praise the Lord." Another [translation]: "Breathing, move all instruments," and orders the melody to be offered to God through all things, warming their intellect and rousing it. Just as, therefore, for the Jews it was ordered to praise God through all instruments, so to us it is commanded through all our members: through the eye, through the tongue, through the hearing, and through the hand. Which indeed Paul also signifies, saying, "Present your bodies a living sacrifice, holy, acceptable unto God, your reasonable service" (Rom. 12:1). For the eye praises, when it does not look upon things shameless; and the tongue, when it sings; and the hearing, when it does not receive wicked songs, nor accusations against a neighbor; and the mind, when it does not weave deceits, but overflows with love; and the feet, when they do not run into wickedness, but toward the administration of good works; and the hands, when they do not reach out for plunder and greed and blows, but for almsgiving and the protection of the wronged. Then man becomes a well-tuned lyre, offering a manifold and spiritual melody to God. And those instruments were permitted then for this reason: both on account of their weakness, and to temper them into love and harmony, and to rouse their intellect to perform with pleasure the things that provided profit, and to lead them to wish to apply great zeal through such entertainment. For God, acting with wisdom regarding their base and sluggish and lax nature, devised this strategy to awaken them, blending the sweetness of melody with the labor of attendance. A What is, *in the cymbal of significance*? He says this regarding the psalms. For they did not merely beat cymbals, nor merely play the lyre, but as was possible, they indicated the significance of the psalms through the cymbals, through the trumpets, and through the playing of the lyre; and they had zeal and labor in these, which brought them great profit. "Let every breath praise the Lord." Because he has called those from heaven, because he has roused the congregation, because he has moved all the instruments, he proceeds henceforth to all of nature, calling every age to the melody: elders, men, youths, adolescents, women, all who inhabit the world, and from this point already casting the seeds of the New Testament to those extended throughout everywhere on earth. Let us, therefore, praise God continuously, let us not cease giving thanks for all things, both through words and through deeds. For this is our sacrifice and offering, this is the most excellent service and resembling the angelic lives. And if we remain praising Him thus, we shall pass the present life without stumbling, and we shall enjoy the good things to come; may we all attain to these, by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father together with the holy Spirit be glory, might, honor, now and always, and unto the ages of ages. Amen.
TO TWO HOMILIES ON THAT, DO NOT FEAR WHEN A MAN HAS BECOME RICH
Regarding these two homilies, Savile has this in his Notes, Tom. 8, col. 721: "Copies of this oration and the one next following were described from the Library of New College, Oxford. We have corrected the former from two Manuscripts in the Royal Library of Paris, one Imperial at Vienna, and the codex published at Paris, 1554. For lest you be ignorant, reader, this of ours is the same as that published one (though the beginnings are different), with only a few small exceptions. In the latter oration, all is plain: in the former, not a few things are gaping and harsh. We have done what we could to note the passages which pleased less, for ingenious and industrious readers either to interpret or to correct. Both are genuine, and delivered, I believe, in Constantinople, and indeed the latter seems to have been delivered by our John after another had been spoken by some presbyter, perhaps his own." How great the variety of exemplars is in the first homily, you will soon see in the note placed at the bottom of the page; which variety, although not everywhere so great, is observed almost throughout this entire homily. I was considering at the beginning whether this homily might be of the number of those that Chrysostom had revised, changed, augmented, and published with different beginnings, and spoken two or more times to the people, as we have seen in volume two, two [such homilies]: the one concerning Judas the traitor, p. 586, the other concerning the Cross and the Thief, p. 414: however, upon weighing the matter more accurately, I discovered that so great a variety of exemplars originated from the rash audacity of the most trifling Greeks. You may see this especially in the final note, where from one Royal Codex we have produced inanities full of solecisms, and unworthy of any sensible man, not to say Chrysostom. That it was delivered in Constantinople, however, these words in number 2 persuade: "You know in this city unnumbered examples concerning the untimely loss of such wealth: and you have learned that while the possessor was alive, the possession perished: for the end of riches is a change into poverty. Weigh, therefore, how brief in time possession is. For the possessor lives after the loss of the possession. And would that the possession had perished, and had not dragged the possessor himself into destruction. You will not be wrong, therefore, if you call riches a domestic ingrate, a murderer and homicide: a creature that brings slaughter upon the benefactor in return for his reward. Where he seems to commemorate altogether the calamity and death of Eutropius, who once flourished in power and wealth, and of many others who in these times experienced the vicissitudes of fortune in Constantinople. Which I would have you note: he repeats here in almost the same words, what was said in the first homily on Eutropius, Tom. 3, p. 381 ff., and more things. Tillemont also makes another note, which proves that Chrysostom was then bishop when he preached these things: because he surely calls himself shepherd in number 4, and thus advises that the chief care of the shepherd is that he be concerned about such things.
