YALE UNIVERSITY
LIBRARY

LIBRARY OF FATHERS

HOLY CATHOLIC CHURCH,

"¦ ANTEKIOE. TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH.

VET SHALL NOT THY TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT
THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20.

OXFORD,
JOHN HENRY PARKER;
F. AND J. RIVINGTON, LONDON.
MDCCCLI.

TO THE MEMORY
OF THE
MOST REVEREND FATHER IN GOD
WILLIAM
LORD ARCHBISHOP OF CANTERBURY,
PRIMATE OF ALL ENGLAND,
FORMERLY REQIUS PROFESSOR OF DIVINITV IN THE UNIVERSITY OF OXFORD,
THIS LIBRARY OF'
ancient bishops, fathers, doctors, martyrs, confessoes,
of Christ's holy catholic church,
UNDERTAKEN AMID HIS ENCOURAGEMENT,
AND
CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION,
UNTIL HIS DEPARTURE HENCE IN PEACE,
13
GRATEFULLY AND REVERENTLY
INSCRIBED.

THE

HOMILIES

S. JOHN CHRYSOSTOM,

ARCHBISHOP OF CONSTANTINOPLE,

ACTS OF THE APOSTLES,

TRANSLATED,

WITH NOTES AND INDICES,

PART I. HOM. I.— XXVIII.

OXFORD,
JOHN HENRY PARKER;
F. AND 3. RIVINGTON, LONDON.
MDCCCLI.

EAXTEE, PEINTEE, OXFOBD.

ADVERTISEMENT.
The present volume 'of St. Chrysostom on the Acts of the
Apostles has been delayed for some time by the difficulty of
fixing the Text. Some farther account of the grounds on
which this has been done will be given in the Preface, which
is reserved for the next volume. It may suffice for the present
to say, that these Homilies appear to have been less carefully
reported than usual, and published without a revision by
the Author. The printed text was formed for the most part
(Erasmus's Latin Version entirely) from a manuscript, said to
be of the tenth century, in which these Homilies are given in
a very different form, evidently the work of a later hand, and
intended to make them read more smoothly. The earlier
text, shewn to be such by internal evidence, and alone followed
in the Catena and all other ancient extracts and compilations,
is preserved in other MSS. and appears to have been in
general disregarded by former editors, from its difficulty. The
Translation was originally made from Savile's Text, by
the Rev. J. Walker, M.A. of Brasenose College, and the
Rev. J. Sheppard, M.A. of Oriel College, Oxford. The
Editors are much indebted to the Rev. H. Browne, M.A.
of Corpus Christi College, Cambridge, who has restored
the Text and corrected the Translation accordingly, the
difference being frequently so great as to require a passage
to be translated anew. He has likewise undertaken to
prepare the Greek Text for publication, and to supply
the prefatory matter: Many passages will still be found
imperfect and unsatisfactory, but it has been thought better
to leave them evidently so, than to resort to uncertain

vm advertisement,
conjectures. A few conjectural emendations, however, have
been admitted into the Text, and many more suggested. It
is hoped that the remainder of the work may be published
without much delay, and that the Greek Text may follow it.
The last volume of the Homilies on St. John may be expected
also before the end of the present year, and probably the
conclusion of the Homilies on St. Matthew.

a m.

Oxford,
Feast of St. James, 1851.

CONTENTS.

HOMILY I.
Page 1.
Acts i. 1,2.
The former treatise have I made, O Theophilus, concerning
all things which Jesus began both to do and to teach, until
the day on which, having given charge to the Apostles,
whom He had chosen, by the Holy Spirit, He was taken
up. HOMILY II.
Page 22.
Acts i. 6.
When they therefore were come together, they asked qf Him,
saying, Lord, wilt Thou at this time restore again the
kingdom to Israel? HOMILY III.
Page 36.
Acts i. 12.
Then returned they unto Jerusalem from the mount called
Olivet, which is from Jerusalem a sabbath day's journey.

X CONTENTS.
HOMILY IV.
Page 53.
Acts ii. 1, 2.
And when the day qf Pentecost was fully come, they were all
with one accord in one place. And suddenly there came
a sound from Heaven.

HOMILY V.
Page 67.
Acts ii. 14.
Ye men of Judeea, and all ye that dwell at Jerusalem, be
this known unto you, and hearken to my words.

HOMILY VI.
Page 81.
Acts ii. 22.
Ye men of Israel, hear these my words.
*
HOMILY VII.

Acts ii. 37.
Now when they heard these words, they were pricked in their
heart, and said unto Peter and to the rest of the Apostles,
Men and brethren, what shall we do ?

HOMILY VIII.
Page 109.
Acts iii. 1 .
Now Peter and John went up together into the temple, at
the hour of prayer, being the ninth hour.

CONTENTS. XI
HOMILY IX.
Page 119.
Acts iii. 12.
And when Peter saw it, he answered unto the people, Ye
men of Israel, why marvel ye at this, or why look ye so
earnestly on us, as though by our own power or holiness
we had made this man to walk ?

HOMILY X.
Page 139.
Acts iv. 1 .
And as they spake unto ihe people, there came upon them
the priests, and the captain qf the temple.
HOMILY XI.
Page 154.
Acts iv. 23.
And being let go, they went to their own company, and
reported all that the chief priests and elders had said
Unto them. HOMILY XII.
Page 166.
Acts iv. 36, 37.
And Joses, who by the Apostles was surnamed Barnabas,
{which is, being interpreted, The son qf consolation^ a
Levite, and of the country of Cyprus, having land, sold
it, and brought the money, and laid it at the Apostles'
feet.

Xll CONTENTS.
HOMILY XIII.
Page 176.
Acts v. 17, 18.
Then having risen up, the high priest and ihey that were
with him {which is the sect of the Sadducees) were filled
with indignation, and laid their hands on the Apostles,
and put them in the common prison.

HOMILY XIV.
Page 191.
Acts v. 34.
Then stood there up one in the council, a Pharisee, named
Gamaliel, a doctor of the law, had in reputation among
all the people, and' commanded the men to be put forth a
little space.

HOMILY XV.
^ Page 207.
Acts vi. 8.
And Stephen, full of faith and power, did great wonders and
miracles among the people.

HOMILY XVI.
Page 221.
Acts vii. 6, 7.
And God spake on this wise, That his seed should sojourn
in a strange land; and that they should bring them into
bondage, and entreat ihem evil four hundred years. And the
nation to whom they shall be in bondage will I judge, said
God : and after that shall they come forth, and serve Me
in this place.

contents. xiii
HOMILY XVII.
Page 235.
Acts vii. 35.
Tliis Moses whom they refused, saying, Who made thee a ruler
and a judge over us f the same did God send to be a ruler
and a deliverer by the hand qfthe Angel which appeared
to him in the bush. HOMILY XVIII.
Page 247.
Acts vii. 54.
When they heard these things, they were cut to the heart, and
they gnashed on him with their teeth.
HOMILY XIX.
Page 266.
Acts viii. 26, 27.
And the Angel of the Lord spake unto Philip, saying, Arise,
and go toward the south unto the way that goeth down from
Jerusalem unto Gaza, which is desert. And he arose, and
went.

HOMILY XX.
Page 284.
Acts ix. 10 — 12.
And there was a certain disciple at Damascus, named
Ananias ; and to him said the Lord in a vision, Ananias.
And he said, Behold, I am here, Lord. And the Lord said
unto him, Arise, and go into the street which is called
Straight, and enquire in the house of Judas for one called'
Saul, of Tarsus : for, behold, he prayeih, and hath seen in
a vision a man named Ananias coming in, and putting his
hand on him, that he might receive his sight.

XIV CONTENTS.
HOMILY XXI.
Page 296.
Acts ix. 26, 27.
And when Saul was come lo Jerusalem, he assayed lo join
himself lo the disciples : but they were all afraid of him,
and believed not that he was a disciple. But Barnabas
took him, and brought him to the Apostles, and declared
unto ihem how he had seen the Lord in the way.

HOMILY XXII.
Page 312.
Acts x. 1 — 4.
There was a certain man in Ceesarea called Cornelius, a
centurion of the band called the Italian band, a devout
man, and one that feared God with all his house, which
gave much alms to the people, and prayed to God alway.
He saw in a vision evidently about the ninth hour qfthe
day an Angel of God coming in to him, and saying unto
him, Cornelius. And when he looked on him, he was
afraid, and said, What is it, Lord? And he said unto him,
Thy prayers and thine alms are come up for a memorial
before God. <

HOMILY XXIII.
Page 327.
Acts x. 23, 24.
Then called he them in, and lodged them. And on the morrow
Peter went away with them, and certain brethren from
Joppa accompanied him. And the morrow after they
entered into Ceesarea. And Cornelius waited for them,
and had called together his kinsmen and near friends.

CONTENTS. XV
HOMILY XXIV.
Page 342.
Acts x. 44 — 46.
While Peter yet spake these words, the Holy Ghost fell on all
them which heard the word. And they qf the circumcision
which believed were astonished, as many as came with
Peter, because that on the Gentiles also was poured out
ihe gift qf the Holy Ghost. For they heard them speak
with tongues, and magnify God.
HOMILY XXV.
Page 357.
Acts xi. 19.
Now they which were scattered abroad upon the persecution
that rose about Stephen travelled as far as Phenice, and
Cyprus, and Antioch, preaching the word to none but unto
the Jews only.
HOMILY XXVI.
Page 369.
Acts xii. 1 — 3.
Now at that time Herod the king stretched forth his hands
to vex certain of the Church. And he killed James the
brother of John with ihe sword. And because he saw it
pleased the Jews, he proceeded further to take Peter also.
{T/ten were the days of unleavened bread.)
HOMILY XXVII.
Page 381.
Acts xii. 18, 19.
Now as soon as it was day, there was no small stir among
the soldiers, what was become of Peter. And when Herod
had sought for him, and found him not, he examined the
keepers, and commanded that ihey should be put to death.
And he went down from Judeea to Ceesarea, and there
abode.

XVI CONTENTS.
HOMILY XXVIII.
Page 391.
Acts xiii. 4, 5.
So they, being sent forth by the Holy Ghost, departed unto
Seleucia ; and from thence they sailed to Cyprus. And
when they were at Salamis, they preached the word of God
in the synagogues of ihe Jews : and they had also John to
their minister.

A COMMENTARY

THE ACTS OF THE APOSTLES,

S. JOHN CHRYSOSTOM,
ARCHBISHOP OP CONSTANTINOPLE."

HOMILY I.
Acts i. 1, 2.
The former treatise have I made, 0 Theophilus, concerning
all things which Jesus began both to do and to teach, until
the day on which, having given charge to the Apostles, whom
He had chosen, by the Holy Spirit, He was taken up.
To many persons this Book is so little known, both it and
its author, that they are not even aware that there is such a
book in existence*. For this reason especially I have taken
a These Sermons were preached at (as at Antioch and in Africa) if not
¦Constantinople, in the second or third at Constantinople. See S. Chrys. Horn.
year of S. Chrysostom's archiepiseo- " Cur in Pentecoste Acta legantur,"
pate : see Horn. xliv. p. 335. " Lo, by and S. August. Tr. in Joann. vi. 18.
the grace of God, we also have been ' S. Chrys. had made the same com-
by the space of three years, not indeed plaint at Antioch in the Homilies
night and day exhorting you, but often (A.D. 387.) " in Principium Actorum,
every third, or at least every seventh, &c." t. iii. p. 54. " We are about to
day doing this." It appears from set before you a. strange and new dish
Horn. i. that the course began during  strange, I say, and not strange.
the weeks of Easter : at which season Not strange ; for it belongs to the
the Book of Acts was by long esta- order of Holy Scripture : and yet
Wished practice-read in other Churches, strange ; because peradventure your

2 The Acts, how profitable.
HoMii.tbis narrative for my subject, that I may draw to it such as do
 : — not know it, and not let such a treasure as this remain hidden
out of sight. For indeed it may profit us no less than even
the Gospels; so replete is it with Christian wisdom and
sound doctrine, especially in what is said concerning the
Holy Ghost. Then let us not hastily pass by it, but examine
it closely. Thus, the predictions which in the Gospels
Christ utters, here we may see these actually come to pass;
and note in the very facts the bright evidence of Truth
which shines in them, and the mighty change which is
taking place in the disciples now tbat the Spirit has come
John 14, upon them. For example, they heard Christ say, Whoso
believeth on Me, the works that I do shall he do also, and
greater works than these shall he do : and again, when He
Mat. 10, foretold to the disciples, that they should be brought before
rulers and kings, and in their synagogues they should scourge
them, and that they should suffer grievous things, and over-
Id. 24, come all: and that the Gospel should be preached in all the
world : now all this, how it came to pass exactly as it was
said, may be seen in this Book, and more besides,' which He
told them while yet with them. Here again you will see
the Apostles themselves, speeding their way as on wings
over land and sea ; and those same men, once so timorous
and void of understanding, on the sudden become quite
other than they were; men despising wealth, and raised
above glory and passion and concupiscence, and in short all
such affections : moreover, what unanimity there is among
them "now: no where any envying as there was before, nor
any of the old hankering after the preeminence, but all
virtue brought in them to its last finish, and shining through
all, with surpassing lustre, that charity, concerning which
Johni3, the Lord had given so many charges, saying, In this shall
all men know that ye are My disciples, if ye love one another.
And then, besides, there are doctrines to be found here,
ears are not accustomed to such a sub- neglect  We are to enquire then
ject. Certainly, there are many to who wrote it, and when, and on what
whom this book is not even known: subject: and why it is ordered (ww-
(iroWots yovv rb fa$\to,> toEto oiSi ^ttjtoi) to be read at this festival.
yv6Pi,i6v eor.) and many again think For peradventure you do not hear thi«
it so plaui, that they slight it : thus to Book read [at other times] from year'i
some men their knowledge, to some end to year's end "
their ignorance, is the cause of their

Apostles at first dwell chiefly on Christ as Man, 3
which we could not have known so surely as we now do, Acts
if this Book had not existed, but the very crowning point of ' ' '
our salvation would be hidden, alike for practice of life and
for doctrine.
The greater part, however, of this work is occupied with
the acts of Paul, who laboured more abundantly than they l Cor.
all. And the reason is, that the author of this Book, that is, '
the blessed Luke, was his companion : a man, whose high
qualities, sufficiently visible in many other instances, are
especially shewn in his firm adherence to his Teacher, whom
he constantly followed. Thus at a time when all had for
saken him, one gone into Galatia, another into Dalmatia, 2 Tim.
hear what he says of this disciple : Only Luke is with me. ' '
And giving the Corinthians a charge concerning him, he
says, Whose praise is in the Gospel throughout all the 2 Cor.
Churches. Again, when he says, He was seen of Cephas, i'c0r.
then qf the twelve, and, according to the Gospel which ye 15> 5- *•
received, he means the Gospel of this Luke. So that there
can be no mistake in attributing this work to him : and
when I say, to him, I mean, to Christ0. And why then
did he not relate every thing, seeing he was with Paul to
the end? We may answer, that what is here written, was
sufficient for those who would attend, and that the sacred
writers ever addressed themselves to the matter of immediate
importance, whatever it might be at the time : it was no object
with them to be writers of books : in fact, there are many things
which they have delivered by unwritten tradition. Now
while all that is contained in this Book is worthy of admira
tion, so is especially the way the Apostles have of coming
down to the wants of their hearers : a condescension suggested
by the Spirit Which has so ordered it, that the subject on which
they chiefly dwell is that which pertains to Christ as Man.
For so it is, that while they discoursed so much about Christ,
they have spoken but little concerning His Godhead : it was
mostly of the Manhood that they discoursed, and of the
Passion, and the Resurrection, and the Ascension. For the
thing required in the first instance was this, that it should
- Hom.inPrincip.Act.p. 54. "First let us reject it; for, Call no man master
we must see who wrote the Book  upon earth : but if God, let us receive
whether » man, or God: and if man, it."
b2

4 forbearing to speak much of His Godhead,
HoMiL.be believed that He wals risen, and ascended into heaven.
— - — As then the point on which Christ Himself most insisted
was, to have it known that He was come from the Father,
so is it this writer's principal object to declare, that Christ
was risen from the dead, and was received up into Heaven,
and that He went to God, and came from God. For, if the
fact of His coming from God were not first believed, much
more, with the Resurrection and Ascension added thereto,
would the Jews have found the entire doctrine incredible.
Wherefore gently and by degrees he leads them on to
Acts 17, higher truths. Nay, at Athens Paul even calls Him Man
simply, without saying more. For if, vvhen Christ Himself
spoke of His equality with the Father, they often attempted
to stone Him, and called Him a blasphemer for this reason,
it was little to be expected that they would receive this
doctrine from the fishermen, and that too, with the Cross
coming before it.
[2.] But why speak of the Jews, seeing that even the disciples
often upon hearing the more sublime doctrines were troubled
John 16, and offended? Therefore also He told them, I have many
things to say unto you, but ye cannot bear them now. If
those could not, who had been so long time with Him, and
had been admitted to so mauy secrets, and had seen so
many wonders, how was it to be expected that men, but
newly dragged away from altars, and idols, and sacrifices,
and cats, and crocodiles, (for such did the Gentiles worship,)
and from the rest of their evil ways, should all at once
receive the more sublime matters of doctrine? And how in
particular should Jews, hearing as they did every day of
their lives, and having it ever sounded in their ears, The
Dent. 6, Lord thy God is one Lord, and beside Him is none other;
who also had seen Him hanging nailed on the Cross, nay,
had themselves crucified and buried Him, and not seen
Him even risen : when they were told that this same person
was God and equal with the Father, how should they, of all
men, be otherwise than shocked and revolted ? Therefore it
is that gently and little by little they carry them on, with
much consideration and forbearance letting themselves down
to their low attainments, themselves the while enjoying in
more plentiful measure the grace of the Spirit, and doing

until the Resurrection is believed, 5
greater works in Christ's name than Christ Himself did, Acts
that they may at once raise them up from their grovelling *' 1',2,
apprehensions, and confirm the saying, that Christ was 12° T. '
raised from the dead. For this, in fact, is just what this
Book is: a Demonstration of the Resurrection d: this being
once believed, the rest would come in due course. The
subject then and entire scope of this Book, in the main, is
just what I have said. And now let us hear the Preface
itself. The former treatise have I made, 0 Theophilus, of allv.i.
that Jesus began both to do and to teach. Why does he
put him in mind of the Gospel ? To intimate how strictly
he may be depended upon. For at the outset of the former
work he says, It seemed good to me also, having had perfect Luke 1,
understanding of all things from the very first, to write
unto thee in order. Neither is he content with his own
testimony, but refers the whole matter to the Apostles,
saying, Even as they delivered them unto us, which from Luke 1,
the beginning were eyewitnesses artd ministers of the word. '
Having then accredited his account in the former instance,
he has no need to put forth his credentials afresh for this
treatise, seeing his disciple has been once for all satisfied,
and by the mention of that former work he has reminded
him of the strict reliance to be placed in him for the truth.
For if a person has shewn himself competent and trust
worthy to write of things which he has heard, and moreover
has obtained our confidence, much more will he have a right
to our confidence when he has composed an account, not of
things which he has received from others, but of things
which he has seen and heard. For thou didst receive what
relates to Christ; much more wilt thou receive what concerns
the Apostles.
What then, (it may be asked,) is it a question only of
history, with which the Holy Spirit has nothing to do? Not
sq. For, if those delivered it unto us, who from the begin
ning were eyewitnesses and ministers of the word ; then,
what he says, is theirs. And why did he not say, 'As they who
d Horn, cur in Pentec. Acta legan- Apostolic miracles : and of the Apo-
tur, t. iii. p. 89. E. " The demon- stolic miracles this Book is the
stration of the Resurrection is, the school."

6 So too, they rest their testimony on sight.
HoMiL.were counted worthy of the Holy Spirit delivered them unto
— — us ;' but Those who were eyewitnesses ? Because, in matter
of belief, the very thing that gives one a right to be believed,
is the having learned from eyewitnesses : whereas the other
appears to foolish persons mere parade and pretension.
Johni, And therefore John also speaks thus: / saw, and bare
record that this is the Son qf God. And Christ expresses
Himself in the same way to Nicodemus, while he was dull
Id.3,n.of apprehension, We speak that we do know, and testify
that we have seen ; and no one receiveth our witness.
Accordingly, He gave them leave to rest their testimony
in many particulars on the fact of their having seen them,
John 15, when He said, And do ye bear witness concerning Me,
because ye have been with Me from the beginning. The
Apostles themselves also often speak in a similar manner;
Acts 2, We are witnesses, and the Holy Spirit which God hath
given to those that obey Him ; and on a subsequent occasion,
Acts lo, Peter, still giving assurance of the Resurrection, said, Seeing
we did eat and drink with Him. For they more readily
received the testimony of persons who had been His com
panions, because the notion of the Spirit was as yet very
much beyond them. Therefore John also at that time, in
his Gospel, speaking of the blood and water, said, he himself
saw it, making the fact of his having seen it equivalent, for
them, to the highest testimony, although the witness of the
Spirit is more certain than the evidence of sight, but not so
with unbelievers. Now that Luke was a partaker of the
Spirit, is abundantly clear, both from the miracles which even
now take place ; and from the fact that in those times even
ordinary persons were gifted with the Holy Ghost; and
2Cor.s, again from the testimony of Paul, in these words, Whose
praise is in the Gospel; and from the appointment to which
he was chosen : for having said this, the Apostle adds, Bat
also appointed qf the Churches to travel with us with this
grace which is administered by us. ,
[3.] Now mark, how unassuming he is. He does not say,
The former Gospel which I preached, but, The former
treatise have I made; accounting the title of Gospel to be
too great for him ; although it is on the score of this that
the Apostle dignifies him : Whose praise, he says, is in the

How Christ taught by deeds. 7
Gospel. But he himself modestly says, The former treatise Acts
have I made— O Theophilus, ofall that Jesus began both to do L *' 2v
and to teach ; not simply of all, but from the beginning to
the end ; until the day, he says, in which He was taken up.
And yet John says, that it was not possible to write all : for
were they written, I suppose, says he, that even ihe world J6hn<2i,
itself could not contain the books written. How then does25'
the Evangelist here say, Ofall? He does not say ' all,' but
ofall; as much as to say, ' in a summary way, and in the
gross;' and ' of all that is mainly and pressingly important.'
Then he tells us in what sense he says all, when he adds,
Which Jesus began both to do and to teach ; meaning, His
miracles and teaching ; and not only so, but implying that
His doing was also a teaching.
But now consider the benevolent and Apostolical feelings
of the writer : that for the sake of a single individual he
took such pains as to write for him an entire Gospel. That Luke 1,
thou mightest have, he says, the certainty of those things, '
wherein thou hast been instructed. In truth, he had heard
Christ say, It is not the will of My Father that one of these Mat.18,
little ones should perish. And why did he not make one
book of it, to send to one man Theophilus, but has divided it
into two subjects ? For clearness,- and to give the brother a
pause for rest. Besides, the two treatises are distinct in
their subject-matter.
But consider how Christ accredited his words by His
deeds. Thus He saith, Learn of Me, for I am meek andlb. 11,
lowly in heart. He taught men to be poor6, and exhibited '
this by His actions: For the Son of Man, He says, hath Ib.spo.
not where to lay His head. Again, He charged men to love
their enemies ; and He taught the same lesson on the Cross,
when He prayed for those who were crucifying Him. He
said, If any man will sue thee at the law, and take away ib. 5,40.
thy coat, let him have thy cloke also : now He not only gave
His garments, but even His blood. In this way He bade
others teach. Wherefore Paul also said, So as ye have us Philip.
3,17.
• Ms. C. has oitcrlp/Mvas, merciful; on the harmony of Christ's teaching
thereat, aKT-fi/J-ovas, without possessions, and actions, he says, Tl&Ktv ciktti-
which is certainly the true reading. ji.oa{>vi\v iraiSeitiij/, Spa trus fiici twv
Thus in the Sermon de futurae Vitae ipyav but^c emtiilKvm-ai, \iyuv, Ai
delieiis, where Chrys. discourses largely &\Jmeites, k. t, k.

8 Christ's high charge to the Apostles. °?
HoMiL./or an ensample. For nothing is more frigid than a teacher
— - — who shews his philosophy only in words : this is to act the
part not of a teacher, but of a hypocrite. Therefore the
Apostles first taught by their conduct, and then by their
words ; nay rather they had no need of words, when their
deeds spoke so loud. Nor is it wrong to speak of Christ's
Passion as action, for in suffering all He performed that
great and wonderful act, by which He destroyed death, and
effected all else that He did for us.
v. 2. Until the day in which He was taken up, after that He,
through the Holy Spirit, had given commandments unto the
Apostles whom He had chosen. After He had given com
mandments through the Spirit; i. e. they were spiritual
words that He spake unto them, nothing human ; either this
is the meaning, or, that it was by Ihe Spirit that He gave
them commandments. Do you observe in what low terms
he still speaks of Christ, as in fact Christ had spoken of
Mat. 12, Himself? But if I by the Spirit of God cast out devils ; for
indeed the Holy Ghost wrought in that Temple. Well,
lb. 28, what did He command ? Go ye therefore, He says, make'
disciples of all the nations, baptizing them into the Name of
the Father, and of the Son, and of the Holy Ghost ; teaching
them to observe all things whatsoever I have commanded
you. A high encomium this for the Apostles ; to have such
a charge entrusted to them, I mean, the salvation of the
world ! words full of the Spirit ! And this the writer hints at
John 6, in the expression, through the Holy Ghost; (and, ihe words
which I spake unto you, saith the Lord, are Spirit;) thus
leading the hearer on to a desire of learning what the com
mands were, and establishing the authority of the Apostles, ;¦
seeing it is the words of the Spirit they are about to speak,
and the commandments of Christ. After He had given,
commandments, he says, He was taken up. He does not
say, ' ascended ;' he still speaks as concerning a man. It
appears then that He also taught the Disciples after His
resurrection, but of this space of time no one has related to
us the whole in detail. St. John indeed, as also does the
present writer, dwells at greater length on this subject than
the others; but none has clearly related every thing, (for
they hastened to something else ;) however, we have learnt

Why He appeared during forty days, and not to all. 9
these things through the Apostles, for what they heard, tbat did Acts
they tell. To whom also He shewed Himself alive. Having ¦ ' ' 2'
first spoken of the Ascension, he adverts to the Resurrection;
for since thou hast been told that He was taken up, therefore,
lest thou shouldest suppose Him to have been taken up by
others', he adds, To whom He shewed Himself alive. For if
He shewed Himself in the greater, surely He did in the minor
circumstance. Seest thou, how casually and unperceived he [4.]
drops by the way the seeds of these great doctrines ?
Being seen of ihem during forty days. He was not
always with them now, as He was before the Resurrection.
For the writer does not say " forty days," but, during forty
days. He came, and again disappeared: by this leading
them on to higher conceptions, and no longer permitting
them to stand affected towards Him in the same way as
before, but taking effectual measures to secure both these
objects, that the fact of His Resurrection should be believed,
and that He Himself should be ever after apprehended to be
greater than man. At the same time, these were two opposite
things ; for in order to the belief in His Resurrection, much
was to be done of a human character, and for the other
object, just the reverse. Nevertheless, both results have
been effected, each when the fitting time arrived.
But why did He appear not to all, but to the Apostles
only ? Because to the many it would have seemed a mere
apparition, inasmuch as they understood not the secret of
the mystery. For if the disciples themselves were at first incre
dulous and were troubled, and needed the evidence of actual
touch with the hand, and of His eating with them, how would
it have fared in all likelihood with the multitude ? For this
reason therefore by the' miracles [wrought by the Apostles]
He renders the evidence of His Resurrection unequivocal,
so that not only the men of those times — this is what would
come of the ocular proof— but also all men thereafter, should
be certain of the fact, that He was risen. Upon this ground
also we argue with unbelievers. For if He did not rise
again, but remains dead, how did the Apostles perform
1 i. e. as CEcumenius explains in I. to have been done by the power of
Iva idi t« voidai) eripov Bwd/xet tovto another, he adds, to shew that it was
7e</«rfl<u, lest any should suppose this His own act, To whom also, Sre.

10 Work of the Apostles; proof of the Resurrection.
Homil. miracles in His name ? But they did not, say you, perform
,-^r— miracles ? How then was our religion1 instituted ? For
this certainly they will not controvert nor impugn what we
see with our eyes: so that when they say that no miracles
took place, they inflict a worse stabg upon themselves. For
this would be the greatest of miracles, that without any
miracles, the whole world should have eagerly come to be
taken in the nets of twelve poor and illiterate men. For
not by wealth of money, not by wisdom of words, not by
any thing else of this kind, did the fishermen prevail ; so that
objectors must even against their will acknowledge that there
was in these men a Divine power, for no human strength
could ever possibly effect such great results. For this He
then remained forty days on earth, furnishing in this length
of time the sure evidence of their seeing Him in His own
proper Person, that they might not suppose that what they saw
was a phantom. And not content with this, He added also
the evidence of eating with them at their board: as to signify
v. 4. this, the writer adds, And being at tableb with them, He
commanded. And this circumstance the Apostles themselves
always put forth as an infallible token of the Resurrection ;
Acts 10, as where they say, Who did eat and drink with Him.
41 • And what did He, when appearing unto them those forty
days? Why, He conversed with them, says the writer,
v. 3. concerning the kingdom of God. For, since the disciples
both had been distressed and troubled at the things which
already had taken place, and were about to go forth to
encounter great difficulties, He recovered them by His dis-
v. 4. courses concerning the future. He commanded them that
they should not depart from Jerusalem, but wait for the
promise of the Father. First, He led them out to Galilee,
afraid and trembling, in order that they might listen to His

s Ilepnreipovo-t, Ms. C.and Cat. (see The Catena here and below, had pr.
1 Tim. 6, 9. pierced themselves through man. the other reading, trvrnvM^psmir
with many sorrows,) and in this sense but corrected in both places S. ChrySi .:
Horn, in Matt. 455 B. 463 A. The so takes the word, Horn, in Principe
word is used as here, ibid. 831 C. Act. §. 11. 767 E. in Joann. 522 Mi
where several Mss. have iravraxov y CEcumen. in 1. explains it, rovriim
irAdj/jj IoutV irepwrefpei, for lainf Koamvar a\S>v, Kotvmvav Tpmifah
wpiTrhrrei. <¦ Partaking of the salt, partaking of
" ^wa\tg6p.evos. In the margin of the table.'
E. V. " Eating together with them."

Why commanded to tarry at. Jerusalem. 1 1
words in security. Afterwards, when they had heard, and Acts
had passed forty days with Him, He commanded them -3' *
that they should not depart from Jerusalem. Wherefore ?
Just as when soldiers are to charge a multitude, no one
thinks of letting them issue forth until they have armed
themselves, or as horses are not suffered to start from the
barriers until they have got their charioteer; so Christ
did not suffer these to appear in the field before the
descent of the Spirit, that they might not be in a condition
to be easily defeated and taken captive by the many. Nor
was this the only reason, but also there were many in
Jerusalem who should believe. And then again that it might
not be said, that leaving their own acquaintance, they had
gone to make a parade among strangers, therefore among
those very men who had put Christ to death do they exhibit
the proofs of His Resurrection, among those who had cru
cified and buried Him, in the very town in which the ini
quitous deed had been perpetrated ; thereby stopping the
mouths of all foreign objectors. For when those even who
had crucified Him appear as believers, clearly this proved
both the fact of the crucifixion and the iniquity of the deed,
and afforded a mighty evidence of the Resurrection. Fur
thermore, lest the Apostles should say, How shall it be
possible for us to live among wicked and bloody men, they
so many in number, we so few and contemptible, observe
how He does away their fear and distress, by these words,
But wait for the promise of ihe Father, which ye have heard v. 4.
of Me. You will say, When had they heard this? When He
said, Il is expedient for you that I go away; for if I go not John 16,
away, the Comforter will not come unto you. And again, i(J ]4
I will pray the Father, and He shall send you another16-
Comforter, that He may abide with you.
But why did the Holy Ghost come to them, not while [5- J
Christ was present, nor even immediately after His departure,
but, whereas Christ ascended on the fortieth day, the Spirit
descended when the day of Pentecost, that is, the fiftieth, Acts 2,
was fully come ? And how was it, if the Spirit had not yet
come, that He said, Receive ye the Holy Ghost? In order John20,
to render them capable and meet for the reception of Him.
For if Daniel fainted at the sight of an Angel, much more Dan. 8,

1 2 Why the Spirit not given while Christ was on earth.
Homil. would these when about to receive so great a grace. Either
— : — this then is to be said, or else that Christ spoke of what was
Lukeio, to come, as if come already ; as when He said, Tread ye
upon serpents and scorpions, and over all ihe power of the
devil. But why had the Holy Ghost not yet come ? It
was fit that they should first be brought to have a longing
desire for that event, and so receive the grace. For this
reason Christ Himself departed, and then the Spirit descended.
For had He Himself been there, they would not have expected
the Spirit so earnestly as they did. On this account neither
did He come immediately after Christ's Ascension, but after
eight or nine days. It is the -same with us also: for our
desires towards God are then most raised, when we stand in
need. Accordingly, John chose that time to send his dis
ciples to Christ when they were likely to feel their need of
Jesus, during his own imprisonment. Besides, it was fit
that our nature should be seen in heaven, and that the recon
ciliation should be perfected, and then the Spirit should
come, and the joy should be unalloyed. For, if the Spirit
being already come, Christ had then departed, and the Spirit
remained ; the consolation would not have been so great as
it was. For in fact they clung to Him, and could not bear
to part with Him ; wherefore also to comfort them He said,
John 16, It is expedient for you ihat I go away. On this account
He also waits during those intermediate days, that they
might first despond for a while, and be made, as I said, to
feel their need of Him, and then reap a full and unalloyed
delight. But if the Spirit were inferior to the Son, the con
solation would not have been adequate ; and how could He
have said, It is expedient for you ? For this reason the
greater matters of teaching were reserved for the Spirit, that
the disciples might not imagine Him inferior.
Consider also how necessary He made it for them to abide
in Jerusalem, by promising that the Spirit should be granted
there. For lest they should again flee away after His
Ascension, by this expectation, as by a bond, He keeps them
v. 4, 5. to that spot. But having said, Wait for the promise qf ihe
Father, which ye have heard of Me, He then adds, For
John truly baptized with water, but ye shall be baptized with
the Holy Ghost not many days hence. For now indeed He

Gospels, History of Christ: Acts, of the Holy Spirit. 13
gives them to see the difference there was betwixt Him and Acts
John, plainly, and not as heretofore in obscure hints : for in I' 4' 5'
fact He had spoken very obscurely, when He said, Nolwith- Mat.ll,
standing, he that is least in the kingdom of heaven is greater U'
than he: but now He says plainly, John baptized with water,
but ye shall be baptised with the Holy Ghost. And He no
longer uses the testimony, but merely adverts to the person,
of John, reminding the disciples of what he had said, and
shews them that they are now become greater than John :
seeing they too are to baptize with the Spirit. Again, He
did not say, I baptize you with the Holy Ghost, but, Ye
shall be baptized: teaching us humility. For this was plain
enough from the testimony of John, that it was Christ
Himself Who should baptize: He it is ihat shall baplizeLube3,
you with the Holy Ghost and with fire ; wherefore also He "
made mention of John \
The Gospels, then, are a history of what Christ did and
said; but the Acts, of what that other Comforter said and
did. Not but that the Spirit did many things in the Gospels
also ; even as Christ here in the Acts still works in men as
He did in the Gospels: only then the Spirit wrought through
the Temple, now through the Apostles : then, He came into
the Virgiu's womb, and fashioned the Temple; now, into
Apostolic souls: then, in the likeness of a dove; now, in
the likeness of fire. And wherefore ? Shewing there the
gentleness of the Lord, but here His taking vengeance also,
He now puts them in mind of tbe judgment likewise. For,
when need was to forgive, need was there of much gentle
ness; but now we have obtained the gift, it is henceforth
a time for judgment and examination.
But why does Christ say, Ye shall be baptized, when in
fact there was no water in the upper room ? Because the
more essential part of Baptism is the Spirit, through Whom
indeed the water has its operation ; in the same manner our
Lord also is said to be anointed, not tbat He had ever been
anointed with oil, but because He had received the Spirit.
Besides, we do in fact find them receiving a baptism with
water [and a baptism with the Spirit], and these at different
1 So Mas. C. F. D. and the Catena. (John) alone," not of his testimony.
The others have p,6vov abrov, " of him

14 Apostles were baptized with water by John.
Homil. moments. In our case both take place under one act, but
— - — then they were divided. For in the beginning they were
baptized by John ; since, if harlots and publicans went to
that baptism, much rather would they who thereafter were to
be baptized by the Holy Ghost. Then, that the Apostles
might not say, that they were always having it held out to
John 14. them in promises,, (for indeed Christ had already discoursed
' ' much to them concerning the Spirit, that they should not
1 iv4p- imagine It to be an impersonal Energy or Operation1,) that
"kvmri- tney niight not say this, then, He adds, not many days
o-rarov. hence. And He did not explain when, that they might
always watch : but, that it would soon take place, He told
them, that they might not faint; yet the exact time He
refrained from adding, that they might always be vigilant.
Nor does He assure them by this alone; I mean, by the
shortness of the time, but withal by saying, The promise
which ye have heard of Me. For this is not, saith He, the
only time I have told you, but already I have promised what
I shall certainly perform. What wonder then that He does
not signify the day of the final consummation, when this
day which was so near He did not choose to reveal? And
with good reason ; to the end they may be ever wakeful, and
in a state of expectation and earnest heed.
[6.] For it cannot, it cannot be, that a man should enjoy the
benefit of grace except he watch. Seest thou not what
2 Kings Elias saith to his disciple? If thou see me when I am taken
' ' up, this that thou askest shall be done for thee. Christ also
was ever wont to say unto those that came unto Him,
Believest thou ? For if we be not appropriated and made
over to the thing given *, neither do we greatly feel the
benefit. So it was also in the case of Paul ; grace did not
come to him immediately, but three days intervened, during
which he was blind ; purified the while, and prepared by
fear. For as those who dye the purple first season with
other ingredients the cloth that is to receive the dye, that
the bloom may not be fleeting ' ; so in this instance God
1 'Eav yap ^ oiKeiaSa/tey irpbs rb Xva^ 4ZiTnAoi>yei>nr(UTb&i>9os.C<my.
BiSd/Mevov. Erasm. Nisi rei data? ad- Plat. Eepubl. iv. vol. i. p, 289. Stallb.
diet, foerimus. obKovv olo-fla, i?x 5' tyi,, 8t. oi M&.
O, ri,v ahovpyiSa Wmms .... IrciSety ffov^etio-t #fy«i ipm Sxst' ilm

Why Baptism is not deferred till Pentecost. 15
first takes order that the soul shall be thoroughly in earnest, Acts
and then pours forth His grace. On this account also, Lg'
neither did He immediately send the Spirit, but on the
fiftieth day. Now if any one ask, why we also do not
baptize at that season of Pentecost? we may answer, that
grace is the same now as then m ; but the mind becomes
more elevated now, by being prepared through fasting. And
the season too of Pentecost furnishes a not unlikely reason.
What may that be? Our fathers held Baptism to be just
the proper curb upon evil concupiscence, and a powerful
lesson for teaching to be sober-minded even in a time of
delights. As if then we were banquetting with Christ Himself, and
partaking of His table, let us do nothing at random, but let
us pass our time in fastings, and prayers, and much sobriety
of mind. For if a man who is destined to enter upon some
temporal government, prepares himself all his life long, and
that he may obtain some dignity, lays out his money,
spends his time, and submits to endless troubles ; what
shall we deserve, who draw near to the kingdom of heaven
with such negligence, and both shew no earnestness
before we have received, and after having received are
again negligent ? Nay, this is the very reason why we are
negligent after having received, that we did not watch
before we had received. Therefore many, after they have
received, immediately have returned to their former vomit,
and have become more wicked, and drawn upon themselves a
more severe punishment ; when having been delivered from
tbeir former sins, herein they have more grievously pro
voked the Judge, that having been delivered from so great

aKoipya, irpwrov /iev 4K\eyovrai iic in respect of this season of the fifty
Toaoirunv xpupuLTav plav (pifftv rfyv tuv days, the time of the Church's great
\euK»c, tittera wpoTrapao'KevaXove'i oiiK festivity. The Baptism newly received
oAlyri irapcurKtbri BtpaTrziaavres forms would restrain the neophytes from
Se'ferai Un fukAiaraTO av 0os, teal oSra giving loose to carnal lusts; having
8jj pditTovo-i. prepared them to keep the feast with
m The question, fully expressed, is, a holy and awful gladness.' It should
' Why do we baptize, not at Pentecost, be borne in mind, that these Homilies
but on Easter Eve?' And the answer were commenced during the TlsfTTtKoo-rii,
is, ' Because the lenten fast forms a i. e. the period of fifty days between
meet preparation for the reception of Easter and Pentecost: at which season
Baptism. And moreover, there is a the Book of A cts was usually read in
reason which weighed with our fathers, the Churches.

16 Sins after Baptism doubly heinous.
Homil. a disease, still they did not learn sobriety, but that has bap-
 : — pened unto them, which Christ threatened to the paralytic
Johns, man, saying, Behold thou art made whole: sin no more,
lest a worse thing come unto thee: and which He also
Mat. 12, predicted of the Jews, that the last state shall be worse
than the first. For if, saith He, shewing that by their in
gratitude they should bring upon them the worst of evils,
Johni5, if I had not come, and spoken unto them, they had not
had sin; so that the guilt of sins committed after these
benefits is doubled and quadrupled, in that, after the honour
put upon us, we shew ourselves ungrateful and wicked.
And the Laver of Baptism helps not a whit to procure for us
a milder punishment. And consider: a man has gotten
grievous sins by committing murder or adultery, or some
other crime : these were remitted through Baptism. For
there is no sin, no impiety, which does not yield and give
place to this gift; for the Grace is Divine. A man has
again committed adultery and murder; the former adultery
is indeed done away, the murder forgiven, and not brought
Rom. up again to his charge, for the gifts and calling of God
11 ' ' are without repentance ; but for those committed after
Baptism he suffers a punishment as great as he would if
both the former sins were brought up again, and many
worse than those. For the guilt is no longer simply equal,
but doubled and tripled. Look : in proof that the penalty
Heb.io, of these sins is greater, hear what St. Paul says: He that
despised Moses'' law died without mercy, under tivo or three
witnesses: of how much sorer punishment, suppose ye, shall
he be thought worthy, who hath trodden under foot the Son
of God, and hath counted the blood of the covenant an
unholy thing, and hath done despite unto the Spirit of
grace ?
Perhaps we have now deterred manv from receiving
baptism. Not however with this intention have we so
spoken, but on purpose that having received it, they may con
tinue in temperance and much moderation. ' But I am afraid,'
says one. If thou wert afraid, thou wouldest have received
and guarded it. ' Nay,' saith he, ' but this is the very reason
why I do not receive it, — that I am frightened.' And art
thou not afraid to depart thus ? ' God is merciful,' saith he.

But Baptism is not therefore to be deferred. 17
Receive baptism then, because He is merciful and ready to Acts
help. But thou, where to be in earnest is the thing required,

dost not allege this mercifulness ; thou thinkest of this only
where thou hast a mind to do so. And yet that was the
time to resort to God's mercy, and we shall then be surest of
obtaining it, when we do our part. For he that has cast the
whole matter upon God, and, after his baptism, sins, as being
man it is likely he may, and repents, shall obtain mercy ;
whereas he that prevaricates with God's mercy, aud departs
this life with no portion in that grace, shall have his punishment
without a word to be said for bim. 'But how if he depart,'
say you, 'after having had the grace vouchsafed to him?'
He will depart empty again of all good works". For it is
impossible, yes, it is in my opinion impossible, that the man
who upon such hopes dallied with baptism should have
effected ought generous and good. And why dost thou har
bour such fear, and presume upon the uncertain chance of the
future? Why not convert this fear into labour and earnestness,
aud thou shalt be great and admirable ? Which is best, to
fear or to labour ? Suppose some one to have placed thee,
having nothing to do, in a tottering house, saying, Look for the
decaying roof to fall upon thy head : for perhaps it will fall,
perhaps not ; but if thou hadst rather it should not, then work
and inhabit the more secure apartment : which wouldest thou
have rather chosen, that idle condition accompanied with
fear, or this labour with confidence ? Why then, act now in
the same way. For the uncertain future is like a decayed
house, ever threatening to fall ; but this work, laborious
though it be, ensures safety.
Now God forbid that it should happen to us to fall [7.]
into so great straits as to sin after Baptism. However, even
if ought such should happen, God is merciful, and has given
" Tl oZv av KaTa£uo6i=ts tpyaiv ane- iav to ko.1 -rt>; Horn, in Matt. 229 D.)
Keio-erat iriXiv Kerbs Karopea/j-drav, says: tI odv av KaTo|io)Sels, se. rijj
Cod. C, and so A, but with aveheio-ri. xaP'TOS &*s*-eV > to which Chrys.
In the later recension this sentence is answers : ' AirnXsio-tTat irdKiv Kevbs
omitted, and instead of it, we have, KaTopfloyitfow .¦ He will depart as
Tl 5h ravra Kara rijs atavrov eo>Ti\pias empty of good works as he was before
¦xpoPttMv ; ' But why dost thou put his baptism : adding, For it is, I
forth such pretences against thine own think, utterly impossible that such an
salvation "' Chrys. had just said, aweA- one [though he should live ever so long
6i>v aaoipos Trjs xfy'™* **atpa{Tr,Tov after baptism] would have wrought out
e£ei tV Tiiwpiov. The objector (with his own salvation.
the usual prevaricating formula, rl oZv

18 Many delay it until their last moments:
Homil. us many ways of obtaining remission even after this. But
 '¦ — just as those who sin after Baptism are punished for this
reason more severely than the Catechumens, so again, those
who know that there are medicines in repentance, and yet
will not make use of them, will undergo a more grievous
chastisement. For by how much the mercy of God is
enlarged, by so much does the punishment increase, if we do
not duly profit by that mercy. What sayest thou, 0 man ?
When thou wast full of such grievous evils, and given over,
suddenly thou becamest a friend, and wast exalted to the high
est honour, not by labours of thine own, but by the gift of God:
thou didst again return to thy former misconduct; and though
tbou didst deserve to be sorely punished, nevertheless, God
did not turn away, but gave unnumbered opportunities, of sal
vation, whereby thou mayest yet become a friend : yet for all
this, thou hast not the will to labour. What forgiveness canst
thou deserve henceforth ? Will not the Gentiles with good
reason deride thee as a worthless drone ? For if there be power
in that doctrine of yours, say they, what means this multitude
of uninitiated persons? If the mysteries be excellent and
desirable, let none receive baptism at his last gasp. For
that is not the time for giving of mysteries, but for making
of wills; the time for mysteries is in health of mind and
soundness of soul. For, if a man would not prefer to make
his will in such a condition ; and if he does so make it, he gives
a handle for subsequent litigation, (and this is the reason
why testators premise these words : " Alive, in my senses,
and in health, I make this disposal of my property:") how
should it be possible for a person who is no longer master of
his senses to go through the right course of preparation for
the sacred mysteries ° ? For if in the affairs of this life, the
laws of the world would not permit a man who was not
perfectly sound in mind to make a will, although it be in his
own affairs that he would lay down the law; how, when thou
art receiving instruction concerning the kingdom of heaven,
and the unspeakable riches of that world, shall it be possible
for thee to learn all clearly, when very likely too thou art
° Met* aicpiPeias iM>arayuy<rur6at : which the catechumens were prepared
alluding to the kot^x')<"s fivtrrayai- for Baptism. See the Catechetical
yixi), i. e. the course of instruction by Discourses of S. Cyril of Jerusalem.. ¦

therein going against the intention of Baptism : 19
beside thyself through the violence of thy malady ? And when Acts
wilt thou say those wordsp to Christ, in the act of being buried L5'
with Him when at the point to depart hence ? For indeed both 4.° ' '
by works and by words must we shew our good will towards
Him. Now what thou art doing is all one, as if a man should
want to be enlisted as a soldier, when the war is just about to
break up ; or to strip for the contest in the arena, just when the
spectators have risen from their seats. For thou hast thine
arms given thee, not that thou shouldest straightway depart
hence, but that being equipped therewith, thou mayest raise
a trophy over the enemy. Let no one think that it is out of
season to discourse on this subject, because it is not Lent
now. Nay, this it is that vexes me, that ye look to a set
time in such matters. Whereas that Eunuch, barbarian as Acts 8,
he was and on a journey, yea on the very highway, yet did2^-
not seek for a set time ; no, nor the Gaoler, though he was lb. 16,
in the midst of a set of prisoners, and the teacher he saw29-
before him was a man scourged and in chains, and whom
he was still to have in his custody. But here, not being
inmates of a gaol, nor out on a journey, many are putting
off their baptism even to their last breath.
Now if thou still questionest tbat Christ is God, stand [8.]
away from the Church : be not here, even as a hearer of the
Divine Word, and as one of the catechumens'1: but if thou
art sure of this, and knowest clearly this truth, why delay ?
why shrink baek and hesitate? For fear, say you, lest I
should sin. But dost thou not fear what is worse, to depart
for the next world with such a heavy burden ? For it is not
equally excusable, not to have gotten a grace set before you,
and to have failed in attempting to live uprightly. If thou
be called to account, Why didst thou not come for it ? what
P Ta p-rniara iieeiva: i. e. not (as such delay: ' we are " buried with
Ben. seems to interpret) " Buried with Christ in His death," that we may
Christ;" as if this were part of the rise again to newness of life, not that
form of words put into the mouth of we should pass at once from the spi-
the person to be baptized : but the ritual burial to the literal.'
Words, " I renounce thee, O Satan, 1 The catechumens were allowed to
and all thv angels, and all thy service, be present at the first part of the
and all thy pomp: and I enlist myself service (Missa catechumenorum) ; and
with Thee, 0 Christ." S. Chrysost. were dismissed after the Sermon, before
Serm. ad pop. Antioch. xxi. p. 244. the proper Prayers of the Church, or
The words, " buried with Him," serve Missa Fidelium.
to shew more clearly the absurdity of
c 2

20 and converting into funereal sadness
Homh. wilt thou answer ? In the other case thou mayest allege the
 : — burden of thy passions, and the difficulty of a virtuous life:
but nothing of the kind here. For here is grace, freely
conveying liberty. But thou fearest lest thou shouldest sin?
Let this be thy language after Baptism : and then entertain
this fear, in order to hold fast the liberty thou hast received;
not now, to prevent thy receiving such a gift. Whereas now
thou art wary before baptism, and negligent after it. But
thou art waiting for Lent: and why? Has that season
any advantage? Nay, it was not at the Passover that the
Apostles received1 the grace, but at another season; and
ch.2,4i.then three thousand, (Luke says,) and five thousand were
and'ch. baptized: and again Cornelius. Let us then not wait for
10* a set time, lest by hesitating and putting off we depart
empty, and destitute' of so great gifts. What do you sup
pose is my anguish when I hear that any person has been
taken away unbaptized, while I reflect upon the intolerable
punishments of that life, the inexorable doom ! Again,
how I am grieved to behold others drawing near to their
last gasp, and not brought to their right mind even then.
Hence too it is that scenes take place quite unworthy of
this gift. For whereas there ought to be joy, and dancing,
and exultation, and wearing of garlands, when another is
christened ; the wife of the sick man has no sooner heard
that the physician has ordered this, than she is overcome
with grief, as if it were some dire calamity; she sets up
the greatest lamentation, and nothing is heard all over
the house but crying and wailing, just as it is when con
demned criminals are led away to their doom. The sick
man again is then more sorely grieved; aud if he recovers
from his illness, is as vexed as if some great harm had
been done to him. For since he had not been prepared
for a virtuous life, he has no heart for the conflicts which
are to follow, and shrinks at the thought of them. Do you
see what devices the devil contrives, what shame, what
ridicule ? Let us rid ourselves of this disgrace ; let us live
as Christ has enjoined. He gave us Baptism, not that we
should receive and depart, but that we should shew the
fruits of it in our after life. How can one say to him who is
r Ka-niiuieno-av rijj xfy™*, as above, p. 17, note m. ri olv av /tnTofiwfleli; !

that which ought to be a joyful solemnity. 21
departing and broken down, Bear fruit? Hast thou not Acts
heard that the fruit of the Spirit is love, joy, peace ? How ^ j '
comes it then that the very contrary takes place here ? For 22.
the wife stands there mourning, when she ought to rejoice;
the children weeping, vvhen they ought to be glad together;
the sick man himself lies there in darkness, and surrounded
by noise and tumult, when he ought to be keeping high
festival; full of exceeding despondency at the thought of
leaving his children orphans, his wife a widow, his house
desolate. Is this a state in which to draw near unto mysteries ?
answer me ; is this a state in which to approach the sacred
table*? Are such scenes to be tolerated? Should the Em
peror send letters and release the prisoners in the gaols,
there is joy and gladness : God sends down the Holy Ghost
from Heaven to remit not arrears of money, but a whole
mass of sins, and do ye all bewail and lament ? Why, how
grossly unsuitable is this ! Not to mention that sometimes
it is upon the dead that the water has been poured, and holy
mysteries flung upon the ground. However, not we are to
blame for this, but men who are so perverse. I exhort you
then to leave all, and turn and draw near to Baptism with all
alacrity, that having given proof of great earnestness at this
present time, we may obtain confidence for that which is to
come ; whereunto that we may attain, may it be granted unto
us all by the grace and mercy of our Lord Jesus Christ, to
Whom be glory and power for ever and ever. Amen.
• The Holy Communion, administered immediately after Baptism.

HOMILY II.

Acts i. 6.
When they therefore were come together, they asked of Him,
saying, Lord, wilt Thou at this time restore again the
kingdom to Israel?
When the disciples intend to ask any thing, they approach
Him together, that by dint of numbers they may abash Him
into compliance, They well knew that in what He had said
Mat.24, previously, Of that day knoweth no man, He had merely
36, declined telling them : therefore they again draw near, and
put the question. They would not have put it had they been
truly satisfied with tbat answer. For having heard that they
were about to receive the Holy Ghost, they, as being now
worthy of instruction, desired to learn. Also they were quite
ready for freedom : for they had no mind to address them
selves to danger; what they wished was to breathe freely
again ; for they were no light matters that had happened to
them, but the utmost peril had impended over them. And
without saying any thing to Him of the Holy Ghost, they put
tbis question: Lord, wilt Thou at this time restore the
kingdom to Israel? They did not ask, when? but whether
at this lime. So eager were they for that day. Indeed, to
me it appears that they had not any clear notion of the nature
of that kingdom ; for the Spirit bad not yet instructed them.
And they do not say, When shall these things be? but they
approach Him with greater honour, saying, Wilt Thou at
this time restore again the kingdom, as being now already
fallen. For there they were still affected towards sensible

Christ declines to specify the times and seasons, 23
objects, seeing they were not yet become better than those Acts
who were before them : here they have henceforth high — — -
conceptions concerning Christ. Since then their minds are
elevated, He also speaks to them in a higher strain. For
He no longer tells them, Of that day not even tlie Son q/"Mark
Man knoweth ; but He says, It is not for you to know the Ao'ts j"
times or the seasons which the Father hath put in His own ?•
power. Ye ask things greater than your capacity, He would
say. And yet even now they learned things that were much
greater than this. And that you may see that this is strictly
the case, look how many things I shall enumerate. What,
I pray you, was greater than their having learned what
they did learn ? Thus, they learned that there is a Son of John 5,
God, and that God has a Son equal with Himself in dignity; — '
they learned that there will be a resurrection ; that when Mat.i7,
He ascended He sat on the right hand of God ; and what is Luke22
still more stupendous, that Flesh is seated in heaven, and69-
adored by Angels, and that He will come again: they learned ]0-, 19.
what is to take place in the judgment: learned that they^at16'
shall then sit and judge the twelve tribes of Israel ; learned Luke2i,
that the Jews would be cast out, and in their stead the^tl9
Gentiles should come in. For, tell me, which is greater ? 28. Luke2I
to learn that a person will reign, or to learn the time when ? 24. '
Paul learned things which it is not lawful for a man to 2 Cor.
utter ; things that were before the world was made, he 12> 4"
learned them all. Which is the more difficult, the beginning
or the end ? Clearly to learn the beginning. This, Moses
learned, and the time when, and how long ago: and he
enumerates the years. And" the wise Solomon saith, I will
make mention qf things from the beginning of the world.
And that the time is at hand, they do know : as Paul saith, Phil. 4,
The Lord is at hand, be careful for nothing. These things '
they knew not [then], and yet He mentions many signs. Matt.
But, as He has just said, Not many days hence, wishing0 ' '
them to be vigilant, and did not openly declare the precise
moment, so is it here also. However, it is not about the
general Consummation that they now ask Him, but, Wilt
Thou at this time, say they, restore the kingdom lo Israel ?
a Cod. C. omits this sentence here, is evidently out of place. The passage
and inserts it below, (p. 24.) where it referred to seems to be Ecclus. 51, 8.

24 not because hidden from Him,
Homil. And not even this did He reveal to them. They also asked
 ^ — this [about the end of the world] before: and as on that'

occasion He answered by leading them away from thinking
- that their deliverance was near, and, on tbe contrary, cast
them into the midst of perils, so likewise on this occasion,
but more mildly. For, that they may not imagine them
selves to be wronged, and these things to be mere pretences,
hear what He says; He immediately gives them that at
Acts 1, which they rejoiced : for He adds : But ye shall receive
power, after that the Holy Ghost is come upon you ; and ye
shall be witnesses unto Me both in Jerusalem, and in all
Judeea, and in Samaria, and unto the uttermost part of the
earth. Then, that they may make no more enquiries,
straightway He was received up. Thus, just as on the
former occasion He had darkened their minds by awe, and
by saying, I know not ; here also He does so by being taken
up. For great was their eagerness on the subject, and they
would not have desisted ; and yet it was very necessary that
they should not leam this. For tell me ", which do the
Gentiles most disbelieve? that there will be a consummation
of the world, or that God is become man, and issued from
the Virgin ? c But I am ashamed of dwelling on this point,
as if it were about some difficult matter. Then again, that
the disciples might not say, Why dost thou leave the matter
in suspense ? He adds, Which the Father hath put in His
own power. And yet He declared the Father's power and
John 5, His to be one: as in the saying, For as the Father raiseth
up the dead and quickeneth them, even so the Son quick-
eneth whom He will. If where need is to work, Thou actest
with the same power as the Father; where it behoves to
know, dost Thou not know with the same power? Yet
certainly to raise up the dead is much greater than to learn
the day. If the greater be with power, much more the other.
[2.] But just as when we see a child crying, and pertinaciously
wishing to get something from us tbat is not expedient for
b The connexion must be supplied : would find much harder to believe.
e. g. It was not that this point of For tell me, &c.
knowledge was too high for them ; for, <= Here C. has the sentence ; " Also
as has been shewn, they knew already, the wise Solomon saith, &c." p. 23,
or were soon to know, things much note a.
higher than this, and which their hearers

but because the knowledge was not good for them. 25
him, we hide the thing, and shew him our empty hands, Acts
•and say, "See, we have it not:" the like has Christ here

done with the Apostles. But as the child, even when we shew d
him [our empty hands], persists with his crying, conscious
he has been deceived, and then we leave him, and depart,
saying, " Such an one calls me :" and we give him something
else instead, in order to divert him from his desire, telling
him it is a much finer thing than the other, and then hasten
away ; in like manner Christ acted. The disciples asked to
have something, and He said He had it not. And on the
first occasion He frightened them. Then again they asked
to have it now : He said He had it not ; and He did not
frighten them now, but after having shewn" [the empty
bands], He has done this, and gives them a plausible reasonf:
Which the Father, He says, hath put in His own power.
What? Thou not know the things of the Father! Thou
knowest Him, and not what belongs to Him ! And yet Thou
hast said, None knoweth the Father but the Son ; and, The Lukeio,
25.
Spirit searcheth all things, yea, the deep things of God; and 1 cor.
Thou not know this! But they feared to ask Him again,2'10-
lest they should hear Him say, Are ye also without under- Mat.i5,
standing ? For they feared Him now much more than before.
But ye shall receive power, after that the Holy Ghost is
come upon you. As in the former instance He had not
. answered their question, (for it is the part of a teacher to
teach not what the disciple chooses, but what is expedient
d Kal BeutvivTav r)p.av, C. the mo- Church. See the two Treatises of S.
dem text has p.i\. Augustine, De Mendacio, (' Lib. of
" 'AAA.it fi€ra rb Sei|oi, (as above, Fathers,' Seventeen Short Treatises
Kal SeucvivTuv rip.S>v, sc. yvfivas Tas of S. Aug.) The stricter doctrine
X«pos,) tovto ireiroitiicev, sc. tpofSti. however is maintained by S. Basil,
The Mss. except C and A, and the who in his shorter Monastic Bule
Edd. have t before ireiroiriKtv, which peremptorily condemns all oiKovofila,
gives no sense. and pious fraud {officiosum mendacium)
1 Chrys. therefore explains these of every description, on the ground
sayings of our Lord (polemically that all falsehood is from Satan, John
against the Arians) as otKovopia: i. e. 5, 44. and that our Lord has made no
the thing said is not objectively true, distinction between one sort of lying and
but the morality of all actions depends another. Again, the monk Johannes of
on the subjective condition of the Lycopolis in Egypt : ' All falsehood is
irpoaipeffis, or purpose, (irapa tV tSv foreign from Christ and Christian men,
Xpup^vav irpoalpeo-tv yiyverai tpavKov J) be it in a small or in a great matter :
icaKbv, de Sacerdot. i. 8.) so that where yea, though a good end be served by
this is right and good, a deception is it, it is never to be allowed, for the
lawful. This lax view of the morality Saviour hath declared, that all lying is
bf Truth was very general in the Greek from the Wicked One." Pallad. Hist.
Church: not so in the early Latin Lausiac. Bibl. Patr. t. xiii. p. 965.

26 The Apostles reassured by the Ascension.
Homil. for him to learn;) so in this, He tells them beforehand, for
H" this reason, what they ought to know, that they may not be

troubled. In truth, they were yet weak. But to inspire
them with confidence, He raised up their souls, and con
cealed what was grievous. Since He was about to leave
them very shortly, therefore in this discourse He says
nothing painful. But how ? He extols as great the things
which would be painful : all but saying, " Fear not :" for ye
shall receive power, after that the Holy Ghost is come
upon you : and ye shall be witnesses unto Me both in Jeru
salem, and in all Judwa, and in Samaria. For since
Mat. 10, He had said, Go not into the way of the Gentiles, and
5- into any city of the Samaritans enter ye not, what there
He left unsaid, He here adds, And to the uttermost part
of the earth; and having spoken this, which was more
fearful than all the rest, then that they may not again
v. 9. question Him, He held His peace. And having this said,
while they beheld, He was taken up ; and a cloud received
Him out qf their sight. Seest thou that they did preach
and fulfil the Gospel ? For great was the gift He had
bestowed on them. In the very place, He says, where
ye are afraid, that is, in Jerusalem, there preach ye
first, and afterwards unto the uttermost part of the earth.
Then for assurance of what He had said, While ihey
beheld, He was taken up. Not while they beheld did He
rise from the dead, but while they beheld, He was taken up.
Inasmuch, however, as the sight of their eyes even here was
not all-sufficient ; for in the Resurrection they saw the end,
but not the beginning, and in the Ascension, they saw the
beginning, but not the end : because in the former it had
been superfluous to have seen the beginning, the Lord Him
self Who spake these things being present, and the sepulchre
shewing clearly that He is not there ; but in the latter, they
needed to be informed of the sequel by word of others:
inasmuch then as their eyes do not suffice to shew them
the height above, nor to inform them whether He is
actually gone up into heaven, or only seemingly into heaven,
see then what follows. That it was Jesus Himself they
knew from the fact that He had been conversing with them,
(for had they seen only from a distance, they could not have

The Cloud betokens His Godhead. 27
recognised Him by sightg;) but that He is taken up into Acts
Heaven the Angels themselves inform them. Observe how- — ! — :
it is ordered, that not all is done by the Spirit, but the eyes
also do their part. But why did a cloud receive Him ?
This too was a sure sign that He went up to Heaven. Not
fire, as in the case of Elijah, nor fiery chariot, but a cloud
received Him; which was a symbol of Heaven, as the
Prophet says" ; Who maketh the clouds His chariot ; it is Ps. 104,
of the Father Himself that this is said. Therefore he says,
" on a cloud ;" in the symbol, he would say, of the Divine
power, for no other Power is seen to appear on a cloud.
For hear again what another Prophet says : The Lord sittethls.19,1.
upon a light cloud. For1 it was while they were listening r.3 1
with great attention to what He was saying, and this in
answer to a very interesting question, and with their minds
fully aroused and quite awake, that this thing took place.
Also on the mount [Sinai] the cloud was because of Him :
since Moses also entered into the darkness, but the cloud
there was not because of Moses. And He did not merely
say, "I go," lest they should again grieve, but He said, Johnl6,
" I send the Spirit ;" and that He was going away into 5- '*
heaven they saw with their eyes. O what a sight they were
granted! And while they looked stedfastly, it is said, v.10.11.
toward heaven, as He went up, behold, two men stood by
them in white apparel ; which also said, Ye men. of Galilee,
why stand ye gazing up into heaven ? This same Jesus, which
is taken up from you into heaven — they used the expression
"This''' demonstratively, saying, this Jesus, which is taken
up from you into heaven, shall thus — demonstratively, " in
this way" — -come, in like manner as ye have seen Him going
into heaven. Again, the outward appearance is cheering:
S Tl6$u6ev yap oi/c ivrjv \S6vras sentence were out of place here. But
yvavai: i. e. had they but seen the the connexion maybe thus explained :
Ascension from a distance, and not this circumstance, of the cloud, is not
been conversing with the Lord at the idle, but very significant ; and the
moment of His Assumption. Cod. E. minds of the disciples were alive to
transposes the clause to the end of the its import, as betokening His God-
sentence; meaning that they could not head. True, might it not also be said
by mere sight have been cognisant of of Moses on the mount Sinai, that a
the fact of His ascension into heaven. cloud received him out of their sight ?
h' Ps. 104, 8. o Tiflels vitpu t^v ivl- For " Moses entered into the dark-
(800-11/ aiTov : " Who maketh on a cloud ness," Exod. xx. 21. But the cloud
His stepping," or, " going." there was because of Him, " where
1 At first sight it looks as if this God was," not because of Moses.

28 As God, He ascends: as Man, is taken up.
Homil. [in white apparel."} They were Angels, in the form of men.
H" And they say, Ye men of Galilee : they shewed themselves to
be trusted by the disciples, by saying, Ye men qf Galilee. For
this was the meaning : else, what needed they to be told of
their country, who knew it well enough ? By their appear
ance also they attracted their regard, and shewed that they
were from heaven. But wherefore does not Christ Himself
tell them these things, instead of the Angels? He had
John 6, beforehand told them all things ; [ What if ye shall see the
Son of Man] going up where He was before f
Moreover the Angels did not say, " whom you have seen
taken up," but, going into heaven : ascension is the word,
not assumption ; the expression " taken up'," belongs to the
flesh. For the same reason they say, He which is taken up
from you shall thus come, not, " shall be sent," but, shall
Eph. 4, come. He that ascended, the same is He also that descended.
So again the expression, a cloud received Him: for He Him
self mounted upon the cloud. Of the expressions, some are
adapted to the conceptions of the disciples, some agreeable
with the Divine Majesty. Now, as they behold, their con
ceptions are elevated : He has given them no slight hint of
the nature of His second coming. For this, Shall thus come,
means, with the body; which thing they desired to hear;
and, that He shall come again to judgment thus upon a
cloud. And, behold, two men stood by them. Why is it said,
men ? Because they had fashioned themselves completely as
such, that the beholders might not be overpowered. Which
also said: their words moreover were calculated for soothing:
Why stand ye gazing up into heaven f They would not let
them any longer wait there for Him. Here again, these tell
what is greater, and leave the less unsaid. That He will
thus come, they say, and that " ye must look for Him from
heaven." For the rest, they called them off from that
spectacle to their saying, that they might not, because they
could not see Him, imagine that He was not ascended, but
J i. e. the Angels had before used sent. He ascended, as He descended,
the phrase of assumption : but this by His own Divine power. So again
does not express the whole matter: it is said, " A cloud received Him:"
therefore, to shew that it is the act of but in this He was not passive: aj
His own Divine power, they now say, God He stepped upon the cloud : brtfa,
going, and afterwards express it that alluding to the expression in the Psalm
He will come, not that He will be above cited, TiOels t^v l*l$affiv

Angels, witnesses of the Ascension. 29
even while they are conversing, would be present ere they Acts'
were aware. For if they said on a former occasion, Whither ' , \-
m ' John 13,
goest Thou ? much more would they have said it now11. 36.
Wilt Thou at this time, say they, restore the kingdom to Reca-
Israel? They so well knew His mildness, that after His \\0^ a"
Passion also they ask Him, Wilt thou restore? And yet
He had before said to them, Ye shall hear of wars and
rumours of wars, but the end is not yet, nor shall Jerusalem
be taken. But now they ask Him about the kingdom, not
about the end. And besides, He does not speak at great
length with them after the Resurrection. They address
then this question, as thinking that they themselves would
be in high honour, if this should come to pass. But He,
(for as touching tbis restoration, that it was not to be, He
did not openly declare ; for what needed they to learn this ?
hence they do not again ask, What is the sign of Thy coming,
and qfthe end of the world? for they are afraid to say that:
but, Wilt Thou restore the kingdom to Israel? for they thought
there was such a kingdom,) but He, I say, both in parables
had shewn that the time was not near, and here where they
asked, and He answered thereto, Ye shall receive power, says
He, when the Holy Ghost is come upon you. Is come upon
you, not, is sent, [to shew the Spirit's coequal Majesty. How
then darest thou, O opponent of the Spirit, to call Him a
creature1?] And ye shall be witnesses to Me. He hinted
at the Ascension. [And when He had spoken these thingsm.]
Which they had heard before, and He now reminds them of.
[He was taken up.] Already it has been shewn, that He
went up into heaven. [And a cloud etc.] Clouds and dark- Ps.18,9.
ness are under His feet, saith the Scripture : for this is ' '
declared by the expression, And a cloud received Him :
the Lord of heaven, it means. For as a king is shewn by
k All the Editions and the Latin Ver- same ground again, usually with
sions connect with this the following some such formula as, " But let us
sentence: "Much more would they look through what has been said from
have said now, Dost Thou at this time the beginning."
restore the kingdom to Israel?" But ' This sentence is from the later
it is evident, that at this point begins recension.
the recapitulation, or renewed ex- m The text of these Homilies is often
position. It is in fact a peculiarity of greatly confused by the omission, espe-
these Discourses, that Chry3. having cially in the recapitulations, of the
gone through the exposition of the words on which Chrys. is comment-
text, often, as here, goes over the ing.

30 Angels ever attendant on the Acts of Christ.
Homil. the royal chariot, so was the royal chariot sent for Him.
' [Behold, 'two men etc.] That they may vent no sorrowful

exclamations, and that it might not be with them as it was
2 Kings with Elisha, who, when his master was taken up, rent his
2 12
' ' mantle. And what say they ? This Jesus, which is taken
up from you into heaven, shall thus come. And, Behold,
Mat. 18, two men stood by them. With good reason: for in the
De'ut. mouth of two witnesses shall every word be established:
17> 6- and these utter the same things. And it is said, that they
were in white apparel. In the same manner as they had
already seen an Angel at the sepulchre, who had even told
them their own thoughts; so here also an Angel is the
preacher of His Ascension; although indeed the Prophets
had frequently foretold it, as well as the Resurrection ".
[4.] Every where it is Angels: as at the Nativity, for that
j^att-1> which is conceived in her, saith one, is by the Holy Ghost:
Luke l, and again to Mary, Fear not, Mary. And at the Resur-
id.24 6. section : He is not here ; He is risen, and goeth before you.
Mat.28, Come, and see! And at the Second Coming. For that they
id. 25, may not be utterly in amaze, therefore it is added, Shall
31* thus come. They recover tbeir breath a little; if indeed
He shall come again, if also thus come, and not be un
approachable ! And that expression also, that it is from-
them He is taken up, is not idly added". And of the
Resurrection indeed Christ Himself bears witness; (because
of all things this is, next to the Nativity, nay even above the
Nativity, the most wonderful : His raising Himself to life
John 2, again :) for, Destroy, He says, this Temple, and in three
days If will raise it up. Shall thus come, say they. If
any therefore desires to see Christ; if any grieves that he
has not seen Him : having this beard, let him shew forth
an admirable life, and certainly he shall see Him, and shall
not be disappointed. For Christ will come with greater
" Here Erasmus has followed an- ° In the later recension it is added :
other reading (of E.), the very reverse " but is declaratory of His love towards
in sense ; " And if indeed the Pro- them, and of their election, and that
phets did not foretell this, be not He will not leave those whom He haa
astonished, for it was superfluous to chosen."
say any thing individually about this, P John 2, 19. iyd, iyepu abrhv,
being necessarily involved in the idea Chrys. adding the pronoun for em-
of the resurrection, (rp avnttTdan aw- phasis.
V00VfJu4v7lS.)

