HOMILY II.] HOMILIES ON THESSALONIANS. 331 pray first for him, and then for himself. So dear a thing is a good friend, that times and places are loved on his account. For as bodies that are luminous spread their radiance to the neigh boring places, so also friends leave a grace of their own in the places to which they have come. And oftentimes in the absence of friends, as we have stood on those places, we have wept, and remembering the days which we passed together, have sighed. It is not possible to represent by speech, how great a pleasure the intercourse with friends affords. But those only know, who have experience. From a friend we may both ask a favor, and receive one without suspicion. When they enjoin anything upon us, then we feel in debted to them ; but when they are slow to do this, then we are sorrowful. We have nothing which is not theirs. Often despising all things here, on their account we are not willing to de part hence ; and they are more longed for by us than the light. For, in good truth,a friend is more to be longed for than the light ; I speak of a genuine one. And wonder not : for it were better for us that the sun should be extinguished, than that we should be deprived of friends ; better to live in darkness, than to be without friends. And I will tell you why. Because many who see the sun are in darkness, but they can never be even in tribulation, who abound in friends. I speak of spiritual friends, who prefer nothing to friend ship. Such was Paul, who would willingly have given his own soul, even though not asked, nay would have plunged into hell 1 for them. With so ardent a disposition ought we to love. I wish to give you an example of friendship. Friends, that is, friends according to Christ, sur pass fathers and sons. For tell me not of friends of the present day, since this good thing also has past away with others. But consider, in the time of the Apostles, I speak not of the chief men, but of the believers themselves generally ; " all," he says, " were of one heart and soul : and not one of them said that aught of the things which he possessed was his own . . . and distribution was made unto each, accord ing as any one had need." (Acts iv. 32, 35.) There were then no such words as " mine " and " thine." This is friendship, that a man should not consider his goods his own, but his neigh bor s, that his possessions belong to another ; that he should be as careful of his friend s soul, 2 as of his own ; and the friend likewise. And where is it possible, somebody says, that such an one should be found ? Because we have not the will ; for it is possible. If it were not 1 [The reference is to Chrys. s (erroneous) interpretation of Rom. ix. 3. See his Homily on that passage, and above, on Col. iv. 18. J. A. B.I 2 Or " life." The double meaning of the word should be kept in sight throughout. possible, neither would Christ have commanded it ; he would not have discoursed so much con cerning love. A great thing is friendship, and how great, no one can learn, and no discourse represent, but experience itself. It is this 3 that has caused the heresies. This makes the Greeks to be Greeks. He who loves does not wish to command, nor to rule, but is rather obliged when he is ruled and commanded. He wishes rather to bestow a favor than to receive one, for he loves, and is so affected, as not having satisfied his desire. He is not so much gratified when good is done to him, as when he is doing good. For he wishes to oblige, rather than to be indebted to him ; or rather he wishes both to be beholden to him, and to have him his debtor. And he wishes both to bestow favors, and not to seem to bestow them, but himself to be the debtor. I think that perhaps many of you do not understand what has been said. He wishes to be the first in bestowing benefits, and not to seem to be the first, but to be returning a kind ness. Which God also has done in the case of men. He purposed to give His own Son for us ; but that He might not seem to bestow a favor, but to be indebted to us, He commanded Abra ham to offer his son, 4 that whilst doing a great kindness, He might seem to do nothing great. For when indeed there is no love, we both upbraid men with our kindnesses and we exag gerate little ones ; but when there is love, we both conceal them and wish to make the great appear small, that we may not seem to have our friend for a debtor, but ourselves to be debtors to him, in having him our debtor. I know that the greater part do not understand what is said, and the cause is, that I am speaking of a thing which now dwells in heaven. As therefore if I were speaking of any plant growing in India, of which no one had ever had any experience, no speech would avail to represent it, though I should utter ten thousand words : so *lso now whatever things I say, I say in vain, for no one will be able to understand me. This is a plant that is planted in heaven, having for its branches not heavy-clustered pearls, but a virtuous life, much more acceptable than they. What pleas ure would you speak of, the foul and the hon orable? But that of friendship excelleth them all, though you should speak of the sweetness of honey. For that satiates, but a friend never does, so long as he is a friend ; nay, the desire of him rather increases, and such pleasure never admits of satiety. And a friend is sweeter than the present life. Many therefore after the death of their friends have notwished to live any longer. With a friend one would bear even banishment ; but without a friend would not choose to inhabit even his own country. With a friend even pov- s i.e. the want of love. See Gen. xxii. 16, 18.