428 WORKS OF ST. CHRYSOSTOM. [HOMILY VL ing the sword against thyself. Thou sufferest not the Judge to be lenient to thy own offenses, by this way of urging Him to anger against others. For, "with what measure ye mete," He saith, " it shall be measured to you again ; and with what judgment ye judge, ye shall be judged." (Matt. vii. 2.) Let us therefore be disposed to pardon, that God may be so dis posed towards us. These things I wish you not only to hear, but to observe. For now the memory retains only the words, and perhaps hardly those. And after we are separated, if any one who was not present were to ask you, what had been our discourse, some could not tell : others would know merely the subject we had spoken of, and answer that there had been a Homily upon the subject of forgiving injuries, and praying for our enemies, but would omit all that had been said, as they could not remember : others remember a little, but still somewhat. If therefore you gain noth ing by what you hear, I entreat you not even to attend at the discourse. For of what use is it ? The condemnation is greater, the punishment more severe, if after so many exhortations, we continue in the same course. For this reason God has given us a definite form of prayer, that we might ask for nothing human, nothing worldly. And you that are faithful know what you ought to pray for, how the whole Prayer is common. But one says, " It is not commanded there to pray for unbelievers." This you would not say, if you understood the force, the depth, the hid den treasure of that l Prayer. Only unfold it, and you find this also comprised within it. For it is implied, when one says in prayer, "Thy will be done on earth, as it is in Heaven." Now, because in heaven there is no unbeliever, nor offender ; if therefore it was for the faithful alone, there would be no reason in that expres sion. If the faithful were to do the will of God, and the unbelievers not to do it, His will were not done in earth as it is in heaven. But it means ; As there is none wicked in heaven, so let there be none on earth ; but draw all men to the fear of Thee, make all men angels, even those who hate us, and are our enemies. Dost thou not see how God is daily blasphemed and mocked by believers and unbelievers, both in word and in deed ? What then ? Has He for this extinguished the sun? or stayed the course of the moon? Has He crushed the heavens and uprooted the earth? Has He dried up the sea? Has He shut up the fountains of waters ? or con founded the air? Nay, on the contrary, He makes His sun to rise, His rain to descend, gives the fruits of the earth in their seasons, and thus supplies yearly nourishment to the blas- 1 Gr. " the. phemers, to the insensible, to the polluted, to persecutors ; not for one day or two, but for their whole life. Imitate Him then, emulate Him as far as human powers admit. Canst thou not make the sun arise? Abstain from evil speaking. Canst thou not send rain? Forbear reviling. Canst thou not give food? Refrain from insolence. Such gifts from thee are suf ficient. The goodness of God to His enemies is shown by His works. Do thou so at least by words : pray for thine enemies, so wilt thou be like thy Father who is in heaven. How many times have we discoursed upon this subject ! nor shall we cease to discourse ; only let something come of it. It is not that we are drowsy, and weary of speaking ; only do not you that hear be annoyed. Now a person seems to be an noyed, when he will not do what one says. For he who practices, loves often to hear the same thing, and is not annoyed by it ; for it is his own commendation. But annoyance arises sim ply from not doing what is prescribed. Hence the speaker is troublesome. If a man practices almsgiving, and hears another speak of alms giving, he is not wearied, 2 but pleased, for he hears his own good actions recommended and proclaimed. So that when we are displeased at hearing a discourse upon the forgiveness of injuries, it is because we have no interest in forbearance, it is not practiced by us ; for if we had the reality, we should not be pained at its being named. If therefore you would not have us wearisome or annoying, practice as we preach, exhibit in your actions the subject of our discourses. For we shall never cease dis coursing upon these things till your conduct is agreeable to them. And this we do more especially from our concern and affection for you. For the trumpeter must sound his trum pet, though no one should go out to war ; he must fulfill his part. We do it, not as wishing to bring heavier condemnation upon you, but to avert it from ourselves. And besides this, love for you constrains us, for it would tear and tor ture our hearts if that should befall you, which God avert ! It is not any costly process that we recommend to you : it does not require the spoiling of goods, nor a long and toilsome journey. It is only to will. It is a word, it is a purpose of the mind. Let us only set a guard on our tongues, a door and a bar upon our lips, that we may utter nothing offensive to God. It is for our own advantage, not for theirs forwhom we pray, to act thus. For let us ever consider, that he who blesses his enemy, blesses himself, he who curses his enemy, curses himself, and he who prays for his enemy, prays not for him, but ally transitive. Dounaeus conjectures airoicvfi. The other is usu