00:00:00 00 Introduction 00:03:55 01 Against those who say that demons govern human affairs, and who are displeased at the chastisement of God, and are offended at the prosperity of the wicked and the hardships of the just 00:43:40 02 Against those who object because the devil has not been put out of the world: and to prove that his wickedness does no harm to us—if we take heed: and concerning repentance 01:03:50 03 That evil comes of sloth, and virtue from diligence, and that neither wicked men, nor the devil himself, are able to do the wary man any harm. The proof of this from many passages, and amongst others from those which relate to Adam and to Job Three Homilies concerning the Power of Demons St. John Chrysostom (c. 349 - c. 407) Translated by Thomas Peele Brandram ( - 1896) These homilies deal with errors against which Chrysostom throughout his life most strenuously contended. In an age of great depravity there seem to have been many who tried to excuse the weak resistance which they made to evil, both in themselves, and in others, by maintaining that the world was abandoned to the dominion of devils, or to the irresistible course of fate. To counteract the disastrous effects of such philosophy, which surrendered man to the current of his passions, it was necessary to insist very boldly and resolutely on the essential freedom of the will, on moral responsibility, and the duty of vigorous exertion in resisting temptation. And Chrysostom did this to an extent which some thought carried him perilously near the errors of the Pelagian heresy. No one however has described in more forcible language the powerful hold of sin upon human nature, and the insufficiency of man to shake it off without the assistance of divine grace. St. John Chrysostom, (born 347 CE, Antioch, Syria—died September 14, 407, Comana, Helenopontus; Western feast day September 13; Eastern feast day November 13), early Church Father, biblical interpreter, and archbishop of Constantinople. The zeal and clarity of his preaching, which appealed especially to the common people, earned him the Greek surname meaning “golden-mouthed.” His tenure as archbishop was stormy, and he died in exile. His relics were brought back to Constantinople about 438, and he was later declared a doctor (teacher) of the church. In 398 John was called to Constantinople to be its archbishop, much against his will. There he gained a large following among the people, but his teachings on the misuse of riches angered the wealthy and influential. An unscrupulous alliance against him was made by Eudoxia, the wife of the Eastern Roman emperor Arcadius, and the archbishop of the rival see of Alexandria, the powerful Theophilus. In 403 Theophilus convened a synod of disaffected or subservient Syrian and Egyptian bishops at The Oak, across the Bosporus. This gathering indicted John on a large number of charges, many of which were purely frivolous or vexatious. John refused to appear before the synod, whereupon it condemned him and professed to depose him from his see. The emperor Arcadius therefore banished him from the city, recalled him at once, and finally banished him again the following year. He was kept in confinement at Cucusus in Armenia. John appealed his banishment to the bishop of Rome, Pope Innocent I; the latter, with the help of the Western emperor Honorius, attempted to intervene, but his efforts were brought to nothing by John’s enemies. In exile, however, John found it possible to keep up a lively correspondence with his supporters and was still able to exert a measure of influence in his cause. He was to be removed to an even more remote place at the eastern end of the Black Sea, but he did not survive the exhausting journey. The official rehabilitation of John Chrysostom came about 31 years later, when his relics were brought from Comana to Constantinople and were solemnly received by the archbishop Proclus and the emperor Theodosius II, son of Arcadius and Eudoxia. John Chrysostom was not outstanding as a theologian nor as a theological writer; it has been said that a detailed history of Christian theology could be written without mentioning his name. He was a superb orator though. In his sermons he seldom used allegory but spoke plainly and combined penetration into the meaning of Scripture with a genius for its personal application. Each of his sermons had its moral or social lesson. His works consist of a large number of scriptural homilies and other sermons, together with some treatises and letters. ▶️SUBSCRIBE: https://www.youtube.com/user/stack45ny ▶️SUPPORT CHANNEL: https://www.paypal.com/cgi-bin/webscr?cmd=_donations&business=RB72ANM8DJL2S&lc=US&item_name=stack45ny¤cy_code=USD&bn=PP%2dDonationsBF%3abtn_donateCC_LG%2egif%3aNonHosted ▶️Odysee: https://odysee.com/@RichMoore ▶️My WordPress blog: https://sermonsandsongsdotorg.com/ ▶️Telegram: https://t.me/ChristianSermonsAndAudioBooks ▶️RUMBLE https://rumble.com/c/c-278901 ... https://www.youtube.com/watch?v=Zrf2JUf9h24

