advantages of alms. He asserts, (Hom. 85,) that in the church of Antioch were contained one hundred thousand souls; besides whom as many Jews and idolaters dwelt in that city. (Hom. in St. Ignat. t. 2, p. 591.) He applauds the constancy and virtue of a famous actress, (Hom. 67,) who being converted to God, would not be compelled by the threats of the governor or any punishment, to appear again upon the stage. In Hom. 68 and 69, he gives an amiable and edifying account of the lives of the monks of Syria: and (Hom. 47, 80, 81, 90, &c.) commends a state of voluntary poverty, and preaches on the contempt of the world. On visiting the tombs of martyrs, to obtain health of body and every spiritual advantage, see Hom. 37, 424. On the sign of the cross he says, (Hom. 54, p. 551,) "Let us carry about the cross of Christ as a crown, and let no one blush at the ensign of salvation. By it is every thing in religion done: the cross is employed if a person is regenerated, or fed with the mystical food, or ordained; whatever else is to be done, this ensign of victory is ever present; therefore we have it in our houses, paint it on our walls and windows, make it on our foreheads, and always carry it devoutly in our hearts. We must not content ourselves with forming it with our fingers, but must do it with great sentiments of faith and devotion. If you thus form it on your face, no unclean spirit will be able to stand against you when he beholds the instrument which has given him the mortal stab. If we tremble at the sight of the place where criminals are executed, think what the devils must suffer when they see that weapon by which Christ stripped them of their power, and cut off the head of their leader. Be not ashamed of so great a good which has been bestowed on you, lest Christ should be ashamed of you when he shall appear in glory, and this standard be borne before him brighter than the rays of the sun; for then the cross shall appear speaking as it were with a loud voice. This sign, both in the time of our forefathers and in our own, has opened gates, deadened malignant poisons, and healed wounds made by the sting or bite of venomous creatures. If it has broken down the gates of hell, unbolted those of paradise, destroyed the empire and weakened the powers of the devil, what wonder if it overcomes poisons and wild beasts?" On the virtue of the sign of the cross, see also Hom. 8, ib. and Hom. 4, de St. Paolo, t. 2, 9. 494, et de libello repudii, t. 3, p. 204, &c. On the Holy Eucharist, he gives frequent and admirable instructions. Speaking of the sick, who were cured by touching the hem of Christ's garments, he adds, (Hom. 50, p. 517,) "What grace is not in our power to receive by touching and receiving his holy body? What if you hear not his voice; you see him laid. He has given us himself to eat, and has set himself in the state of a victim sacrificed before us," &c. And Hom. 82, p. 787, he writes: "How many now say, they wish to see his shape, his garments? You desire to see his garments, but he gives himself to you not only to be seen, but to be touched, to be eaten, to be received within you. Then what beam of the sun ought not that hand to be more which divides this flesh? that mouth which is filled with this spiritual fire? that tongue which is purpled with this adorable blood? The angels beholding it tremble, and dare not look thereupon through awe and fear, and on account of the rays which dart from that wherewith we are nourished, with which we are mingled, being made one body, one flesh with Christ. What shepherd ever fed his sheep with his own limbs? nay, many mothers give their children to other nurses; whereas he feeds us with his own blood," &c. It is a familiar reflection of our saint, that by the communion we become of one flesh and of one body with Christ, to express the close union of our souls with him in this divine sacrament. In the same Homily, 82, (olim 83,) on St. Matthew, p. 782, t. 7, he says, the apostles were not affrighted when they heard Christ assure them, This is my body; because he had before initiated them in most wonderful mysteries, and made them witnesses to many prodigies and miracles, and had already instructed them in this very sacrament, at which they had been at first much struck, and some of them scandalized. John vi. Moreover, that they might not fear, or say, Shall we then drink his blood and eat his flesh? he set the example in taking the cup, and drinking his own blood the first of all. The saint charges us (ib. p. 787) not to question or contradict the words of Christ, but