Mdnicheans deny both the Resurrection anda Creation, 31
glory, though thus, in this manner, with a body ; and much Acts
more wondrous will it be, to see Him descending from- — : — '¦
heaven. But for what He will come, they do not add.
• [Shall thus come, etc.] This is a confirmation of the
Resurrection; for if He was taken up with a body, much
rather must He have risen again with a body. Where are
those who disbelieve the Resurrection ? Who are they,
I pray? Are they Gentiles, or Christians? for I am ignorant.
But no, I know well : they are Gentiles, who also disbelieve
the work of Creation. For the two denials, go together : the
denial that God creates any thing from nothing, and the
denial that He raises up what has been buried. But then,
being ashamed to be thought such as know not the power qf Mat.22,
God, that we may not impute this to them, they allege : We '
do not say it with this meaning, but because there is no
need of the body. Truly it may be seasonably said, Thels. 32,
fool will speak foolishness. Are you not ashamed not to '
grant, that God can create from nothing? If He creates
from matter already existing, wherein does He differ from
men ? But whence, you demand, are evils ? Though you
should not know whence, ought you for that to introduce
another evil in the knowledge of evils? Hereupon two
absurdities follow. For if you do not grant, that from things
which are not, God made the things which are, much more
shall you be ignorant whence are evils: and then, again,
you introduce another evil, the affirming that Evil1 is un-iTV
created. Consider now what a thing it is, when you wish to"""^"-
find the source of evils, to be both ignorant of it, and to add
another to it. Search after the origin of evils, and do not
blaspheme God. And how do I blaspheme ? says he.
When you make out that evils have a power equal to God's ;
a power uncreated. For, observe what Paul says; For Me Kom. 1,
invisible things of Him from the creation of the world are '
clearly seen, being understood by the things that are made.
But the devil would have both to be of matter, that there
may be nothing left from which we may come to the know
ledge of God. For tell me, whether is harder : to q take
« The text in both classes of manu- and evil be, as the Manicheans say,
scripts, and in the Edd., needs re- both self-subsistent, then evil must
formation. The argument is, If good subsist for ever. For if, as they affirm,

82 and blasphemously make Evil coeternal with God,
Homil. that which is by nature evil, (if indeed there be ought such ;
 ^for I speak upon your principles, since there is no such
thing as evil by nature,) and make it either good, or even
coefficient of good ? or, to make of nothing ? Whether is
easier, (I speak of quality;) to induce the non-existent
quality ; or to take the existing quality, and change it into
its contrary ? where there is no house, to make the house ;
or where it is utterly destroyed, to make it identically exist
again ? Why, as this is impossible, so is that : to make a
[5.] thing into its opposite. Tell me, whether is harder; to
make a perfume, or to make filth have the effect of perfume?
Say, whether of these is easier; (since we subject God to
our reasonings ; nay, not we, but ye;) to form eyes, or to make
a blind man to see, continuing blind, and yet more sharp-
sighted than one who does see ? to make blindness into
sight, and deafness into bearing ? To me the other seems
easier- Say then, do you grant God that which is harder,
and not grant the easier? But souls also they affirm to be
of His substance. Do you see what a number of impieties
and absurdities are here ! In the first place, wishing to
shew that evils are from God, they bring in another thing
more impious than this, tbat they are equal with Him in
majesty, and God prior in existence to none of them,
assigning this great prerogative even to them ! In the next
place, they affirm evil to be indestructible : for if that which
is uncreated can be destroyed, ye see the blasphemy ! So
that it comes to this, either' tbat nothing is of God, if
not these ; or that these are God ! Thirdly, what I have
before spoken of, in this point they defeat themselves, and
prepare against themselves fresh indiguation. Fourthly,
God cannot create out of nothing, £<tti iroiijo-ai KaKbv 5) xa\bv xa\ koAou
neither can He change a thing into o-uvepybv) % Tb [ovk. A.] tj oS/c Inav.
its opposite ; nay, much less, for this Read, Tb <pio-et ttaxbv (et ye rl lim
it harder than that. In E. (.the text Kaff 6^s y&p K^ya. ^io-ei yap oltilv
of the Edd.) the reading is, Tb <pi<rct iffTl KaKm) wotJiacu % KaKhv j) «„!
KaKbv Ka\bv ™r,irai (f ye tI Icti- KaXoS a-vvepy6v.
ko6 vfms yap \eya- Qviret yap oiS'ev r »ao-« avdyKr, f, MSh toS Beo!
Hittl iron,<roi KaKbv Kakov cvvepybv) tj Jyai e! „j, TOSTO- & Kal &ebv elnu.
rt L°VK- ": Whl°h aS usnal in For so ^ seems the passage should be
this Ms. is an attempt to explain the read for which tne Mss. bave j) ej ^
meaning, but is not what the context Taira, and then in the older text, )
requires: in C. A. (the original text,) Kal @,h„ 6? for wWch the moderll
rbj>iff(i KaKbv nomo-ai (et ye rl <W recension, D. E. F. and Edd. have *
Kae vfias yap \4ya- ipvoei yap ovb~ev Ka\ @eiv ^ e?„OI

Their pernicious absurdities exposed.

33

they affirm unordered matter to possess such inherent J Acts
power. Fifthly, that evil is the cause of the goodness ~ — '—
of God, and that without this the Good had not been good. 8«((T?)Ta
Sixthly, they bar against us the ways of attaining unto the
knowledge of God. Seventhly, they bring God down into
men, yea plants and logs. For if our soul be of the
substance of God, but the process of its transmigration into
new bodies brings it at last into cucumbers, and melons,
and onions, why then the substance of God will pass into
cucumbers ! And if we say, that the Holy Ghost fashioned
the Temple [of our Lord's Body] in the Virgin, they laugh
us to scorn : and if, that He dwelt in that spiritual Temple,
again they laugh ; while tbey themselves are not ashamed to
bring down God's substance into cucumbers, and melons,
and flies, and caterpillars, and asses, thus excogitating a
new fashion of idolatry : for let it not be as the Egyptians
have it, " The onion is God ;" but let it be, " God in the
onion"! Why dost thou shrink from the notion of God's
entering into a body s ? 'It is shocking,' says he. Why
then this is much more shocking. But', forsooth, it is not

8 t^v IvfftaiidTUiO'iv too ®eov. Edd.
lieTevffaiftdTuinv. But the Manichees
aflirmed a fierevo-cofidTanns of the par
ticle of the Divine Substance, the
human soul ; viz. the more polluted
soul transmigrates into other men, and
animals, (Archelai et Manet. Disput.
§. ix. Routh, Bell. Sacc. iv. 161.) but
in the last stage of the process of its
purgation, into vegetable substances
less attached to the earth by roots,
such as gourds, &c. in which the
Divine particle is self-conscious and
intelligent, (see the following note,)
whereas in animal substances it is
brutified. In this sense it is said
above, ti p.ereva. exfialvei eis atKVovs
k.t.K. What they denied was, an
evaap.dTa<ns ®tov by Incarnation.
t 'AAA' oitK alo'xpo'v; ir&s ydp', flirep
(om. A.) av eis T)p.as yevrp-av rb Se
trbv ftvrtas aiffxpo'v. Edd. a\\' ouk
alaxpiv; irus; Sirep yap av eis Tjp.as
yevi\rat ivTws aiaxpiv. Erasmus : An
non hoc turpe est P Quomodo non
turpe Bit in Deum, quod,"si nobis con-
tingat, Tevera turpe futurum sit ?
Ben. Quandoquidem si in nobis fiat,
vere turpe est. i. e. For, that same
which, if it take place in us, is indeed

shocking, [how should it not be so in
God?] The exclamation, YXBere ffvp-
perbv atrejielas ! seems to imply either
that ovrces aiaxpbv is part of the Mani-
chean's reply, or that something is
omitted. Perhaps the reporter wrote,
Tb Se <r. ivTas aiaxp^", meaning aS>jj.a:
" But the body, &c." "Av eis ri/ias
yevryvai. can hardly be, as taken by
Erasm., quod si nobis contingat, i. e.
that our substance should migrate into
plants, &c. but rather, if it be into us
that this (embodying of the Divine
Substance) takes place. For illustra
tion of the Manichsean tenets here
alluded to, comp. Euod. de Fid. adv.
Manich. §. 35. (Opp. S. Augustin.
Append.t.viii.Ben.)NonDeusManicha?iluctum pateretur de partis suss abscis-
sione vel amissione ; quam partem
dicuntquum in fruatibus velia herbis
fuerit, id est, in melone, vel beta, vel
talibus rebus, et principium suum et
medietatem et finem nosse, cum autem
ad carnem venerit omnem intelli-
gratiam amittere ; ut propterea ma-
gister hominibus missus sit, quia stulta
in illis facta est pars Dei, etc. ' Then
the God of the Manichee would not
suffer grief in consequence of the cut-

34 The soul acts by means of the body.
Homil. shocking — how should it be? — this same thing which is
— ^— so, if it be into us ! ' But thy notion is indeed shocking.'
Do ye see the filthiness of their impiety ? — But why do they
not wish the body to be raised? And why do they say
the body is evil? By what then, tell me, dost thou know
God ? by what hast thou the knowledge of existing things ?
The philosopher too : by means of what is he a philo
sopher, if the body does nothing towards it? Deaden
the senses, and then learn something of the things one
needs to know ! What would be more foolish than a soul,
if from the first it had the senses deadened ? If the dead
ening of but a single part, I mean of the brain, becomes a
marring of it altogether ; if all the rest should be deadened,
what would it be good for ? Shew me a soul without a body.
Do you not hear physicians say, The presence of disease sadly
enfeebles the soul ? How long will ye put off hanging your
selves ? Is the body material ? tell me. " To be sure, it is."
Then you ought to hate it. Why do you feed, why cherish
it? You ought to get quit of this prison. But besides: "God
1 <"</»-_ cannot overcome matter, unless he1 implicate himself with it:
* aKV for he cannot issue orders to it, (O feebleness !) until he close
5 o-roflp vvith it, and2 take his stand (say you) through the whole of it!"
And a king indeed does all by commanding; but God, not by
commanding the evil ! In short, if it were unparticipant ofall
good, it could not subsist at all. For Evil cannot subsist,
unless it lay hold upon somewhat of the accidents of Virtue:
so tbat if it had been heretofore all unmixed with virtue, it
would have perished long ago : for such is the condition of
evils. Let there be a profligate man, let him put upon himself
no restraint whatever, will he live ten days ? Let there be a
robber, and devoid of all conscience in his dealings with every
one, let him be such even to his fellow-robbers, will he be
able to live ? Let there be a thief, void of all shame, who
knows not what blushing is, but steals openly in public. It is
not in the nature of evils to subsist, unless they get some small
ting off or loss of part of his substance ; to men was, because in them the par-
which part, they say, if it be in fruits tide of God was stultified, <fee." And
or in herbs, as in the melon or beet or Commonitor. de recip. Manich. Art. 3.
such-like, knows its beginning and (ibid.) ut oredatur pars Dei polluta
middle and end ; but when it comes to teneri in cucumeribus et melonibos et
flesh, loses all intelligence : so that radiculis et porris et quibusque vilisii-
the reason why the Teacher was sent mis herbulis, etc.

Fure evil cannot be self-subsistent. 85
share at least in good. So that hereupon, according to Acts

these men, God gave them their subsistence. Let there be
a city of wicked men; will it stand? But let them be
wicked, not only with regard to the good, but towards each
other. Why, it is impossible such a city should stand.
Truly, professing themselves to be wise, they became fools. Rom. l,
If bodily substance be evil, then all things visible exist idly,
and in vain, both water, and earth, and sun, and air; for airPs. 119,
85
is also body, though not solid. It is in point then to say,
The wicked have told me foolish things. But let not us
endure them, let us block up our ears against them. For
there is, yea, there is, a resurrection of bodies. This the
sepulchre which is at Jerusalem declares, this the pillar" to
which He was bound, when He. was scourged. For, We did
eat and drink with Him, it is said. Let us then believe in
the Resurrection, and do things worthy of it, that we may
attain to the good things which are to come, through Christ
Jesus our Lord, with Whom to the Father, and the Holy
Ghost together, be power, honour, now and for ever, world
without end. Amen.
u rb |i5Aov %vda irpoaeJielh) Kal ipta/m- is exhibited in the Latin Choir of the
ydey. The ' Pillar of Flagellation' Church of the Holy Sepulchre.

T>9

HOMILY III.

eQero

Acts i. 12.
Then returned they unto Jerusalem from the mount called
Olivet, which is from Jerusalem a sabbath day's journey.
[I. J Then returned they, it is said: namely, when they had
heard. For they could not have borne it, if the angel had
not1 referred them to another Coming. It seems to me, that
it was also on a sabbath-day a that these things took place;
for he would not thus have specified the distance, saying,
from the mount called Olivet, which is from Jerusalem a
sabbath day's journey, unless they were then going on the
v. 13. sabbath-day a certain definite distance. And when they
were come in, it says, they went up into an upper room,
where they were making their abode : so then they remained
in Jerusalem after tbe Resurrection : both Peter, and James,
and John: no longer is only the latter together with his
brother mentioned b, but together with Peter the two : and
Andrew, and Philip, and Thomas, Bartholomew, and Matthew,
and James {the son) of Alpheeus, and Simon Zelotes, and
Judas {the brother) of James. He has done well to mention
the disciples: for since one had betrayed Christ, and another
had been unbelieving, he hereby shews that, except the first,
all of them were preserved.
v. 14. These were all continuing with one accord in prayer
together with the women. For this is a powerful weapon
in temptations ; and to this they had been trained. [Gon-
2 koaSs. tinning with one accord]. 2Good. Besides, the present
* This must be taken as a hasty not content to mention only James and
remark, unless (which is not likely) a John with Peter, but gives the full list
sabbath extraordinary is meant. of the Apostles.
b The meaning seems to be, " he is

The Election of an Apostle in place of Judas. 87
temptation directed them to this : for they exceedingly feared acts
the Jews. With the women, it is said : for he had said that 12— 16.
they had followed Him: and with Mary the mother o/"Luke23,
Jesus. How then [is it said, that that disciple] took Aerj0j,nl9
to his own home at that time? But then the Lord had26,
brought them together again, and so returned0. And withJ°hn7,
His brethren. These also were before unbelieving.
And in those days, it says, Peter stood up in the midst of v. 15.
the disciples, and said. Both as being ardent, and as
having been put in trust by Christ with the flock, and as
having precedence in honour d, he always begins the discourse.
{The number of the names together were about an hundred
and twenty.) Men arid brethren, he says, this Scriptures. 16.
must needs have been fulfilled, whieh the Holy Ghost
spake before", {etc.] Why did he not ask Christ to give him
some one in the room of Judas ? It is better as it is.
For in the first place, they were engaged in other things;
secondly, of Christ's presence with them, the greatest proof
that could be given was this: as He had chosen when He
was among them, so did He now being absent. Now this
was no small matter for their consolation. But observe how
Peter does every thing with the common consent; nothing
imperiously. And he does not speak thus without a mean
ing. But observe how he consoles them concerning what had
passed. In fact, what had happened had caused them no
small consternation. For if there are many now who canvass
this circumstance, what may we suppose they had to say
then? * IlaAlj' Se ffvvayay&iv avrobs oftrus the citation being omitted in the Mss.
KaTij\dey. So the older text : i. e. the remodeller of the text makes alter-
When they were scattered every man ations, and adds matter of his own, to
to his own home, that disciple had make the exposition run smoother.
taken her els t« Ilia. But after tbe " Why .did he not ask Christ, alone,
Resurrection Christ had gathered them to give him some one in the place of
together, and so (with all assembled) Judas ? And why of their own selves
had returned to the usual place or do they not make the election ? " Then
mode of living. instead of 0ekTiov yeyove \oiir6v.
d IipoTi/i6Tepos, B. C. : irpon/iiipevos, itpSrrov p.ev yap, k. t. A. he has, fiehTiav
A. and Catena : tov x°P°v TtpSyros, \ombv tfv yeyovtbs 6 llerpds avTbs
E. D. F. Comp. Horn, in Matt. liv. eavrov, k. t. A. " Peter has now become
t. ii. 107. " What then saith the mouth a better man than he was. So muchfor
of the Apostles, Peter ? He, the ever this point. But as to their request to
ardent, the coryphaeus of the choir of have their body filled up not simply,
the Apostles." but by revelation, we will mention two
• Chrys. seems to have read on to reasons ; first, &c."
the end of the chapter. The rest of

38 Why referred directly to Christ Himself.
Homil. Men and brethren, says Peter. For if the Lord called
 — them brethren, much more may he. [" Men," he says] : they
all being present'. See the dignity of the Church, the
angelic condition ! No distinction there, neither male nor
female. I would that the Churches were such now! None
there had his mind full of some worldly matter, none was
anxiously thinking about household concerns. Such a benefit
are temptations, such the advantage of afflictions !
This Scripture, says he, must needs have been fulfilled,
which the Holy Ghost spake before. Always he comforts
them by the prophecies. So does Christ on all occasions.
In the very same way, he shews here that no strange
thing had happened, but what had already been foretold.
This Scripture must needs have been fulfilled, he says,
which the Holy Ghost by the mouth qf David spake before.
He does not say, David, but the Spirit through him. See
what kind of doctrine the writer has at the very outset of
the book. Do you see, that it was not for nothing that
I said in the beginning of this work, that this book is the
Polity of the Holy Spirit ? Which, the Holy Ghost spake
before by the mouth qf David. Observe how he appro-
1 olKet- priates1 him ; and that it is an advantage to them, that
this was spoken by David, and not by some other Prophet.
Concerning Judas, he says, which was guide. Here again
mark the philosophical temper of the man : how he does
not mention him with scorn, nor say, "that wretch,"
"that miscreant:" but simply states the fact; and does
not even say, " who betrayed Him," but does what he can
to transfer the guilt to others: nor does he animadvert
severely even on these : Which was guide, he says, to them
that took Jesus. Furthermore, before he declares where
David had spoken, he relates what had been the case with
Judas, that from the things present he may fetch assurance
of the things future, and shew that this man had already
v. 17,18. received his due. For he was numbered, says he, with us,
and had obtained part qf this ministry. Now this man
f Edd. " Wherefore he uses this &vSpes aSeKipol as including the women
address, they all being present."- But also who were before said to bepresent.
the old text has simply irdvrav irap6v- Comp. Horn, in Matt, lxxiii. p. 712,
t<hv, i. e. all, both men and women. B, on the separation of men and
Chrys. is commenting on the address women in the Churches.

St. Peter's wise moderation. 39
acquired a field out of the reward qf iniquity. He gives Acts
his discourse a moral turn, and covertly mentions the cause 16i2i
of the wickedness, because it carried reproof with it g. And
he does not say, The Jews, but, this man, acquired it.
For since the minds of weak persons do not attend to things
future, as they do to things present, he discourses of the
immediate punishment inflicted. And falling headlong, he
burst asunder in the midst. He does well to dilate not
upon the sin, but upon the punishment. And, he says,
all his bowels gushed out. This brought them consolation b-
And it was known unto all the dwellers at Jerusalem ; v. 19.
insomuch as that field is called in their proper tongue
Aceldama, that is to say, The field of blood. Now the [2.]
Jews' gave it this name, not on this account, but because
of Judas ; here, however, Peter makes it to have this
reference, and when he brings forward the adversaries as
witnesses, both by the fact that they named it, and by
saying, in their proper tongue, this is what he means.
Then after the event, he appositely brings in the Prophet,
saying, For it is written in the Book of Psalms, Let hiss. 20.
habitation be desolate, and let no man dwell therein : this 25s.' '
is said of the field and the dwelling : And his bishopric let
another take; that is, his office, his priesthood. So that
this, he says, is not my counsel, but His who hath foretold
these things. For, that he may not seem to be undertaking
a great thing, and just such as Christ had done, he adduces the
Prophet as a witness. Wherefore it behoves of these men which s. 21.
have companied with us all the time. Why does he make
it their business too? That the matter might not become
an object of strife, and they might not fall into contention
s KavBavSvTas Keyei t^\v ahiav, vai- but the Jews." The modern text has
SevTtKtyv ov&av : i. e. "in speaking of oh Aeyei ydp.
the wages of Judas, he indicates, h Tovto irapafxvdiav iKelyois Mipepe.
that the Jews, by whom he was Something seems to be omitted here.
hired, were the authors of the wicked- Comp. infra, p. 43. 1. 21.
ness: but because this carried reproof, ' Here also Chrys. seems to be im-
he does it covertly, by implication." perfectly reported. His meaning may
In the next sentence, he goes on to be gathered from what is said further
another point of the exposition, Kal oi on, in the recapitulation : i. e. in giving
heyei, k.t.\. i. e. " And observe also, the field that name, "because it was
that with the same wise forbearance, the price of blood," (Matt. 27, 8.) they
he says it not of the Jews, but of unconsciously prophesied : for indeed
Judas, that a piece of ground was all the reward of their iniquity was this,
that was gotten by this wickedness: that their place became an Acel-
now, in fact, not Judas earned this, dama.

40 Why he appeals for this to Prophecy.
Homil. about it. For if the Apostles themselves once did this,
 — much more might those. This he ever avoids. Wherefore
at the beginning he said, Men and brethren. It behoves
to choose from among you\ He defers the decision to
the whole body, thereby both making the elected objects
of reverence, and himself keeping clear of all invidious-
ness with regard to the rest. For such occasions always
give rise to great evils. Now that some one must needs be
appointed, he adduces the prophet as witness : but from
among what persons : Of these, he says, which have com-
panied with us all the time. To have said, the worthy must
present themselves, would have been to insult the others; but
now he refers the matter to length of time ; for he says
not simply, These who have companied with us, but, all
the time that the Lord Jesus went in and out among us,
v. 22. beginning from the baptism of John unto that same day that
He was taken up from us, must one be ordained to be a
1 6 xopbs witness with us qf His resurrection: that their college1
might not be left mutilated. Then why did it not rest with
Peter to make the election himself: what was the motive?
This; that he might not seem to bestow it of favour. And
v. 23. besides, he was not yet endowed with the Spirit. And
they appointed two, Joseph called Barsabas, who was sur
named Justus, and Matthias. Not he appointed them;
but it was he that introduced the proposition to that effect,
at the same time pointing out that even this was not his
own, but from old time by prophecy; so that he acted as
expositor, not as preceptor. Joseph called Barsabas, who
was surnamed Justus. Perhaps both names are given,
because there were others of the same name, for among the
Apostles also there were several names alike ; as James, and
James (the son) of Alphseus ; Simon Peter, and Simon
Zelotes; Judas (the brother) of James, and Judas Iscariot.
The appellation, however, may have arisen from a change
of life, and very likely also of the moral character11. Tliey
j So A. B. C. and the Catena. The sake of distinction. The name (as Latin)
other text has l| r)p.Sv, which is less may have been given in consequence of
apposite. a change of life (viz. of circumstances),
* "AAAojs Se Kal pieTafioXris 0lov, tarns and (as meaning 'the Just')perhaps also
S£ Kal irpoaipeffews fy 7j 6vop.a<ria. i. e. from a change of character (jrpoalpeffis.)
St. Luke gives both the names Joseph — Or, irpoatpeo-is ($lov) may be opposed
(or Joses) and Justus, perhaps for the to (Uera/SoAj) filov, and then the meaning

Perseverance and unanimity in prayer. 4 1
appointed two, it is said, Joseph called Barsabas, who was Acts
surnamed Justus, and Matildas. And they prayed, and 22—26
said, Thou, Lord, which knowest the hearts qf all men, v. 24.25.
shew whether of these two thou hast chosen, that he may
take part of this ministry and Apostleship,from which Judas
by transgression fell, that he might go to his own place.
They do well to mention the sin of Judas, thereby shewing
that it is a witness they ask to have ; not increasing the
number, but not suffering it to be diminished. And theys.1%.
gave forth their lots, (for the Spirit was not yet sent,) and
the lot fell upon Matthias : and he was numbered with the
eleven Apostles.

Then, it says, returned they unto Jerusalem from the'Reca.-
mount called Olivet, [which1 is nigh to Jerusalem, at the^^3"
distance of a sabbath-day's journey:] so that there was
no long way to go, to be a cause of alarm to them while
yet trembling and fearful. And when they were come
in, they went up into an upper room. They durst not
appear in the town. They also did well to go up into an
upper room, as it became less easy to arrest them at once:
And they continued, it is said, with one accord in prayer.
Do you see how watchful they were ? Continuing in
prayer, and with one accord, as it were with one soul,
continuing therein: two things reported in their praise.
[Where" they were abiding, etc., to, And Mary the Mother
of Jesus and His brethren.] Now Joseph perhaps was dead:
for it is not to be supposed that when the brethren had
become believers, Joseph believed not; he who in fact had
bejieved before any. Certain it is that we no where find him
looking upon Christ as man merely. As where His mother
said, [Thy father and I did seek thee, sorrowing. And upon [Luke2,
48.]
would be, that the name may have re- fiovaiv £ti «al deSouc/iaiv airols: i. e.
lated to a change, i. e. reformation of " so that not being a long way for
life, or perhaps to his original choice or them walking, it was not, &c." which
moral purpose of life. But taas Se Kal construction being somewhat obscure,
seems best to suit the former explana- the modern text has, tovtA <pr\aw, tva
tion. Sei'ly 8ti fiaxpav ov f}o.5i(ovcriv dSiv, &s
1 This clause of the text is added, <p6$ov Tiva pfy yeveffOai Tpepovcriv eri
though wanting in our Mss. The ko\ SeSoM6aiv aiiroTs.
comment is, IbffTe p.riSe p.aKpav fiaSl- m Here again, as usual in the re-
fawmv 6S6v <f>60ov Tiva yeve<r$at rpe- newed exposition, the text is omitted.

42 No strife now, who should be the greatest.
Homil. another occasion, it was said,] Thy mother n and thy brethren
M t is see^ tnee- ^° tnat J°seph knew this before all others. And
47. 'to them [the brethren] Christ said, The world cannot hate
7° n ' you, but Me it hateth.
Again, consider the moderation of James. He it was who
received the Bishopric of Jerusalem, and here he says
nothing. Mark also the great moderation of the other Apostles,
how they concede the throne to him, and no longer dispute
with each other. For that Church was as it were in heaven :
having nothing to do with this world's affairs : and resplendent
not with walls, no, nor with numbers, but with the zeal of
them that formed the assembly. They were about an hun
dred and twenty, it says. The seventy perhaps whom
Christ Himself had chosen, and other of the more earnest-
v. 14. minded disciples, as Joseph and Matthias. There were
Mark women, he says, many, who followed Him. [ The number of
' ' the names together. .] Together" they were on all occasions.
[3.] [Men and brethren, etc.] Here is forethought for pro
viding a teacher: here was the first who ordained a teacher.
He did not say, ' We are sufficient.' So far was he beyond all
vain-glory, and he looked to one thing alone. And yet he
had the same power to ordain as they all collectively p. But
n 'H p.v"fip Boo Ka\ oi &Se\ipol aov menius, however, gives a different turn
iQi)Tovp.ev ae. A..C. 6iraTi\p aov k.t.\. to this passage of St. Chrys. "And if
B. For IfijT. we must read (riTovaiv. Joseph had been alive, he too would
The passage referred to is Matt. 13, have been present: especially as he
47- where however it is not Mary never, like his sons (oi ef airov, viz.
that speaks, but A certain person said the aSekipol), entertained a doubt of the
unto Him, Behold, Thy mother and mystery of the Incarnation. But it is
Thy brethren stand without seeking to manifest that he was long dead; since
speak with Thee. In the Homily on even on the occasion when, as Jesus
that passage, Chrys. interprets that was teaching, His kinsfolk demanded
Mary presented herself on that occa- to see Him, Joseph was not present.
sion ovSev ovSeirw irepl avTov p.4ya For what says the Gospel? "Thy
(j>avTa£op.evt), " having as yet no high mother and thy brethren without seek
idea of His Person," and that both thee;" but not also, Thy father.
she and His brethren &>s avBpdmtp irpoa- ° 'Earl Tb avTb : a comment on v. 16.
e7%ov <jnk$, " looked upon Him as comp. not. f. p. 38.
mere man." In tbe same way he P KalToiye ia6rvnov &ira«iv eJx* TV '
adverts to that incident here, for con- KaTdaTaaiv, which Erasm. justly ren-
trast with the higher faith of Joseph : ders, Quanquam habebat jus eon-
but as the statement, " His mother stituendi par omnibus : i. e. theordina-
said," is not acourate, the modern text tion by St. Peter singly, would have
substitutes the ¦pa.Bs&ge, Luke ii. 48. and been as valid as the ordination by the
reads, r) pif-VP e'keyev, 'Ey& Kal 6 whole body. D. F. have Katroi ovM,
¦ vaT'/ip aov bSvvtip.evoi efyrrovpiv ae. i e. and yet he possessed a power of
It seems that Chrys. cited this passage ordaining, in which they were not all
also, (hence our Mss. have i£r)Tovp.ev upon a par with him : which reading is
for iriTouai,) meaning, that it was not accepted by Morel. Sav. and Ben.,
Joseph who said this, but Mary.— CEcu- and is rendered by the last, Quanquam

" The field of blood," which Judas acquired, 43
well might these things be done in this fashion, through Acts
the noble spirit of the man, and in regard that prelacy i2_26.
then was not an affair of dignity, but of provident care
for the governed. This neither made the elected to become
elated, for it was to dangers that they were called, nor those
not elected to make a grievance of it, as if they were dis
graced. But things are not done in this fashion now ; nay,
quite the contrary. — For observe, they were an hundred and
twenty, and he asks for one out of the whole body : with
good right, as having been put in charge of them: for to
bim had Christ said, And when thou art converted, strengthen Luke22,
thy brethren. Be'n
For he was numbered with us, says Peter. On this *•?«"«
account it behoves to propose another ; to be a witness Vpdyua-
in his place. And see how he imitates his Master, ever ¦"«<««-
discoursing from the Scriptures, and saying nothing as yetaDSent
concerning Christ; namely, that He had frequently pre-*™™
dieted this Himself. Nor does he mention where the Scrip
ture speaks of the treachery of Judas; for instance, ThePs. 109,
¦mouth of the wicked and the mouth qf the deceitful are '
opened against me ; but where it speaks only of his punish- tovto
ment ; for this was most to tbeir advantage. It shews again ^"js"^_
the beneyolence of the Lord: For he was numbered with us,^'<rra
he says, and obtained his lot qf this ministry. He calls it^fK^n
everywhere lot, shewing that the whole is from God's grace '"&¦»'
and election, and reminding them of the old times, inasmuch
as God chose him into His own lot or portion, as of old He
took the Levites. He also dwells upon the circumstances
respecting Judas, shewing that the reward of the treachery
was made itself the herald of the punishment. For he
acquired, he says, afield out of the reward of the iniquity.
Observe the divine economy in the event. Of the iniquity,
he says. For there are many iniquities, but never was
any thing more iniquitous than this: so that the affair
was one of iniquity. Now not only to those who were
present did the event become known, but to all thereafter,
so that without meaning or knowing what they were about,
they gave it a name; just as Caiaphas had prophesied uncon-
non pari forma apud omnes ejus vigebat other, as if that asserted only that
auctoritas. This reading originated St Peter had the same power of or.
in a mistake as to the meaning of the daining as any of the rest.

44 A prophecy of ihe punishmemt of the Jews.
HoMiL.sciously. God compelled them to call the field in Hebrew
M1?1- Aceldama. By this also the evils which were to come upon
24. '"' ' the Jews were declared : and Peter shews the prophecy
to have been so far in part fulfilled, which says, It had
been good for that man if he had not been born. We may
with propriety apply this same to the Jews likewise; for if
he who was guide suffered thus, much more they. Thus far
however Peter says nothing of this. Then, shewing that the
term, Aceldama, might well be applied to his fate, he intro
duces the prophet, saying, Let his habitation be desolate.
For what can be worse desolation than to become a place of
burial ? And the field may well be called his. For he who
cast down the price, although others were the buyers, has a
right to be himself reckoned owner of a great desolation'.
This desolation was the prelude to that of the Jews, as will
appear on looking closely into the facts. For indeed they
destroyed themselves by famine, and killed many, and the
city became a burial-place of strangers, of soldiers % for as to
those, they would not even have let them be buried, for in
fact they were not deemed worthy of sepulture.
Wherefore of these men which have companied with us,
continues Peter. Observe how desirous he is they should
be eye-witnesses. It is true indeed that the Spirit would
shortly come ; and yet great care is shewn with regard to
this circumstance. Of these men, he says, which have
companied with us, all the time that the Lord Jesus went in
and out among us. He shews that they had dwelt with
Christ, not simply been present as disciples. In fact, from
the very beginning there were many that then followed Him.
Observe, for instance, how this appears in these words:
John l, One of the two which heard John jpeak, and followed
i K-bpios iptipiaeas p-eydkrp. Some- allowed such to be buried in or by the
thing perhaps is wanting between Kip. Holy City, much less have provided a
and ep. p. Indeed the text seems to place of burial for them,) but foreign
consist of little more than a few rough Jews : and if in Tdtpos 7Fyoi'«' v n6\is
notes. he alludes to the description in Jose-
' Tdipos ydyovev ^ ir6kis tuv £ei>oiv, phus, B. J. v. 12. 3. and 13. 1. this
tuv aTpaTiurav. In the defective state explanation of the term u strangers"
of the text it is not easy to conjecture would be the more apposite, at the
what this can mean. Perhaps, alluding myriads who perished in the siege
to the words in St. Matthew, " a place were assembled from all parts cf the
to bury strangers in," St. Chrys. may world. The ' soldiers' seem to be the
have explaiued, that the strangers mercenaries on the side of the Jews :
were not heathen, (iKeivovs yap od6" av five thousand Idumaeans are mentioned,
etaaav ra^ijfai, they would not have B. J. v. 6. 1.

Apostles must be witnesses qf the Resurrection. 45
Jesus. — All the time, he says, thai the Lord Jesus went Acts
in and out among us, beginning from the baptism qf John. ^—26.

True ! for no one knew what preceded that event, though
they did learn it by the Spirit. Unto that same day that
He was taken up from us, must one be ordained to be a
imtness with us qf His resurrection. He said not, a witness
of the rest of His actions, but a witness of the resurrec
tion alone. For indeed that witness had a better right
to be believed, who was able to declare, that He Who
ate and drank, and was crucified, the same rose again.
Wherefore it was needed that he should be a witness, not
only of the time preceding this event, nor only of what
followed it, and of the miracles ; the thing required was, the
resurrection. For the other matters were manifest and acknow
ledged, but the resurrection took place in secret, and was
manifest to these only. And they do not say, Angels have
told us ; but, We have seen s. For this it was that was most
needful at that time: that they should be men having a right
to be believed, because they had seen.
And they appointed two, it is said. Why not many ?
That the feeling of disappointment might not reach further,
extending to many. Again, it is not without reason' that he
puts Matthias last ; he would shew, that frequently he that
is honourable among men, is inferior before God. And
they all pray in common, saying, Thou, Lord, which knowest
the hearts qf all men, shew. Thou, not We. And very
seasonably they use the epithet, " heart-knowing:" for by
Him Who is this n must the choice be made. So confident
were they, that assuredly one of them must be appointed.
They said not, Choose, but, " Shew the chosen one;" knowing
that all things were foreordained of God ; Whom Thou didst
choose : one of these two, say they, to have his lot in this
ministry and aposlleship. For there was besides another
ministry1- And they gave ihem their lots. For they did not ' Si«/n>-
via.
' Here the Edd. have f/peis1 v66ev Sinaiv iKeivov, according to which the
SrjAoc; l\ Sc 6o.upaTovpyovp.ei>. " our- sense would be the same: " Not with-
selves : how is this proved P by the out reason does he avoid putting Mat-
miracles we work." C. has not these thias first."
words, which are not needed, but rather u Here the Edd. add, ouxl t£c £|a>-
disturb the sense eev, " not by those without :". but these
* Ovx airkas Se TtpoaTi%i\aiv exelvov, words are not found iu our Mbs. of
D. and E. have o\>x airASs Se ov irpori- either text, nor in the Catena.

46 The office of a Bishop is coveted,
Homil. yet consider themselves to be worthy to be informed by some
sign \ And besides, if in a case where neither prayer was

[4.]
Jonahi made, nor men of worth were the agents, the casting of lots
"*• so much availed, because it was done of a right intention,
I mean in the case of Jonah ; much more did it here. Thus"
did he, the designated, fill up the company, complete the
order: but the other candidate was not annoyed; for the
apostolic writers would not have concealed [that or any other]
failings of their own, seeing they have told of the very chief
Mat.20, Apostles, that on other occasions they had indignation, and
g ' 2 ' this not once only, but again and again.
Mark Let us then also imitate them. And now I address no
2i '. i4 longer every one, but those who aim at preferment. If thou
i- belie vest that the election is with God, be not displeased.
For it is with Him thou art displeased, and with Him thou
art exasperated : it is He who has made the choice ; thou
doest the very thing that Cain did ; because, forsooth, his
brother's sacrifice was preferred, he was indignant, when he
ought to have felt compunction. However, that is not what
I mean here ; but this, that God knows how to dispense
things for the best. In many cases, thou art in point of
disposition more estimable than the other, but not the fit
person. Besides, on the other hand, thy life is irreproach
able, and thy habits those of a well-nurtured man, but in the
Church this is not all that is wanted. Moreover, one man
is adapted for one thing, another for another. Do you
not observe, how much discourse the holy Scripture has
made on this matter? But let me say why it is that the
tiling has become a subject of competition : it is because vie
come to the Episcopate not as unto a work of governing and
superintending the brethren, but as to a post of dignity and
repose. Did you but know that a Bishop is bound to
belong to all, to bear the burden of all ; that others, if they
are angry, are pardoned, but he never ; that others, if they
sin, have excuses made for them, he has none ; you would
not be eager for the dignity, would not run after it. So it is,
v So, except E, all our Mss. and the necessary alteration ; for the sign means
Catena: and Morel. Ben. But Sav. some miraculous token. So CEcnmen.
and Par. " they did not yet think them- w Mss. and Edd. irokkif jkoAAoj' iv-
selves worthy to make the election by TavBa iirk^paae toc x°pt>v> &rblml!e
themselves: wherefore they desire to tVtc£|ic. The Catena adds 6i,vaSeX6lis
be informed by some sign." An un- (avaSeixeels), which we have adopted.

as a post of dignity and repose, 47
the Bishop is exposed to tbe tongues of all, to the criticism Acts
of all, whether they be wise or fools. He is harassed with — '¦ — -
cares every day, nay, every night. He has many to hate
him, many to envy him. Talk not to me of those who curry
favour with all, of those who desire to sleep, of those who
advance to this office as for repose. We have nothing to do
with these ; we speak of those who watch for your souls, who
consider the safety and welfare of those under them before
their own. Tell me now : suppose a man has ten children,
always living with him, and constantly under his control ;
yet is he solicitous about them ; and a bishop, who has
such numbers, not living under the same roof with him, but
having it at their own discretion whether they will obey him
or not — what had he not need to be ! But he is honoured,
you will say. With what sort of honour, indeed ! Why, the
paupers and beggars abuse him openly in the market-place.
And why does he not stop their mouths then? Yes, very
proper work, this, for a bishop, is it notu ? Then again, if he
do not give to all, the idle and the industrious alike, lo ! a
thousand complaints on all sides. None is afraid to accuse
him, and speak evil of him. In the case of civil governors,
fear steps in ; with bishops, nothing of the kind. As for the
fear of God, it does not influence people, as regards them, in
the least degree. Why speak of the anxiety connected with
the word and doctrine ? the painful work in Ordinations ?
Either, perhaps, I am a poor wretched incompetent creature,
or else, the case is as I say. The soul of a Bishop is for all
the world like a vessel in a storm : lashed from every side, by
friends, by foes, by one's own people, by strangers. Does
not the Emperor rule the whole world, the Bishop a
single city ? Yet a Bishop's anxieties are as much beyond
those of the Emperor, as the waters of a river simply moved
by the wind are surpassed in agitation by the swelling and
raging sea. And why? because in the one case there are
many to lend a band, for all goes on by law and by rule;
but in the other there is none of this, nor is there authority
to command; but if one be greatly moved, then he is harsh ;
if the contrary, then he is cold ! And in him these opposites
¦¦ Edd. Udvv ye. Ou yap IniaKtmov keyeis ipyov. Bead Xldvv ye (oi yip;)
emaK. key. epyov.

7-9

48 by those who do not know what it is.
Homil. must meet, that he may neither be despised, nor be hated.
m- Besides, the very demands of business preoccupy him : how
many is he obliged to offend, whether he will or not ! How
many to be severe with ! I speak not otherwise than it is,
but as I find it in my own actual experience. I do not think
there are many among Bishops that will be saved, but many
more that perish : and the reason is, that it is an affair that
requires a great mind. Many are the exigences which throw
a man out of his natural temper ; and he had need have a
thousand eyes on all sides. Do you not see what a number of
qualifications the Bishop must have ? to be apt to teach,patient,
1 see holding fast the faithful word in doctrine1. What trouble and
lTim.3, pa-ns joeg t}us reqUire! And then, others do wrong, and he
Tit. l , bears all the blame. To pass over every thing else : if one soul
depart unbaptized, does this not subvert all his own prospect
of salvation ? The loss of one soul carries with it a penalty
which no language can represent. For if the salvation of that
soul was of such value, that the Son of God became man, and
suffered so much, think how sore a punishment must the losing
of it bring ! And if in this present life he who is cause of
another's destruction is worthy of death, much more in the
next world. Do not tell me, that the presbyter is in fault,
or the deacon. The guilt of all of these comes perforce upon
the head of those who ordained them. Let me mention
another instance. It chances, that a bishop has inherited
from his predecessor a set of persons of indifferent character1.
What measures is it proper to take in respect of by-gone
transgressions, (for here are two precipices :) so as not to
let the offender go unpunished, and not to cause scandal
to the rest ? Must one's first step' be to cut him off? There
is no actual present ground for that. But is it right to let
* 2vp.fialvei Tiva Kkrjpov BiaSe£aa8ai call him to account for the past, on the
avSpSv p.oxenp&v- The expression ground that the bishop who ordained
below, oVi poxQrjpds tis iaTi shews him must be answerable : what are you
that the avS. /tox"-, ' ill-conditioned to do, when this man should in the
men,' are cleiks. The offences meant regular course be advanced to a higher
seem to have been before ordination : order of the ministry ? To refuse to
and the difficulty is, How to deal with ordain him, would be to publish his un-
a plerk who ought not to have been or- worthiness, and call attention to the
dained at all? You cannot cut him off scandal of his having been ordained in
from the order of clergy, there being no the first instance: to advance him,
present actual delinquency to justify would be even worse.
such a step. Then suppose you do not

He is responsible for his own and others' sins,. 49
him go unmarked? Yes, say you; for the fault rests with Acts
the bishop who ordained him. Well then? must one refuse-1 

to ordain him again, and to raise him to a higher degree
of the ministry ? That would be to publish it to all men,
tbat he is a person of indifferent character, and so again
one would cause scandal in a different way. But is one
to promote him to a higher degree ? That is much worse.
If then there were only the responsibility of the office [5.]
itself for people to run after in the episcopate, none would
be so quick to accept it. But as things go, we run after this,
just as we do after the dignities of the world. Tbat we may
have glory with men, we lose ourselves with God. What
profit in such honour ? How self-evident its nothingness is!
When you covet the episcopal rank7, put in the other scale,
the account to be rendered after this life. Weigh against
it, the happiness of a life free from toil, take into account
the different measure of the punishment. I mean, that even
if you have sinned, but in your own person merely, you
will have no such great punishment, nothing like it: but
if you have sinned as bishop, you are lost. Remember
what Moses endured, what wisdom he displayed, what good
deeds he exhibited : but, for committing one sin only', he was
bitterly punished ; and with good reason ; for this fault was
attended with injury to the rest. Not in regard that the
sin was public, but because it was the sin of a spiritual
Ruler1; for in truth we do not pay the same penalty for1 lepras
public and for hidden faults. The sin may be the same, Aug." in
but not the2 harm of it; nay, not the sin itself; for it is notf^">6-
the same thing to sin in secret and unseen, and to sm
openly. But the bishop cannot sin unobserved. Well for
him if he escape reproach, though he sin not ; much less can
he think to escape notice, if he do sin. Let him be angry,
let him laugh, or let him but dream of a moment's relaxation,
many are they that scoff, many that are offended, many that
y Here the Edd. add avrlaTtiaov term iepebs to Moses, does not mean
tV yeevvav, " put in the other ba- that Moses was a Priest, but that he
lance — hell:" which, however, is not held a station similar in some regards
found in any of our Mss. to that of Bishops afterwards. Aaron
z ha ev apdpT-r) apdpTT\pa pivov, was properly the High Priest, but
iKokd^ero iriKp&s. ' On this peculiar Moses was a type of Christian Bishops,
construction, see Field Adnotat. in considered as Chief Pastors and
Horn, in Matt. p. 404. E. — In the next Kulers.
sentence S. Chrys. in applying the

50 Simony of preferment-seeking.
Homil. lay down the law, many that bring to mind the former
..ln- bishops, and abuse the present one ; not that they wish to
sound the praise of those ; no, it is only to carp at him that
they bring up the mention of fellow-bishops, of presbyters.
i Sweet, says the proverb, is war to the inexperienced : but'
it may rather be said now, that even after one has come out of
it, people in general have seen nothing of it : for in their eyes
Ezek. it is not war, but like those shepherds in Ezekiel, we slay
3i' 2" and devour. Which of us has it in his power to shew that
Gen. 31, he has taken as much care for the flocks of Christ, as Jacob
did for Laban's? Which of us can tell of the frost of the
night? For talk not to me of vigils, and all that paradeb.
i&rapxoiThe contrary plainly is the fact. Prefects, and governors1 of
irapxai provinces, do not enjoy such honour as he that governs the
Church. If he enter the palace, who but he is first? If he
go to see ladies, or visit the houses cf the great, none is
preferred to him. The whole state of things is mined and
corrupt. I do not speak thus as wishing to put us bishops
to shame, but to repress your hankering after the office.
For with what conscience0, (suppose you succeed in be
coming a bishop, having made interest for it either in
person or by another,) vvith what eyes will you look the
man in the face who worked with you to that end? What
will you have to plead for your excuse ? For he that un
willingly, by compulsion and not with his own consent, was
a MaAAoc Se vvv vitSe pera to £k- do say it before we have entered into
ffivai StjAos toIs ¦jrokko'is' ov yap eaTiv the contest ; but after we have em-
avTols irokepos' akka kuto. tovs irol- barked in it, we become not even
fiecas eKelvovs, k.t.A. Perhaps Chrys. visible to the generality. For to us
is not fully reported here.. The mean- now there is no war, against those
ing seems to be : " The proverb, ykv- who oppress the poor, nor do we endure
iciis 6 irokepos hreipois, may well be to battle in defence of the floek; but
applied here ; it is a fine thing to be a like those shepherds, &c."
bishop, to those who have not tried it. b Tigils were celebrated in C.'s
Little do people think what this war time with much pomp. A grand cere-
is, before they have entered into it. monial of this kind was held in the
But in our times, not only irpb tov first year of his episcopate, at the
ipPijvai, but even perb. t& iK^vai, translation of the relics.
after a good bishop has gone through c TIolip yap avveiSiri av (1. k&v) 7«T>
with it, the generality of people do not oTrouSacas ^, k.t.A. The meaning is
see that there has been any war in the strangely mistaken by the Lat. trans).
case. We bishops, in their view, are Erasm. has, Quem enim conscium
like Ezekiel's shepherds. .And no adibis si vel, etc. Ben. Quo uteris
marvel, for many among us are such." couscio si ambias vel, etc. Theiroims
The author of the modern text has btpBdkpois following might have shewn
given a different turn tothe sentiment, the meaning, not to mention the un-
Here it is: " The same may well be grammatical rendering of av 1^
said in the present case ; or rather, we o-irouSao-as.

Severity, painful to the preacher himself. 5 1
raised to the office, may have something to say for himself, Acts
though for the most part even such an one has no pardon -
to expecta, and yet truly he so far has something to plead
in excuse. Think how it fared with Simon Magus. What
signifies it that you give not money, if, in place of money, you
pay court, you lay many plans, you set engines to work ?
Thy money perish uith thee! Thus was it said to him, and Acts 8,
thus will it be said to these: your canvassing perish with
you, because you have thought to purchase the gift of God
by humau intrigue ! But there is none such here ? And God
forbid there should! For it is not that I wish any thing of
what I have been saying to be applicable to you: but just now
the connexion has led us on to these topics. In like manner
when we talk against covetousness, we are not preaching at
you, no, nor against any one man personally. God grant
it may be the case, that these remedies were prepared byr us
without necessity. The wish of the physician is, that after
all his pains, his drugs may be thrown away because not
wanted : and this is just what we desire, that our words may
not have been needed, and so have been spoken to the wind,
so as to be but words. I am ready to submit to any thing,
rather than be reduced to tbe necessity of using this language.
But if you like, we are ready to leave off; only let our
silence be without bad effects. No one, I imagine, though
he were ever so vainglorious, would wish to make a display
of severity, when there is nothing to call for it. I will leave
the teaching to you: for that is the best teaching, which
teaches by actions6. For indeed the best physicians, although
the sickness of their patients brings them in fees, would
rather their friends were well. And so we too wish all 2 Cor.
to be well. It is not that we desire to be approved, and '
you reproved. I would gladly manifest, if it were possible,
with my very eyes, the love which I bear to you : for then
no one would be able to reproach me, though my language
were ever so rough, " For speech of friends, yea, were it
insult, can be borne';" more faithful are the wounds of a Prov.27, 6.
A See de Sacerdot. lib. iv. in the be yours to teach by your actions,
opening, wbere this question is con- which is the more potent teaching.
sidered at lertgth. - ' To yap irapa cpikiiv keyopeva, Kav
e Uapaxmpijaai ttjs SiSaaKakias ipiv: ilfipis ji, <po<n\Td. Apparently a quo-
I will cede the teaching to you: let it tation.
E 2

52 Coming of love, it is to be taken lovingly.
Roum*. friend, ratlier than the ready kisses qf an enemy. There is
 — nothing 1 love more than you, no, not even light itself.
I would gladly have my eyes put out ten thousand times
over, if it were possible by this means to convert your souls;
so much is your salvation dearer to me than light itself.
For what profit to me in the rays of the sun, when despond
ency on your account makes it all thick darkness before my
eyes ? Light is good when it shines in cheerfulness, to a
sorrowful heart it seems even to be a trouble. How true
this is, may you never learn by experience ! However, if it
happen to any of you to fall into sin, just stand by my bed
side, when I am laid down to rest and should be asleep;
see s whether I am not like a palsied man, like one
Ps. 38, beside himself, and, in the language of the prophet, the
light qf mine eyes, it also is gone from me. For where
is our hope, if you do not make progress ? where our de
spondency, if you do excellently ? I seem to have wings,
Phil. 2, when I hear any thing good of you. Fulfil ye my joy. This
one thing is the burden of my prayers, that I long'for your
advancement. But that in which I strive with all is this,
that I love 'you, that I am wrapped up in you, that you are
my all, father, mother, brethren, children. Think not then
that any thing that has been said was said in a hostile
Prov. spirit, nay, it is for your amendment. It is written, A brother
18' 19' assisted by his brother is as a strong city. Then do not
take it in disdain : for neither do I undervalue what you
have to say. I should wish even to be set right by you.
Edd. For all1 ye are brethren, and One is our Master: yet even
among brothers it is for one to direct, while the others
obey. Then disdain it not, but let us do all to the glory of
God, for to Him belongs glory forever and ever. Amen.
B Edd. airokoip.i\v ei pfy: " May I perish if, etc." but none of our Mss.
have this word.

: all we.'

HOMILY IV.

Acts ii. 1, 2.
And when the day of Pentecost was fully come, they were all
with one accord in one place. And suddenly there came a
sound from heaven.
Dost thou perceive the type ? What is this Pentecost ?
The time when the sickle was to be put to the harvest, and
the ingathering was made. See now the reality, when the
time was come to put in the sickle of the word: for here,
as the sickle, keen-edged, came the Spirit down. For hear
the words of Christ : Lift up your eyes, He said, and look John 4,
on the fields, for they are white already to harvest. And
again, The harvest truly is great, but the labourers arefew.Ma.tt.9,
But as the first-fruits of this harvest, He Himself took [our38'
nature], and bore it up on high. Himself first put in the
sickle. Therefore* also He calls the Word the Seed. When, Luke 8,
it says, the day of Pentecost was fully come: that is, when at6, 11"
the Pentecost, while about it, in short b. For it was essential
that the present events likewise should take place during the
feast, that those who had witnessed the crucifixion of Christ,
might also behold these. And suddenly there came a sounds. 2.
from heaven. Why did this not come to pass without
sensible tokens ? For this reason. If even when the fact
was such, men said, They are full of new wine, what
would they not have said, had it been otherwise ? And it is
not merely, there came a sound, but, from heaven. And the
a i. e. in reference to the harvest. Matt. 289. B. Field, not. and similarly
The modern text has, ' therefore He irepi as in elvai irepi ti. Only CEcumen.
calls this the harvest;' missing the has preserved the true reading, in his
author's meaning, i.e. the allusion to comment irpbs tt? it., irepi oJtJjv jjSri
the parable of tbe sower. t%v eopTijv. A. B.C. read, irpb ttjs
b TOVTeaTi, irpbs TJj irevTt\KoaT^, irepi irevT7]KoaT7Js irepi abr)]V Sis eitretv : so
avriiv as eiiretv. Upbs, as in the phrase, Cat. but with irepi for irp6. The others,
elvai v. yiveadat irp6s Tivt. Horn, in ov irpb Tijs ir., akkh irepi aitT^v, Sos eiireiv.

54 The Spirit came as a wind, and as fire.
Homil. suddenness also startled them, and' brought all together to
 — the spot. [As of a rushing mighty wind .¦] this betokens
tbe exceeding vehemence of the Spirit. And it filled all the
1 Edd. house: insomuch that those present both believed, and1 in
ovs' this manner were shewn to be worthy. Nor is this all ; but
s. 3. what is more awful still, And there appeared unto them,
it says, cloven tongues like as of fire. Observe how it is
always, "like as ;" and rightly: that you may have no gross
sensible notions of tbe Spirit. Also, as it were of a blast:
therefore it was not a wind. Like as of fire. For when the
Spirit was to be made known to John, then it came upon the
head of Christ as in the form of a dove : but now, when a
whole multitude was to be converted, it is Uke as of fire.
And it sat upon each of them. This means, that it remained
and rested upon them. For the sitting is significant of
settledness and continuance.
Was it upon the twelve that it came ? Not so ; but upon
the hundred and twenty. For Peter would not have quoted
Joel 2, to no purpose the testimony of the prophet, saying, And it
shall come to pass in the last days, saith the Lord God,
I will pour out of My spirit upon all flesh : and your sons
and your daughters shall prophesy, and your young men
shall see visions, and your old men shall dream dreams.
v. i. [And they were all filled with the Holy Ghost.] For,
that the effect may not be to frighten only, therefore is
Mat. 3, it both with the Holy Ghost, and with fire. And began
11, to speak with other tongues, as the Spirit gave them utter
ance. They receive no other sign, but this first ; for it was
new t'o them, and there was no need of any other sign.
And it sat upon each of them, says the writer. Observe
now, how there is no longer any occasion for that person
to grieve, who was not elected as was Matthias. And they
were all filled, he says; not merely received the grace of the
Spirit, but were filled. And began to speak with other
tongues, as the Spirit gave them utterance. It would not
have been said, All, the Apostles also being there present,
unless the rest also were partakers. For were it not so,
c In the Mss. and Edd. the order of appears to be its proper connexion, and
the following sentences is confused. It supplying the text to the eommei't
is here restored by bringing the clause, irokkty t^v bvpriv keyet to! Uirev-
ical irdvras iKet avviryayev into what paTos.

The Gift not limited to the Twelve. 55
having above made mention of the Apostles distinctively' Acts
and by name, he would not now have put them all in one ¦t:
with the rest. For if, where it was only to be mentioned
that they were present, he makes mention of the Apostles
Sipart, much more would he have done so in the case here
supposed d- Observe, how when one is continuing in prayer,
when one is in charity, then it is that the Spirit draws
near. It put them in mind also of another vision: for
as fire did He appear also in the bush. As the Spirit Exoi.
gave them utterance, eatotpUyyiiriau. For the things spoken3'2-
by them were a7ro<p0sy//,aTa, profound utterances. And, it v. 5.
says, there were dwelling at Jerusalem Jews, devout men.
The fact of their dwelling there was a sign of piety : that
being of so many nations tbey should have left country, and
home, and relations, and be abiding there. For, it says,
There were dwelling at Jerusalem Jews, devout men, out of
every nation under heaven. Novj when this was noiseds.6.
abroad, the multitude came together, and were confounded.
Since tbe event had taken place in a house, of course they
came together from without. The multitude was confounded:
was all in commotion. They marvelled ; Because that
every man heard them speak in his own language. And T. 7.13.
they were amazed, it says, and marvelled, saying one to
another, Behold, are not all these which speak Galileans?
They immediately turned their eyes towards the Apostles.
And how (it follows) hear we every man in our own tongue,
wherein we were bom ? Parthians, and Medes, and Elam-
ites, and the dwellers in Mesopotamia, and in Judea, and
Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia,
in Egypt, and in the parts of Libya about Cyrene: mark
how they run from east to west": and strangers of Rome,
Jews and proselytes, Cretes and Arabians, we do hear them
speak in our tongues the wonderful works qf God'. And they
a i. e. if the gift descended only only upon the Apostles.
upon the Twelve, there would have e i. e. Mark how the enumeration,
been specific and distinctive mention " Parthians, and Medes," &c. goes
of them in this narrative, as there from east to west. This comment
was in the former chapter; and with having been transposed to the end
much more reason here than there, of v. 12. was misunderstood : and E.
The writer would not have said merely, has instead of it, " Do you see how it
They were all together : it sat upon was, that, as if they had wings, they
each one of them: they were all filled: sped their way through the whole
if he had meant that the Spirit came world?"

56 In the Old Testament grace was given
Homil. were all amazed, and were in doubt, saying one lo another,
What meaneth this ? Others mocking said, These men are

[2.] full of new wine. O the excessive folly ! O the excessive
malignity ! Why it was not even the season for that; for it
was Pentecost. For this was what made it worse: that when
those were confessing — men that were Jews, that were Romans^
that were proselytes, yea perhaps that had crucified Him — yet
these, after so great signs, say, They are full of new wine!
Reeapi- But let us look over what has been said from the beginning.
' [And when the day of Pentecost, etc.] It filled, he says,
1 irvoti the house. That wind ' was a very pool of water. This
betokened the copiousness, as the fire did the vehemence.
This no where happened in the case of the Prophets: for
to uninebriated souls such accesses are not attended with
much disturbance ; but " when they have well drunken,"
then indeed it is as here, but with the Prophets it is other-
Ez. 3, 3. wise '- The roll of a bookg is given him, and Ezekiel ate
what he was about to utter. And it became in his mouth,
it is said, as honey for sweetness. (And h again the hand of
God touches the tongue of another Prophet ; but here it
Jer.l,9.is the Holy Ghost Himself: so equal is He in honour with
the Father and the Son.) And again, on the other hand,
f To yap Toiavra vriipovaav pev \jiv- fire p Because there the Prophet went
Xav irpoairlirrovTa, ob irokvv exei Tbv his way to accuse sins, and to bewail
B6pv$ov Srav Se p.eBbauiaiv t6tc pev Jewish calamities : whereas these went
oStws, tois irpoifyfirais Se erepas. In forth to consume the sins of the whole
the modern text, which here also is world: therefore he received a writing,
followed by Erasm. and Edd. it is, to call to mind the coming calamities;
akka ToVe pev oStws eW|/ois, tois tbese fire, to burn up the sins of the
irpoipiiTais Se erepas. " But here in- world, and utterly abolish them. For
deed it is on this wise with them, (the as fire falling among thorns will with
disciples,) but with the Prophets other- ease destroy them, even so the grace of
wise." — The expression " uninebriated" tbe Spirit consumed the sins of men."
relates to the Old Testament: no such h This, which we have marked as
fire there, no mighty rushing wind, no parenthesis, seems to be out of its
vehement commotion : this comes of place: it interrupts what is said about
" the new wine" of the Spirit; Stuv Ezekiel, and besides is not relevant to
peBbaaaiv, with allusion to John 2, 10. the matter immediately in hand. 'Ei'-
s So de Sancta Pentecoste, Horn. i. favBa Se abrb Tb t\v. to "A. k. t. A.
t. ii. 465. " Why does Ezekiel receive would come in more suitably after the
the gift of prophecy not by the like- mention of the fire in the bush, in
ness of fire, but by a book, while the which God appeared to Moses. And
Apostles receive the gifts by fire P so CEcumenius seems to have taken it.
For concerning him we read, that one " But it is in the likeness of fire,
gave him in his mouth a roll of a book, because the Spirit also is God, and to
&c: but concerning the Apostles not prove by this also that the Spirit is of
so, but there appeared unto them one Nature (bpopves) with the Father,
tongu.s as of fire. Why is it a book Who appears in this manner to Mose?
and writing there, here tongu© and ** the bush."

by the medium of visible signs. 57
Ezekiel calls it, Lamentations, and mourning, and woe. Aots
To them it might well be in the form of a book; for they- ''

Hz.2,10.
still needed similitudes. Those had to deal with only one
nation, and with their own people ; but these with the whole
world, and with men whom they never knew. Also Elisha 2 Kings
13
receives the grace through the medium of a mantle ; another j gami
by oil, as David ; and Moses by fire, as we read of him at i,6> I3-
' J ' Exod.3,
the bush. But in the present case it is not so ; for the fire 2.
itself sat upon them. (But wherefore did the fire not appear
so as to fill the house? Because they would have been terri
fied.) But the story shews, that it is the same here as there1.
For you are not to stop at this, that there appeared unto them
cloven tongues, but note that they were of fire. Such a fire
as this is able to kindle infinite fuel. Also, it is well said,
Cloven, for they were from one root: that you may learn, that
it was an operation sent from the Comforter.
But observe how those men also were first shewn to be
worthy, and then received the Spirit as worthy. Thus, for
instance, David : what he did among the sheepfolds, the
same he did after his victory and trophy, that it might be
shewn how simple and absolute was his faith. Again, see
Moses despising royalty, and forsaking all, and after forty Exod.2,
years taking the lead of the people; and Samuel occupied ji"
there in the temple; Elisha leaving all; Ezekiel again, made 3.
manifest by what happened thereafter11. In this manner, you 19 '^3
see, did these also leave all that they had. They learnt also
'"Oti touto exetv6 ioTi: i. e. The Elisha and Ezekiel, A. omits the
Spirit here given to the disciples, is clause. Chrys. elsewhere makes it a
the same that was given to those : but special praise of Ezekiel, that he chose
more intense in operation ; therefore it rather to accompany his people into
appears not merely under the emblem captivity, than to remain in his own
of cloven tongues, but as tongues offire. land: lnterp. in Isai. i. t. 1. 2. and
i tva SeixBri avTov yvpvfy if iriaTis. ad Stagyr. ii, t. ii. 228. In this man-
Not, '' ut palam fieret fides ejus," ner then, (ha would say here,) Ez.
Ben. but, " quo ipsius nuda simplexque '¦ left all,'' and having thus given
fides declararetur," Erasm. The mean- proof of his worth, received the gift of
ing seems to be : David after the victory prophecy. The modern text reads:
over Goliath, wben the hearts of the " Ezekiel again. And that the case
people were turned to him, and he was thus, is manifest from what fol-
might have taken possession of the lowed. For indeed these also forsook
kingdom to which he was anointed, all that they had. Therefore they then
yet did not seek worldly greatness, but received the Spirit, when they had
chose rather to suffer persecutions, &c. : given proof of their own virtue." — By
as developed in the Homilies de Davide these (ovtoi) we must understand the
et Saule, t. iv. 752. Below, for oca- Old Test, saints just mentioned. It
tpe<p6pevov (" Samuel brought up in should rather have been ixelvoi, but
the temple,'') A. has avaaTpeipipjevov, Chrys. is negligent in the use of these
which we have adopted. pronouns. See Horn, in Matt. Field.
k So C. and Cat. B. transposes Adnot. p. 709. B.

58 Here, immediately and more copiously,
Homil. what human infirmity is, by what they suffered; they learnt that
j-g — '-j it was not in vain tbey had done these good works. Even
andn,6. Saul, having first obtained witness that he was good, there
after received the Spirit. But in the same manner as [here
did none of them receive. Thus Moses was the greatest
of the Prophets, yet he, when others were to receive the
Spirit, himself suffered diminution1. But here it is not so;
but just as fire kindles as many flames as it will, so here
the largeness of the Spirit was shewn, in that each one
received a fountain of the Spirit; as indeed He Himself
had foretold, that those who believe in Him, should have
John 4, a well of water springing up into everlasting life. And
good reason that it should be so. For they did not go forth
to argue with Pharaoh, but to wrestle with the devil. But
tbe wonder is this, that when sent they made no objections;
Exod.4, they said not, they were weak in voice, and of a slow tongue.
For Moses had taught them better. They said not, they were
Jer.l,6.too young. Jeremiah had made them wise. And yet they had
heard of many fearful things, and much greater than were theirs
of old time; but they feared to object. — And because they were
angels of light, and ministers of things above, [Suddenly there
came from heaven, etc.] To them of old, no one from heaven
appears, while they as yet follow after a vocation on earth ; but
now that Man has gone up on high, the Spirit also descends
mightily from on high. As it were a rushing mighty wind:
making it manifest by this, that nothing shall be able to with
stand them, but they shall blow away all adversaries like a heap
of dust. And it filled all the house. The house also was a
symbol of the world. And it sat upon each of them, [etc.] and
the multitude came together, atid were confounded. Observe
their piety ; they pronounce no hasty judgment, but are
perplexed : whereas those reckless ones pronounce at once,
saying, These men are full of new wine. Now it was in
order that they might have it in their power"1, in compliance
with the Law, to appear thrice in the year in the Temple,
that they dwelt there, these devout men from all nations.
Observe here, the writer has no intention of flattering them.
1 'HAaTTOuTO. Alluding to Numb, it in their power, according to the law
11, 17. " I will take of the Spirit of their fathers, to appear thrice in the
that is upon thee, and will put it upon year, &c." The modern text has, cVel
them." i£ijv. ..Sib. tovto. " Because it was
m "lva Se Qfi. (Cat. tva Se%.) (Ecu- permitted. .. therefore."
men. tva e%aai, "that they may have

Candour and ingenuousness of the " devout men." 59
For he does not say that they pronounced any opinion : Acts
but what ? Now when this was noised abroad, the multitude ' " '

came together, and were confounded. And well they might
be ; for they supposed the matter was now coming to an issue
against them, on account of the outrage committed against
Christ. Conscience also agitated their souls, the very blood
being yet upon their hands, and every thing alarmed them.
Behold, are not all these which speak Galileans f For indeed
this was confessed. [And how hear we] so much did the
sound alarm them. [Every man in our own tongue, etc.] for
it found the greater part of the world assembled there.
[Parthians and Medes, etc.] This nerved the Apostles:
for, what it was to speak in the Parthian tongue, they
knew not, but now learnt from what those said. Here is
mention made of nations that were hostile to them, Cretans,
Arabians, Egyptians, Persians : and that they would conquer
them all was here made manifest. But as to their being in [3.]
those countries, they were there in captivity, many of them: or
else, the doctrines oftheLawhad become disseminated [among]
the Gentiles in those countries n. So then the testimony comes
from all quarters: from citizens, from foreigners, from pro
selytes. We do hear them speak in our tongues the wonderful
works of God. For it was not only that they spoke (In their
tongues), but the things they spoke were wonderful. Well then
1 "Eitei Se iv aixpakaaia 1\aav irok- altered : " But, inasmuch as the Jews
Aol, f) Kal eKei Sieairapro ra eBvr) ra were in captivity, it is likely that
twv Soypdrav. A. B. C. N. As to there were then present with them
rav 8. taken as apposition to to eBvr\ many of the Gentiles : if) 8ti ko! irpbs
yields no satisfactory sense, we adopt to. iBvr) to tuv Soypdrav fySt) Kare-
from the modern text irpbs before to airapro, Kal Sia tovto irokkol /ral ^|
iBvi), and make, as there, to tuv S. avrav irapvjaav eKei. Or, because to
the nom. to Sieairapro. And as in the rav 8. had become disseminated among
next sentence Chrys. distinguishes the Gentiles also, and therefore many
citizens, foreign (Jews), and proselytes, also of them were there present, Kara
and there is no mention of the last, pvr\pbiv &v tfKovaav. Here ra twv
unless it be in the clause ^ Kal ixeT Soypdrav is taken to mean ' the doc-
Sieairapro, we infer that to tuv S. trines of the Christian Faith :' as
means the Law of Moses. " Or also Erasmus renders the passage, Sive
in those countries (Parthia, Media, quod ad gentes quoque fidei dogmata
&c. in consequence of the dispersion of seminata fuerint, et hanc ob causam
the Jews) the Law and its religion complures e x iis aderant ut memorarent
had been disseminated among the auce audierant. It can hardly be sup-
Gentiles. So that from all quarters, posed that St. Chrysostom meant to
&c." Thus it is explained how there represent that some of these Parthians,
came to be present at Jerusalem Medes, &c. were Gentiles who had
" devout men'' from Parthia and those heard in their own country the tidings
other countries : there were many Jews of the Faith of Christ, and therefore
there in captivity, and also proselytes were present at Jerusalem : yet this is
of the Law from among the Gentiles  what he is made to say in this text.
In the modern text the passage is thus

60 Recklessness and effrontery of the gainsayers.
Homil. mighttheybeindoubt: forneverhadthelikeoccurred. Observe
. . ' the ingenuousness of these men. They were amazed and were
48. in doubt, saying, What meaneth this? Tint others mocking
said, These men are full of new wine, and therefore mocked.
O the effrontery! And what wonder is it? Since even of
the Lord Himself, when casting out devils, they said that
He had a devil ! For so it is ; wherever impudent assurance
exists, it has but one object in view, to speak at all hazards,
it cares not what; not that the man should say something
real and relevant to the matter of discourse, but that he
should speak, no matter what. [They are full of new wine.]
Quite a thing of course, (is not it?)0 that men in the midst
of such dangers, and dreading the worst, and in such despond
ency, have the courage to utter such things ! And observe:
since this was unlikely ; because they would not have been
drinking much [at that early hour], they ascribe the whole
matter to the quality (of the wine), and say, They are full
of it. But Peter, standing up with the eleven, lifted up
his voice, and said unto them. In a former place p you saw
his provident forethought, here you see his manly courage.
For if they were astonished and amazed, was it not as
wonderful that he should be able in the midst of such a
multitude to find language, he, an unlettered and ignorant
man? If a man is troubled when be speaks among friends,
much more might he be troubled among enemies and blood
thirsty men. That they are not drunken, he shews imme
diately by his very voice, that they are not beside them
selves, as the soothsayers : and this too, that they were
not constrained by some compulsory force. What is meant
by, with the eleven ? They expressed themselves through
one common voice, and he was the mouth of all. The
0 Udvv ye (ob yap ;) AvBpairoi k. t. A. CEcumen. says, explaining this remark
See above, p. 47, note u. and 66, note c. of Chrys., the fumes of ykevKos mount
The modern text has, Udvv ye- iri av more quickly to the brain, &c. Eras-
Bpairoi k. t. A. Below, " Since this was mus, seemingly referring this to p*pt-
improbable, therefore, to impose upon arapevoi, translates "hebetudini ora-
the hearers, and shew that the men are pulaeque rem totam ascribunt:" Ben.
drunken, they ascribe, &c." But in the even more strangely, " agendi et lo-
old text it is, 8ti ouk av ipeBbaBriaav, quendi modo totum ascribunt."
meaning, "because [so early in the P 'Eicei.- referring to ch. i. as ex-
day] they would not have been drink- pounded in Horn. iii. So CEcumen. in
ing much," (this is the force of the loc. "Aval pev t^v xriSepoviav imSeLKW-
tense peBvaBrjvai as in John 2, 10.) toi, iv ots Tip irk^Bei imrphtt ik»
" therefore they ascribe all to the iKkoy^v k. t. A.
quality (of the wine);" because as

Boldness of Peter, a proof of the Resurrection. 61
eleven stood by as witnesses to what he said. He lifted Acts
up his voice, it is said. That is, he spoke with great con — '— — '
fidence, that they might perceive the grace of the Spirit. He
who had not endured the questioning of a poor girl, now in
the midst of the people, all breathing murder, discourses
with such confidence, that tbis very thing becomes an
unquestionable proof of the Resurrection: in the midst of
men who could deride and make a joke of such things as
these ! What effrontery, think you, must go to that ! what
impiety, what shamelessness"'! For wherever the Holy Spirit
is present, He makes men of gold out of men of clay. Look,
I pray you, at Peter now : examine well that timid one, and
devoid of understanding; as Christ said, Are ye also yet Wa.t.15,
without understanding? the man, who after that marvellous If' 16
confession was called Satan. Consider also the unanimity 23.
of the Apostles. They themselves ceded to him the office
of speaking ; for it was not necessary that all should speak.
And he lifted up his voice, and spoke out to them with great
boldness. Such a thing it is to be a spiritual man ! Only let
us also bring ourselves into a state meet for the grace from
above, and all becomes easy. For as a man of fire falling
into the midst of straw would take no harm, but do it to
others : not he could take any harm, but they, in assailing him,
destroy themselves. For the case here was just as if one carry
ing hay should attack one bearing fire : even so did the Apo
stles encounter these their adversaries with great boldness.
For what did it harm them, though they were so great a
multitude ? Did they not spend all their rage ? did they not
turn the distress upon themselves ? Of all mankind, were
ever any so possessed with both rage and terror, as those
became possessed ? Were they not in an agony, and were
dismayed, and trembled? For hear what they say, Do ye wish Acts 5,
to bring this man's blood upon us? Did theyr (the Apostles)
i Here the modern text (Edd.) Jews to the Apostles) is not expressed
enlarges by tbe addition : "to account in the original. To remedy the con-
the wonder of the tongues the work of fusion occasioned by this negligence,
drunkenness ? But not a whit did this the modern text (Edd.) transposes this
annoy the Apostles; nor did it make part: viz. after the sentence ending,
them less bold at hearing such scoffing. " so great a multitude:" it has, " For
By the presence of the Spirit they were tell me : did they not fight  in a
now transformed, and were become picture?' And then, "What? I
superior to all bodily considerations " pray you ; did they not exhaust, <Src."
* The change of subject (from the Clearly the other is the original order.

62 The Apostles overcame the world.
Homil. not fight against poverty and hunger: against ignominy and
TV" infamy, (for they were accounted deceivers:) did they not
fight1 against ridicule and wrath and mockery ?— for in their
case the contraries met: some laughed at them, others
punished them ; — were they not made a mark for the wrathful
passions, and for the merriment3, of whole cities ? exposed to
factions and conspiracies: to fire, and sword, and wild
beasts ? Did not war beset them from every quarter, in ten
thousand forms ? And were they any more affected in their
minds by all these things, than they would have been at
seeing them in a dream or in a picture'? With bare body
they took the field against all the armed, though against them
all men had arbitrary power : [against them, were] terrors
of rulers, force of arms, in cities and strong walls": without
experience, without skill of the tongue, and in the condition
of quite ordinary men, matched against juggling conjurors,
against impostors, against the whole throng of sophists, of.
rhetoricians, of philosophers grown mouldy in the Academy
and the walks of the Peripatetics, against all these they fought
the battle out. And the man whose occupation had been
about lakes so mastered them, as if it cost him not so much
ado as even a contest with dumb fishes: for just as if the
opponents he had to outwit were indeed more mute than
fishes, so easily did he get the better of them ! And Plato,
that talked a deal of nonsense in his day, is silent now,
while this man utters bis voice every where ; not among
It is shewn, first, how the Jews were wrath." Ben. without specifying the
utterly worsted, and how awfully the authority, notes a various reading,
whole rjosture of affairs was reversed aBvplais, which is found in none of the
for them; and then, how victoriously Paris copies, and is quite unmeaning.
the preachers of the new Faith main- Edd. pavlais.
tained tbeir ground against the whole ' Ben. interprets : " So unlooked for
world. were these trials, that the Apostles
r Edd. " Were they not subjected to seemed to themselves to be dreaming
the ridicule and mockery of those pre- or bt holding these things in apioture.'
sent? For in their case both these But when the true order of the text is
befel together : for some derided them, restored, no such far-fetched comment
others mocked." Which is weak is needed.
enough ; but the original text could ™ The text is defective here, fy>-
not be retained, because on the sup- xforav <p6f}oi, Sirkav iax&s' t^"1
position that all this relates to the «al reixeaiv bxvpols. The text of the
Jews then present, the mention of Edd. has: "And the wonder is, that
" wrath" and " punishment" would be with bare body they took the field
irrelevant. against armed men, against rulers
" ^.vBvpiais, i. e. "bursts of self- having power over them: without ex-
complacent mirth," (e. g. at Athens,) perience, &c."
opposed to Bvpols, " explosions of

Greece and her Philosophy- put to shame. 63
his own countrymen alone, but also among Parthians, and Acts
Medes, and Elamites, and in India, and in every part of— — — -
the earth, and to the extremities of the world. Where now
is Greece with her big pretensions ? Where the name of
Athens ? Where the ravings of the philosophers ? He of
Galilee, he of Bethsaida, he, the uncouth rustic, has over
come them all. Are you not ashamed — confess it — at the
very name of the country of him who has defeated you ?
But if you hear his own name too, and learn that he was
called Cephas, much more will you hide your faces. This,
this has undone you quite : because you esteem this a re
proach, and account glibness of tongue a praise, and want
of glibness a disgrace. You have not followed the road
you ought to have chosen, but leaving the royal road, so
easy, so smooth, you have trodden one rough, and steep,
and laborious. And therefore you have not attained unto
the kingdom of heaven.
Why then, it is asked, did not Christ exercise His [4.]
influence upon Plato, and upon Pythagoras ? Because the
mind of Peter was much more philosophical1 than their
minds. They were in truth children shifted about on all
sides by vain-glory ; but this man was a philosopher, one
apt to receive grace. If you laugh at these words, it is no
wonder ; for those aforetime laughed, and said, the men
were full of new wine. But afterwards, when they suffered
those bitter calamities, exceeding all others in misery ; when
they saw their city falling in ruins, and the fire blazing, and
the walls hurled to the ground, and those manifold frantic
horrors, which no one can find words to express, they did
not laugh then. And you will laugh then, if you have the
mind to laugh, when the time of hell is close at hand, when
the fire is kindled for your souls. But why do I speak of
the future ? Shall I shew you what Peter is, and what Plato,
the philosopher ? Let us for the present examine their
1 St. Chrysostom's habitual use of subduing tlie carnal appetites and af-
the term philosophy is thus explained fections. Thus to Christian philosophy
in the index of Mr. Field's edition of are to be referred : forbearance and
the Com. on St. Matt. "Philosophy, long-suffering; humblemindedness;con-
according to the custom of Chrys. tempt of wealth; an austere and mo-
is not Christian piety, not the ex- nastic life ; every other mortification
ercise of. any virtue, not a pious and (airddeia). Its contraries are : emu-
chaste life, not virtue in general, but lation, ( frikorviria, see below,) envy
that part of virtue, which consists in and vain-glory, and all other passions."

