29. Saying these things to thyself, give thanks unto the Lord, that he hath made thee to be of this part, not hating thee, but loving thee greatly; since He would not have permitted those men either to suffer thus, if he had not exceedingly loved them, because He made them more illustrious by these evils. There is nothing so good as thanksgiving; even as there is nothing worse than blasphemy. We should not wonder that when we become intent upon spiritual things, we suffer much that is grievous. For as thieves do not dig through and assiduously keep watch there, where there is hay, and chaff, and straw, but where there is gold and silver; so also the devil besets those especially who are engaged in spiritual matters. Where virtue is, there are many snares! where alms-giving is, there is envy! But we have one weapon which is the best, and sufficient to repel all such engines as these; in everything to give thanks to God. Tell me, did not Abel, when offering the first fruits to God, fall by the hand of his brother? But yet God permitted it, not hating one who had honoured him, but loving him greatly; and beside that which came of that excellent sacrifice, providing him another crown by martyrdom. Moses wished to protect a certain one who was injured, and he was put into the extremest peril, and banished his country. [1067] This too God permitted, that thou mightest learn the patience of the saints. For if, foreknowing that we should suffer nothing of a grievous kind, we then put our hands to the work of religion, we should not seem to be doing anything great, as having such a pledge of safety. But as it is, those who do such things are the more to be wondered at, even for this; because, though they foresee dangers, and punishments, and deaths, and ten thousand evils, still they did not desist from those good works, nor become less zealous from the expectation of terrors. [1068]
30. As, therefore, the Three Children said, "There is a God in heaven, who is able to deliver us; and if not, let it be known unto thee, O king, that we will not serve thy gods, and that we will not worship the golden image which thou hast set up." [1069] Do thou also, when about to perform any duty to God, look forward to manifold dangers, manifold punishments, manifold deaths; and be not surprised, nor be disturbed, if such things happen. For it is said, "My Son, if thou come to serve the Lord, prepare thy soul for temptation." [1070] For surely no one choosing to fight, [1071] expects to carry off the crown without wounds! And thou, therefore, who hast undertaken to wage a complete combat [1072] with the devil, think not to pursue a life without danger, and full of luxury! God hath not pledged to thee His recompense and His promise here; but everything that is splendid for thee in the future life! Be glad and rejoice then, if when thou hast thyself done any good action, thou receive the contrary, or if thou see another suffering this; inasmuch as this becomes to thee the source of a higher recompense! Do not be downcast: nor give up thy zeal, nor become the more torpid; but rather press onward with more eagerness; since even the Apostles, when they preached, although scourged, stoned, and constant inmates of the prisons, did not only after deliverance from dangers, but also in those very dangers, announce with greater forwardness the message of Truth. Paul is to be seen in prison, yea, even in chains, instructing and initiating: [1073] and moreover doing the very same in a court of justice, in shipwreck, in tempest, and in a thousand dangers. Do thou too imitate these saints, and cease not from good works, so long as thou art able; and although thou seest the devil thwarting thee ten thousand times, never fall back! Thou perchance, bearing with thee thy wealth, hast met with shipwreck; but Paul carrying the word, far more precious than all wealth, was going to Rome, and was wrecked; and sustained innumerable hardships. And this he himself signified, when he said, "Many times we desired to come unto you, but Satan hindered us." [1074] And God permitted it; thus revealing the more abundantly His power, and showing that the multitude of things which the devil did, or prevented from being done, neither lessened nor interrupted the preaching of the Gospel. On this account Paul gave God thanks in all things; and knowing that he was himself thereby rendered more approved, he exhibited his exceeding forwardness on every occasion, letting none of these impediments prevent him!
31. As often then as we are frustrated in spiritual works, so often let us again take them in hand; and let us not say, "for what reason did God permit these impediments?" for He permitted them to this end, that He might show thy alacrity much more to others, and thy great love; this being the special mark of one that loves, never to desist from those things which are approved by him whom he loves. The man, indeed, who is flaccid and listless, will fall back from the first shock; but he who is energetic and alert, although he be hindered a thousand times, will devote himself so much the more to the things of God; fulfilling all as far as he is able; and in everything giving thanks. This then let us do! Thanksgiving is a great treasure; large wealth; a good that cannot be taken away; a powerful weapon! Even as blasphemy increases our present mishap; and makes us lose much more beside than we have lost already. Hast thou lost money? If thou hast been thankful, thou hast gained thy soul; and obtained greater wealth; having acquired a greater measure of the favour of God. But if thou blasphemest, thou hast, besides this, lost thine own safety; and hast not regained possession of thy wealth; yea and thy soul, which thou hadst, thou hast sacrificed!
