388 WORKS OF ST. CHRYSOSTOM. [HOMILY IV. no one attend? Or do you not believe that these things are messages from God ? These are letters sent from God ; therefore let us enter with becoming reverence into the Churches, and let us hearken with fear to the things here said. What do I come in for, you say, if I do not hear some one discoursing? This is the ruin and destruction of all. For what need of a per son to discourse? This necessity arises from our sloth. Wherefore any necessity for a homily ? All things are clear and open that are in the divine Scriptures ; the necessary things are all plain. But because ye are hearers for pleasure s sake, for that reason also you seek these things. For tell me, with what pomp of words did Paul speak? and yet he converted the world. Or with what the unlettered Peter? But I know not, you say, the things that are contained in the Scriptures. Why? For are they spoken in Hebrew? Are they in Latin, or in foreign tongues? Are they not in Greek? But they are expressed obscurely, you say. What is it that is obscure ? Tell me. Are there not his tories? For (of course) you know the plain parts, in that you enquire about the obscure. There are numberless histories in the Scriptures. Tell me one of these. But you cannot. These things are an excuse, and mere words. Every day, you say, one hears the same things. Tell me, then, do you not hear the same things in the theaters? Do you not see the same things in the race-course ? Are not all things the same ? Is it not always the same sun that rises ? Is it not the same food that we use ? I should like to ask you, since you say that you every day hear the same things ; tell me, from what Prophet was the passage that was read? from what Apostle, or what Epistle ? But you cannot tell me you seem to hear strange things. When therefore you wish to be slothful, you say that they are the same things. But when you are questioned, you are in the case of one who never heard them. If they are the same, you ought to know them. But you are ignorant of them. This state of things is worthy of lamentation of lamentation and complaint : for the coiner coineth but in vain. 1 For this you ought more especially to attend, because they are the same things, because we give you no labor, nor speak things that are strange or variable. What then, since you say, that those are the same things, but our discourses are not the same things, but we always speak things that are new to you, do you pay heed to these ? By no means. But if we say, Why do you not retain even these? " We hear them but once," you say, " and how can we retain them?" If we say, Why do ye not attend to those other things ? " The same things," you say, " are always said " and every way these are words of sloth and excuse. But they will not always serve, but there will be a time when we shall lament in vain and without effect. Which may God forbid, and grant that having repented here, and attending with under standing and godly fear to the things spoken, we may both be urged on to the due perform ance of good works, and may amend our own lives with all diligence, that we may be able to obtain the blessings promised to those who love Him, by the grace and lovingkindness, &c. HOMILY IV. 2 THESSALONIANS ii. 6-9. "And now ye know that which restraineth, to the end that he may be revealed in his own season. For the mystery of lawlessness doth already work : only there is one that restraineth now, until he be taken out of the way. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of His mouth, and bring to nought by the manifes tation of His coming: even he whose coming is according to the working of Satan." ONE may naturally enquire, what is that which withholdeth, and after that would know, why Paul expresses it so obscurely. What then is it that withholdeth, that is, hindereth him from be ing revealed? Some indeed say, the grace of the Spirit, but others the Roman empire, to whom I most of all accede. Wherefore? Be cause if he meant to say the Spirit, he would not have spoken obscurely, but plainly, that even now the grace of the Spirit, that is the gifts, withhold him. And otherwise he ought now to have come, if he was about to come when the gifts ceased ; for they have long since ceased. But because he said this of the Roman empire, he naturally glanced at it, and speaks covertly and darkly. For he did not wish to bring upon himself superfluous enmities, and useless clan gers. For if he had said that after a little while 1 on ei? Kevov apyvpotconoi; apyvpoKonel. [Perhaps, rather, " the hammerer (of silver) hammereth upon nothing." J. A. B.]