any one who is diligent and takes care for his own salvation, and makes all the exertion in his power, should ever be deserted by God. Do you not hear what he says to Peter: 'Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not (d).' For when he sees the burden too great for our strength, he stretches out his hand and lightens the temptation; but when he sees us, from indolence and neglect, giving up our salvation, and not willing to be saved, he leaves and forsakes us. For he does not force or necessitate; and as he acted with respect to instruction, so he acts upon this occasion. For he did not drag or compel those who were unwilling to hear, and went away: so he explained what was obscure and mysterious, to those who were attentive. So it is with respect to actions: those who are senseless, and unwilling, he does not compel or force; but those who are of their own accord ready, he draws, with great earnestness. Therefore Peter says,

Of a truth I perceive that in every nation, he

that

· (d) Luke, c.22. v. 31, 32.—I have given our Bible translation of this passage, although it does not exactly correspond with the words of Chrysostom, who probably quoted from memory. The same observation will apply to other passages of Scripture, as quoted by Chrysostom, and also by cther Fathers.

that feareth God, and worketh righteousness, is accepted with him (e).' And the prophet says the same thing, If ye be willing and obedient, ye shall eat the good of the land; but if ye refuse and rebel, ye shall be devoured with the sword (f).' Knowing therefore these things, that to will and to run is in our power, and that by willing and running we draw God to our assistance, and that having obtained his assistance, we shall bring our affairs to a prosperous conclusion, let us rise my beloved, and exert all our diligence in the salvation of our souls, that, having laboured here for a short time, we may enjoy immortal happiness to all eternity."-Vol. 6. p. 165.

"Do not think that baptism is sufficient, if you should afterwards be wicked; for we have need of virtue, and much philosophy.... Many of those who believed, were about to lead a life unworthy of their faith."-Vol. 7. p. 156.

"Not only by the hope of future things, but also by other means, God has made virtue easy, namely, by always co-operating with and assisting us. And if you will only supply a little exertion, all the rest will follow. For this reason he wishes you to do a little, that the victory may be your own."--Vol. 7. p. 220.

Do you observe how he teaches moderation, shewing

(e) Acts, c. 10. v. 34, 35. (f) Is, c. I. v. 19, 20.

shewing that virtue does not depend upon our own diligence only, but also upon grace from above."-Vol. 7. p. 251.

• Not every

In his Homily upon this text, 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 (g);' he says, "In this passage Christ seems to me to reprove the Jews, who placed every thing in their dogmas, without any regard to their lives. Therefore St. Paul accuses them, saying, Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will (h);' but there shall be no advantage to you from thence, unless there be a correspondence in your life and works. But he did not stop here, but said much more; For many will say to me in that day, Lord, Lord, have we not prophesied in thy name (i)?' for he says, not only he who has faith but leads a careless life, is excluded from heaven, but although with his faith a person shall have performed many miracles, and have done nothing good, he also is equally excluded from those sacred gates."- Vol. 7. p. 299.

"But this he said, not introducing necessity, or indiscriminate and accidental chance, but shewing

(g) Matt. c. 7. v. 21. (h) Rom. c. 2. v. 17, 18.

(i) Matt. c. 7. v. 22.

shewing that they are themselves the cause of all the evils, and being willing to declare that the thing is a gift, and a grace given from above. But because it is a gift, it does not take away free-will; and this is manifest from what follows. Observe then how he shews that the beginning is from ourselves, lest the one should despair, and the other should be negligent, when they hear that it is a gift. For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away, even that he hath (k).' This expression is full of obscurity, but it shews unspeakable justice for its meaning is this; when any one has diligence and zeal, all things shall be given him from God: but when he shall be destitute of these qualities, and not contribute his own exertions, neither is any thing given him from God."-Vol. 7. p. 476.

'Again they bring other objections, asking, And why did God make him such? God did not make him such; far from it; for then he would not have punished him. For if we do not blame our servants for those things of which we are ourselves the cause, much less would the God of the Universe. But the objector says, Whence came he such? From himself, and from

(k) Matt. c. 13. v. 12.

his

his own negligence. What, from himself? Ask thyself: For if the bad be not bad from themselves, do not punish your servant, or reprove your wife for her offences, or beat your son, or accuse your friend, or hate your enemy who injures you. For all these deserve pity, not punishment, if they do not offend from themselves. But he says, I cannot philosophize. But when you shall perceive that it is not the fault of them, but of some necessity, you can philosophize. When your servant, prevented by illness, does not do what he is ordered, you not only do not blame him, but you pardon him. Thus you testify that some things are from himself, and some not from himself. So that if you had known that he was wicked because he was born so, you would not only not have accused him, but you would have forgiven him. For you would not forgive on account of illness, and refuse forgiveness on account of the act of God, if he had been made such from the beginning. And it is easy to confute these objectors by other arguments, for great is the abundance of truth. Why did Why did you never blame a servant because he is not handsome, or tall, or swift? Because these things depend upon nature. Therefore he is free from blame, as far as the faults of nature are concerned; and this no one will contradict. When, therefore, you blame,

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