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DISTINCTION BETWEEN

avarice and ambition. Either of these passions is sufficient to overset the virtuous principles of the youth; but when, united, they fall upon his tender mind, they annihilate each germ of good; like winter torrents met together, and bearing along with them so many weeds, so much sand and mud, that they destroy the kindly fruits of the earth, these passions render the mind unfruitful and void of good. And the worst is, that ye not only teach things opposed to the doctrine of Christ, but ye disguise vices under specious names;-ever to be loitering in the circus or theatre, ye call the tone of good society ; striving after wealth, the seeking an independence; ambition, a high feeling; recklessness, courage and as if this deception were not sufficient, ye designate virtues by opprobrious appellations; temperance, ye call rusticity; modesty, cowardice; unassuming manners, servility; patience, weakness. Ye spare no expence to adorn your houses with fine statues, and to cover your roofs with gold, but that the most precious of all statues, the soul, should be of gold, never engageth your thoughts." Among the defects of education, Chrysostom chiefly adverts to the inadequate attention bestowed by the pedagogues on their pupils in the great towns during that age of corruption. These men, as it is well known, were slaves, and won by gold, or terrified by menaces, they constantly betrayed their trust.1

There existed at this time an illusion, altogether opposed to the doctrine and spirit of the Gospel, and most prejudicial to the operation of Christianity, by which a distinction was drawn

Compare these accounts of Chrysostom with the complaints of Libanius upon the prevailing corruption of the pedagogues of his day. L'ban. Ep. 39.

THE LAITY AND CLERGY.

between the clergy and the laity, and religion regarded as an occupation suited only to ecclesiastics and monks. In opposition to the mode of thinking, which had before prevailed both in religion and philosophy, Christianity had quickened in the hearts of men the principles of a redemption, appointed equally for all mankind, and of a unity of godly communion among the redeemed, outweighing human distinctions. Every partition-wall, which had previously existed among men, fell to the ground before the power of this principle; all consecrated to God, the universal Father, through the one eternal priest; all filled, after this common consecration, by the one same Holy Spirit are ordained a true priesthood,--a spiritual people,—all members of which are appointed to fulfil the same higher law of life, and to obey the same calling of a worship spiritual and universal. As this principle of a universal priesthood had been the soul of Christianity from its earliest dispensation; a most essential corruption of the religion arose both in practice and doctrine, upon the suppression and falsification of the tenet by heresies of Jewish and heathen origin, which drew an unevangelical distinction between priests and laymen, between ecclesiastics and men of the world. Thus arose a twofold morality, for monks and for men of the world; the counsels of Christian perfection, containing more than the law requires for the former; and the general commandments, the ordinary morality of social life, for the latter.

1

Chrysostom was early in life convinced that this error was injurious to the influence of true Christianity, and required to be resolutely com

Similar to the ancient distinction between an åρety Dela and an αρετη πολιτικη.

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batted; and during the whole of his subsequent ministry he endeavoured to restore that fundamental principle of Christianity, the universal priesthood of all Christians. When the duty of bestowing a moral and religious education upon their sons was recalled to the mind of fathers, they were wont to reply: "Would ye have us as serious as monks? in that case the concerns of life must be involved in ruin." To which Chrysostom replied: "In truth it is not seriousness, but want of seriousness, which ruineth every thing. Thou greatly deceivest thyself, if thou believe, that other duties are required from the monks than from the laity. The difference alone consisteth in a married or an unmarried state; in all other respects both alike must render an account to God. In the sermon on the Mount, Christ hath spoken to all Christians, and made no distinction between them. In like manner the Apostle Paul exhorteth us all as Christians to imitate Christ. That which hath brought ruin upon the world is our supposition, that severity of life is alone incumbent on monks, while the rest of mankind may continue to live in carelessness."

Chrysostom recommended education in monasteries at a distance from the corruptions of the world, where children might early be made acquainted with the Holy Scriptures, be brought up in Christian habits, and the foundation of a true Christian character be laid, the fruits of which would afterwards discover themselves in

1 Among those who endeavoured to revive this idea, was the Abbot Isidore of Pelusium, upon whose education Chrysostom had great influence. He thought to find in the words of the Apostle Paul concerning a reasonable worship of God, the indication of a universal Christian priesthood: “ ἕκαστον ἑαυτου ἐν τούτῳ τῳ μερει ἱερέα είναι προσεταξεν.” lib. III. p. 75.

IN MONASTERIES.

every relation of life. Where men truly enlightened were to be found among the monks, as was often the case, the advice of Chrysostom was doubtlessly correct; and even where too great an attention to outward forms, and too little of an evangelical spirit prevailed, education among them was more desirable than in corrupted families, or the schools of the sophists, in which vanity and ostentation were in every way encouraged.

In Vol. III. of the work from which the last extracts have been taken, Chrysostom introduces in support of his statements, the following anecdote. There was a young man, of distinguished family, whose father held a high military rank, and who, being destitute himself of any just views upon religion, and indifferent to the spiritual welfare of his son, was solely desirous of raising him to offices of distinction and honour. His mother, on the other hand, a zealous Christian, cared not for the worldly advancement of her son, and had set her heart upon educating him for a vocation heavenly and eternal. She believed that the most certain means of obtaining this object was to place him in a monastery; but she well knew, that this plan was opposed to the views of his father, and that if it came to his knowledge, he would use every exertion to frustrate her wishes. She therefore applied to a venerable monk, and confided to him the education of her son. The monk laid aside his habit, and assuming that of a pedagogue accompanied the youth to Antioch, where it had been decided, that he was to pursue his studies, and by constant instruction he imparted to the young man's mind an earnest faith, which distinguished him above all his fellow students.

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CHRYSOSTOM ORDAINED DEACON.

At this period of his enthusiasm for Monachism, Chrysostom composed a work to the effect" that there was more elevation and felicity in monastic life, than in the possession of the imperial dignity." "The Monk," he said, "combateth against evil spirits for the sake of piety and the worship of God, seeking to free cities and villages from idolatry; The emperor contendeth with barbarians for lands, boundaries, and spoil,—avarice and an unjust desire of empire urging him to the conflict. The Monk seeketh nought from the wealthy for himself, he asketh alms only for the poor, by which he benefiteth those who give, and those who receive. He is the common physician both of the rich and poor, liberating by his good advice the former from their sins, and relieving the poverty of the latter. The Monk by his prayers delivereth those possessed of evil spirits, and themselves in seasons of calamity emperors take refuge in his cell."

When Chrysostom had dwelt six years among the Monks, his health became impaired, more especially by the ascetic exercises of the last two years, following the example of the most rigid Monks,1 which he had passed in a cave, and he was compelled to leave the mountains and return to Antioch A. D. 380. Bishop Meletius took advantage of this circumstance to engage him in the active service of the church, and ordained him deacon. Whilst he performed the duties of this office, which did not require his exclusive attention, he devoted his leisure hours to composing, on various occasions, treatises, in which he strongly enjoined the practice of Christian virtues.

1 Vid. Pallad. Dialog. p. 17. and compare with this, Hist. Laus. lib. c. p. 902 and 4024.