to captivate our reason and understanding in obeying him, and believing his word, which cannot deceive us, whereas our senses often lead us into mistakes. When, therefore, he tells us, This is {266} my body, we must believe him, and consider the mystery with spiritual eyes; for we learn from him, that what he gives us is something spiritual, which falls not under our senses. See this further on the same subject, Hom. 50, (olim 51,) in Matt. pp. 516, 517, 518. Hom. de Baptismo Christi, t. 2, pp. 374, 375. Hom. in Laudem Martyrum, t. 2, p. 654. Hom non esse ad gratiam concionandum, ib. pp. 658, 659. Expos. in Ps. 46, t. 5, p. 189, and in Pd. 133, p. 382. Hom. 5, in illud: Vidi Dominum, t. 6, p. 143. Hom. de St. Philogonio, t. 1, p. 498, besides the passages quoted in this abstract. In the same comments on St. Matthew, t. 7, Hom. 82, p. 788, he vehemently exhorts the faithful to approach the holy table with a burning thirst and earnest desire to suck in the spiritual milk, as it were, from the divine breasts. As children throw themselves into the bosom of their nurse or mother, and eagerly suck their breast, so ought we with far greater ardor to run to the sacred mysteries, to draw into our hearts, as the children of God, the grace of his Holy Spirit. To be deprived of this heavenly food ought to be to us the most sensible, nay, our only grief, (ib p. 788.) Nothing can be more tender than his exhortations to frequent communion; he even recommends it daily, (Hom. de St. Philogonio, t. 1, pp. 499, 500,) provided persons lead Christian lives, and bring suitable dispositions. But no solemnity can be a reason for those who are under the guilt of sin ever to approach in that state. (Ib,) No terms can be stronger than those in which he speaks in many places of the enormity of a sacrilegious communion, which he compares to the crime of Judas who betrayed Christ, of the Jews who crucified him, sud of Herod who sought to murder him in his cradle, (Hom. 7, in Matt. p. 112, &c.,) and frequently explains the dispositions requisite to approach worthily the holy table, insisting chiefly on great purity of soul, fervent devotion, and a vehement hunger and thirst after this divine banquet. (Hom. 17, in Heb. t. 12, p. 169. Hom. 24, in 1 Cor t. 10, p. 218, &c.) He denounces the most dreadful threats of divine vengeance against unfaithful ministers who admit to it notorious sinners. (Hom. 72, in Matt. t. 7, pp. 789, 790.) "Christ," says he, "will demand of you an account of his blood, if you give it to those who are unworthy. If any such person presents himself, though he were general of the army, or emperor, drive him from the holy table. The power with which you are invested is above that of an emperor. If you dare not refuse to admit the unworthy, inform me. I will rather suffer my blood to be spilt than offer this sacred blood to one who is unworthy," &c. (Ib.) In this work of St. Chrysostom upon St. Matthew, we meet with beautiful instructions on almost every Christian virtue. Read Hom. 38, on humility, which he styles the queen of all virtues; Hom. 58, where he calls it the beginning of a virtuous life; and Hom. 65, where he shows that it exalts a man above the highest dignities. On the entire contempt of the world as a nothing, Hom. 12, 33, &c. On the happiness of him who serves God, whom the whole world cannot hurt, Hom. 24, 56, 90. Against avarice, Hom. 28, 74, 63. Against drunkenness, Hom. 70. On compunction, Hom. 41, where he proves it indispensable from the continual necessity of penance for hidden sins, and for detraction, vain-glory, avarice, &c. We ought also to weep continually for our dangers. Speaking on the same virtue, Hom. 6, p. 94, he, teaches that compunction is the daughter of divine love, which consumes in the heart all affections for temporal things, so that a man is disposed with pleasure to part with the whole world and life itself. A soul is by it made light, and soaring above all things visible, despises them as nothing. He who is penetrated with this spirit of love and compunction, frequently breaks into floods of tears; but these tears afford him incredible sweetness and pleasure. He lives in cities as if he were in a wilderness; so little notice does he take of the things of this life. He is never satiated with tears which he pours forth for his own sins and those of others. Hence the saint takes occasion to launch forth into the commendation of the gift of holy tears, pp. 96, 97. He inveighs against stage entertainments, Hom. 6, 7, 17, 37, &c. See especially Hom. contra ludos et theatra, t. 6, 274.
