nemy is to forgive him, and to bear
injuries patiently. In Hom. 11, p. 505, he gives an account, that a
certain lady being offended at a slave for a great crime, resolved to
sell him and his wife. The latter wept bitterly; and a mediator, whose
good offices with her mistress in her behalf she implored, conjured the
lady in these words: "May Christ appear to you at the last day in the
same manner in which you now receive our petition." Which words so
strongly affected her, that she forgave the offence. The night following
Christ appeared to her in a comfortable vision, as St. Chrysostom was
assured by herself. In Hom. 7, (ib.,) he shows the possibility of the
resurrection of the flesh, against infidels.

The five homilies On the Second Epistle to the Thessalonians, were also
preached at Constantinople, (t. 11, p. 510.) In the second, he exhorts
all to make the torments of hell a frequent subject of their meditation,
that they may never sin; and to entertain little children often with
some discourse on them instead of idle stories, that sentiments of holy
fear and virtue may strike deep roots in their tender hearts. On
traditions received by the church from the apostles he writes as
follows: (Hom. 4, in 2 Thess. p. 532.) "Hence it is clear that they did
not deliver all things by their epistles, but communicated also many
things without writing: and these likewise deserve our assent or faith.
It is a tradition: make no further inquiry." In the same Hom. 4, p. 534,
he expresses how much he trembled at the thought of being, by the
obligation of his office, the mediator betwixt God and his people; and
declares, that he ceased not most earnestly to pour forth his prayers
for them both at home and abroad. Hom. 4, ib., he severely reprimands
those who reproach the poor in harsh words, adding to the weight of
their affliction and misery.

The thirty-four homilies On the Epistle to the Hebrews, (t. 12, p. 1,)
were compiled at Constantinople. In the seventh he shows, that the
evangelical precepts and counsels belong to all Christians, not only to
monks, if we except the vow of perpetual virginity: though also men
engaged in a married state are bound to be disentangled in spirit, and
to use the world as if they used it not. Hom. 17, ib. p. 169, he
explains that the sacrifice of the New Law is one, because the same body
of Christ is every day offered; not one day one sheep, another day a
second, &c. (On this sacrifice see also Hom.