64 Plato 's absurd and mischievous doctrines.
Homil. respective habits, let us see what were the pursuits of each.
-¦Y- The one wasted his time about a set of idle and useless
dogmas, and philosophical, as he saysy, that we may learn
that the soul of our philosopher becomes a fly. Most traly
said, a fly ! not indeed changed into one, but a fly must
have entered upon possession of the soul which dwelt in
Plato ; for what but a fly is worthy of such ideas ! The
man was full of irony, and of jealous feelings against
every one else, as if he made it his ambition to introduce
nothing useful, either out of his own head or other people's.
Thus he adopted the metempsychosis from another, and
from himself produced the Republic, in which he enacted
those laws full of gross turpitude. Let the women, he says,
be in common, and let the virgins go naked, aud let them
wrestle before the eyes of their lovers, and let there also be
common fathers, and let tbe children begotten be common.
But with us, not nature makes common fathers, but the
philosophy of Peter does this: as for that other, it made away
with all paternity2. For Plato's system only tended to make
the real father next to unknown, while the false one was
introduced. It plunged the soul into a kind of intoxication
and filthy wallowing Let all, he says, have intercourse with
the women without fear. The reason why I do not examine
the maxims of poets, is, that I may not be charged with
ripping up fables. And yet I am speaking of fables much
more ridiculous than even those. Where have the poets
devised ought so portentous as this ? But (not to enter into
the discussion of his other maxims), what say you to these—
' nal ipikiaotya, tprialv, iva: 'and i^vxf?) seems to mean, 'He talks of
"philosophical," forsooth:' but per- the soul becoming a fly : and truly the
haps it should be Kal i<pikoa6^naev tva; soul in Plato might be claimed by a
'this was the upshot of his philosnphiz- fly:' iiref}. rfj \f/. as e. g. in imfialw
ing.' 'H toC <pikoa6<pov ijfux^: ' the t$ iirapxia, to step into possession of,
soul of the philosopher himself (A. tou &c. Xloias yap ravra ov pviasj Edd.
8iSao-K^Aou), viz. equally with the souls yu.araioAo'yias; adding, Il6Bev 8j) nuvra
of other men, becomes, for instance, kypeTvevefidkeTO; ' ' What oonld put
a fly, &c.' Comp. infra p. 65. "our it into his head to rave in this fashion?"
soul passes iDto flies and dogs, &-c." z 'Eirel eKetvi ye Kal avfipei. Erasmus
and Horn, in Ev. Joann. t. viii. 8. D. translates, " Quandoqui'dem et illud
" they say that the souls qf men be- qnod Plato docuit, sustulit:" whence
come flies, gnats, shrubs."— Edd. "For Ben. "Nam illud Platonis hie (Petnis)
what is the benefit from learning that sustulit:" i.e. for Peter's doctrine (»(
the soul of the philosopher, &c." The chastity) has made an end of that lewd
next sentence (ivras pvla—ovK eis dogma of Plato's. But the following
p.vTav pereiriiTTev (sc. ¦% ipuxH &kk' sentence rather implies that the mean-
tire0aive (sc. pvTa) tjj iv Tlkar. oiKdvay ing is as above given.

St. Peter was the true Philosopher. 65
when he equips the females with arms, and helmets, and Acts
greaves, and says that the human race has no occasion to i_]'3-

differ from the canine ? Since dogs, he says, the female and
the male, do just the same things in common, so let the
women do the same works as the men, and let all be turned
upside down. For the devil has always endeavoured by their
means" to shew that our race is not more honourable than
that of brutes; and, in fact, some have gone to such a pitch
of 'absurdity, as to affirm that the irrational creatures are'*«w-
endued with reason. And see in how many various ways he
has run riot in the minds of those men ! For whereas their
leading men affirmed that our soul passes into flies, and dogs,
and brute creatures; those who came after them, being ashamed
of this, fell into another kind of turpitude, and invested the
brute creatures with all rational science, and made out that tile
creatures — which were called into existence on our account —
are in all respects more honourable than we ! They even
attribute to them foreknowledge and piety. The crow, they
say, knows God, and the raven likewise, and they possess
gifts of prophecy, and foretell the future ; there is justice
among them, and polity, and laws. Perhaps you do not
credit the things I am telling you. And well may you not,
nurtured as you have been with sound doctrine ; since also,
if a man were fed with this fare, he would never believe that
there exists a human being who finds pleasure in eating
dung. The dogb also among them is jealous, according to
Plato. But when we tell them that these things are fables,
and are full of absurdity, ' You do not enter2 into the higher2 ivori-
meaning,' say they. No, we do not enter into this your<roTe
surpassing nonsense, and may we never do so : for it requires
(of course0!) an excessively profound mind, to inform me, what
all this impiety and confusion would be at. Are you talking,
senseless men, in the language of crows, as the children are
wont (in play) ? For you are in very deed children, even as
they. But Peter never thought of saying any df these things :
a Ai' abrav, Ben. " per illas," which and laws," where it is clearly out of
they seem to refer to ywames. Erasm. place, whatever it means.
" per illos," which is doubtless right : • Edd. 5,<p6Spa ye- ob yap ippevbs
by means of the philosophers, as below, /Bafleias. Bead 3<p6Spa ye (ob ydp;)
iv tois eKetvuv ifmxais. ipp. $. as above, p. 47, note u. and 60,
b Kal fijAo? Trap" oAtois b xbuv koto note o.
: nAaraiKa, Edd. have this after "polity

66 Vainglory is a bar to all true ivisdom.
Homil. he uttered a voice, like a great light shining out in the
 — dark, a voice which scattered the mist and darkness of the
whole world. Again, his deportment, how gentle it was,
'eViewces how considerate1; how far above all vainglory; how he
looked towards heaven without all self-elation, and this, even
when raising up the dead ! But if it had come to be in the
power of any one of those senseless people (in mere fantasy
of course) to do any thing like it, would he not straightway
have looked for an altar and a temple to be reared to him,
and have wanted to be equal with the gods ? since in fact
when no such sign is forthcoming, they are for ever indulging
such fantastic conceits. And what, pray you, is that Minerva
of theirs, and Apollo, and Juno ? They are different kinds
of demons among them. And there is a king of theirs, who
thinks fit to die for the mere purpose of being accounted
equal with the gods. But not so the men here: no, just the
contrary. Hear how they speak ou the occasion of the lame
<*• 3> man's cure. Ye men qf Israel, why look ye so earnestly on
us, as though by our own power or holiness we had made
Ibid. 14, him to walk ? We also are men of like passions with you.
But with those, great is the self-elation, great the bragging;
all for the sake of men's honours, nothing for the pure love
1 4"*-0- of truth and virtue1- For where an action is done for glory,
eveKev. all is worthless. For though a man possess all, yet if he
have not the mastery over this (lust), he forfeits all claim
to true philosophy, he is in bondage to the more tyrannical
and shameful passion. Contempt of glory; this it is that
is sufficient to teach all that is good, and to banish from
the soul every pernicious passion. I exhort you therefore
to use the most strenuous endeavours to pluck out this
passion by the very roots ; by no other means can you have
good esteem with God, and draw down upon you the bene
volent regard of that Eye which never sleepeth. Wherefore,
let us use all earnestness to obtain the enjoyment of that
heavenly influence, and thus both escape the trial of present
evils, and attain unto the future blessings, through the grace
and lovingkindness of our Lord Jesus Christ, with Whom to
the Father and the Holy Ghost be glory, power, honour,
now and ever, and to all ages. Amen.

HOMILY V.

Acts ii. 14.
Ye men of Judeea, and all ye that dwell at Jerusalem, be this
known unto you, and hearken to my words.
[Ye men of Judma, and all ye that dwell at Jerusalem,]
whom the writer above described as strangers. Here he
directs his discourse to those others, the mockers", and
while he seems to reason with those, he sets these right.
For indeed it was divinely ordered that some mocked, that he
might have a starting point for his defence, and by means of
that defence, might teach. [And all ye that dwell in Jeru
salem.] It seems they accounted it a high encomium to
dwell in Jerusalem toob. Be this, says he, known unto you,
and hearken unto my words. In the first instance he made

" The iKelvoi, if the old text be
correct, are the mockers, but these are
not "the devout men out of every
nation under heaven," therefore otis
£evovs eiirev avarepa can hardly be
meant to refer to the following clause,
ivraiBa irpbs eKeivovs k. t. A. The
omission of the text- words, and the
seeming antithesis of avarepa and iv-
TavBa, caused a confusion which the
modern text attempts to remedy by
transposing tous Siaxk. to the place of
toutous. " Whom the writer above
called strangers, to those Peter here
directs his speech, and he seems indeed
to discourse with those, but corrects
the mockers." This just inverts Chry-
sostom's meaning, which is clear
enough from the following context.

He says : " The ' dwellers in Jeru
salem' are especially the devout men
out of every nation mentioned above,
and to instruct these (robrovs) is the
real aim of the discourse, which how
ever is addressed in the first instance
to the others (iKetvovs), whose mockery
gave occasion to it. St. Peter stands
up apparently for the purpose of de
fending himself and his brethren : but
this is in fact quite a secondary object,
and the apology becomes a sermon of
doctrine. * Kal to iv 'I. oiKe?v. Below he
explains avSpes 'lovSatoi to mean,
"dwellers in Judaea:" therefore the
ko! seems to mean, "to be not only
such, but dwellers in Jerusalem
also."

f2

68 St. Peter's oration wisely conciliatory,
Homil. them more disposed to attend to him. For not as ye'
 :  suppose, says he, are these drunken. Do you observe the
mildness of his defence ? Although having the greater part
of the people on his side, he reasons with those others
gently ; first he removes the evil surmise, and then he
establishes his apology. On this account, therefore, he does
not say, " as ye mock," or, " as ye deride," but, as ye
suppose; wishing to make it appear that they had not said
this in earnest, and for the present taxing them with ignorance
rather than with malice. For these are not drunken, as ye
suppose, seeing it is but the third hour of the day. And
why this ? Is it not possible at the third hour to be
drunken ? But he did not insist upon this to the letter ; for
there was nothing of the kind about them ; the others said it
only in mockery. Hence we learn that on unessential points
one must not spend many words. And besides, the sequel
is enough to bear him out on this point: so now the dis-
v. 16.17- course is for all in common. But this is that which was
Joel 2, spoken by the prophet Joel, And it shall come to pass in the
28, last days, saith the Lord God. No where as yet tbe name of
Christ, nor His promise : but the promise is that of the Father.
1 avyKa- Observe the wisdom : observe the considerate forbearance'.
aaiv jje ^.^ not pags on to gpeak at once 0f the things relating
to Christ ; that He had promised this after His Crucifixion ;
truly that would have been to upset all. And yet, you
will say, here was sufficient to prove His divinity. True, it
was, if believed, (and the very point was that it should be
believed ;) but if not believed, it would have caused them
to be stoned. And I will pour out qf My Spirit upon
all flesh. He offers even to them excellent hopes, if they
would have them. And so far, he does not leave it to be
regarded as the exclusive advantage of himself and his
company; which would have made them be looked upon
with an evil eye ; thus cutting off all envious feeling. And
your sons shall prophesy. And yet, he says, not yours this
achievement, this distinction; the gift has passed over to
c Here our leading Ms. after ob yap and it is supposed that they are
is bpe?s, has airo7rAr)pouTai, <prie\, Kal drunken!" which may have beea said
itokapPdverai 6Vi peBbovaiv. " For by Chrys., but certainly not in this
not as ye. — It is fulfilled, (he says,) place.

with much adaptation, but no adulation. 69
your children. Himself and his company he calls their Acts
sons, and those [whom he is addressing] he calls his and li__20
their fathers. And your young men shall see visions, and
your old men shall dream dreams ; and on My servants
and on My handmaidens I will pour out in those days
of My Spirit ; and they shall prophesy. So far he shews
that he and his have found favour, in that they had re
ceived1 [the Spirit]; not so they whom he is addressing ;' kot-
for that they had crucified [the Lord]. So Christ ¦ also, J*"96""
willing to mitigate their wrath, said, By whom do your sons Mat.12,
cast out devils? He did not say, My disciples; for indeed27-
it seemed a flattering mode of expression. And so Peter also
did not say, ' They are not drunk, but speak d by the
Spirit:' but he takes refuge with the prophet, and under
shelter of him, so speaks. As for the accusation [of drunken
ness], he cleared himself of that by his own assertion ; but
for the grace, he fetches the prophet as witness. / will
pour out of My Spirit upon all flesh. [And your sons, etc.]
To some the grace was imparted through dreams, to others
it was openly poured forth. For indeed by dreams the
prophets saw, and received revelations.
Then he goes on with the prophecy, which has in it also
something terrible. And I will shew wonders in heaven s. 19.
above, and signs [in the earth beneath]. In these words
he speaks both of the judgment to come, and of the
taking of Jerusalem. Blood and fire, and vapour of
smoke. Observe how he describes the capture. The suns. 20.
shall be turned into darkness, and the moon into blood.
This results from the2 internal affection of the sufferers. 2 SiaBe-
It is said, indeed, that many such phenomena actually did<rews
occur in the sky, as Josephus attests. At the same time
the Apostle -strikes fear into them, by reminding them of the
darkness which had lately occurred, and leading them to
expect things to come. Before that great and notable day
of the Lord come. For be not confident, he means to say,
because at present you sin with impunity. For these things
d Here the innovator, again mis- " They speak by the Spirit" — finds it
taking his author's meaning, as if it necessary to add, Kal obx airkas, And
were — Peter did not say, " These are not merely so, but, &c.
not drcnk," but what he did say was,

70 Why it happened at the third hour?
Homil. aro the prelude of a certain great and dreadful day. Do you
— : — see how he made their souls to quake and melt within them,
and turned their laughter into pleading for acquittal" ? For
if these things are the prelude of that day, it follows that the
extreme of danger is impending. But what next ? He again
Eom. lets them take breath, adding, And it shall come to pass,
°> l3' that whosoever shall call upon the name of the Lord, shall
be saved. This is said concemiog Christ, as Paul affirms,
but Peter does not venture as yet to reveal this.
Well, let us look over again what has been said. It is
well managed, that as against men laughing and mocking,
he starts up and begins with, Be this known unto you all,
and hearken unto my words. But he begins by saying, Ye
men qfJudoya. By the expression 'lovldiot, I take him to
mean those that lived in Judaea. — And, if you please, let us
compare those expressions in the Gospel, that you may
learn what a sudden change has taken place in Peter.
Mat.26, A damsel, it is written, came out unto him, saying, Thou
' also wast with Jesus of Nazareth. And, says he, / know
not the Man. And being again questioned, he began to
[2.] curse and to swear. But see here his boldness, and his
great freedom of speech. — He did not praise those who had
said, We do hear them speak in our tongues the wonderful
works qf God; but by his severity towards those others, he
made these more earnest, and at the same time his address
is clear from all appearance of adulation. And it is well
to remark, on all occasions, however the Apostles may
1 avyKa- condescend to the level of their hearers1, their language
Tdflao-is -ls ciear £f0m a]j appearance both of adulation and of
insolence : which is a difficult point to manage.
Now that these things should have occurred at the third
hour, was not without cause. For ' the brightness of this
" airoAo7^ai', as in 2 Cor. 7, 11. same sense with the slightest verbal
" Yea, what clearing of yourselves." alterations. In the Catena the sense
f i. e. The brightness of the mira- is altered by omission of the negatives,
culous fire appears at a time when " When people are about their work,
there would be many to see it, people when about their dinner," &c. The
not being engaged in their works, nor innovator (followed by Edd.) makes it,
within their houses at their noon-tide " For when the brightness of the light
meal. CEcumenius evidently had the is shewn, then men are not occupied in
old text before him, for he gives the the business of dinner, (oi if ep! fpya."

Prophecy more potent than miracles. 7 1
*
fire is shewn at the very time when people are not engaged Acts
in their works, nor at dinner; when it is bright day, when i4_21_

all are in the market-place. Do you observe also the-
freedom which fills his speech ? And hearken to my words.
And he added nothing, but, This, says he, is that which was
spoken by the prophet Joel; And it shall come to pass in the
last days. He shews, in fact, that the consummation is nigh
at hand, and the words, In the last days, have a kind of
emphasis. [/ will pour out, etc.] And then, that he may
not seem to limit the privilege to the sons only, he subjoins,
And your old men shall dream dreams. Mark the sequence.
First sons; just as David said, Instead of thy fathers, were Vs. 45,
begotten thy sons. And again Malachi ; They shall turn the M^_ 4
hearts of the fathers to the children. And on my hand- 6.
maidens, and on my servants. This also is a token of excel
lence, for we have become His servants, by being freed from
sin. And great is the gift, since the grace passes over to
the other sex also, not as of old, it was limited to just one
or two individuals, as Deborah and Huldah h. He did npt
say that it was the Holy Ghost, neither did he expound
the words of the prophet ; but he merely brings in the
prophecy to fight its own battle. As yet also he has said
nothing about Judas ; and yet it was known to all what a doom
and punishment he had undergone; for nothing was more
forcible than to argue with them from prophecy : this was
more forcible even than facts. For when Christ performed
miracles, they often contradicted Him. But when Christ
brought forward the prophet, saying, The Lord said unto my Vs. no,
Lord, Sit Thou on my right hand, they were silent, and no l'
man, we read, was able to answer Him a word. And on all
occasions He Himself also appealed to the Scriptures ; for
instance, If he called Ihem gods to whom the word of God Johni o,
came. And in many places one may find this. On this
account here also Peter says, / will pour out of my spirit upon
t« irepi aptarov,) then the day is cheer- 'OkSav adds % Ao/ivdv. It does not
ful, (ipaiSph, the brisk and stirring time appear who is meant by this Lobna,
of day,) then all are in the market." unless it originates in some strange
By rb kapjrpbv too tparos, he seems to misconception of 2 Kings 23, 31.
mean bright day-light. "daughter of Jeremiah of Libiiah,"
h Here, after eis Sevrepav, C. has LXX. 0. 'I. e/c Aofivd. Clem. Alex.
'OkSav (marg. 7p.' «al Aofivav) oXov Str. i. §. 136. has no such name in his
Ae$. Kal Aofivdv. B. after Ae/3. /col list of Old Testament prophetesses.

72 The judgment denounced on the unbelieving Jews

»

Homil. all flesh; that is, upon the Gentiles also. But he does not
 — yet reveal this, nor give interpretations; indeed', it was better
not to do so: (as also this obscure saying, / will shew
wonders in heaven above, put them the more in fear because
it was obscure.) And it would have been more an offence,
had it been interpreted from the very first. Then besides,
even as plain, he passes over it, wishing to make them regard
infra it as such. But after all, he does interpret to them anon,
when he discourses to them upon the resurrection, and after
he has paved the way by bis discourse. Fork since the good
things were not sufficient to allure them, [it is added, And I
will shew wonders, etc.] 'Yet this has never been fulfilled.
For none escaped then [in that former judgment], but now
the faithful did escape, in Vespasian's time. And this it
Mat.24, is that the Lord speaks of, Except those days had been
shortened, not all flesh should be saved. — [Blood, and fire,
and vapour of smoke.] The worst to come firstm; namely,
the inhabitants to be taken, and thea the city to be razed
and burnt. Then he dwelt upon the metaphor, bringing
before the eyes of the hearers the overthrow and the taking.
The sun shall be turned into darkness, and the moon into
blood. What means, the moon turned into blood? It
denotes the excess of the slaughter. The language is
i supra fraught with helpless dismay '. And ii shall come to pass,
p- every one who shall call upon the name of the Lord shall le
saved. Every one, he says : though he be priest, (but he
does not yet reveal the meaning,) though bondt though free.
2gf ' For" there is no male nor female in Christ Jesus, no bond,
no free. Well may it be so, for all these are but shadow.
For if in king's palaces there is no high-born nor low-born,
but each appears according to his deeds ; and in art, each is
1 Edd. "For it was not expedient, heaven, as Josephus relates. Thishow-
because this also was obscure. I will ever, in the full sense, has never been
shew, etc. For it frightened them more, fulfilled.' And then, a reference to the
being obscure. But if he had inter- Babylonian compared with the Eoman
preted, it would even have offended judgment.
them more." °> First blood, i. e. the taking and
k What follows in the edited text is slaughter of the inhabitants: thea,fire,
obscure and perplexed. The original &c. i. e. the burning of the city.
text seems to labour under some defects, n As B.has this sentence, which is
besides the omission of the passages in fact necessary to the sense, the
commented upon. omission of it in C. A. may be referred
1 Something seems wanting here : to the homceoteleuton, ikebBepos-
e.g. as above, ' There were signs in

was executed by the Father and the Son. 78
shewn by his works ; much more in that school of wisdom 1. Acts
Every one who shall invoke. Invoke: not any how, for it isu_2,
written, Not every one ihat saith unto Me, Lord, Lord : but 1 ,plKo.
with s inward earnest affection, with a life more than commonly ™0j?
good, with the confidence which is meet. Thus far, however, o-eas
he makes the discourse light, by introducing that which
relates to faith, and that terrible which relates to the punish
ment0- For in the invocation is the salvation.
What, I pray you, is this you say? Do you talk of [3.]
salvation for them after the Cross ? Bear with me a little.
Great is the mercy of God. And this very fact does,
no less than the resurrection, prove Him to be God, yea,
no less than His miracles — the fact that He calls these to
Him. For surpassing goodness is, above all things, pecu
liarly God's own. Therefore also He says, None is goodUkeis,
save one, that is, God. Only let us not take this goodness
for an occasion of negligence. For He also punishes as
God. In fact, the very punishments here spoken of, He
brought them to pass, even He who said, Every one who
shall call on the name of the Lord, shall be saved. I
speak of the fate of Jerusalem; that intolerable punish
ment : of which I will tell you some few of the particulars,
useful to us in our contest, both with the Marcionites and
many other heretics. For, since they distinguish between
Christ a good God, and that evil God [of the Old Testament],
let us see who it was that effected these things. The evil
God, taking vengeance for Christ ? or not so ? How then
alien to Him? But was it the good God? Nay, but it is
demonstrated that both the Father and the Son did these
things. The Father in many places; for instance, when
He says in the parable of the vineyard1", [He will M.at.21,
miserably destroy those wicked husbandmen : again in the
parable of the marriage feast, the King is said] to send Hisid.22,7rf
armies : and the Son, when He says, But those Mine Lukei9,
enemies, which would not that I should reign over them,^'
" ko! (= xaiirep, or ei Kal?) <po$epbv which however Ben. renders as if it
rb tijs Kokdaeas. i. e. he alleviates the were ob rb <poj8. " And not conceal-
severity of his discourse by speaking of ing the tearfulness, %c."
the effects of faith, at the same time P as Srav keyn iv rip apirek&vi
that he shews the fearfulness of the irepireiv ts STpaTeipwra abrov. Chrys.
punishment. Edd. Kal ou <po/3. Kpinnav is misreported here, for the sending
rb ttjs Kokdaeas, i. e. light . . . and forth of the armies belongs to the
not fearful, by withdrawing out of parable of the marriage of the king's
sight what relates to the punishment : son.

74 Hence Marcionites refuted.
Homil. bring hither, and slay them before Me. * * * " And
 '• — they sent, saying, We will not have Thee to reign over us.

Would you like then to hear the things which actually
came to pass ? Moreover, Christ Himself also speaks of
the future tribulations, than which never any thing more
dreadful came to pass; never any thing more ruthless, my
beloved, than the deeds then done"! And He Himself
declared it. For what could you wish to see more grievous
than these? * * * — probed them with their daggers p! —
Joseph. * * * But shall I relate to you the shocking case of the
3 '4 ' T1, woman, that tragic tale? * * * Did not the actual events
cast all misery into the shade ? But shall I tell you of famines
and pestilences ? One might speak of horrors without num
ber : nature was unknown ; law unknown : they outdid wild
beasts in ferocity. True, these miseries came by the fate
of wars ; but because God, because Christ so willed it to be.
These facts will apply both against the Marcionites and
against those who do not believe that there is a hell: for
they are sufficient to silence their impudence. Are not these
calamities more severe than the Babylonian ' ? Are not these
n Something must have been omitted speaking of the cruelties practised upon
here: viz. a brief exposition of the dying wretches suspected of having
parable here referred to. The in- food concealed about their persons,
novator endeavours to mend the text, Josephus says : 'Akka xal robs eKirve-
by leaving out the following sentence. ovras oi k^arai Siypebvav, pfas
0 TV ovSev apirepov yeyovev, aya- virb K6kirov exav Tpo^tv OKb/irrom
itijtoI, Tar The ireirpaypevav irpay- rbv Bdvarov avT$. Perhaps bfieklmois
pidrav. This may be explained as a abrobs Steireipav is C.'s comment upon
negligent construction, but perhaps Siripebvav. — Or, in like manner, it may
some words are omitted. The next refer to the description iu B. J. v. 12. 3.
sentence, Kal outos airetpJivaroi (which how the kyaTal, after ransacking the
phrase is repeated below,) refers to bodies of the dead, tried the edges of
Matt. 24, 21. There shall be great their swords upon them, &c. Tis te
tribulation, such as has not been from iucpas Tav %itpav eSoKipd(ov iv rois
the beginning qfthe world to this time, irrapaai, Kai Tivas rav e/Sp>/«W iri
v 'OPeklaicois (dagger-blades, or (S,VTas Siikavvov iirl ireipa too aiSfyov.
spear-heads, or spits,) auTo&s Si4irei- Perhaps, however, the expression may
pav. In Horn. vi. p. 94. infra, we be taken in a metaphorical sense as in
have the phrase Tives 6&ek(aKoi the phrase above cited :" they pierced
areirupftip-eVoi SieVeipai' aapa. It is themselves (eWrous for avTobs) as with
evident that something is omitted, and Spits or lancets."
no more probable supposition presents q Against the Marcionites, he says:
itself, than that Chrys. here read out You say that the God of the Old
from Josephus or Eusebius the de- Testament is a cruel God; whereas
scription of the famine among the be- Christ, the good God, is all mildness.
sieged, (which the reporter of the sermon Yet was not the Eoman j udgment upon
omitted at the time, intending to insert the Jews inflicted by Him ? And was
it at his leisure ;) and tbat the short sen- it not beyond comparison more ruthless
tence in the text is the preacher's own (^Tepoy, above) than the Babylonian
parenthetical explanation of some part oranyformeriudgment,infiicted,asyou
of the description. Thus, B. J. vi. 3. 3. say by the God Jf &e '0]i Te8tament?

God is good, and there is a Hell. 75
sufferings more grievous than the famines of that time ? Yes, Acts
for [never was the likefrom the beginning of the world] no, nor ]4_2i.
ever shall be such. And this was Christ's own declaration. Mat.24,
In what sense then, think ye, is it said that Christ re-21-
initted them their sin " ? Perhaps it seems a common
place question : but do ye solve it. — It is not possible
to shew anywhere, even in fiction, any thing like what
the reality was here. And had it been a Christian that
wrote this history, the matter might be regarded with sus
picion : but if he was a Jew, and a Jewish zealot, and
after the Gospel, how can the meaning of the facts be other
wise than palpable to all men ? For you will see the man,
how, every where, he always extols the concerns of the Jews.
— There is therefore a hell, O man ! and God is good. — Aye,
did you shudder at hearing these horrors ? But these, which
take place here, are nothing in comparison with what
shall be in that world. Once more I am compelled to
seem harsh, disagreeable, stern. But what can I do ? I am
set to this : just as a severe schoolmaster is set to be
hated by his scholars: so are we. For would it not be
strange indeed, that, while those who have a certain post
assigned them by kings do that which is appointed them,
however disagreeable the task may be, we, for fear of your
censure, should leave our appointed task undone ? Another
has a different work. Of you, many have it for their work,
to shew mercy, to act humanely, to be pleasant and agreeable
to the persons to whom you are benefactors. But to those
to whom we do good, we seem stern and severe, trouble
some and disagreeable. For we do good, not by the pleasure
we give, but by the pain we inflict. So it is also with the
physician : though be indeed is not excessively disagreeable,
for the benefit afforded by his art is had immediately ; ours
hereafter. So again the magistrate is odious to the dis-
r USs odv ipare tjmalv, i. e. as it is said as a very simple one, he leaves the
in the text, Every one that calleth on the hearers to answer for themselves, by
name of the Lord, shall be saved. The distinguishing between believers and
question is the same as was put in the unbelievers, the penitent and the
beginning of this section: "What? hardened. — The innovator quite alters
do you speak of salvation for them, the sense ; " How then say some tbat
after orucifying the Lord? And this, Christ remitted them their sin?"
when you have shewn us how fearfully which makes the next sentence idle.
that sin was visited P" This question,

76 Public feastings and shows reproved.
Homil. orderly and seditious ; so the legislator is vexatious to them
— ^— for whom he makes laws. But not so he that invites to
enjoyment, not so he that prepares public festivities and
entertainments, and puts all tbe people in garlands: no,
these are men tbat win acceptance, feasting, as they do,
whole cities with all sorts of spectacles; contributing largely,
bearing all the cost. And therefore those whom they have
treated, requite them for these enjoyments with words of
i xapo. welcome and benediction, with hanging * of tapestries, and
nerda- a blaze of lamps, and with wreaths, and boughs, and brilliant
garments. Whereas, at the sight of the physician, the sick
become sad and downcast: at sight of the magistrate, the
rioters become subdued : no running riot then, no gambol
ling, except when he also goes over into their ranks s. Let
us see, then, which render the best service to their cities;
those who provide these festivities, and banquettings, and
expensive entertainments, and manifold rejoicings; or those
who restrain all those doings, bearing before them stocks,
scourges, executioners, dreaded soldiers, and a voice fraught
with much terror : and issuing orders, and making men hang
down their heads, and with the rod dispersing the idlers in
the market-place. Let us see, I say; these are the dis
agreeable, those the beloved : let us see where the gain
3 kiiyei. rests 2. What comes then of your pleasure-givers? A kind
of frigid enjoyment, lasting till the evening, and to-morrow
vanished ; mirth ungoverned, words unseemly and dissolute.
And what of these? Awe, sobriety, subdued thoughts;
reasonableness of mind, an end of idleness ; a curb on
the passions within ; a wall of defence, next to God', against
assailants from without. It is by means of these we have each
our property, but by those ruinous festivities we -dissipate it.
Bobbers indeed have not invaded it, but vain-glory together
with pleasure acts the part of robber. Each sees the robber
8 IlAV '6rav KaKelvos eis iKelvrjv pe- for the attendants of any high official,
TaoTp rty Ta|iy. The meaning is and may perhaps be taken in that sense
obscure : for it may be either, that he here.) Erasmus goes wide of the text :
is displaced from office, (p.eTaoT^j'ai, neo exultant eo quod et ille ad hoo opus
perdaraais are common in this sense,) ordinatus est: and so Montf. nee ex-
and makes one of the aTaatd£ovres ; ultantes quod ille ad hoc officium sit
or, that he lays aside the magistrate constitutus.
and demeans himself to take part in ' perk top ®ebv, omitted in the
their excesses. (Td^is is the expression modern text.

Laws and strict gorernment a blessing. 77
carrying off every thing before his eyes, and is delighted at Acts
it ! A new fashion of robbery, this, to induce people to be 14_2] _
glad when one is plundering them ! On the other part, un
there is nothing of the kind : but God, as the common
Father, has secured us as by a wall against all [depredators],
both seen and unseen u. For, Take heed, saith He, that Matt. 6,
ye do not your alms before men. The soul learns from
the one, [excess"; from the other,] to flee injustice. For
injustice consists not merely in grasping at more wealth
than belongs to us, but in giving to the belly more than
its needful sustenance, in carrying mirth beyond its proper
bounds, and causing it to run into frantic excesses. From
the one, it learns sobriety ; from the other, unchastity. For
it is unchastity, not merely to have carnal intercourse with
women, but even to look upon a woman with unchaste eyes.
From the one, it learns modesty; from the other, conceited
self-importance. For, All things, says the Apostle, are 1 Cor.
lawful for me, but not all things expedient. From the one, ' 12,
decent behaviour ; from the other, unseemliness. For, as to
the doings in the theatres, I pass these. But to let you see
that it is not even a pleasure either, but a grief, shew me, but
a single day after the festival, both those who spent their
money in giving it, and those who were feasted with spec
tacles: and you shall see them all looking dejected enough,
but most of all him, your 1 famous man that has spent his ' ixeivov
money for it. And this is but fair : for, the day before, he
delighted the common man, and the common man indeed
was in high good humour and enjoyment, and rejoiced indeed
in the splendid garment, but then not having the use of it,
" Horn, in Matt. lxxi. p. 699. C. keep out all robbers both seen and un-
Chrys. describes KevoSo£ia (vainglory) in seen, from all our possessions: from
almsgiving, as the thief that Tuns away the former He guards us, by law and
with the treasure laid up in heaven, good government ; from the latter, by
And something of this sort seems to the Gospel prohibition of all vainglory :
have been in his thoughts here, where Take heed that ye do not your alms,
however his meaning is evidently very ^rc."
imperfectly expressed. The texts cited * MavBdvei rf/vxh ivrtvBev, opp. to
shew that l/cei, ixeiBev, refer to some- iKelBev as in the following sentences :
thing more than, as above, good laws iKelBev aatppoabvnv pavBdvei, ivrevBev
and government in general ; for here oKokaolav — iK. iirieiKeiav, ivr. rvipov —
he speaks of the Gospel discipline of iK. Koapiorrrra, ivr. aoxvpoabviiv.
the inner man. " Where this restraint Therefore, either something is wanting:
is, no dissipation of our temporal or e. g. rrkeove^iav iKelBev, or for ivr. we
spiritual wealth has place : for God, as must read iKelBev.
common Father, has laised a wall to

78 Preachers expound Christ's code of laws,
Homil. and seeing himself stripped of it, he was grieved and annoyed ;
V'- and wanted to be the great man, seeing even his own enjoy
ment to be small compared with his*. Therefore, the day
after, they change places, and now he, the great man, gets
the larger share in the dejection.
Now if in worldly matters, amusements are attended with
such dissatisfaction, while disagreeable things are so bene
ficial, much more does this hold in things spiritual. Why is
it that that no one quarrels with the laws, but on the contrary
all account that matter a common benefit ? For indeed not
strangers from some other quarter, nor enemies of those for
whom the laws are made, came and made these orders, but
the citizens themselves, their patrons, their benefactors: and
this very thing, the making of laws, is a token of beneficence
and good-will. And yet the laws are full of punishment and
restraint, and there is no such thing as law without penalty and
coercion. Then is it not unreasonable, that while the expositors
of those laws are called deliverers, benefactors, and patrons,
we are considered troublesome and vexatious if we speak of
the laws of God ? When we discourse about hell, then we
bring forward those laws : just as in the affairs of the world,
people urge the laws of murder, high-way robbery, and the
like, so do we the penal laws : laws, which not man enacted,
but the Only-Begotten Son of God Himself. Let him that
Mat. 18, hath no mercy, He says, be punished; for such is the import
of the parable. Let him that remembereth injuries, pay the
last penalty. Let him that is angry without cause, be cast
y The old text, Kal i/Sobkero iKelvos the following sentence, Aia toSto, &c.
S avakiaKav Kal t^v oixelav evirpayiav Montf. translates, Qui vero sumptos
pmpav bpav irpbs t^v eKetvov, evidently fecit, suam pra illius felicitafe parvam
requires correction, and the emendation putabat, as if ineTvos and iKeivov in the
assumed in the translation is, Kal if}, same sentence referred to two different
iKeivos et vai (o avak. may perhaps be and contrasted persons. The meaning
rejected as a gloss) Kal t^v o'tKeiav of the passage is, As, on the day
eujrp. p. bpav tt.t. iKeivov. Thus the before, the entertainer had Tb irAeW
whole passage, from Kal o pev iSiarijj, ttjs ebBvplas, it is but fair that on the
refers to the iS. or person feasted, and following day to irkeov t?js aBu/dus
iKeTvos throughout is the entertainer, should be transferred to him. This
The edited text has : 'Ereeivos Se b avak. is expressed by Aia touto tj? vol
Kal tV o'lKelav ebirp. piKpav bpav iS6xei b\vTiSiS6aaiv akki/kois : which however
it. t. iKeivov ; of which Erasm. makes, Erasmus renders, ldcirco seqnenti die
Ille autem qui sumptue impendit et reddunt sibi vestes iterum: Montf.
suam felicitatem parvam cum ea ouam redduntur vestes. (Perhaps there is
ex sumptu habebat conspicere putabat. an allusion to the legalphrase avriSoins.
But even if this sense lay in the words, s. Isocrat. irepi avriS.)
it is not easy to see the connexion of

Written not on Twelve Tables, but in Twelve Souls. 79
into the fire. Let him that reviles, receive his due in hell. Acts
If you think these laws which you hear strange, be not j/^oi
amazed. For if Christ was not intended to make new laws,
why did He come ? Those other laws are manifest to us ; we
know that the murderer and adulterer ought to be punished.
If then we were meant only to be told the same things over
again, where was the need of a heavenly Teacher ? There
fore He does not say, Let the adulterer be punished, but,
whoso looketh on with unchaste eyes. And where, and
when, the man will receive punishment, He there tells us.
And not in fine public monuments, nor yet somewhere
out of sight2, did He deposit His laws; not pillars of
brass did He raise up, and engrave letters thereon, but
twelve souls raised He up for us, the souls of the Apostles,
and in their minds has He by the Spirit inscribed this
writing. This cite we to you. If this was authorized to
Jews, that none might take refuge in the plea of ignorance,
much more is it to us. But should any say, ' I do not hear,
therefore have no guilt,' on this very score he is most liable
to punishment. For, were there no teacher, it would be
possible to take refuge in this plea ; but if there be, it is no
longer possible. Thus see how, speaking of Jews, the Lord
deprives them of all excuse; If I had not come and spoken Johnie,
unto them, they had not had sin: and Paul again, But^
I say, have they not heard? Nay, but into all the earths, 18.
went forth their sound. For then there is excuse, when
there is none to tell the man ; but when the watchman sits
there, having this as the business of his life, there is excuse
no longer. Nay, rather, it was the will of Christ, not that
we should look only upon these written pillars, but that we
should ourselves be such. But since we have made our
selves unworthy of the writing, at least let us look to those.
For just as the pillars threaten others, but are not them
selves obnoxious to punishment, nor yet the laws, even so
z Eis avaBiipara obSe eis Kpbf}Si\v. substituted for the other. Ovk eis
The modern text has eis a^ovas obSe avaB^pmra ; ' not on public monu-
eis icbpfleis, alluding to the peculiar ments for display.' Laws of an
form of tables en which the laws of Emperor, for instance, engraved on
Athens were written. On critical handwrne monuments, may be called
grounds we retain the reading of the avaB^para. OuSe €is KpiftSyv, (also an
old text, which, as being the more unusual expression,) ' nor yet where
difficult one, is not likely to have been no one would see them.'

80 None can plead ignorance.
Homil. the blessed Apostles. And observe; not in one place only
 '¦ — stands this pillar, but its writing is carried round about in all
the world. Whether you go among the Indians, you shall
hear this : whether into Spain, or to the very ends of the
earth, there is none without the hearing, except it be of his
own neglect. Then be not offended, but give heed to the
things spoken, that ye may be able to lay hold upon the
works of virtue, and attain unto the eternal blessings in
Christ Jesus our Lord, with Whom to the Father and Holy
Ghost together be glory, power, honour, now and ever,
world without end. Amen.

HOMILY VI.

Acts ii. 22.
Ye men of Israel, hear these my words.
[Ye men qf Israel] : it is not for flattery that he uses this
term; but, as he has borne hard upon them, he relaxes a
little, and puts them in mind of their great ancestor1 [Israel].
Here again he begins with an introduction, that they may
not become excited, now that he is going to make express
mention to them of Jesus : for in what preceded, there was
no reason why they should be excited, while the Prophet was
the subject of discourse : but the name of Jesus would have
given offence at the very outset. — And he does not say, ' Do
as I bid you,' but, Hear : as being not at all exacting. And
observe how he forbears to speak of the high matters, and
begins with the very low : Jesus, he says : and then straight
way mentions the place He belonged to, being one which was
held in mean estimation: Jesus of Nazareth : and does not
say any thing great about Him, nor even such as one would
say about a Prophet, so far: Jesus, he says, qf Nazareth, a
man proved (to be) from God among you. Observe ; what
great matter was this, to say that He was sent from God " ?
¦ toB irpoirdropos, A. C. F. D. and nothing even that would be great if
Cat. but toO Acu/15 ebxaipas, B. E. Edd. said of an ordinary Prophet. For, ob-
CEcumenius fell into the same mistake, serve : irolov piya, what sort of great
and has to5 rrpoirdropos AaviS. But it thing was it, to say that Christ was
is evident that Chrys. is commenting sent from God ?' In the following
on the address "AySpes 'IcparjAiTai. sentences Chrys. seems to have been
"Opa, irowv %v tovto piya, to eiireiv scarcely understood by his reporter.
k. t. A. i. e. ' He says as yet obbev His meaning may be thus represented :
peya, .nothing great, concerning Christ: ' And yet so it is: everywhere in the

82 St. Peter approaches his subject warily.
Homil. For this was the point which on all occasions both He and
 — John and the Apostles were studious to shew. Thus, hear
Johni, John saying; The same said unto me, On whom thou shalt
see the Spirit descending, and abiding on Him, this is He.
ib.7,28. But Christ Himself does this to an extreme; Of Myself I am
not come, He sent Me. And everywhere in the Scriptures
this seems the point most studiously insisted upon. There
fore also this holy leader of the blessed qompany, the lover
of Christ, the good shepherd, the man put in trust with the
keys of heaven, the man who received the Spiritual Wisdom,
when he has first subdued the Jews by fear, and has shewn
what great things have been vouchsafed to the disciples, and
what a right they have to be believed, then first proceeds
to speak concerning Him. Only think what boldness it was
to say it, in the midst of the murderers — that He is risen !
And yet he does not all at once say, He is risen ; but
what? — "He came," says he, "from God: this is manifest
by the signs which" — he does not yet say, Jesus Himself
wrought : but what ? — " which God wrought by Him in the
midst of you." He calls themselves as witnesses. A man
proved (to be sent) from God among you, by miracles and
wonders and signs, which God wrought by Him in the
midst of you, as also ye yourselves know. Then, baring
fallen upon the mention of that their sacrilegious outrage,
observe how he endeavours to quit them of the crime:
v. 23. Him, he says, being by the determinate counsel and fore
knowledge qf God delivered up: [adding however,] ye have
taken, and by wicked hands have crucified and slain: for

Scriptures we find examples of this wonderful gifts as foretold by the Pro-
remarkable peiaais : "Christ was sent phet, and has made it felt that they
from God," seems to be the point most have a right to be believed: you may
studiously inculcated (to airovSatfpe- well expect after all this that his first
vov) : nay, we find it carried to the ut- word about Christ will be something
most (peb" virep$okfjs) in some of Christ's great ; that he will certainly launch oat
own expressions. And so here: when boldly into the declaration, He is risen !
Peter stands up — he, the leader of the Only think, though, what boldness to
Apostles, the lover of Christ, the good say this in the midst of the murderers !
shepherd, the man entrusted with the — Nothing of the kind. He begins with,
keys of the kingdom of heaven, the " Jesus the Nazarene, a man proved
man who has received the deposit of to be from God unto you by signs, to
the Wisdom of the Spirit— after he has which— (He did? no, but) God didby
subdued the audience by the terrors of Him, &c. Wait a while, however: the
the coming judgments, has shewn that Orator will say all that needs to be
he and his company have received said in due time." 0

Predestination does not lessen responsibility. 83
though it was predetermined, still they were murderers c- Acts
[By the determinate counsel and foreknowledge of God:] 22—24.
all but using the same words as Joseph did; just as he said ~~
to his brethren; Be not angry one with another by the way:Gen.45,
God sent me hither. It is God's doing. ' What of us, then?' " 2 '
(it might be said,) ' it was even well done on our part.' That
they may not say this, therefore it is that he adds, By wicked
hands ye have crucified and slain. Here then he hints at
Judas ; while at the same time he shews them that it was not
from any strength of theirs, and would not have been, if He
had not Himself permitted it: it was God that delivered Him
up. He has transferred the evil entire upon the head of Judas,
now already parted from them ; for he it was that delivered
Him over to them by the kiss. Or, By wicked hands, refers
to the soldiers : for neither is it simply, Ye have slain, but,
By wicked men ye have done tbisd. And observe how
everywhere they make it of great importance that the
Passion should first be confessed. Whom God raised up, v. 24.
says he. This was the great thing; and observe how he
sets it in the middle of his discourse : for the former matters
had been confessed ; both the miracles and the signs and the
slaying — Whom God, says he, raised up, having loosed the
pains of death, because it was not possible that He should
be kept in its power. It is something great and sublime
tbat he has hinted at here. For the expression, It was not
possible, even itself is that of one assigning something ".
c Ei yap Kal apiapevov 9jv, (pinalv, Him : He was delivered up by the
Upas hvSpoipbvoi %aav. B. C. after predestination and will of God, by
amxAA. toS eyKkbparos, and before means of the wicked hands of Judas ;
the text. As the sentence so placed upon whom (already gone to his doom)
seemed to make Chrys. contradict the evil is shifted entire. But again,
himself, the other Mss. and Edd. be- as c'kSotov is not put simply and with-
fore Ben. omit it. Something is want- out addition (airkus), so neither (oiSe)
ing, which perhaps may be supplied isaWAeTe: but " by wicked hands ye
from CEcumen. 'AAAa Kal airaAAaWoM' slew," i. e. by the soldiers.
ovk b^>ii\aiv ainovs irdvTt\ too iyKkfj- e The text seems to be corrupt :
paros. 'Sirdyei yap, Sri Sia ^eipwv Kal abrb SiS6vtos eariv ri' Se'iKwaiv
avbpav bvelkere. 'iri. B. omits %anv tU Perhaps xal
d The confusion may be cleared up abrb is derived from an abbreviation of
by supposing that Chrys. here com- KparetaBai abr&v: and SiSoVtos iariv
mented upon the words 81a x*lP<"'' T1" may be, " is (the expression) of
avbptw as admitting of a double con- one assigning something, i. e. some
nexion : viz. with %kSotov AajBoVres special prerogative to Him:" or, pos-
and with irpoair. tveikere. In the sibly, " For the expression, KaOdVi
former, it refers to Judas; while at ovk fy Svvarbv even of itself implies the
the same time, it is shewn that of granting of something (in His case) :"
therflselves they had no power against viz. as a postulate. E. ml abrbv

84

Death travailing with Christ.

Homil. It shews that death itself in holding Him had pangs as
 — in travail, and was sore bestead : whereas, by pains, or,
travail-pangs, of death, the Old Testament means danger
and disaster : and that He so rose as never more to die.
For the assertion, Seeing that it was not possible that He
should be holden of it, means this, that His rising was
not common to the rest. Then, however, before their
thoughts can enter at all into his meaning, he brings David
upon them, an authority which sets aside all human reason-
v. 25. ing. For David saith (with reference) to Him. And
observe how, once more, the testimony is lowly. For there
fore he begins the citation further up, with the matters of
lowlier import : therefore ' was death not in the number of
v. 25-27. grievous things, [because,] says he, / foresaw the Lord
always before my face, that He is on my right hand that
I should not be moved: and, that Thou wilt not leave my soul
in hell. Then, having finished the citation from the Prophet,
v. 29. he adds ; Men and brethren. When he is about to say any
thing great, he uses this opening address, to rouse and to

SiSifj-Ta epipalvei Karaffx^' Kal '6ri,
i. e. " that it was even He that gave
death the power to hold Him :" this,
which is adopted by Edd. is, however,
not a various reading, but only an
attempt to restore the passage. (Ecu-
men, gives no assistance: he has only,
Sid Si tou, koB6ti ovk fy Svv. abrbi'
Kpar., to peyaketov abrov iraplaTioat,
Kal 8ti ovKeri airoBvfiaKei. In the next
sentence E. and Edd. have : "For by
' pains of death' Scripture is every
where wont to express ' danger :' "
but CEcumen. and Cat. agree with the
old reading, ri Uakata. Possibly the
meaning of the whole passage may be
somewhat as follows. ' It is some
thing great and sublime that Peter has
darkly hinted in saying, "it was not
possible that He should be holden of
it." And the very expression /cafloVi
implies that there is something to be
thought of, (comp. Caten. in 1.) Then,
in the Old Test., the expression aSTves
Oavdrov means pains in which death
is the agent ; but here they are the
pangs inflicted upon death itself,
travailing in birth with Christ " the
first-begotten from the dead." It
shews then both that death could not
endure to hold Him, and, that Christ
being raised from the dead dieth no

more. For the assertion, &c. But
then, without giving them time to
ponder upon the meaniDg of what he
has darkly hinted, he goes off to the
Prophet, <fec.' — On the expression
aiSivas kbeiv Mr. Field, Index to Horn.
in Matt. s. v., remarks, that "it is
said sometimes of the child-bearing
woman herself, as p. 118. B„ some
times of the child born, as p. 375. A.
sometimes of the person aiding in the
delivery, as Job 39, 2. Hence the
obscure passage Acts 2, 34. is to be
explained. See Theophylact in 1."
f i. e. The former part of the passage
cited, down to, " Thou wilt not leave
my soul in hell," as far as the words
go, is no more than David might say
in reference to himself, or any other
saint: viz. he set God always before
his face, &c. therefore (Biek toDto,
referring to v. 26. Sid touto eu<pp-)
death was not in the number of
things that cause grief. And St. Peter
instead of going at once to that in the
prophecy which is peculiar to Christ,
with wise management begins with
what is less exalted, aVe eiVaya7"W'
repav kbyav Seopevois, CEcumen.— For
Sta touto ob tuv kvirobvrav b Bava-inh
E. and Edd. have 'tva Seifij, oVi ob ¦ ¦ •
' to shew that death, &c.' <

St. Peter's reverent mention of David. 85
conciliate them. Let me be allowed, be says, to speak freely Acts
to you qf the patriarch David. Remarkable lowliness, in a25_3,

case where he was giving no hurt, nor was there any reason
why the hearers should be angry. For he did not say,
This is not said concerning David, but concerning the
Christ. But in another point of view : by his reverential ex
pression towards the blessed David, he awed them; speaking
of an acknowledged fact as if it were a bold thing to say,
and therefore begging them to pardon him for saying it.
And hereupon his expression is not simply " concerning
David," but concerning the patriarch David, that he is both
dead and buried: he does not also say, " and is not risen
again," but in another way, (though this too would have
been no great thing to say,) And his sepulchre is with us
unto this day, he has said what comes to the same thing.
Then — and even so he does not come to the mention
of Christ, but what next ? — he goes on with his enco
mium upon David, Being therefore a prophet, and know-*-30-
ing that with an oath God had sworn unto him. But [2.]
this he says, that were it but on account of the honour
shewn to David, and the descent from him, they may accept
what is said concerning Christ's resurrection, as seeing that
it would be an injury to the prophecy, and a derogating
from ' their honour, if this were not the fact. And knowing, l rfs eis
he says, ihat with an oath God had sworn unto him — ""pX*
he does not say simply ' promised' — qf the fruit of his
loins after the flesh to raise up Christ, to seat Him upon
his throne. Observe how he has again only hinted at what
is sublime. For now that he has soothed them with his
expression, he confidently adds this: The prophet [saith
it] of His resurrection, that neither was His soul leftv-31-
in hell, nor did His flesh see corruption. This again is
wonderful : it shews that His resurrection was not like that
of other men. For though death laid hold on Him, yet it
did not its own work then. — And, as regards the sin, he has
spoken of that, covertly and darkly; of the punishment, he
forbore to add any thing; but that they had slain Him, this
he has spoken out; for the rest, he now comes to the sign
given by God. And when it is once proved, that He, the
slain, was just, was dear to God, then, though thou be silent

86 David's prophecy qf the Resurrection.
Homil. 0f the punishment, be sure that he which did the sin will
 — condemn himself more than ever thou canst condemn him.
So then, that he refers all to the Father, is in order that they
may receive what is said : and that assertion, Not possible,
he fetches in from the prophecy. Well then, let us again
look over what has been said.
Eecapi- Jesus of Nazareth, a man proved (to be seni) from God
tfv.22_unto you: one, of whom, by reason of His works, there can
S1- be no doubt ; but who, on the contrary, is demonstrated.
John 3, Thus also Nicodemus said, No man can do these miracles
2 which Thou doest. — By miracles, and wonders, and signs
which God wrought by Him in the midst of you: not secretly.
Setting out from facts notorious to those whom he was ad
dressing, he then comes to things hidden. Thereupon, [in
v. 23. saying, By the determinate counsel an d foreknowledge qf God,]
he shews that it was not because they had the power to do it,
and that there was a wisdom and a Divine arrangement in the
event, seeing it was from God. He rapidly passes over the
v. 24. unpleasant part, [adding, Whom God raised up, etc.] For
it is always a point of great importance with them to shew
that He was once dead. Though ye should deny it, says
1 iKeivoi he1, those (present) will bear witness to the fact. [Having
loosed the pangs of death.] He that gives Death trouble,
may much more give trouble to them that crucified Him:
however, nothing of the kind is here said, as that He
had power to slay you. Meanwhile", let us also learn thus
to hold." For one that is in pain like a woman in travail, does
not hold the thing held, and is not active but passive ; and
v. 25. makes haste to cast it off: And it is well said : For David
saith in reference to Him; that you may not refer that
v. 30. 31. saying to the Prophet. — [Therefore being a Prophet, and
knowing, etc.] Do you observe how he now interprets the
prophecy, and does noth give it bare of comment? How
£ Teas pa* Bdvapev Kal ijpeis o&toi Kal ^aeis or o&Va>.— Edd. Tews Se pan-
Karexeiv- As the text stands, this can Bdvopev Kal ripets Sid tSv eipi\pbim rl
only mean, " And here by the bye let eVTi Tb Karexeiv. If this is: "-What
us also learn how to hold fast Christ; is the meaning of the expression
not to hold Him with pain, like one in Karexeiv, the emphatic «al iipiis i»
travail-pangs, who therefore cannot superfluous ; and besides, the word
hold fast, but is in haste to be de- Karexeiv does not occur in the text
livered, &c." But this can hardly commented upon. CEcum. and the
have bern St. Chrysostom's meaning.. Catena gi ve no help.
Something seems to be omitted after' k Edd. Kal yvpv^v tIBijoi SjjAW *»»¦

Jesus, sender qfthe Holy Ghost. 87
did He seat Him upon David's throne ? For the kingdom Acts
after the Spirit is in heaven. Observe how, along with the22_44.
resurrection, he has also declared the kingdom in the fact of
His rising again. He shews that the Prophet was under
constraint : for the prophecy was concerning Him. Why
does he say, not, Concerning His kingdom (it was a great
matter), but, Concerning His resurrection? And how did
He seat Him upon his (David's) throne ? Why, He reigns as
King over Jews also, yea, what is much more, over them that
crucified Him. For His flesh saw no corruption. This seems
to be less than resurrection, but it is the same thing.
This Jesus — observe how he does not call Him otherwise — v.33,34.
hath God raised up : whereof all we are witnesses. Being
therefore by the right hand of God exalted: again he takes
refuge with the Father, and yet it had been enough to say what
precedes: but he knows what a great point tbis is. Here he
has hinted at the Ascension also, aud that Christ is in heaven :
but neither does he say this openly. And having received,
says he, the promise of the Holy Ghost. Observe how, in
the beginning of his discourse, he does not say that Jesus
Himself had sent It, but the Father : now, however, that he
has mentioned His signs and the things done to Him by the
Jews, and has spoken of His resurrection, he boldly intro
duces what he has to say about these matters, again adducing
themselves as witnesses by both senses: [He hath shed
forth this, which ye do see and hear.] And of the resur
rection he has made continual mention, but of their out
rageous deed he has spoken once for all. And having received
the promise of the Holy Ghost. This again is great. The
promise, he says: because [promised] before His Passion.
Observe how he now makes it all His, [He hath poured
forth this,] covertly making a great point. For if it was
He that poured it forth, it is of Him that the Prophet
has spoken above, In the last days I will pour forth of supra,
My Spirit on My servants, and on Mine handmaids, and Iy' 17'
will do wonders in the heaven above. Observe what he
"And gives it bare (of comment), recte." But Chrys. is now commenting
shewing." Montf. mistranslates yopv^iv on v. 30, 31. " Above, St. Peter gave the
ti0. " nudam exponat," and notices the prophecy by itself: now he adds his
old reading, (A. B.C.) with the remark, own exposition and reasoning, Being
" Unus Codex irpoip. ob yvpvfy. Minus therefore a Prophet, &c."

88 Christ's Kingdom proved by the Resurrection.
Homil. secretly puts into it! But then, because it was a great thing,
 — he again veils it with the expression of His having received of
the Father. He has spoken of the good things fulfilled, of
the signs ; has said, that He is king, the point that touched
Arist. them ; has said, that it is He that gives the Spirit. (For,
3- however much a person may say, if it does not issue in some
thing advantageous, he speaks to no purpose.) Just as John :
Matt. 3, The Same, says he, shall baptize you with the Holy Ghost.
And it shews that the Cross not only did not make Him less,
but rendered Him even more illustrious, seeing that of old
God promised it to Him, but now has given it. Or [it may
be], the promise which He promised to us. He so foreknew
it about to be, and has given it to us greater after the resur
rection. And, hath poured it out, he says; not ' requiring
worthiness: and notsimply gave, but with abundance. Whence'
does this appear? Henceforth after the mention of His
giving the Spirit, he confidently speaks also of His ascen
sion into heaven ; and not only so, but again adducing the
Mat.22, witness, and reminding them of that Person concerning Whom
43" Christ once spake. For not David, says he, ascended into the
v. 34'. heavens. Here he no longer speaks in lowly phrase k, having
the confidence which results from the things said; nor does
be say, Be it permitted me to speak, or the like ; But he
saith himself; The Lord said unto my Lord, Sit Thou on
My right hand, until I make Thine enemies Thy footstool.
Now if He be David's Lord, much more shall they not
disdain Him. Sit Thou on My right hand: he has set the
whole matter here; until T make Thine enemies Thy foot
stool: here also he has brought upon them a great terror,
just as in the beginning he shewed what He does to His
friends, what to His enemies. And again, as to the act of
subjugation, not to provoke unbelief, he ascribes it to the
Father. Since then these are great things tbat he has uttered,
' 'E£e'x«, Qyalv, oi/c atfupa CtjtoV, J iriBev rovro j Edd. " Wherefore
Kal ovx airkws. ' Edd. 'E|., (p. "EvravBa also to prove this very thing, he adds
to a£lapa ipipaivei, Kal 0V1 ovx Sjrkas. what follows." The connexion is, " He
" Here he intimates the dignity : and has shed forth. How so? It must be
that &c." But the meaning is, " He He ; for not David ascended, &c."
poured it forth, not requiring metit: k Here five of our Mss. have /"?
i. e. not giving here and there to the birepfSokrjs, ' hyperbolically:' but the
most deserving, but as the phrase im- reading of E. peff1 viroarokris is attested
plies, with unsparing liberality." pera by CEcumen. and the Catena.
Sayj/ikeias. N. peB' virepPokijs.

Highest love, above all personal motives. 89
he again brings his discourse down to lowly matters. Let Acts
therefore, he says, the whole house of Israel know assuredly: ' '¦
i. e. question ye not, nor doubt ye :. then also in the lone of
command it follows ; that God hath made Him both Lord —
this he says from David — and Christ, this from the Psalm1:
For when it would have been rightly concluded, Let there
fore the whole house of Israel know assuredly that He sitteth
on the right hand of God, this, which would have been great,
he forbears, and brings in a different matter which is much
more humble, and the expression, Hath made; i. e. hath
ordained : so that there is nothing about1 communication of1 oforiV
substance here, but the expression relates to this which has aii
been mentioned. Even this Jesus, Whom ye crucified. He
does well to end with this; thereby agitating their minds.
For when he has shewn how great it is, he has then exposed
their daring deed, so as to shew it to be greater, and to
possess them with terror. For men are not so much attracted
by benefits as they are chastened by fear.
But the admirable and great ones, and beloved of God,
need none of these motives ; men, such as was Paul : not of
the kingdom, not of bell, made he account. For this isRom. 9,
indeed to love Christ, this to be no hireling, nor to reckon it3,
a matter of trafficking and trading, but to be indeed virtuous,
and to do all for the love of God. Then what tears does it
not deserve, when, owing so large a measure, we do not
even like traders seek the kingdom of heaven ! He promises
us so great things, and not even so is He worthy to be
heard? What can come up to this enmity"! And yet,
they that are mad after money-making, though it be with
enemies, though it be with slaves, though it be with persons
most hostile to them, that they come in contact, though it
be with persons utterly evil, if only they expect that they
shall be enabled by their means to make money, they will
do every thing, will flatter, and be obsequious, and make
themselves slaves, and will esteem them more to be revered
than all men, to get some advantage out of them : for the
1 i.e. the expression " Lord" is de- Edd. have, "this he says from David
rived from David's, " My Lord :" the and from the Psalm,'' after the text.
expression " Christ," or rather nal Xpi- m Alluding to the Psalm above cited,
arbvbQebsiiroiinaev, is from the Psalm: " Until 1 make 'Ihine enemies Tby
meaning perhaps the second Psalm, footstool."

90 God's bidding and Satan's, how different,
HoMiL.hope of money does not allow them to give a thought to
 — any such considerations as those. But the Kingdom is not
so powerful as money is: nay, rather, not in the smallest pro
portion as powerful. For" it is no ordinary Being that
promises : but this is greater than even the Kingdom itself,
that we receive it from such a Giver! But now the case is
the same as if a king, wishing, after ten thousand other
benefits, to make us his heirs and coheirs with his son,
[should be despised] : while some captain of a band of
robbers, who has done ten thousand wrongs to us and to our
parents, and is himself fraught with ten thousand wicked
nesses, and has utterly marred our honour and our wel
fare, should, on presenting a single penny, receive our
worship. God promises a Kingdom, and is despised: the
Devil helps us to hell, and he is honoured ! Here God,
there Devil. But let us see the difference of the tasks
enjoined. For if there were none of these considerations
in the case: if it were not, here God, there Devil; not,
here one helping to a kingdom, there to a hell : the nature
itself of the tasks enjoined were sufficient to induce us to
comply with the former. For what does each enjoin ? The
one °, the things which make glorious ; the other, the
things which put to shame : one, the things which involve
in ten thousand calamities and disgraces; the other, the
things which have with them abundant refreshment. For
Mat. n, look: the one saith, Learn ye of Me, for lam meek and
lowly of heart, and ye shall find rest unto your souls : the
other saith, Be thou savage, and ungentle, and passionate, and
wrathful, and more a wild beast than a man. Let us see which
is more useful, which, I pray you, more profitable. ' Speak not
of this,' say you p. * * * But consider that he is the devil :
" In the modern text the connexion oStos (God). The modern text reduces
is supplied, and the thought expanded, the antithesis to regularity by trans-
"And yet neither is it any ordinary posing the first and second clause,
being that promises it : but One who with iKeTvos, ovros, in each member.
is beyond comparison greater than the Mr. Field, however, Horn, in Matt.
Kingdom itself. Now when the pro- 709 B. not. has remarked, that St.
mise is a Kingdom, and God the Giver Chrys. is negligent in his use of these
thereof, it is a great thing, the very pronouns, and this passage may be
receiving from such a Giver." added to those cited.
c In the original the pronouns are P "ISwpev rt xpi°-'P-^'reP<"'> T' '"'
&«ii'os(God),oSTOS (the Devil; for which (Se, A. N.) atpekiparepov. (Here N.
however our Mss. haveou TaandauTa); adds: Mj; tovto Sapev ti x/"W^'
then inversely, iKeTvos (the Devil), Tepov t! Se axpekiparepov ;) Mi nvro

shewn by contrast of the gentle and the passionate. 91
above all indeed, if that be shewn : there is need also to Acts
undergo toils, and, on the other hand, the prize of victory 22_36>
will be greater. For not he that enjoins easy tasks is the
kind1 benefactor, but he that enjoins what is for our good. l KiiSe-
Since fathers also enjoin disagreeable tasks; but for thisq/ia"'
they are fathers : and so again do masters to slaves : but
kidnappers and destroyers', on the other hand, do just the3 kvpeS-
reverse. And' yet that the commands of Christ are attended""
with a pleasure, is manifest from that saying. For to what
sort do you take the passionate man to belong, and to what
the forbearing and meek? Does not the soul of the 3 3 eWpou
one* seem to be in a kind of solitary retreat, enjoying
exceeding quiet; while that of4 the other is like a market- *robrov
place and tumult and the midst of cities, where great is the
clamour of those going out, the noise of camels, mules, asses,
of men shouting loud to those that meet them, that they
may not be trodden under foot : and again, of silver-beaters,
of braziers, of men thrusting and pushing this way and that,
and some overborne, some overbearing? But the soul of5»robrov
the former is like some mountain-top, with its delicate air,
its pure sunshine, its limpid gushing fountains, its multitude
tpiialv slftnjs- akk' ivv6i)aov 8V1 Sidfiok6s 1 Sia tovto, i. e. by enjoining to
io'ro'' p-aAiora pev av exeivo SeixtWj- avpipepovra, although (popriKa, are
Sel «al ttoVous imoaTrpiai Kal itdkiv, fathers and masters shewn to be truly
k. t. A. The addition in N. is per- such, whereas kidnappers who steal
haps the result of unintentional repe- away children, seduce them by pro-
tition. If meant for emendation, it mising pleasure, and kvpeaves, masters
supposes an antithesis of XPI0"' ani^ wn0 ru'n *ne'r servants, let them have
aitpekiparepov : "let us grant which is their own way. — Morel. Ben. 'EaeTvoi
more serviceable (to others) : but (the Se avSpair. Kal kvp.. Kal irdvra to
question is)which is more profitable (to ivdvria: " but the others are kidnappers
oneself)." This, however, is not what and destroyers, and all that is con-
the context requires. Bather it seems trary (to fathers and masters)." Savil.
that something is omitted after eiirns : as above.
e. g. &kk' XSapev ri evKokirrepov, r IIAV 6Vi ko.1 rfiovfy exei, Srjkov
" But let us see which is more easy." iKeTBev. We have supplied the inter-
In the following sentence, it is not pretation in the translation. 'EKeTdev,
clear whether pikiara pev belongs to i. e. from that saying, " Come unto
Set /cai it. 6. "of course, if the former Me, &c." D. has ivrevBev. i. e. "is
appear to be the case, it is necessary, manifest from the following consider-
&c." or, to the preceding clause, as in ation."
the translation: "above all (consider ¦ Here is another instance of the
that it is the devil who gives the negligent use of the pronouns iKeTvos
bidding), if that appear to be the case and oStos noticed above, note o.
(i. c. tbat it is the easier of the two) : In the modern text this is altered,
it is needful, &c.'' — Edd. " But not only besides other changes intended as im-
this,butbethinkyouthatheindeedisthe provements upon the ornate description
devil: for above all if tbat be shewn, following. We have retained the
again the prize of victory shall be original text throughout.
greater."

92 Which is happier in himself,
Homil. of charming flowers, while the vernal meads and gardens
 — put on their plumage of shrubs and flowers, and glance with
rilling waters : and if any sound is heard there, it is sweet,
and calculated to affect the ear with a sense of much
delight. For either the warbling birds perch on the outer
most spray of the branching trees, and cicadas, nightingales
and swallows, blended in one harmony, perform a kind of
concerted music ; or the zephyr gently stirring the leaves,
draws whistling tones from pines and firs, resembling oft the
notes of the swan : and roses, violets, and other flowers,
' Kvavi- gently swayed, and ' dark-dimpling, shew like a sea just
iovra. rjpp]e(j over wj^jj geritle undulations. Nay, many are the
images one might find. Thus, when one looks at the roses,
one shall fancy that he beholds in them the rainbow; in
the violets, a waving sea; in the lilies, the sky. But* not
by the spectacle alone, and the beholding, does such an
one then cause delight ; but also in the very body of him
that looks to the meadow, rather it refreshes him, and causes
him to breathe freely, so that he thinks himself more in
[4.] heaven than on earth. There is withal a sound of a different
kind, when water from the mountain-steep, borne by its own
force through ravines, gently plashes over its pebbly bed
with lulling noise, and so relaxes our frame with the plea
surable sensations, as quickly to draw over our eyes the soft
languor of slumber. You have heard the description with
pleasure : perhaps also it has made you enamoured of soli
tude. But sweeter far than this solitude is the soul of the
longsuffering. For it was not for the sake of describing a
meadow, nor for the sake of making a display of language,
that we have broached this similitude : but the object was,
that, seeing how great is the delight of the longsuffering,
and how, by converse with a longsuffering man, one would
be far more both delighted and benefitted, than by frequent-
1 Ob ttj Bea Se pivov oboe rrj fof/ei Editor remarks. (This Ms. has the
Tepirei (Sav. Tepiroiro &v) tote b toiov- clause toS. . ..bpavros, but dotted for
tos, akka Kal (iv B. C.) t$ at&pari correction or omission, andthe y&pi*
avT$ toB irpbs rbv keipava bpavros, added by a later hand.) But the passage
(toO it. t. k. b. om. Sav. with full stop seems to be incurably corrupt, and
at abr$.) iKeivov (yap add. B. Sav.) only so much of the sense can be
pakkov b.vii\ai k. t. A. Savile's reading, guessed at, that the delight is said not
adopted by Ben. rests on the sole only to affect the eye, but to be felt
authority of the New College Ms. and through the whole frame of the be-
is manifestly a correction, as the Paris holder.

and more pleasing to other men ? 93
ing such spots, ye may follow after such men. For when Acts
not even a breath of violence proceeds from such a soul, 22_36
but mild and engaging words, then indeed does that gentle
softness of the zephyr find its counterpart : entreaties also,
devoid of all arrogance, but forming the resemblance to
those winged warblers, — how is not this far better? For not the
body is fanned by the soft breeze of speech; no, it refreshes
our souls * * heated and glowing ". No physician could so
speedily, by ever so great attention, rid a man of the fever,
as a longsuffering man, let him take in hand one passionate
and burning with wrath, would cool him down by the breath
of his own words. And why do I speak of a physician ?
Not even iron, made red-hot and dipped into water, so
quickly parts with its heat, as does the passionate man when
he comes in contact with the soul of the longsuffering. But
as, if it chance that singing birds find their way into the
market, they go for nothing there, just so is it with our
precepts when they light upon souls addicted to wrathful
passions. Assuredly, sweeter is gentleness than bitterness
and frowardness.^Well, but the one was God's bidding, the
other the devil's. Do you see that it was not for nothing
that 1 said, even if there were no devil or God in the case,
the things enjoined would be enough in themselves to • revolt1 d™-
us? For the one is both agreeable to himself, and service-0""''™"
able to others, the other displeasing to himself, and hurtful
to others. Nothing is more unpleasant than a man in a
passion, nothing more noisome, more odious, more shocking,
as also nothing more pleasing than one who knows not what
it is to be in a passion. Better dwell with a wild beast than
with a passionate man. For the beast, when once tamed,
abides by its law; but the man, no matter how often you
have tamed him, again turns wild, unless' however he should
of himself settle down into some such habit (of gentleness).
" akka if/u^as dvli\aiv Beppaivopevt] 'e%iv ... .KaraaT^aas: " having settled
ical (eovaa. (Beovaa A.) The latter himself down into some such habit."
words, " heated and glowing," as mani- But the old reading is preferable.
festly unsuitable to aipa, are omitted in ' You may pacify him again and again,
the modern text. They seem to be a but tbe fit is subdued for the time, not
fragment of a sentence describing the the temper changed. There will be a
heat of fever, or of passion. fresh outbreak by and bye, unless
v irkfyv ei pi) eis e\iv eavrbv Tica indeed by self discipline (eavrbv Kar.)
Toiavrriv Karaarh.aeie. Edd. &ira£ eis be bring himself into a habit, &c."

94 Satan's task; hell, the wages.
Homil. For as a bright sunny day and winter with all its gloom,
 — so are the soul of tbe angry and that of the gentle. How
ever, let us at present look not to the mischievous con-
sequences resulting to others, but to those which affect the
persons themselves : though indeed it is also no slight
mischief (to one's self) to cause ill to another: for the
present, however, let that be the consideration. What exe
cutioner with his lash can so lacerate the ribs, what red-hot
1 ojSeAi'- lancets1 ever so pierced the body, what madness can so
{rKC" dispossess a man of his natural reason, as anger and rage do?
I know many instances of persons engendering diseases by
giving loose to anger : and the worst of fevers are precisely
these. But if they so injure the body, think of the soul !
For do not argue that you do not see the mischief, but rather
consider, if that which is the recipient of the malignant
passion is so hurt, what must be the hurt sustained by that
which engenders it ! Many have lost their eyes, many have
fallen into most grievous disease. Yet he that bears bravely,
shall endure all things easily. But, however, both such
are the troublesome tasks the devil enjoins, and the wages
he assigns us for these is hell. He is both devil and foe to
our salvation, and we rather do his bidding than Christ's,
Saviour as He is, and Benefactor and Defender, and speak
ing as He does such words, which are both sweeter, and
more reverend, and more profitable and beneficial, and are
both to ourselves and to those who live in our company
the greatest of blessings. Nothing worse than anger, my
beloved! nothing worse than unseasonable wrath. It will
not have any long delay; it is a quick, sharp passion.
Many a time has a mere word been blurted out in anger,
which needs for its curing a whole lifetime, and a deed
been done which was the ruin of the man for life. For
the worst of it is this, that in a little moment, and by one
act, and by a single word, full oft has it cast us out from
the possession of eternal good, and brought to nought a
world of pains. Wherefore I beseech you to do all you can
to curb this savage beast. Thus far, however, I have spoken
concerning meekness and wrath : if one should take in hand
to treat of other opposites, as covetousness and the mad
passion for glory, contrasted with contempt of wealth and

Christ's bidding, happier here and hereafter. 95
of glory ; intemperance with sobriety ; envy with bene- Acts
volenee; and to marshal them each against its opposite,— — -
then one would know how great the difference. Behold
how from the very things enjoined it is plainly shewn, that
the one master is God, the other the devil ! Why then,
let us do God's bidding, and not cast ourselves into bottom
less pits ; but while there is time, let us wash off all that
defiles the soul, that we may attain unto the eternal blessings,
through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father ahd Holy Ghost together be glory,
power, honour, now and ever, and world without end.
Amen.