On Hell, he says (Hom. 23, in Matt.) that the loss of God is the greatest of all the pains which the damned endure, nay, more grievous than a thousand hells. Many tremble at the name of hell; but he much more at the thought of losing God, which the state of damnation implies. (Ib.) He distinguishes in hell the loss of God, and secondly, fire and the other pains of sense. (Hom. 47.) He shows that company abates nothing in its torments. (Hom. 43.) Some object that to meditate on those torments is too frightful; to whom he answers, that this is most agreeable, because by it we learn to shun them, the hope of which inspires joy, and so great earnestness in the practice of penance, that austerities themselves become agreeable. (Ib.) He often mentions grace before and after meat; and, Hom. 55, p. 561, recites that which the monks about Antioch used before their meals, as follows: "Blessed God, who feedest me from my youth, who givest nourishment to all flesh, fill our hearts with joy, that being supported by thy bounty we may abound in every good work to Christ Jesus our Lord, with whom be all honor, praise, and glory given with the Holy Ghost, world without end. Amen. Glory be to thee, O Lord; glory be to thee, O Holy; glory be to thee, O King, because Thou hast given us food in joyfulness. Fill us with thy Holy Spirit, that we may be found acceptable in thy sight, that we may not be covered with confusion when Thou shalt render to every one according to his works:" This whole prayer is {267} admirable, says the saint, but especially the close, the remembrance of the last day being a bridle and check to sensuality and concupiscence. (Ib.) The saint shows (Horn. 86, p. 810) the malice and danger of small faults wilfully committed, which many are apt to make slight of; but from such the most dreadful falls take their rise. The old Latin translation of St. Chrysostom's homilies on St. Matthew, is too full of words, and often inaccurate. Anian, the author, seems to have been the Pelagian deacon of that name, who assisted at the council of Diospolis in 415. The new Latin translation is far more exact, but very unequal in elegance and dignity of expression to the original.
The eighth tome is composed of the homilies of St. Chrysostom upon St. John, which are eighty-eight in number, though in former Latin editions, in imitation of Morellus, the first is called preface, and only eighty-seven bear the title of homilies. They were preached at Antioch, about the year 394, at break of day, long before the usual hour of the sermon (Hom. 31.) We find here the same elevation of thought, the same genius and lively imagination, and the same strength of reasoning which we admire in those on St. Matthew; but the method is different. After a short literal exposition of the text, the holy doctor frequently inserts polemical discussions, in which he proves the Consubstantiality of the Son against the Anomæans. Hence his moral reflections in the end are short: in which, nevertheless, he is always admirable, especially when he speaks of the love which God testifies for us in the mystery of the Incarnation. (See Hom. 27, olim 26, p. 156.) He observes that Christ miraculously multiplied five loaves, before he gave his solemn promise of the Eucharist, which he calls "The miracle of mysteries," and this he did, says our saint, "That being taught by that miracle, they might not doubt in giving credit to his words—that not only by love, but in reality, we are mingled with his flesh." (Hom. 46, olim 45, in Joan. t. 8, p. 272.) Christ by this institution thus invites us to his heavenly banquet, says our saint. "I feed you with my flesh, I give you myself for your banquet. I would become your brother: for your sake, I took upon myself flesh and blood: Again, I give you the flesh and blood, by which I have made myself of the same nature and kindred with you, ([Greek: suggenês], congener.) This blood by being poured forth has cleansed the whole world. This blood has purified the sanctuaries and the Holy of Holies. If its figure had so great efficacy in the temple of the Hebrews, and sprinkled on the doors of Egypt, the truth will have much greater." (Ib. p. 273.) He calls the holy Eucharist "the tremendous mysteries, the dreadful altar," [Greek: frikta ontôs ta musêria, frikton ontôs to fusiastêrion], (ib.,) and says, "When you approach the sacred cup, come as if you were going to drink the blood flowing from his side." (Hom. 85, olim 84, in Joan. p. 507.)