▶️TWITTER: https://twitter.com/RichMoo50267219 8 Owe nothing to anyone except to love one another; for the one who loves his neighbor has fulfilled the Law. 9 For this, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and if there is any other commandment, it is summed up in this saying, “You shall love your neighbor as yourself.” Romans 13:8-9 / New American Standard Bible You Shall Love Your Neighbor As Yourself - Hugh Latimer Sermon Hugh Latimer (c. 1487 – 16 October 1555) was a Fellow of Clare College, Cambridge, and Bishop of Worcester during the Reformation, and later Church of England chaplain to King Edward VI. In 1555 under the Catholic Queen Mary I he was burned at the stake, becoming one of the three Oxford Martyrs of Anglicanism. The pulpit from which Latimer preached in St Edward's Church, Cambridge Latimer joined a group of reformers including Bilney and Robert Barnes that met regularly at the White Horse Tavern. He began to preach publicly on the need for the translation of the Bible into English. This was a dangerous move as the first translation of the New Testament by William Tyndale had recently been banned. In early 1528, Latimer was called before Cardinal Thomas Wolsey and he was given an admonition and a warning. The following year, Wolsey fell from Henry VIII's favour when he failed to expedite the annulment of Henry's marriage to Catherine of Aragon. In contrast, Latimer's reputation was in the ascendant as he took the lead among the reformers in Cambridge. During Advent in 1529, he preached his two "Sermons on the Card" at St Edward's Church. In 1535, he was appointed Bishop of Worcester, in succession to an Italian absentee, and promoted reformed teachings and iconoclasm in his diocese. On 22 May 1538, at the insistence of Cromwell,[7] he preached the final sermon before Franciscan Friar John Forest was burnt at the stake, in a fire said to have been fueled partly by a Welsh image of Saint Derfel. In 1539, he opposed Henry VIII's Six Articles, with the result that he was forced to resign his bishopric and imprisoned in the Tower of London (where he was again in 1546). "Latimer before the Council", from an 1887 edition of Foxe's Book of Martyrs, illustrated by Kronheim. He then served as chaplain to Katherine Duchess of Suffolk. However, when Edward VI's sister Mary I came to the throne, he was tried for his beliefs and teachings in Oxford and imprisoned. In October 1555 he was burned at the stake outside Balliol College, Oxford. Trial On 14 April 1554, commissioners from the papal party (including Edmund Bonner and Stephen Gardiner) began an examination of Latimer, Ridley, and Cranmer. Latimer, hardly able to sustain a debate at his age, responded to the council in writing. He argued that the doctrines of the real presence of Christ in the mass, transubstantiation, and the propitiatory merit of the mass were unbiblical. The commissioners tried to demonstrate that Latimer did not share the same faith as eminent Fathers, to which Latimer replied, "I am of their faith when they say well... I have said, when they say well, and bring Scripture for them, I am of their faith; and further Augustine requireth not to be believed." Latimer believed that the welfare of souls demanded he stand for the Protestant understanding of the gospel. The commissioners also understood that the debate involved the very message of salvation itself, by which souls would be saved or damned: After the sentence had been pronounced, Latimer added, 'I thank God most heartily that He hath prolonged my life to this end, that I may in this case glorify God by that kind of death'; to which the prolocutor replied, 'If you go to heaven in this faith, then I will never come hither, as I am thus persuaded.' Latimer was burned at the stake along with Nicholas Ridley. He is quoted as having said to Ridley: "Play the man, Master Ridley; we shall this day light such a candle, by God's grace, in England, as I trust shall never be put out." The deaths of Latimer, Ridley and later Cranmer – now known as the Oxford Martyrs – are commemorated in Oxford by the Victorian-era Martyrs' Memorial near the actual execution site, which is marked by a cross in Broad Street, formerly the ditch outside the city's North Gate. Hugh Latimer said, "It may come in my days, old as I am, or in my children's days, the saints shall be taken up to meet Christ in the air, and so shall come down with Him again" (1 Thessalonians 4). ... https://www.youtube.com/watch?v=wSF0mOSohZQ