HOMILY VII.

Acts ii. 37.
1 E. v. Now when they heard these words1, they were pricked in their
heart, and said unto Peter and to the rest of the Apostles,
Men and brethren, what shall we do ?
Do you see what a great thing gentleness is ? More than
any vehemence, it pricks our hearts, inflicts a keener wound.
For as in the case of bodies which have become callous,
the man that strikes upon them does not affect the sense so
powerfully, but if he first mollify them and make them
tender, then he pierces them effectually; so in this instance
also, it is necessary first to mollify. But that which softens,
is not wrath, not vehement accusation, not personal abuse;
it is gentleness. The former indeed rather aggravate the
callousness, this last alone removes it. If then you are
desirous to reprove any delinquent, approach him with all
possible mildness. For see here ; he gently reminds them
of the outrages they have committed, adding no comment;
he declares the gift of God, he goes on to speak of the grace
which bore testimony to the event, and so draws out his
discourse to a still greater length. So they stood in awe of
the gentleness of Peter, in that he, speaking to men who
had crucified his Master, and breathed murder against
himself and his companions, discoursed to them in the
character of an affectionate father and teacher. Not merely
were they persuaded; they even condemned themselves,
they came to a sense of their past behaviour. For he
gave no room for their anger to be roused, and darken

Meekness, not wrath, pricks to the heart. 97
their judgment, but by means of humility he dispersed, as it Acts
were, the mist and darkness of their indignation, and then 37 3'8i

pointed out to them the daring outrage they had committed. ~~
For so it is; when we say of ourselves that we are injured,
the opposite party endeavour to prove that they have not
done the injury; but when we say, we have not been
injured, but have rather done the wrong, the others take the
contrary line. If, therefore, you wish to place your enemy ' ' eis
in the wrong, beware of accusing him ; nay, "plead for him, "aS-i-
he will be sure to find himself guilty. There is a natural o-ai
spirit of opposition in man. Such was the conduct of Peter.
He did not accuse them harshly ; on the contrary, he
almost endeavoured to plead for them, as far as was
possible. And this was the very reason that he penetrated
into their souls. You will ask, where is tbe proof that they
were pricked ? In their own words ; for what say they ?
Men and brethren, what shall we do? Whom they had
called deceivers, they call brethren : not that hereby they
put themselves on an equality with them, but rather by way
of attracting their brotherly affection and kindness : and
besides1, because the Apostles had deigned to call them by
this title. And, say they, What shall we do? They did
not straightway say, Well then, we repent; but they sur
rendered themselves to the disciples. Just as a person
on the point of shipwreck, upon seeing the pilot, or in
sickness the physician, would put all into his hands, and
do his bidding in every thing; so have these also con
fessed, that they are in extreme peril, and destitute of
all hope of salvation. They did not say, How shall we
be saved ? but, What shall we do ? Here again Peter
though the question is put to all, is the man to answer.
Repent, says he, and be baptized every one of you, in the ver, 38.
name of Jesus Christ. He does not yet say, Believe, but,
Be baptized every one qf you. For* this they received in
baptism. Then he speaks of the gain ; For the remission qf
' This is strangely rendered by Ben. had so addressed them, hence they
At alioquin, postquam illos sic ap- themselves bad a handle for so ad-
pellare dignati fuerant, et dixerant.' dressing the Apostles."

Erasmus rightly, Et aliter: quoniam k Tovto yap iv rip BairrtapaTt irap
uli eos primum ita appellare dignati eka&ov. St. Chrysostom cannot mean
fuerunt. CEcumen. "And because to say that they received the gift of
Peter in the beginning of his discourse faith in Baptism, not having it before •

H

98 The Apostles' doctrine and fellowship.
Homil. sins, and ye shall receive the gift of the Holy Ghost. If you
 L are to receive a gift, if baptism conveys remission, why
delay? He next gives a persuasive turn to his address,
v- 39. adding, For the promise is unto you: for he had spoken of
a promise above. And to your children, he says : the gift
is greater, when these are to be heirs of the blessings. And
to all, he continues, that are afar off: if to those that are
afar off, much more to you that are near : even as many as
the Lord our God shall call. Observe the time he takes for
saying, To those that are afar off. It is when he finds them
conciliated and self-accusing. For when the soul pro
nounces sentence against itself, no longer can it feel envy.
v. 40. And with many other words did he testify, and exhort,
saying. Observe how, throughout, the writer studies brevity,
and how free he is from ambition and display. He testified
and exhorted, saying. This is the perfection of teaching,
comprising something of fear and something of love. Save
yourselves from this untoward generation. He says nothing
of the future, all is about the present, by which indeed men
are chiefly swayed ; he shews that the Gospel releases
v. 41. from present'' evils as well. Then they that gladly
received his word were baptized; and the same day there
were added unto them about three thousand souls. Think
you not this cheered the Apostles more than the miracle?
v. 42. And they continued stedfastly and with one accord in the
Apostles' doctrine and fellowship. Here are two virtues,
perseverance and concord. In the Apostles' doctrine, he
says : for they again taught them ; and fellowship, and in
breaking of bread, and in prayer. All in common, all
v. 43. with perseverance. And fear came upon every soul: of
those that believed. For they did not despise the Apostles,
like common men, nor did they fix their regard on that
which was visible merely. Verily, their thoughts were
(see Mark 16, 16. Acts 8, 37.) But c We adopt the reading of A. N.
the meaning seems to be, with allusion The other Mss. have /col tuv irafbrrav
to the ' traditio symbol!' in Baptism, Kal t&v pekkbvrav airakkdrrei kokihh,
' He does not as yet say, " Believe :" " both from present and from future
the question, " Dost thou believe ?" evils." Below, v. 42. SpoBvpnW,
would be put to them in their Baptism, which Chrys. seems to hate had in
when the Creed was delivered to them, his copy, was probably derived into
So that the injunction "Believe" is in this verse after irpoauapr. from irpof"
fact included in the " Be baptized." KapT. bpoB. v. 46.

Christian, and heathenish, contempt of wealth. 99
kindled into a glow d. And as Peter had before spoken Acts
much, and declared the promises, and the things to come, 3g_J7.

well might they be beside themselves with fear. The ~
wonders also bore witness to tbe words ; 3Iany wonders and
signs ivere done by the Apostles. As was the case with
Christ ; first there were signs, then teaching, then wonders ;
so was it now. And all that believed were together, ands. 44.
had all things common. Consider what an advance was
here immediately ! For the fellowship was not only in
prayers, nor in doctrine alone, but also in1 social relations. 1 m\i-
And sold their possessions and goods, and parted them to Teia
all men, as every man had need. See what fear was wrought
in them ! And they parted them, he says, shewing the 2 wise 3 to
management : As every man had need. Not recklessly, like oXko?°-
some philosophers among the Greeks, of whom some gave up
their land, others cast into the sea great quantities of money;
but this was no contempt of riches, but only folly and mad
ness. For universally the devil has made it his endeavour to
disparage the creatures of God, as if it were impossible to
make good use of riches. And continuing daily with one v. 46.
accord in the temple, they enjoyed the benefit of teaching.
Consider how these Jews did nothing else great or small, [2.]
than assiduously attend at the temple. For, as having
become more earnest, they had increased devotion also to
the place. For the Apostles did not for the present pluck
them away from this object, for fear of injuring them.
And breaking bread from house io house, did take their
portion of food with gladness and singleness of heart,
praising God, and having favour with all the people. Its. 47.
seems to me that in mentioning bread, he here signifies
fasting and hard life ; for they took their portion of food,
not of dainty fare. With gladness, he says. Seest thou
that not the dainty fare, but the3 food made the enjoyment ? ^po^s
For they that fare daintily are under punishment and pain : f . ~r
but not so these. Do you see that the words of Peter con- ^
tained this also, namely, the regulation of life ? [And single
ness of heart.] For no gladness can exist where there is no
simplicity. How had they favour with all the people ? On
relxJ °Ur J?SS" N-E-h1aT.etke true by the Catena: the rest, ireiraparo,
reading, ireiriparo, which is attested " were hardened." V '
H 2

100 Upon confession God acquits the sinner.
Homil. account of their almsdeeds. For do not look to the fact,
VHl that the chief priests for envy and spite rose up against
them, but rather consider that ihey had favour with the
1 [iirlrb people. — Andthe Lord added to the Church daily ^[together]
avT '¦' such as should be saved. — And' all that believed were
together. Once more, the unanimity, the charity, which is
the cause of all good things !

Eeca- [Now when they heard this, etc. Then Peler said unto
tion.a" them, etc.] What had been said was not enough. For
s- 37. those sayings indeed were sufficient to bring them to faith ;
but these are to shew what things the believer behoves to
v. 38. do. And he said not, In the Cross, but, In the name of
Jesus Christ let every one of you be baptized. And he does
not put them continually in mind of the Cross, that he may
not seem to reproach them, but he says simply, Repent:
and why ? That we may be punished ? No : And let each
of you be baptized in the name of Jesus Christ, for the re
mission of sins. And yet quite other is the law of this world's
zKinpvy- tribunals: but in the case of the Gospel2 proclamation,
imT0S when the delinquent has confessed, then is he saved ! OU-
serve how Peter does not instantly hurry over this, but he
specifies also the conditions, and adds, Ye shall receive ihe
gift of ihe Holy Ghost ; an assertion accredited by the fact,
that the Apostles themselves had received that gift. [For
v. 39. the promise, etc.] The promise, i. e. the gift of the Holy
Ghost f. So far, he speaks of the easy part, and that which
e This citation from v. 44. is not f In tbe old text (Mss. and Catena)
misplaced : it refers to the words iirl after to>v wkeibvav kdyav to Kefy&hnw
to avrb with which in Chrysostome's comes the clause tovt6 iari, tyqaiv, i\
copy and many considerable autho- Soipea tou 'A. n>. where it is clearly
rities, this verse ended. ('0 Kbpiosirpoae. misplaced; for .to eSKokov k. t. A. is,
t. aa{. KaB' ijpepav iirl to a{to-o\ " Be baptized, and ye shall receive,
Herpos Se Kal '1. avefiaivov K. t. k. &c." and rbreeirlrbv fliov &yei refers
Lachm.) — In the opening of the next to v. 40.: "And with many other
paragraph, the modern text has: "Jnd words," of which irkei6vav kbyav the
with many other words he testified. Keipdkaiov is, " Save yourselves, &c.
This he says, shewing that what had Hence the clause must belong to v. 39.
been said, &c." But it is evident and accordingly the Catena gives the
tbat the recapitulation begins here, whole passage from 'A|ioViittos 6 kiyos
with v. 37. and to kexBevra, and to iirl to fiairT. i\epxovTai, as tbe com-
iKeiva, mean the preceding discourse, ment on v. 38. 39. We have restored
v. 14 — 36.; ravra, not "the many the proper order, and supplied the
other words,'' v. 40. but, " Bepent omitted citations. — The. modern text
and be baptized." after to Ke<j>dkaiov, has Kal tovtovooh-

The converts being baptized were taught. 101
has with it a great gift; and then he leads them to practice : Acts
for it will be to them a ground of earnestness, to have tasted 37_44.
already of those so great blessings: [and with many other s. 40.
words did he testify, etc.] Since, however, the hearer
would desire to learn what was the sum and substance of
these further words, he tells us this: [Saying, save your
selves from this untoward generation.] — [They then, that s. 41.
gladly received his words, etc.] they approved of what had
been said, although fraught with terror, and after their assent
given, proceed at once to baptism8. And they continued, it v. 42.
is written, stedfastly in the doctrine (or, ' teaching') of the
Apostles : for it was not for one day, no, nor for two or
three days that tbey were under teaching, as being persons
who had gone over to a different course of life h- [And they
continued with one accord in the Apostles' doctrine, etc.]
The expression is not, opou, ' together,' but, 6jU.o0y/n.aooi>, with
one accord ; {and daily, he says [afterwards], they were con
tinuing with one accord in the temple}) i. e. with one soul '.
And here again in his conciseness, he does not relate the
teaching given; for as young children, the Apostles nourished
them with spiritual food. And fear came upon every soul : s. 43.
clearly, of those, as well, who did not believe ; namely, upon
seeing so great a change all at once effected, and besides in
consequence of the miracles. [And all that believed were s.4i.
together, and had all things in common, etc.] They are all
become angels on a sudden ; all of them continuing in prayer
and hearing, they saw that spiritual things are common, and no
one there has more than other, and they speedily came, liil
to aifro, together, to the same thing in common, even to the
riBi\ai, SeiKvbs, Sri i) Saped toS 'A. n>. piif <fwx?j. B. C. F. D. St. Chrys.
" Since the hearer, &c. this also he here returns to v. 42. in which he read
adds, shewing that it is the gift of the in his copy the word bpo6vpaS6v.
Holy Ghost." — But the "hearer" is the Commenting on that expression, he
person hearing or reading the narrative, refers to v. 46. (as his remark on that
s Here E. strangely inserts the verse above was that they were taught,
formula of recapitulation, 'AAA' ISapev ttjs SiSaaKakias direkavov, in the Tem-
UvuBev rd keybpeva: received by Sav. pie.) Or perhaps this clause may have
Ben. but bracketted by Morel. been added by the scribe, because he
b Here the Mss, have : And fear did not find irpoaKapr. bpoB. in v. 42.
came, Sfc. s. 43. with its comment, but did find it in v. 46. — E. " But he
which we have restored to its proper says not dfiou, but bpoB., since it is
place. possible to be bpov yet not bpoB., when
1 Obxl bpov Se, dkk' bpoBvpaSbv people are divided in opinion. And
faav " KaS1 r\pepav re iprialv, irpoa- with words he exhorted. And here
tcapr. bpoBvp. iv rip ieptp," rovreari, again, &a." So Edd.

102 Their gladness and singleness of heart.
Homil. imparting to allj. And all the believing, it says, were br) to
— ' aM : and to see that this does not mean that they were
together in place, observe what follows, [And had all things
common.] All, it says: not one with the exception of
another. This was an angelic commonwealth, not to call
any thing of theirs their own. Forthwith the root of evils
was cut out. By what they did, they shewed what they had
heard: this was that which he said, Save yourselves from
s. 46. this untoward generation. — And daily continuing with one
accord in the temple. Since they are become three thou
sand, they take them abroad now : andk withal, the boldness
imparted by the Spirit being great: and daily they went up
as to a sacred place, as frequently we find Peter and John
doing this : for at present they disturbed none of the Jewish
observances. And this honour too passed over to the place;
the eating in the house. In what house? In the Temple1.
Observe the increase of piety. They cast away their riches,
and rejoiced, and had great gladness, for greater were the
1 &*ova riches they received1 without labour. None reproached, none
dyaQd. ' envied, none grudged; no pride, no contempt was there. As
children they did indeed account themselves to be under teach
ing", as new born babes, such was their disposition. Yet why
infra, use this faint image ? If you remember how it was when God
xii. §. 2. shook our city with an earthquake, how subdued all men
were. Such was the case then with those converts. No
knavery, no villainy then: such is the effect of fear, of afflic
tion ! Nom talk of " mine" and " thine" then. Hence glad
ness waited at their table ; no one seemed to eat of his own,
i 'EttI tovto, iirl to iraat peraSovvai. ' Kal outJj (1. airri) Se i) Tip)) eis rby
B. C. D. E. N. Cat. on v. 46. but on riirov SiefSaive Tb iv t$ olicip iaiUif
s. 45. Cat. has iirl to avrb, which is iroia omco; iv rip lepip. B. C. D. F.
doubtless the true reading : for which Cat. This " eating in the house" re-
the innovator, not understanding it, fers to the clause Kkavres re x.ar' ohot
has iirl rb rd avrav iraai Siadovvai. dprov. If the passage be sound, Chrys.
On iirl to avrb, compare the comment here represents that the Temple was
on ch. 4, 32. in Horn. xi. §. 1. honoured by the breaking of bread, (the
k dpa tijs tovtuv (N. and Cat. toB Holy Eucharist P) there. — Edd.fromE,
II.veop.aTos) irap'briaias (irapovaias B.) Kal abri] Se r\ eis rbv rlnrov Tip)] Siefiaivi
irokkijs oiai]s, icaB' i)pepav re k. t. A. irpbs rbv too iepov Aeav6ri)V " And
B. C. D. F. N. Cat. We have adopted the honour itself paid to the place
the reading preserved by N. and the passed over to the Lord of the Tern-
Catena. — E. and Edd. " Who also with pie."
boldness, seeing there was great bold- m Edd. add, to \j/vxpbv ffipQi "That
ness now, daily went up and continued cold expression,"
in the Temple."

The rich and the poor met together. 103
or of another's ; — I grant this may seem a riddle. Neither Acts
did they consider their brethren's property foreign to them- 44—47.
selves ; it was " the property of a Master ; nor again deemed —
they ought their own, all was the brethren's. The poor man
knew no shame, the rich no haughtiness. This is gladness.
The latter deemed himself the obliged and fortunate party ;
the others felt themselves as honoured herein, and closely
were they bound together. For indeed, because when
people make doles of money, there are apt to be insults,
pride, grudging; therefore says the Apostle, Not grudgingly, 2 Cor.
or of necessity. — [ With gladness and simplicity of heart, '
etc.] See of how many things he bears witness to them !
Genuine faith, upright conduct, perseverance in hearing, in
prayers, in singleness, in cheerfulness. [Praising God."] s. 41.
Two things there were which might deject them ; their [3.]
abstemious living, and the loss of their property. Yet on
both these accounts did they rejoice. [And having favour
with all the people.] For who but must love men of this
character, as common fathers ? They conceived no malice
towards each other; they committed all to the grace of
God. [With all the people.] Fear there was none ;
yea, though they had taken their position in the midst of
dangers". By singleness, however, he denotes their entire
virtue, far surpassing their contempt of riches, their absti
nence, and their perseverance in prayer. For thus also they
offered pure praise to God : this is to praise God. But
observe also here how they immediately obtain their reward.
Having favour with all the people. They were engaging,
and highly beloved. For who would not prize and admire
their simplicity of character ; who would not be linked to
one in whom was nothing underhand ? To whom too does
salvation belong, but to these ? To whom those great
marvels? Was it not to shepherds that the Gospel was
first preached? and to Joseph*, being a man of simple

n AeffTOTiKa, i. e. of Christ their in the midst of dangers, which they
common Master. But Erasm. " Erant themselves had boldly charged, or,
enim ut dominorum," and so Ben. invaded.'
0 «al tovto ev peaois KivSbvois ip- v Although he speaks below of
HefikyKbTav ainw. Erasm. omits the Joseph the Patriarch, it seems that
two last words : Ben. in media pericula the husband of Mary is meant here;
conjeotis. The meaning is: 'Not even comp. Horn, in Matt. p. 52. B. ff.

104 Simplicity is wisdom, safety, peace.
Homil. mind, insomuch that he did not let a suspicion of adultery
VI1' frighten him into doing wrong? Did not God elect rustics,
Prov. those artless men ? For it is written, Blessed is every simple
Pr'ovf' soul. And again, He that walketh simply, walketh surely.
10, 9. < True,' you will say, ' but prudence also is needed.' Why,
what is simplicity, I pray you, but prudence ? For when you
suspect no evil, neither can you fabricate any: when you
have no annoyances, neither can you remember injuries.
Has any one insulted you? You were not pained. Has
any one reviled you ? You were nothing hurt. Has he
envied you ? Still you had no hurt. Simplicity is a high
road to true philosophy. None so beautiful in soul as
the simple. For as in regard of personal appearance, he
¦o-iWousiljat is sullen, and downcast, and 'reserved, even if he be
good-looking, loses much of his beauty; while he that
relaxes his countenance, and gently smiles, enhances his
good looks ; so in respect of the soul, he that is reserved,
if he have ten thousand good points, disfigures them ; but
the frank and simple, just the reverse. A man of this last
description may be safely made a friend, and when at vari
ance easily reconciled. No need of guards and out-posts,
no need of chains and fetters with such an one; but great
is his own freedom, and that of those who associate with
him. But what, you will say, will such a man do if he
fall among wicked people? God, Who has commanded us
to be simple-minded, will stretch out His hand. What was
more guileless than David ? What more wicked than Saul ?
Vet who triumphed ? Again, in Joseph's case ; did not he
in simplicity approach his master's wife, she him with
wicked art ? Yet what, I pray, was he the worse ? Further
more, what more simple than was Abel? what more malicious
than Cain ? And Joseph again, had he not dealt artlessly
with his brethren ? Was not this the cause of his eminence,
that he spoke out unsuspiciously, while they received his
words in malice ? He declared once and again his dreams
unreservedly ; and then again he set off to them carrying
provisions; he used no caution; he committed all to God:
nay, the more they held him in the light of an enemy, the
more did he treat them as brothers. God had power not to
have suffered him to fall into their hands; but that the wonder

The malicious at war with themselves and with all men. 105
might be made manifest, how, though they do their worst, he Acts
shall be higher than they : though the blow do come upon 37—47,
him, it comes from another, not from himself. On the con- ~
trary, the wicked man strikes himself first, and none other
than himself. "For15 alone," it is said, "shall he bear bisProv.9, 12
troubles." Ever in him the soul is full of dejection, his
thoughts being ever entangled : whether he must hear ought
or say ought, he does all with complaints, with accusation.
Far, very far from such do friendship and harmony make
their abode : but fightings are there, and enmities, and all
unpleasantness. They that are such suspect even themselves.
To these not even sleep is sweet, nor any thing else. And
have they a wife also, lo, they are enemies and at war with
all : what endless jealousies, what unceasing fear ! Aye, the
wicked, n-ovijgoj, has his name from iroviiv, ' to have trouble.'
And, indeed, thus the Scripture is ever calling ' wickedness'
by the name of labour ; as, for instance, Under his tongue is toil Ps.io,7;
and labour; and again, In the midst of them is toil and labour. d1-g'
Now if any one should wonder, whence those who had at 11.
first been of this last class, now are so different, let him learn
that affliction was the cause, affliction, that schoolmistress of
heavenly wisdom, that mother of piety. When riches were
done away with, wickedness also disappeared. True, say
you, for this is the very thing I am asking about; but whence
comes all the wickedness there is now ? How is it that it
came into the minds of those three thousand and five
thousand straightway, to choose virtue, and that they simulta
neously became Christian philosophers, whereas now hardly
one is to be found ? how was it that they then were in such
harmony? What was it, that made them resolute and active?
What was it that so suddenly inflamed them ? The reason
is, that they drew near with much piety; that honours
were not so sought after as they are now ; that they trans
ferred their thoughts to things future, and looked for nothing
of things present. This is the sign of an ardent mind, to
encounter perils; this was their idea of Christianity. We
take a different view, we seek our comfort here. The result
1 MoVos ykp, ipiialv, avrkfoei rd to himself an enemy. Of such an one
Kaxi. A. omits this aud the next the soul is, &c." so'Edd.
clause : E. substitutes, " so is he even

106 The spiritual wrestler must strip for the contest.
Homil. is that we shall not even obtain this, when the time is
VII
 Lcome. What are we lo do ? asked those men. We, just the
contrary — What shall we do? What behoved to be done,
they did. We, quite the reverse'. Those men condemned
themselves, despaired of saving themselves. This is what
made them such as they were. They knew what a gift they
[4.] had received. But how can you become like them, when
you do every thing in an opposite spirit ? They heard, and
p. 102, were forthwith baptized. They did not speak those cold
' words which we do now, nor did they contrive delays; and
yet they had heard all the requirements : but that word, Save
yourselvesfrom this generation, made them to be not sluggish;
rather they welcomed the exhortation ; and that they did
welcome it, they proved by their deeds, they shewed what
manner of men they were. They entered at once the lists,
and took off the coat; whereas we do enter, but we intend to
fight with our coat on. This is the cause that our antagonist
has so little trouble, for we get entangled in our own move
ments, and are continually thrown down. We do precisely
the same thing as he who, having8 to cope with a man
frantic, breathing fire; and seeing him, a professed wrestler,
covered with dust, tawny, stripped, clotted with dirt from
the sand and sun, and running down with sweat and oil and
dirt; himself, smelling of perfumes, should put on his silken
garments, and his gold shoes, and his robe hanging down
lo his heels, and his golden trinkets on the head, and so
descend into the arena, and grapple with him. Such a one
will not only be impeded, but being taken up with the sole
idea of not staining or rending his fine clothes, will tumble
at the very first onset, and withal will suffer that which he
r We adopt the reading preserved great things of ourselves.' B.C. omit,
by A. N. (what is also contained in perhaps by oversight, the clauses be-
the modern text with additions meant tween, Ti irorfiaapev (B. rl iroii[<ropev)\
for explanation.) " Tl irovf\aapev ; " and,°A7rep fSei. — In the following sen-
iipiSrrav iKeTvoi. 'HpeTs Se to ivavrlov fences, the force of the verbs mi
ll iroviiaopev ; "Airep eSei yevea&ai iyvaaav, direyvaaav, iyvaaav might be
iirolovv. 'HpeTs Se Tobvavriov. The rendered thus : ' They knew themselves
modern text, after fy>. iKeTvoi, inserts, guilty, knew that in them was no
diroyivdaKovres eavriiv ' despairing of power to save themselves — knew what
themselves :' and, after the second a gift they received.'
question, keyopev, iiriSeiKVvp,evoi irpbs " irpbs avSpa paivbpevov exmv, rnf
robs irapSvras, ical piya ippovovvres irviovra. E. E. D. and Edd. omit
icp' eavroTs' ' Say (we), shewing off these words.
ourselves to those present, and thinking

Many complain of Satan without caring to avoid him. 107
chiefly dreaded, the damage of those his fond delights. The Acts
time for the contest is come, and say, are you putting on — : — -
your silks? It is the time of exercise, the hour of the
race, and are you adorning yourself as for a procession ?
Look not to outward things, but to the inward. For by the
thoughts about these things the soul is hampered on all
sides, as if by strong cords, so that she cannot let you raise
a hand, or contend against the adversary; and makes you soft
and effeminate. One may think himself, even when released
from all these ties, well off, to be enabled to conquer that
impure power. And on this account Christ too did not allow
the parting with riches alone to suffice, but what saith He ?
Sell whatsoever thou hast, and give to the poor, and come and Mark
follow Me. Now if, even wben we cast away our riches, we
are not yet in a safe position, but stand still in need of some
further art and close practice ; much more, if we retain them,
shall we fail to achieve great things, and, instead thereof, be
come a laughing-stock to the spectators, and to the evil one
himself. For even though there were no devil, though there
were none to wrestle with us, yet ten thousand roads on all
sides lead the lover of money to hell. Where now are
they who ask, l why the devil was made ? Behold here ' SiaTi
the devil has no hand in the work, we do it all our- y^' „.
selves. Of a truth they of the hills might have a right
to speak thus, who after they had given proof of their
temperance, their contempt of wealth and disregard of all
such things, have infinitely preferred to abandon father,
and houses, and lands, and wife, and children. Yet, they
are the last to speak so: but the men who at no time
ought to say it, these do say it. Those are indeed wrestlings
with the devil; these he does not think worth entering into.
You will say, But it is the devil who instils this same
covetousuess. Well, flee from it, do not harbour it, 0 man.
Suppose now, you see one flinging out filth from some upper
story, and at the same time a person seeing it thrown out,
yet standing there and receiving it all on his head: you not
only do not pity him, but you are angry, and tell him it
serves him right ; and, ' Do not be a fool,' every one cries
out to him, and lays the blame not so much on the other
for shooting out the filth, as on him for letting it come on

108 It is a base soul that despises not wealth.
HoMiL.him. But now, you know that covetousness is of the devil;
1 you know that it is the cause of ten thousand evils ; you
see him flinging out, like filth, his noisome imaginations;
and do you not see that you are receiving on your bare
head his nastiness, when it needed but to turn aside a
little to escape it altogether ? Just as our man by shifting his
position would have escaped ; so, do you refuse to admit such
imaginations, ward off the lust. And how am I to do this?
you will ask. Were you a Gentile, and had eyes for things
present alone, the matter perhaps might be one of considerable
difficulty, and yet even the Gentiles have achieved as much;
but you — a man in expectation of heaven and heavenly bliss—
and you to ask, How am I to repel bad thoughts ? Were I
saying the contrary, then you might doubt : did I say, covet
riches, ' How shall I covet riches,' you might answer, ' seeing
such things as I do ?' Tell me, if gold and precious stones
were set before you, and I were to say, Desire lead, would
there not be reason for hesitation? For you would say,
How can I ? But if I said, Do not desire it ; this had been
plainer to understand. I do not marvel at those who despise,
but at those who despise not riches. This is the character
of a soul exceeding full of stupidity, no better than flies
and gnats, a soul crawling upon the earth, wallowing in filth,
destitute of all high ideas. What is it you say ? Are you
destined to inherit eternal life ; and do you say, how shall
I despise the present life for the future? What, can the
things be put in competition ' ? You are to receive a royal
vest; and say you, How shall I despise these rags? You are
going to be led into the king's palace; and do you say, How
shall I despise this present hovel ? Of a truth, we ourselves
are to blame in every point, we who do not choose to let
ourselves be stirred up ever so little. For the willing have
succeeded, and that with great zeal and facility. Would
that you might be persuaded by our exhortation, and succeed
too, and become imitators of those who have been successful,
through the grace and mercy of our Lord Jesus Christ, with
Whom to the Father and the Holy Ghost together be glory,
and power, and honour, now and ever, and world without
end. Amen.
' p)) ydp ipcpvpiard to irpdypara; amabiles illse res:" Ben. "num res
Erasm. negligently, "non sunt seque sunt mutuo comparabiles?"

HOMILY VIII.

Acts iii. 1.
Now Peter and John went up together into the temple, at the
hour of prayer, being the ninth hour.
Every where we find these two Apostles in great harmony
together. To him Simon Peter beckoned. These two also Johni3,

24.

20,

came together to the sepulchre. And concerning John, it ^
Peter said unto Christ, And what shall this man dof Now 3 etsqq.
as for the other miracles, the writer of this book omits them ; 21" '
but he mentions the miracle by which they were all" put in
commotion. Observe again that they do not come to them
purposely ; so clear were they of ambition, so closely did
they imitate their Master. Why now did they go up to the
temple ? Did they still live as Jews ? No, but for ] ex- ' xpvrt-
pediency. A miraculous sign again takes place, which both'""1
confirms the converts, and draws over the rest; and such, as
they were a sign for having wrought*. The disease was in
the nature of the man, and baffled the art of medicine. He
had been forty years lame, as the writer says afterwards, and ch.4,20.
no one during all that time had cured him. And the most
obstinate diseases are those which are born with men. It was
a great calamity, insomuch that even to provide for himself
his necessary sustenance was impossible for him. The man
was conspicuous both from the place, and from his malady.
» CEcumen. has preserved the true koI irdvras eJeVure, touto Ae'-yei.
reading : dip' ov irdvres iKiviiBnaav. b Kal otov oi)peTov fyav iroiitaavTes.
Mss. and Cat. eKlvi\aev. (N. in the E. " And a miracle such as they had
margin, by a later hand, iviKvae.) E. not yet wrought." So Edd.
and Edd. o Se irokkty e?xe tV eKirAi)Jic

110 The first miracle, a type and proof of the Resurrection.
Homil. Hear how the matter is related. And a certain man, lame
1 '-from his mother's womb, was carried, whom they laid daily

v. 2

at the gate of the temple which is called Beautiful, to ask
alms of them that entered into the temple. He sought to
v. 3, 4. receive alms, and he did not know who tbe men were. Who
seeing Peter and John about to go into the temple, asked an
alms. And Peter fastening his eyes upon him, with John,
said, Look on us. Yet, not even so were the man's thoughts
elevated, but he persisted in his importunity. For such is
poverty; upon a refusal, it compels people still to persist.
Let this put us to shame who fall back in our prayers. But
observe, I pray you, Peter's gentleness : for he said, Look on
us. So truly did their very bearing, of itself, betoken their
v. 5, 6. character. And he gave heed unto them, expecting to
receive something of them. Then Peter said, Silver and
gold have I none ; but such as I have I give thee. He did
not say, I give thee something much better than silver
or gold : but what ? In the name of Jesus Christ ofNa-
v. 7. zareth, rise up and walk. And he took him by the right
hand, and lifted him up. Such was also the way of
Christ. Often He healed by word, often by an act, often also
He stretched forth the hand, where men were somewhat
weak in faith, that the cure might not appear to be spon
taneous. And he took him by the right hand, and lifted
him up. This act made manifest the Resurrection, for it
was an image of the Resurrection. And immediately his
s. 8. feet and ancle bones received strength. And he leaping up
stood, and walked. Perhaps it was by way of trying himself
that he put it thus to further proof, whether perchance the
thing done might not be to no purpose. His feet were
weak ; it was not that he had lost them. Some say that he
did not even know how to walkd. And entered with them
into the temple. Of a truth it was marvellous. The Apostles
do not urge him ; but of his own accord he follows, by the
act of following pointing out his benefactors. And leaping
and praising God; not admiring them, but God that wrought
by them. The man was grateful.
_ d CEcumen. "That he leaped was his power of stepping more surely and
either because he was incredulous of firmly, or, the man did not know how
what had happened, or, by way of trying to walk."

The lame man, also a type of ihe Jews. Ill
[Now" Peter and John went up together into the temple, Acts TTT
etc.] You observe how they continued in prayer. The 2_g_
ninth hour: there they prayed together. [And a certain Keoapi-
man, etc.] The man was in the act of being carried at that*"1*'1011
instant. [ Whom they laid daily :] (his bearers carried him 1—8.
away :) [at the gale, etc.] just when people went into the
temple. And that you may not suppose that they carried
him for some other purpose, but that it was in order that he
might receive alms, hear what the writer says: so that he
might receive alms of those entering into the temple. And
this is the reason why he also makes mention of the places,
to give evidence of what he relates. ' And how was it,'
you may ask, ' that they did not present him to Christ ?
Perhaps they were certain unbelieving men, that haunted
the temple, as in fact neither did they present him to the
Apostles, when they saw them entering, after having done
such great miracles. He asked, it is written, to receive an s. 3.
alms. Their bearing marked them as certain devout and
righteous men. [And Peter fastening his eyes upon him,s.4.5.
with John, said, etc.] And observe how John is every
where silent, while Peter makes excuse for him also: Silvers. 6.
and gold, he says, have I none. He does not say, I have
none here, as we are wont to speak, but absolutely, I have
none. ' What then ?' he might say, ' do you take no notice
of me, your suppliant ?' Not so, but of what I have, receive
thou. Do you remark how unassuming Peter is, how he makes
no display even to the object of his beneficence ? [In thes. 7.
name, etc. And he look him by the hand, etc.] And the mouth
and the hand did all. Such f sort of persons were the Jews ;
lame, and the right thing being to ask for health, these same
ask for money, grovelling on the ground : for this it was that
e E. and Edd. "But let us look 'lovSaToi (for ol'l.) xakebovTes...oi Se
over again what has been said. They (for abrol) pakkov xpiipara airovai. . .
went up, he says, at the hour of prayer, 0t Kal Sid tovto. . . '' Such sort of people
the ninth hour. Perhaps just at that werea/so[the]Jews,beinglame:(i.e.like
time they carried and laid the lame many beggars among ourselves :) even
man, when people, &c." In the old when they have only to ask for health,
text the clause avrbv tSaard(ovTes air- yet they rather ask for money. . .who
iveymv (which should be oi&aaT.avrbv) even for this reason beset the temple,
seems meant to explain Kafl' i\pepav : &c." But the meaning seems rather
they bore him daily, and the same per- to be: " See here an emblem of the
sons carried him away. Jews. Lame, and needing but, &c."
f E. and Edd. toioBto£ tivcs fyav ko!

112 Gratitude qfthe man when healed.
Homil. they beset the temple — to get money. What then does Peter?

•He did not despise him; he did not look about for some
1 eis rich subject; he did not say, If the miracle is not done1 to
Ke"""/ some great one, nothing great is done : he did not look for
some honour from him, no, nor heal him in the presence
of people ; for the man was at the entrance, not where the
multitude were, that is, withip. But Peter sought no such
object; nor upon entering did he proclaim the matter:
no, it was by his bearing that he attracted the lame man
to ask. And the wonder is, that he believed so readily.
For those who are set free from diseases of long standing,
hardly believe their very eye-sight. Once healed, he
v. 8. remains with the Apostles, giving thanks to God. And he
entered, it is said, with them into the temple, walking, and
[2.] leaping, and praising God. Observe how restless he is, in
the eagerness of his delight, at the same time shutting the
mouths of the Jews. Also, that he leaped, was to prevent
the suspicion of hypocrisy ; for after all, this was beyond
the possibility of deception. For if previously he was totally
unable to walk, even when hunger pressed hard, (and indeed
he would not have chosen to share with his bearers the
proceeds of his begging, if he had been able to manage
for himself,) this holds still more in the present case. And
how should he have feigned in behalf of those who had
given him no alms? But the man was grateful, even after
his recovery. And thus on either side his faith is shewn,
both by his thankfulness, and by the recent event.
He was so g well known to all, that they recognised him.
». 9. And all the people, it says, saw him walking and praising
2 iireyl- God; and they recognised2 that it was he which sat for alms
vaaKor at fa jBeautiful gate of the temple. It is well said, they
recognised, inasmuch as he was one unknown now by reason
of what had happened : for we use this term with regard

B oStoi iraai yvapipbs fy 8Vi iireyl- him walking and leaping, they found it
vaaKov, A. B. C. D. F. Sav. Morel, difficult to believe that it was he, and
Ben. But Commelin. and Ed. Par. yet they could not doubt it. This is
Ben. 2. after Erasm. adopt the reading well denoted by iireylvaaitov : for we
of E. oi pfy iraai yvdipipos fy '68ev Kal: use this word, eVl Tail' pbkis yvmpiV'-
because of the following comment on pevav : strange as it was, they *fre
iireylvaaKov. But the meaning is: satisfi ed that it was he, the man whom
They were all acquainted with him : they all knew so well.
(it could not be otherwise:) but seeing

How this Sermon differs from the former. 113
to objects, which we find a difficulty in recognising. Acts
[And they were filled with wonder and amazement at that 8—12.
which had happened unto him.] Needs must it be believed ~
that11 the name of Christ remits sins, seeing it produces
even such effects as this. And as he held Peter and John,s. 11.
all the people came together at the porch that is called
Solomon's, greatly wondering. From his good feelings and
love towards the Apostles, the lame man would not leave
them ; perhaps he was thanking them openly, and praising
them. And all the people, it is said, ran together unto
them. And when Peter saw them, he answered. Again v- 12-
it is he who acts, and addresses the people.
And in the former instance, it was the circumstance of the
tongues that aroused them to hearing, now it was this
miracle; then, he took occasion to speak from their ac
cusations ; now, from their supposition. Let us then con
sider, in what this address differs from the former, aud in
what it agrees with that. The former was held in a
house, before any one has come over, and before they
themselves have wrought any thing ; this, when all are
wondering, and the healed man is standing by ; when none
doubt, as in the other case, where some said, These men Acts 2,
are full of new wine. At the one, he was surrounded by all
the Apostles as he spoke; but at this, he has John alone;
for by this time he is bold, and become more energetic.
Such is the nature of virtue ; once started, it advances, and
never stops. Observe also how it was divinely ordered,
that the miracle should take place in the temple, that others
also might wax bold, while the Apostles work, not 'in holes1 e'J KO"
and corners, and in secret : though not in the interior of
the temple either, where the greater number were. How
then, I pray you, was it believed ? The man himself who
was healed proclaimed the benefit. For there was no reason
why he should lie, nor why he should have joined a different
set of people '. Either then it was because of the spaciousness
11 "E8ei iriarevBrivai Sioti, B. C. Si' oAAous Tifas JikBev. It is not clear
8ti A. This seems to be the comment who are the &AA01 TiKes : and some-
on the remaining clause of v. 10. which thing is wanting. In fact, this part
we have supplied : but the meaning is of the Homily is very defective.
obscure. The modern text has eSei The next sentence seems to refer to
70Z1' ir. &Vi. the mention of the porch called Solo-
1 obSe yiip hv H/ebaaro, ovS' av iir' mon's, but evidently supposes some-

1 1 4 Earnestness in overcoming one bad habit,
Homil. of the place, that he there wrought the miracle, or because
VIT ' the spot was retired. And observe the event. They went up
for one object, and they accomplished another. Thus also
did Cornelius : he prayed and fasted ' * * * . But hitherto
they always call Him, " of Nazareth." In the name qf
Jesus Christ of Nazareth, said Peter, walk. For in the
first instance, the thing required was, that He should be
believed in.
Let us not, I pray you, give over at the beginning of the
story k: and if one has named some particular achievement
of virtue, and then has dropt it for a while, let us begin over
¦ iv efei again. If we get into1 the right mood, we shall soon arrive at
the end, soon reach the summit. For earnestness, it is said,
begets earnestness, and dulness begets dulness. He who has
effected some little reformation, thereby receives encourage
ment to approach greater things, and thence again to go on
something more than that; and just as it is with fire, the more
wood it lays hold on, the more vehement it becomes, so like
wise zeal, the more pious reflections it kindles, tbe more effec
tually is it armed against their opposites. As, for example:
There are set in us, like so many thorns, perjury, falsehood,
hypocrisy, deceit, dishonesty, abusiveness, scoffing, buf
foonery, indecency, scurrility; again under another head,
covetousness, rapacity, injustice, calumny, insidiousness :
again, wicked lust, uncleanness, lewdness, fornication, adul
tery; again, envy, emulation, anger, wrath, rancour, revenge,
blasphemy, and numberless others. If we effect a reformation
in the first instances, not only in them will the success have
been achieved, but through them in the following cases also.
For reason has then gained more strength to overthrow
those other vices. For instance, if he, who has frequently
sworn, once extirpates that satanic habit, he has not only
thing preceding: e. g. ' The miracle ^otos, can only mean, In the_ begin-
was performed at the Beautiful Gate, ning of the narrative (of this miracle).
beside which was the Porch called It seems that the case of tbis man,
Solomon's.' who at first lies at the gate of flu
i E. and Edd. Kopv^Aios akka vi)- temple, unable to stir, and in the end,
arebav nix*™, K0* s**« sPr- " Cor- eQters with the Apostles walking and
nelius prayed with fasting, for one leaping and praising God, famished
object : and sees a vision of something the theme for the ethical part ot tne
other than he thought for." discourse. ' There is the like cure tor
k It can hardly be imagined that our souls : let us not give over for want
St. Chrysostom's meaning is correctly of success in the first attempt, but
reported here. 'Ev dpxv T0'' b~'yyh- begin again after every failure.

will lead on to further success. 1 1 5
gained this point, but a habit of piety in other respects will Acts
have been brought in. For no one, I suppose, averse to i_ 12,

swearing would easily consent to do any other wicked act;
he will feel a reverence for the virtue already acquired. Just
as the man who wears a beautiful robe, will blush to roll
himself in the mire ; so is it also here. From this beginning
he will come to learn not to be angry, not to strike, not to
insult. For if once he has come right in little matters,
he whole affair is done. Often, however, something of this
sort takes place, that a person has once reformed, and then
again through carelessness falls back into the old sins but
too readily, so that the case becomes irremediable. For
instance, we have made it a law to ourselves not to swear ;
we have got on well, for some three, or even four days ; after
that, being hard put to it, we scattered away the whole of
our collected gain ; we then fall into indolence and reckless
ness. Still it is not right to give over; one must set to work
zealously again. For it is said, he tbat has built up a house,
and then sees his building pulled down, will have less spirit
for building again. Yes, but for all this, one must not be
dispirited, but must once more set to work zealously.
Let us then lay down daily laws for ourselves. For a [3.]
time let us begin with the easier. Let us retrench all that
superfluity of oaths', and put a bridle on our tongues ; let no
one swear by God. Here is no outlay, here is no fatigue,
here is no cost of time. It is sufficient to will, and all is
done. It is a matter of habit. I beseech and entreat you,
let us contribute thus much of zeal. Tell me, if I had bid
you contribute your money, would not each one of you
readily cast in according to his ability ? If you saw me in
extreme danger, would you not, if it had been possible, have
cut off your own flesh to give me ? Well, I am in danger
now, and in great danger, such indeed that, were I withal con
fined to a dungeon, or had I received ten thousand stripes, or
were a convict in the mines, I could not suffer more. Reach
me then the hand. Consider how great is the danger, that
I should not have been able to reform this which is least : I
say 'least' in regard to the labour required. What shall I have
to say hereafter, when thus called to account? ' Why did you
not remonstrate ? why did you not enjoin? why did you not lay
i2

116 Reform the pernicious habit of swearing.
Homtl. the law before them ? why did you not check the disobedient?'
YIIL It will not be enough for me to say, that I did admonish. It
will be answered, ' You ought to have used more vehement
1 Sam. rebuke; since Eli also admonished.' But God forbid I should
2' 2 ' compare you with Eli's sons. Indeed, he did admonish them,
l Sam. and say, Nay, my sons, do not so; evil is the report that I hear
3' ia" of you. But subsequently the Scripture saith, that he did not
admonish his sons: since he did not admonish them severely,
or with threats. For is it not strange indeed, that in the syna
gogues of the Jews the laws are in such force, and whatever
the teacher enjoins is performed ; while here we are thus
despised and rejected? It is not my own glory that I care for,
(my glory is your good report,) but it is for your salvation.
Every day we lift up our voice, and shout in your ears. But
there is none to hear. Still we take no strong measures. I fear
we shall have to give an account at the coming Day of this
excessive and unseasonable leniency.
Wherefore, with a loud and clear voice, I proclaim to all
and testify, that those who are notorious for this trans-
Matt. 5, gression, who utter words which come qfthe evil one, (for
3/* such is swearing,) shall not step over tbe threshold of the
Church. Let this present month be the time allowed you
for reforming in this matter. Talk not to me, ' Necessity of
business compels me to use oaths, else people do not believe
me.' To begin with this, retrench those oaths which come
merely of habit. I know many will laugh, but it is better to
be laughed at now, than wept for hereafter. They will
laugh, who are mad. For who, I ask, in his right mind
would laugh at the keeping of the commandment ? But
suppose they do ; why, it will not be at us, but at Christ, that
such men will laugh. You shudder at the word ! I knew
you would. Now if this law were of my making, at me
would be the laughing ; but if Another be the Lawgiver, the
jeering passes over to Him. Yes, and Christ was once spit
upon, and smitten with the palm, smitten upon the face.
' obsiv Now also He bears with this, and it is1 no wonder! For
aireiKos tnjs> ne}i js prepared; for this, the worm that dieth not.
Behold, again I say and testify ; let him laugh that will, let
him scoff that listeth. Hereunto are we set, to be laughed
iCor. 4, at and mocked, to suffer all things. We are the offscouting-

Swearers forbidden to enter the Church. 117
of the world, as blessed Paul says. If any man refuse to Acts
conform to this order, that man I, by my word, as with a ,_ 12i
trumpet's blast, do prohibit to set foot over the Church's
threshold, be he prince, be he even the crowned head.
Either depose me from this station, or if I am to remain,
expose me not to danger. I cannot bear to ascend this
throne, without effecting some great reformation. For if this be
impossible, it is better to stand below. Nothing more wretched
than a ruler, who does his people no good. Do exert your
selves, and attend to this, I entreat you ; and let us strive,
and of a surety more will come of it. Fast, entreat God, (and
we will do the same with you,) that this pernicious habit may
be eradicated. It is no great matterk, to become teachers to
the world ; no small honour to have it said every where, that
really in this city there is not a man that swears. If this come
to pass, you will receive the reward not only of your own
good works ; indeed what I am to you, this yon will become
to the world. Assuredly others also will emulate you ; assuredly
you will be a candle set upon a candlestick.
And is this, you will say, the whole matter ? No, this is
not all, but this is a beginning of other virtues. He who
swears not, will certainly attain unto piety in other respects,
whether he will or not, by dint of self-respect and awe. But
you will urge that most men do not keep to it, but fall away.
Well, better one man that doeth the will of the Lord, than
ten thousand transgressors. In fact, hereby is every thing
subverted, every thing turned upside down, I mean, be
cause after the fashion of the Theatre we desire numbers,
not a select number. For what indeed will a multitude be
able to profit ? Would you learn, that it is the saints, not
the numbers, which make the multitude ? Lead out to war
ten hundred thousand men, and one saint, and let us see who
achieves the most ? Joshua the son of Nun went out to war,
and alone achieved all ; the rest were of no use. ' Wouldest
1 ObSev piya iarl yev. SiSaax. ttjs wanting, e. g. " It is no great matter
oik. Oil pixpbv k. t. k. The passage [to be free from tbe vice of swearing.
is manifestly corrupt, and the Mss. But to set an example to others would
lend no assistance. Ben. conjecturally, be a great thing,] to be teachers herein
" Nihil majus est quam esse doctores of the whole world, &c."
orbis: nee parum etc." Ed. Par. ' 'AAAa irov Bekeis iSeiv. dyairiyre, 'in
Ben. 2. " Fortasse, obKovv peya." b irokbs txkos k. t. A. The modern
But it ii more likely that something is text, 'O irokbs i>XKos> dyairrrre, k. t. A.

118 A select few better than many corrupt.
Homil. thou see, beloved, that the great multitude, when it does not
¦yiTT- the will of God, is no better than a thing of nought?
I wish indeed, and desire, and with pleasure would be
torn in pieces, to adorn the Church with a multitude, yea,
but a select multitude ; yet if this be impossible, that the
few should be select, is my desire. Do you not see, that it
is better to possess one precious stone, than ten thousand
farthing-pieces ? Do you not see that it is better to have the
eye sound, than to be loaded with flesh, and yet deprived of
sight ? Do you not see that it is better to have one healthy
sheep, than ten thousand with the murrain ; that fine children,
though few, are better, than many children diseased withal ;
that in the Kingdom there will be few, but in hell many ? What
have I to do with a multitude ? what profit therein ? None.
Rather they are a plague to the rest. It is as if one who
had the option of ten healthy persons or ten thousand sick
folks, should take to himself the latter in addition to the ten.
The many who do nothing well, will avail us only for punish
ment hereafter, and disgrace for the time being. For no one
will urge it as a point in our favour that we are many ; we
shall be blamed for being unprofitable. In fact, this is what
men always tell us, when we say, We are many ; ' aye, but
bad,' they answer.
Behold again : I give warning, and proclaim with a loud
voice, let no one think it a laughing matter : I will exclude
and prohibit the disobedient ; and as long as I sit on this
throne, I will give up not one of its rights. If any one
depose me from it, then I am no longer responsible ; as long
as I am responsible, I cannot disregard them ; on account
not of my own punishment, but of your salvation. For
I do exceedingly long for your salvation. To advance it, I
endure pain and vexation. But yield your obedience, that
both here and hereafter you may receive a plentiful reward,
and that we may in common reap eternal blessings ; through
the grace and mercy of the only-begotten Son of God ; to
Whom with the Father and the Holy Ghost be glory, power,
and honour, now and ever, world without end. Amen.

HOMILY IX.

Acts iii. 12.
And when Peter saw it, he answered unto the people, Ye men
of Israel, why marvel ye at this, or why look ye so earnestly
on us, as though by our own power or holiness we had made
this man to walk ?
There is greater freedom of speech in this harangue,
than in the former. Not that he was afraid on the former
occasion, but tbe persons whom he addressed there, being
jesters and scoffers, would not have borne it. Hence in
the beginning of that address he also bespeaks their
attention by his preamble ; Be this known unto you, and eh.2,14.
hearken to my words. But here there is no need of this
management1. For his hearers were not in a state of in-1 k«™-
difference. The miracle had aroused them all ; they were <rK*V7,s
even full of fear and amazement. Wherefore also there
was no need of beginning at that point, but rather with
a different topic ; by which, in fact, he powerfully con
ciliated them, namely, by rejecting the glory which was to
be had from them. For nothing is so advantageous, and so
likely to pacify the hearers, as to say nothing about oneself of
an honourable nature, but, on the contrary, to obviate all sur
mise of wishing to do so. Aud, in truth, much more did they
increase their glory by despising glory, and shewing that what
had just taken place was no human act, but a Divine work ;
and that it was their part to join with the beholders in admira
tion, rather than to receive it from them. Do you see how
clear of all ambition he is, and how he repels the honour
paid to him? In the same manner also did the ancient

120 St. Peter's second Sermon.
IhoMii, fathers ; for instance, Daniel said, Not for any wisdom that
fc1-^' , is in me. And again Joseph, Do not interpretations belong
30° ' to God? And David, When the lion and the bear came, in
Gen. 11, ffo name qf the Lord I rent them with my hands. And so
lSam. likewise here the Apostles, Why look ye so earnestly on us,
' 'as though by our own power or holiness we had made this
man to walk? Nay, not even this"; for not by our own
v. 13. merit did we draw down tbe Divine influence. The God qf
Abraham, and of Isaac, and of Jacob, the God of our fathers.
1 eiaaBeT See how assiduously he1 thrusts himself upon the fathers of
old, lest he should appear to be introducing a new doctrine.
In the former address he appealed to the patriarch David,
here he appeals to Abraham and the rest. Hath glorified
His Servant"0 Jesus. Again a lowly expression, like as in
the opening address.
But at this point he proceeds to enlarge upon the outrage,
and exalts the heinousness of the deed, no longer, as before,
throwing a veil over it. This he does, wishing to work upon
them more powerfully. For the more he proved them account
able, the better his purpose were effected. Hath glorified,
he says, His Servant Jesus, Whom ye deliver edup, and denied
Him in the presence of Pilate, when he was determined to let
Him go. The charge is twofold : Pilate was desirous to let
v. 14.15. Him go ; you would not, when he was willing. But ye denied
the Holy One and the Just, and desired a murderer to be
granted unto you ; and killed the Prince (or Author) of Life:
Whom God hath raised from the dead; whereof we are wit
nesses. Ye desired a robber instead of Him. He shews the
great aggravation of the act. As he has them under his hand,
" 'AAA' ouSe rovro- ob yap, k. t, A. citation from Joel) of the sermon in
This seems to refer to ebaej}ela- ' but ch. ii.; see below, in the Kecapitu-
not by our holiness aDy more than by lation, whence we might here supply,
our own power.' The modern text : dyarepa Zkeyev, " 'Vnaovv rbv Naf
Oi/Se tovto ijpeTepov, tprtalv oi ydp, k.t.A." ' As in the opening address
it. t. A. ' Not even this is our own, lie [above, he said : " Jesus of Nazareth,
says ; for not, <fec.' a man approved of God, etc."].' Or,
b or, Child, rbv iraiSa. CEcumen. 'like as in the opening words of Wis
seems to have considered this as a discourse he speaks in lowly manner
lowly title, for he says: ' And of Christ of themselves.' CEcumen. " He still
he speaks lowly, Tip irpoaBeivai, rbv keeps to lowlier matters, both as to
IlaiSa.' But to this remark he adds, themselves, and as to Christ, As to
' For That which in Itself is glorified, themselves, in saying that not by their
can receive no addition of glory.' — own power they wrought the miracle-
Below, KaBiiis iv rip irpooipla may refer As to Christ, &c."
to the prefatory matter (after the

Christ's Passion predestined and foretold. 121
he now strikes hard. The Prince of Life, he says. In these Acts '
words be establishes the doctrine of the Resurrection. Whom 12  x*9_ ix
God hath raised from the dead. ' Whence doth this appear?'
He no longer refers to the Prophets, but to himself, inas- ch.2,26.
much as now he has a right to be believed. Before, when
he affirmed that He was risen, he adduced the testimony of
David ; now, having said it, he alleges the College of
Apostles. Whereof we are witnesses, he says.
And His name, through faith in His name, hath made s. 16.
this man strong, whom ye see and know : yea, the faith
which is by Him hath given him this perfect soundness
in the presence of you all. 1 Seeking to declare the matter,1 Cnray
he straightway brings forward the sign: In the presence, ^XX
he says, of you all. As he had borne hard upon them, and
had shewn that He Whom they crucified had risen, again he
relaxes, by giving them the power of repentance ; And now, s. 17.
brethren, I wot that through ignorance ye did it, as did
also your rulers. This is one ground of excuse. The
second" is of a different kind. As Joseph speaks to hisGen-45>
brethren, God did send me before you; what in the former
speech he had briefly said, in the words, Him, being Gfe-ch.2,23.
livered by the determinate counsel and foreknowledge of
God, ye have taken, — this he here enlarges upon: But s. 18.
what God before had shewed by the mouth of all His
Prophets, that His Christ should suffer, He hath so fulfilled.
At the same time shewing, that it was not of their doing,
if this be proved, that it took place after God's counsel.
He alludes to those words with which they had reviled
Him on the Cross, namely, Let Him deliver Him, if He Mat.27,
will have Him ; for He said, I am the Son of God. If AHe 2" i3'
trust in God, let Him now come down from the cross. O
foolish men, were these idle words ? It must needs so come
to pass, and the prophets bear witness thereunto. Therefore
if He descended not, it was for no weakness of His own that
He did not come down, but for very power. And Peter
puts this by way of apology for the Jews, hoping that they
' il Sevrepaerepa, A. B.C. (N.ora.ri) have adopted the absurd innovation,
Cat. Namely, the first, " Ye did it igno- ' " Through ignorance ye did it :" this
rantly, as did also your rulers." The is one ground of excuse : the second is,
second, ' It was ordered by the counsel " As did also your rulers :" ' E. F. D.
of God:' as below, ' And he puts this d Ei ireiroiBev, A.C.F. D.N.Cat.and
by way of apology, &c.' The Edd. vCv after kotojS. om. C. F. D. N. Cat.

122 The Prophet like unto Moses.
Homil. may also close with what he says. He hath so fulfilled,
 — he says. Do you see now how he refers every thing to
?. 19. that source ? Repent ye therefore, he says, and be con
verted. He does not add, c from your sins ;' but, that your
sins may be blotted out, means the same thing. And then
he adds the gain : So shall the times of refreshing come
from the presence qf the Lord. This betokens them in a
sad state, brought low by many wars6. For it is to the
case of one on fire, and craving comfort, that the expression
applies. And see now how he advances. In his first
sermon, he but slightly hinted at the resurrection, and
Christ's sitting in heaven ; but here he also speaks of His
v.20.21. visible advent. And He shall send Jesus the Christ ordained'
(for you), Whom the heaven must (i. e. must of necessity)
receive, until the times qf the restitution ofall things. The
reason why He does not now come is clear. Which God hath
spoken, he continues, by the mouth qfB His holy prophets
since the world began. For Moses truly said unto the
fathers, A Prophet shall the Lord your God raise up unto
you of your brethren, like unto me; him shall ye hear in
all things whatsoever he shall say unto you. Before, he
had spoken of David, here he speaks of Moses. Of all
things, he says, which He hath spoken. But he does not
say, " which Christ," but, which God hath spoken* by the
mouth qf all His holy prophets since the world began.
' Tlokepois attested by Cat. and CEc. where in the N. T. Matt. 6, 5. Luke
but A. has 7roVois, E. and Edd. kokois. 2, 35. Acts 15, 17. Bom. 3, 4. tie
In the following sentence, npbs ydp correct usage is observed, according to
rbv Kavaobpevov Kal irapapvBlav iirifa- which, 'iiras av is nearly equivalent
Tovvra ovtos av dppiaeiev b kiyos, B. to " so (shall);" i. e. ' that (iliras)
and CEc. read Kkavabpevov, C. F. D. N. they may come, as in the event of your
Kkavaobpevov, (" to him that shall repentance (av), they certainly shall.
weep,") A. Kavadpevov, Cat. Kavaob- And so Chrys. took the passage: Elra
pevov, the true reading. The scribes rb KepBos hrdyer "Onus av k. t. a.
did not perceive that Chr. is comment- ' Then he adds the gain: So shall the
ing on the word dva^ib^eas, 'refrigera- times, &c.'
tion,'asimplyingaconditionof6MHim^r: f rbv irpoKexeipio-pevov. Other Mss.
hence the alteration, Kkavabpevov, or in of N. T. read irpoKeianpvypevov, whence
the 'Doric' form (Aristoph.) KAat/o-odpe- Vulg. E. V. "which was before
vov. E. and Edd. Aio ko! o'iras elirev preached."
eiSasbriirpbsTbvirdaxovraKalirapapvB. e E. V. has " all," and so some
Cnrovvra k. t. k. ' Wherefore also he Mss. irdvrav, and St. Chrys. gives it
speaks thus, knowing that it is to the a little further on.
case of one who is suffering, &c.' — In "> Instead of this clause, " by the
the text here commented upon, &Va>s dv mouth, &c." the Edd. have from &•
HkBaai Kaipol dvmf/., E. V. makes iiras ' Still by keeping the matter in tbe
av temporal, " When the times of re- shade, drawing them on the more to
freshing, &c." But here and else- faith by gentle degrees.'

He, Whom ye crucified, is ready to save you. 123
Then he betakes him to the ground of credibility, saying, Acts
A Prophet shall the Lord your God raise up unto you of.^_^
your brethren, like unto me; Him shall ye hear in all y.23.24.
things. And then the greatness of the punishment: And
it shall come to pass, that every soul which will not hear
that Prophet, shall be destroyed from among the people.
Yea, and all the prophets, from Samuel and those that -
follow after, as many as have spoken, have likewise foretold
qf these days. He has done well to set the distinction here.
For whenever he says any thing great, he appeals to them
of old. And he found a text which contained both truths ;
just as in the other discourse he said, Until He put His eb..2,35.
foes under His feet. The remarkable circumstance is, that
the two things stand together; that is, subjection and dis
obedience, and the punishment. Like unto me, he says.
Then why are ye alarmed ? Ye are the children qf the v. 25.
prophets: so that to you they spake, and for your sakes
have all these things come to pass. For as they deemed
that through their outrage they had become alienated, (and
indeed there is no parity of reason, that He Who now is
crucified, should now cherish them as His own,) he proves
to them tbat both the one and the other are in accordance
with prophecy. Ye are the children, he says, of the Prophets,
and qf the covenant which God made with our fathers, say
ing unto Abraham, And in thy seed shall all the kindreds qf
the earth le blessed. Unto you first, he continues, Gods. 26.
having raised up His1 Son, sent Him. To others indeed also, > rbv
but to you first who crucified Him. To bless you, he adds, na,Sa
in turning away every one of you from his iniquities.

Now let us consider again more minutely what hasBecapi-
been read out. In the first place, he establishes the tu,atl0n-
point that the miracle was performed by them'; saying,
' Teas KaraaKevd£ei 'iri abrol iiroln- doubt for a moment : he forestalls their
aav Tb Bavpa. i. e. ' by saying, Why judgment on the matter : you see that
marvel ye ? he makes this good at it is done by us, and you are inclined
the very outset : You see that a to think it was by our own power or holi-
miracle has been wrought, and by us ness, &c.' There is no need to insert
(as the instruments), not by some other the negative, Sti obx abrol : Erasm.
man (this is the force of the abrol and Ben. Lat.
here). This he will not allow them to

124 Sin of rejecting Christ, with its aggravations.
Homil. saying, Why marvel ye? And he will not let the assertion
' be disbelieved: and to give it more weight, he anticipates
their judgment. Why look ye, he says, so earnestly on
us, as though by our own power or holiness we had made
this man to walk? If this troubles and confounds you, learn
Who was the Doer, and be not amazed. And observe how
on all occasions when he refers to God, and says that all
things are from Him, then he fearlessly chides them: as above
ch.2,22. where he said, A man approved of God among you. And on
all occasions he reminds them of the outrage they had com
mitted, in order that the fact of the Resurrection may be
established. But here he also subjoins something else; for
s. 13. he no more says, " of Nazareth," but what? The God of
our fathers hath glorified His Son Jesus. Observe also the
modesty. He reproached them not, neither did he say at
once, ' Believe then now : behold, a man that has been forty
years lame, has been raised up through the name of Jesus
Christ.' This he did not say, for it would have excited
opposition. On the contrary, he begins by commending
them for admiring the deed, and again calls them after their
ancestor : [ Ye men of Israel.] Moreover, he does not say,
It was Jesus that healed him : [but, The God of our fathers
hath glorified, etc.] But then, lest they should say, How
can this stand to reason — tbat God should glorify the trans
gressor? therefore he reminds them of the judgment before
Pilate, shewing that, would they but consider, He was no
transgressor ; else Pilate had not wished to release Him.
v. 13. 14. And he does not say, 'when Pilate was desirous,' but, was
determined to let Him go. [But ye denied the Holy One,
etc.] Him who had killed others, ye asked to be released;
Him Who quickeneth them that are killed, ye did not wish
to have ! And that they might not ask again, How should it
be that God now glorifies Him, when before He gave no
assistance ? he brings forward the prophets, testifying that
infra so it behoved to be. [But those things which God before
had shewed, etc.] Then, lest they should suppose that
God's dispensation was their own apology, first he reproves
them. Moreover, that the denying Him to Pilate's face, was
no ordinary thing ; seeing that he wished to release Him.
And that ye cannot deny this, the man who was asked in

Christ, the Prince of Life. 125
preference to Him is witness against you. This also is part Acts
of a deep dispensation. Here it shews their shamelessness 12_i6.
and effrontery ; that a Gentile, one who saw Him for the
first time, should have discharged Him, though he had
heard nothing striking ; while they who had been brought
up among His miracles, have done the very opposite ! For,
as he has said, When he (Pilate) had determined to let Him
go, that it may not be imagined that he did this of favour,
we read, And he said, It is a custom with you to release oneMa.t.27,
prisoner ; will ye therefore that I release unto you this '
man ? But ye denied the Holy One and the Just. He does Mark
not say, ' Ye delivered up ;' but everywhere, Ye denied. '
For, said they, We have no king but Caesar. And heJohnl9,
does not say only, Ye did not beg off the innocent,
and, Ye denied Him; but, Ye slew Him. While they were
hardened, he refrained from such language; but when their
minds are most moved, then he strikes home, now that they
are in a condition to feel it. For just as when men are
drunk we say nothing to them, but when they are sober,
and are recovered from their intoxication, then we chide
them; thus did Peter: when they were able to understand
his words, then he also sharpened his tongue, alleging
against them many charges; that, Whom God had glorified,
they had delivered up; Whom Pilate would have acquitted,
they denied to his face; that they preferred the robber
before Him.
Observe again how he speaks covertly concerning Christ's [3. J
power, shewing that He raised Himself: just as in his
first discourse he had said, Because it was not possible that ch/2, 24.
He should be holden of it, so here he says, And killed*- 15-
the Prince of Life. It follows, that the Life He had was
not from another. The prince (or author) of evil would
be he that first brought forth evil ; the prince or author of
murder, he who first originated murder ; so also the Prince
(or Author) of Life must be He Who has Life from Himself.
Whom God raised up, he continues : and now that he has
uttered this, he adds, And His name, upon faith in His*-™-
name, hath made this man strong, whom ye see and know;
yea, ihe faith which is by Him hath given Him this perfect
soundness. [Tlie faith which is by Him, r\ h' ctvrou vims'].

126 How they did it " through ignorance."
Homil. Andk yet it was i) elj uutov tt/o-tjj, ' the faith which is in Him'
 — (as its object) that did all. For the Apostles did not say,
' By the name,' but, In the name, and it was in Him (eij
clvtov) that the man believed. But they did not yet make
bold to use the expression, ' The faith which is in Him.'
For, that the phrase By Him should not be too low, observe
that [after saying, Upon the faith of His name,] he adds,
His name hath made him strong, and then it is that he says,
Yea, the faith which is by Him hath given him this perfect
1 Kal soundness. Observe how he implies, that in the ¦former ex-
iKeivo pression also, [Whom God raised up,] he did but condescend
to their low attainments. For that Person needed not
Another's help for His rising again, Whose Name raised up
a lame man, being all one as dead. Mark how on all
occasions he adduces their own testimony. Thus above, he
ch.2,22. said, As ye yourselves also know ; and, In the midst of you:
and here again, Whom ye see and know : in the presence of
you all. And yet that it was, In His name, they knew not :
but they did know1 that the man was lame, that he stands
there whole l. They that had wrought the deed themselves
confessed, that it was not by their own power, but by that
of Christ. And had this assertion been unfounded, had they
not been truly persuaded themselves that Christ had risen
again, they would not have sought to establish the honour
of a- dead man instead of their own, especially while the
eyes of the multitude were upon them. Then, when their
minds were alarmed, immediately he encourages them, by
the appellation of Brethren, [And now, brethren, I wot,
etc.] For in the former discourse he foretold" nothing, but
only says concerning Christ, Therefore let all the house of
Israel know assuredly: here he adds an admonition. There
k The meaning of the following ijSeaav instead of after toSto ftterar,
passage is plain enough, but the inno- So Commel. Erasm. Ed. Par. Hence
vator has so altered it as to make it T). F. have it in both places, and so
unintelligible. Yet the Edd. adopt his Morel. Ben. All these omit 8ti before
reading (E.D.F.) without notice of the iv rip bit. " And yet in His name they
other and genuine reading. " And knew not that he stands whole: but
yet if it was i) eis abrbv irlans that did this they knew, that he was lame,
all, and that (0V1) it was eis avrbv that (that he stands whole)." Savile alone
tbe man believed, why did (Peter) say, has retained the genuine reading.
not, Aid rod bviparos,, but, 'Ev rip m obSevirpoeTirev, A.B.C.N.i.e.fore-
bvipari? Because they did not yet, told nothing concerning them. Edd.
<fec." ovSev irepi IoutSj' ehrev, ' said nothing
' E. has oti byifc eari]Kev after o6k concerning (the hearers) themselves,'

God's Predestination does not excuse the sin. 127
he waited till the people spoke: here, he knew how much they Acts
had already effected, and that the present assembly was better l6_ i*8.
disposed toward them. [That through ignorance ye did it.]
And yet the circumstances mentioned above were not to be
put to the score of ignorance. To choose the robber, to reject
Him Who had been adjudged to be acquitted, to desire even
to destroy Him — how should this be referred to ignorance ?
Nevertheless, he gives them liberty to deny it, and to ' change ' p-«-a-
their mind about what had happened. ' Now this indeed,7"™
that you put to death the innocent, ye knew : but that you
were killing " the Prince of Life," this, belike, ye did not
know.' And he exculpated not them alone, but also the
chief contrivers of the evil : [ye and your rulers :] for doubt
less it would have roused their opposition, had he gone off into
accusation. For the evil-doer, when you accuse him of some
wickedness that he has done, in his endeavour to exonerate
himself, grows more vehement. And he no longer says, ' Ye
crucified,' ' Ye killed,' but, Ye did il ; leading them to seek
for paTdon. If those rulers did it through ignorance, much
more did these present. [But these things which God before s. 18.
had shewed, etc.] But it is remarkable, that both in the first
and in the second discourse, speaking to the same effect, that is,
in the former, By the determinate counsel and foreknowledge
of God; and in this, God before had shewed that Christ
should suffer; in neither does he adduce any particular
text in proof. The fact is, that each one of such passages is
accompanied with many accusations, and with mention of
the punishment in store for them; [as], / will deliver m^?, Is. 53, 9.
says one, the wicked in requital for His grave, and the rich
in return for His death. And again, * * * Those things,
he says, which God before had shewed by the mouth of all
His prophets, that Christ should suffer, He hath so fulfilled.
It shews the greatness of that counsel™, va. that all spoke of it,
and not one only. It does not follow, because the event was
through ignorance, that it took place irrespectively of God's
ordinance. See how great is the Wisdom of God, when it
n peydkijv SelKvvai rfy fiovkfy, ing, in illustration of his remark that
meaning the determinate counsel of the prophecies of the Passion are all
God above spoken of. Above, after accompanied with denunciations of
Kal ir&kiv, some other citation is want- punishment.

128 Christ the Prophet of things to come.
Homil. uses the wickednesses of others to bring about that which
' must be. He hath fulfilled, he says : that they may not

imagine that any thing at all is wanting ; for whatsoever
Christ must needs suffer, has been fulfilled. But do not
think, tbat, because the Prophets said this, and because ye
did it through ignorance, this sufficeth to your exculpa
tion. However, he does not express himself thus, but in
v. 19. milder terms says, Repent ye therefore. ' Why ? For " either
it was through ignorance, or by the dispensation of God.'
That your sins may be blotted out. I do not mean the
crimes committed at the Crucifixion ; perhaps they were
through ignorance ; but so that your other sins may he
blotted out : this p only. So shall the times of refreshing
come unto you. Here he speaks of the Resurrection, ob
scurely. For those are indeed times of refreshing, which
2 Cor. 5, Paul also looked for, when he said, We that are in this
4' tabernacle do groan, being burthened. Then to prove that
v. 20. Christ is the cause of the days of refreshing, he says, And
He shall send Jesus Christ, which before was for you
ordained. He said not, ' That your sin may be blotted
out,' but, your sins ; for he hints at that sin also. He shall
v. 21. send. And whence * ? Whom the heaven must receive. Still
[mws<] receive? And why not simply, Whom the heaven hath
received ? This, as if discoursing of old times : so, he says,
" fi ydp Kara &yvoiav, % Kard o'ikovo- CEcumen. in loc. to Sei skt! toO
piav. Edd. omit this interlocution, eSei.) And then as to the neces-
Sav. notes it in tbe margin. "Repent sity ; this SeT is not meant in re-
ye therefore." Why repent? for either spect of Christ's Divine Nature, (for
it was through ignorance, or it was of that he forbears to speak,) but the
predestinated.' (Nevertheless, you must meaning is, So it is ordered, Sec'
repent, to the blotting out of your sins, The report, however, is very defective,
&c.) especially in what follows. Be is
P toCto pivov, B. C. N. 'this is all:' commenting upon the words, "Until
i. e. no more than this : he does not the time of restitution (or making
impute that one great sin to them, in good) of all that God spake, Sic."
all its heinousness ; he only speaks of irdvrav 3>v ikdknaev b ®ebs, wbicn
their sins in general. A. and the other expression he compares with wbat is
Mss. omit these words. said of the Prophet like unto Moses,
") The modern text ; ' Saying tbis, irdvrav 'iaa dv kakiap Christ is that
he does not declare, Whence, but only Prophet : and what He spake, the
adds, &c.' — 'Akp^v Se^aaBai. Ben. Prophets, obscurely indeed, spake be-
'TJtique suscipere.' Erasm. 'adhuc ac- fore. He adds, that St. Peter's men-
cipere.' It means, Is this still to take tion of the yet future fulfilment of
place, that he should say bv Ser all that tbe Prophets have spoken
Si£aa6ai, as if the event were yet is calculated also to alarm the hearers.
future P And the answer is, ' He See the further comment on these
speaks in reference to former times, verses at the end of the recapitula-
i. e. from that point of view. (So tion.