From this it is also argued that this homily was delivered in Constantinople, because the following homily, which insists on the same argument, and was delivered in the same place for Psalm 48, is said to have been spoken in Constantinople, as is stated in the title. Moreover, this homily was delivered after another homily proceeded from Chrysostom, or was preached by another city bishop, as is said at the beginning. But it was delivered after some tumult had occurred in Constantinople, as is indicated at the beginning by these words: "Come, let us also wash our ears from the tumult, which we have now passed through, liberated from the storm, just as from certain rivers by the reading of the Scriptures." For we shall cleanse our ears from the tumult and certain disturbance that is also spoken of below. Perhaps someone might think that it treats here of his first exile, which happened in the year 403: but I would rather believe that Chrysostom speaks of the affairs of Eutropius, and likewise of Aurelian and Saturninus the optimate, who went into exile because of the works of Gainas and the tumult, and thus it was delivered about the year 400; although this is not entirely certain. We have edited the interpretation of the prior homily, because that which was in the Edition had been composed in paraphrase by Godefridus Tilmannus. The second interpretation is by Fronton du Duc.
ON THE DICTION OF THE PROPHET DAVID, "FEAR NOT WHEN A MAN IS MADE RICH, AND WHEN THE GLORY OF HIS HOUSE IS MULTIPLIED" (Ps. XLVIII, 17); AND CONCERNING HOSPITALITY.
A It is sweet for the plowman to draw the plow to clear the field, to cut the furrows, and to pull up the thorns, and thus to sow his seeds, with no thorn remaining to harm the seed; much sweeter is it to the speaker when he casts divine concepts into an ear that is free from tumult. Therefore we begin the sermon with pleasure, because we see this field cleared. For although we do not see your mind, yet your open eyes and B raised ears provide me with an indication of inner tranquility. For I cannot enter into your conscience; but your eyes, intent and lifted on high, testify that there is no perturbation within; rather, you cry out with alacrity: "Sow the seeds; whatever you cast, we receive with the hope of reaping fruit; for we have cast out every worldly care from our mind." Therefore I always reach for a deeper sentiment, trusting in the nobility of the field. For Scripture seeks not only a wise teacher, but also an intelligent hearer. On this account I proclaim you blessed, and I proclaim myself blessed. For, he says, "Blessed is he who speaks into the ears of those who listen" (Eccli. XXV, 9). For all others are now in the forum and are being weakened by worldly cares, but you, having become superior to the earth, receive spiritual concepts; those men serve the handmaid, while they care for the flesh; you, by adorning a noble and free soul, preserve it yourself.
C Where are you now dwelling, O man? In the forum. What are you going to collect? Mud and mire. Come, receive ointment from me. Why do you collect fleeting money, greed—truly a tyrant—magistracies that perish, the abundance of worldly cares, which is here now, and tomorrow will not be? Why do you pull the flowers, leaving the fruit? Why do you run after the shadow, and do not comprehend the truth? Why do you pursue those things that perish, and not seek those that remain? "All flesh is grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever" (Isai. XL, 6). Do you abound in riches? And what is this to the soul? You are richer in money, but poorer in soul; you are adorned with leaves, and lack fruit. What profit, I ask, is there in this? You have acquired money, which you are destined to leave here; you have acquired a magistracy, from which snares arise.
D Come, enjoy discourses full of philosophy: expiate your sins, lay aside your iniquities, cleanse your conscience, lift up your thought; be an angel and a man. Leave behind the nature of the flesh, and take up the light feather of life; separate yourself from visible things, so that you may cling to those things that do not fall under the senses. Ascend into the heavens, dance with the angels, stand before the supreme and lofty tribunal; leave behind the smoke and the shadow, the hay and the cobweb—for I cannot even find a name worthy of such baseness. Furthermore, I say these things, nor will I make an end of speaking. Come, and show yourself a man, lest the natural appellation be falsely ascribed to you. Do you understand what has been said to you? "He is a man," someone says, but he is a man often by name only, not likewise in sense. For when I see you living beyond reason, how shall I call you a man, and not an ox? When I see you grasping, how shall I call you a man, and not a wolf? When I see you committing adultery, how shall I call you a man, and not a swine? When I see you using guile, how shall I name you a man, and not a serpent? When I see you infected with poison, how shall I call you a man, and not an asp? When I see you senseless, how shall I...