The fifty-five homilies On the Acts of the Apostles, he preached at Constantinople in the third year of his episcopal dignity, of our Lord 401, as appears from Hom. 44, p. 335, t. 9. The famous censure of Erasmus, who judged them absolutely unworthy of our saint, (ep. ad Warham. archiepiscopum Cantuarens,) is well known: Billius, on the contrary, thinks them very elegant. Both judgments show how far prepossession is capable of misleading the most learned men. That this work is undoubtedly genuine, is demonstrated by Sir Henry Saville. Photius justly admires an admirable eloquence, rich veins of gold scattered through it, and the moral instructions are so noble and beautiful, that no other genius but that of a Chrysostom could have formed them. The style indeed, in many parts of the comments, is not regular or correct; which might be owing to some indisposition, or to an extraordinary hurry of troublesome affairs, to a confusion of mind, and to alarms, the city being then in imminent danger by the revolt and blockade of Gainas, and in daily fears of being plundered by that barbarian. In the first homily our saint speaks against those who deferred to receive baptism, for fear of forfeiting the grace by relapsing into sin: which delay he shows to imply a wilful and obstinate contempt of God and his grace, with the guilt of a base and inexcusable sloth, like one who should desire to enrol himself in the army when the war was over, yet expect a share in the triumph; or a wrestler who should enter the lists when the games are closed. He adds, that in sickness, under alarms and pains, it is scarce to be hoped that a person will be able to dispose himself for so great a sacrament. Prudent men make their wills while in health, imagining that at best they will retain their senses but by halves at the approaches of death; and can we think dying men capable of duly making so solemn an engagement with God? He assures his flock that he is notable to express the consternation, grief, and agony, with which he is seized whenever he hears of any one being dead without baptism or penance, (p. 13.) In Hom. 3, p. 30, he exaggerates the grievousness of sin in a priest, and has these remarkable words, "I do not believe that many priests are saved; but that far the greater number are lost: for this dignity requires a great soul and much courage." In Hom. 7, he draws a most amiable and beautiful portraiture of the charity which reigned in the primitive church, when all with joy cast away their money; setting no value but on the inestimably greater treasures which they possessed in God; when all lived without envy, jealousy, pride, contempt of any one, and without any cunning or ill-will; and when the cold words mine and thine were banished from among them, pp. 58,59. A passage often quoted by those who write on the small number of the elect occurs Hom. 24, p. 198, "How many," says he, "do you think there are in this city {268} who will be saved? What I am going to say is frightful indeed; yet I will speak it. Out of so many thousands not one hundred belongs to the number of the elect: and even of these I doubt. How much vice among the youth! What sloth in the old! No one takes due care of the education of his children. If we see a man truly devout in his old age, he is imitated by nobody. I see persons behave disrespectfully and without due attention in the church, and even when the priest is giving his blessing. Can any insolence be found equal to this? Amidst such scandals, what hopes can we entertain of the salvation of many? At a ball every one dances in his rank, every thing is regulated, and done without confusion. And here in the company of angels, and singing the praises of God with the blessed spirits, you talk and laugh. Should we be surprised if thunder fell from heaven to punish such impiety?" The monks then lived without the walls, and could not be included by him: nor probably the clergy, deaconesses, or others particularly consecrated to a devout life; as appears from his invective. Nor does he speak this with any certitude, but from his private apprehension by comparing the lives of the generality of the people with the severe maxims of the gospel. This is manifest from the proof he draws from the manners of the people, and from a like invective in Hom. 61, olim 62, on St. Matthew, (t. 7, p. 612,) spoken at Antioch ten years before. See also l. 1, adv. Oppugnatores Vitæ Mon. n. 8, t. 1, p. 55. Speaking on the general impiety of the world, (Hom. 10, in 1 Tim,) he says: "We have great reason to weep: scarce the least part of the world is saved: almost all live in danger of eternal death." But he shows that the multitude will only increase the torments of the wicked, as if a man saw his wife and children to be burnt alive with him. St. Chrysostom counts in Constantinople, at that time, one hundred thousand Christians, (Hom. 11, in Acts,) and says that the poor in that city amounted to fifty thousand, and the riches of the particulars to about one million pounds of gold. Yet he reckons the assembly of the Christians greater at Antioch than at Constantinople. (Hom. 1, adv. Judæos. p. 592, t. 1.) If the estate of one rich and that of one poor man maintained three thousand poor at Antioch, and the like estates of ten rich men would have supported all the poor of that city, it is inferred that there were in Antioch only thirty thousand poor, though it might perhaps have more inhabitants than Constantinople. See Bandurius on the site and extent of Constantinople under the emperors Arcadius and Honorius; and Hasius de magnitudine urbium, p. 47.
