326 WORKS OF ST. CHRYSOSTOM. [HOMILY I. while to do so much, as he never has done in all his former time. For if he who before did not believe, shone so much at the beginning, how much more those who have already believed ! Let no one, again, upon this consideration be re miss, because he perceives that it is possible in a short time to recover everything. For the fut ure is uncertain, and the Day of the Lord is a thief, setting upon us suddenly when we are sleeping. But if we do not sleep, it will not set upon us as a thief, nor carry us off unprepared. For if we watch and be sober, it will not set upon us as a thief, but as a royal messenger, summoning us to the good things prepared for us. But if we sleep, it comes upon us as a thief. Let no one therefore sleep, nor be inactive in virtue, for that is sleep. Do you not know how, when we sleep, our goods are not in safety, how easy they are to be plotted against ? But when we are awake, there needs not so much guard ing. When we sleep, even with much guarding we often perish. There are doors, and bolts, and guards, and outer guards, and the thief has come upon us. Why then do I say this ? Because, if we wake we shall not need the help of others ; but if we sleep, the help of others will profit us nothing, but even with this we perish. It is a good thing to enjoy the prayer of the Saints, but it is when we ourselves also are on the alert. And what need, you say, have I of another s prayer, if Iam on the alert myself. And in sooth, do not place yourself in a situation to need it ; I do not wish that you should ; but we are always in need of it, if we think rightly. Paul did not say, what need have I of prayer? and yet those who prayed were not worthy of him, 1 or rather not equal to him ; and you say, what need have I of prayer ? Peter did not say, What need have I of prayer, for " prayer," it says, " was made ear nestly of the Church unto God for him." (Acts xii. 5.) And thou sayest, What need have I of prayer? On this account thou needest it, be cause thou thinkest that thou hast no need. Yea, though thou become as Paul, thou hast need of prayer. Do not exalt thyself, lest thou be humbled. But, as I said, if we be active also ourselves, the prayers for us avail too. Hear Paul saying, " For I know that this shall turn to my salvation, through your supplication, and the supply of the Spirit of Jesus Christ." (Phil. i. 19.) And again, " That for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf." (2 Cor. i. n.) And thou sayest, what need have I of prayer? But if we be idle, no one will be able to profit us. What did Jeremiah profit the Jews? Did he not thrice draw nigh to God, and the third time 1 i.e. worthy to pray for him. hear, " Pray not thou for this people, neither lift up cry nor prayer, for I will not hear thee " ? (Jer. vii. 16.) What did Samuel profit Saul? Did he not mourn for him even to his last day, and not merely pray for him only? What did he profit the Israelites ? Did he not say, " God for bid that I should sin in ceasing to pray for you " ? (i Sam. xii. 23.) Did they not all perish? Do prayers then, you say, profit nothing? They profit even greatly : but it is when we also do something. For prayers indeed cooperate and assist, but a man cooperates with one 2 that is operating, and assists one that is himself also working. But if thou remainest idle, thou wilt receive no great benefit. For if prayers had power to bring us to the kingdom while we do nothing, why do not all the Greeks become Christians? Do we not pray for all the world ? Did not Paul also do this? Do we not intreat that all may be con-, verted? Why do not the wicked become good without contributing anything of themselves? Prayers, then, profit greatly, when we also con tribute our own parts. Would you learn how much prayers have prof ited ? consider, I pray, Cornelius, Tabitha. (Acts x. 3 and ix. 36.) Hear also Jacob saying to Laban, " Except the Fear ofmy father had been with me, surely thou hadst now sent me away empty." (Gen. xxxi. 42.) Hear also God again, saying, " I willdefend this city forMine own sake, and for My servant David s sake." (2 Kings ix. 34.) But when? In the time of Hezekiah, who was righteous. Since if prayers availed even for the extremely wicked, why did not God say this also when Nebuchadnezzar came, and why did He give up the city? Because wickedness availed more. Again, Samuel himself also prayed for the Israelites, and prevailed. But when? When they also pleased God, then they put their enemies to flight. And what need, you say, of prayer from another, when I myself please God ? Never, O man, say this. There is need, aye, and need ofmuch prayer. For hear God saying concerning the friends of Job ; "And he shall pray for you, and your sin shall be forgiven you." 3 (Job xlii. 8.) Because they had sinned indeed, but not a great sin. But this just man, who then saved his friends by prayer, in the season of the Jews was not able to save the Jews who were perishing. And that you may learn this, hear God saying through the prophet ; " If Noah, Daniel, and Job stood, they shall not deliver their sons and their daughters." (Ezek. xiv. 14, 1 6.) Because wickedness prevailed. And again, "Though Moses and Samuel stood." (Jer. xv. i.) And see how this is said to the two Prophets, 1 So B. Edd. om. one, &c. 3 [Quoting from memory. So below. J. A. B.]