96 WORKS OF ST. CHRYSOSTOM. [HOMILY IX. 9, 10.) Again, He stood by him in a dream, and said, "Be of good cheer, for as thou hast testified concerning me at Jerusalem, so must thou bear witness also at Rome." (Acts xxiii : u.) The saints, though they are at all times a glorious sight, and are full of abundant grace, yet are so, most of all, when they are in perils for Christ s sake, when they are prisoners ; for as a brave soldier is at all times and of himself a pleasing spectacle to them that behold him, but most of all when he is standing, and in ranks at the king s side ; thus also imagine to yourselves Paul, how great a thing it was to see him teaching in his bonds. Shall I mention, in passing, a thought, which just at this moment occurs to me ? The blessed martyr Babylas 1 was bound, and he too for the very same cause as John also was, because he reproved a king in his transgression. This man when he was dying gave charge that his bonds should be laid with his body, and that the body should be buried bound ; and to this day the fetters lie mingled with his ashes, so devoted was his affection for the bonds he had worn for Christ s sake. " He was laid in chains of iron " as the Prophet saith of Joseph. (Ps. cv : 18.) And even women have before now had trial of these bonds. We however are not in bonds, noram I recom mending this, since now is not the time for them. But thou, bind not thine hands, but bind thy heart and mind. There are yet other bonds, and they that wear not the one, shall have to wear the other. Hear what Christ saith, " Bind him hand and foot." (Matt, xxii : 13.) But God forbid we should have trial of those bonds ! but of these may He grant us even to take our fill ! On these accounts he saith, " I, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called." But what isthis calling ? Ye were called asHis body, it is said. Ye have Christ as your head ; and though you were "enemies," and had commit- the misdeeds out of number, yet "hath He raised you up with Him and made you to sit with Him." (Eph. ii : 6.) A high calling this, and to high privileges, not only in that we have been called from that former state, but in that we are called both to such privileges, and by such a method. But how is it possible to " walkworthily " of it ? " With all lowliness." Suchan one walks worthily. This is the basis of all virtue. If 1 S. Babylas, whom Chrysostom has commemorated in a Hom ily on his feast day and elsewhere, (Horn, de Bab. t. 2. p. 531. Ed. Ben. Horn, in Jul. et Gent. t. 2. p. 536.) was Bishop of Antiochabout 237 250, when he was martyred in the Decian persecution, being put into prison, and dying there. The circumstance men tioned in the text is also to be found in Gent. p. 554. [See Homilyon Babylas, Vol. ix. p. 141, of this Series. G. A.] thou be lowly, and bethink thee what thou art, and how thou wast saved, thou wilt take this recollection as a motive to all virtue. Thou wilt neither be elated with bonds, nor with those very privileges which I mentioned, but as knowing that all is of grace, thou wilt humble thyself. The lowly-minded man is able to be at once a generous and a grateful servant. " For what hast thou," saith he that thou didst not receive?" (i Cor. iv : 7.) And again, hear his words, I labored more abundantly than they all ; yet not I, but the grace of God which was with me." (i Cor. xv: 10.) "With all lowliness," saith he; not that which is in words, nor that which is in actions only, but even in one s very bearing and tone of voice: not lowly towards one, and rude towards another ; be lowly towards all men, be he friend or foe, be he great or small. This is lowliness. Even in thy good deeds be lowly ; for hear what Christ saith, "Blessed are the poor in spirit ;" (Matt, v: 3.) and Replaces this first in order. Wherefore also the Apostle himself saith, " With all lowliness, and meek ness, and long-suffering." For it is possible for a man to be lowly, and yet quick and irri table, and thus all is to no purpose ; for often times he will be possessed by his anger, and ruin all. " Forbearing," he proceeds, " one another in love." 2 How is it possible to forbear, if a man be passionate or censorious ? He hath told us therefore the manner : " in love," saith he. If thou, he would say, art not forbearing to thy neighbor, how shall God be forbearing to thee ? If thou bearest not with thy fellow-servant, how shall the Master bear with thee ? Wherever there is love, all things are to be borne. "Giving diligence 3 ," saith he, " to keep the unity of the Spirit in the bond of peace." Bind therefore thy hands with moderation. Again that goodly name of "bond." We had dismissed it, and it has of itself come back on us again. A goodly bond was that, and goodly is this one also, and that other is the fruit of this. Bind thyself to thy brother. They bear all things lightly who are bound together in love. Bind thyself to him and him to thee ; thou art lord of both, for whomsoever I may be desirous to make my friend, I can by means of kindliness accomplish it. " Giving diligence," he says; a thing not to be done easily, and not in every one s power. " Giving diligence," he proceeds, " to keep " [" The reciprocal forbearance in love (ethical habit) (Rom. xv : i ; Gal. vi : 2) is the practical expression of the longsuffering. " Meyer. G. A.I 3 [ " Giving diligence," participial clause parallel to " forbearing one another " which is characterized by the effort by which it must be upheld." Meyer. G. A.]