Christ more than lik^unto Moses. 129
it is divinely ordered, so it is settled: not a word vet of Acts III
His eternal subsistence. — For Moses indeed said unto <Ae22_24'.
fathers, A Prophet shall the Lord raise up for you : [Him v. 22.
shall ye hear in all things that He shall speak unto yqu :]
and having said, [All things which] God hath spoken by
the mouth qf all His holy Prophets, now indeed he brings
in Christ Himself. For, if He predicted many things,
and it is necessary to hear Him, one would not be wrong in
saying that the Prophets have spoken these things. But, [4.]
besides, he wishes to shew that the Prophets did predict the
same things. And, if any one will look closely into the
matter, he will find these things spoken in the Old Testament,
obscurely indeed, but nevertheless spoken. Who was pur
posely designed, says he : in Whom1 there is nothing novel.
Here he also alarms them, by the thought that much remains
to be fulfilled. But if so, how says he, Hath fulfilled? Thev. 18.
things which it was necessary that Christ should suffer, are
fulfilled : the things which must come to pass, not yet. A
Prophet shall the Lord God raise up for you from among
your brethren, like unto me. This would most conciliate,
them. Do you observe the sprinkling of low matters and
high, side by side, — that He Who was to go up into the
heavens should be like unto Moses? And yet it was a great
thing too. For in fact He was not simply like unto Moses",
if so be that every soul which will not hear shall be destroyed.
And one might mention numberless other things which shew
that He was not like unto Moses; so that it is a mighty
text tbat he has handled. God shall raise Him up unto you,
says Moses, from among your brethren, [etc.] : consequently
r 0§ obSev vearepov. Meaning per- eri, obSeira-.
haps, that as Christ was from the first » C. N. Ou ydp S$i koto Maaea fy, el
designed for the Jews, the Gospel is no yap iras 0 p^ ok. i^okoBpevB^aerai, pvpia
novelty, as if nothing had been heard Se etwee Ta Seutvivra ori ovk iari Kard
of such a Saviour before. E. D. F. Uaaia. B. omits oi yap  fy,\nai-
&are ovSh vearepov, which is placed vertently passing from fy- ob ydp to
before the citation rbv irpoKex. — Below; the subsequent fy- ei ydp. A. omits
A. B. C. N. "Eirk^paaev & eSei iraBeiv, the words p.up*a  6V1, which disturb
"Eak-npaBn a SeiyeveaBai ixpw obSeira, theseB»e#f the passage. In the trans-
which is manifestly corrupt. We restore lation wevriave rejected the second ydp.
ittlms-."&irkfipaaev,*Ae'SeiiraBeTveirkri- For e?7rey, Sav. marg. gives elfiroi tis
paBi), & Se yeveaBai ixpw obSeira. The t.v, which we have adopted. The
modern text : 'Eirk-lipaaev & eSei iraBeiv j modern text substitutes tS, Kal iarai
'Zirkiipaaev, etirev, obK iTtkr)pa8r\- SeiK- for ei ydp, and inserts Kal akka after
vvs 8V1 & pev i%prpi iraBeiv, iirkiipaaev pvpla Si.
& Se (Seoi add. F. T>.) 7eveff9ai AeforeTai

130 Christ for the Jejfls, and from them to others.
Homil. Moses himself threatens those that should not hear. [Yea,
ix •
 '—and all the prophets, etc.] : all this' is calculated to attract.
Yea, and all the prophets, says the Apostle, from Samuel.
He refrains from enumerating them singly, not to make his
discourse too long; but having alleged that decisive testi-
s. 25. mony of Moses, he passes by the rest. Ye, he says, are the
children qf the Prophets, and qf the covenant which God
made. Children qfthe covenant; tbat is, heirs. For lest
they should think that they received this offer from the
favour of Peter, he shews, that of old it was due to them, in
order that they may the rather believe that such also is the
v. 26. will 0f God. Unto you first, he continues, God having
raised up His Son Jesus, sent Him. He does not say
simply, ' Unto you He sent His Son,' but also, after the resur
rection, and when He had been crucified. For that they
may not suppose that he himself granted them this favour,
and not the Father, he says, To bless you. For if He is your
Brother, and blesses you, the affair is a promise. [Unto
you first.] That is, so far are yon from having no share in
these blessings, that He would have you become moreover
promoters and authors of them to others. For" you are
not to feel like castaways. [Having raised up] : again, the
Resurrection. In turning away, he says, every one of you
from his iniquities. In this way He blesses you: not in
a general way. And what kind of blessing is this? A
great one. For of course not the turning a man away from
his iniquities is itself sufficient to remit them also. And if
it is not sufficient to remit, how should it be to confer a
blessing? For it is not to be supposed that the transgressor
becomes forthwith also blessed ; he is simply released from his
sins. But this v, Like unto me, would no wise apply. Hear ye
1 Tavra Ska inayayd is strangely ' Tb 5e, 'fls ipe, ovSapov kiyov h
rendered by Ben. "hsec omnia adjecta fxoi. He had before said, that in the
sunt." But this is the comment, not very description of ' the Prophet like
upon the threatening in v. 23. but upon unto Moses,' it is shewn that He is
the matters contained in the following more than like Moses ; for instance,
verses, 24 — 26. " Every soul which will not hear, &c."
u M^ ydp as direjlbippivoi SiaKeTaBe, would not apply to Moses. Having
B. N. ovkovv p.j) ydp, A. irdkiv pfy ydp, finished the description, he now adds,
C. p.}) olv, F. D. «al ydp, Cat. obKovv You see that the as ipe nowhere holds
pfy, E. and Edd., whioh also add at the as the whole account of the matter: to
end of the sentence, % dirofrefrkiipevoi, be raised up (from the dead) and sent
where the other Mss. have, Ildkiv 97 to bless, and this by turning every one
hidaraais, as comment on avaariiaas. fr°m h'8 iniquities, is not to be simply

Forgive iiy'uries, as Christ did. 131
Him, he says; and not this alone, but he adds, And it shall Acts
come to pass, that every soul, which will not hear that Prophet, 2g I26
shall be destroyed from among ihe people. When he has
shewn them that they had sinned, and has imparted forgive
ness to them, and promised good things, then indeed, then
he says, t( Moses also says the same thing." What sort of
connexion is this : Until the times qf the restitution; and
then to introduce Moses, saying, thatw all that Christ said shall
come to pass? Then also, on the other hand, he says, as
matter of encomium, (so that for this reason also ye ought to
obey): Ye are the children of the prophets and of the
covenant: i. e. heirs. Then why do -you stand affected
towards that which is your own, as if it were another's ?
True, you have done deeds worthy of condemnation; still
you may yet obtain pardon. Having said this, with reason
he is now able to say, Unto you God sent His Son Jesus
to bless you. He says not, To save you, but what is greater;
that the crucified Jesus blessed His crucifiers.
Let us then also imitate Him. Let us cast out that spirit
of murder and enmity. It is not enough not to retaliate (for
even in the Old Dispensation this was exemplified) ; but let
us do all as we would for bosom-friends, as we would for
ourselves, so for those who have injured us. We are fol
lowers of Him, we are His disciples, Who after being cruci
fied, sets every thing in action in behalf of His murderers,
and sends out His Apostles to this end. And yet we have
often suffered justly ; but those acted not only unjustly, but
impiously; for He was their Benefactor, He had done no
evil, and they crucified Him. And for what reason ? For
the sake of their reputation. But He Himself made them
objects of reverence. The scribes and the pharisees sit in Mat. 23,
Moses' seat; all therefore whatsoever they bid you observe, '
that do ye, but after their works do ye not. And again
in another place, Go thy way, shew thyself to the priest, ib. 8, 4.
Besides, when He might have destroyed them, He saves
such as Moses. The modern text all things which Christ shall say : and
adds, " Unless it be taken in regard of this not in a general way, but with a
the manner of legislation :" i. e. Christ fearful menace ? It is a powerful con-
is like unto Moses considered as De- nexion, for it shews that for this
liverer and Lawgiver, not in any other reason also they ought to obey Him.
respect. What means it, Children of the Pro-
" E. and Edd. " that they shall hear phets, ^c."
k2

132 Cease from wrath, and from oaths the food of wrath.
Homil. them. Let us then imitate Him, and let no one be an enemy,
'"no one a foe, except to the devil.

[5-J Not a little does the habit of not swearing contribute to
this end : I mean, to the not giving way to wrath1: and by
not giving way to wrath, we shall not have an enemy either,
Lop off the oaths of a man, and you have dipt the wings of
his anger, you have smothered all his passion. Swearing, it
is said, is as the wind to wrath. Lower the sails; no need
of sails, when there is no wind. If then we do not clamour,
and do not swear, we have cut the sinews of passion. And
if you doubt this, just put it to experiment. Impose it as a
law upon the passionate man that he shall never swear, and
you will have no necessity of preaching moderation to him.
So the whole business is finished. y For even though you
do not forswear yourselves, [yet] by swearing at all, do you
not know in what absurd consequences you involve your
selves — binding yourselves to an absolute necessity and as
with a cord, and putting yourselves to all manner of shifts, as
men studying how to rescue their soul from an evil which there
is no escaping, or, failing of that, obliged [by that 'self-
imposed necessity] to spend your life thenceforth in vex-
1 kiya 85; to ph bpyl^eaBai, as the at all." He seems to be speaking of
explanation of eis tovto. The other oaths and imprecations, by which a
text confuses the meaning by substi- man in the heat of passion binds himself
tuting «al to pjj bpy. " Not to swear, to do or suffer some dreadful thing. " Sup-
and not to be angry, is a great help to pose you do not perjure yourself, yet
this." Which increases the " intri- think ofthe misery you entail upon your-
cacy" of which Ben. complains in the self: you must either study all sorts of
following passage, where oaths are first expedients to deliver your soul, or, since
said to be the wings of wrath, and then that cannot be without perjury, you
are compared to the wind filling the must spend your life in misery, &c. and
sails. Here instead of, aairepyapirvevpa curse your wrath." — 'AvdyKy nvi K«
tjjs bpyijs b SpKos, iprialv, iarl, (cited as Seapq, with comma preceding: so Sav,
an apophthegm,) the modern text gives, but A. B. C. dvdyKi) nom. preceded by
aairep ydp irv. r) bpy^ Kal b SpKos iarl. a full stop : " For needs must you,
"For wrath and swearing is as a binding yourselves as with a cord, &C.
wind." The imagery is incongruous: and so the modern text, with other
oaths, the wings of wrath: oaths the alterations (adopted by Sav.) which are
wind, and wrath (apparently) the sails : meant to simplify the construction, but
but the alterations do not mend the do not affect the sense. — Below, 'EireiSfl
sense. ydp iiKivaare, Kal rb irkeov vpiv narip-
s k&v ydp p$i iiriopKrjre, bpvbvres Skus Barai. Ben. makes this a sentence bj
obK tare. The modern text, Kal otSre itself, Quia enim audistis, magna pars
iirtopK^aere, oBte bpbaeaBe okas. Ovk rei a vobis perfecta est. Savile con-
Io-Te. Which does not suit the con- nects it with the following, 4>«« n

text. " Make it a law with the pas- k. t. A. See p. 116. where he i
sionate man, never to swear. . ..The to some who laughed at him, pernapi
whole affair is finished, and you will even on the spot,
neither perjure yourselves, nor swear

The origin of oaths, in corruption of manners. 1 33
ation, in quarrels, and to curse your wrath ? But all is in Acts
vain, and to no purpose. Threaten, be peremptory ', do all, i2_26.
whatever it be, without swearing : [so] it is in your power to iBiopio-ai
sreverse both what you have said and what you have done, if2amAC-
you have the mind. Thus on the present day I must needs trt"
speak more gently to you. For since ye have heard me, and
the greater part of the reformation is achieved by you,nowthen
let us see for what purpose the taking of oaths was introduced,
and why allowed to be. In relating to you their first origin,
and when they were conceived, and how, and by wbom, we
shall give you this account in requital for your obedience.
For it is fit that he who has made his practice right, should
be taught the philosophy of the matter, but he who is not
yet doing the right, is not worthy to be told the history.
They made many covenants in Abraham's time, and slew
victims, and offered sacrifices, and as yet oaths were not.
Whence then did they come in? When evil increased, when
all was confusion, upside down, when men had turned aside
to idolatry : then it was, then, when men appeared no longer
worthy to be believed, that they called God as witness, as if
thereby giving an adequate surety for what they said. Such
in fact is the Oath : it is a security where men's principles
cannot be trusted2. So that in the indictment of the swearer
the first charge is this, — that he is not to be trusted without a
surety, and a great surety too: for such is the exceeding
faithlessness, that they ask not man as surety, but will needs
have God ! Secondly, the same charge lies against him who
receives the oath : tbat, in a question of compact, he must
drag in God for warranty, and refuse to be satisfied unless
he get Him. 0 the excessive stupidity, the insolence of such
conduct ! Thou, a worm, earth, and dust, and ashes, and
. vapour, to drag in thy Lord as thy surety, and to compel the
other to drag Him in likewise ! Tell me, if your servants
were disputing with each other, and exchanging" assurances
with each other, and the fellow-servant should declare that for
his part he would not be satisfied till he had their common

2 ToCto ydp 'ipxos iarl, rpiirav dirt- 'to secure aperson's goodfaith by oath.'
arovpAvuv iyybr\. , Edd. diriarovpevav eavroTs, ' being ob>
"¦ marovpevav eavrobs, A. B. C. N. as jects'of distrust to each other.'
in the phrase iriarovaBai riva (SpKa),

1 34 To impose an oath, as evil as to take it.
Homil. master given him for surety, would he not have stripes given
 — him without number, and be made to know that the master
is for other purposes, and not to be put to any such use
as this? Why do I speak of a fellow-servantb? For
should he choose any respectable person, would not that
person consider it an affront? But I do not wish to do
this, say you c. Well : then do not compel the other to
do so either : since where men only are in question, this is
done — if your party says, ' I give such an one as my surety,'
you do not allow him. ' What then,' say you, ' am I to lose
what I have given?' I am not speaking of this; but that
you allow him to insult God. For which reason greater
shall be the inevitable punishment to him who forces the
oath upon another, than to him who takes it: the same holds
with regard to him who gives an oath when no one asks
him. And what makes it worse, is, that every one is ready to
swear, for one farthing, for some petty item, for his own
injustice. All this may be said, when there is no perjury;
but if perjury follow in the train, both he that imposes and
he that takes the oath have turned every thing upside dovra.
' But there are some things,' you will say, ' which are un
known.' Well, take these into account, and do nothing
negligently ; but, if you do act negligently, take the loss
to yourself as your punishment. It is better to be the loser
thus, than in a very different way. For tell me — you force
a man to take an oath, with what expectation? That he will
forswear himself ? But this is utter insanity ; and the judg
ment will fall upon your own head : better you should lose
your money, than he be lost. Why act thus to your own
detriment, and to the insulting of God ? This is the spirit
of a wild beast, and of an impious man. But you do this
in the expectation that he will not forswear himself? Then
trust him without the oath. ' Nay, there are many,' you
reply, { who in the absence of an oath would presume to

b bpiSoukovt So tbe Mss. but we pretend to name as his surely some
should have expected Seairbrriv, " the person with whom he has no right to
master." take such a liberty, ab ovk dvixVt J0"
c 'AAA' iya ob fiobkopuu, (pijal. " I would not allow him." That this is
do not wish [so to insult God]. — Then the meaning, is shewn by what follows :
do not oblige the other to do so: [nay, 0V1 rbv @ebv vfjplaai dveXV "^e '""
do not suffer him :] just as, should he suits God, and you suffer him to do it."

Oath-taking at the Altar prohibited. 135
defraud; but, once the oath taken, would refrain.' You Acts
deceive yourself, man. A man having once learnt to*steaI,J2^26

and to wrong his neighbour, will presume full oft to trample
upon his oath ; if on the contrary he shrinks from swearing,
he will much more shrink from injustice. ' But he is in
fluenced against his will.' Well then, he deserves pardon.
But why. am I speaking of this kind of oaths, while I pass
over those in the market-place ? For as regards these last,
you can urge none of these pleas. For ten farthings you
there have swearing and forswearing. In fact, because the
thunder-bolt does not actually fall from heaven, because all
things arenot overthrown, you stand holding God in your bonds :
to get a few vegetables, a pair of shoes, for a little matter of
money, calling Him to witness. What is the meaning of this ?
Do not let us imagine, that because we are not punished, there
fore we do not sin : this comes of God's mercy ; not of our merit.
Let your oath be an imprecation upon your own child, upon
your own self: say, 'Else let the hangman lash my ribs.'
But you dare not. Is God less valuable than thy ribs ? is
He less precious than thy pate ? Say, ' Else let me be struck
blind.' But no. Christ so spares us, that He will not let us
swear even by our own head : and yet we so little spare
the honour of God, that on all occasions we must drag
Him in ! Ye know not what God is, and with what sort
of lips He behoves to be invoked. Why, when we speak
of any man of eminent worth, we say, ' First wash your
mouth, and then make mention of him :' and yet, that
precious Name which is above every name, the Name which
is marvellous in all the earth, the Name which devils hear
and tremble, we haul about as we list! Oh! the force of [6.]
habit! thereby has that Name become cheap. No doubt,
if you impose on any one the necessity of coming into the
sacred edifice to take his oath there, you feel that you
have made the oath an awful one. And yet how is it that
it seems awful in this way, but because we have been in the
habit of using that at random, but not this? For ought
not a shudder of awe to be felt when God is but named ?
But now, whereas among the Jews His Name was held to
be so reverend, that it was written upon plates, and none
was allowed to wear the characters except the high-priest

136 Oath-taking at the Altar prohibited.
Homil. alone : we bandy about His Name like any ordinary word.
IX' If simply to name God was not allowed to all ; to call Him
to vvitness, what audacity is it ! nay, what madness ! For,
if need were (rather than this) to fling away all that you have,
ought you not readily to part with all ? Behold, I solemnly
declare and testify ; reform these oaths oftheforum, these super
fluous oathsd, and bring to me all those who wish to take them.
Behold, in the presence of this assembly, I charge those who
are set apart for the tending of the Houses of Prayer, I
exhort and issue tbis order to them, that no person be allowed
to take such oaths at his own discretion ; or rather, that
none be allowed to swear in any other way, but that the person
be brought to me, whosoever he be, since even for these
matters less will not serve but they must needs come before
us, just as if one had to do with little children. May there
be no occasion ! It is a shame in some things still to need
to be taught. Do you dare to touch the Holy Table, being
a person unbaptized ? No, but what is still worse, you the
baptized dare to lay your hand upon the Holy Table,
which not even all ordained persons are allowed to touch,
and so to take your oath. Now you would not go and
lay your hand upon the head of your child6, and yet do
you touch the Table, and not shudder, not feel afraid?
d Toiis 7repiTToi»s, Kal 7raVTas ipiol thine hands, biddest the other make
a7wyeTe. E. and Edd. for Tois irepiTTois oath thereby, — open it, read what
Kal have robsSe p^ireiBopevovs. Thefol- Christ there saith concerning oaths,
lowing passage relates to a practice of and shudder, and desist." — Here,
swearingbytouchingtheSacredVolume he forbids the sacristans to admit
on the Holy Table. Against this custom persons for any such purpose. 'Let
lie inveighs in one of his Sermons ad such be brought to me, since I must
Pop. Antioch. xv. §. 5. (t. ii. 158. E.) needs be the person to be troubled with
" What art thou doing, O man ? On these things, as if you were little
the Holy Table, and where Christ lies children, needing to be taught such a
sacrificed, there sacrificest thou thy simple matter as this.'
brother P  sacrificest him in the e i. e. to take an oath by the head of
midst of the Church, and that, with your child. So in the Tract, de
the death to come, the death which Virgin, t. i. 309 D. it is remarked,
dieth not P Was the Church made for tbat " men of rude and dull minds, who
this, that we should come there to take do not scruple to swear by God in
oaths P No, but that we should pray great matters and small, and break
there. Does the Table stand there, their oath without remorse, would not
that we should make men swear there- for a moment think of swearing by the
by P No, it stands there that we may head of their children : although tbe
loose sins, not that we may bind them, perjury is more heinous, and the
But do thou, if nothing else, at least penalty more dreadful, in the former
reference the very Volume which thou than in the latter case, yet they feel
boldest forth to the other to swear by: this oath more binding than that."
the very Gospel which thou, taking in

An honest man needs no oath. 137
Bring these men to me ; I will judge, and send them away Acts
rejoicing, both the one and the other'. Do what you12_26
choose; I lay it down as a law that there be no swearing at all. 
What hope of salvation, while we thus make all to have been
done in vain ? Is this the end of your bills, and your bonds,
that you should sacrifice your own soul ? What gain do you
get so great as the loss? Has he forsworn himself? You have
undone both him and yourself. But has he not? even so
still you have undone (both), by forcing him to transgress
the commandment5. Let us cast out this disease from the
soul : at any rate let us drive it out of the forum, out of our
shops, out of our other work-places; our profits will but
be the greater. Do not imagine that the success of your
worldly plans is to be ensured by transgressions of the
Divine laws. 'But he refuses to trust me,' say you; and
in fact I have sometimes heard this said by some : ' Un
less I swear oaths without number, the man will not trust
me.' Yes, and for this you may thank yourself, because you
are so off-hand with your oaths. For were it not so, but on the
contrary were it clear to all men that you do not swear, take
my word for it, you would be more readily believed upon
your mere nod, than those are who swallow oaths by thousands.
For look now : which do you more readily believe ? me,
who do not swear, or those that do swear ? ' Yes,' say you :
' but then you are ruler and bishop.' Then suppose I prove
to you that it is not only for that reason ? Answer me with
truth, I beseech you : were I in the habit of perpetually
swearing, would my office stand me in that stead ? Not a
whit. Do you see that it is not for this reason ? And what
do you gain at all? Answer me that. Paul endured hunger;
do you then also choose to hunger rather than to transgress
one of the commandments of God. Why are you so un
believing? Here are you, ready to do and suffer all things
for the saket of not swearing: and shall not He reward
you ? Shall He, Who sustains day by day both takers and
' Kal x<dpovras eKarepovs' dirbiriptya. if they can.
i. e. 'both of them glad (to be rid e Matt. 5, 34. Swear not at all:
of the quarrel) :' unless it is a threat, which St. Chrysostom (as the surest
in the form of an ironical antiphrasis. remedy) would enforce literally, and
In a law-suit one party comes off re- without any exception.
joicing (xalpav) : here let both exult —

138 Christ peremptorily forbids all Oaths.
Homil. breakers -of oaths, give you over to hunger, when you have
 — obeyed Him ? Let all men see, that of those who assemble
in this Church, not one is a swearer. By this also let us
become manifest, and not by our creed alone ; let us have
this mark also to distinguish us both from the Gentiles and
from all men. Let us receive it as a seal from heaven, that
we may everywhere be seen to be the King's own flock. By
our mouth and tongue let us be known, in the first place,
just as the barbarians are by theirs: even as those who speak
Greek are distinguished from barbarians, so let us be known.
Answer me : the birds which are said to be parrots, how are
they known to be parrots ? is it not by speaking like men ?
Let us then be known by speaking like the Apostles, by
speaking like the Angels. If any one bid you swear, tell
him, ' Christ has spoken, and I do not swear.' This is
enough to make a way for all virtue to come in. It is a gate
to religion, a high road leading to the philosophy of piety';
a kind of training-school. These things let us observe, that
we may obtain also the future blessings, through the grace
and mercy of our Lord Jesus Christ, to Whom with the
Father and the Holy Ghost together be glory, power, and
honour, now and ever, world without end. Amen.
h A. B. C. N. Sav. Ben. 'OSbs iirl It would be better transferred (as
ipikoaoiplav ebkafieias eiadyovaar (N. remarked by Ed. Par.) to the next
&youo-a-) irakalarpa rls ian. E. F. D. clause : ' a training-school for piety.'
omit ebkafieias, and so Commel. Morel.

HOMILY X.

Acts iv. 1.
And as they spake unto the people, there came upon them the
priests, and the captain qf the temple.
Eke yet they had time to take breath after their first
trials, straightway they enter into others. And observe how
the events are disposed. First, they were all mocked together ;
this was no small trial : secondly, they enter into dangers.
And these two things do not take place in immediate
succession ; but when first the Apostles have won admira
tion by their two discourses, and after that have performed
a notable miracle, thereupon it is that, after they are waxen
bold, through God's disposal, they enter the lists. But I
wish you to consider, how those same persons, who in the
case of Christ must needs look out for one to deliver Him
up to them, now with their own hands arrest the Apostles,
having become more audacious and more impudent since
the Crucifixion. In truth, sin, while it is yet struggling to
the birth, is attended with some sense of shame ; but when
once fully born, it makes those more shameless who practise
it. And the captain of the temple, it is said. The object
again was to attach a public criminality to what was doing,
and not to prosecute it as the act of private individuals:
such in fact was constantly their plan of proceeding.
Being grieved that they taught the people. Not merely v. 2.
because they taught, but because they declared, not alone
that Christ Himself was risen from the dead, but moreover,
that we through Him do rise again. Because they taught

140 How the Apostles were emboldened.
Homil. the people, andpreached through Jesus, the resurrection of the
' dead. So mighty was His Resurrection, that to others also He

v. 3. is the cause of a resurrection. And they laid hands on them,
and .put them in hold unto the next day ; for it was now
eventide. What impudence ! They " feared not the multitude;
for this also the captain of the temple was with them: they had
their hands still reeking \\ith the blood of the former victim.
For ii was now eventide, it is said. It was with the wish to
abate their spirit that those men did this, and guarded
them ; but the delay only served to make the Apostles more
intrepid. And consider who these are who are arrested.
They are the chiefs of the Apostles, who are now become a
pattern to the rest, tbat they should no longer crave each
v. 4. other's support, nor want to be together. Howheit, many
having heard, the word, believed; and the number qfthe
men was about five thousand. How was this ? Did they
see them in honour ? Did they not behold them put in
bonds ? How then did they believe ? Do you see the
evident efficacy ? Aud yet even those that believed already
might well have become weaker. But no, it is no longer
so : for Peter's sermon had laid the seed deep into them,
and had taken a hold upon their understandings. There
fore were [their enemies] incensed, that they did not fear
them, that they made no account of their present troubles.
For, say they, if He that was crucified effects such great
things, and makes the lame to walk, we fear not these
men either b. This again is of God's ordering. For those
who now believe were more numerous than the former.
» So A. C. N. Cat. but B. omits oi5k. p.efla- rbv x<»kbv aceVnjrre, and so Cat.
Edd. " They had their hands still which however has iarnaav. The
reeking with the blood of their former meaning is obscure, especially the
victim, and they were not chilled emphatic obSe robrovs : but perhaps
(ivdpKuv), but again laid them upon it may be explained : " He was era-
orhers, to fill them with fresh blood, cified ; they did their worst to Him,
Or perhaps also they feared them as to how little purpose ! therefore
having now become a multitude, and neither need we fear these men, what
for this reason the captain, <fec." But they can do to us." But the report is
the statement, ovk iSeiaav to irkijBos otherwise so defective and confused,
is explained in the Recapitulation: that perhaps what Chrys. actually
they led Christ to trial immediately, said here was meant of the priests:
for fear of the multitude ; but not so " We were able to crucify the Master,
here. therefore we do not fear these common
•> C. D. E. F. El ydp b aravpaBels, men, His followers, though, as they
ipnal, roiavra ipy&^erai, Kal rbv xa^-°" say> >t is He that does theBe works,
aviarr\aev, ob <poflobp.eBa obSe robrovs. that made the lame man walk."
A . B.N. ipyd£erai, obSe robrovs'tpofiov-

Christ's Promise made good. 141
Therefore it was that in their presence they bound the Acts'
Apostles, to make them also more fearful. But the reverse ]_9_

took place. And tbey examine them not before the people,
but privately, that the hearers may not profit by their boldness.
And it came to pass on the morrow, that their rulers, and v. 5. 6.
elders, and scribes, and Ananias the High Priest, and
Caiaphas, and John, and Alexander, and as many as were
of the kindred qf the High Priest, were gathered together at
Jerusalem. For now along with the other evils (of the'times0),
the Law was no longer observed. And again they set off
the business with the form of a tribunal, to constitute them
guilty by their iniquitous sentence. And when they had set s. 7.
them in the midst, they asked, By what power, or by what
name, have ye done this ? And yet they knew it well ; for it
was because they were grieved that they preached through
Jesus the resurrection that they arrested them. Then for
what purpose do they question them ? They expected the
numbers present would make them recant, and thought by
this means to have put all right again. Observe then what
they say: And by what name have ye done this? Thens.s.
Peter, filled with the Holy Ghost, said unto them. And now,
I pray you, call to mind Christ's saying: When they deliver you Lukei2,
up unto the synagogues, take ye no thought how or what ' '
thing ye shall speak ; for it is the Spirit qf your Father
which speaketh in you. So that it was a mighty Power they
enjoyed. What then says Peter? Ye rulers of the people,
and elders of Israel. Mark the Christian wisdom of the
man ; how full of confidence it is : he utters not a word of
insult, but says with respect, Ye rulers qfthe people, ands. 9.
elders of Israel, if we be this day called to account of the
good deed done to the impotent man. He takes them in
hand right valiantly ; by the. opening of his speech he
exposes4 them, and reminds them of the former things;
c Something is wanting here : per- tena, E. alone has Kal SieicaSiiviae,
haps a remark on the mention of pakkov Se abrobs Kal dvepvr\aev k. t. A.
Ananias as the high-priest, whereas ' And he rung them, nay, rather also
elsewhere Caiaphas appears to have reminded them, &c.' AiaKaSavl£eiv is
been high-priest shortly before. a Word elsewhere used by St. Chrys.,
d airo to3 rrpooiplov SieKapipSyaev, and would suit the passage very well
i. e. "You, the rulers of the people, either as " he put their unsoundness to
and elders of Israel, — to make it a the proof, (like false metal, or cracked
crime, &c." For this, which is the read- earthenware,)" or "be sounded an
ing of the other Mss. and the Ca- alarum in their ears:" but the other is

1 42 The Stone rejected by the builders.
Homil. that it is for a work of beneficence they are calling them to
¦ ¦£¦' ¦ account. As if he had said, " In all fairness we ought to have

been crowned for this deed, and proclaimed benefactors;
but since we are even put upon our trial for a good deed
done to an impotent man, not a rich man, not powerful, not
noble — and yet who would feel envy in a case like this?" It is a
' ottov- most forcible1 way of putting the case : and he shews that they
aw£- are piercing their own selves : — By what means this man is
ayyekla made whole : be it known unto you all, and to all thepeople
L~J Israel; that by the Name qf Jesus Christ qf Nazareth:-—
this is what would vex them most. For this was that which
Mat. 10, Christ had told the disciples, What ye hear in the ear, that
preach ye upon the house-tops. — That in the Name of Jesus
Christ, he says, of Nazareth, Whom ye crucified, Whom
God raised from the dead, even by Him doth this man stand
here before you whole. Think not, he says, that we conceal
the country, or the nature of the death. Whom ye crucified,
Whom God raised from the dead, even by Him doth this
man stand before you whole. Again the death, again the
v. ll. resurrection. This is the stone, he says, which was set at
nought of you builders, which is become the head qf the
corner. He reminds them also of a saying which was
Mat.2l, enough to frighten them. For it had been said, Whosoever
shall fall on this stone, shall be broken ; but on whomsoever
s. 12. U shall fall, it will grind him to powder. — Neither is there
salvation in any other, Peter says. What wounds, think
you, must these words inflict on them ! For there is none
other name, he continues, under heaven given among men,
whereby we must be saved. Here he utters also lofty
words. For when" the object is, not to carry some point
successfully, but only to shew boldness, he does not spare;
for he was not afraid of striking too deep. Nor does he
say simply, " By another;" but, Neither is there salvation in
any other: that is, He is able to save us. In this way
he subdued their threatening.
equally suitable, and better accredited comment in the recapitulation. "Where
here. Below, 'EireiBj) Se Kal KpivbpeBa need was to teach, they allege pro-
k.t.A. — Cat. iirel Se. Edd. vvv Se. phecies ; where to shew boldness, they
e "OTay ydp pi) jj rt KaropBaaai. affirm peremptorily." KaropB&inu, 'to
* Quando enim non est aliquid prae- carry their point,' ' to come off in the
clare agendum.' Ben. ' Non est cor- right;' viz. here, to convince by argu-
rigendum aliquid,' Erasm. But see the ment.

Perplexity of Christ's adversaries. 143
Now when they saw the boldness of Peter and John, and Ada
perceived that they were unlearned and ignorant men, they i0_2i.
marvelled; and they took knowledge of them, that they hads. 13.
been with Jesus. The two unlearned men beat down with
their rhetoric them and the chief priests. For it was
not they that spake, but the grace of the Spirit. And be- s. 14.
holding the man which was healed standing with them, they
could say nothing against it. Great was the boldness of the
man ; that even in the judgment-hall he has not left them.
For had they said that the fact was not so, there was he to
refute them. But when they had commanded them to go aside s. 15.
out of the council, they conferred among themselves, saying,
What are we to do to these men ? See the difficulty they
are in, and how the fear of men again does every thing. As
in the case of Christ, they were not able (as the saying is) to
undo what is done f, nor to cast it into the shade, but for
all their hindering, the Faith did but gain ground the more ;
so was it now. [ What shall we do?] O the folly ! to suppose
that those who had tasted of the conflict, would now take fright
at it : to expect, impotent as their efforts had proved in the
beginning, to effect something new, after such a specimen of
oratory as had been exhibited ! The more they wished to hin
der, the more the business grew upon their hands. But what
say they? For that indeed a notable miracle hath beenY. ie-18.
done by them is manifest to all them that dwell in Jeru
salem; and we cannot deny it. But that it spread no
further among the people, let us straitly threaten them, that
they speak henceforth to no man in this name. And they
called them, and commanded them not to speak at all, nor
teach, in the name of Jesus. See what effrontery is shewn
by these, and what greatness of mind by the Apostles. But v. 19-21.
Peter and John answered, and said unto them, Whether it be
right in the sight of God to hearken unto you more than unto
God, judge ye. For we cannot but speak the things which we
have seen and heard. So when they had further threatened
them, they let them go, finding nothing how they might
punish them, because of the people. The miracles shut their
! dvarpetyai (cpjjo-h/) to yevipevov ovk obK Xaxvaav, ' Since then they had not
evi, A, B. C. Cat. A proverbial ex- power to undo, &c.'
pression. Edd. dvarpeipai rb yevipevov

144 The folly of their mach inations.
Homil. mouths: they would not so much as let them finish their
- speech, but cut them short in the middle, most insolently.
v. 22. For all men glorified Gpd for that which was done. For
the man was above forty years old, on whom this miracle
of healing was shewed. But let us look over what has been
said from the beginning.

Kecapi- [And as they spake unto the people, &c. Being grieved
*\™'ihat they taught the people, and preached through Jesus
the resurrection of the dead.] Sos then at first they did all
for the sake of man's opinion (or, glory) : but now another
motive was added : that they should not be thought guilty of
ch.5, 28. murder, as they said subsequently, Do ye wish to bring this
man's blood on us ? O tbe folly ! Persuaded that He was risen,
and having received tbis proof of it1', they expected that
He Whom death could not hold, could be cast into the shade
by their machinations ! What can match the folly of this1!
Such is the nature of wickedness : it has no eyes for anything,
but on all occasions it is thrown into perturbation. Finding
themselves overborne, they felt like persons who have beeu
outwitted : as is the case with people who have been forestalled
and made a sport of in some matter. And yet" they every
where affirmed that it was God that raised Him : but1 it was
in the Name of Jesus that they spake ; shewing that Jesus
was risen. [Through Jesus, the resurrection qf the dead:]
for they themselves also held a resurrection : a cold and

8 We have supplied the text, instead E.F. D. for the sake of connexion insert
of which C. inserts, "What shall we Sia toCto before ekeyov, adopted in
do to these men?" adopted by E. and Edd.
Edd. Below, after the text, 5, 28. E. 1 The same Mss. and Edd. "And
inserts the latter part of v. 17. " Let that in the Name of Jesus, this man
us straitly threaten them, &c." stands before you whole." Andbelow:
* All our Mss. and Cat. iretaBivros " And besides, they themselves held,
fcVi dviari), Kal touto (A. C. N. robrov, &c. . . . : but now they disbelieve and
Cat. Tb) tekp-. Aa/8., 8>i iarl &ebs, ex- are troubled, taking counsel to do
cept that B. reads &Vi &v iarr\ Oeds. something to them." Again, after
Hence we read, 'in dvearr\. The re- " the wickedness of the many : —
petition of these words may have led to " And pray why do they not deliver
the alteration. them up to the Bomans? Already
1 The modern text adds, " And they were, &c." All these variations
marvel not that they again attempt are due to the innovator, who did not
what had been vainly essayed before." perceive tbat the recapitulation begin
k Kal pfy &va Kal Kara ikeyov. at the place marked above.

Why they do not take them before Pilate. 145
puerile doctrine, indeed, but still tbey held it. Why this alone, Acts
was it not sufficient to induce them to do nothing to them — 3_9,

I mean, that the disciples with such boldness bore them
selves in the way they did? Say, wherefore, O Jew, dost
thou disbelieve? Thou oughtest to have attended to the sign
done, and to the words, not to the evil disposition of the
many. [By their teaching the people1!] For already they
were in ill repute with them by reason of what they had done
to Christ; so that they were rather increasing their own
obloquy. [And they laid hands on them, and put them in s. 3.
hold until the morrow ; for it was now eventide.] In the
case of Christ, however, they did not so ; but having taken
Him at midnight, they immediately led Him away, and
made no delay, being exceedingly in fear of the multitude:
whereas in the case of the Apostles here, they were bold.
And they no more take them to Pilate, being ashamed and
blushing at the thought of the former affair, lest they should
also be taken to task for that.
[And it came to pass on the morrow, that their rulers, v. 6.
and elders, and scribes, were gathered together at Jeru
salem^ Again in Jerusalem: and there it is that men's blood [3.]
is poured out: no reverence for their city either! [Ands. 6.
Annas, and Caiaphas, etc.] And Annas, it says, and
Caiaphas. His maid-servant it was that questioned Peter,
and he could not bear it: in his house it was that Peter
denied, when Another was in bonds there : but now, when
he has come into the midst of them all, see how he speaks !
By what name have ye done this? Why dost thou not
speak it, what it is, but keepest that out of sight? By what v. 7.
name have ye done this ? And yet he affirmed, It was not
we that did it. [Ye rulers of the people, etc.] Observe v. 8.
his wisdom : he does not say outright, ' In the Name of
Jesus we did it,' but how? In His Name this man — He
does not say, 'was made whole by us;' but — doth stand
here before you whole. And again, If we be examined^. 9.
concerning the good deed done to the impotent man. He
hits them hard, that they are always making a crime of
1 The^ modern text inserts, Kal rl eavrobs iKdiaCov, the same adds, forep-
Wlwore oi jrapaSiBdWij' aiiTois 'Pupulois ; nBepevoi rfy ail rav eVSeiJiy and below,
And why do they not deliver them " But concerning these, they neither
over to the Bomans ? Already they were bold, nor yet do they take them
were, &c.' And after aare itikkov to Pilate." Comp. note a, p. 139.

146 Apostolic wisdom and boldness.
Homil. such acts, finding fault with works of beneficence done to
 — men : and he reminds them of tbeir former doings, that they
run to do murder, and not only so, but make a crime of
doing good deeds. Do you observe too, (in point of rhetoric,)
with what dignity they express themselves m? Even in the use
of words they were becoming expert by practice, and hence-
v. lo. forth they were not to be beaten down. [Be it known unto
you all, etc.] Whereby he shews them that they rather do, in
spite of themselves, preach Christ; themselves extol the doc
trine, by their examining and questioning. O exceeding bold
ness — Whom ye crucified! Whom Godraisedup — thisisbolder
still ! Think not that we hide what there is to be ashamed of.
He says this all but tauntingly : and not merely says it, but
v. ll. dwells upon the matter. This, says he, is the Stone which
was set ai nought by you builders; and then he goes on to
teach them, saying in addition, Which is made the head of
the corner; that is to say, that the Stone is indeed approved!
Great was the boldness they now had, in consequence of the
miracle. And when there was need to teach, observe how they
speak and allege many prophecies ; but when the point was to
use boldness of speech, then they only speak peremptorily.
v. 12. Thus, Neither, says he, is there any other name under heaven
given among men whereby we must be saved. It is manifest
to all, he says, because not to us alone was that Name given;
he cites even themselves as witnesses. For, since they asked,
In what name did ye it ? c In Christ's,' says he : 'there is
none other name. How is it that ye ask ? On all hands this is
palpable. For there exists not another name under heaven,
whereby we must be saved.' This is the language of a soul
i kot- which has 'renounced this present life. His exceeding out-
ey'i"' spokenness proves here, that when he speaks in lowly terms

KU,

TO,

"ovyKa-of Christ, he does it not of fear, but of2 wise forbearance:
$al~ but now that it was the fitting time, he speaks not in lowly
terms: by this very thing intending to strike dismay into them.
13. Behold another miracle not less than the former. [And
beholding the boldness of Peter and John, etc.] And they
took knowledge of them that they had been uith Jews.
Not without a meaning has the Evangelist set down this
m iribs evei Kal to j8api« to bipara ; of to &api— gra.se and dignified lin-
Kal eV robrois iyvpvd£ovro. i. e. ' how pressiveness. Even in these, l. &
their words have the rhetorical quality the use of words, &c.'

The adversaries in amazement and alarm: 147
passage : but in saying, they recognised them ihat they had Acts
been with Jesus, he means, in His Passion : for only these were 10  13

[with Him] at that time, and then indeed they had seen"
them humble, dejected : and this it was that most surprised
them : the greatness of the change. For in fact Annas and
Caiaphas with their company were there, and these men also
had stood by Him, and their boldness now amazed them.
[And beholding the boldness.] For"1 not only their words:
their very bearing shewed it: that they should stand there
so intrepidly to be tried in a cause like this, and with utter
most peril impending over them ! [Not only by their words,]
but by their gesture also, and their look and voice, and, in
short, by everything about them, they manifested the bold
ness with which they confronted the people. From the
things they uttered, they marvelled, perhaps : that they were
unlearned and common men: for one may be unlearned,
yet not a common or private man, and a common man, yet
not unlearned. Having perceived, it says. Whence? From"
what they said ? Peter does not draw out long speeches,
but then by his very ' manner and method he declares his ' rrjs
confidence. And they recognised them that they had been xTaryci
with Jesus. Which circumstance made them believe that it ™js aw-
was from Him they had learned these things, and that they s-
did all in the character of His disciples. But not less than the
= Ou ydp ra biipara pivov, ko! tb o-yfl- from the dialect, or from the brevity and
paTa eSelKvvvro to dtppovrlarus eardvai abruptness of Peter's style, or, from the
irepi toioutow Kpivopivovs. A. C. but appearance of the men. — In the Mss.
the former has iSelKVvov, N. iSelKVv. the next sentence is, ffitTTe iiriaKrptyav
Our other Mss. have, obydp roTsb^paai dv abroTs, ' Extrema auctoritate man-
pivov iSelKVvvro dtppovrtarovvres ir.T. dassent iis,' Erasm. '.Acrius in eos
Kpivipevoi : which is only an attemp} egissent,' Ben. Here and in what fol-
to make the passage grammatical, lows we have endeavoured to restore
The comment is on the word Beapovv- the proper order. In the Mss. in con--
Tes: they beheld the boldness, for not sequence, as it seems, of a confusion
words only, their gestures also, de- between the two clauses, ob SvvdpeBa
clared it. — Below, rfy irafibijalav eve- dpvi\aaaBai, and ob SvvdpeBa ydp . . .
(paivov rfy Kard toB Aaou. 'E| Sv eipfley- ph kakeiv, the order of the comments
yovro i8avpa£ov iaas. Edd. rfy iraph. is deranged: viz. "So that they
iveipaivov iirl rov kaov e| Sc i<jiBey- would — been with them." "dnd they
yovro. 'EBabpaCov Se taas. recognised — stopped their mouths :"
0 dtp av ikeyov; Edd. and Erasm. "Whether it be right— judge ye. When
take this affirmatively: but this can the terror— mere bravery. Whether it
hardly be the Author's meaning; as he °e right, he says, and, We cannot deny
has just said that "from the things *¦ So that tnev would— better to let
they uttered, they marvelled" that the tnem S°- Whether it be right—more
speakers should be illiterate and com- than wnto. Gud- Here Dy Go*— His
mon men. Something perhaps is want- Resurrection."
ing: e. g. 'Not from the matter, but l2

148 Their impotent threatenings shew this:
Homil. voice of these, the miracle uttered a voice of its own : and that
 '- — sign itself stopped their mouths. [And beholding the man, etc.]
1 eVe'- So that they would have1 been peremptory with them, if the
o-Kyyav. maQ na(j not keen w-tn tjiem_ jYe cannot deny it. So that
they would have denied it, if the thing had not been so : if
the testimony had not been that of the people in general.
v. 17. [But that it spread no further among the people.] Aud yet
it was palpable to all men ! But such is the nature of wicked
ness : everywhere it is shamed. [ Let us straitly threaten
them.] What sayest thou ? Threaten ? And expect ye to
stop the preaching ? And p yet all beginnings are hard and
trying. Ye slew the Master, and did not stop it : and now,
if ye threaten, do ye expect to turn us back? The imprison
ment did not prevail with us to speak submissively, and shall
T.i8.i9.ye prevail ? [And they called them, and commanded them,
etc.] Itq had been much better for them to let them go.
[And Peter and John answered and said unto them,]
Whether it be right in the sight of God to hearken unto you
more than unto God, fudge ye. When the terror was
abated, (for that command was tantamount to their being
dismissed,) then also the Apostles speak more mildly: so
far were tbey from mere bravery: Whether1 it be right,
s. 20. says he: and, We cannot [but speak]. Whether it be right
in the sight qf God to obey you rather than God. Here [by
God] they mean Christ, for He it was that commanded them.
[4.] And once more tbey confirm the fact of His Resurrection.
For we cannot bat speak the things we have seen and heard:
so that we are witnesses who have a right to be believed,
v. 21. [So when they had further threatened them.] Again they
threatened in vain. [They let them go, finding nothing how
P Kalroi n-ajraxou ai apxal Seiyal better to dismiss them (at once).
Kal Suo-koAoi. ' If at the beginning Eor this sentence E., alone has,
you failed, how can you expect to sue- tldvv ye, robs obSev upas qyovpenm
ceed now? for the beginning being Kal eMreiAoSVTas: ' Aye, men who male
always the hardest part of any difficult nothing ofyou for all your threatening:
undertaking, if you could not stop it which is adopted by Edd.
then, much less afterwards.' The • E. and Edd. " That a notabu
modern text unnecessarily alters it to miracle is done, we cannot "*fP
o'iira ir. ai a. xaAeirai Te Kal SvaK- and below, " Here they say, 0fbf'
9 noAAij? pakkovabroTs frikriov fy ai- for, ' of Christ.' Do you see how that
tous dipeTvai. N. has a colon at ootois, is fulfilled which He said unto them,
which perhaps is better; then the first Behold, I send you as sheep mm
clause may be the comment on to KaBi- midst of wolves; fear them not.^ J-M"
Aou pb (pBiyyeaBat .- " not to speak at once more they confirm, <Sks. _ *°
all : much more to them. It had been toB 0eoS, A. B. have toO Xpiarw.

While the Apostles are full of cheerful confidence. 149
they might punish them, because qf ihe people : for all men Acts
glorified God for that which was done.] So then the people i4_2'<j.
glorified God, but these endeavoured to destroy them : such 2 Cor.
fighters against God were they ! Whereby they made them 12, 9-
more conspicuous and illustrious. For My strength, it is
said, is made perfect in weakness.
Already these as martyrs have borne testimony: set in the
battle against all, they said, We cannot but speak the things we
have seen and heard. If the things we speak be false, repre
hend them: if true, why hinderest thou? Such is philosophy !
Those, in perplexity, these in gladness : those covered with
exceeding shame, these doing all with boldness: those in fear,
these in confidence. For who, I would ask, were the fright
ened? those who said, That it spread no further among the
people, or these who said, we cannot but speak the things we
have seen and heard ? And these had a delight, a freedom of
speech, a joy surpassing all ; those a despondrncy, a shame,
a fear; for they feared the people. But these were not
afraid of those : on the contrary, while these spoke what they
would, those did not what they would. Which were in
chains and dangers ? was it not these last ?
Let us then hold fast to virtue ; let not these words end
only in delight, and in a certain elevation of the spirits.
This is not the theatre, for 'singers, and tragedians, and'Kiflap^-
"musicians, where the fruit consists only in the enjoyment Sa"
and where the enjoyment itself passes with the passing day. purrSr
Nay, would that it were enjoyment alone, and not mischief
also with the enjoyment! But so it is: each man carries home
with him much of what he has witnessed there, sticking to
him like the infection of a plague: and one indeed, of the
younger sort, having culled such snatches of song here and
there of those satanic plays ', as he could fix in his memory,
goes singing them about the house : while another, a senior,
and forsooth too staid for such levity, does not this indeed,
but what is there spoken, both the preachments and the very
words, he remembers it all ; and another again, some filthy
and absurd ditty. From this place you depart, taking nothing
¦ ihe various readings are if apdrav meaning is, 'He cannot carry away
tor Spapdrav,^ and pe'p-n for piky. in his memory the preaching which
below, Tap Se eKeio-e keyopevav Kal he hears in Church: but tbe preach-
Knipvypdrav Kal bypdrav pipvnrat irdv- ments (proclamations) which he hears in
rav. The mod. omits Kal KTjp. The the theatre he remembers, every word.'

150 Against oaths: a shame to need such teaching.
Homil. with you. — We have laid down a law — nay, not we: God
forbid ! for it is said, Call no man your master upon the earth;

Mat 23 "".I.,
8. 'Christ has laid down a law that none should swear. Now
say, what has been done with regard to this law ? For I will
?3c2r' not cease speaking of it ; lest, as the Apostle saith, if I come
again, I must not spare. I ask then, have you laid the
matter to heart ? have you thought of it seriously ? have you
been in earnest about it, or must we again take up the same
subject ? Nay rather, whether you have or not, we will
resume it, that you may think seriously about it, or, if you
have laid it to heart, may again do this the more surely,
and exhort others also. With what then, I pray you, with
what shall we begin ? Shall it be with the Old Testament ?
For indeed this also is to our shame, that the precepts of the
Law, which we ought to surpass, we do not even thus
observe ! For we ought not to be hearing such matters as
J rrjs these: these are precepts adapted to 'the poor Jewish level:
ktjs eu- we ought to be hearing those counsels of perfection; ' Cast
TeAeias. away thy property, stand courageously, and give up thy life
bros. de in behalf of the Gospel, scorn all the goods of earth, have
Off. i. 2. nothing m common with this present life; if any wrong thee,
do him good ; if any defraud thee, bless him ; if any revile
thee, shew bim honour ; be above every thing.' These and
such as these are what we ought to be hearing. But here
are we discoursing about swearing : and our case is just the
same as if, when a person ought to be a philosopher, one
should take him away from the great masters, and set him to
spell syllables letter by letter ! Just think now what a dis
grace it would be for a man having -a flowing beard, and with
staff in hand, and cope on shoulders ', to go to school with
children, and be set the same tasks with them : would it not
be above measure ridiculous ? And yet the ridicule which
belongs to us is even greater. For not as the difference
between philosophy and the spelling-lesson, so is that
between the Jewish polity and ours : no indeed, but as
the difference between angels and men. Say now, if one
could fetch down an angel from heaven, and should bid him
' A description of the attire of a sleeves, forming part of the dress pf
philosopher. Lucian mentions the old men, and slaves, and also used in
long beard and the staff, but as the comedy. Here it seems to mean a
vestment, the rpifi&viov or tritum pal- cope, perhaps (Doun. ap. Savil.) the
Jium. The O-apls elsewhere denotes original of the academic hood, ' oapu-
(in opposition to eVayils) a tunic without tium.'

Swearing, a mere habit qfthe tongue. 151
stand here and listen to our preaching, as one whose duty it Acts
is to conform himself thereto, would it not be shameful and i_22.

preposterous ? But if to be yet, like children, under teaching-
about these things be ridiculous ; what must it be, not even
to attend to these things : how great the condemnation, how
great the shame ! To be Christians still, and to have to
learn that it is not right to swear ! However, let us put up
with that, lest we incur even worse ridicule.
Well then, let us speak to you to-day from the Old
Testament. What does it tell us ? Accustom not thy Ecclus.
mouth to swearing; neither use thyself to the naming qf ' '
the Holy One. And why ? For as a servant that is con
tinually beaten shall not be without a blue mark, so he that
sweareth. See the discernment of this wise man. He did not [5.]
say, Accustom not to swearing thy mind, but thy mouth;
because being altogether an affair of the mouth, thus it is easily
remedied. For at last it becomes a habit without intention ;
as, for instance, there are many who entering the public
baths, as soon as they have passed the threshold, cross 1 ^ippayl-
themselves". This the hand has got to do, without any one's Hom'in
bidding, by force of habit. Again, at the lighting of a candle, ] Cor.ll,
often when the mind is intent on something else, the hand '
makes the sign. In the same way also the mouth, without
concurrence of the mind, articulates the word, from mere habit,
and the whole affair is in the tongue. Neither use thyself,
he says, to the naming of the Holy One. For as a servant
that is continually beaten shall not be without a blue mark
so he that sweareth. He speaks not here of false oaths
but he cuts down all oaths, and to them also assigns their
punishment. Why then, swearing is a sin. For such in truth
is the soul; full of all these ulcers, all these scars. But you
do not see them? Yes, this is the mischief of it; and yet
you might see, if you wished; for God has given you eyes.
With eyes of this kind did the Prophet see, when he said,
My wounds slink, and are corrupt, because of my foolish- p8.38 6.
ness. We have despised God, we have hated that good
Name, we have trodden Christ under foot, we have lost all
n Tertull. de Corona militum. "Ad lumina, ad cubilia, ad sedilia, qua3-
omnem progressum atque promotum, cunque nos conversatio exercet. fron-
ad omnen aditum et exitum, ad cal- tern crucis signaculo terimus."
ceatum, ad lavacra, ad mensas, ad

152 The true way of calling upon God.
Homil. reverence, none names the Name of God with honour. Yet
 '¦ — if you love any one, even at his name you start to your feet;
but God you thus continually invoke, and make nothing of
it. Call upon Him for the benefit of your enemy; call upon
Him for the salvation of your own soul ; then He will be
present, then you will delight Him ; whereas now you
provoke Him to anger. Call upon Him, as Stephen did;
ch.7, 59. Lor d, he said, lay not this sin to their charge. Call upon
ISam.l, Him, as did the wife of Elkanah, with tears, and sobs, and
prayers. I prevent you not, rather I earnestly exhort you
to it. Call upon Him, as Moses called upon Him, yea,
cried, interceding for those1 who had driven him into banish
ment. For you to make mention at random of any person
of consideration, is taken as an insult : and do you bandy
God about in your talk, in season, out of season? I do not
want to hinder you from keeping God always in your mind:
nay, this I even desire and pray for, only that you should do
this, so as to honour Him. Great good would this have
done us, if we had called upon God only when we ought,
and for what we ought. And why, I would ask, were such
miracles wrought in the Apostles' times, and not in ours?
And yet it is the same God, the same Name. But no, the
case is not the same. For then they called upon Him only
for those objects which I have mentioned; whereas we call
upon Him not for these, but quite other purposes. — If a man
refuse to believe you, and that is why you swear, say to him,
" Believe me :" however, if you will needs make oath, swear
by yourself. I say this, not to set up a law against Christ s
Matt. 5, law; God forbid; for it is said, Let your yea be yea, and
3'- your nay, nay : but by way of coming down to your present
level, that I may more easily lead you to the practice of this
commandment, and divert you from this tyrannical habit.
How many who have done well in other respects, have been
undone by these practices ! Shall I tell you why it was per-
* uirep r&v QvyaSevadvrav abriv. rable occasion : for Miriam and Aaron
When the "intercession" of Moses is did but "speak against Moses, not
spoken of, it is natural to suppose tbat attempt to banish or expel him. More-
the reference is to Exod. xxxii. 11 ff. fully expressed, the meaning may be,
But Sav. and Ben. refer this to Numb. " For a people who began by mating
xii. 13. perhaps because of ^(EXX. him a fugitive, Ex. ii. 15. Acts m- «•
ePiyae). But the addition, " for those and now had put the finishing stroke to
who had driven him into banishment," their ingratitude." Comp. Ex. mi.*-
does not suit the latter and less memo- Num. xiv. 10, 13, &c.

Let every man watch and reprove his neighbour. 158
mitted the ancients to take oaths ? (for to take false oaths, acts
was not permitted to them either.) Because they swore by 1_22i

idols. But are you not ashamed to rest in laws, by which
they in their infirmity were led on to something better ? It is
true, when I take a Gentile in hand, I do not immediately
lay this injunction upon him, but in the first place I exhort
him to know Christ ; but if the believer, who has both learnt
Him and heard Him, must needs crave the same forbearance
with the Gentile, what is the use, what the gain (of his
Christianity)? — But the habit is strong, and you cannot
detach yourself from it? Well then, since the tyranny of
habit is so great, transfer it into another channel. And how
is this to be done ? you will ask. What I have said often,
I say also now; let there be many 'monitors, let there be'AoTi-
many examiners and censors. Say; if you chance to put on J^.£_
your y mantle inside out, you allow your servant to correct <"-al, So.
your mistake, and are not ashamed to learn of him, although ^2"
there is much to be ashamed of in this ; and here when
you are getting hurt to your soul, are you ashamed to be
taught better by another? You suffer your menial to put
your dress in order, and to fasten your shoes, and will
you not endure him that would put your soul in order ?
Let even your menial, your child, your wife, your friend,
your kinsman, your neighbour, be your teachers on this
point. For as when a wild beast is hunted down from all
sides, it is impossible for it to escape; so he that has so
many to watch him, so many to reprove him, who is liable
to be struck at from all sides, cannot help being on his
guard. The first day he will find it hard to put up with,
and the second, and the third; but after that it will come
easier, and, the fourth passed, there will not even be any
thing to do. Make the experiment, if you doubt me ;
take it into consideration, I beseech you. It is not a trifling
matter to be wrong in, nor yet to come right in ; on both sides
it is great, for evil, and for good. May the good be effected,
through the grace and loving-mercy of our Lord Jesus Christ,
to Whom with the Father and the Holy Ghost be -glory,
power, and honour, now and ever, world without end. Amen.
J dv pev rbv fiifyov eVaAAaf irepi- fiipbos, birrhus having perhaps become
PdAjj. A.N. plpov. B.C. &iov (the word obsolete). Mod. rfy iaBrjra. .

HOMILY XI.

Acts iv. 23.
And being let go, they went to their own company, and reported
all that the chief priests and elders had said unto them.
Not for their own glory did they tell the tale — how should
such be their motive? — but what they displayed was the
proofs therein exhibited of the grace of Christ. All that
their adversaries had said, this they told; their own part,
it is likely, they omitted : this made the hearers all the more
courageous. What then ? These again flee to the true
Succour, to the Alliance invincible, and again, with one
y. 24. accord. And when they heard that, it is said, with one
accord they lifted up their voice to God, and said : and with
great earnestness, for it is no prayer made at random. Ob
serve with what exquisite propriety their prayers are framed:
thus, when they besought to be shewn who was meet for the
oh. i. 24. Apostleship, they said, Thou, Lord, which knowest the heart
qf all men, shew: for it was a subject for Prescience there:
but here, where the thing needed was that the mouths of
their adversaries should be stopped, they speak of lordship;
v.24-26. wherefore they begin thus: ' Lord, the God that madest
eairo- jieaven ar)ci earfh and fjle sea anai an i]Mt {n them is:
ra ' ?
Who ", by the Holy Ghost, through the mouth of Thy servant
David our father, didst say, Why did the heathen rage, and
the people imagine vain things ? The kings of the earth
a The various readings are: b rod om. C. b ix ariparos rod ir. ripSv A,
irarpbs r\pav Sid Xivebparos 'Aylov ari- Kal iraiSis aov, B. b SiA arip. A. to8
paros A. wdiSis aov, A. N. toS it. rjpHv, iraiSbs cod, D. E. tou, om. E.

Apostolic prayers, models of propriety and greatness of mind. 1 55
stood up, and the rulers were gathered together against the Acts
Lord, and against His Christ. It is to sue God, as one may 2I—32.
say, upon His own covenants, that they thus produce this
prophecy: and at the same time to comfort themselves with
the thought, that in vain are all the imaginations of their
foes. This then is what they say : Bring those words into
accomplishment, and shew that they imagine vain things. —
For of a truth, they proceed, there icere gathered together in v.27-29.
this city, against Thy holy Child1 Jesus, Whom Thou hast ' riaiSa
anointed, both Herod, and Pontius Pilate, together with the
Gentiles and the people of Israel, for to do whatsoever Thy
hand and Thy counsel determined before to be done. And
now, Lord, behold their threatenings. Observe their5 large- 2 <p<*<>-
nessof mind. These are not words of imprecation. In say
ing, their threatenings, they do not mean this or that thing
specifically threatened, but only in general, the fact of their
threatening, perhaps, as being formidable. In fact, the writer
is concise in his narrative. And observe, they do not say,
'Crush them, cast them down;' but what? And grant unto
Thy servants, that with all boldness they may speak Thy
word. Let us also learn thus to pray. And yet how full of
wrath one would be, when fallen among men intent upon
killing him, and making threats to that effect ? how full of
animosity? But not so these saints. By stretching forth v. 30.
Thine hand to heal, and that signs and wonders may be
done by the Name of Thy holy Child Jesus. If in that
Name the mighty deeds are wrought, great will be the bold
ness. And when they had prayed, the place was shaken where s. 31.
they were assembled together. This was the proof that they
were heard, and of His visitation. And they were all filled
with the Holy Ghost. What means, They were filled ? It
means, They were inflamed ; and the Gift burned up within
them. And they spake the word of God with boldness, v. 32.
And the multitude of them that believed were of one -heart
and of one soul. Do you see that together with the grace
of God they also contributed their part? For everywhere
it ought to be well observed, that together with the grace
of God they do their part likewise. Just as Peter said
above, Silver and gold have I none; and again, that they oh. 3, 6.

156 The Believers as one family : all things common.
Homil. were all * together. But in this place, having mentioned
XI' that they were heard, the sacred writer proceeds to speak
also of them, what virtue they shewed. Moreover, he is
just about to enter upon the narrative of Sapphira and
Ananias, and with a view to shew the detestable conduct of
that pair, he first discourses of the noble behaviour of the
rest. Now say, did their love beget their poverty, or the
poverty the love ? In my opinion, the love begat the
poverty, and then the poverty drew tight the cords of love.
For observe what he says : They were all of one heart and
qf one soul. Behold", heart and soul are what make the
" together." Neither said any of them that aught of the
things which he possessed was his own; but they had all
v. 33. things common. And with great power the Apostles1
1 a7reSi- rendered their testimony of the resurrection. The phrase
betokens them to be as persons put in trust with a deposit:
he speaks of it as a debt or obligation : that is, their testi-
v. 34. mony they with boldness did render, or pay off, to all. And
great grace was upon them all. Neither was there any
among ihem that lacked. Their feeling was just as if they
were under the paternal roof, all for a while" sharing alike.
It is not to be said, that though indeed they maintained
the rest, yet they did it with the feeling that the means
whereof they maintained them were still their own. No, the
admirable circumstance is this, that they first alienated tbeir
property, and so maintained tbe rest, on purpose that the
maintenance might not come as of their own private means,
v. 35. but as of the common property. For as many as were
possessors qf lands or houses sold them, and brought the
price of the things that were sold, and laid them down at
the Apostles' feet ; and distribution was made unto every
man according as he had need. A great mark of honour
v. 36. this, that they laid them at the Apostles' feet. And Joses,
* "Eirl rb avrb, At the same, as in- c i. e. the eVl rb abrb is not local,
terpreted in a former Homily, vii. §. 2. but moral, the union of all believers in
Eor the next sentence, E. has, Xldkiv one heart and soul: q. d. "Do not
ivravBa Snkav rb avrb keyei, 'in too object that it is impossible for all be-
irkfiBovs, k.t.A. " Heie again ex- lievers to be together now."
plaining the ' to avrb,' &e." — It is in d The Catena has preserved the
allusion to the same expression that he true reading, Te'ws, for which A. C. N.
says a little further on, 'ISob KapSla have &Ve ojs, B. E. X>. lire. E. sub-
Kal r-vxh rb abri. stitutes vial.

What sort of prayer prevails. 157
who by the Apostles was surnamed Barnabas, {which is, Acts
being interpreted, The son of consolation.) I do not think 23_37.
that this is the same with the companion of Matthias ; for
that person was also called Justus and [Barsabas, but this,
Joses and] Barnabas, [son of consolation]. I suppose he
also received the name from his virtue, as being qualified and
suited for tbis duty. [A Levite, and of the country of Cyprus
by birth.] Observe on all occasions how the writer indicates [2.]
the breaking up of the Law. But how was he also a Cyprian
by birth ? Because they then even removed to other countries,
and still were called Levites. Having land, sold it, and
brought the price, and laid it at the Apostles' feet '.

Let us now look over again what has been said. [And 'Reonrii.
being let go, they went to their own company, and reported^ js.01"'
all that the chief priests and elders had said unto them.]
See the unostentatious conduct of tbe Apostles, and their
largeness of mind. They did not go about boasting, and say,
' How we ' served the priests !' nor were they ambitious of1 dire-
honour: but, we read, they came unto their otvn company.*^* '
Observe how tbey do not cast themselves upon temptations,
but when the temptations present themselves, with courage
endure them. Had it been some other of the disciples, per
haps, emboldened by the countenance of the multitude, he
might have insulted, might have vented ever so many harsh
expressions. But not so these true philosophers ; they do
all with mildness and with gentleness. And when they s. 24.
heard that, we read, with one accord they lifted up their
voice to God. That shout proceeded from delight and
great emotion. Such indeed are the prayers which do their
work, prayers replete with true philosophy, prayers offered
up for such objects, by such persons, on such occasions,
in such a manner; whereas all others are abominable and
profane. [Lord, Thou the God that madest. heaven and
earth, the sea, and all that in them is.] Observe how they
'A.B.CN.rav'Airoarikaiv.Sparb to be restored to its place after the
&rv<pov. "ISapev koiirbv &vaBev rd eipij- second rav 'Airoarikav, as in the
pera. Kal rav 'Airoarikav rfy ipiko- modern text, Spa rav 'A. rb &. «ol,
aotplav. The clause 'ipa rb arvipov is rijv tp.

1 58 God overruling the wrath of His enemies.
Homil. say nothing idle, no old wives' talk and fables, but speak
 — of His power. Just as Christ Himself said to the Jews, If
I by the Spirit of God do cast out devils: behold the Father
s. 25. also speaks by the Spirit. For what saith it ? Lord, the
God Who*, by the Holy Ghost, through the mouth of our
father Thy servant David didst say, Why did the nations
rage? Scripture is wont thus to speak of one as of many.
v. 27. [For of a truth, Lord, against Thy Holy Child Jesus,]
Whom Thou didst anoint g, [both Herod and Pontius Pilate,
etc.] Observe how, even in prayer, they circumstantially
describe the Passion, and refer all to God. — That is, Not
they had power to do this : but Thou didst it all, Thouh that
didst permit, that dost call to account, and yet didst bring
to accomplishment, Thou the All-skilful and Wise, that
v. 28. didst serve Thee of Thine enemies for Thine own pleasure.
[For to do whatever Thy hand, etc.] Here they discourse
of His exceeding Skill and Wisdom and Power. So then,
as enemies they came together, and with murderous pur
pose, and as opposing themselves, but tbey did what things
Thou wouldest: For to do, as it is said, whatsoever
Thy hand and TJiy purpose determined before to be done.
What means, Thy hand? Here he seems to me to denote'
f Against the Arians, who from such ment on v. 29 : viz. before tbe sentence
texts as Matt. 12, 28. inferred the in- which (in the old text) also begins
feriority of the Son, Chrys. says, "Ob- with 8pa irSs. It is certainly mis-
serve, the Father Himself is here said placed there. See note k. — AiaipoScn
to speak by the Holy Ghost." This is rb irdBos seems to refer to the mention
lost in the modern text, which sub- of Herod and Pontius Pilate.
stitutes Sa)T))p for Uariip. The text is h <S eViTpetyas, b Kal iymkuv Kal eis
given in our Mss. with these variations, irepas 070711)1'. The meaning seems
Comp. note a. A. C. AeWora b ®ebs to be, that though permitting, He
(b Cat.) toC iraTpos ripav (b N.) Sia calls to account, and though holding
Uv- 'A. ariparos A. B. AeoTr. 0 ©. Tajy men responsible, yet brought it to pass,
irdrpav ripav b Sia Uv. 'A. Sid arop. The modern text omits b Kal iyicakw,
A. E. F. D. Aeoir. b 0. b Sia arop. A. and adds eipydau at the end.
omitting Sid Uv. 'A., but recognising ' to avrb keyeiv rty Sbvapiv leal
this clause in the comment. " Observe fiovkiiv. i. e. "band" means "power,
how they say nothing idle, but speak and " hand" (or, power) and "purpose,
of His power only : or rather, just or, " will" here make one notion, ' Thy
as Christ said to the Jews, If I by will which is also power,' for to Thee
the Spirit of God do speak, so these to will is to prevail : not two notions,
also say, By the Holy Ghost. Behold, for we do not say that .power de-
the Saviour also speaks by the Spirit, termines, but only the will. — The
And hear what it is that they say. Edd. however adopt from E. tV X"P"
Lord, the God Who by the mouth of for to avrb, which spoils the sense.
David, Sre." " By the hand he means the power and
8 In the Mss. this clause of v. 27. thepurpose." — Below. B.C. haveSrirp
with the following comment, Spa iras, xelp' SieVaTTee (A. omits the clause),
re. t. A. is set in the midst of the com- we retain from E. F. D. Sterparra.—

Why they ask for signs and wonders. 159
one and the same thing by power and purpose, meaning that Acts
for Thee it is enough but to will : for it is not by power that 23_3y.
one determines. [ Whatsoever Thy hand, etc.] i. e. Whatsoever
Thou didst ordain : either this is the meaning, or, that by
by His hand He did effect. [And now, Lord, regard theirs. 29.
threatenings.] As at that time, it is said, they imagined
vain things, so now, grant that tbeir imaginations may
be in vain : i. e. let not their threatenings come into accom
plishment. And this they said not because they would them
selves deprecate any hardship, but for the preaching's sake.
For they do not say, ' and deliver us out of dangers ;' but
what ? And grant unto Thy servants, that with all boldness
they may speak Thy word. Thou Who didst bring to pass
the former designs, bring these also to accomplishment.
Observe k, how they affirm God to be the Author of their
confidence : and how they ask all for God's sake, nothing
for their own glory or ambition. They promise for their
own part, that they will not be dismayed; but they pray that
signs may be wrought: by stretching forth Thy hand to heal, v. 30.
and that signs and wonders may be done: for without these,
however great the zeal they shewed, they would be striving
to no purpose. God assented to their prayer, and manifested
this, by shaking the place. For when they had prayed, it v. 31.
is said, the place was shaken. And wherefore this was done,
hear from the prophet, when he says, He looketh on the Ps. 104,
earth, atid maketh it to tremble. For by this He made it '
manifest tbat He is present to their prayers. And again,
another prophet saith, The earth was shaken, and did?*- 18,
tremble at the presence of the Lord. And God did this, ' ' '
both to make it more awful, and to lead them on to a
courageous trust. [And they were all filled with the Holy
Ghost, and they spake the word qf God with boldness.]
They1 gained increased boldness. As it was the beginning
CEcum. " The hand and the counsel all to God, &c." And then : " Ob-
mean tbe same thing : for where there serve how they ask all, &c." See note
is power, there is no need of counsel, g. — Here for the latter 'ipu or bpijs
What Thou didst order from the be- iras of the old text, E. has elSes iras.'
ginning is done." * Edd. Kal eis irafibrialav irkelova
1 Here the Mss. insert, *Oc expio-as, dkeitpav, as the conclusion of the pre-
tynalv. "Opa iras, k. r. A. " Observe ceding sentence before the (omitted)
how, even in prayer, they circumstan- text. " And anointing them (as
tially describe the Passion, and refer wrestlers) unto greater boldness."

160 Great grace, noble devotion.
Homil. (of their work), and they had besought a sensible sign for
- — r-^— their1 persuasion — but after this we nowhere find the like
•irposTO .
7reio-0fj- happening — therefore great was the encouragement they
""",""¦ received. In fact, they had no means of proving that He
was risen, save by miraculous signs. So that it was not
8 4o-(pa- on]y their own2 assurance that they sought; but that they
might not be put to shame, but that they might speak
with boldness. The place was shaken, and that made them
all the more unshaken. For this is sometimes a token of
wrath, sometimes of favour and providence, but on the present
occasion, of wrath. For'" in those times it took place in an
unusual manner. Thus, at the Crucifixion, the earth was
Mat.24, shaken : and the Lord Himself says, Then there shall be
famines, and pestilences, and earthquakes in divers places.
But then the wrath of which it was a sign was against the
adversaries : as for the disciples, it filled them with the
Spirit. Observe, even the Apostles, after the prayer, are
v. 32. filled with the Holy Ghost. [And" the multitude of them
that believed, etc.] Great, you perceive, is the virtue of
this thing, seeing there was need of this (grace) even in that
company. For this is the foundation of all that is good,
this of which he now for the second time makes mention,
exhorting all men to the contempt of riches: Neither" said
any of them that ought of the things he possessed was his
[3.] own, [but they had all things common.] For that this was
in consequence not merely of the miraculous signs, but of
Then, " For since it was tbe begin- known, and that the Sufferer was God,
ning (of tlieir work), they besought and not simply man. But further:
also a sensible sign in order that they although it was a token of wrath, yet
might be believed (7rpbs to iriarevBrjvai was it of His wrath against the ad-
abrobs, but after this, &c.) Great was versaries, &c." but Edd. follow the old
the encouragement they thus received text here.
from their prayer. And with good " A. B. C. omit the text: D. F.
reason they crave the grace of signs, Edd. insert from v. 33, 34. " And
for they bad no other means, &c." great grace was Upon them all, neither
m 'Eirel ToVe |eWs yeyovev. Kal was there any among them that lacked:"
ydp 'ire iaravpaBn, iaakebBn r\ yij. E. " And with great power, &e. and
Edd. 'EtI Se toB aarioplov irdBovs great grace, &c." ToB irpiyparos i\
£evas Kal irapd (pbaiv yeyove- Kal ydp Sbvapis, i. e. of the having all things
rire iraaa iaakebBn r\ yrj. " But at common, as below, p. 163. C. han
the Passion of our Saviour it hap- rrvebpjaros, which Savile adopts.
pened in an unusual manner and pre- ° The innovator, mistaking the mean-
ternaturally : for then all the earth was ing of rb bebrepov (viz. the reference to
shaken." Instead of the next sentence, ch. 2, 44.), has, " Saying above (v. 32.)
"And the Lord Himself, &c." E. has, Neither said any of them, etc." and
" to the intent the power of Him that here (v. 34.) "Neither was there any
was crucified should everywhere be among them that lacked." So Edd.