St. Chrysostom teaches that grace is conferred by God at the imposition of hands in the ordination of priests, Hom. 14, in Acta. p. 114, also Hom. 3, de Resurrect. t. 2, p. 436, and Hom. 21, in Acta. p. 175, that "Oblations (or masses) are not offered in vain for the dead." It is his pious counsel (Hom. 17, in Acta.) that when we find ourselves provoked to anger, we form on our breast the sign of the cross; and Hom. 26, he exhorts all Christians, even the married, and both men and women, to rise every midnight to pray in their own houses, and to awake little children at that hour that they may say a short prayer in bed. He says that saints and martyrs are commemorated in the holy mysteries, because this is doing them great honor, (Hom. 21, in Acta. p. 276,) and by the communion with them in their virtues, the rest of the faithful departed reap much benefit. (Hom. 51, in 1 Corinth. t. 10, p. 393.)
For a specimen of the zeal and charity with which this great preacher instructed his flock, two or three passages are here inserted. Hom. 3, in Acta. p. 31, t. 9. "I wish," says he, "I could set before your eyes the tender charity and love which I bear you: after this no one could take it amiss or be angry if I ever seem to use too harsh words in correcting disorders. Nothing is dearer to me than you; not even life or light. I desire a thousand times over to lose my sight, if by this means I could convert your souls to God; so much more sweet is your salvation to me. If it happens that any of you fall into sin, you are present even in my sleep: through grief I am like persons struck with a palsy, or deprived of their senses. For what hope or comfort can I have left, if you advance not in virtue? And if you do well, what can afflict me? I seem to feel myself taking wing when I hear any good of you. Make my joy complete. Phil. ii. 2. Your progress is my only desire. You are to me all, father and mother, and brothers and children." Hom. 44, in Act. p. 335, having appealed to his closet and secret retreats to bear witness how many tears he shed without intermission for them, he says, "What shall I do? I am quite spent daily crying out to you: Forsake the stage. Yet many laugh at our words: Refrain from oaths and avarice, and no one listens to us. For your sakes I have almost abandoned the care of my own soul and salvation; and while I weep for you, I bewail also my own spiritual miseries, to which, through solicitude for you, I am not sufficiently attentive: so true it is that you are all things to me. If I see you advance in virtue, through joy I feel not my own ills; and if I perceive you make no progress, here again through grief I forget my own miseries. Though I am sinking under them, on your account, I am filled with joy: and whatever subject of joy I have in myself, I am overwhelmed with grief if all is not well with you. For what comfort, what life, what hope can a pastor have, if his flock be perishing? How will he stand before God? What will he say? Though he should be innocent of the blood of them all, still he will be pierced with bitter sorrow which nothing will be able to assuage. For though parents were no way in fault, they would suffer the most {269} cruel anguish for the ruin or loss of their children. Whether I shall be demanded an account of year souls or no, this will not remove my grief. I am not anxious that you may attain to happiness by my labors, but that you be saved at any rate, or by any means. You know not the impetuous tyranny of spiritual travails, and how he who spiritually brings forth children to God desires a thousand times over to be hewn to pieces rather than to see one of his children fall or perish. Though we could say with assurance, we have done all that lay in us, and are innocent of his blood, this will not be enough to comfort us. Could my heart be laid open and exposed to your view, you would see that you are every one there, and much dilated, women, children, and men. So great is the power of charity that it makes a soul wider than the heavens. St. Paul bore all Corinth within his breast. 2 Cor. vii. 2. I can make you no reproaches for any indifference towards me on your side. I am sensible of the love which you reciprocally bear me. But what will be the advantage either of your love for me or of mine for you, if the duties you owe to God are neglected? It is only an occasion of rendering my grief more heavy. You have never been wanting in any thing towards me. Were it possible, you would have given me your very eyes: and on our side we were desirous to give you with the gospel also our lives. Our love is reciprocal. But this is not the point. We must in the first place love Christ. This obligation both you and I have great need to study: not that we entirely neglect it; but the pains we take are not adequate to this great end."
