speedy reformation. The tongue when constantly punished, when straitened by thirst. and
pained by hunger, receives a sufficient admonition, even whilst no one is its monitor; and
though we were the most stupid of mortals, yet when we are thus reminded by the greatness
of the punishment during a whole day, we shall need no other counsel and exhortation.
21. Ye have applauded what I have spoken. But still shew me your applause too by deeds.
Else what is the advantage of our meeting here? Suppose a child were to go to school every
day, yet if he learnt nothing the more for it, would the excuse satisfy us that he every day
went there? Should we not esteem it the greatest fault, that going there daily, he did it to no
purpose. Let us consider this with ourselves, and let us say to ourselves, For so long a time
have we met together at church, having the benefit of a most solemn Communion,1275
which has in it much profit; and should we return back again just as we came, with none of
our defects corrected, of what advantage is our coming here? For most actions are done,
not for themselves, but for the effects which follow through their means; as, for example,
the sower does not sow for the mere sake of sowing, but in order that he may reap too; since
if this were not to follow, the sowing would be a loss, the seeds rotting without any kind of
advantage. The merchant doth not take a voyage merely for sailing’s sake, but that he may
increase his substance by going abroad; since, if this be not attained beside, extreme mischief
will result, and the voyage of merchants were but for loss. Let us indeed consider this in re-
lation to ourselves. We also meet together in the church, not for the mere purpose of
spending time here, but in order that we may return having gained a great and spiritual
benefit. Should we then depart empty, and without having received any advantage, this our
diligence becomes our condemnation! In order that this may not occur, and extreme mischief
result, on departing from this place, let friends practise with one another; fathers with chil-
dren; and masters with servants; and train yourselves to perform the task assigned you; so
that when ye come back again, and hear us giving you counsel on the same subjects, ye may
not be put to shame by an accusing conscience, but may rejoice and be glad, whilst ye perceive
that ye have accomplished the greatest part of the admonition.
22. Let us not moralize on these things here only. For this temporary admonition does
not suffice to extirpate the whole evil; but at home also, let the husband hear of these things
from the wife, and the wife from the husband. And let there be a kind of rivalry among all
in endeavouring to gain precedence in the fulfilment of this law; and let him who is in ad-
vance, and hath amended his conduct, reproach him who is still loitering behind; to the end
that he may stir him up the more by these gibes. He who is deficient, and hath not yet
1275 συν€ξεως φρικωδεστ€της. The word σύναξις is of frequent occurrence in St. Chrysostom, but is of
somewhat ambiguous signification, and means commonly the service of the Church; but here and in some
other passages, it seems to mean the Communion service. See a passage in Homily IX. on Penitence, where the
same expression receives a most striking commentary.
537
Homily V