tioning the day of the month in the review of the Homilies, and we shall account it sufficient to have indicated, when that may be safely done, on what day of the week the Homilies were spoken. The first Homily, then, was delivered a few days before the sedition at Antioch, as is discoverable from these words in No. (3) of the second Homily; “I lately protracted a long discourse to your charity and I have received981 reward for my labours. But what was the reward? To punish the blasphemers in the city, and to chastise those who treat God with contempt, and to restrain the violent.” Without doubt these words have reference to the first Homily, one of great length, on the subject of the sorrows of the Saints, and the 321 providence of God towards His Elect, who are tormented in this life, where at last he thus expresses himself in a manner certainly worthy of observation. “But since our discourse has now turned to the subject of blasphemy, I desire to ask one favour of you all in return for this address and speaking with you, which is, that you will correct on my behalf those who blaspheme in 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, 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.” Which truly would be a mode of correction not suited to modern usage. The second Homily, Tillemont refers either to the Thursday or to the Saturday before Lent; but it may more safely be pronounced to have been spoken “about” that time, seven days having been completed as Chrysostom himself says, since the sedition, during which he declares that he had been silent, because the people of Antioch, being in consternation from the mighty calamity and from the immensity of the danger, were in no fit state for the hearing of Sermons; moreover, that this evil was one sent from God, on account of their having neglected the correction of their blaspheming brethren; and after he has drawn a beautiful picture of their state, he concludes the discourse, after having preached at length on riches, the use of riches, alms-giving, and poverty. The third Homily follows close on the second. But we suppose with Tillemont, that it was delivered on Quinquagesima Sunday (to speak according to modern custom). Chryso- stom treats here of the departure of Flavian the Bishop of Antioch to Constantinople for the purpose of appeasing the Emperor, and consoles the people with the hope of his succeed- ing. He then proves at length that there is no utility in fasting, unless there be an abstinence from vices. But after making a few remarks on avoiding slander, he deplores the present calamity, and relates some harsh severities. “Some,” saith he, “have perished by the sword, some by fire; some given to wild beasts; and not men only but children. And neither this immaturity of age, nor the tumult of the people, nor the circumstance that they were infuri- ated by demons when they perpetrated such deeds, nor that the exaction was thought to be 981 “accepi,” it should be, as in Text, “exegi,” “I demanded.” 444 Preface to the Benedictine Edition.