No ostentation, no self-seeking. 161
their own purpose, is manifest by the case of Sapphira and Acts
Ananias. [And with great power gave the Apostles witness, 23—37.
etc.] Not in word, but with power the Apostles exhibited v. 33.
their testimony of the Resurrection : j ust as Paul saith, And 4> or' '
my preaching was not with persuasive words of human
wisdom, but with manifestation of the Spirit and qf power.
And it is not merely, With power, but, With great power.
And great grace, it says, was upon them all ; for neither s. 34.
was there any among them that lacked. This is why the grace
(was upon them all,) for that there was none that lacked : that
is, from the exceeding ardour of the givers, none was in want.
For they did not give in part, and in part reserve: nor
yet in giving all, give it as their own. And they lived
moreover in great abundance: they removed all inequality
from among them, and made a goodly order. [For as many
as were possessors, etc.] And with great respect they did
tbis: for they did not presume to give into their hands, nor
did they ostentatiously present, but brought to the Apostles'
feet. To them they left it to be the dispensers, made them
the owners, that thenceforth all should be defrayed as fromv
common, not from private, property. This was also a help to
them against vain-glory. If this were done now, we should
live more pleasant lives, both rich and poor, nor would it be
more pleasant to the poor than to the rich themselves.
And if you please, let us now for a while depict it in words,
and derive at least this pleasure from it, since you have no
mind for it in your actions. For at any rate this is evident,
even from the facts which took place then, that by selling their
possessions they did not come to be in need, but made them '
rich that were in need. However, let us now depict this
state of things in words, and let all sell their possessions, '
and bring them into the common stock — in words, I mean :
let none be excited, rich or poor. How much gold think you
would be collected ? For my part, I conjecture — for of course
it is not possible to speak exactly — that supposing all here,
men and women, to empty out their whole property, lands,
possessions, houses, — for I will not speak of slaves, since at
that time there was no such thing, but doubtless such as were *
slaves they set at liberty, — perhaps ten hundred thousand
pounds weight of gold would be the amount collected : nay,
M

162 Let all Christians Uve so now,
Homil. twice or thrice as much. For consider; at what number of
XI
 —juga1' (yokes) is our city rated ? How many (of the popu
lation) shall we say are Christians ? shall we say an hundred
thousand, and the rest Greeks and Jews ? Then what
thousands (of pounds) of gold would be collected! And
what is the number of poor ? I do not think more than
fifty thousand. Then to feed that number daily, what
abundance there would be ! And yet if the food were
received in common, all taking their meals together, it
would require no such great outlay after all. But, you
will ask, what should we do after the money was spent?
And do you think it ever could be spent ? Would not
the grace of God be ten thousand fold greater? Would
not the grace of God be indeed richly poured out? Nay,
should we not make it a heaven upon earth ? If, where
the numbers were three thousand and five thousand,
the doing of this thing had such splendid success, and
none of them complained of poverty, how much more
glorious would this be in so vast a multitude? And even
of those that are without, who would not contribute ? — But,
^ to shew that it is the living separately that is expensive
and causes poverty, let there be a house in which are ten
children : and the wife and the man, let the one work at her
wool, the other bring his earnings from his outdoor occu
pation : now tell me, in which way would these spend most?
by taking their meals together and occupying one house,
or by living separately ? Of course, by living separately.
For if the ten children must live apart, they would need ten
several rooms, ten tables, ten attendants, and the income
otherwise in proportion. Is it not for this very reason, that
where there is a great number of servants, they have all one
P eis iriaov iobyav dpiBpbv avvretver, " of zygocephala or j'uga or jugalia or
The word here used perplexed the whatever else be the term used in
scribes of later times when it had different localities:" rbiriaovrSvCyyo-
become obsolete, and N. has iobkav, Keipdkav 1j iobyav t) lovyakluv,fl%ims
B. iobyyav, C. iyyav (sic), only A. ex S^iroTe dv abrd Kara xfy"" KokoUf'
corr. iobyav. The innovator substitutes See Du Fresne Gloss, s. w. It seems
puydSav and o'tu'TeAei. Tbe meaning that each holding of land was rated or
is, At what number of juga is our assessed at so many juga or yokes of
city assessed to the imperial tributes? oxen; moreoverthetermjugumisequi-
Justinian, Novell, xvii. c.8. prescribes valent to a measure of land, as Varro
that the imperial irpdKropes, exactores, remarks that land is measured in some
shall be compelled to insert in their places by juga, in others vsjugera,
returns (eto-oxaO the exact quantity

and the whole world would be Christian. 163
table, that the expense may not be so great ? For so it is, Acts
division always makes diminution, concord and agreement 23— ki
make increase. The dwellers in the monasteries live just as " 
the faithful did then : now did ever any of these die of
hunger ? was ever any of them not provided for with plenty
of every thing ? Now, it seems, people are more afraid of
this than of falling into a boundless and bottomless deep.
But if we had made actual trial of this1', then indeed we
should boldly venture upon1 this plan. What grace too, 'toB
think you, would there not be ! For if at that time, when ^"W""
there was no believer but only the three thousand and
the five thousand: when all, throughout the world, were
enemies, when they could nowhere look for comfort, they
yet boldly entered upon this plan with such success; how
much more would this be the case now, when by the grace
of God there are believers everywhere throughout the world ?
What Gentile would be left ? For my part, I think there
would not be one ; we should so attract all, and draw them
to us ! But yet if we do but make 'fair progress, I trust in
God that even this shall be realized. Only do as I say,
and let us successfully achieve things in their regular order ;
if God grant life, I trust that we shall soon bring you over
to this way of life.
In the first place, as regards that law about swearing : ac- [4.]
complish that ; establish it firmly : and let him that has kept
it make known him that has not, and call him to account withal,
and rebuke him sternly. For the "appointed time is at hand, 2 v irpo-
and I am holding inquisition in the matter, and him that is^a"'
found guilty I will banish and exclude. But God forbid Hom.
that any such should be found among us; rather may it
appear, that all have strictly kept this spiritual watch-word.
And as in war it is by the watch-word tbat friends and
strangers are shewn, so let it be now ; for indeed now
1 i. e. People now are more afraid of necessarily inserts rabrn, which Ben.
this (the cenobitical) way of life, than adopts. ' Si hac via progrediamur.'
they are of launching into the sea of '08$ irpofialveiv (or 08$ fia5l£eiv) is a
this world's temptations : whereas if common phrase in S. Chrys. Applied
we had made trial of this, we should to persons, it means ' to be fairly
boldly venture upon the practice so started aud getting on :' to things,
happily adopted by the first Christians. ' to be in train,' as in Horn, i. 68$ Kal
(toB irpdyparos as above, p. 160. note rd &kka irpoV&atvev, "the rest would
n.) follow in course.''
' 'Edv bSQ irpoflalvapev. B. un-
M 2

164 From the easier duty, " Swear not at all,"
Homil. also we are engaged in a war; that we may know our
 —brethren that are properly such. For what a good thing
it is that we should have this to be our cognizance both here
and in a foreign land ! What a weapon this, against the
very head of the devil ! A mouth that cannot swear will
soon both engage God in prayers, and smite the devil a
deadly blow. A mouth that cannot swear will also be in
capable of using insulting language. Cast out this fire from
your tongue, as you would from a house: this fire, drag it out.
Give your tongue a little rest : make the sore less virulent.
Yea, I beseech you, do this, that I may go on to set you
another lesson : for as long as this is not rightly done, I dare
not pass on to any other. Let this lesson be got perfectly,
and you shall have a consciousness of the achievement, and
then I will introduce you to other laws, or rather not I,
but Christ. Implant in your soul this good thing, and by
little and little ye shall be a paradise of God, far better
than that paradise of old. No serpent among you, no
deadly tree, nor any such thing. Fix this habit deep. If
this be done, not ye only that are present shall be bene
fited, but all tbat are in all the world; and not they alone,
but those that are to succeed hereafter. For a good habit
having once entered, and being kept by all, will be handed
on to long ages, and no circumstances shall be able to erase
it. If he that gathered sticks on the sabbath was stoned,—
the man that is doing a far more heinous work than that
gathering, the man that is amassing a load of sins, for such
is the multitude of oaths, what shall he undergo? what shall
he not have to endure ? You will receive great assistance
from God, if this be well achieved by you. If I were to
say, Be not abusive, immediately you will plead to me your
indignation ; should I say, Be not envious, you will urge
some other excuse. But in this case you have nothing of
the kind to say. On which account I began with the easy
precepts, which indeed is also the uniform practice in all
arts. And thus one comes to the higher duties, by learning
first those which are easier far. How easy it is you will see,
when by the grace of God having succeeded in this, you
shall receive another precept.
Put it in my power to speak out boldly, in the presence

advance to higher achievements of virtue. 165
both of Gentiles and of Jews, and, above all, of God. Yea, Acts
I entreat you by the love, by the pangs wherewith I have 23^37
travailed for your birth, my little children. I will not add
what follows, of whom I travail in birth again ; nor will Gal. 4,
I say, until Christ be formed in you. For I am persuaded, '
that Christ has been formed in you. Other language I will
use towards you; My brethren, dearly beloved and longed Phil. 4,
for, my joy and my crown. Believe me that I shall use no *
other language. If at this moment there were placed upon my
head ten thousand richly-jewelled royal crowns, they could not
give me the joy which I feel at your growth in holiness ; or
rather, I do not think the monarch himself has such a joy, as
that wherewith I joy over you. Let him have come home,
victorious over all the nations at war with him, let him have
won many other crowns besides tbe crown of his right; and
receive other diadems as tokens of his victory: I do not think
he would joy over his trophies, as I joy over your souls' progress.
For I exult, as if I had a thousand crowns on my head ; and well
may I rejoice. For if by the grace of God you achieve this
good habit, you will have gained a thousand battles far more
difficult than his ; by wrestling and fighting with malicious
demons, and fiendish spirits, with the tongue, not with sword,
but by the will. For consider how much is gained, if so be that
you do succeed ! You have eradicated, first, a heinous habit;
secondly, an evil conceit, the source of all evil, namely, the
opinion that the thing is indifferent and can do no hurt;
thirdly, wrath ; fourthly, covetousness ; for all these are the
offspring of swearing. Nay, hence you will acquire a sure
footing in the way to all other virtues. For as when children
learn their letters, they learn not them alone, but by means of
them are gradually taught to read ; so shall it be with you.
That evil conceit will no longer deceive you, you will not
say, This is indifferent ; you will no longer speak by mere
habit, but «will manfully stand against all, so that having
perfected in all parts that virtue which is after God, you
may reap eternal blessings, through the grace and loving-
kindness of His Only-Begotten Son, to Whom with the
Father and the Holy Ghost be glory, power, and honour,
now and ever, world without end. Amen.

HOMILY XII.

Acts iv. 36, 37.
And Joses, who by the Apostles was surnamed Barnabas, [which
is, being interpreted, The son of consolation,) a Levite, and
of the country of Cyprus, having land, sold it, and brought
the money, and laid it at the Apostles' feet.
The writer is now about to relate the affair of Ananias
and Sapphira, and in order to shew that the man's sin was
of the worst description, he first mentions him who per
formed the virtuous deed ; that, there being so great a
multitude all doing the same, so great grace, so great
miracles, he, taught by none of these, but blinded by
covetousness, brought destruction upon his own head.
Having land, — meaning that this was all he possessed, —
sold it, and brought the money, and laid it at the Apostles'
ch. 5, i.feet. But a certain man named Ananias, with Sapphira
his wife, sold a possession, and kept back part qf the price,
his wife also being privy to it, and brought a certain part,
and laid it at the Apostles' feet. The aggravating circum
stance was, that the sin was concerted, and none other saw
what was done. How came it into the mind of this hapless
v. 3. wretch to commit this crime ? But Peter said, Ananias,
why hath Satan filled thine heart to lie to the Holy Ghost,
and to keep back part of the price of the land ? Observe
even in this, a great miracle performed, greater far than the
v. 4. former. Whiles it remained, says he, was it not thine own?
and after it was sold, was it not in thine own power f
That is, ' Was there any obligation and force ? do we
v. s. constrain you against your will ?' Why hast thou conceived
this thing in thine heart f thou hast not lied unto men, but

. Ananias and Sapphira sin in the midst of grace. 167
unto God. And Ananias hearing these words fell down, Acrs
and gave up the ghost. This miracle is greater than that^y3,®'
of the lame man, in respect of the death inflicted, and the
knowing what was in the thought of the heart, even what was
done in secret. And great fear came on all them that
heard these things. And the young men arose, and wounds. 6— &.
him up, and carried him out, and buried him. And it was
about the space of three hours after, ivhen his wife, not
knowing what was done, came in. And Peter answered
unto her, Tell me whether ye sold the land for so much ?
The woman he would fain save, for the man had been
the author of the sin : therefore he gives her time to clear
herself, and opportunity for repentance, saying, Tell me
whether ye sold the land for so much ? And she said,
Yea, for so much. Then Peter said unto her, How is its$—i\.
that ye have agreed together to tempt the Holy Ghost?
Behold, the feet of them which have buried thy husband
are at the door, and shall carry thee out. Then she fell
down straightway at his feet, and yielded up the ghost; and
the young men came in, and found her dead, and, carrying
her forth, buried her by her husband. And great fear came
upon all the Church, and upon as many as heard these
things. After this fear had come upon them, he wrought more
miracles; both Peter and the rest : And by the hands of thes.n-\5.
Apostles were many signs and wonders wrought among the
people; and they were all with one accord in Solomon's
porch. And of the rest durst no man join himself to them,
i. e. to the Apostles; but ihe people magnified ihem, i. e. the
Jewish people. Ifa no man durst join himself unto them,
the Apostles, [there were, however, the more added unto the
Lord, believers, multitudes both of men and of women,
a Ei ovSels irikpa KokkdaBai abroTs the other reading, $i, the sense may be
t. airooT. For ei, which is the reading completed as below, p. 171. viz. " or,
of A, and seems to be the true read- no man durst, &c." [so that they
iug, B. C. N. have ij. The passage is were allowed to remain undisturbed
corrupt, but the sense may be restored in Solomon's porch.] The modern text,
by inserting the words of the sacred after " the people magnified them,"
text as above : i. e. To them, the substitutes : EiKdVais' Kal ydp b H.
Apostles, none durst join himself, but k. t. A. " With reason. For indeed
believers were the more added to the Peter was hencelorth terrible, inflicting
Lord, 8fC. Then b ydp Uerpbs k. t. A. punishment, exposing even the thoughts
falls into its natural place as the com- of the mind : to whom also they gave
ment on lierpov xav ri axia. But with more heed by reason of the miracle, &c."

168 Miracles greater even than Christ's.
Homil. insomuch that they brought out into the streets their im-
 —potent folk, and laid them upon couches and beds, that at
the least the shadow of Peter passing by might overshadow
some of them.] For Peter was the wonderful one, and he to
whom they more gave heed, both because of his public
harangue, the first and the second and the third, and because
of the miracle ; for he it was that wrought the miracle, the
first, the second, the third : for the present miracle was two
fold : first, the convicting the thoughts of the heart, and
next the inflicting of death at his word of command. That
at the least the shadow of Peter passing by, etc. This had
not occurred in the history of Christ ; but see here what He
John 14, had told them actually coming to pass, that "they which
believe on Me, the works that I do shall they do also; and
v. 16. greater works than these shall they do." There came also a
multitude out of the cities round about unto Jerusalem,
bringing sick folks, and them that were vexed with unclean
spirits ; and they were healed every one.
And now I would have you observe the way in which their
whole life is interwoven. First, there was despondency on
account of Christ taken from them, and then came joy because
of the Spirit descending upon them ; again, dejection because
of the scoffers, and then joy in the result of their own apology.
And here again we find both dejection and gladness. In
that they were become conspicuous, and that God made
revelations to them, there was gladness : in that they had
cut off some of their own company, there was sadness,
Once more : again there is gladness upon their success, and
again sadness by reason of the High Priest. And so it will
be seen to be the case throughout. And the same will be
found to hold in the case of the ancient saints likewise. — But
let us look over again what has been said.
Kecapi- They sold them, it is written, and brought the prices, and
434-37'Jaid them down at the Apostles' feet. See, my beloved
brethren, how instead of leaving the Apostles to sell, they
6> '• themselves sold, and presented the prices to them. [But* a
b The modern text inserts here : one who did not manage his business
"But not so Ananias: he secretes a rightly, and who was convicted of
part of the price of tbe field which he stealing what was his own."
sold : wherefore also he is punished as

Necessity qf a terrible warning. 1 69
certain man named Ananias, etc.] This history touches Acts
Bishops too, and very forcibly. And the wife of Ananias ,^j6
was privy to the thing done : therefore he examines her.
But perhaps some one will say that he dealt very harshly
with her. What do you mean ? What harshness ? If for
gathering sticks a man is to be stoned, much rather ought
he for sacrilege; for this money was become sacred. He
that has chosen to sell his goods and distribute them, and
then withdraws them, is guilty of sacrilege. But if he is
sacrilegious, who resumes from his own, much more he who
takes from what is not his own. And do not think that
because the consequence is not now the same, the crime will
go unpunished. Do you see that this is the charge brought
against Ananias, that having made the money sacred, he
afterwards secreted it ? Couldest thou not, said Peter, after
selling thy land, use tbe proceeds as thine own ? Wast thou
forbidden ? Wherefore after thou hadst promised it ? See
how at the very beginning, the devil made his attack; in the
very midst of such signs and wonders, how this man was
hardened I Something of the same kind had happened upon
a time in the Old Testament. The son of Charmi coveted josh. 7,
the devoted thing : for observe there also what vengeance 2;20!22,
ensues upon the sin. Sacrilege, beloved, is a most grievous
crime, insulting, and full of contempt. We neither obliged
thee to sell, the Apostle says, nor to give thy money when thou
hadst sold ; of thine own free choice thou didst it ; why hast
thou then stolen from the sacred treasury ? Why, he says, v. 3.
hath Satan filled thine heart ? Well, if Satan did the thing,
why is the man made guilty of it ? For admitting the
influence of the devil, and being filled with it. You will say,
they ought to have corrected him. But he would not have
received correction ; for he that has seen such things as he
had seen, and is none the better, would certainly be none the
better for any thing else that could be done; the matter was
not one to be simply passed over: like a gangrene, it must
be cut out, that it might not infect the rest of the body. As
it is, both the man himself is benefited iu regard that he is
not left to advance further in wickedness, and the rest, in
that they are made more earnest; otherwise the contrary
would have ensued. In the next place, Peter proves him

1 70 The aggravated character of the crime.
Homil. guilty, and shews that the deed was not hidden from him, and
 then pronounces the sentence. But wherefore, upon what
purpose hast thou done this? Didst thou wish to keep
it? Thou oughtest to have kept it all along, and never
to have professed to give it. The sacrilege, beloved, is a
grievous one. For another, it may be, coveted what was not
his own : but it was at thy discretion to keep what was thine
own. Why then didst thou first make it sacred, and then
take it? Out of excessive contempt hast thou done this.
The deed does not admit of pardon, it is past pleading for.—
Therefore let it be no stumbling-block to any, if at present
also there are sacrilegious persons. If there were such
persons then, much more now, when evils are many. But
1 Tim. 5, let us rebuke them before all, that others also may fear.
Judas was sacrilegious, but it was no stumbling-block
to the disciples. Do you see how many evils spring
v. 5. from love of money ? And great fear, it is said, came on
all them that heard these things. That man was punished,
and others profited thereby. Not without cause. And yet,
signs had been wrought before : true, but there was not such
a sense of fear. So true is that saying, The Lord is known
Vs.9,\6.by executing judgments. The same thing had occurred in
2 Sam. the case of the Ark : Uzzah was punished, and fear came
' upon the rest. But in that instance the king through fear
removed from him the Ark ; but here the disciples became
v. 7. more earnestly heedful. [And it was about the space of
three hours after, when his wife, not knowing what was
done, came in, etc.] But observe how Peter, instead of
sending for her, waited till she entered ; and how none of
the others durst carry out the intelligence. Such the teacher's
awfulness, such the disciples' reverence, such the obedience!
An interval of three hours — and yet the woman did not hear
of it, and none of those present reported it, although there
was time enough for it to be noised abroad ; but they were
afraid. This circumstance the Evangelist relates with wonder
even, when he says, Not knowing what was done, came in.
s. 8. [And Peter answered unto her, etc.] And yet she might
have perceived even from this that Peter knew the secret.
For why, having questioned none other, does he question
you? Was it not clear that he asked because he knew?

Salutary dread upon all. 171
But so great was her hardness, it would not let her attempt acts

V. -16.

to evade the guilt; and with great confidence she replied; for
she thought she was speaking only to a man. The aggravation 
of the sin was, that they committed it as with one soul, just
as upon a settled compact between them. How is it that ye s. 9.
have agreed together, he said, to tempi the Spirit of the Lord?
behold, the feet of them which have buried thy husband are
at the door. First he makes her learn the sin, and then
shews that she will justly suffer the same punishment with her
husband, since she has comniitted the same wickedness: And
they shall carry thee out. And she fell down straightway at s. lo.
his feet, for she was standing near him, and yielded up the
ghost. So entirely by their own act had they invited upon
themselves the vengeance ! Who after that would not be
struck with awe ? who would not fear the Apostle ? who
would not marvel? who not be afraid? And they were s. 12.
with one accord, all of them in Solomon's porch — no longer
in a house, but having occupied the very Temple, they there
passed their time ! No longer they guarded themselves
against touching the unclean ; nay, without scruple they
handled the dead. And observe how, while to their own
people they are severe, against the aliens they do not
exercise their power. But ° the people, he says, magnified v. 13.
them. And as he had mentioned their being in Solomon's
porch, that you may not wonder how the multitude allowed
this, he tells us that they did not dare even to approach
them : for no man, he says, durst join himself unto them.
[But believers were the more added unto the Lord, multi- s. 14.15.
tudes both of men and women: insomuch ihat they brought
forth the sick into the streets, and laid them on beds and
couches, that at the least the shadow of Peter passing by
might overshadow some of ihem.] Great faith, surpassing
what had been shewn in the case of Christ. How comes
this? Because Christ declared: [And greater works than JohnU,
these shall he do, because I go unto My Father.] And these 12'
things the people do, while the Apostles remain there, and
are not moving about from place to place : also from other
places they were all bringing [their sick] on beds and
c Edd. from E., omitting this and and below, John 14, 12. both of which
the following sentence, insert v. 14. 15. are wanting in the old text.

172 How the Apostles were magnified.
Homil. couches : and from all quarters accrued to them fresh
 - tribute of wonder; from them that believed, from them that

were healed, from him that was punished ; from then- bold
ness of speech towards those (their adversaries), from the
virtuous behaviour of the believers : for certainly the effect
produced was not owing to the miracles only. For though
the Apostles themselves modestly ascribe it all to this cause,
declaring that they did these things in the name of Christ, yet
at the same time the life and noble conduct of the men helped
to produce this effect. [And believers were more added unto
the Lord, multitudes both of men and women.] Observe,
how he now no longer tells the number of them that believed:
at such a rate was the faith making way even to an immense
multitude, and so widely was the Resurrection proclaimed.
So then the people magnified them : but they were now no
longer lightly to be despised as once they were : for in a
little moment, at a single turn of the scale, such have been
the effects produced by the fisherman and by the publican !
Earth was become a heaven, for manner of life, for boldness
of speech, for wonders, for all besides; like Angels were they
looked upon with wonder : all unconcerned for ridicule, for
threats, for perils: compassionate11 were they, and beneficent:
some of them they succoured with money, and some with
words, and some with healing of their bodies and of their
1 irdv souls ; 'no kind of healing but they accomplished.
Ucrp\las. Peter ^1 Dut pleads for himself, when at the point to
inflict the punishment, and at the same time gives a lesson
to the rest. For because the act would seem exceeding
stern, therefore it is that he does so much e in the case. In
respect of the woman also the process of judgment was
terrible. Butf see how many evils grow out of the sacrilege;
covetousness, contempt of God, impiety; and upon these too
he pleaded for himself before the assembly, in that he did not
immediately proceed to punishment, but first exposed the
d Edd. from E. " But not only for wife, he makes the judgment terrible,"
this reason, but because, being ex- f Edd. from E. " Now if, their sin
ceedingly humane and beneficent, they being inexcusable, he had not inflicted
succoured some with money, some with such punishment on them both, what
healing of their bodies. Why hath contempt of God would thence have
Satan filled thine heart ? Peter, &c." arisen ! And that this was the reason,
c E. Edd. " therefore both in the case is evident from the fact, that he did not
of the man himself, and in that of the immediately, &c."

God's judgment against false swearing. 173 Acts
sin. None groaned, none lamented, all were terrified. For V.
as their faith increased, the signs also were multiplied, and
great was the fear among their own company : for the 1 ^
things which are from without do not so 'militate against /"'"¦
our peace, as do the acts of our own people. If we be
firmly joined together, no g warfare will be hard : but the
mischief would be tbe being divided and broken up. Now
they went about in the public place: with boldness they
attacked even the market, and in the midst of enemies they ps, no,
prevailed, and that saying was fulfilled, Be Thou Ruler in <i-
the midst among Thine enemies. This was a greater miracle,
that they, arrested, cast into prison, should do such acts as
these !
If those for lying suffered such things, what shall not the
perjured suffer ? Because she simply affirmed, Yea, for so
much, ye see what she suffered. Bethink you then ; they
that swear and forswear themselves, of what should they be
worthy ? Ith comes in opportunely to-day even from the Old Zeo]j, 5
Testament to shew you the heinousness of perjury. There2-
was, it says, a flying sickle, ten cubits in breadth. The
flying betokens the swift advent of the vengeance which
pursues oaths ; that it is many cubits in length and breadth,
signifies the force and magnitude of the woes ; tbat it comes
flying from heaven, is to shew that the vengeance comes
from the judgment-seat on high : that it is in the form
of a sickle, denotes the inevitableness of the doom : for
s E. Edd. "There will be none to war D. "A flying sword, one might manage
upon us: just as, if we be put asunder to escape from, Speirdvriv Se eis rbv
one from another, on the contrary all rpdxykov ipireaovaav Kal dvrl axoi-
will set upon us. Hence it was that vlov yevopevijv, ovSels dv Siaipbyoi, but
they henceforth were of good courage, from a sickle darted round the neck and
and with boldness attacked, &c." ca'tching it as a halter would, there can
h EvKaipov Kal dirb rijs Hakaids SeT£ai be no escape." Hence it appears that
rbxakeirbvrrisiiriopKlas'riipepov. Mean- the innovator has quite mistaken the
ing perhaps that this had occurred in Author's meaning. He reads, KaBd-
one of the Scripture Lessons for the day. irep ydp Spiiravov eis rpdxnkov ipireabv
Below, KaddVep ydp Spiiravov Sirovirep ovk av Kaff eavrb dvekKvaBelri, pevei Se
dv ipirearj obK av Kaff eavrb dvekKvaBeiij iras en Kal dirorepvopevns ri}s Keipakrjs:
pivov, akkd Kal dtrorepvopevris tjjs i.e. 'having cut off one head, it still
Ke<pakT\s. So A. B. N. Savil. and C, remains, that it may cut off more:'
which last however has airb for airorepvo- which is irrelevant to the matter in
pevns. Hales ap. Sav. suggests, that hand, viz. how rb SpeiravoeiSh denotes
birorepv. rrjs Ketp. ought to be rejected ; rb dtpvKrov rris ripaplas. Of the Edd.
it is better however to supply eis rpd ¦ Savile alone retains the old and genuine
%i)kov before epnean as in the trans- reading. Montf. strangely remarks,
lation. The meaning is explained in ' Savilianam lectionem esse Morelliana
Serm. ad Pop. Antioch. xv. t. ii. 158. ouam sequimur obscuriorem.'

174 Present impunity worse than immediate punishment.
HoMiL.just as the sickle, where it comes and has hooked the
-1  — neck, is not drawn back with nothing but itself, but
with the head reaped off, even so the vengeance which
comes upon the swearers is severe, and will not desist
until it have completed its work. But if we swear and
escape, let us not be confident ; this is but to our woe. For
what think ye ? How many, since Ananias and Sapphira,
have dared the same with them ? How is it then, say you,
that they have not met with the same fate ? Not because it
was allowed in them, but because they are reserved for a
greater punishment. For those who often sin and are not
punished, have greater reason to fear and dread than if they
were punished. For the vengeance is increased for them by
their present impunity and the long-suffering of God. Then
let us not look to this, that we are not punished ; but let us
consider whether we have not sinned : if sinning we are not
punished, we have the more reason to tremble. Say, if you
have a slave, and you only threaten him, and do not beat him;
when is he most in fear, when most inclined to run away? Is
it not when you only threaten him ? And hence we advise each
other not to be continually using threats, thereby choosing
rather to agitate the mind by the terror, and lacerating it worse
than with blows. For in the one instance the punishment is
momentary, but in the other it is perpetual. If then no one
feels the stroke of the sickle, do not look to this, but rather
let each consider whether he commits such sins. Many like
things are done now as were done before the Flood, yet no
flood has been sent: because there is a hell threatened, and
vengeance. Many sin as the people did in Sodom, yet no
rain of fire has been poured down : because a river of fire is
prepared. Many go the lengths of Pharaoh ; yet they have
not fared like Pharaoh, they have not been drowned in a
Red Sea : for the sea that awaits them, is the sea of the
bottomless pit, where the punishment is not accompanied
with insensibility, where there is no suffocation to end all, but
in ever lengthened torture, in burning, in strangling, they are
consumed there. Many have offended like the Israelites, but
no serpents have devoured them : there awaits them the worn)
that never dieth. Many have been like Gehazi, yet they have
not been struck with leprosy : for instead of leprosy, it

In trouble, call sins to remembrance. 1 75
remains for them to be cut asunder, and numbered among Acts
the hypocrites. Many have both sworn and forsworn ; but i_{@
if tbey have indeed escaped, let us not be confident : the
gnashing of teeth awaits them. Yea, here too they will
suffer many grievous woes, though, it may be, not imme
diately, but after further transgressions, that the vengeance
may be the greater ; for even we often set out at first with
small sins, and then through great offences lose all. There
fore when you see any thing happening to you, call to mind
that particular sin of yours. The sons of Jacob are an
example of this. Remember Joseph's brothers; they had sold
their brother, they had even attempted to slay him ; nay, they
had slain him, as far as inclination went; they had deceived
and grieved the old man : they suffered nothing. After many
years they are brought into extreme peril, and now they are
put in remembrance of this their sin. Exceeding wisely
is tbis circumstance brought in. Hear what they say; WeGen.42,
are verily guilty concerning our brother. In this manner "
then do thou also, when any thing happens, say, We are
verily guilty, because we have not obeyed Christ ; because
we have sworn ; my much swearing, and my false swearing,
has fallen upon my own head. Confess thou; since they
also confessed, and were saved. For what though the
punishment follow not immediately ? Since Ahab also did l Kings
not immediately after his sin in the matter of Naboth suffer ' '
that vengeance which he yet at last suffered. And what is
the reason of tbis? God sets thee a time, in which to
wash thyself clean ; but if thou persist, at last He will
send down the vengeance. You have seen the fate of liars.
Consider what is the fate of false swearers ; consider, and
desist. It is impossible a swearer should not forswear
himself, whether he will or not; and no perjurer can be
saved. One false oath sufficeth to finish all, to draw down
upon us the whole measure of vengeance. Let us then take
heed to ourselves, that we may escape the punishment due
to this offence, and be deemed worthy of the lovingkindness
of God, through the grace and mercies of His only-begotten
Son, with Whom to the Father and tbe Holy Ghost be
glory, power, and honour, now and ever, and world without
end. Amen.

HOMILY XIII.

Acts v. 17, 18.
Then having risen up, the high-priest and they that were with
him (which is the sect qfthe Sadducees) were filled with indig
nation, and laid their hands on the Apostles, and put them
in the common prison.
[Having risen up], that is, being" roused, being excited at
the things taking place, [the high-priest and they which
were with him {which is the sect of the Sadducees) were
filled with indignation, and laid their hands on the Apostles:]
they now assault them more vigorously : and put them in
the common prison; but did not forthwith bring them to
trial, because they expected them again to be softened down.
v. 19-21. But the Angel of the Lord opened the prison doors, and
brought them forth, and said, Go, stand and speak in the
temple to the people all the words of this life. [And when
they heard that, they entered into the temple early in the
* CEcumenius has in part preserved again come to the attack. What
the true reading, t. i. SieyepBels, Kivn- means it, And having risen up, the
Bels, iirl tois yivopivois [text omitted] high-priest and they that were with
a<poSpirepov abroTs imrlBerai. A. B.C. him? He was roused, it says, being
Cat. t. i., SiriyipBri, Kivr\Bels iirl tois excited at what had taken place. And
yev. " Kal iB. abrobs iv r. S." Nvv laid their hands on the Apostles, and
aipoSp. abrois iirirlBevrai. And again put them in the common prison. Now
after Trpdous eVeo-flai,— Kal aipoSp. iiri- they assault them more vigorously:
rlBevrai (Cat. imrlBerai)- iBevro ab- but did not forthwith, &o. And
robs, <p., iv t. S. "A77eAos Se k. t. k.— whence is it manifest that tbey as-
E. D. F. Edd. "Nothing more reck- saulted them more vigorously ? irom
less than wickedness, nothing more tneir putting them in the common
audacious. Having learned by ex- prison. Again they are involved m
perience the courage of these men, danger, and again they experience
from the attempts they had made succour from God. And in what man-
before, they nevertheless" attempt, and ner> near from what follows.

In miracles, the process not seen, but the effects. 1 77

morning, and taught.] This was done both for the encou- Acts
ragement of tbe disciples, and for the benefit and instruction i7_.23
of the others. And observe how the proceeding in the
present instance is just the same as in what Christ Himself
did. Namely, in His miracles though He does not let men
see them in the act of being wrought, He furnishes the means
whereby they may be apprised of the things wrought: thus,
in His Resurrection, He did not let them see how He rose :
in the water made wine, the guests do not see it done, for
they had been drinking much, andthe discernment He leaves
to others. Just so in the present case, they do not see them
in the act of being brought forth, but the proofs from which
tbey might gather what had been done, they do see. And
it was by night that tbe Angel put them forth. Why was
this ? Becauseb in this way they were more believed than
they would have been in the other: so, people would not
even have had occasion to put the question: they would

b "Oti oiha pdkkov % iKelvas eVi-
OrebBiiaaV oBtkj Kal ook uv iirl rb
ipurijaai fikBov, ovk ay eTepws eir(oTeu-
trav. If it be meant that the Apo
stles were more believed because the
miracle itself was not seen, than they
would have been if the Angel had
brought them out in open day, this
may be understood in a sense which
St. Chrys, expresses elsewhere, viz.
with reference to the nature of faith :
" in the latter case there could have
been no room for doubt ; people would
have been forced to acknowledge the
claims of the Apostles." Thus Horn.
vi. in 1 Cor. " Put the case that Christ
should come this moment with all the
Angels, reveal Himself as God, and all
be subject unto Him: would not the
heathen believe? But will this be
counted unto the heathen for faith?
No: this were no faith; for a com
pulsory power from without — the visible
appearance — would have effected this.
There is no free choice in the matter : ovk
eon rb irpaypa irpoaipeaeas." But then
the next sentence ought to be, 'EKelvas
ydp ouS" dv iirl rb ip. QkBov el Se obx
o8tbs, ook dv erepas iir., or to that
effect.— Perhaps, however, the meaning
is rather : " It was so plain to common
sense that a miracle must have been
wrought, that had the Angel brought
them out in the sight of all men

(oKtoi), they could not have been more
believed than they had a right to be
as the case was (eKeivas). Had the
miracle been performed openly (oBtoj),
people would have had no occasion even
to ask, How is this? And they who, as
it was, were not brought to ask such a
question, would certainly not have
believed under any other circum
stances. So in the Old Testament,
Nebuchadnezzar, when he sees the
Holy Men praising God in the furnace,
is brought to ask in amazement, Did
we not cast three men, &c: but these
priests are so hardened, that instead of
asking as they ought to have done,
How came ye out ? they only ask, as
if nothing had happened, Did we not
straitly charge you, <fec. And observe,
they have no excuse for their wilful
apathy: for they have had a full report
of the circumstances from the officers :
the prison shut, the guards at their
posts." If this be the meaning, we must
replace obK dv or ovS' dv in the sentence
Sri oSra pdkkov k. r. k. But the text
is tuo corrupt to be restored by any
simple emendation  Edd. " Because in
this way, &c. especially as they would
not have been brought to ask the
question, nor yet in another case would
they themselves have believed;" dkkas
re Kal iri ovk dv, and oijre p^]V erepas
dv Kal abrol iirlarevaav.

N

178 The adversaries fighting against God.
Homil. not in some other way have believed. So it was in the
XIII
 - old times, in the case of Nebuchadnezzar : he saw them
Dan. 3, praising God in the furnace, and then indeed he was put in
amazement. Whereas then these priests ought as their first
question to have asked, How came ye out ? instead of this,
v. 28. as if nothing had happened, they ask, Did we not straitly
charge you not to speak ? And observe, by report of others
they are apprised of all the circumstances: they see the
prison remaining closed with safety, and the guards standing
before the doors". A twofold security this; as was the case
at the sepulchre, where was both the seal, and the men to
watch. See how they fought against God ! Say, was this of
man's doing, that happened to them ? Who led them forth,
when the doors were shut ? How came they out, with the
keepers standing before the doors ? Verily they must be mad
or drunken to talk so. Here are men, whom neither prison,
nor bonds, nor closed doors, had been able to keep in ; and
yet they expect to overpower them : such is their childish
folly ! Their officers come and confess what has taken place,
as if on purpose to debar them from all show of reason.
Do you mark how there is miracle upon miracle, differing
in kind, some wrought by them, others on them, and these
v.21-25. more illustrious than the others ? And when they heard
that, they entered into the temple early in the morning,
and taught. But the high priest came, and they that were
with him, and called the council together, and all the senate
qfthe children of Israel, and sent to the prison to have them
brought. But when the officers came, and found them not
in the prison, they returned, and told, saying, The prison
truly found we shut with all safety, and the keepers standing
without before the doors: but when we had opened, we found
no man within. Now when the high priest and the captain
qf the temple and the chief priests heard these things, they
doubted qf them whereunlo this would grow. Ita is well
ordered that the information was not brought to them at
c Here the Mss. insert v. 21—23, Of course it is to be understood, that
inconveniently ; for it interrupts the the whole text, at least to v. 28. bad
connexion. Chrys. here deviates from been first read out.
his usual method, not following the d In the Mss. this oomment is r,
narrative point by point, but reflecting before v. 24.
first upon the conduct of the priests.

Teaching in the form of Apology. 179
once, but they are first utterly at a loss what to think, that Acts v.
25—32.

when they have considered it well and seen that there is a

Divine Power in the case, then they may learn the whole
state of the case. Then came one, and told them, saying, v.25.26.
Behold, the men whom ye put in prison are standing in
the temple, and teaching the people. Then went the captain
with the other officers, and brought them without violence :
for they feared the multitude, lest they should have been
stoned. O the folly of the men ! They feared, saith he, the
multitude. Why, how had the multitude helped the Apostles ?
When they ought to have feared that God Who was con
tinually delivering them like winged creatures out of their
power, instead of that, they feared the multitude! And thes.2i.2s.
high priest, shameless, reckless, senseless, asked them, saying,
Did not we straitly command you that ye should not teach in
this name ? and, behold, ye have filled Jerusalem with your
doctrine, and intend to bring this man's blood upon us. What
then (say the Apostles) ? Again with mildness they address
them ; and yet they might have said, " Who are ye, that ye
countermand God ?" But what do they say ? Again in the
way of exhortation and advice, and with much mildness,
they make answer. Then Peter and the other Apostles v. 29.
answered and said, We ought to obey God rather than men.
High magnanimity! He shews them too that they are fight
ing against God". For, he says, Whom ye killed, Him hath
God raised up. The God of our fathers raised up Jesus,s.30.3i.
Whom ye slew and hanged on a tree. Him hath God
exalted ivith His right hand to be a Prince and a Saviour,
for lo give repentance to Israel, and forgiveness of sins.
And again they refer the whole to the Father, that He
should not seem to be alien to the Father. And hath
exalted, saith he, with His right hand. He affirms not
merely the Resurrection, but the Exaltation also. For to
give repentance to Israel. Observe here as before the gain [2.]
(to them) : observe the perfection of doctrine conveyed in
the form of apology. And we are witnesses of these things, s. 32.
Great boldness of speech ! And the ground of their credi-
•HereA.B.C.N.insertv.29.omitted inserted after v. 31, is there repeated
above by the two first. The following by A. B. C.
sentence, omitted here by D. E. P. and
n2

180 Why God suffered them to be brought to trial.
Homil. bility : And so is also the Holy Ghost, Whom God hath
 -given to them that obey Him. Do you observe that they
allege not only the Spirit's testimony ? And they said
not, Whom He hath given to us, but, to them that
obey Him : therein alike shewing their own unassuming
temper, and intimating the greatness of the gift, and
shewing the hearers that it was possible for them also to
receive the Spirit. See, how these people were instructed
both by deeds and by words, and yet they paid no heed,
that their condemnation might be just. For to this end
did God suffer the Apostles to be brought to trial, that both
their adversaries might be instructed, and all might learn, and
that the Apostles might be invigorated to boldness of speech.
s. 33. And they hearing that, were cut to the heart. The' others
ch.2,37. (on a former occasion) when they heard these things were
« Sieirpl- pricked ; here they were1 cut, (as with a saw,) and desired
0VT0 to slay them.

Eecapi- But it is necessary now to look over again what we have
.* °°'read. But the angel qfthe Lord by night opened the prison
doors, and brought them forth, and said, Go, stand and
speak in the temple to the people all the words of this life.
Brought * them forth. He did not bring them away to
benefit themselves thereby, but, Stand, he says, and speak in
the temple to the people. But if the guards had put them
f E. Edd. " Observe the excess of have absconded, and the Apostles
their wickedness. When they ought would not have stood in the temple,
to have been struck with alarm at what but would have escaped.' Elf ye rei-
they heard, here they are cut (to the aBivres may have been said of the
heart), and take counsel in their temerity guards, "if they had been bribed or
(fiovkebovrai eiKij) to slay (them)." otherwise induced to let them out;"
The innovator did not perceive the but all the Mss. have e% ye ir. Ofikiov,
reference to ii. 37. in 01 &kkoi "ravra in the sense, "supposing, which is
aKodo-ai'Tes Karevbynaav." not likely, tbat the Apostles had been
e E. and Edd. "Having brought induced to come forth at the request of
them forth. He does not himself bring the guards." Savile gives this clause
them away, but lets them go; that in to the latter part, beginning as E. and
this way also their intrepidity might Edd. with pakkov Se ei H-i]}. for Kal a
be known; which also they shewed, in i£efi. " Supposing they had been in-
that by night tbey entered into the duced to come out, or rather, if tbose
temple and taught." In the following had put them out:" Ben. refers it to
sentence perhaps the purport of what what precedes ; " they would have
St. Chrys. said was, that ' if, as the fled, if they had come out at tbeir
priests supposed, the guards had let request: nay, if those had put them
them out, the guards themselves would out, &c."

Apostolic forbearance and gentleness. 181
out, as those thought, they would have fled, that is, supposing Acts
tbey had been induced to come out : and if those had put 29_3i.
them forth, they would not have stood in the temple, but
would have absconded. No one is so void of sense, as not
at once to see this. Did we not straitly charge you? Well, v. 28.
if they undertook to obey you, ye do well to call them to
account: but if even at the very time they told you they
would not obey, what account have you to call them to,
what defence is there for them to make ? [And behold ye
have filled Jerusalem with your doctrine, and intend to
bring this man's blood upon us.] Mark the inconsistency of
the accusations, and the exceeding folly. They want to make it
appear now, that the dispositions of the Jewsh are sanguinary,
as if they were doing these things not for the truth's sake,
but in the wish to be revenged. And for this reason too
the Apostles do not answer them with1 defiance: for they Wpaaeas
were teachers. And yet where is the man, who, with a
whole city to back him, and endowed with so great grace,
would not have spoken and uttered something big? But
not so did these : for they were not angered ; no, they pitied
these men, and wept over them, and marked in what way
they might free them from their error and wrath. And they
no longer say to them, Judge ye: but they simply affirm, ch. 4,
saying, ' Whom God raised up, Him do we preach : it is by 19,
the will of God that these things are done.' They said not,
Did not we tell you even then, that we cannot but speak ib. 20.
the things which we have seen and heard? for they are not
contentious for glory; but they repeat again the same story, —
the Cross, the Resurrection. And they tell not, wherefore
He was crucified — that it was for our sakes : but they
hint at this indeed, but not openly as yet, wishing to terrify
them awhile. And yet what sort of rhetoric is here ? None
at all \ but everywhere it is still the Passion, and the Resur-
h tpovatas koiirbv $obkovrai Seifai tAs But all the Mgs. have rav 'lovSaiav,
irpoaipiaeis rav 'lovSaiav. As the latter and the sense so far is satisfactory :
part of the sentence, as ob Si' dkliBeiav viz. They want to make it appear now
TauTa iroiovvruv dkk' dpbvaaBai flovko- indeed what bloodyminded men the
pivav, seems inapplicable tothe Jews, Jews are: now, not when Christ was
and to be meant for the Apostles, it crucified.
may be conjectured that the true read- ' The modern text: "So artlessly
ing is t5v 'Airoarikav : "that the did they preach the Gospel of life. But
Apostles were bent upon having blood." when he says, He hath exalted, he.

182 The Holy Ghost, witness of the Forgiveness of Sins.
Homil. rection, and the Ascension, and the end wherefore: [The
XIII ' God qf our fathers raised up Jesus, etc.] And yet what
improbable assertions are these ! Very improbable, no
doubt; but for all that, not rulers, not people, had a word
to say against them : but those had their mouths stopped,
v. 32. and these received the teaching. And we, saith he, are
witnesses of these things. Of what things ? Of His having
promised forgiveness and repentance: for the Resurrection
indeed was acknowledged now. But that He giveth for
giveness, both we are witnesses, and so is the Holy Ghost,
Who would not have come down, unless sins had been first
v. 33. remitted : so that this is an indisputable proof. [ When
they heard that, they were cut (to the heart), and took
counsel to slay them.] Hearest thou of the forgiveness of
sins, O wretched man, and that God doth not demand
punishment, and dost thou wish to slay them ? What
wickedness was this ! And yet, either they ought to have
convicted them of lying, or if they could not do that, to
have believed : but if they did not choose to believe, yet
they ought not to slay them. For what was there deserving
of death ? Such was their intoxication, they did not even
see what had taken place. Observe, how everywhere the
Apostles, when they have made mention of the crime, add
the mention of forgiveness ; shewing, that while what had
been done was worthy of death, that which was given was
proffered to them as to benefactors ! In what other way
could any one have persuaded them ?
[ Then stood up the high-priest, etc.] As k men in high
repute, these (the Apostles) were about to take their place
near to the Prophets. The Sadducees were they that were
states for what purpose, namely, to "filled with indignation." The inno-
give repentance he adds, to Israel, and vator, (E. F. D. Edd.) not perceiving
remission of sins. But, it will be said, this, alters iis evSampovvres to ^ m
these things seemed incredible. How ebSoKipovvras, which he joins to the
say you ? And why notrather credible, former sentence, " How else could any
seeing that neither rulers, &c." one have persuaded them than (by
k Here begins a second reeapitula- treating them) as persons in high re-
tion or rather gleaning, partly of matter pute?" and adds, "And marl their
not touohed upon before, partly of malignity : they set on them the Sad-
furtherremarksonwhathasbeensaid  ducees who were most sore on tne
'ils euSoKipoupTes iyybs rav irpoipirrav subject of the Besurrection : but tiey
epekkov taraaBai: this relates to w. got nothing by their wickedness. But
13 — 16. as the reason why they were perchance, &c."

The holiness of the Apostles not caused by Miracles. 183
most sore on the subject of the Resurrection. But perchance Acts
some one will say: Why, what man, endowed with suchi7_33

gifts as the Apostles were, would not have been great ? But
consider1, 1 pray you, how, before that they were endowed
with the grace, they were continuing stedfastly with owech.1,14.
accord in prayer, and depending on the aid from above.
And dost thou, my beloved, hope for the kingdom of heaven,
yet endurest nought? And hast thou received the Spirit,
yet sufferest not such things, nor encounterest perils ? But
they, before they had breathing-time from their former
dangers, were again led into others. And even this too, that
there is no arrogance, no conceit, how great a good it is !
To converse with mildness, what a gain it is ! For not all
that they did was the immediate work of grace, but there are
many marks of their own zeal as well. That the gifts of
grace shine forth in them, this was from their own diligence.
See, for instance, from the very beginning, how careful Peter [3.]
is; how sober and vigilant: how they that believed cast
away their riches, had no private property, continued in
prayer, shewed that they were of one mind, passed their time
in fastings. What grace, I ask, (alone) did all this ? There
fore it is that He brings the evidence home to them through
their own officers. Just as in the case of Christ, it was their
officers who said, Never man spake as this Man speaketh. John 7,
These m (proofs) are more apt to be believed than the Resur- '
rection. — Observe also the moderation shewn by (the rulers)
1 St. Chrysostom frequently contends expelled from the body, much more
against the common excuse, " We can- when he sees the soul set free from
not attain to the holiness of the first sin : for in this lies Satan's great
Christians, because there are no mira- power, and to destroy this, Christ died.
cles now." Thus, he urges, Horn, in In expelling this from thyself, thou
Matt. xlvi. that it was not their mira- hast performed a miracle greater than
cles that made the saints, both of the Old all miracles. This is not my doctrine ;
and of the New Testament, great and it is the doctrine of the Apostle Paul.
admirable, but their virtues: without 1 Cor. xii. 31. the more excellent way
which, no miracles would have availed is not miracles, but Charity, the root
for themselves or others : that if they of all good. If we practise this, we
wrought miracles, it was after they, by need no miracles ; and if we practise
their noble qualities and admirable it not, from miracles we shall get no
lives, had attracted the Divine grace : good." ,
for miracles proceed from a holy life, m ravra rr\s dvaardaeas iriarirepa.
and this is also their goal: only he that E. omits this, and inserts dir^yyeikav
lives a holy life receives this grace; biroarpeif/avres direp elSov. " They re-
and he that receives it, receives it only ported on their return just what they
that he may amend the life of others. . . had seen :" so Edd. except Savile, who
Let no man therefore wait for miracles, retains the reading of E. and adds to it
It afflicts the evil spirit when he is as above (from N).

1 84 Holy words and deeds greater than Miracles.
Homil. themselves, and how they give way. [The high-priest asked
— 5=— ^ them, saying, etc.] : here he reasons with them, forsooth, in
a moderate tone ; for he was frightened : indeed to hinder was
what he desired rather than to kill, since that he cannot do :
and with the view to rouse them all, and shew them the
extreme danger they are in, ' And intend, says he (to the
Apostles,) to bring this man's blood upon us. Dost thou
still take Him to be but man ? He wants to make it appear
that the injunction was necessary for their own safety. But
v. 31. mark what (Peter) says: Him hath God exalted with His
right hand to be a Prince and a Saviour, for to give repent
ance to Israel, and forgiveness of sins. Here he forbears
to mention the Gentiles, not to give them a handle against
v. 33. him. And they desired, it says, to slay them. See again
these in perplexity, these in pain : but those in quiet and
cheerfulness and delight. It is not merely, They were
grieved, but, They were cut (to the heart). Truly this
makes good that proverb, "Evil do, evil fare:" as we may
see in this case. Here were these men in bonds, set at the
bar of judgment, and the men that sit in judgment upon
them were in distress and helpless perplexity. For as he
who strikes a blow upon the adamant, gets the shock of the
blow himself, so it was with these men. But they saw that
not only was their boldness of speech not stopped, but rather
their preaching increased the more, and that they discoursed
without a thought of fear, and afforded them no handles
against them.
Let us imitate these, my beloved: let us be undaunted
in all our dangers. There is nothing dreadful to him that
fears God; but all that is dreadful is for others. For
when a man is delivered from his passions, and regards all
present things as a shadow, say, from whom shall he suffer
any thing dreadful? whom shall he have to fear? whom
shall he need plead to ? Let us flee to this Rock which can
not be shaken. If any one were to build for us a city, and
throw up a wall around it, and remove us to a land un
inhabited, where there were none to disturb us, and there
supply us with abundance of every thing, and not suffer us
to have aught to trouble us with anybody, he would not set
us in such perfect safety, as Christ hath done now. Be it a

Christians have a strong City and quiet abode. 185
city made of brass, if you will, surrounded on all sides with Acts
a wall, lofty and impregnable, let there be no enemy near it; 1?.  g3
let it have land plentiful and rich, let there be added abun-
dance of other things, let the citizens too be mild and gentle,
and no evil-doer there, neither robber, nor thief, no informer,
no court of justice, but merely1 agreements ; and let us dwell ¦ awak-
in this city : not even thus would it be possible to live in ^"W""0
security. Wherefore ? Because there could not but be
differences with servants, with wives, with children, to be a
groundwork of much discomfort. But here was nothing
of the kind ; for here was nothing at all to pain them or
cause any discomfort. Nay, what is more wonderful to say,
the very things which are thought to cause discomfort,
became matter of all joy and gladness. For tell me, what
was there for them to be annoyed at ? what to take amiss ?
Shall we cite a particular case for comparison with them ?
Well, let there be one of consular dignity, let him be possessed
of much wealth, let him dwell in the imperial city, let him
have no troublesome business with anybody, but only live
in delight, and have nothing else but this to do, seated at
the very summit of wealth and honour and power : and let
us set against him a Peter, in bonds if you will, in evils
without number: and we shall find that he is the man that
lives the most delightfully. For when there is such excess
of joy, as to be delighted when in bonds, think what must
be the greatness of that joy! For like as those who are
high in office, whatsoever evils may happen, are not sensible
of them, but continue in enjoyment : so did these the
more rejoice on account of these very evils. For it is
impossible, impossible in words to express how great plea
sure falls to their lot, who suffer for Christ's sake : for
they rejoice in their sufferings, rather than in their good
things. Whoso loves Christ, knows what I say. — But what
as regards safety ? And who, I ask, if he were ever so rich,
could have escaped so many perils, going about among
so many different nations, for the sole purpose" of bringing
about a reformation in their manner of life ? For it was
just as if by royal mandate that they carried all before
them, nay, far more easily, for never mandate could have
" iBveai roaobrois bpikav birep peraardaeas irokvrelas pivns.

186 Poverty a happier state than riches.
Homil. been so effectual, as their words were. For the royal
XIII
 edict compels by necessity, but these drew men willingly
and . spontaneously, yea, and with hearts above measure
thankful. What royal edict, I ask, would ever have per
suaded men to part with all their property and their lives;
to despise home, country, kindred, yea, even self-preserv
ation ? Yet the voices of fishermen and tent-makers availed
for this. So that they were both happy, and more powerful
supra, and strong than all others. ' Yes,' say you, ' those of
notei.' course were, for they wrought miracles.' But I ask, what
miracles did those who believed work, the three thousand,
and the five thousand ; and yet these, we read, passed their
time in gladness ? And well they might : for that which is
the groundwork of all discomforts, the possession of riches,
was done away with. For that, that, I say, was ever the cause
both of wars and fighting, and grief, and discomfort, and all
evils : the thing which makes life full of labour and troubles, it
is that. And indeed it would be found that many more rich
than poor have reasons to be sad. If any think this is not true,
their notion is derived not from the nature of the things, but
from their own fancy. And if the rich do enjoy some sort of
pleasure, this is not to be wondered at : for even those who
are covered all over with the itch, have a good deal of
pleasure. For that the rich are for all the world like these,
and their mind affected in the same sort, is plain from this
circumstance. Their cares annoy them, and they choose to be
engrossed with them for the sake of the momentary pleasure:
while those who are free from these affections, are in health
[4.] and without discomfort. Whether is more pleasant, I ask,
whether of the two more safe? To have to take thought
only for a single loaf of bread and suit of clothes, or for an
immense family, both slaves and freemen, not having care
about himself (only)? For as this man has his fears for
himself, so have you for those who depend on your own
person. Why", I pray you, does poverty seem a thing to
be shunned ? Just in the same way as other good things
are, in the judgment of many, things to be deprecated.
« Edd. ' And why,' you will ask, • is the judgment of many, things to be fled
poverty thought a thing to be fled from?' from, not because they are tobedepre-
Why, because other good things are, in cated, but because hard of attainment.

The poor are apter scholars than the rich, 1 87
'Yes,' say you, 'but it is not that those good things are Acts
subjects for deprecation, but that they are hard of attain- i»__33
ment.' Well, so is poverty, not a thing to be deprecated,
but hard of attainment : so that if one could bear it, there
would be no reason to deprecate it. For how is it that the
Apostles did not deprecate it? how is it that many even choose
it, and so far from deprecating, even run to it ? For that
which is really a thing to be deprecated, cannot be an object
of choice save to madmen. But if it be the men of philosophic
and elevated minds that betake themselves to this, as to a
safe and salubrious retreat, no wonder if to the rest it wears
a different appearance. For, in truth, the rich man seems to
me to be just like a city, unwalled, situated in a plain, inviting
assailants from all sides: but poverty, a secure fortress, strong
as brass can make it, and the way up to it difficult. ' And
yet,' say you, 'the fact is just the reverse: for these are they,
who are often dragged into courts of law, these are they who
are overborne and ill-treated.' No: not the poor, as poor,
but those who being poor want to be rich. But I am not
speaking of them, but of such as make it their study to live
in poverty. For say, how comes it that nobody ever drags
the brethren of the hills into courts of law ? and yet if to be
poor is to be a mark for oppression, those ought most ofall to
be dragged thither, since they are poorer than all others. How
comes it that nobody drags tbe common mendicants into the
law-courts ? Because they are come to the extreme of
poverty. How is it that none does violence to them, none
lays vexatious informations against them ? Because they
abide in a stronghold too safe for that. How many think
it a condition hard to struggle against, poverty, I mean, and
begging ! What then, I ask, is it a good thing to beg ? ' It
is good, if there be comfort,' say you ; ' if there be one to give :
it is a life so free from trouble and reverses, as every one
knows.' But I do not mean to commend this ; God forbid !
what I advise is the not aiming at riches.
For say, whom would you rather call blessed ? those1 who ' i-jmrn-
find themselves at home with virtue, or those who stand npbsdp*-
aloof? Of course, those who are near. Say then, which of the 'T^v-
two is the man to learn any thing that is profitable, and
to shine in the true wisdom ? the former, or the latter ? The

188 for all lessons qf Christian virtue.
Homil. first, all must see. If you doubt it, satisfy yourself in this
 way. Fetch hither from the market-place any of the poor
wretches there : let him be a cripple, lame, maimed: and then
produce some other person, comely of aspect, strong in body,
full of life and vigour in every part, overflowing with riches :
let him be of illustrious birth, and possessed of great power.
Then let us bring both these into the school of philosophy:
which of them, I ask, is more likely to receive the things
taught? The first precept, at the outset, "Be lowly and
moderate :" (for this is Christ's command :) which will be
Matt. 5, most able to fulfil it, this one or the other? Blessed are
they that mourn: which will most receive this saying?
" Blessed are the lowly :" which will most listen to this ?
ib. 8. 6. Blessed are the pure in heart. Blessed are they which do
hunger and thirst after righteousness. Blessed are they
which are persecuted for righteousness' sake. Which will
with ease receive these sayings ? And, if you will, let us
apply to all of them these rules, and see how they will fit.
Is not the one inflamed and swollen all over, while the other
is ever lowly-minded and subdued in his whole bearing?
It is quite plain. Yes, and there is a saying to that effect
among those that are without: " (I was) a slave", Epictetus
by name, a cripple in body, for poverty a very Irus, and
a friend of the Immortals." For how, I would ask, can it
be otherwise, but that the soul of the rich must teem with
evils ; folly, vainglory, numberless lusts, anger and passion,
covetousness, iniquity, and what not? So that even for
errirn- philosophy, the former is more1 congenially disposed than the
latter. By all means seek to ascertain which is the more
pleasant : for this I see is the point everywhere discussed,
whether such an one has the more enjoyable way of life.
And yet even as regards this, we need not be in doubt: for
to be near to health, is also to have much enjoyment. But
» iiririi- whether of the two, I would ask, is3 best disposed to the matter
now in hand, that which we will needs carry into accomplish
ment — our law, I mean — the poor man or the rich ? Whether
P The Epigram is preserved in the Kal irevlav Tlpos, Kal iplkos bSavinois.
Palatine Anthology, 1. 676. But our Mss. except E., forTIpos have
Aavkos 'EirlKri)ros yeviprpi, Kal aa- iepbs, ' sacred.'
pari irrjpbs,

ISeta

Oaths, Satan's snare for the soul: 180
of them will be apt to swear ? The man who has children Acts
to be provoked with, the man who has his covenants with 17—33.

innumerable parties, or the man who is concerned to apply —
for just a loaf of bread or a garment? This man has not
even need of oaths, should he wish, but always lives free
from cares of business : nay, more, it is often seen that he
who is disciplined to swear not at all, will also despise
riches; and one shall see in his whole behaviour his ways
all branching off from this one good habit, and leading to
meekness, to contempt of riches, to piety, to subduedness of
soul, to compunction of heart. Then let us not be indolent,
my beloved,. but let us again shew great earnestness: they
who have succeeded, that they may keep the success achieved,
that they be not easily caught by the receding wave, nor the
refluent tide carry them back again : [tbey fl too who are yet
behindhand, that they may be raised up again, and strive
to make up that which is wanting. And meanwhile let
those who have succeeded, help those who have not been
able to do the same :] and by reaching out their hands, as
they would to men struggling in the deep water, receive
them into the haven of ' no-swearing. For it is indeed a ' dvapo-
haven of safety, to swear not at all : whatever storms burst <rias"
upon us, to be in no danger of sinking there : be it anger,
be it insult, be it passion, be it what it may, the soul is
stayed securely ; yea, though one have vented some chance Supra,
word or other that ought not, and had been better not, to be §. g™g|"
spoken, yet he has laid himself under no necessity, no law. PoP- ...
See what Herod did for his oath's sake : he cut off the head§. 3.'
of the Fore-runner. But because of his oaths, it says, and Mark 6,
because of them which sat at meat with him, he cut off the '
head of the Prophet. Think what the tribes had to suffer
for their oath in the matter of the tribe of Benjamin: what Judges
Saul had to suffer for his oath. For Saul indeed perjured fsam.0'
himself, but Herod did what was even worse than perjury, i4> 24.
he committed murder. Joshua again — you know how it
' Something is wanting in the old wrath, though (sense of) insult, though
text to complete the sense : the matter passion boil over, yea though anything,
in the brackets is supplied from E.D.F. be what it may, the soul is in security,
Below, the same have : " to swear not so that it will not even utter aught that
at all : a haven, that one be not drowned should not be spoken : for one has laid
by the storm bursting. For though himself &c."

190 its cords, entanglements qfthe world.
Homil. fared with him, for his oath in the matter of the Gibeonites,
Joshua" ^or ** *s m<leed a snare of Satan, this swearing. Let us
ch. 9. burst ' the cords ; let us bring ourselves into a condition in
which it will be easy (not to swear) ; let us break loose from
every entanglement, and from this snare of Satan. Let us
fear the command of the Lord: let us settle ourselves in the
best of habits : that, making progress, and having achieved
this and the rest of the commandments, we may obtain those
good things which are promised to them that love Him,
through the grace and loving-kindness of our Lord Jesus
Christ, with Whom to the Father and the Holy Ghost
together be glory, power, and honour, now and ever, and
world without end. Amen.
r Aiaflb-iifapev rd axoivla- iv ebKokla from the snare of the devil." The
Karaar4\aapev eavrobs- irdans diroplas exhortation connects both parts of the
a7ra\Aa7cop.ez/ Kal ttjs aaraviKrjs irayl- ' Morale' — the commendation of volun-
8os. i. e. " The cords of this snare are, tary poverty, and the invective against
the ties of worldly business in the pos- swearing. In the modern text (E. F.
session or pursuit of wealth : there is a D. Edd.) tbis is lost sight of: it reads :
condition, as was said above, in which Siafib. rd ax- Kal iv ebK. Karaarijaopev
it is full easy not to swear; let us (al. -aapev) irians ipvkaKris- dirakka-
bring ourselves into that condition : yapev rrjs aar. iray. " Let us burst
all that makes us say, ' We cannot the cords, and we shall bring ourselves
help swearing' (irdans diroplas), let us into a facility of all watchfulness: let
have done with it, and break loose us break loose, &c."

HOMILY XIV.

Acts v. 34.
Then stood there up one in ihe council, a Pharisee, named
Gamaliel, a doctor of the law, had in reputation among all
the people, and commanded the men to be put forth a little
space.This Gamaliel was Paul's teacher. And one may well
wonder, how, being so right-minded in his judgment, and
withal learned in the law, he did not yet believe. But
it cannot be tbat he should have continued in unbelief to
tbe end\ Indeed it appears plainly from the words he here
speaks. He commanded, it says, to put the men forth
a little space: [and said unto them.] Observe how judi
ciously he frames his speech, and how he immediately at the
very outset puts them in fear. And that he may not be
suspected of taking their part, he addresses them as if he
and they were of the same opinion, and does not use much
vehemence, but as speaking to men intoxicated through
passion, he thus expresses himself: Ye men of Israel, takes. 35.
heed to yourselves what ye intend to do as touching these
men. Do not, he would say, go to work rashly and in a
hurry. For before these days rose up Theudas, boastings. 36.
himself to be somebody; to whom a number of men, about
four hundred, joined themselves : who was slain ; and all,
as many as obeyed him, were scattered, and brought to
" In the Clementine Recogn. i. 65. Augustine Comm.on St. John, p. 1048.
Gamaliel is spoken of as having been Photius, Cod. 171. p. 199. read in a.
early a Christian in secret. Lucian work of Eustratius how Gamaliel was
the Presbyter A.D. 415. writes an ac- baptized by St. Peter and St. John.
count of the discovery in consequence (According to the Jewish tradition,
of a vision in which Gamaliel himself Wolf. Bibl. Hebr. ii. 882. he died Pre-
appeared to him, of the reliques of St. sident of the Sanhedrim, eighteen years
Stephen, together with those of Nico- after the fall of Jerusalem.)
aemus and Gamaliel. See note on St.

192 Gamaliel cannot have continued in unbelief,
Homil. nought. By examples he teaches them prudence ; and, by
' . way of encouragement, mentions last the man who seduced

the greatest number. Now before he gives the examples, he
says, Take heed to yourselves; but when he has cited them,
v. 37-39. then he declares his opinion, and says, Refrain from these
men. For, says he, there rose up Judas of Galilee in the
days qfthe taxing, and drew away much people after him:
he also perished; and all, even as many as obeyed him, were
dispersed. And now I say unto you, Refrain from these men,
and let them alone: for if this counsel or this work be of men,
it will come to nought. But if it be of God, ye cannot over-
'al.tt throw1 them. Then* what is there, he would say, to hinder you
to be overthrown ? For, says he, (take heed,) lest haply ye le
found even to fight against God. He would dissuade them
both by the consideration that the thing is impossible, and
because it is not for their good. Aud he does not say
by whom these people were destroyed, but that there they
were scattered, and their confederacy fell away to nothing.
For if, says he, it be of man, what needs any ado on your
part? but if it be of God, for all your ado you will not
be able to overcome it. The argument is unanswerable.
v. 40. And they were persuaded by him. How were they per
suaded ? So as not to slay them, but merely to scourge.
For, it says, And when they had called the Apostles, and
beaten them, they commanded that ihey should not speak in
the name of Jesus, and let them go. See after what great
works they are scourged ! And again their teaching became
more extended: for they taught at home and in the temple,
s. 41.42. And they departed from the presence of ihe council, re
joicing that they were counted worthy to suffer shame for
His name. And daily in the temple, and in every house,
ch. 6, i.they ceased not lo teach and preach Jesus Christ. And in
those days, when the number of the disciples was multiplied,
there arose a murmuring of ihe Hellenists against the
Hebrews, because their widows were neglected in the daily
ministration. Not absolutely in those immediate days; for
it is the custom of Scripture to speak of things next about to
b The modern text : " As if he had hinder them also to be overthrown."
said, Forbear; and if these men came C. reads ripas, ' What to hinder usf
together of themselves, nothing will Catena, as above.

Murmuring of Hellenists against Hebrews. 193
happen, as taking place in immediate succession. But by Acts
Hellenists I suppose he means those who spoke Greek : [against ,_»

the Hebrews], for" they did not use the Greek language. Behold
another trial ! observe how from within and from without there
are warrings, from the very first ! Then , it says, the twelve called s. 2.
the multitude qfthe disciples unto them, and said, It is not
reason that we should leave the word of God, and serve
tables. Well said: for the needful must give precedence to
the more needful. But see, how straightway they both take
thought for these (inferior matters), and yet do not neglect
the preaching. [Because their widows were overlooked:]
for those (the Hebrews) were treated as ' the persons of aiBeo-i-
greater consequence. Wherefore, brethren, look ye owtfy, 3Z.5.
among you seven men of honest report, full of the Holy
Ghost and wisdom, whom we may appoint over this business.
But ice will give ourselves continually lo prayer, and to the
ministry of ihe word. And the saying pleased the whole
multitude: and they chose Stephen, a man full of faith and
of the Holy Ghost — so were the others also full of faitb d ;
not to have the same things happening as in the case of
Judas, as in the case of Ananias and Sapphira — and Philip, v. 5—7.
and Prochorus, and Nicanor, and Timon, and Parmenas,
and Nicolas a proselyte of Antioch : whom they set before
the Apostles: and when they had prayed, they laid their
hands on litem. And the word of God increased ; and the
number of the disciples multiplied in Jerusalem greatly ;
and a. great company of the priests were obedient to Ihe
faith.

[Bute let us look over again what has been spoken. Ye men Recapi
tulation.
0 ovre ydp ekkvviarl Siekeyovro. i£eke£avro)- 'Iva p)j rd abrd k. t. k. V'
So A. B. C. N. but Cat. oiroi, and The meaning seems to be: ." If Ste-
E. D. F. add 'EfipaToi SVres. " For phen was a man full of faith, so were
these used the Greek language, being the others : (they were careful to
Hebrews." There is no need to adopt choose only such,) in order that, &c."
this reading: the comment seems to e Omitted in the old text: supplied
belong to the words, against the by E. — Below, E. omits, "for, saith
Hebrews: s\z "they murmured against the Scripture, in the mouth of two
them, seeing they were overlooked, &c. witnesses:" and amplifies the rest,
for neither could these Hebrews con- adding, " even a third, superabund-
verse with them in the Greek Ian- antly : both shewing how well he him-
8uage- ' self speaks, and leading them away
&pa (Cat. Spa) Kal iKeTvoi irki\peis from their sanguinary purpose."
wiareus foav (E. D. F. add ovs Ka)

194 Gamaliel's wisdom, and unanswerable argument.
Homil. qf Israel take heed to yourselves.] See here, I pray you,
 - how mildly Gamaliel reasons, and how he says but a few words
to them, and does not recount ancient histories, although he
might have done so, but more recent instances, which are
most powerful to produce belief. With this view he throws
s. 36. out a hint himself, saying, For before these days: meaning,
not many days before. Now had he at once said, "Let
these men go," both himself would have fallen into suspicion,
and his speech would not have been so effective : but after the
examples, it acquired its own proper force. And he mentions
Mat.18, not one instance, but a second also : for, saith the Scripture,
in the mouth of two witnesses : and yet he had it in his power
v. 38. to mention even three. Refrain from these men. See how
mild his manner is, and his speech not long, but concise,
and his mention even of those (impostors) how free from
passion : And all, as many as obeyed him, were scattered.
And' for all this, he does not blaspheme Christ. They heard
him, all these unbelievers, heard him, these Jews. [For if
this counsel or this work be of men, it will come to nought.]
Well then, since it did not come to nought, it is not of men.
v. 39. [But if it be of God, ye cannot overthrow it.] Once more
he checks tbem by the impossibility and the inexpediency of
the thing, saying, Lest haply ye be found even to fight against
God. And he does not say, If Christ be God; but the
work (itself) declares (this). He does not pronounce upon
it, either that it is of men, or that it is of God, but he leaves
v. 40. the proof to the future. They were persuaded [by him].
Then why, it may be asked, do ye scourge them? Such
was the incontrovertible justness of his speech, they could
not look it in the face; nevertheless, they sated their own
animosity ; and again they expected to terrify them in this
way. By the fact also of his saying these things not in
the presence of the Apostles, he gained a hearing more than
he would otherwise have done : and then the suavity of his
f Edd. from E. "Saying this, he not of man. Lest haply ye le found
speaks nothing blasphemous against even to fight against God. This ne
Christ, but what he most wishes, he said to check them, &c." — Below, oUa
effects. If, says he, it be of men, it rb %pyov rovro SnkoT, might be ren-
witt come to nought. Here he seems dered, ' but he is declaring this work
to me to put it to them by way of syl- (viz. " if this work be of men, &°'"):
logism, and to say : Consequently, the modern text, rb ydp "epyov to5to
since it has not come to nought, it is iSiikov.