To abolish the sacrilegious custom of swearing at Constantinople, as he had done at Antioch, he strained every sinew, and in several sermons he exerted his zeal with uncommon energy, mingled with the most tender charity. In Hom. 8, in Act t. 9, pp. 66, 67, he complains that some who had begun to correct their criminal habit, after having fallen through surprise, or by a sudden fit of passion, had lost courage. These he animates to a firmer resolution and vigor, which would crown them with victory. He tells them he suffers more by grief for them than if he languished in a dungeon, or was condemned to the mines; and begs, by the love which they bear him, they would give the only comfort which could remove the weight of his sorrow by an entire conversion. It will not justify him, he says, at the last day, to allege that he had reprimanded those who swore. The judge will answer: "Why didst not thou check, command, and by laws restrain those that disobeyed?" Heli reprimanded his sons; but was condemned for not having done it, because he did not use sufficient severity. 1 Kings xi. 24. "I every day cry aloud," says the saint, "yet am not heard. Fearing to be myself condemned at the last day for too great lenity and remissness, I raise my voice, and denounce aloud to all, that if any swear, I forbid them the church. Only this month is allowed for persons to correct their habit." His voice he calls a trumpet, with which in different words he proclaims thrice this sentence of excommunication against whosoever should persist refractory, thought he were a prince, or he who wears the diadem. Hom. 9, p. 76, he congratulates with his audience for the signs of compunction and amendment which they had given since his last sermon, and tells the greatest part of the difficulty is already mastered by them. To inspire them with a holy dread and awe for the adorable name of God, he puts them in mind that in the Old Law only the high priest was allowed ever to pronounce it, and that the devils trembled at its sound. Hom. 10, he charges them never to name God but in praising him or in imploring his mercy. He takes notice that some among them still sometimes swore, but only for want of attention, by the force of habit, just as they made the sign of the cross by mere custom, without attention, when they entered the baths, or lighted a candle. He tells them (Hom. 11, p. 95) that the term of a month, which he had fixed, was almost elapsed, and most affectionately conjures them to make their conversion entire. A sight of one such conversion, he says, gave him more joy, than if a thousand imperial diadems of the richest jewels had been placed upon his head. Other specimens of the saint's ardent love for his people at Constantinople, see Hom. 9, in Hebr. t. 12, p. 100; Hom. 23, in Hebr. p. 217; Hom. 9, in 1 Thes. t. 11, p. 494; Hom. 7, in 1 Coloss. Hom. 39, in Act. p. 230, &c. For his people at Antioch, t. 3, p. 362, t. 2, p. 279, t. 7, p. 374, &c. On his humility, t. 2, p. 455, t. 4, p. 339. On his desire to suffer for Christ, t. 1, p. 453, t. 7, p. 243, t. 11, pp. 53, 55.