32. But since our discourse has now turned to the subject of blasphemy, I desire to ask one favor of you all, in return for this my address, and speaking with you; which is, that you will correct on my behalf the blasphemers of this city. And should you hear any one in the public thoroughfare, or in the midst of the forum, blaspheming God; go up to him and rebuke him; and should it be necessary to inflict blows, spare not to do so. Smite him on the face; strike his mouth; sanctify thy hand with the blow, and if any should accuse thee, and drag thee to the place of justice, follow them thither; and when the judge on the bench calls thee to account, say boldly that the man blasphemed the King of angels! For if it be necessary to punish those who blaspheme an earthly king, much more so those who insult God. It is a common crime, a public injury; and it is lawful for every one who is willing, to bring forward an accusation. Let the Jews and Greeks learn, that the Christians are the saviours of the city; that they are its guardians, its patrons, and its teachers. Let the dissolute and the perverse also learn this; that they must fear the servants of God too; that if at any time they are inclined to utter such a thing, they may look round every way at each other, and tremble even at their own shadows, anxious lest perchance a Christian, having heard what they said, should spring upon them and sharply chastise them. Have you not heard what John did? He saw a man that was a tyrant overthrowing the laws of marriage; and with boldness, he proclaimed in the midst of the forum, "It is not lawful for thee to have thy brother Philip's wife." [1075] But I urge thee on, not against a prince or a judge; nor against the marriage ordinance outraged; nor in behalf of fellow-servants insulted. But I require thee to castigate an equal, for insolence against the Lord. Truly, if I had said unto thee, punish and correct those kings or judges who transgress the laws, would you not say that I was mad? But John forsooth acted thus. So that even this is not too much for us. Now then, at least, correct a fellow-servant; an equal; and although it should be necessary to die, do not shrink from chastising [1076] a brother. This is thy martyrdom, since John was also a martyr. And although he was not commanded to sacrifice, nor to worship an idol, yet for the sacred laws that were despised, he laid down his head. Do thou too then contend, even to the death, for the truth, and God will fight for thee! And make me not this cold reply. "What matters it to me? I have nothing in common with him." [1077] With the devil alone we have nothing in common, but with all men we have many things in common; for they partake of the same nature with us; they inhabit the same earth, and they are nourished with the same food; they have the same Lord; they have received the same laws, and are invited to the same blessings with ourselves. Let us not say then, that we have nothing in common with them; for this is a satanic speech; a diabolical inhumanity. Therefore let us not give utterance to such words, but exhibit such a tender care as becomes brethren!
33. This indeed I, for my part, engage with the strictest certainty, and pledge myself to you all, that if all you who are present will but choose to take in hand the safety of the inhabitants of this city, we shall speedily have it amended throughout. And this, even although but the least part of the city is here; the least as to multitude, but the chief part as it respects piety. Let us take in hand the safety of our brethren! One man inflamed with zeal is sufficient to reform a whole community! But when not merely one, or two, or three, but so great a multitude are able to take on them the care of the neglected, it is in no other way but by our own supineness, and not from our want of strength, that the majority perish and fall. Is it not indeed absurd? When we happen to see a fight taking place in the forum, we go into the midst of it, and reconcile the combatants! But why do I speak of a fight? If, perchance, we see an ass fallen down, we all make haste to stretch out a hand to raise him up. Yet we neglect our perishing brethren! The blasphemer is an ass; unable to bear the burden of his anger, he has fallen. Come forward and raise him up, both by words and by deeds; and both by meekness and by vehemence; let the medicine be various. And if we thus administer our own part, and take pains for the safety of our neighbours, we shall soon become objects of desire and affection to the very persons who have the benefit of our correction; and what is more than all, we shall enjoy those good things which are laid up in store. Which God grant that we may all obtain, by the grace and mercy of our Lord Jesus Christ; through whom and with whom, to the Father with the Holy Ghost, be glory and power and honor, both now and always, and forever and ever. Amen.
[997] So called, because situated in the more ancient part of the city of Antioch, near the river Orontes. It was also called the Apostolic Church, as being that founded by the Apostles. This Homily was spoken a little before the breaking out of the sedition. It has, however, always been classed with the rest because alluded to in the next Homily.
[998] 1 Tim. v. 22.
[999] Gr., "unto your love," a title by which St. Chrysostom addresses his hearers as we say, "Your Grace," "Your Majesty."
[1000] The operation of roasting the ore, in the Cornish mines, consists in placing it in a comminuted state in a furnace of a particular construction, where it is subjected to a strong heat, but not so strong as to smelt it; by which the arsenic, sulphur, and other impurities, are carried off in the form of vapor, leaving the heavier metallic substance behind.--Tr.
[1001] See on Rom. xvi. 5, Hom. XXXI.
[1002] Socr. H. E. iv. 23. Pambos was nineteen years in learning Ps. xxxix. 1. He excelled even St. Antony in exactness of speech. Pall. Hist. Laus. c. 10.
[1003] Or, the teacher, as he is called emphatically, Doctor Gentium, see 1 Tim. ii. 7.
[1004] Or, "claims," parrhesian. See 1 Tim. iii. 13. Suicer misinterprets the word as used by St. Chrysostom in Gen. Hom. IX. sec. 4, of what man lost in the fall; it means there not power, but confidence before God.