The enemies, though convinced, still threaten. 195
discourse and the justness of what was said, helped to Acts
persuade them. In fact, this man all but preached the 36_43>
Gospel. <eYe were persuaded,' one may say, 'that ye had
not strength to overthrow it. Wherefore did ye not
believe ?' Such is the witness borne even by enemies.
There it is four hundred, there, four thousand: and here
tbe first movers were twelve. Let not the number which ch.2,4i ;
added itself affright you. He might also have mentioned '
another instance, that of the Egyptian, but what he has
spoken is fully sufficient. And he closes his speech with an
alarming topic : [Lest haply, etc.] And he does not pronounce
upon it, lest he should seem to be pleading their cause ; but
he reasons by way of syllogism from the issue of the matter.
And he does not venture to pronounce that it is not of men,
nor yet that it is of God ; for had he said that it was of God,
they would have gainsaid him: but had he said that it was of
men, they would again have taken prompt measures. There
fore he bids them wait for the end, saying, Refrain. But
they once more threaten, knowing indeed that they avail
nothing, but doing after their manner. Such is the nature
of wickedness : it attempts even impossibilities. — [And after
this man rose up Judas, etc.] These things Josephus relates Antxx.
in detail. But what a great thing it was that he ventured to^jj \"
affirm : that it was of God, when in the sequel it received B. J. ii.
its proof from the events ! Great boldness of speech, great
freedom from all respect of persons ! h And he does not say,
'But if ye do not overthrow it, it is of God ;' but, 'If it be
of God, it will not be overthrown.' [And to him they v. 40.
agreed.] They reverenced the high character of the man.
And they departed from the presence of the council, rejoicing s. 41.
that they were counted worthy to suffer shame for the name
s E.F.D. and Edd. (except Savile) the third instance whioh "he might
add, pdkkov Se povovovxl roiavra Si- have cited." Accordingly the modern
Kaiokoyobpevos irpbs abrobs dirorelverai. text substitutes, "There four hundred
" Or rather he all but with just re- stood up, and after this a great multi-
monstrance thus expostulates with tude."
them: Ye were persuaded, &c." — h E. and Edd. omit the following
Below, 'EKei rerpaKiaioi, ixeT rerpa- sentence, substituting the first two
Kiaxlkioi- koI SSe k. t. A. But the clauses of v. 40. and after " the cha-
mention of the four thousand, here racter of the man," add, " wherefore
referred to tbe second instance (Judas also they desist from their purpose of
of Galilee), is in fact derived from the killing the Apostles, and having only
case of the Egyptian, ch. 21, 38. being scourged they dismiss them."
o2

196 Christian alms-giving, a Ministry.
Homil. of Christ. What miracles so wonderful as this? Nowhere
XIV
 is the like of this recorded of the old saints : for Jeremiah
indeed was scourged for the word of God, and they threat
ened Elijah, and the rest: but in this case, even by this
very thing, and not only by their miracles, these shewed
forth the power of God. He does not say, that tbey were
not pained, but that though pained they rejoiced. How
does this appear? From their boldness afterwards: they
were so instant still, even after their beatings, in preach-
v. 42. ing the word. But in the temple, it says, and in every
house, they ceased not to teach and preach Jesus Christ.
ch. 6, i. And in those -days — when these things were done, when
there were scourgings, when there were threatenings, when
the disciples were multiplying — also, it says, there arose a
murmuring. And this comes of the multitude : for it is
f- 1—7. impossible to have strict order in a multitude. [There arose
a murmuring, etc. to,] And'1 a great company qfthe priests
were obedient to the faith. — There arose a murmuring against
the Hebrews — for tbat description of people seemed to be
more honourable — because their widows were neglected in the
daily ministration. So then there was a daily ministration
for the widows. And observe how he calls it a Siaxovla,
ministration, and not directly alms: extolling by this at once
the doers, and those to wbom it was done. [ Were neglected]
This did not arise from malice, but perhaps from the careless
ness of the multitude. And therefore he brought it forward
openly, for this was no small evil. Observe, how even
in the' beginning the evils came not only from without,
but also from within. For you must not look to this only,
tbat it was set to rights, but observe that it was a great evil
s- 2. that it existed. [Then the twelve, etc.] Do you observe'
1 Standing here by itself, this last v. 1 : Tovro aivirropivov iarl «ol fen-
clause of v. 7. is quite out of its place, vbvros 'in drp' av b koto Xokttov 6«w
It is best explained as marking tbe con- tos iaicevdaBij, irokkol dub rabrwv in
clusion of the text vv. 1—7. here again arebavaiv. " This is by way of hint,
read out. In the old text it is followed to shew that of those very persons by
by the comment, 'ExeTvo ydp to yevos whose machinations tbe sentence o
iSixe: ripiarepov elvac as if " this de- death against Christ was procured, ot
scription of people" meant the priests: those same many believe. There arose,
and then, And there arose, it says, a it says, «. murmuring, &c." An(1 s0
murmuring, &c. v. 1. We have re- Edd.
stored the comment to its proper place. k 'Op$s to i(,a SiaSexipei"' ™ ™"'
—The innovator adds as comment on E. omits this, and so Edd. The anti-

The people elect : the Apostles ordain. 1(>7
how outward concerns succeed to inward? They do not Acts
act at their own discretion, but plead for themselves to the 1  g.

congregation. So orlght it to be done now. It is not~
reason, says he, ihat we should leave the ivord of God, and
serve tables. First he puts to them the unreasonableness of
the thing; that it is not possible for both things to be done
with the same attention: just as when they were about to
ordain Matthias, they first shew tbe necessity of the thing,
that one was deficient, and there must needs be twelve. And
so here they shewed the necessity i and tbey did it not sooner,
but waited till the murmuring arose ; nor, on the other hand,
did they suffer this to spread far. And, lo ! they leave the [3.]
decision to them : those who pleased all, those who of all were
honestly reputed, them they present : ' not now twelve, but
seven, full of the Spirit and qf wisdom : well reported of for v. 3.
their conversation. Now when Matthias was to be presented,
it was said, Therefore must one of these men which have ch.1,21.
companied with us all the time : but not so here : for the
case was not alike. And they do not now put it to the
lot; they might indeed themselves have made the election,
as moved by the Spirit: but nevertheless, they desire the
testimony of the people. The fixing the number, and the
ordaining them, and for this kind of business, rested with
them : but the choice of the men they make over to the
people, that they might not seem to act from favour: just as
God also leaves it to Moses to choose as elders those whom Numb.
he knew. [And of wisdom.] For indeed there needs much11' '
wisdom in such ministrations. For think not, because he
hath not the word committed unto him, that such an one
has no need of wisdom: he does need it, and much too. But s. i.
we, saith he, will give ourselves continually to prayer, and
to the ministry of the word. Again they plead for themselves,
beginning and ending with this. Will give ourselves con
tinually, he saith. For so it behoved, not just to do the mere
acts, or in any chance way, but to be continually doing
them. And the saying, we are told, pleased the wholes. 5. 6.
thesis here seems to be, not, as before, sentence, and go on with, " Now when
of evils from without and from within Matthias, &c." Savile: And a very
the Church ; but, of the concerns of the good decision this is. And they pre-
body and of the soul. sent seven, not now twelve, full,
1 E. D. F. Morel. Ben. omit this &c."

1 98 Theproper work of Apostles (andBishops) : the Word and Prayer.
Homil. multitude. This too was worthy of their wisdom. All
 —approved of what was said, so sensible was it. And they
1 abrol. chose, it says, (again it is1 the people tbat choose,) Stephen,
a man full of faith and of the Holy Ghost, and Philip, and
Prochorus, and Nicanor, and Timon, and Parmenas, and
Nicolas a proselyte of Antioch: whom they set before ihe
Apostles: and when they had prayed, they laid their hands
on them. They separated them from the multitude, and it
is1 the people that draw them, not the Apostles that lead
them. Observe how he avoids all that is superfluous: he
does not tell in what way it was done, but that they were
* exeipo- "ordained vvith prayer: for this is the meaning of ysioonula,
™w. V (i> e. ' putting forth the hand,') or ordination : the hand of
the man is laid upon (the person), but the whole work is
of God, and it is His hand which toucbeth the head of
s.7. the one ordained, if he be duly ordained. And the word
qf God, it says, increased : and the number of the disciples
multiplied. It is not for nothing that he says this: it shews
how great is the virtue of alms and good order. And as he
J aS^eiv. is about in the sequel3 to enlarge upon the affair of Stephen,
he puts first the causes which led to it. And many, he
says, of the priests were obedient to the faith. For™ since
they perceived such to be the mind of their ruler and
teacher, they put the matter to the test of facts. — It is also
a subject for wonder, how it was that the multitude was not
divided in its choice of the men, and how it was that the
Apostles were not rejected by them. But what sort of rank
these bore, and what sort of office they received, this is
what we need to learn. Was it that of Deacons? And
yet this is not the case in the Churches. But" is it to
m 'EireiS)] ydp eiSov rbv &pxovra Kal the like distracting demands upon his
SiSdaicakov roiavra diro(p7]vapevov, dirb time?"
toV epyav koTirov r^jv ireTpav ikdpfiavov. n dkkd rav irpeafivrepwv iarof i\
Meaning, perhaps, that these priests, o'lKovopla; interrogatively (so in Cone.
acting upon the counsel of Gamaliel, Quinisext. Can. xvi., see below), but ra
put the question to the test of facts the Edd. this is put affirmatively: Ben.
and experience, and learned that it was ' Sed presbyterorum eraioeeonomia. &t-
of God. — in the next sentence, a covert qui nullusadbuceratepiscopns.' Erasm.
censure seems to be implied: q. d. 'Sed presbyterorum est ba?cdispensatio,
" Would it be so now? Would there tametsi nullus adhuc esset episcopus.
not be parties and factions in the But to say that the o'lKovopla, l. e.
choosing of the men ? Would not the stewardship and management of Chnreb
Bishop's overture be rejected, were he funds (in Chrysostom'stime),wasvested
to propose a plan for ridding himself of in the presbyters', would be contrary

The seven, not ' deacons' in the clerical sense.

199

the Presbyters that the management belongs ? And yet at Acts
present there was no Bishop, but the Apostles only.

Whence I think it clearly and manifestly follows, that neither"
Deacons nor Presbyters is their designation : but it was for
this particular purpose that they were ordained. And this
business was not simply handed over to them without further
ceremony, but the Apostles prayed over them, that power
might be given to them. But observe, I pray you, if there
were need of seven men for this, great in proportion must

1—7.

to facts. Therefore we take it interroga
tively : the answer, not expressed , being,
'No : it belongs to the Bishops.' Perhaps,
however, the passage may be restored
thus ; 'Akkd rav irpeafivripav -, 'Akkd
riiv iwiaKiirav (or OuSe rav irpeafi.)
iarlv 11 oik. Kairoi k. t. A. " Well,
was it that of presbyters ? Nay, this
stewardship belongs to Bishops. (Or,
No, neither does it belong to presbyters.)
And yet, &c." — The followingsentence,
u"OBev oijre SiaKivav otire irpea&vrepav
olpai (Cat. om.) rb bvopa eXvai Sykov Kal
fyavepbv, as the text stands, might seem
to mean, " Whence I think that neither
of deacons nor of presbyters is the
name clearly and manifestly expressed .-"
i. e. ' there is no express and clear
mention in this narrative either of
deacons or of presbyters: and I ac
count for this circumstance by the fact,
that there were no Bishops.' Ben.
' Unde puto nee diaconorura nee pres
byterorum tuncfuisse nomen admissum
nee manifestum.' But transposing of/iai
and efcai, or indeed even as the words
stand, we get the sense expressed in
the translation, which is more suitable.
So Erasmus: ' Unde neque diaconorum,
neqne presbyterorum nomen esse opinor,
quod clarum ac manifestum.' St. Chrys.
says, " Their appellation and office is
neither deacons nor presbyters : they
were ordained upon a special emergen
cy." — It seems to have been commonly
held in earlier times, that A cts vi. 1 — 6.
is the history of the first institution of
the Diaconate." Thus the Council of
Neoca?sarea ordains (A.D. 314.) that
in each city, however large, the num
ber of deacons according to the Canon
ought to be seven, and for proof appeals
to this history, ireiaBiiari Se dirb rijs
f)if}kav Twy irpd£eav. In the third
century, Cornelias Ep. ad Fab. ap. Eus.
H. E. vi. 43. states, that the clergy of
Borne consisted of one Bishop, forty-six
preBbyters,sei;ew deacons, &c. (Accord

ingly St. Jerome, Ep. 146. al. 101. ad
Evang. remarks: " Diaconos paucitas
honorabiles facit." Comp. Sozomen.
vii. 19.) But the rule which assigned
to each Bishop seven deacons, neither
more nor less, was not always followed
in large cities, as appears even from
the Canon above cited : how greatly
that number was exceeded in later
times, may be seen in tbe Novella? of
Justinian, when it is enacted (iii. o. 1.)
that the number of deacons in the
metropolitan Church at Constantinople
should be a hundred. The Council or
Councils commonly called the fifth and
sixth General, (Cone. Quinisextum,
or Trullanum,) held under the same
Emperor A. D. 692. sanctioned this
departure from the earlier rule, in the
following Canon (xvi). " Whereas
the Book of Acts relates that seven
deacons were appointed by the Apo
stles, and the Council of Neocassarea
in its Canons determines that " The
number of deacons in each city, &c."
(as above) : we, having applied the
sense of the Fathers to the Apostolic
text, find, that the said history relates
not to the deacons who minister in the
mysteries, but to tbe service of tables,
&c. : the history in the Acts being as
follows, And in those days, &c. (Acts
6, 1 — 6.) The doctor of the Church,
John Chrysostom, expounding the same,
thus speaks : " It is a subject for
wonder  neither deacons nor
presbyters is their designation,'' (as
above.) Hereupon therefore do we
also publish, that the aforesaid seven
deacons be not taken to mean those
which minister in the mysteries, as in
the doctrine above rehearsed : but that
these are they which were charged
with the service of the oommon need
of the people then gathered together :
albeit herein these be unto us a pattern
of humane and diligent attendance on
them that be in necessity."

(piat.

200 The dispenser of alms needs much wisdom.
Homil. have been the sums of money that flowed in, great in pro-
 -portion also the number of widows. So then the prayers
were not made in an off-hand way, but with much deliberate
attention: and this office", as well as preaching, was thus
brought to good effect: for what they did, they effected
mostly by the means of these (their prayers). Thus they were
enabled to give their attention to things spiritual; thus
were they also free to undertake long journeys ; thus were
these put in trust with the word. But the writer does not
say this, nor extol them, but that it was not reason that they
should leave the work given to them. Thus they had been
Numb, taught by Moses's example not to undertake the management
Ga'l. 2 °f every thing by themselves. Only, it is said, that ice
10. should remember the poor. And * how did they bring these
»¦ 3. forward ? They fasted. [Look you out seven men, etc.] It
is not simply, spiritual men, but, full of the Spirit and of
l<pikoao- wisdom, for it needed very great1 superiority of mind to bear
the complainings of widows. For what profits it, that the
dispenser of alms steal not, if nevertheless he waste all, or
be harsh and easily provoked ? [And they chose Stephen, a
man full of faith and qf the Holy Ghost.] And in this
0 Kal rovro, aairep rb K'fjpvypa, oiiras poor, observe the charge which they
iivbero- — toEto, the ' serving of tables' afterwards gave to Paul and Barnabas,
itself: oSrais, by this arrangement. To to " remember tbe poor."
yap irkela rabrais ijvvov' the more time P Has Se irpoijyov robrovs; 'Ej^-
the Apostles had for prayer, the better arevov. Edd. from E., " But how
for tbe Church: so much depended on they also brought these forward, learn
their prayers. Therefore the plan was thou. They fasted, they continued in
every way beenficial: oSra rd irvevpa- prayer. This ought also to be done
Tiica iirekeyovro, (Erasm. ' adnumera- now." — As there is no mention of fast-
bantur,' Ben. ' presferebantur,' but the iDg in Acts vi. 1 — 6. perhaps this refers
meaning is, ' they chose to themselves,') to tbe history xiii. 2, 3. of tbe mission
O0T&I Kal airo5i7pias eo-Te'AA.oj'TQ, ovras of Paul and Barnabas, to which he has
ivexeiplaBnaav ovroi rbv kiyov : "by just alluded. — Below, Kal rabrri St to
this arrangement, the Apostles were paarbs ¦fjv b *. The clause to which
free to give their undivided attention this refers is misplaced in the old text,
to spiritual matters ; to leave Jeru- viz. before the sentence, " In Jeru
salem, if need were, on journeys to salem, <fec." where E. and Edd. restore
distant places : by this arrangement, the proper clause of v. 7. Kal eVAi)S»"
in short, the Word was their proper vera, k.t.A. The connexion is : "The
charge — not secular matters, such as Apostles desired seven men full of the
Bishops are now burthened with, in Holy Ghost and of wisdom :" and such
addition to their proper duties." Comp. was Stephen, a man full of faith and
notem. He adds: The writer, indeed, qfthe Holy Ghost: such doubtless were
does not say all this, nor extol the the other3 likewise ; (supra, p- 193.)
devotion with which tbe Apostles gave certainly Philip was eminent in this
themselves up to their work, and how regard, for [besides the history of his
beneficial the arrangement proved : but preaching at Samaria, ch. viii.] lie is
it is said, It is not -reason, &c. Moses afterwards conspicuous in the history
had set the example in this regard: us Philip the Evangelist."
and in token of their concern for the

Many even of the priests converted. SOI
regard Philip also was admirable : for it is of him that the Acts
writer says: And we entered into the house of Philip the l  }•_
Evangelist, which was one qf the seven ; and abode with ch.21,8.
him, — Dost thou mark how matters are ordered quite other
wise than after the manner of men? [Aud the numbers. 7.
of disciples was multiplied in Jerusalem.] In Jerusalem
the multitude increased. Wonderful, where Christ was
slain, there tbe preaching increased ! And not only was
it not the case that some were offended then in the
matter of Ananias, but the awe became even greater:
while these are scourged, those threatening, those tempting
the Spirit, those murmuring. But I would have thee remark
under what circumstances the multitude increased : after
these trials, then it was that the multitude increased, and not
before. Mark also how great the mercy of God. Of those
chief- priests, of tbe very men who had indignation and sore
displeasure, and so cried out and said, He saved others, Mat.27,
Himself He cannot save; of these same, Many, it says, were
obedient unto the faith.
Him therefore let us also imitate. He received them, and [4.]
did not cast them out. So let us requite those our enemies,
who have wrought us even numberless ills. Whatever good
thing we may have, let us impart to them : let us not pass
them by, in our acts of beneficence. For if we ought, by
suffering ill, to sate their rage, much more, by doing them
good : for this is a less thing than the other. For it is not
all alike, to do good to an enemy, and to be willing to suffer
greater wrongs than he wishes (to inflict) q: from the one we
shall come on to the other. This is the dignity of Christ's
disciples. Those crucified Him, when He had come for the
very purposeof doing them good; His disciples they scourged;
and after all this, He admits them to the same honour with
His disciples, making them equally partakers of His gifts.
I beseech you, let us be imitators of Christ: in this regard
it is possible to imitate Him : this makes a man like unto
1 Ka! pel^ova Bekfjaai iraBeiv ?) Pob- Comp. Horn, xviii. in Matt. p. 238. D.
keaBai : so all our M ss. Erasm. ' Et rb Kal irapaaxetv eavrbv els rb iraBeiv
majora voluisse pati, vel velle.' Ben. kukSs- . . . rb Kal irkeov irapaaxeiv %
' Et majora velle pati.' But the mean- eKeivos fiobkerai b iroi^aas. If for
ing is, ' To be ready to suffer greater fiobkeaBai we read fiobkerai, the sense
wrongs than an enemy chooses to in- is clearer : fl PobkeaBai, ' than that he
flict :' alluding to Matt. 5, 39 — 41. should wish it,' is somewhat abrupt.

202 Imitate Christ's long-suffering and beneficence.
Homil. God: this is more than human. Let us hold fast to
XIV
 — Mercy: she is tbe school-mistress and teacher of that
higher Wisdom. He that has learnt to shew mercy to the
distressed, will learn also not to resent injuries ; he that has
learnt this, will be able to do good even to his enemies.
Let us learn to feel for the ills our neighbours suffer, and
we shall learn to endure the ills tbey inflict. Let us ask
the person himself who ill-treats us, whether be does not
1 <piko- condemn himself? would he not be glad1 to shew a nobler
<ro<peiv gpjritp must he not own that his behaviour is nothing but
passion, that it is little-minded, pitiful ? would he not like
to be of those who are wronged and are silent, and not of
those who do wrong, and are beside themselves with passion?
can he go away not admiring the patient sufferer ? Do not
imagine that this makes men despicable. Nothing makes
men so despicable, as insolent and injurious behaviour:
nothing makes men so respectable, as endurance under
insolence and injury. For the one is a ruffian, the other a
philosopher; the one is less than man, the other is equal
to angels. For though he be inferior to the wrong-doer,
yet, for all tbat, he has the power, if he had the mind, to
be revenged. And besides, the one is pitied by all, the
other hated. What then ? The former will be much the
better of the two : for everybody will treat the one as a
madman, the other as a man of sense. He1 cannot speak
of him in evil sort : yea, thou fearest, says one, lest
perchance he be not such (as thou wouldest represent).
Best that thou speak not evil in thy thought even; next,
that thou speak it not to another. Pray not thou to God
against this man : if thou hear him evil-spoken of, lake his
1 Ou Sbvarai eiireiv abrbv KaKas- Kal him : for I fear lest perchance he were
BeSoiKas piiiras ouk 9jv, (pnalv, roiovros. not (%v, Sav. el-n) such.' " — A. as usual
Here and in the following sentences in cases of difficulty, omits the passage
we seem to have a string of apo- as unintelligible. Whether (fynalv Ae-
phthegms from heathen moralists : to notes a citation or an interlocution,
e{,aBev eiprpieva, as he says below, and whether %v is the first or tbe third
But in this sentence the text appears person, must be left doubtful : but the
to be corrupt, and the Mss. lend no words might be rendered, " Lest per-
real assistance, for the reading adopted chance I, says he, (i. e. the person
by Edd. from E. F. D. is only meant attacked,) be not such." Below, pil
for restoration: viz. " Therefore, when ivrbxvs Kard robrov rif 0e£- .1S
any would compel thee to speak evil strangely rendered by Erasm. Ne in
of some person, (KaKnyoprjaal riva, hoc cum Deo pugnes: 'Lest herein
Sav. marg. direxBas irpis riva exeiv,) thou fight against God.'
say to him, ' I cannot speak evil of

Be patient under revilings. 203
part: say, It was passion that spoke such words, not the Acts
man ; say, It was anger, not my friend : his madness, not x_jt
his heart. Thus let us account of each offence. Wait not
for the fire to be kindled, but check it before it comes to
that : do not exasperate the savage beast, rather do not
suffer it to become exasperated : for thou wilt no longer be
able to check it, if once the flame be kindled. For what has
the man called thee ? " Thou fool and simpleton." And
which then is liable to the name ? the called, or the
caller? For the one, be he ever so wise, gets the character
of being a fool: but the other, even if he be a simpleton,
gets credit for being wise, and of philosophic temper. Say,
which is tbe simpleton ? he who alleges against another
what is untrue, or he who even under such treatment is
unmoved ? For if it be the mark of true philosophy to be
unmoved however moved ; to fall into a passion when none
moves to anger — what folly is it ! I say not yet, how sore
a manner of punishment is in store for those who utter such
reproaches and revilings against tbeir neighbour. But how ?
has he called thee " a low fellow and low-born, a sorry
creature and of sorry extraction ?" Again he has turned the
taunt against himself. For the other will appear worthy and
respectable, but he a sorry creature indeed : for to cast up
such things, that is to say, meanness of birth, as a disgrace,
is little-minded indeed: while the other will be thought a
great and admirable character, because he thinks nothing
of such a taunt, and is no more affected by it than if
he were told5 that he had about him any other ordinary
and quite indifferent circumstance. But does he call thee
" adulterer," and such like ? At this thou mayest even
laugh : for, when the conscience is not smitten, there can
be no occasion for wrath. * * For when one has considered
what bad and disgraceful disclosures he makes, still for
all tbat, there is no need to grieve. He has but laid
bare now, what everybody must be apprised of by and bye :
s iri %x0L n tSv dkkav rav dSiaipi- sider also :" i. e. " but it the case be
pay. E. D. F. Edd. Siaipepov " some- not so, &c." In fact something is
thing about him, better than other wanting : for the case here supposed is •
men." Below, for ivvoiiaavra ydp " for that the charge is true: the person
when one has considered," Edd. have has been guilty of some immorality,
ivvoiiaavras 8e Kal, " but when you con- which the other publicly exposes.

204 Even heathen moralists may put us to shame.
Homil. meanwhile, as regards himself, he has shewn all men that he
XIV
 -is not to be trusted, for that he knows not how to screen his

neighbour's faults : he has disgraced himself more than he
has the other; has stopped up against himself every harbour:
has made terrible to himself the bar at which he must here
after be tried. For not the person (whose secrets are
betrayed) will be the object of every body's aversion, but he,
who where he ought not to have raised the veil, has stripped
off the clothes. But speak thou nothing of the secrets thou
knowest : hold thou thy peace if thou wouldest bear off the
good fame. For not only wilt thou overthrow what has been
spoken, and hide it : but thou wilt also bring about another
capital result: thou wilt stop sentence being given against
thyself. Does somebody speak evil of thee ? Say thou :
' Had he known all, he would not have spoken only thus
much.' — So you admire what has been said, and are delighted
with it ? Aye, but you must follow it. For when we tell
you all1 these maxims of the heathen moralists, it is not
because Scripture does not contain hundreds of such sayings,
but because these are of more force to put you to the blush.
As in fact Scripture itself is wont to use this appeal to our
sense of shame; for instance, when it says, Do ye even as the
Jer. 35, heathen. And the prophet Jeremiah brought forward into
public view the children of Rechab, how they would not
consent to violate the command of their father. — Miriam and
Numb, her company spake evil of Moses, and he immediately begged
them off from their punishment ; nay, would not so much as
let it be known that his cause was avenged. But not so we:
on the contrary, this is what we most desire ; to have all men
know that they have not passed unpunished. How long
shall we breathe of the earth ? — One party cannot make a
fight. Pluck the madmen from both sides, you will exasperate
them the more : but pluck from right or from left, and you
have quenched the passion. The striker, if he has to do
with one who will not put up with blows, is the more set on:
but if with one who yields, he is the sooner unnerved, and
' to keyipeva avvdyopev, B. C. N. (<pr)olv) irolnaare, which is not found
omitting QpBev, which Sav. supplies, in Scripture, E. Edd. have, Ob%\ su
A. E. D. F. Ben. to e'HaBev eipripeva oi iBvixol rb avrb iroiovoiv; Matt. >•
Apyop.ei'.-^Below, for KaBas to iBvn 47.

3.

eh. xii.

To suffer unjustly is no evil, 205
his blow is spent upon himself. For no practised pugilist Acts
so unnerves the strength of his antagonist, as does a man who j  jm
being injuriously treated makes no return. For the other only
goes off ashamed, and condemned, first by his own con
science, and secondly by all the lookers ou. And there is
a proverb too, which says, that ' to honour another, is to
honour oneself:' therefore also to abuse another is to abuse
oneself. None, I repeat, will be able to harm us, unless we
harm ourselves ; nor will any make me poor, unless I make
myself such. For come, let us look at it in this way.
Suppose that I have a beggarly soul, and let all lavish all
their substance upon me, what of tbat ? So long as the soul
is not changed, it is all iu vain. Suppose I have a noble
soul, and let all men take from me my substance : what of
that ? So long as you do not make the soub beggarly, no
harm is done. Suppose my life be impure, and let all men
say just tbe contrary of me : what of that ? For though they
say it, yet they do not judge thus of me in their heart.
Again, suppose my life be pure, and let all say of me just
the reverse : and what of that? For in their own conscience
they will condemn themselves : since they are not persuaded
of what tbey say. Just as we ought not to admit the praise,
so neither the criminations. And why say I these things ?
None will ever be able to plot against us, nor lay us under
any evil charge, if we choose (that they shall not). For how
now, I ask you ? Let him drag me into a court of justice, let
him lay vexatious informations, let bim, if you will, have the
very soul out of me : and what of that ? for a little while,
undeservedly to suffer these things, what does it signify ?
"Well", but this," say you, "is of itself an evil." Well,
but of itself this is a good, to suffer undeservedly. What ?
would you have the suffering to be deserved ? Let me mention
u ToCto pev oiv avrb KaKbv, iprioiv. rather it were justly ?" But Xenophon,
Abrb pev obv rovro Kakbv rb pi] Kar in Apol. relates a similar answer made
btfav iraBeTv. Morel, from E. Ka*bv to Apollodorus, " a simple-minded but
for Kakbv: which supposes it to be put affectionate disciple of Socrates. This,
interrogatively: "this thing itself an said he, 0 Socrates, is what hurts me
evil, say you?" — The philosopher, most, that I see thee unjustly put to
whose apophthegm is here referred to, death. And he, stroking the head of
is Socrates : of whom Diog. Laert. in his disciple, replied : And wouldest
Vit. relates: "His wife having said, thou, my friend, rather see me justly
Thou art unjustly put to death : ab Se, than unjustly put to death?" Down.
tyy, SiKaiois i&obkov; wouldest thou ap. Sav.

206 but glory, and great gain.
Homil. again a piece of philosophy, from one of the sages. A
=  -f- certain person, says the story, had been put to death. And
ap.Diog.one of the sage's disciples said to him, ' Woe is me, that he
anadert' should have suffered unjustly !' The other turned upon him,
Xen. ' Why, how now ?' said he, ' would you have had him justly
Socr.' suffer?' John also, was not he unjustly put to death ? Which
then do you rather pity: them that justly suffer death, or
[himT ? Do you not count them miserable, while] him you
even admire ? Then what is a man injured, when from death
itself he has got great gain, not merely no hurt? If indeed
the man had been immortal, and this made him mortal, no
doubt it would be a hurt : but if he be mortal, and in the
course of nature must expect death a little later, and his
enemy has but expedited his death, and glory with it, what
is the harm ? Let us but have our soul in good order, and
there will be no harm from without. But thou art not iu
a condition of glory ? And what of that ? That which is
lp.eyako- true of wealth, the same holds for glory: if I be 'mag-
Vf,e s' nanimous, I shall need none ; if vain-glorious, the more
I get, the more I shall want. In this way shall I most
become illustrious, and obtain greater glory ; namely, if I
despise glory. Knowing these things, let us be thankful to
Him Who hath freely given us such a life, and let us ensue
it unto His glory ; for to Him belongs the glory, for ever.
Amen. T We supply this from the modern will account for the omission. Our
text, which, however, has rbv ovx Mss. have: robs Sixalas dmBavivns,
oSras ; But iKeivov is better, as this % iKeivov Kal Bavpd£eis.

HOMILY XV.

Acts vi. 8.
And Stephen, full of faith and power, did great wonders and
miracles among the people.
See how even among the seven one was preeminent, and
won the first prize. For though the ordination was common to
him and them, yet he drew upon himself greater grace. And
observe, how he wrought no (signs and wonders) before this
time, but only when he became publicly known ; to shew that
grace alone is not sufficient, but there must be ordination
also : so tbat there was a further access of the Spirit. For
if they were full of the Spirit, it was of that which is from the
Laver of Baptism. Then there arose certain of them of thes. 9.
synagogue. Again he uses the phrase of 'rising up1,' to1 toi-
denote their exasperation and wrath. Here we have ag^ra,'
great multitude. And observe the difference in the form of ¦^°m-
accusation: for since Gamaliel had stopped them from 1 7s!
finding fault on the former plea, they bring in another
charge. And there rose up, it says, certain qf them of thes.9—ii.
synagogue ''of those who are called Libertines, and qf the^ravke-
Cyrenians and Alexandrians, and of them of Cilicia andlS'iV""^'
-* .fc.dd.Tijs
Asia, disputing with Stephen. And they were not able tokeyopi-
resisl the wisdom and the spirit by which he spake. Thenvris'
they suborned men, which said, We have heard him speak
blasphemous words against Moses, and against God. That
they may establish the charge, the phrase is, " he speaks
against God, and against Moses." And with this object too
they disputed, that they might force him to say somewhat.
But he now discoursed more openly, and perhaps spoke of
the cessation of the Divine Law :' or, spoke it not, but
hinted as much: since had he spoken plainly, there had

208 Leaving the Apostles, they attack the disciple.
Homil. been no need of suborned men, nor yet of false- witnesses
XV. . .
 — The synagogues were diverse: [to wit, Of ihe Libertines^]
of ihe Cyrenians, i. e. those in the parts beyond Alexandria:
[qfthe Alexandrians, etc.] There also they seem to have had
synagogues according to their different nations; for many
stayed behind there, that they might not be obliged to be
continually travelling. The Libertines perhaps were freed-
men of tbe Romans. As there were many foreigners dwelling
there, so they had their synagogues, where the Law was to
be read. [Disputing with Stephen.] Observe him, not
taking upon him to teach, but forced to do so. The
miracles once more brought him into ill-will; but when he
overcame in argument, it was intolerable to them. [They
could not resist, etc.: then they suborned men.] Every
where false-witness ! For they did not wish to kill out of
hand, but by means of a sentence, that they might hurt their
reputation also : and leaving those (the Apostles), they
attack these (the disciples), thinking in this way to terrify
those also. They say not, " he speaketh," but, he ceaselh
v. 12,13. not to speak. And they stirred up the people, and ihe
elders, and the scribes, and came upon him, and caught
him, and brought him to the council, and set up false
witnesses, which said, This man ceaseth not to speak blas
phemous words against this holy place, and the law.
Ceaselh not, say they, as if he made this his business,
v. 14. For we hare heard him say, that this Jesus of Nazareth
shall destroy this place, and shall change the customs which
Moses delivered us. Jesus, tbey say, the Nazarene, as a
term of reproach, shall destroy this place, and shall change
the customs. This is also what they said about Christ.
Mat.27, Thou ihat desiroyest this Temple. For great was their
i perm, veneration for the Temple, (as indeed they had chosen1 to
KeTv. leave their own country in order to be near it,) and for the
name of Moses. The charge is twofold. If" He shall
change the customs, He will also introduce others instead :
observe how the charge is a bitter one, and fraught with
v. 15. perils. And all that sat in the council, looking stedfastly
1 E. " And observe how the charge And not only two-fold, but bitter, &c.
is two-fold. Shall destroy, say they, the So Edd. but Savil. adds, "and shall
place, and, shall change the customs, introduce others instead."

The Divine beauty of his countenance awed them. 209
on him, saw his face as it had been the face of an angel. Acts
So possible is it even for one in a lower degree to shine. 1_3"
For what, I ask, had this man less than the Apostles? He ~~
lacked not miracles, and great was the boldness he exhi-
bitedb. — They saw his face, it is said, as it had been the face Ex. 34,
of an angel. For this was his grace, this was the glory of
Moses. God made him thus gracious1 of visage, now that'eVfx*.
he was about to say somewhat, thus at once by his very p'"'
look to awe them. For there are, yes, there are faces full-
fraught with spiritual grace, lovely to them tbat love, awful
to haters and enemies. It mentions also the reason, why
they suffered his oration. — Then, it proceeds, said the high- ch. 7, l.
priest, Are these things so? Observe, the question is put
with mildness, that he may effect some great mischief. For
this reason Stephen too begins his speech in a tone of
gentleness, and says, Men, brethren, and fathers, hearken;
The God of glory appeared unto our father Abraham, when s. 2.
he was in Mesopotamia, before he dwelt in Charran. Imme
diately at the outset he overthrows tbeir conceit, and makes
it appear by what he says, that tbe temple is nothing, that
the customs are nothing either, without their suspecting
bis drift : also that tbey shall not overcome the preaching ;
and that from "powerless things God evermore contrives 2 dpnxd-
Him 'powerful instruments. Mark then how these threads^ ,
make the texture of tbe whole speech: and moreover thatx"""*
having evermore enjoyed exceeding goodness, they still
requited their Benefactor with tbe opposite conduct, and
that they are now attempting impossibilities. Tlie God [2.]
of glory appeared unto our father Abraham, when he was
in Mesopotamia, before he came into Charran. Both tbe
temple was not, and sacrifice was not, and yet a vision of
God was vouchsafed to Abraham, and yet had he Persians "
for his ancestors, and was in a strange land. And he does
well at tbe beginning of his speech to call Him, the God of
glory: seeing that He hath made them that are without
* A. B.C.N. 04^1 anpeluv eSe^Bn, Kal restored thus : " Did he not work mira-
(A. B. ou) irokkiiv iireSei£aro tV ira5- cles — though he needed not many 
byatav. Cat. has irokkibv for anpeiav, and shew great boldness ?''
and reads it affirmatively. Edd. obxl ° Chrys. commonly denotes the ori-
aripeTae'ipydaaro.- ou(D.F. Kal) wokkiiv ental nations, generally, by the name,
k. r. k. Perhaps the passage may be ' Persians.' Ben.
P

210 Design of his oration.
Homil. honour to be glorious. ' Because' (says he) ' it was He that
 — made them glorious, He will make us also.' Observe how
he leads them away from things of the body, from the place,
in the first instance, as the place was in question. The God of
glory, says he : implying again, that He needs not the glory
which comes from us, which comes by the Temple: for
Himself is the Fountain thereof. Think not, he would say,
in this way to glorify Him. [And from thy kindred.] Howd
Gen. 11, then saith the Scripture, that Abraham's father was willing
to go out ? Hence we learn, that it was in consequence of
Abraham's vision, that his father was moved to join in the
v. 3. migration. And said unto him, Get thee out of thy country,
andfrom thy kindred, and come into a land which 1 shall shew
thee. It shews how far these men are from being children
of Abraham, how obedient he was. And' from thy kin-
^oprmddred. 'Uncomfortable reflexions, both, that he endured the
labours, while ye reap the fruits, and that all your ancestors
v. 4. 5. were in evil case. Then came he out of the land of the
Chaldosans, and dwelt in Charran : andfrom thence, when
his father was dead, He removed him into this land, wherein
ye now dwell. And He gave him none inheritance in it, no,
not so much as to set his foot on. See how he raises their
thoughts away from (their possession of) the land. 'For if He
said, (that) He will give : clearly, [all came from him,] and
nothing from themselves. For he came, having left both
kindred and country. Wherefore then did He not give it to
him? Truly it was a figure of another land. And He promised
to give it to him. Do you perceive, that he does not
H Edd. from E. " And how, it may Ouk %SaKe, Sijkov Sri Ta imp' iKeivov,
be asked, doth the Scripture say this Kal ovSev irap' abrav. So E. D. F. Edd,
concerning Abraham's father ? Be- except that for Srikov ori tA these have
cause it does not trouble itself about Snkav imrdvra. The meaning seenu
matters that are not very essential, to be : " They boasted of their pes-
What was useful for us to learn, this session of the land, as the token of
only it has taught us, that in conse- God's favour to themselves. See how
quence of his son's vision, he went out Stephen will not allow them to rest in
with bim: the rest it leaves untold, by this conceit. Abraham was 'the friend
reason that he died soon after settling of God,' yet to him He gave none a-
in Charran. Get thee out of thy kindred, heritance, &c. True, He promised tc
Here he shews that these men, &c." give it : but if God said (that) He mil
« E. Edd. " but these disobedient: give it, (spoke of giving it at some
„,. ,„il,o,- H7P Varn from what he does, fntairo tlm».i this verv circumstance

consequence

' A. u. in . &t yap eiirev, oaaet, otjmv nam, in consequence ui ««« " -•-
'in Kal obSev irap' abrav. Cat. Ou ydp to him ; not as deserved by them-
k.t.A. B. Ou ydp eiirev, S&aei, akk', selves.''

His miracles and wisdom excited their enmity: 211
merely resume the thread of his discourse ? He gave him Acts
not, says he; and He promised; and to his seed after him, 8_i5.
when as yet he had no child. Again, what God can do:-
that out of impossibilities, He doeth all ! For here is a man
in Persia, so far away, and this man God saith He will make
lord of Palestine. But let us look back to what was said
before.

Whence, I pray you, did that grace bloom upon tbe counte- Recapi-
nance of Stephen ? The writer gives him this report above, u a
that he was full of faith. For it is possible to have a grace ch. 6, 8.
that does not consist in works of healing: For to one is given 1 Cor.
the grace qfthe Spirit, in1 such and such wise. But here, , ^Bi~g.'
it seems to me, it says that he was also gracious to look at : Se.
They saw his face as it had been the face of an angel, v. 15.
[Full of faith and qf power]: which is also the character
given of Barnabas: [he was a good man, full of faith and ch. 11,
qfthe Holy Ghost.] Whence we learn that the sincere and
innocent are, above all others, the B men to be saved, and that
these same are also more gracious. Then they suborned men,s. 11.
which said, We have heard him speak blasphemous words. In
the case of the Apostles tbey were annoyed that they preached ch. 4, 2.
the Resurrection, and that much people flowed unto them :
but in this case, that they were getting their diseases healed.
The things for which they ought to give thanks, they made
matter of blame : O, the madness ! The men who overcame
them by works, they expected to overcome by words ! It is just
what they did in the case of Christ, and always they forced
them to words. For they were ashamed to seize them without
more ado, having nothing to charge them with. And observe,
not the persons themselves who bring them to judgment
bear witness against them ; for they would have been
refuted : but they simply hire others, that it may not seem
to be an act of mere violence. It is all of a piece with
their proceeding in the case of Christ. And observe tbe
power of the preaching, that, though they are not only
s tous au&pevovs. Edd. from E. Hkeyov, " In the case of the Apostles,
tubs Bavpafapevovs, " they that are they said." We read, conjectural])-,
admired." — Below, all our Mss. and the fjkyovv.
Catena have 'Eirl pev tcSu diroarikav
p2

212 And they raise a cry of blasphemy.1
Homil. scourged but stoned, it still prevails: not11 only, private

-individuals as they are, dragged to the bar, but assailed
from all quarters : and, their enemies themselves being
v. 10. witnesses, not only were these worsted, but they were not
able even to resist, though they were exceeding shameless :
so mightily did it overthrow them, for all that they could
do with their preposterous figments (as the saying that He
had a devil— He that cast out devils !) For the battle was
not man's, but God's against men. And there were many
v- 9- combined together ; not only they in Jerusalem, but others
*¦ ii- as well. For we have heard him, say they, speaking blas
phemous words against Moses and against God. 0 ye
shameless ones! Ye work blasphemous deeds, and think
nothing of it. This is why Moses is added — because the
things of God were no great concern to them; and it is
ch. 7, ever and always Moses that they make mention of: This
' Moses, which brought us out. [And they stirred up the
people.] Fickleness' of the multitude ! And yet how could
a man who was a blasphemer have so succeeded? How
could a blasphemer work such miracles among the people ?
But the undisciplined multitude made them strong who had
the worst of it (in argument). — This was what most annoyed
them. We have heard him, they say, speaking blasphemous
v. 13. words against Moses and against God: and again, This man
ceaseth not to speak blasphemous words against this holy
h C.N. have ovxl iSiarav ivrav akkd in the case of Christ: who did every
Kal ikavvopevuv irdvroBev : B. F. D. E. thing to compass His death: insomuch
Edd. obSe is SiKaari\piov dyopevav, that it became manifest to all men that
akkd Kal ik. ir. In the translation we the battle, &c." And, instead of the
assume the full reading to be, ovxl, next sentence ; " And mark what m
iSiarav ivrmv, is S. dyopevav, akkd the false-witnesses, who were got np
Kal e\ ir. In the next sentence E. bv those who murderously dragged
alone, (followed by Edd.) has the un- Him before the council : We Have
necessary alteration, 'EvrevBev Kal ij/ev- heard, &c."
Sopaprvpobvrav avribv, ob pivov ovk * rb ebpliriarov rov Sx^u. toU aim
iKpdrovv, dkk' k. t. A, A. obXl iS. dvepeBiCovres, " irritating tbe ticKie-
ivrav dkkd Kal b-nripav, ob pivov minded multitude." Below, tor am
four?! firravro, dkkd Kal [koto.?] Kpd- « fy*-™ 6 Stoktosk. t. a.., A. has AAA
rosivlKav, Kalroi K. r. k. i. e. " [their ad- obx b txkos ravra dkk oi Wr«™'
versaries] being not private individuals, 'Hpeis ok. k. t. A. " But not tne ram
but public speakers too, they not only tude (said) this, but the scribes, v
were [not] worsted, but mightily con- have heard, &c." Edd. from *.., B»
quered: [so that they were not able to such is envy : it makes them .deraentea
resist] though, &c."~ Below, for 7r\dV- whom it possesses, so that they ao
¦rovras A. E. irpdrrovras C. we read so much as consider the meaning
irpaVToyTaj Ka! irkdrrovras: after which, the words they utter.
Edd. have (from E. alone) : " As also

The history of Abraham, a reproof to Jewish pride. 213
place and the law, and with an addition, [the customs] which Acts
Moses delivered to us; Moses, not God. Upon the supposi- 1  6"
tion of a design to overturn their ' manner of life, they accused v. 14.
him of impiety also. But to shew that it was not in the , L^-J
i i it- liii irokl-
nature of such a man to speak such things, and harshly, Tetas.
[Then all, it says, which were in the council, looking sted- »• 16.
fastly upon him, saw his face, as it had been the face of an
angel:] so mild was he even in countenance. For, in cases
where persons were not falsely accused, Scripture mentions
nothing of this kind : but as in this case it was all false
accusation, with reason does God rectify it by the very look
of the man. For the Apostles indeed were not falsely ac
cused, but were forbidden : but this man is falsely accused :
and therefore before all else his countenance pleads for him.
This abashed even the priest. [And he said, etc.] Hech. 7, l.
shews here, that the promise was made before the Place,
before Circumcision, before Sacrifice, before the Temple,
and that it was not of their merit that these received either
Circumcision or Law, but that the land was the reward of
obedience alone. Moreover, that neither on the giving of cir
cumcision does the promise receive its fulfilment. Also, that
these were figures, and (so was) both the leaving his country
at God's command — notk against the law, (for home and
country is where God shall lead:) Then came he out, it v. 4.
says, of the land of the Chaldeans: — and that if one look
closely into the matter, the Jews are of Persian origin : and
tbat, without miracles, one must do as God bids, whatever
hardships be the consequence; since the Patriarch left both
the grave of his father and all that he had, in obedience to
God's command. But if Abraham's father was not allowed
to take part with him in the privilege of migrating to Palestine,
because he was unworthy: much more shall the children (be
excluded at last), for all that they may have gone a good
distance on the way. And He promised, it says, to give it v. 5.
to him, and to his seed after him. Herein is shewn the
greatness both of God's goodness and of Abraham's faitb.
For the expression, when as yet he had no child, does shew
k ob irapd rbv vipov. For this, E. so Morel. Ben. Savile retains the
alone has Kal avyyeveiav, and instead reading of E., but adds ob irapd rbv
ot (he text, Then came he out, Sre vipov after avyyeveiav.
Kal rb Kkiipovoplav ivravBa p!| kafieiv :

214 Tribulation here, rest hereafter.
Homil. his obedience and faith. [Promised to give ii to him and
 - to his seed.] And yet the events shewed the contrary :
namely, after he came, he had not so much as to set his foot
on, had not a child ; which very things were contrary to his
faith. These things having seen, let us likewise, whatever God
shall promise, receive the same, however contrary may he
the events. And yet in our case, they are not contrary, but
very suitable. For where the promises are, there, when
the contraries turn out, they are really contrary; but in
our case it is just the reverse: for He has told us that we
should have tribulation here, but our rest there. Why do we
confound the times ? Why do we turn things upside down ?
Say, -art thou afflicted, and livest in poverty, and in de
jection ? Be not troubled : for it were worth being troubled
at, wert thou destined to be afflicted in that world : as for
John 11, this present affliction, it is the cause of rest. This sickness,
saith He, is not unto death. That affliction is punishment:
this, schooling and correction. It is a contest, this life
present: if so, to fight is our business now: it is war and
battle. In war one does not seek to have rest, in war one
does not seek to have dainty living, one is not anxious
about riches, one's care is not about a wife then : one thing
only he looks at, how he may overcome his foes. Be this
our care likewise : if we overcome, and return with the
victory, God will give us all things. Be this alone our
study, how we may overcome the devil : though after all it is
not our own study that does it, but God's grace does the
whole business. Be it our one study, how we may attract
His grace, how we may draw to ourselves that assistance.
Bom. 8, If God be for us, who can be against us? Let us make one
thing our study; that He be not our enemy, that He turn
not away from us.
[4^ ] Not the being afflicted is an evil ; the evil is, to sin. This is
the sore affliction, however we may pass our days in luxury:
— not to speak of the life to come, it is so even in this life
present. Think how our conscience is stung with remorse,
and whether this is not worse than any kind of torture ! I
should like to put the question searchingly to those who live
• iv ko- ' in evil ways, whether they never come to reflect upon their

How to be confessors, though no persecution. 215
own sins, whether they do not tremble, and are in fear and Acts
anguish, whether they do not think those blessed who live in JJ^r
abstinence, them of the mountains, them ' of the strict rule ? 1 T0VS
Dost thou wish to find rest in the life to come ? Suffer <^ ™*-
affliction in this life for Christ's sake: there is nothing equal o-oipia.
to this rest. The Apostles rejoiced when scourged. Paul
gives this exhortation, saying, Rejoice in the Lord. Andphiiip.
how can there be rejoicing, where there are bonds, where 4> 4-
there are tortures, where there are courts of justice ? There,
most of all, is rejoicing. But1 say, how can there be re
joicing, where these are not ? For he who is conscious of
no evil, will have a sort of exceeding delight, insomuch that
in what degree you speak of tribulation, in the same you tell
of his delight. The soldier who has received numberless
wounds and is come home again, will he not return with
exceeding delight, with his wounds"1 as his title for speaking
up boldly, and as evidence of his glory and renown ? And
thou, if tbou be able to exclaim as Paul does, / bear Gal. 6,
the marks of Jesus, wilt be able to become great and 17-
glorious and renowned. ' But there is no persecution.' Make
thy stand against glory : and should any one speak anything
against thee, fear not to be evil-spoken of for Christ's sake :
make thy stand against the tyranny of pride, against the
fighting of anger, against the torment of concupiscence.
These also are 'marks",' these also are torments. For, I
ask, what is the worst in tortures ? Is it not, that the soul
is pained, and is on fire? For in the other case, the body too
has its share: but in this, the whole belongs to the soul.
On the soul alone comes all tbe smart, when one is angry,
when one is envious, whatever else of this kind one does,
or rather suffers. For, in fact, it is not action, but passion,
not a doing, but a suffering — to be angered, to feel envy :
therefore indeed they are called2 passions (or sufferings) 2 iraBn,
of the soul, yea wounds, and bruises. For it is indeed a ' per"
suffering, and worse than suffering. Bethink you, ye that tones'.'
1 E. F. D. Edd. " And how there Erasm. ' testimonium libertatis.'
may be rejoicing where these are, n arlypara. i. e. the marks qf Jesus
learn (thus). He who in nothing is may be gained in these encounters also
conscious of evil, &c." and the spirit of a confessor may be
m irapbriaias vwiBeaiv %xav r& rpab- exhibited under rhese tortures like-
paTa. Ben. ' argmnentum audaciee.' wise.

216 Against wrath, and resenting of insults.
Homil. are angry, that ye do such things in " passion," in a state of
suffering. Therefore he who is not angry suffers not. Do
you mark that not be who is abused is the sufferer, but he
that abuses, as I said above? For that he is a sufferer
is plain in the first place from the very fact, that such a '
thing is called by this name of passion : and it is also
plain from the (effects on the) body : for these are the
]W9rj. affections' [or 'sufferings,' as we call them] engendered
by anger, viz. dimness of vision, insanity, and numberless
others. 'But he insulted my boy,' say you; 'but [he
called him] clown V Deem it not weakness thy not doing
the same thing thyself. For, 1 ask you, was it well done ?
You will not say that: then leave that undone which being
done were not well done. I know what passions are en
gendered in such cases. ' But,' say you, ' how if he despise
me, how if he say it again ?' Shew him that he is in the
wrong: rebuke him, entreat him : by meekness anger is put
down : go and expostulate with him. For though in cases
of wrong done to ourselves it is right not to do even this,
yet it is quite necessary to do it in behalf of others. Do not
look on it as an insult to yourself that your boy has been
insulted: annoyed you may be for his sake, yet not as if
you were insulted : for it does not follow because your
boy has been ill-treated, that you are disgraced, but he is
disgraced that did the ill. Quench (thine anger), that sharp
sword : let it lie in its scabbard. If we have it unsheathed,
we shall be apt to use it even when the time is not proper,
being drawn on by it : but if it be hidden, though a necessity
should arise, yet, while we seek it in order* to draw it, the
anger will be quenched. 'Christ would not have us be angry
Mat.26, on His account: (hear what He saith to Peter : Put up again

52

0 dkkd rbv dypomov. Edd. from E., thou imitate the rude, uncivil man:
dkkd rbv o'lKerriv : which is idle, for it deem it not, &c.
appears below that the iraTs here is a P as fyrovpev aKeirdaai. A. B. C,
servant. We supply iKdkeae or eiirev: The other Mss. omit the clause, and
and indeed dv irdkiv etirn below shews Edd. except Savile who reads from
that the insult spoken of was some N. ob Qnrovpev abrty andaai, " we
contumelious speech. — Also before Mi) do not seek to draw it." We adopt
vopiavs, something needs to be sup- oirdVai. — Below, E. F. D. Edd. to«
plied,' e. g Mt) ab pipi\an rovrov, ' Do Aearrirov, " thy Master's sufferings,
not tbou imitate him.' And perhaps for o-auTou, which the context shews
indeed rbv dyp. may belong to this : to be the true reading.
' He insulted my boy.' But do not

Examples qf magnanimity in ordinary persons. 217
thy sword into the sheath:) and art thou angry on account Acts
of a boy? Teach thy boy also to be philosophical: tell him ,_5'
thy own sufferings: imitate (herein) tby Teacher. When they Mat.26,
too (His disciples) were about to be treated with dishonour,62.
He said not, " I will avenge you :" but, " to Me also," saith
He, " they have done the same : bear it nobly, for ye are not
better than I." These words too do thou speak to thy son
and thy boy : " Thou art not better than thy master." But
these words of philosophy are counted as the talk of a widow
woman. Alas ! that it is not in the power of words to bring
it home to people in the way that it is possible to be taught
it by actual experience ! And that you may learn this ;
stand between two combatants, take part with the wronged,
not with tbe wrong-doers, [that you may learn] q whether you
shall not see the victory on your side, whether you shall not
get splendid crowns. — See, how God is insulted, and how He
answers; how gently, Where, saith He, is Abel thy brother? Gen. 4,
and what saith the other : Am I my brother's keeper ? What '
could be more contumacious than tbis ? Would any one
have heard it (patiently) even from a son ? and if from a
brother, would he not have thought such conduct an insult ?
What then ? See how again God gently answers, The
voice of thy brother's blood, saith He, crieth unto Me. ' But
God,' it will be said, ' is superior to wrath.' Yes, but for
this reason the Son of God came down, that He might
make thee a God as far as human power can go. ' But I
cannot,' says one, ' seeing I am man.' Well then, let us
give you men for instances. And do not suppose I speak
of Paul or of Peter : no, but of some of inferior sort, yea,
very much lower down. Eli's menial insulted Hannah, say
ing, Put -away thy wine from thee. What could be moreiSam.i,
insulting than this? What then said she? I am a woman14'
of a hard lot'. Indeed, there is nothing equal to affliction :
she is the mother of true philosophy. But this same woman,
though she-has her rival, insulted her not: but what does
she ? She takes refuge with God, and in her prayer does not
9 dv pii irapd aavrip to viKryr^pia wrongly, ' Si non videas :' Ben. ' Si
%s, dv p'n kapirpobs kd^ns areipdvovs. non videbis.'
This depends on iva pdBris at the be- r yvvfy iv OKkwpa ripepa eipl, Chrys.
ginning of the sentence. Erasmus yvvfy i) aKknpd ypepd, (or r/pepa,) h'K'S..

218 In reproving, anger mars all,
Homil. even make mention of her, nor say, 'Avenge me, for such
 — an one reproaches me:' so magnanimous was that woman
(let us men be ashamed) : — and yet ye know, that there is
[5.] nothing like jealousy. The publican, when insulted by the
Pharisee, insulted not in return, though, had he wished it, he
might have done so: but he bore it like "a philosopher, saying,
Lukel8, Be merciful to me a sinner. Mephibosheth ", having been
2 Sam. accused and calumniated by his servant, neither said, nor did,
19, 26. any evii to him, not even in the presence of the king himself.
Shall I tell you even of a harlot, what philosophic magnani
mity she shewed? Hear Christ saying, as she was wiping
Mat.2i, His feet with her hair, The publicans and harlots go into the
kingdom before you. Do you see her standing, and taking
courage, and washing away her own sins ? Observe, how
she was not angry even with the Pharisee, when reproached
Luke 7, hy him : for had He known, says he, that this woman is a
39, sinner, He would not have suffered her : and how she said
not to him, ' What then ? Say, art thou pure from sins ?'
but felt more, wept more, and let fall hotter tears. But
if women and publicans and harlots play the philosopher,
i i.e. of and that before grace1, what pardon can they deserve, who,
Baptism after so greaj grace, fight, and worry, and kick one another,
worse than beasts? Nothing is more base than passion,
nothing more disgraceful, nothing more frightful, nothing
more odious, nothing more hurtful. These things I say, not
only in order that towards men we may be gentle, but also
if a wife be a talker, that thou mayest bear it : let thy wife
* 7ra\ai- be to thee a 2 school for training and exercise. For how
arpaicdl can jj. ^^ foe absurd to submit to exercises which yield no
aiov. profit, where we afflict the body, but not to practise exercises
at home, which, even before the contest, present to us a
crown ? Does thy wife abuse thee i Do not thou become a
woman : to be abusive is womanly : it is a disease of the
soul, an inferiority. Think not that it is unworthy of thee,
when thy wife abuses thee. Unworthy it is, when thou art
3 ,*,*<,- abusive, but she 3 bears patiently : then dost thou act un-
o-oipp. seemly, then art thou disgraced : but if, having been abused,
¦ Memphibaal, Chrys. here and called Meribbaal, 1 Chron. viii. 34. [so
Synops. Sacr. Script.', t. vi. 349. and Jerubbaal, Judg. vi. 32. Jeriibbesheih,
Theodoret. Quaest. 31. in lib. 2. Beg. 2 Sam. xi. 21.] Memphibaal is com-
Me/j.tpi$oaBe, LXX, Elsewhere he is pounded of the two forms. Ben.

and the reprover is disgraced. 219
thou bear it, great is the proof of thy strength. I do not Acts
say this, to induce wives to be abusive : God forbid : but ,_g'
only in case it should so happen at the instance of Satan.
It is the part of men that are strong, to bear the weak.
And if thy servant contradict thee, bear it philosophically :
not what he deserves to have said to him, do thou say or do,
but that which it behoves thee both to do and to say.
Never insult a girl by uttering some foul word against her:
never call thy servant, l scoundrel : not he is disgraced, but ' piapbv.
thou. It is not possible to be master of oneself, being in
a passion. Like a sea rolling mountains high, it is all hurly-
burly : or even as a pure fountain, when mire is cast into it,
becomes muddied, and all is in turmoil. You may beat
him, you may rend his coat to rags, but it is you that sustain
the greater damage : for to him the blow is on the body and
the garment, but to you on the soul. It is your own soul
that you have cut open ; it is there that you have inflicted a
wound : you have flung your own charioteer from his horses,
you have got him dragging along the ground upon his back.
And it is all one, as if one driver being in a passion with
another, should choose to be thus dragged along. You may
rebuke, you may chide, you may do whatever it be, only
let it be without wrath and passion. For if he who rebukes
is physician to him who offends, how can he heal another,
when he has first hurt himself, when he does not heal him
self? Say, if a physician should go to heal another person,
does he first wound his own hand, first blind his own eyes,
and so set about healing that other ? God forbid. So also,
however thou rebuke, however thou chide, let thine eyes see
clearly. Do not make thy mind muddy, else how shall the
cure be wrought? It is not possible to be in the same
tranquillity, being in a passion, and being free from passion.
Why dost thou first overturn thy master from his seat, and
then discourse with him as he lies sprawling on the ground ?
Seest thou not the judges, how, when about to hold the
assize, they seat themselves upon the bench, in their be
coming attire ? Thus do thou likewise dress thy soul with
the judicial robe, (which is gentleness.) ' But he will not
be afraid of me,' say you. He will be the more afraid.
In the other case, though you speak justly, your servant will

220 The judicial robe qfthe soul, gentleness.
Homtl. impute it to passion: but if you do it with gentleness, he
 — will condemn himself: and, what is of the first importance,
God will accept thee, and thus thou wilt be able to attain
unto the eternal blessings, through the grace and loving-
kindness of our Lord Jesus Christ, with Whom to the Father
together with the Holy Spirit be glory, dominion, and honour,
now and ever, and world without end. Amen.

HOMILY XVI.

Acts vii. 6, 7.
And God spake on this wise, That his seed should sojourn
in a strange land; and that they should bring them into
bondage, and entreat them evil four hundred years. And the
nation to whom they shall be in bondage will I judge, said
God : -and after that shall they come forth, and serve Me
in this place.
See, what a number of years tbe Promise has been given,
and tbe manner of the Promise, and nowhere sacrifice, no
where circumcision ! He here shews, how God Himself
suffered them to be afflicted, not" that He had anything to
lay to their charge. [And they shall bring them into
bondage, etc.] But, nevertheless, they did not these things
with impunity. And the nation to whom they shall be in
bondage I will judge, said God. For b, to shew that they are not
to go by this, in estimating who are pious, (by reason of their
saying, He trusted in God, let Him deliver Him,) — He, the Mat.2?'
Same that promised, He that gave the land, first permits the43-
evils. So also now, though He has promised a Kingdom, yet
He suffers us to be exercised in temptations. If here the
freedom was not to be till after four hundred years, what
wonder, with regard to the Kingdom ? Yet He performed
a Kairot ovSev txav abrois iyKakeTv. fieTs (N. evaePeTv) elvai, Sia rb keyeiv
A. B. C. N. Cat  E. F. D. Edd. omit k. t. k. The wording of the passage
this clause, and read : " to be afflicted : is not strictly grammatical, but the
and that they did not, &c." So Edd. sense seems to be as expressed above. —
b "Ii^app^ robra (Cat. robrav, A. E. D. F. omit tbis sentence, and sub-
C. N. touto, B. om.) voplaaaiv evae- stitute, "Seest thou?" So Edd.

222 Joseph a type of Christ :
HoMiL.it, and lapse of time availed not to falsifv His word. More-
 - over, it was no ordinary bondage they underwent. And the
matter does not terminate solely in the punishment of those
(their oppressors) ; but they themselves also, He saith, shall
enjoy a mighty salvation. Here he reminds them too of the
benefit which they enjoyed. And He gave him the covenant
of circumcision : and so he begat Isaac. Here he lets him-
v. 8. self down to lower matters. And circumcised him on the
eighth day : and Isaac (begat) Jacob, and Jacob the twelve
v. 9. patriarchs. — Here "he seems to hint now at the type. Andthe
patriarchs, moved with envy, sold Joseph into Egypt. Here
again, the type of Christ. Though they had no fault to find
with him, and though he came on purpose to bring them their
food, they thus ill-treated him. Still here again the promise,
though it is a long while first, receives its fulfilment. And
s. 10. God was with him — 'this also is for them — and delivered him
out of all his afflictions. He shews, that unknowingly they
helped to fulfil the prophecy, and that they were them
selves the cause, and that the evils recoiled on their own
selves. And gave him favour and wisdom in the sight
qf Pharaoh king of Egypt. Gave him favour, in the eyes
of a barbarian, to him, the slave, the captive : his brethren
11-13. sold him, this (barbarian) honoured him. Now there came
a dearth over all the land of Egypt and Canaan, and
great affliction : and our fathers found no sustenance. But
when Jacob heard that there was corn in Egypt, he sent ont
our fathers first. And at the second time Joseph was made
known to his brethren. They came down to buy, and had
to depend upon him for every thing. What then did he?
[He made himself known to his brethren:] not to this point
only did he carry his friendliness; he also made them known
v.l3-18.to Pharaoh, and brought them down into the land. And
Joseph's kindred was made known unto Pharaoh. Then
sent Joseph, and called his father Jacob to him, and all
his kindred, threescore and fifteen souls. So Jacob went
down into Egypt, and died, he, and our fathers, and were
carried over into Sychem, and laid in ihe sepulchre that
« E. Edd. omit this sentence : and type of Him : wherefore also he nar-
below for •' Here again, &c." the same rates the history at large, hinting (at
substitute : ¦' This happened also in the this meaning)."
case of Christ : for indeed Joseph is a

v.

and Moses, a Deliverer, but rejected by his people. 223
Abraham bought for a sum of money qfthe sons of Emmor Acts
the father of Sychem. But when the time of the promise g_29.
drew nigh, which God had sworn to Abraham, the people "~
grew and multiplied in Egypt, lill another king arose,
which knew not Joseph. Then again, fresh 'disappointment: » dvek-
first, famine, but they came through that: secondly, thelr"rra'
falling into the hands of their enemy: thirdly, the being-
destroyed by the king. Then, (to shew) God's2 fulness 2 ebp-h.-
of ways and means, In which time, it says, Moses was born, xa^'
and was exceeding fair. If the former circumstance was
wonderful, that Joseph was sold by his brethren, here again
is another circumstance more wonderful still, that the king
nourished the very person who was to overthrow his do
minion, being himself the person that was to perish. Do
you observe all along a figurative enacting, so to say, of
the resurrection of the dead ? But it is not the same thing
for God Himself to do a thing, and for a thing to come
to pass in connexion with man's 'purpose. For these things1 irpoal-
indeed were in connexion with man's purpose, [dbut thepeir's'
Resurrection by itself, independently.] — And he was mighty, s. 22.
it says, in word and in deed: he that was to have died.
Then again he shews how ungrateful they were to their v. 23-29.
benefactor. For, just as in the former instance, they were
saved by the injured Joseph, so here again they were saved
by another injured person, I mean, Moses. [And when he
was full forty years old, etc.] For8 what though they
a 11 Se dvdaraais Kaff eavr-fiv. This Strom. " rpaai Se oi pvaral kiya pivtp
clause is found in the Catena alone. dvektTv rbv Alybirriov: the initiated
Something seems to be required as the say that Moses struck the Egyptian
antithesis to the preceding clause, dead by a word, as in the Acts Peter
Taura pev ydp perd irpoaip. avBp. 9jv — is related to have done in tbe case of
for which E. Edd. have touto yovv Ananias, &c." But Chrys. nowhere
ouk cnro irpoaip. dvBp. %v. "These thus interprets the fact, andthe context,
things however did not come of man's aairep x^xeTvoi, is against this view. —
purpose." — At the end of the next Below, Si' tv efi) perd ®ebv: i. e. the
sentence, Edd. (with E. alone) omit Hebrew whom Moses saved, v. 24.
the clause, b btpeikuv diroBaveTv: and who is here supposed to be one of the
for Efra irdkiv, have, " This he says, parties in the strife mentioned in v. 26.
byway of shewing both him (Moses) This however not being clear. A., as
as saviour, and these ungrateful to usual, omits : and the innovator, as-
their benefactor." suming the passage to be corrupt, sub-
e Ti7ap eipj) dveTkov abrbvrQ irpdy- stitutep, Si' &v iaovrai perd @eov,
pari j Tiji kiya dvetkov aairep K^Keivoi. "giving them counsel by means of
N. and Catena read ayeiXei/, both'times, which they shall be with God." So
as if the Compiler understood the pas- Edd.: only Sav. notes in the margin
sage in the sense of a preceding com- the genuine reading of the other Mas.
ment extracted from S. Clem. Alex, and Cat.

224 The Promise triumphant over all obstacles.
Homil. killed him not actually? In intention they did kill, as
 did the others in the former case. There, they sold out
of their own into a strange land : here, they drive from one
strange land into another strange land: in the former case,
one in the act of bringing them food ; in this, one in the act
of giving them good counsel ; one to whom, under God, the
man was indebted for his life ! Mark how it shews (the truth
ch. 5,39. of) that saying of Gamaliel's, If it be of God, ye cannot
overthrow it. See the plotted-against eventually becoming
the authors of salvation to those plotting against them : 'the
people, plotting against itself, and itself plotted against by
others ; and for all this, saved ! A famine, and it did not
consume them : nor was this all : but they were saved by
means of the very person, whom they had expected to be
destroyed (by their means). A royal edict, and it did not
consume them : nay then most did their number increase,
when he was dead " who knew" them. Their own Saviour
tbey wished to kill, but for all that, they had not power to
[2.] do it. Do you observe, tbat by the means whereby the
devil tried to bring to nought the promise of God, by those
very means it was advanced ?

Eecapi- [And God spake on this wise, etc.] ThisK is suitable to be
tulation. ga-(j jiere a,so . tjlat qqcj js rjcn -m wayg aT)(j means to bring us
up from hence. For this above all shewed the riches of God's
i diro- resources, that in its very 'reverses the nation increased, while
o-rpotfi. ens]ave(jj wni]e evil- entreated, and sought to be exterminated.
And this is the greatness of the Promise. For had it
increased in its own land, it had not been so wonderful.
And besides, it was not for a short time, either, that they
were in the strange land : but for four hundred years.
2 <piAj>- Hence we learn1" a (great lesson) of philosophic endurance2:—
ao<plav. they di(j noJ. treat tnem ag pasters use siares, but as enemies
and tyrants — and He foretold that they should be set in
f E. " But do thou, observing this, fyporre rire eiireTv. " This was also
stand amazed at the riches of God's suitable for them to say at that time.
wisdom and resources : for, had those It was not perceived that the recapitn-
not been plotted against, these had not lation begins here, see note m.
been saved." So Edd. - Edd. from E. D. F. "*%**
8 Touto Kal ivravBa dppirrei eiireTv. exhibited a great (example ot; pn"
Edd. from E. only, touto Kal abrobs sophy."

What seemed to hinder, helps to bring it to pass. 225
great liberty : for this is the meaning of that expression, Acts
They shall serve (Me): and they shall lcome up hither ^J^
again; and with impunity'. — And observe, how, while he aeVraufla
seems to concede something to circumcision, he in fact^^_
allows it nothing: since the Promise was before it, andTai
it followed after. — And the patriarchs, he says, moved with T- 8-
envy. Where it does no harm, he2 humours them : kfor they J' ' "
prided themselves much on these also. — 'And he shews, that (erat
the saints were not exempt from tribulation, but that in their
very tribulations they obtained help. And that these persons
did themselves help to bring about the results, who wished
to cut short these same (afflictions): just as these made
Joseph the more glorious : just as the king did Moses, by
ordering the children to be killed: since had be not ordered,
this would not have been : just as also that (Hebrew) drives
Moses into exile, that there he may have the Vision, having
become worthy. Thus also him who was sold for a slave,
makes He to reign asking there, where he was thought to be
a slave. Thus also does Christ in His death give proof of
His power : thus also does He there reign as King where
they sold Him. [And gave him favour and wisdom, etc.] v. 10.
Thism was not only by way of honour, but that he should
have confidence in his own power. And he made him
governor over Egypt and all his house. [Now there s.n-16.
came a dearth, etc.] On account of famine — such pre
parations is he making — with threescore and fifteen
souls, he says, Jacob went down into Egypt, and died, he
and our fathers, and were carried over into Sychem, and
laid in the sepulchre that Abraham bought for a sum
1 Edd. (from E. alone) ko) ovk "¦ Morel. Ben. with E. D. F. omit
aTumipipr), "not unavenged (upon this clause : Savile transposes it. " But
their enemies)." But the meaning is, as this (Joseph) reigns there as king
" Their enemies shall not be able to where they sold him, so does Christ in
be avenged of them." His death, &c." — In the next sen-
k E. D. F. insert for explanation, tence, touto seems to refer to the de-
irarpiipxas ^e (frjr/i robs irpoyivovs : scription in Gen. 41, 42. 43. of the
" he calls their ancestors, patriarchs." distinctions conferred upon Joseph,
This is the 'humouring' spoken of which perhaps Chrys. cited. — After
above: in C.'s time, 'patriarch' had this sentence, Edd. have (from E.
become a title of honour. only) the formula of recapitulation,
1 Edd. from E. " But they not only 'AAV Hiap.ec k. t. A.., which is quite
did not loose (the afflictions), but even misplaced. — Below, A. and the mod. t.
cooperated with those afflicting them, insert "Opa, before Sid kipbv ota Kara-
when they ought rather to have cut aKevdfa.
through them (the afflictions)."

226 When the trouble rises highest, then is God's time.

Homvl. qf money from the sons qf Emmor the father of,
 -It shews, that they were not masters even to the extent
v. 17.18. 0f a burying-place. But when the time qfthe promise
drew nigh, which God had sworn to Abraham, the people
grew and multiplied in Egypt, till another king arose,
which knew not Joseph. Observe, that it is not during
the four hundred years that He multiplies them, but (only)
when the end was about to draw nigh. And yet already
four hundred years were passed, nay more, in Egypt. But
v- 19. this is the wonder of it. The same dealt subtly with our
kindred, and evil-entreated our fathers, so that they cast
out their young children, to the end they might not live.
[Dealt subtly:] he hints at their not liking to exterminate
them openly : that they should cast out their young children,
v. 20. it says. In which time Moses was born, and was exceeding
fair. This is the wonder, that he who is to be their
champion, is born, neither after nor before these things, but
1 8vp.$ in the very midst of the 'storm. And was nourished up in
his fathers house three months. But when man's help was
despaired of, and they cast him forth, then did God's benefit
v. 21. shine forth conspicuous. And when he was cast out,
Pharaoh's daughter took him up, and nourished him for
her own son. Not a word of Temple, not a word of
Sacrifice, while all these Providences are taking place,
v. 22. And he was nourished in a barbarian house. And Moses
was learned in all the wisdom of the Egyptians, and was
mighty in words and in deeds. [ Was trained,] both" in
v. 23. discipline and in letters. [ And when he was full forty
years old.] Forty years he was there, and was not found out
from his being circumcised. Observe, how, being in safety,
they overlook their own interests, both he and Joseph, in
v.23-25. order that they may save others : And when he was full
forty years old, it came into his heart to visit his brethren the
children of Israel. And seeing one of them suffer wrong,
he defended him, and avenged him that was oppressed, ana
smote the Egyptian : for he supposed his brethren would
» Kal iraiSela Kal ypdppaaiv, as the next sentence, 'Epo! 6avpd(eiv totp-
comment on iiraiSebBn, s. 22. which xe™" ™r- " To me '* °CCDr8..,
must be supplied. Cat. has,KaliraiBefe wonder how he could be forty yea",
Kal ypdppura. E. omits the clause, &c." So Edd.
and substitutes, as the beginning of the

God's mighty works, before the Law. 227
have understood how that God by his hand would deliver acts
them: but they understood not. — See how up to this point i7_3-i.
he is not yet offensive to them ; how they listened to him
while he said all this. And his face, we read, was as the oh.6,15.
face of an angel. — [For he supposed, etc.] And yet it was
by deeds that his championship was shewn ; what intelli
gence was there need of here? but still for all this they
understood not. And the next day he shewed himself unto v.26-28.
them as they strove, and would have set them at one again,
saying, Sirs, ye are brethren ; why do ye wrong one lo
another? Do you mark with what mildness he addresses
them ? He who had shewn his wrath in the case of the
other, shews his gentleness" in his own case. But he that
did his neighbour wrong thrust him away, saying, Who
made thee a ruler and a judge over us ? Wilt thou kill me,
as thou didst the Egyptian yesterday ? Mark ; the very
words which they said to Christ : Who made Thee ruler and
judge over us ? So habitual a thing was it for Jews to wrong
(their benefactors) when in the act of receiving benefits !
And again, mark the1 atrocious baseness: As thou didst the*piaptav.
Egyptian yesterday ! Then fled Moses at this saying, and L'pfe*
was a stranger in the land of Madian, where he begat two SaT-
sons. But neither did flight extinguish the plan of Pro-T 29>'
vidence, as neither did death2. 2i.e.the
And when forty years were expired, there appeared to Christ °f
him in the wilderness of mount Sinai an angel of thes-30.
Lord in a flame of fire in a bush. Do you mark that it 1-3 •]
is not hindered by lapse of time ? For when he was an
exile, when a stranger, when he had now passed much
time in a foreign land, so as to have two sons, when
he no longer expected to return, then does the Angel
appear to him. The Son of God he calls an Angel, as
also he calls Him man. (Appears,) in the desert, not in
a temple. See how many miracles are taking place, and
no word of Temple, no word of Sacrifice. And here also
° ¥ eaurou, B.C.F.D.N. but A.E. to Christ, We have no kingbut Ceesar.
End. 4VI toutou, " in the case of this Thus was it ever habitual to the Jews
man. ^ So perhaps CEcumen. eVieucSs to act, even when receiving benefits.
vvv Tip ASikouuti irpoaipeperai. — Below, Ho you mark their madness p Him
E. Edd. "With the same spirit they who was to save them, they accuse,
appear to say the same with reference by saying, As thou 85c."
q2

228 The Angel in the burning Bush, the Son of God.
Homil. not simply in the desert, but in the bush. When Moses
s. 31. saw **> ^e wondered at the sight : and as he drew near
to behold it, the voice of the Lord came unto him. Lo 1 he
v.32.33. was deemed worthy of the Voice also. I am the God of thy
fathers, the God of Abraham, and the God of Isaac, and
the God of Jacob. Lo ! p how He shews that He is
none other than ihe God of Abraham, and the God of
LXX6' ^saac' an^ the ®°d °f Jaco?> — He, the Angel of the Great
"Won- Counsel. Here he shews what great loving-kindness God
Coun'-' nerem exhibits. Then Moses trembled, and durst not behold.
sellor," Then said the Lord to him, Put off thy shoes from thy feet:
' for the place where thou standest is holy ground. Not a
word of Temple, and the place is holy through the appear
ance and operation of Christ. Far more wonderful this
than the place which is in the Holy of Holies: for there
God is nowhere said to have appeared in this manner, nor
Moses to have thus trembled. And then the greatness of
v. 34. His tender care. I have seen, I have seen the affliction of
My people which is in Egypt, and I have heard their groan
ing, and am come down to deliver them. And now come,
I will send thee into Egypt. See, how he shews, that both
by kindnesses, and by chastisements, and by miracles, God
was drawing them to Him : but tbey were still the same.
That God is everywhere present, they learned.
Hearing these things, let us in our afflictions flee to
Him. And their groaning, saith He, I have heard: not'
simply, " because of their calamities." But if any should ask,
Why then did He suffer them to be evil entreated there?
Why, in the first place, to every just man his sufferings are
the causes of bis rewards. And in the next place, as to
why He afflicted them : it was to shew His power, that He
can (do all), and not only so, but that He may also train them.
Observe in fact; when they were in the desert, then they
Deut. waxed fat, they grew thick, they spread out in breadth, they
32, 16. P So A.B.N.Cat.flnC.thesentence i i. e. I have heard their groaning:
"iSov—'laKaP is omitted by an oversight not simply, ("I have come down)
caused by the homceoteleuton 'laKafl.) because of their calamities. ine
Edd. " Not only does he here shew that expression, I have heard denotes liis
the Angel which appeared unto him ready sympathy.— But the modern
was the Angel qf the Great Counsel, text: " He does not simply say, J nave
but he shews also what loving-kindness heard; but because of their calami-
God exhibits by this manifestation." ties."

