thought of losing God, which the state of damnation implies.
(Ib.) He distinguishes in hell the loss of God, and secondly, fire and
the other pains of sense. (Hom. 47.) He shows that company abates
nothing in its torments. (Hom. 43.) Some object that to meditate on
those torments is too frightful; to whom he answers, that this is most
agreeable, because by it we learn to shun them, the hope of which
inspires joy, and so great earnestness in the practice of penance, that
austerities themselves become agreeable. (Ib.) He often mentions grace
before and after meat; and, Hom. 55, p. 561, recites that which the
monks about Antioch used before their meals, as follows: "Blessed God,
who feedest me from my youth, who givest nourishment to all flesh, fill
our hearts with joy, that being supported by thy bounty we may abound in
every good work to Christ Jesus our Lord, with whom be all honor,
praise, and glory given with the Holy Ghost, world without end. Amen.
Glory be to thee, O Lord; glory be to thee, O Holy; glory be to thee, O
King, because Thou hast given us food in joyfulness. Fill us with thy
Holy Spirit, that we may be found acceptable in thy sight, that we may
not be covered with confusion when Thou shalt render to every one
according to his works:" This whole prayer is {267} admirable, says the
saint, but especially the close, the remembrance of the last day being a
bridle and check to sensuality and concupiscence. (Ib.) The saint shows
(Horn. 86, p. 810) the malice and danger of small faults wilfully
committed, which many are apt to make slight of; but from such the most
dreadful falls take their rise. The old Latin translation of St.
Chrysostom's homilies on St. Matthew, is too full of words, and often
inaccurate. Anian, the author, seems to have been the Pelagian deacon of
that name, who assisted at the council of Diospolis in 415. The new
Latin translation is far more exact, but very unequal in elegance and
dignity of expression to the original.

The eighth tome is composed of the homilies of St. Chrysostom upon St.
John, which are eighty-eight in number, though in former Latin editions,
in imitation of Morellus, the first is called preface, and only
eighty-seven bear the title of homilies. They were preached at Antioch,
about the year 394, at break of day, long before the usual hour of the
sermon (Hom. 31.) We find here the same elevation of thought, the same
genius and lively imagination, and the same strength of