The uses of Affliction. 229
kicked: and ever and always ease was an evil. Therefore ActsVTT
also from the beginning He said to Adam : In the sweat of^_^
thy face thou shalt eat thy bread. Also', (it was) in order Gen. 3,
that having come out of much suffering into rest, they might 19,
give thanks to God. For affliction is a great good. For
hear the Prophet saying, It is good for me, ihat Thou hast pa, 119,
humbled me. But if to great and wonderful men afflic-71-
tions be a great (good), much more to us. And, if you will,
let us examine into the nature of affliction as it is in itself.
Let there be some person rejoicing exceedingly, and gay,
and giving a loose to jollity: what more unseemly, what
more senseless than this ? Let there be one sorrowing and
dejected: what more truly philosophic than this? For, It is Eecles.
letter, we read, to go into the house of mourning, than into '
the house of laughter. But, likely enough, you* do not like
the saying, and want to evade it. Let us however see, what
sort of man Adam was in Paradise, and what he was after
wards: what sort of man Cain was before, and what he was
afterwards. The soul does not stand fast in its proper place,
but, like as by a ' running tide, is raised and buoyed up 1 Ae(jua.
by pleasure, having no stedfastness ; facile in making pro-TOS>
fessions, prompt at promising ; the thoughts all in restless irveipa-
commotion : laughter ill-timed, causeless hilarity, idle clatter™; ( wind '
of unmeaning talk. And why speak of others ? Let us take
in hand some one of the saints, and let us see what he
was while in pleasure, what again, when in distress. Shall
we look at David himself? When he was in pleasure and
rejoicing, from his many trophies, from his victory, from
his crowns, from his luxurious living, from his confidence,
see what sort of things he said and did: But I said inp 3
my prosperity, says he, I shall never be moved. But when
he has come to be in affliction, hear what he says: And 2 Sam.
if He say to me, I have no mind for thee; lo! here am15'26'
I, let Him do that which is pleasing in His sight. What
can be more truly philosophic than these words ? " What-
" Edd. from E. " Therefore in order SiapuKaaBe, " make a mock at."— Be-
that having come out of much afflic- low, all the Mss. agree in oXos ?iv b
tion into rest, they may not be insolent, Kdiv irpb robrov. Either the text is
ne permits them to be afflicted." corrupt, or something is needed for ex.
oiaKpoueo-fle t« keyipeva. Edd. planation.

230 Joy in the Lord, joy in affliction.
Homil. soever may be pleasing to God," saith he, " so let it be."
' And again he said to Saul : If the Lord siirreth thee up

1 Sam.
26, 19. against me, may thy sacrifice be acceptable. And then too,
being in affliction, he spared even his enemies: but after
wards, not friends even, nor those who had done him no
Gen.28, injury. Again, Jacob when he was in affliction, said: If the
°" Lord will give me bread to eat, and raiment to put on. As
ib. 9, 22. also the son of Noah did nothing of the kind erewhile : but
when he was no longer afraid for his safety, you hear how
2 Kings wanton he became. Hezekiah too, when he was in afflic-
'tion, see what things he did in order to his deliverance; he
put on sackcloth, and such like ; but when he was in plea
sure, he fell through the haughtiness of his heart. For, saith
Deut. 6, the Scripture, When thou hast eaten, and drunk, and art
11 12 ' filled, take heed to thyself. For perilous, as on a precipice's
brink, is the post of affluence. Take heed, saith he, to thy
self. While the Israelites were afflicted, they became all
the more increased in number : but when He left them to
themselves, then they all went to ruin. And why speak of
examples from the ancients ? In our own times, let us see, if
you please, is it not the case, that when the most are in
good case, they become puffed up, hostile to every body,
passionate, while the power is with them : but if it be taken
away, they are gentle, lowly, (and as) human beings, are
brought to a consciousness of their own natural condition.
Ps.73,6. Therefore the Scripture saith, Pride hath holden them unto
¦ the end: their iniquity shall go forth as from fatness.
Now these things I have spoken, that we should not make
enjoyment every way our object. How then does Paul
Phil. 4, say, Bejoice alway ? He does not say simply, Rejoice,
r. -i but be adds, in the Lord. This is the greatest joy, such as
the Apostles rejoiced withal ; the joy of which prisons,
and scourges, and persecutions, and evil report, and all
painful things, are the source, and the root, and the occa
sion ; whence also it comes to a happy issue. But that
of the world, on the contrary, begins with sweets and ends
in bitters. Neither do I forbid to rejoice in the Lord, nay,
I earnestly exhort to this. The Apostles were scourged,
and they rejoiced: were bound, and they gave thanks:
were stoned, and they preached. This is. the joy I also

4

The world's joys are troubles. 23 1
would have : from nothing bodily has it its origin, but from Act3
spiritual things. It is not possible for him who joys after 32_34.

tbe fashion of the world, to rejoice also after a godly sort: for
every one who joys after the world's fashion, has his joy in
riches, in luxury, in honour, in power, in arrogance : but
he who rejoices after the mind of God, has his joy in dis
honour for God's sake, in poverty, in want, in fasting, in
humbleness of mind. Seest thou, how opposite are the
grounds (of joy)? To go without joy here, is to be without
grief also : and to be without grief here, is to go without
pleasure too. And in truth these are the things which pro
duce real joy, since the others have the name only of joy,
but they altogether consist of pain. What misery the ar
rogant man endures ! How is he 'cut short in the midst of ' ShucoV-
. . TeTai
his arrogance, bespeaking for himself numberless insults,
much hatred, great enmity, exceeding spite, and many an
evil eye ! Whether it be, that he is insulted by greater men,
he grieves : or that he cannot make his stand against every
body, he is mortified. Whereas the humble man lives in
much enjoyment: expecting honour from none, if he receive
honour, he is pleased, but if not, he is not grieved. He
takes it contentedly that he is honoured : but' above all,
none dishonours him. Now not to seek honour, and yet to
be honoured — great must be the enjoyment of this. But in
the other, it is just the reverse : he seeks honour, and is not
honoured. And the pleasure that the honour gives is not
the same to him who seeks it, as it is to him who seeks it not.
The one, however much he receives, thinks he has received
nothing: the other, though you give him ever so little, takes
it as though he had received all. Then again, he who lives
in affluence and luxury has numberless affairs of business,
and let his revenues flow in to him ever so easily, and, as it
were, from full fountains, yet he fears the evils arising from
luxurious living, and the uncertainty of the future : but tbe

' pikiora Se ovSels avrbv dripA^ei. ignominia.' But in the old text there
Savile justly retains this sentence from is no dkkd before 070^ : and the
the old text. Montf. rejects it, as meaning is not, ' he thinks himself well
JfsSperfluous, and disturbing the sense, off, &c.' nor as Ben. ' he rejoices that
¦SPfowne ap. Sav. proposes 8V1 ouk <jt»- &0-' Dut> ' n^ is content not to be
fifL&aBn: ' non ambit honorem, sed bene honoured; knowing this at any rate)
aecum actum putat si nulla affectus sit that nobody can dishonour him.'

232 Moderation essential to enjoyment.
Homil. other is always in a state of security and enjoyment, having
— — -accustomed himself to scantiness of diet. For he does not
so bemoan himself at not partaking of a sumptuous board, as
he luxuriates in not fearing the uncertainty of the future.
But the evils arising from luxurious living, how many and
great they are, none can be ignorant : it is necessary, how
ever, to mention them now. Twofold the war, in the body,
and in the soul : twofold the storm : twofold the diseases ;
not only in this respect, but because they are both in
curable, and bring with them great calamities. Not so,
frugality: but here is twofold health, twofold the benefits.
Ecolus. Sleep of health, we read, is in moderate eating. For every
where, that which keeps measure is pleasant, that which is
beyond measure, ceases to please. For say now : on a little
spark put a great pile of fagots, and you will no longer see
the fire shining, but much disagreeable smoke. On a very
strong and large man lay a burden which exceeds his strength,
and you will see him with his burden lying prostrate on
the ground. Embark too large a freight in your vessel,
and you have ensured a grievous shipwreck. Just so
it is here. For just as in over-laden ships, great is the
tumult of the sailors, the pilot, the man at the prow,
and the passengers, while they cast into the sea the things
above deck, and things below ; so here too, with their
vomitings upwards, and their purgings downwards, they mar
their constitutions, and destroy themselves. Aud what is
the most shameful of all, the mouth is made to do the office
of the nether parts, and that becomes the more shameful
member. But if to the mouth the disgrace be such, think
what must it be in the soul ! For indeed there it is all
mist, all storm, all darkness, great the uproar of the thoughts,
at being so thronged and crushed, the soul itself crying out
at the abuse done to it: all11 (the parts and faculties) com
plaining of one another, beseeching, entreating, that the
» E. Edd. " Thence also the gor- sick and are disgusting ; it is waste of
mandizers (yaarpiQipevoi) themselves words to tell us all this, and make a
complain of one another, are in ill catalogue of diseases : for it is I that
humour, haste to be rid of the filth am diseased, &c. -while these luxurious
within. Still, even after it is cast livers one may see in good plight,
out, &c.'' And below: — "fever and sleek, merry, riding on horse-baok,' '
diseases. ' Yes,' say you ". ' they are

The penalties of gluttony. 233
filth within may be discharged somewhere. And after it Acts
is fliing out, still the turmoil is not at an end; but then 3^3^,
comes fever and diseases. ' And how comes it,' say you,
' that one may see these luxurious livers, in goodly plight,
riding on horse-back? What idle talk is this,' say you,
' to tell us of diseases ? It is I that am diseased, I that am
racked, I that am disgusting, while I have nothing to eat.'
Ah me ! for one may well lament at such words. But the
sufferers with the gout, the men that are carried on litters,
the men that are swathed with bandages, from what class
of people, I ask you, shall we see these ? And indeed,
were it not that they would deem it an insult, and think
my words opprobrious, I would before now have addressed
them even by name. ' But there are some of them, who are
in good health as well.' Because they give themselves
not merely to luxurious living, but also to labours. Else
shew me a man, who does nothing whatever but fatten
himself, free from pain as he lies there, without an anxious
thought. For though a host of physicians without number
came together, they would not be able to rescue him from
his diseases. It is not in the nature of things. For I will
hold you a medical discourse. Of the matters sent down
into the belly, not all becomes nourishment ; since even
in the food itself, not all is nutritive, but part of it in the
process of digestion passes into stool, part is turned into
nourishment. If then in the process of digestion the
operation is perfect, this is the result, and each finds its
proper place; the wholesome and useful part betakes itself
to its appropriate place, while that which is superfluous and
useless, withdraws itself, and passes off. But if it be in too
great quantity, then even the nutritive part of it becomes
hurtful. And, to speak by way of example, in order tbat
my meaning may be clearer to you : in wheat, part is fine
flour, part meal, part bran : now if the mill be able to
grind (what is put in), it separates all these : but if you put
in too much, all becomes mixed up together. Wine again,
if it go through its proper process of formation, and under
due influence of the seasons, then, whereas at first all is
mixed together, anon part settles into lees, part rises into
scum, part remains for enjoyment to those that use it, and

234 How to have health of body and soul.
Homil. this is the good part, and will not readily undergo any
x change. But what they call ' nourishment,' is neither wine,
nor lees, while all are mixed up together. — The same may
be seen in the river", when its waters make a whirling flood.
As at such time we see the fishes floating at top, dead, their
eyes first blinded by the muddy slime : so is it with us.
For when gormandizing, like a flood of rain, has drenched
the inward parts, it puts all in a whirl, and makes that the
1 A.0710-- faculties', healthy till then and living in a pure element,
'*" drift lifeless on the surface. Since then by all these ex
amples we have shewn how great the mischief is, let us
cease to count these men happy for that, for which we ought
to think them wretched, and to bemoan ourselves for that,
for which we ought to count ourselves happy, and let us
welcome sufficiency with a contented mind. Or do you not
hear even what physicians tell you, that ' want is the mother
of health ?' But what I say is, that want is mother, not of
bodily health, but also of that of the soul. These things
Paul also, that physician indeed, cries aloud ; when he says,
l Tim.6, Having food and raiment, let us therewith be content. Let
us therefore do as he bids us, that so, being in sound health,
we may perform the work that we ought to do, in Christ
Jesus our Lord, with Whom to the Father and the Holy
Ghost together be glory, dominion, honour, now and ever,
world without end. Amen.

w Edd. from E. " in the sea, under which by reason of the cold had not
a violent storm in winter :" and below, power to sink to the bottom."
"the fishes floating at top, dead,

HOMILY XVII.

Acts vii. 35.
27ms Moses whom they refused, saying, Who made thee a ruler
and a judge over us? the same did God send to be a ruler
and a deliverer by the hand qf the Angel which appeared to
him in the bush.
This is very suitable to the matter in hand. This Moses,
he says. This, the man who had been in danger of losing
his life ; the man who had been set at nought by them ; this
the man whom they had declined ; this same, God having
raised up, sent unto them. [Whom they refused, saying,
Who made thee a ruler?"] just as they themselves (the
hearers) said, We have no king, but Ceesar. He here shews Johni9,
also, that what was then done, was done by Christ. The '
same did God send by the hand of the Angel, who said
unto him, / am the God of Abraham. This same Moses, he
says, — and observe how he points to his renown — this same
Moses, he says, brought them out, after that he had shewedv-36.37.
wonders and signs in the land of Egypt, and in the Red sea,
and in the wilderness forty years. This is that Moses,
which said unto the children of Israel, A prophet shall the
Lord your God raise up unto you of your brethren, like unto
me: set at nought like me. Him, likewise, Herod wished
to kill, and in Egypt He found preservation; just as it was
with the former, even when He was a babe, He was aimed
at for destruction. This is he, that was in the Church in s. 38.
tlie wilderness with the Angel which spake to him in the
mount Sina, and with our fathers: who received the lively
oracles to give unto us. Again no mention of temple, none
of sacrifice. With the Angel, it says, he received the lively

236 Moses, how a type of Christ.
Homil. oracles to give unto the fathers. It shews, that he not only
XVI1' wrought miracles, but also gave a law, as Christ did. Just
as Christ first works miracles, and then legislates; so did
Moses. But they did not hear him, keeping their dis-
v. 39. obedience, even after the miracles : To whom, he says, our
fathers would not obey: after the wonders done in those
forty years. And not only so, but just the contrary: but
thrust him from them, and in their hearts turned back again
s.io-43.into Egypt. ' Saying unto Aaron, Make us gods to go before
us; for as for this Moses, which brought us out qf the land
of Egypt, we wot not what is become of him. And they
made a calf in those days, and offered sacrifice unto the
idol, and rejoiced in the works of their own hands. Then
God turned, and gave them up to worship the host of heaven;
as it is written in the book of the Prophets, O ye house of
Israel, have ye offered to me slain beasts and sacrifices by
the space qf forty years in the wilderness ? Yea, ye took up
the tabernacle of Moloch, and the star of your god Remphan,
figures which ye made to worship them: and I will carry
you away beyond Babylon. The expression, gave them up,
v. 44. means, He suffered. Our fathers had the tabernacle of
witness in the wilderness, as he had appointed, speaking
unto Moses, that he should make it according to ihe fashion
he had seen. Even when there was a Tabernacle, yet there
Amos5,were no sacrifices. Did ye offer unto Me slain beasts and
25- sacrifices ? There was the tabernacle of witness, and yet it
profited them nothing, but they were consumed. But neither
before, nor afterwards, did the miracles profit them aught.
Which also, our fathers that came after brought in. Seest
thou, how the holy place is there wherever God may be ?
For to this end also he says, in the wilderness, to compare
v. 45.46. place with place. Then the benefit (conferred upon them):
And our fathers that came after brought it in with Jesus into
the possession of the Gentiles, whom God drave out before
the face of our fathers, unto the days of David; who found
favour before God, and desired to find a tabernacle for the
God of Jacob. David desired to find favour : and he builded
not, he, the wonderful, the great; but the cast-away, Solomon.
v. 47-so. But Solomon, it says, built Him an house. Howbeit tlie
Most High dwelleth not in {places) made with hands. This

Christ the Giver of the Law to Moses. 237
was shewn indeed already by what bad been before said : Acts
but it is shewn also by the voice of a prophet; What house 3g_go.
will ye build for Me ? saith the Lord God. As saith the Is. 66,
prophet, Heaven is my throne, and earth is my footstool: *2'
what house will ye build for me? saith the Lord: or what is
iheplace of my rest ? Hath not my hand made all these things ?
Marvel not, he says, if they on whom Christ confers His Reca-
benefits refuse His kingdom, seeing in the case of Moses it]son'-a*
was just tbe same. [He brought them out;] and rescued v. 35—
them not in a general way, but also while they were in the
wilderness. [ Wonders and signs, etc.] Do you mark that
they themselves (Stephen's hearers) are concerned in those
old miracles also ? [This is that Moses :] he, that conversed v. 31.
with God; he, that had been saved out of situations so strange
and wonderful; be, that wrought so great works, and had
so great power. [Which said unto the children of Israel,
A prophet, etc.] He shews, that the prophecy must by all
means be fulfilled, and that Moses is not opposed to Him.
" This is he that was in the Church in the wilderness, and, s. 38.
that said unto the children qf Israel. Do you mark that
thence comes the root, and that salvation is from the Jews ? John 4,
With the Angel, it says, which spake unto him. Lo, again Ro'm-
he affirms that it was He (Christ) that gave the Law, seeing u> l6-
Moses was with Him in the Church in the wilderness. And
here he puts them in mind of a great marvel, of the things
done on the Mount: Who received living oracles to give
unto us. On all occasions Moses is wonderful, and (so)
when need was to legislate. What means the expression,
Living oracles (Aoy»«) ? Those, whereof the end was shewn
by words (Sia \6ywv): in other words, he means the pro
phecies. Then follows the charge, in the first instance,
against the patriarchs, [after] the signs and wonders, after
the receiving of tbe lively oracles : To whom, he says, our s. 39.
fathers would not obey. But concerning those, Ezekiel
says that they are not living; as when he says, And I gave Ezek.
, u 20> 26>
Here the innovator, not perceiving Christ refers, when He says, Salvation
that the renewed exposition began is of the Jews, hinting at Himself.
above, inserts the formula 'Akk' ISapev This is he that was in the wilderness,
lw»8e(' Td eipipiva, and then has: with the Angel that spake unto him.
This, it says, is Moses, which said, Lo, again he shews, that it was He,
A Prophet, etc. To this, I suppose, &c." So Edd.

238 , The Provocation in Horeb,
Homil. you statutes that are not good. It is with reference to those
 Lthat he says, Living. But thrust him from them, and in
their hearts turned back to Egypt — the place where they
groaned, where they cried, whence they called upon God.
v. 40. And said unto Aaron, Make us gods which shall go before us.
[2.] O the folly ! Make, say they ; that they may go before us.
Whither ? Into Egypt. See how hard they were to tear
away from the customs of Egypt ! What sayest thou ?
What, not wait for him that brought thee out, but flee the
benefit, and deny the Benefactor ? And mark how insulting
they are : For as for this Moses, they say: — which brought
us out of the land of Egypt: nowhere the name of God:
instead of that, they ascribed all to Moses. Whereb they
ought to give thanks (to God), they bring Moses forward: where
it was, to do as the Law bade them, they no longer make
account of Moses. [We know not what is become of him.]
And yet he told them tbat he was going up to receive
the Law : and they had not patience to wait forty days.
Make us gods — they" did not say, a God. — And yet one
may well wonder at this, that they do not even know. —
v. 41. And they made a calf in Horeb — the very place where God
appeared unto Moses : and offered sacrifices unto the idol,
and rejoiced in the works qf their own hands: for which
they ought to have hid their faces. What wonder that ye
know not Christ, seeing ye knew not Moses, and God Who
was manifested by such wonders? But they not only knew
Him not : they also insulted in another way, by their idol-
v. 42. making. Then God turned, and gave them up to worship
the host of heaven. Hence these same " customs" date their
origin, hence the sacrifices : they were themselves the first
tbat made sacrifices — to their idols ! For that is why it is
marked4, They made a calf in Horeb, and offered sacrifices
b "Euflapev euxapio-Teiy eSei, A.B C. Edd. from E. F. D. "So frantic are
D. F. butN. and Cat. dxapiareTv. — E. Kal they, that they know not what they say."
eV0ap.euauTousa;£api(rT6?i'^v. Edd.efi^. d Sid ydp rovro itrianpalverai. The
¦ This clause, omitted by A. B. C, meaning is: Stephen was accused of ,
is preserved by N. and the Catena. The speaking against 'the customs,'— sacri-
calf was one, yet they called it Gods: fices, temple, feasts, &c. Therefore he
on which St. Chrys. remarks elsewhere, significantly poiDts to that critical con- ¦
thatthey added polytheism to idolatry. — juncture from which these 'customs _
The next sentence may perhaps be date their introduction : namely, the
completed thus : " that they did not Provocation at Horeb. Prior to that,
even know that there is One God." — he tells of ' living oracles,' life-giving

the occasion of the giving of Sacrifice.

239

io the idol: seeing that, before this, the name of sacrifice Acts
is nowhere mentioned, but only lively ordinances, and lively 3^g0
oracles. And rejoiced — that is why feasts also. As it is~
written in the Book of the Prophets — and observe, he does
not cite the text without a purpose, but shews by it tbat
there is no need of sacrifices ; saying : Did ye offer slain
leasts and sacrifice to Me? — He lays an emphasis on this
word [to Me?). "Ye cannot say that it was from sacrificing
to Me, that ye proceeded to sacrifice to them : — by the
space of forty years: and this too, in the wilderness, where
He had most signally shewn Himself their Protector. Yea,s- 43.
ye took up the tabernacle of Moloch, and the star of your
god Remphan : images which ye made to worship them. The
cause of sacrifices ! And I will carry you away beyond
Babylon. Even the captivity, an impeachment of their
wickedness ! ' But a Tabernacle,' say you, ' there was, (the s. 44.
Tabernacle) qf Witness.' (Yes,) this is why it was: that
they should have God for Witness : this was all. According
to the fashion, it says, that was shewn thee on the mount :

precepts: after it, and as its conse
quence, sacrifices, etc, those statutes
which were not good, and ordinances
by which a man shall not live, as God
says by Ezekiel. Not a word of sacri
fice till then : and the first mention is,
of the sacrifices offered to the calf. In
like manner, " they rejoiced," " the
people ate and drank, and rose up to
play :" and in consequence of this, the
feasts were prescribed : ko! ebrppaivovro,
tyt\alv- Sid touto Kal eopral. — "Eiriai)-
paiceTai might be rendered, 'he marks,'
' puts a mark upon it' (so the innovator,
who substitutes, touto koI AaulS eVio-rj-
paivipevos keyei) : we take it passively,
'there is a mark set over it — it is
emphatically denoted.' In the active,
the verb taken intransitively means ' to
betoken or announce itself,' ' make its
first appearance.' — In the Treatise
adv. Judaras, iv. §. 6. torn. i. 624. C.
St. Chrysostom gives this account of
the legal sacrifices. " To what pur
pose unto Me is the multitude of your
sacrifices? etc. (Isaiah L, 1) ff.) Do
ye hear how it is most plainly declared,
that God did not from the first require
these at your hands? Had He re
quired them, He would have obliged
those famous saints who were before
the Law to observe this practice. ' Then
wherefore has He permitted it now :"
In condescension to your infirmity. As

a physician in his treatment of a de
lirious patient, &c: thus did God like
wise. For seeing them so frantic in
their lust for sacrifices, that they were
ready, unless they got them, to desert
to idols ; nay not only ready, but
that they had already deserted, there
upon He permitted sacrifices. And
that tbis is the reason, is clear from
tbe order of events. After the feast
which they made to the demons, then
it was that He permitted sacrifices :
all but saying : ' Ye are mad, and will
needs sacrifice : well then, at any rate
sacrifice to Me.'" — (What follows may
serve to illustrate the brief remark a
little further on, Kal tj aixpakaala
Karrryopla rrjs KaKlas.) " But even this,
He did not permit to continue to the
end, but by a most wise method, with
drew them from it. . . For He did not
permit it to be done in any place of the
whole world, but in Jerusalem only.
Anon, when for a short time they had
sacrificed, he destroyed the city. Had
He openly said, Desist, tbey, such was
their insane passion for sacrificing,
would not readily have complied. But
now perforce, the place being taken
away, He secretly withdrew them from
their frenzy." So here : " Even the
captivity impeaches the wickedness,
(which was the cause of the permission
of sacrifice.")

240 No reason to be proud qfthe Temple.
Homil. so" that on the mount was the Original. And this Tabernacle,
"XVTT .
 moreover, in the wilderness, was carried about, and not
locally fixed. And he calls it, Tabernacle of witness:
i. e. (for witness) of the miracles, of the statutes. This
is the reason why both it and those (the fathers) had no
Temple. [As He had appointed, thai spake unto Moses,
that he should make it according to the fashion that he had
seen.] Again, it was none other than He (Christ) that gave
v. 45. the fashion itself. Until the days of David: and there was
no Temple ! And yet the Gentiles also had been driven out:
for that is why he mentions this: Whom God drave out, he
says, before the face of our fathers. Whom He drave out,
he says: and even then, no Temple! And so many wonders,
and no mention of a Temple ! So that, although first there is
a Tabernacle, yet nowhere a Temple. Until the days of
s. 46. David, he says : even David, and no Temple ! And he
sought to find favour before God: and built not: — so far
v. 47. was tbe Temple from being a great matter! [But Solomon
built Him an house.] They thought Solomon was great:
but that he was not better than his father, nay not even
4S 49. e<lual to him, is manifest. Howbeit the Most High dwelleth
not in temples made with hands; as saith the prophet,
Heaven is My throne, and earth is My footstool. Nay, not
even these are worthy of God, forasmuch as they are made,
seeing they are creatures, the works of His hand. See how
he leads them on by little and little, (shewing) that not even
these are to be mentioned. And again the prophecy says
v. 50. openly, [What house will ye build Me? etc.]
i KaTa. What is- the reason that at this point he speaks' in the tone
<popmas 0f invective ? Great was his boldness of speech, when at the
point to die: for in fact I think he knew that this was the case.
v. 51. Ye stiffnecked, he says, and uncircumcised in heart and ears.
This also is from the prophets : nothing is of himself. Ye do
always resist the Holy Ghost : as your fathers did, so do ye.
When it was not His will that sacrifices should be, ye sacri
ficed ; when it is His will, then again ye do not sacrifice :
when He would not give you commandments, ye drew them
to you : wben ye got them, ye neglected them. Again, when
the Temple stood, ye worshipped idols : when it is His will
* Sore iv t$ opei ri biroypaipi) yeyove. old text, but they do not materially
In the following sentences, there are affect the sense, and certainly do not
numerous variations in Edd. from the improve it.

Tlie Jews did the deeds of their fathers. 241
to be worshipped without a Temple, ye do the opposite. Acts VII.
36—53.

Observe, he says not, Ye resist God, but, the Spirit: so far VI1'

was he from knowing any difference between Them. And,
what is greater: As your fathers did, he says, so do ye.
Thus also did Christ (reproach them), forasmuch as they
were always boasting much of their fathers. Which of ihes. 52.
prophets have not your fathers persecuted ? and they have
slain them which shewed before of the coming of the Just
One: he still says, ihe Just One, wishing to check them :
of Whom ye have been now ihe betrayers and murderers —
two charges he lays against themf — who have received the
Law by the disposition of Angels, and have not kept it.
[How, By the disposition of Angels?] Some say, (The Law) [3.]
disposed by Angels ; or, put into his hand by the Angel
Who appeared to him in the bush ; for was He man ?
No wonder that HeB who wrought those works, should also
have wrought these. Ye slew them who preached of Him,
much more Himself. He shews them disobedient both to
God, and to Angels, and the Prophets, and the Spirit,
and to all : as also Scripture saith elsewhere : Lord, they 1 Kings
have slain Tliy Prophets, and thrown down Thine altars. — ' '
They, then, stand up for the Law, and say, He blasphemeih
against Moses : he shews, therefore, that it is they who
blaspheme, and that (their blasphemy is not only against
Moses, but) against God ; shews, that they from the very
beginning have been doing this : that they have them
selves destroyed their " customs," that there is uo need of
these: that while accusing him, and saying that he opposed
Moses, they themselves were opposing the Spirit : and not
merely opposing, but with murder added to it : and tbat
they had their enmity all along from the very beginning.
Seest thou, that he shews them to be acting in opposition both
to Moses and to all others, and not keeping the Law ? And
1 E. F. D. Edd. add, " that they robs ix. irovfiaavras : tbat those who did
knew (Him) not, and that they mur- those wickednesses, &c. : and so CEc.
dered (Him):" but the meaning is, seems to have taken it : "If ye killed
that tbey betrayed, and that they mur- them who preached Him to come, no
dered: or, as below, Tbeir fathers slew wonder tint ye kill Me, &c." — Below,
the Prophets, and they, Him Whom for Of rolvvv dvrinoiovvrai rov vipov,
they preached, Kal ikeyov, A. B. N. (N. corrected oStoi
8 rbv heTva iroiiiaavra, A. B, C. N. vvv) have Ou rolvvv k. r. k. and A.
Cat.i.e. that Christ,Who, as the Angel, keyovres: "Therefore they claim not
&& those works, &c. The modern text the Law (on their side), saying, &c."

242 Like Stephen, be bold for the Truth, but gentle.
Homil. yet Moses had said, A Prophet shall the Lord raise up unto
^rU' you : and the rest also told of this (Christ) that He would
18, 18. come : and the prophet again said, What house will ye build
Me ? and again, Did ye offer to Me slain beasts and sacri
fices \ho&e forty years ?
Such is the boldness of speech of a man bearing the Cross.
Let us then also imitate this : though it be not a time of war,yet
Ps. 119, it is always the time for boldness of speech. For, I spake, says
one, in Thy testimonies before kings, and was not ashamed. If
Horn, in we chance to be among heathens,let us thus stop their mouths,
iv Tt> with011* wrath, without harshness. For if we do it with
xxxiii. wrath, it no longer seems to be the boldness (of one who
Col.' xi. is confident of his cause,) but passion : but if with gentleness,
§• 2- this is boldness indeed. Forh in one and the same thing
success and failure cannot possibly go together. The bold^
ness is a success : the anger is a failure. Therefore, if we are
to have boldness, we must be clean from wrath, that none may
impute our words to that. No matter how just your words
may be, when you speak with anger, you ruin all : no matter
how boldly you speak, how fairly reprove, or what not. See
this man, how free from passion as he discourses to them!
For he did not abuse them: he did but remind them of
the words of the Prophets. For, to shew you that it was not
anger, at the very moment he was suffering evil at their
hands, he prayed, saying, Lay not to their charge this sin.
So far was he from speaking these words in anger; no, he
spake in grief and sorrow for their sakes. As indeed this
is why it speaks of his appearance, that they saw his face as
it had been the face of an angel, on purpose that they might
believe. Let us then be clean from wrath. The Holy Spirit
dwelleth not where wrath is: cursed is the wrathful. It
cannot be that aught wholesome should approach, where
wrath goes forth. For as in a storm at sea, great is the
'(piAo- tumult, loud the clamour, and then would be no time1 for
lessons of wisdom : so neither in wrath. If the soul is to be
in a condition either to say, or to be disciplined to, aught
of philosophy, it must first be in the haven. Seest thou
not how, when we wish to converse on matters of serious
h Ou ydp Sbvarai bpov Kal Kard rav- Kal KaripBapa eivai Kal ikdrrapa- "
rbv (Kar' abrbv A. C. and N. originally) irappnaia, KaripBapa- bBvpb$,ikirrupH'

Wrath is like the fit qf a maniac. 248
import, we look out for places free from noise, where all is Acts VTT
stillness, all calm, that we may not be put out and dis- 36_ 53.

composed ? But if noise from without discomposes, much
more disturbance from within. Whether one pray, to no
purpose does he pray with wrath and disputings : whether 1 Tim.
he speak, he will only make himself ridiculous : whether he '
hold his peace, so again it will be even then : whether he
eat, he is hurt even then : whether he drink, or whether he
drink not; whether he sit, or stand, or walk; whether he
sleep: for even in their dreams such fancies haunt them.
For what is there in such men that is not disagreeable?
Eyes unsightly, mouth distorted, limbs agitated and swollen,
tongue foul and sparing no man, mind distraught, gestures
uncomely: much to disgust. Mark the eyes of demoniacs,
and those of drunkards and madmen ; in what do they differ
from each other ? Is not the whole madness ? For what
though it be but for the moment? The madman too is
possessed for the moment : but what is worse than this ?
And they are not ashamed at that excuse ; " I knew not
(saith one) what I said." And how came it that thou didst
not know this, thou the rational man, thou that hast the gift
of reason, on purpose that thou mayest not act tbe part of
the creatures without reason, just like a wild horse, hurried
away by rage and passion ? In truth, the very excuse is
criminal. For thou oughtest to have known what thou
saidst. " It was the passion," say you, " that spoke the
words, not I." How should it be that? For passion has
no power, except it get it from you. You might as well
say, "It was my hand that inflicted the wounds, not I."
What occasion, think you, most needs wrath ? would you
not say, war and battle? But even then, if any thing is
done with wrath, the whole is spoiled and undone. For of
all men, those who fight had best not be enraged : of all
men, those had best not be enraged, who 'want to hurt. 'too*
And bow is it possible to fight then ? you will ask. With V(f0fras.
reason, with '' self-command: since fighting is, to stand in* &««-
opposition. Seest tbou not tbat even these (common) warsKe?-
are regulated by definite law, and order, and times? For
wrath is nothing but an irrational impulse : and an irrational
creature cannot possibly perform aught rational. For in- [4.]
r2

244 Anger, implanted in us,
Homil. stance, the man here spoke such words, and did it without
i Kin 'sPassion' And Elias said, How long will ye halt on both
18, 21. your knees ? and spake it not in passion. And Phinees
slew, and did it without passion. For passion suffers not a
man to see, but, just as in a night-battle, it leads him, with
eyes blindfolded and ears stopped up, where it will. Then
let us rid ourselves of this demon, at its first beginning let
us quell it, let us put the sign of the Cross on our breast, as
it were a curb. Wrath is a shameless dog : but let it learn
to hear the law. If there be in a sheep-fold a dog so savage
as not to obey the command of the shepherd, nor to know
his voice, all is lost and ruined. He is kept along with the
sheep : but if he makes a meal on the sheep, he is useless,
and is put to death. If he has learnt to obey thee, feed thy
dog: he is useful when it is against the wolves, against
robbers, and against the captain of the robbers that he barks,
not against tbe sheep, not against friends. If he does not
obey, he ruins all : if he learns not to mind thee, he destroys
all. The mildness in thee let not wrath consume, but let it
guard it, and feed it up. And it will guard it, that it may
feed in much security, if it destroy wicked and evil thoughts,
if it chase away the devil from every side. So is gentleness
preserved, when evil works are nowhere admitted: so we
become worthy of respect, when we learn not to be shame
less. For nothing renders a man so shameless, as an evil
conscience. Why are harlots without shame? Why are
virgins shamefaced ? Is it not from their sin that the
former, from their chastity that the latter, are such? For
nothing makes a person so shameless, as sin. 'And yet
on the contrary,' say you, 'it puts to shame.1 Yes; him
who condemns himself: but him that is past blushing,
it renders even more reckless : for desperation makes
Prov. daring. For the wicked, saith the Scripture, when he u
' ' come into the depths of evils, despiseth. But he that is
shameless, will also be reckless, and he that is reckless, will
be daring. See in what way gentleness is destroyed, when
evil thoughts gnaw at it. This is why there is such a dog,
barking mightily : we have also sling and stone (ye know
what I mean): we have also spear and enclosure and cattle-
> e-afxjj. fold : let us guard our thoughts unhurt. If the dog ' he1

as a safeguard to Virtue. 245
gentle with the sheep, but savage against those without, and Acts
keep vigilant watch, this is the excellence of a dog : and, be 36—53.

he ever so famished, not to devour the sheep; be he ever so~
full, not to spare the wolves. Such too is anger meant to
be : however provoked, not to forsake gentleness ; however
at quiet, to be on the alert against evil thoughts : to acknow
ledge the friend, and not for any beating forsake him, and
for all his caressing, to fly at the intruder. The devil uses
caressing full oft : let' the dog know at sight that he is an
intruder. So also let us caress1 Virtue, though she put us1 aalvu-
to pain, and shew our aversion to Vice, though she give us'"''
pleasure. Let us not be worse than the dogs, which, even
when whipped and throttled, do not desert their master : but
if the stranger also feed them, even so they do hurt. There
are times when anger is useful ; but tbis is when it barks
against strangers. What means it, Whosoever is angry with Matt. 5,
his brother without a cause ? It means, Stand not up in
thine own quarrel, neither avenge thyself: if thou see
another suffering deadly wrong, stretch out thy hand to help
him. This is no longer passion, when thou art clear of all
feeling for thyself alone. David had gotten Saul into his 1 Sam.
power, and was not moved by passion, did not thrust the '
spear into him, the enemy he had in his power ; but took .his
revenge upon the Devil. Moses, when he saw a stranger Exod.2,
doing an injury, even slew him: but when one of his own
people, he did not so : them that were brethren he would
have reconciled; the others, not so. That "most meek" Numb.
Moses, as Scripture witnesseth of him, see how he was12'3-
1 Edd. from E. 3aivei b SidPokos The antithesis seems to require the
¦irokkdKis as b icbuv, akkd yvdra iras sense to be, " While, if the stranger
if™. " The devil fawns full oft as the even feed them, for all that, they do
dog, but let every man know that, him a mischief." But the words Tpeipj;
&c." A. B. C. N. as b xbav eiSera and fikdirrovaiv are scarcely suitable
(loeVu C.) Sri. We restore the true in the sense, TpoipV Siop and kvpol-
reading by omitting as. ' The dog' is vovrai. Edd. have from E. alone, iras
anger : the devil aalvei, not as the 06 pdkkov fikdtyovaiv ; in the sense,
dog, bat upon the dog, as the dkkirpios " If however the stranger (not merely
in the preceding sentence. 'Let our caresses but) also (regularly) feeds
faithful watch-dog see at once that he them, how shall they not do more hurt
is an intruder.' In the following sen- (than good)?" i. e. " If the devil be
tence the image is so far incongruous, suffered to pamper our anger, that
as aalvapev here has a different refer- which should have been our safeguard
ence: viz. ' as the dog fawns upon the will prove a bane to us." — Perhaps
friend though beaten, so let us, &c.' this is the sense intended in the old
k dv Se abrobs Kal rpecpri b dkkirpios reading ; but if so, «ol oilra is unsuit-
ra) out« fikdirrovaiv (A. $kd^iovatv). able.

246 Anger to be roused at others' wrongs, not our own.
Homil. roused ! But not so, we: on the contrary, where we ought to
^r  j shew meekness, no wild beast so fierce as we : but where we
Horn. vi. '
de laud, ought to be roused, none so dull and sluggish. On no
ad fin. occasi°n do we use our faculties to the purpose they were
meant for : and therefore it is that our life is spent to no
purpose. For even in the case of implements ; if one use
them, one instead of other, all is spoilt : if one take his
sword, and then, where he should use it and cut with it,
uses only his hand, he does no good : again, where he
should use his hand, by taking the sword in hand he spoils
all. In like manner also the physician, if where he ought to
cut, he cuts not, and where he ought not, he does cut, mars
1 t£ all. Wherefore, I beseech you, let us use the thing1 at its
uotT" ProPer time. The proper time for anger is never, where we
Hom. in move in our own quarrel: but if it is our duty to correct
xvi *l" 7 otrjers, then is the time to use it, that we may by force
deliver others. So shall we both be like unto God, always
keeping a spirit free from wrath, and shall attain unto the
good things that are to come, through the grace and loving-
kindness of our Lord Jesus Christ, with Whom, to the
Father and the Holy Ghost together, be glory, dominion,
and honour, now and evermore, world without end. Amen.

HOMILY XVIIL

Acts vii. 54.
When they heard these things, they were cut to the heart, and
they gnashed on him with their teeth.
See', once more, the wrong-doers in trouble. Just as the
Jews are perplexed, saying, What are we io do with these ch.4,16.
men ? so these also are cut to the heart. And yet it was he
that had good right to be incensed, who, having done no
wrong, was treated like a criminal, and was spitefully calum
niated. But the calumniators had the worst of it in the
end. So true is that saying, which I am ever repeating, " 111
to do, is ill to fare." And yet he (in his charges against
them) resorted to no calumny, but proved (what he said).
So sure are we, when we are shamefully borne down in a
matter wherein we have a clear conscience, to be none the
worse for it. — ' Ifb they desired,' say you, ' to kill him, how
* In our Mss. the Homily opens chief priests, in their perplexity, said,
abruptly with the question, Has ovk &c." F. T>. adopting part of this
&a0oy Ik rav eipnpevav dtpoppiiv eis addition, " but are still mad, and seek
rb [pj) Cat.] dvekeTv avriv ; which an accusation. See, once more, &c."
is left unanswered, till some way b obSev irdaxopev. Kal iffobkovro,
farther on. See note b. — Montf. notes, <piialv (om. D. E.) dvekeTv avriv. (as if
' Dnus, eis to p.); dvekeTv.' But this these words were part of the sacred
reading does not appear in any of text. Then) Hpi<j>aaiv ('Akkd irpitp.
our Mss. though the Catena has it. D- E.) ijBekov eikoyov k. t. k. A. B. C.
Edd. from E. have: "How it was "O. F. The modern text substitutes,
that they did not take occasion from 'E0obkovro pev odv dvekeTv' dkk' ob
what he had said to kill him, but are iroiovai rovro, airlav Bekovres eikoyov
still mad, and seek an accusation, one k. t. k. — CEcumenius, however, begins
may well wonder. So ever in trouble hiscommentthus: Ei iflobkovro dvekeTv,
are the wrong-doers. Just then as the iras ovk dveikov ebBeus rire ; "On irpi-

248 Blasphemy imputed to Stephen, as also to Christ.
Homil. was it that they did not take occasion, out of what he said,
 ¦ that they might kill him ?' They would fain have a fair-
seeming plea to put upon their outrage. ' Well then, was
not the insulting them a fair plea ?' It was not bis doing, if
they were insulted: it was the Prophet's accusation of them.
And besides, they did not wish it to look as if they killed
him because of what he had said against them— just as they
acted in the case of Christ; no, but for impiety: nowc this
word of his was the expression of piety. Wherefore, as they
attempted, besides killing him, to hurt his reputation also, they
were cut to the heart. For they were afraid lest he should
on the contrary become an object of even greater reverence.
Therefore, just what they did in Christ's case, the same they
Mat. 26, do here also. For as He said, Ye shall see the Son of Man
sitting on the right hand of God, and they, calling it blas
phemy, ran upon Him; just so was it here. There, they rent
v.55-58. their garments; here, they stopped their ears. But he, being
full qfthe Holy Ghost, looked up stedfastly into heaven, and
saw the glory of God, and Jesus standing on the right hand
of God, and said, Behold, I see the heavens opened, and the
Son of Man standing on the right hand qf God. Then they
cried out with a loud voice, and stopped their ears, and ran
upon him with one accord, and cast him out qf the city, and
stoned him. And yet, if he lied, they ought to have thought
him beside himself, and to have let him go. — But he wished to
bring them over, [and said, Behold, etc.] for, since he had
spoken of Christ's death, and had said nothing of His resur
rection, he would fain add this doctrine also. [Standing at
the right hand of God.~] And in this manner He appeared
to himd: that, were it but so, the Jews might receive
^arriy eikoyov k. t. k. Hence we re- impious ;' and they were waiting to
store the true reading, and the proper catch at something which might enable
order. Namely, for Kal we read Et, them to cry out, ' He blasphemeth :'
and transpose to this place, as part of and, disappointed of this, they were
the interlocution, the question iras ovk cut to tbe heart. — Below Ben. retains
%kal$ov — ; So, the rpnaiv is explained, (from E. alone) pi) irdkiv Kaiviv ri ire(l
the question is followed by its answer, auTby dkko yevijrai, though Savile had
and there is no abruptness. restored the genuine reading p^ nikiv
c touto Be ebae$elas %v rb pripa. i. e. aiSeaipubrepos yivr\rai. They had de-
all that Stephen had spoken in accusa- sired to injure his reputation for sanc
tion of their wickedness, especially vv. tity, and now feared that his speech
61 — 53. was the language of piety, of would have the opposite result.
a devout man zealous for the honour of d Edd. from E. oura Se abr$ keyei
God : they could not say, ' This is tpavrjvai, lbs irov Sii\ei«iv, Iva k%v ovtu

Jesus " standing" at God's right hand. 249
Him : for since the (idea of His) sitting (at the right Acts
hand of God) was offensive to them, for the present he67fgj,
brings forward only what relates to His Resurrection. 
This is the reason also why his face was glorified. For
God, being merciful, desired to make their machinations
the means of recalling them unto Himself. And see, how
many signs are wrought ! And cast him out of the city,
and stoned him. Here again, without the city, and even inHeb.13
death, Confession and Preaching. And the witnesses laid"11-
down their clothes at a young man's feel, whose name was
Saul. And they stoned Stephen, calling "upon God, andv. 59.
saying, Lord Jesus, receive my spirit. This is meant to
shew them that he is not perishing, and to teach them.
And he knelt down, and cried with a loud voice, Lord, lay T. 60.
not this sin to their charge. To clear himself, and shew
that neither were his former words prompted by passion, he
says, Lord, [lay not this sin to their charge] : wishing also
even in this way to win them over. For to shew that he
forgave their wrath and rage in murdering him, and that his
own soul was free from all passion, was the way to make
his saying to be favourably received.
And Saul was consenting unto his death. Hereupon ch. 8 l.
arises a persecution, and it becomes a great one. And at
that time there was a great persecution against the
Se^uvrai rbv kiyov. " And Stephen Below, Aid touto k. t. k. Comp. de
describes Christ as appearing to Him Mundi Creat. Horn. ii. t. vi. 447. C.
in this manner, as one somewhere re- " Whydid He cause the face of Stephen
lates at large, in order that, &c.:" to shine? Because he was to be stoned
meaning, that he might have said "sit- as a blasphemer, for saying, Behold,
ting at the right hand," but forbears to etc. therefore God, forestalling this,
do this, because it was offensive to the crowned his face with angelic beauty,
Jews, and accordingly Teas iregl rrjs to shew those thankless ones, that if he
dvaardaeas KiveT kiyov, Kal rpnaiv were a blasphemer, he would not have
abrbv laraaBai. The clause as irov been thus glorified." But E. (Edd.)
SiQeiaiv seems to have been intended dirb robrov aroxd^opat SeSi£. " I con-
by the innovator, not as part of the jecture that it was from this vision,
text, but as a gloss, " as is somewhere (Erasm. from this time : Ben. hence.}
shewn at large." But what Chrys. that his face was glorified." In the
says is, that Christ was pleased to next sentence, Edd. from E. 8i' £V
appear in this attitude to Stephen for iirefiovkebovro eKeivoi, SC abrav ifiob-
the sake of the Jews, in order <fec. A.eTo auTois iKKakeaaaBai, ei Kal pnSev
— Horn. vi. in Ascens. (Cat. in 1.) irkiov iyivero. Kal iKfiakivres k. r. k.
he says, " Why standing, and not " by means of the very machinations
sitting p To shew that He is in act wherewith those were assailed He de-
to succour His martyr. For thus it sired to call (the doers) themselves to
is said also of the Father, Stand up, Himself, even if nothing more had
0 God, and, Now will Island up, saith been doDe."
the Lord, I will set him in safety." — e A. E. N. Cat. omit the rbv @eiv.

250 The disciples fear : the enemies are bold.
Homil. Church which was at Jerusalem. And they were all
 'scattered abroad throughout the regions of Judma and
Samaria, except the Apostles. Mark how once more God
permits temptations to arise ; mark, and well observe,
bow the events are ordered by Divine Providence. They
were admired because of the signs : being scourged, they
were none the worse for it: (some) were ordained in the
matter of the widows': the word increased: once more, God
permits a great hindrance to arise. And a persecution of no
ordinary kind ; [and they were all scattered, etc.] for they
feared their enemies, now become more daring : and at the
same time it is shewn that they were but men, these that
were afraid, that fled. For, that thou mayest not say after
these things that6 by grace alone they effected (what they
did), they were also persecuted, and themselves became
more timorous, while their adversaries were more daring.
And were all scattered abroad, it says, except the Apostles.
But this was divinely ordered, so that they should no longer
v. 2. all sit there in Jerusalem. And devout men, it says, carried
Stephen to his burial, and made great lamentation over
him. If they were devout, why did they make great
lamentation over him ? They were not yet perfect. The
man was gracious and amiable : this also shews that they
[2.] were men — not their fear alone, but their grief and lamenta
tion. Who would not have wept to see that mild, that lamb
like person stoned, and lying dead? Fit eulogy to be spoken
over his grave has the Evangelist recorded, in this one speech,
Lay not this sin to their charge. — And made, he says, great
lamentation over him. — But let us look over again what has
been said.

Eecapi- Heh mentions the cause of bis (angelic) appearance : But
jfl^lhe, being full of the Holy Ghost, looked up stedfastly into

7,
8,2.

f Karearnaav iirl rav X^pwy, A. C. » TV aiViay rijs iijieas ^rnalv. B. C.
N. Sav. xetpoV, Cat. x<"Ps") B- D- E- Sav- marS' meaning, That his face ^was
F. Morel. Ben. ' versati sunt in re- as the face of an angel was caused by
gionibus,' Erasm. ' constituti sunt per the glory of Christ which he now
regiones,' Ben. beholds. The modern text omits tnis,
s oVi tj? x^P"-' pivov KardpBovv. having said the same thing above in
Or, " that by grace they only sue- the words dirb robrov, see note d.
ceeded," i. e. always, without failure.

Stephen's divine death: Saul's madness. 251
heaven, and saw the glory of God, and Jesus standing on the Acts
right hand of God. And when he said, / see the heavens 54_6o.
opened, they stopped their ears, and ran upon him with one v.56.57-
accord. And yet in what respect are these things deserving
of accusation ? [Upon him,] the man who has wrought such
miracles, the man who has prevailed over all in speech, the
man who can hold such discourse ! As if they had got the
very thing they wanted, they straightway give full scope to
tbeir rage. And the witnesses, he says, laid down theirs. 58.
clothes at the feet of a young man, ivhose name was Saul.
Observe how particularly he relates what concerns Paul, to
shew thee that the Power which wrought in him was of God.
But after all these things, not only did he not believe, but
also aimed at Him with a thousand hands : for this is why
it says, And Saul was consenting unto his death. — And this
blessed man does not simply pray, but does it with earnest
ness : having kneeled down. Mark his divine death ! So v. 60.
long1 only the Lord permitted the soul to remain in him:
[And having said this, he fell asleep.] — And they were all"h- 8, l.
scattered abroad throughout the region of Judaos and
Samaria. And now without scruple they had intercourse
with Samaria, whereas it had been said to them, Go mo^Mat.io,
into the way of the Gentiles, [and into any city of the
Samaritans enter ye not.] Except the Apostles, it says:
they, in this way also, wishing to win the Jews, — but not
to leave the city, — and to be the means of inspiring others
with boldness.
As for Saul, he made havock of the Church, entering into v. 3.
every house, and haling men and women committed them

' Ben. after Morel, from E. without a new thing for ns, rb pyiKeri pev eis
notice of the true reading (A. B. C. N. |Sou rpexetv rds rav aapdrav dirak-
Cat.), received by Savile, has : "O0ev karropivas tyvxds KaBd Kal irpaiiv, irip-
Beios abrov Kal 6 Bdvaros yeVoce. Mexpl ireaBai Se pdkkov eis xeipas &eov (uvros :
yap robrov ovyKex<bpriro rdis ifivxals iv that our souls, on their deliverance
Tiji SBi; eivai. (The latterpart is adopted from our bodies, no longer as aforetime
also by D. F.) " Whence also his death haste into Hades, but are conveyed
became divine. For until this time it into the hands of the Living God.
had been granted to the souls to be in And knowing this, Saint Stephen said,
Hades." This comment is derived Lord Jesus, receive my spirit." CEcu-
from St. Cyril. AI. from whom the meD. repeats this, almost in the same
Catena cites :" Since we are justified words. *
by faith in Him  He hath wrought

252 New success, and fresh trial.
Homil. to prison. Great was his frenzy : that he was alone, that
 -he even entered into houses: for indeed he was ready to
give his life for the Law. Haling, it says, men and women:
mark both the confidence, and the violence, and the frenzy.
All that fell into his hands, he put to all manner of ill-
treatment : for in consequence of the recent murder, he was
v. 4— 9. become more daring. Therefore they that were scattered
abroad went every where preaching the word. Then Philip
went down to the city of Samaria, and preached Christ unto
them. And the people with one accord gave heed unto those
things which Philip spake, hearing and seeing the miracles
which he did. For unclean spirits, crying with loud voice,
came out of many that were possessed with them: and
many taken with palsies, and that were lame, were healed.
And there was great joy in that city. But there was a
certain man, called Simon, which beforetime in the same
city used sorcery, and bewitched the people of Samaria.
Observe1 another trial, this affair of Simon. Giving out, it
v. 10-15. says, that he was himself some great one. To whom they
all gave heed, from the least to the greatest, saying, This
man is the great power of God. And to him they had
regard, because that of long time he had bewitched them
with sorceries. But when they believed Philip preaching
the things concerning the kingdom of God, and the name
qf Jesus Christ, they were baptized, both men and women.
Then Simon himself believed also : and when he was bap
tized, he continued with Philip, and wondered, beholding
the miracles and signs which were done. Now when the
Apostles which were at Jerusalem heard that Samaria had
received the word qf God, they sent unto them Peter and
John: who, when they were come down, prayed for ihem,
that they might receive the Holy Ghost. And (yet) great
signs had been done : how then had they not received the
Spirit ? They had received the Spirit, namely, of remission
of sins : but the Spirit of miracles they had not received.
k In the old text, vv. 4 — 10. are have placed after v. 17. In the modern
given continuously, and vv. 11 — 19; text, the first comment (omitting keyav
between them the brief comments elvai k. r. k.) is placed after v. 10; in
which we have restored to their proper the second, the words, Ka! m/peia pe-
places, viz. here andiifter v. 15: and 70^0 e7eVeTo, are omitted; the rest is
after v. 19, tbe comment which we given after v. 19.

The Samaritans had received the Spirit, not the Gifts. 253
For as yet He was fallen upon none of them : only they Acts
were baptized in the name of the Lord Jesus. Then laid Z—h
they their hands on them, and they received the Holy Ghost. T 16 1y<
For, to shew that this was the case, and that it was the Spirit
of miracles they had not received, observe how, having seen
the result, Simon came and asked for this. And when s.18.19.
Simon saw that through laying on qf the Apostles' hands
the Holy Ghost was given, he offered them money, saying,
Give me also this power, that on whomsoever I lay hands,
he may receive the Holy Ghost.
' The1 persecution,' say you, ' gained strength.' True, but
at that very time to men possessed before (by a hostile
power) it brought deliverance. For it planted the miracles,
like a strong-hold, in the heart of the enemies' country. —
Not even the death of Stephen quenched their rage, nay,
increased it rather: it scattered wide the teachers, so that
the greater became the discipleship. — And there was joy.
And yet there had been great lamentation : true ; but mark
again tbe good. — Of a long time was the malady, but this
man brought them deliverance. — And how came he to
baptize Simon also ? Just as Christ chose Judas. — And
beholding the signs which he did, forasmuch as the others
did not receive the (power of working) signs, he durst not
ask for it. — How was it then that they did not strike him
dead, as they did Ananias and Sapphira? Because even in
the old times, he that gathered sticks (on the sabbath-day) Numb.
was put to death as a warning to others, and in no other '
1 The modern text E. F. D. Edd. B. C. N. Cat. ad vv. 15—17, and 3. 4.)
" But although the persecution then the subject to Qelkero and iireretxiae
most gained strength, nevertheless God is not Oebs, but Siaypbs: and the per-
again delivered them, eTriTe^xio-as av- sons delivered are not the disciples,
tois rd aiipeTa. Stephen's death, how- but tbe Samaritans, described as jrpo-
ever, did not quench tbeir rage, nay, Karexipevoi, viz. under the influence
increased it rather, wherefore also the of Simon's sorceries. In the last
teachers, &c. But observe again how sentence, the meaning is entirely mis-
good things take their turn with them, taken : for the viaripaix the infatuation
and how they are in joy. For there of the Samaritans, not the wickedness
was great joy, it says, in that city, of Simon. — 'Kirerelxiae ydp avroTs to
And yet there had also been great o-ijpeia can hardly be rendered without
lamentation. Thus is God ever wont an awkward periphrasis : iirneix- rl
to do, and to temper things grievous tici, a phrase frequently used by St.
with things joyful, that He may be Chrys., means, to raise up something
more held in admiration. But of a against a person as an iirirelxiapa, (as
long time had this disease been upon Decelea in Attica against the Athe-
Simon; wherefore not even thus is he nians in the Peloponnesian war:) see
'id of it." But in the genuine text, (A. Mr. Field's Index to Horn, in Matt.

254

Philip was one of the Seven Deacons.

Homil. instance did any suffer the same fate. So too on the
XVIII.
^-^ — ' present occasion, Peter said to him, Thy money perish,
because thou hast imagined that the gift of God is to be
[3.] purchased with money. — Why had not these received the
Holy Ghost, when baptized? Either because Philip kept
this honour for the Apostles ; or, because he had not this
gift (to impart) ; or, he was one of the Seven : which is
rather to be said. Whence, I take it, this Philip was one of
the Seven, the second of them, next to Stephen ; but he of
the Eunuch one of the Apostles m. But observe ; those went

™ So A. B. C. N. Cat. Of the Edd.,
Savile alone retains this clause, the rest
follow the mod. text, which rejects it.
And indeed it can hardly be doubted,
that St. Chrys. himself would have
expunged, or altered this statement,
had he revised these Homilies : for in
the next Horn, he shews that the
Philip of vv. 26 ff. was certainly not
the Apostle, but probably one of the
seven deacons. The fact seems to be,
that having had no occasion until now
to discuss this question, he had as
sumed (as others had done before him)
that the Philip of the Eunuch's history
was the Apostle of that name: thus in
Horn, ad Gen. xxxv. §. 2. (delivered
but a few years before,) he takes this
for granted. Sere, however, he per
ceives that the Philip who preached at
Samaria could not be the Apostle: but
at present he is still under the im
pression, that the person by whom the
Eunuch was converted was St. Philip
the Apostle, and accordingly speaks as
in the text, " This Philip, I take it,
was one of the Seven ; he of the story
of the Eunuch was one of the Apostles."
Of course it was impossible on a review
of the circumstances to rest in this con
clusion ; and in the very beginning of
the next Homily he tacitly revokes the
notion here advanced, and points out
bow the command, " Arise, and go to
the south," must have been addressed
to Philip in Samaria (the deacon), and
not Philip the Apostle in Jerusalem.
(See the note there.) — The early writers
frequently confound the Philip of this
chapter (the deacon and evangelist,
Acts 21, 9.) with the Apostle: Poly-
crates ap.Eus. H. E. iii. 30. and v. 24.
(see Vales, and Heinichen on the for
mer passage.) Const. Apol. vi. 7. S.
Clem. Alex. Strom, iii. p. 192. Comp. S.

Augustin. Serm. 266. §. 5.— S. Isidore
of Pelusium, Ep. 448. in reply to a
correspondent who was not satisfied
with his statement (Ep. 447.), that
" Philip who baptized the Eunuch and
catechized Simon was not the Apostle,
but one of the Seven," and requested
proof from Scripture, ('EireiSj) Kal pap-
rvplav CvreTs ypaipwiiv .... 'En-eiS^
irokkav diroSei£euv ipifS,) bids him ob
serve, ch. viii. 1. that the Apostles re
mained at Jerusalem : that Philip the
Apostle would have been competent to
impart the gift of the Spirit: and further
suggests , that Philip the deacon, fleeing
from the persecution, was on his
way through Samaria to Cssarea his
native place, (where we afterwards
find him, xxi. 9.) when these events
befel, viz. the preaching &c. at Sa
maria, and the conversion of the Eu
nuch. — In the next sentence, iKeTvoi
(i. e. the Apostles) obx i^eaav $Wo-
pilBn robrovs (i. e. Philip the deacon
and others) QekBeTv Kal ixetvovs (the
Apostles) barepijaai: "should come
after,1' or rather, " should be lacking,
be behindhand, not be forthcoming
(at the time):" but Cat. ko! iuMvevs
erepas, " and those (the Apostles)
otherwise." — The modern text, after
" next to Stephen," proceeds thus:
" Wherefore also, when baptizing, he
did not impart the Spirit to the bap
tized, for neither had be authority to
do so, since the gift belonged only to
the Twelve. But observe ; those went
not forth ; it was Providentially or
dered that these should go forth, ot
Kal baripovv rrjs xdptros Sid rb pijnw
kafieTv Uv. "A., who were deficient in
the grace because tbey had not yet
received the Holy Ghost. For tbey
received power, &c. Consequently, this
was the prerogative of the Apostles."

To impart the Spirit, the Apostles' prerogative. 255
not forth : it was Providentially ordered that these should Acts
go forth and those be lacking, because of the Holy Ghost : ^i—2i.
for they had received power to work miracles, but not also
to impart the Spirit to others : this was the prerogative of
the Apostles. And observe (how they sent) the chief ones :
not any others, but Peter [and John n] . And when Simon,
it says, saw that through laying on of the Apostles' hands
the Holy Ghost was given. He would not have said, And
having seen", unless there had been some sensible mani
festation. [Then laid they their hands on them, etc.] Justch.19,6.
as Paul also did, when they spake with tongues. Observe the
execrable conduct of Simon. He offered money, with what
object ? And yet he did not see Peter doing this for money.
And it was not of ignorance that he acted thus; it was because
he would tempt them, because he wished to get matter of
accusation against them. And therefore also Peter says,
Thou hast no part nor lot in this matter, for thine heart s. 21.
is not right before God, [because thou hast thought, etc.]
Once more, he brings to light what was in the thoughts,
because Simon thought to escape detection. Repent there- v.22-24.
fore of this thy wickedness, and pray God, if perhaps
the thought of thine heart may be forgiven thee. For
I perceive that thou art in the gall qf bitterness, and in
the bond of iniquity. Then answered Simon, and said,
Pray ye to the Lord for me, that none qf these things
which ye have spoken come upon me. Even thisp he did
only formally, as words of course, when he ought to have
wept and mourned as a penitent. If perchance it may be
forgiven thee. Not as though it would not have been
pardoned, had be wept, but this is the manner of the
Prophets also, to ' denounce absolutely, and not to say, 1 dirayo-
' Howheit, if thou do this, thy sin shall be forgiven,' butpe ""'
that in any wise the punishment shall take effect.
[a) [Therefore they that were scattered abroad, went
* Kal <f{a robs Ko^vipalovs, obK &kkovs ° Ovk dv Se eiirev, A. B. "D. F. ouk
rivks dkkd nirfov. B.C. D. F. N. Cat. dv SISorai rire eiirev, C. ovk dv eiSev,
but A. adds, seemingly from a marginal Cat. Sav. marg. tSev N. Bead, ovk dv
gloss, Kal 'ludvvnv piiv, " and John, "iSavSe" eiirev. — E. ouk dv oitrus eiirev.
however." E. (Edd.) iBev Kal robs P Kal touto aif>oai<baei (pivov add.
Kao. ovk dkkovs rivds eariv iSeii' touto T>- F.) eWei, Sebv Kkavaai Kal irev-
miovvias. " Whence also the leaders, 0Sjo-a». Cat. dipoaiupivas, 1. dipoaiov-
not any others, are to be seen doing pivas, " as a mere formal ceremony
tnis." ominis causa."

256 True miracles shewn by contrast with magic.
Homil. everywhere, preaching the word.] Butq I would have
.=  r-'thee admire how even in a season of calamity thev
Kecapi- _ J J
tulation. neglected not the preaching. [Hearing and seeing the
v' ~~ ' miracles which he did.] Just as in the case of Moses
by contrast (with the magicians) the miracles were evident
miracles, so here also. There was magic, and so these
s- 7- signs were manifest, (b) For unclean spirits came out
qf many that were possessed with them : for this was a
manifest miracle : — not as the magicians did : for the other
(Simon), it is likely, bound (men with spells) : — and many,
it says, that were palsied and lame were healed. There
was no deceit here : for it needed but that they should walk
v. 10. and work. And to him they all gave heed, saying, This
(man) is the Power qf God. And that was fulfilled which
Mat.24, was spoken by Christ, There shall come false Christs and
v. n. false Prophets in My name. — [And to him they had regard,
because that of long time he had bewitched them with
sorceries.] (a) And yet there ought to have been not one
demoniac there, seeing that of a long time he had been
bewitching them with sorceries: but if there were many
demoniacs, many palsied, these pretences were not truth.
v. 12. But Philip here by his word also won them over, discoursing
s. 13. concerning the kingdom of Christ. And Simon, it says,
being baptized, continued with Philip : not for faith's sake,
but in order that he might become such (as he), (b) But
why did they not correct him instantly ? They were content
1 Tijs with his condemning himself. For this too belonged to 'their
SiSao-Ka- work of teacning_ j3utr when he had not power to resist,
q What follows, to the end of the v. 4. the second with v. 7. and both
Exposition, has by some accident fallen ending at v. 24. These, it may be
into strange confusion. In the Trans- supposed, are two several and suc-
lation we have endeavoured to restore cessive expositions. But it will be
the proper order. In the first place it seen on comparing them, that each in
should be observed, that the portion itself is often abrupt and incomplete,
beginning Oi pev Siapaprvpdpevoi, and that their parts fit into each other
p. 148. D. Ben. and ending at ore in a way which can hardly be acei-
irparov iirlarevaav, p. 149. A. consist- dental. It may also be remarked, tbat
ing of about 20 lines, is interchanged the length of each is the same; each con-
with tbe portion of about 25 lines, be- taining about 46 lines. We have marked
ginning Aebv olv rovrov, and ending the order of the Mss. and Edd. by tbe
eVei tou a7roo-T<S\ou, p. 149. C. These letters a, b, prefixed to the several
being restored to their proper order, parts.
which is evident from the contents of r This sentence alone seems still to De
the two portions, we have, to the end out of its place. 'EireiSh 5e hnumrm
of the Recapitulation, two portions, obK laxvaev k. t. A. might be very ntiy
dividing at ouk laxvaev ikeTv robs inserted in the passage below, ending
diroarikovs (itfararo,) p. 148. B. the ouk tax- ekeTv r. air. which is other-
former beginning with the exposition of wise mutilated : see the note there.

Simon wished to be greater than Philip. 25?
he plays the hypocrite, just as did the magicians, who said, Acts
This is the finger of God. And indeed that he might not be 16_2i.
driven away again, therefore he continued with Philip, and v.13.14.
did not part from him. [And when the Apostles which were
at Jerusalem, etc.] See how many things are brought
about by God's Providence through the death of Stephen !
(a) But they, it says, having come down, prayed for thems.\&-H.
that they might receive the Holy Ghost : for as yet He was
fallen upon none of them. Then laid they their hands upon
them, and they received the Holy Ghost. Seest thou that it
was not to be done in any ordinary manner, but it needed
great power to give the Holy Ghost? For it is not all one, to
obtain remission of sins, and to receive such a power, {b) By
degrees it is, that these receive the gift. It was a twofold sign :
both the giving to those, and the not giving to this man'.
Whereas then this man ought, on the contrary, to have asked
to receive the Holy Ghost, he, because he cared not for this,
asks power to give It to others. And yet those received not this
power to give : but this man wished to be more illustrious
than Philip, he being among the disciples ! (a) He offered s.is.19.
them money. What ? had he seen the others doing this ?
had he seen Philip? Did he imagine they did not know
with what mind he came to them ? (b) Thy money with s. 20.
thee lo perdition : since thou, hast not used it as it ought to
be used. These are not words of imprecation, but of chas
tisement. To thee, he says, be it: (to thee) being such.
As if one should say, Let it perish along with thy purpose.
Hast thou so mean conceptions of the gift of God, that thou
hast imagined it to be altogether a thing of man ? It is not
this, (a) Wherefore also Peter well calls the affair a gift :
Thou hast thought that the gift of God may be purchased
with money. Dost thou observe how on all occasions they
are clean from money? For thine heart is not right in thev- 2l-
sight of God. Dost thou see how he does all of malice ?
To be simple, however, was the thing needed, (b) For had
it been done with simplicity*, he would have even welcomed
Between this and the following abrov r^v irpoBvplav. B. C. F. The
•entence the Mss. and Edd. give the preceding sentence from (a) is koI pi/v
exposition of v. 26. drpekri iSei eivai. The connexion being
¦¦ Ei ydp perd dipekelas iylvero, Kal lose, this passage was not understood,
w ¥ .) &ireSi$uro (direSe^avro C. F.) and A.omitsit.B.F.N.readao-iprfAeiaj,

258 He thought it an art, superior to his own.
Homil. his willing mind. Seest thou that to have mean concep-
YVTTT  'tions of great things is to sin doubly? Accordingly, two
V. 22. things he bids him : Repent and pray, if haply the thought
of thine heart may be forgiven thee. Seest thou it was a
wicked thought he had entertained ? Therefore he says, If
haply it may be forgiven thee : because he knew him to be
v. 23. incorrigible, (a) For I perceive that thou art in the gall of
bitterness, and in the bond of iniquity. Words of exceeding
wrath ! But otherwise he did not punish him : that faith may
not thereafter be of compulsion ; that the matter may not
seem to be carried ruthlessly; that he may introduce the
subject of repentance : or also, because it suffices for cor
rection to have convicted him, to have told him what was in
1 8ti his heart, to have brought him to confess himself1 overcome.
kdka. Yqx that he says, Pray ye for me, is a confession that he has
done wrong. Observe him", what a miscreant he is; when
he was convicted, then he believed : when again he was
convicted, then he became humble. Seeing1 his miracles,
[he was amazed, and came over .J He thought to be able to
escape detection : he thought the thing was an art : but
*eke7v. when he had not power to 2defeat the Apostles, * # *.
(b) Again, he fears the multitude, and is afraid to deny it;
and yet he might have said, ' I did not know : I did it in
and E. D. substitute, " If however he twice said of Simon. Perhaps the
had come (irpoarikBev) as he ought to passage may be restored somewhat
have come, he would have been re- thus: "Seeing his miracles, he was
ceived, he would not like a pest have amazed, and came over. He thonght
been driven away." to escape detection, he thought the
" "Opa abrbv piapbv &vra. The mo- thing was an art : but when he had not
dem text (Edd.) alters the sense : Spa power to resist, he plays the hypocrite,
iras, Kalrot piapbs av, 'ipas. See how, as the magicians did, who said, This is
miscreant though he is, nevertheless, the finger of God. Having seen the
&c." Apostles, (hence the reading iSeiV t.
* ®eapav abrov rd aripeTa, ivipi£e dir.) how by laying on of hands, &o. ;
SbvaaBai kavBdveiv ivipi(e rexvnv again he thought it was an art, he
eivai rb irpdypa- iireiSij Se ovKtaxvaev thought to purchase it with money:
i8ei> (Sav. marg. ekeiv) robs diroarikovs, but when he was not able to defeat the
itlararo Kal irpoarikBev. A.B. C. This, Apostles, (as it was said above, "he
which is the conclusion of (a), is both wished to get matter of accusation
corrupt and defective. He is enlarg- against them,") again be plays the
ins upon the piapi'a of Simon's conduct, hypocrite, and says, Pray ye forme,
as shewn in the preceding ire r,k4yXev %c-"— Edd- from E- " Seeing signs
 gTe irdkiv faiyxBn: comp. the wrought he was amazed, shewing that
following sentence. It looks as if the all was a lie (on his part). It is not
< sentence iireiS), Be ai/Tio-TrJTOi ouk flrxu- said, XlpoavkBev, but, 'E|iffTaT0. Ana
aev k. t. k. must belong to this place, why did he not do the former at once .
See note r.— The reading ekeiv r. dir. He thought to be able, &c. <hr«J»»
is probably the true one : Sri idka is B"« i<rXvae kaBeTv r. dir., irpoai)^'-

The Apostles among the Samaritans. 259
simplicity: but he was struck with dismay, first by the Acts
former circumstance, ' that he was overcome by the miracles, 22—25.
and secondly by this, that his thoughts are made manifest, ifr^
Therefore he now takes himself a long way off, to Rome, A<B-
thinking the Apostle would not soon come there.
And they, when they had testified, and preached the words. 25.
of the Lord, returned to Jerusalem. Testified, probably
because of him (Simon), that they may not be deceived ; that
thenceforth they may be safe. Having preached, it says, the
word qfthe Lord, they returned to Jerusalem. Why do they
go thither again where was the tyranny of the bad, where were
those most bent upon killing them ? Just as generals do in
wars, they occupy that part of the scene of war which is
most distressed. Andpreached the Gospel in many villages
of the Samaritans. Observe them again, how they do not82irjojj-
of set purpose come to Samaria, but driven by stress of per- J°"'l6~
secution, just as it was in the case of Christ; and how when
the Apostles go thither, it is to men now believers, no longer
Samaritans. But when the Apostles, it says, which were at
Jerusalem heard this, they sent unto them Peter and John.
Sent them, again, to rid them of magic. Andy besides, John 4,
(the Lord) had given them a pattern at the time when the
Samaritans believed. And in many villages, it says, qf the
Samaritans, they preached the Gospel. Observe how actively
employed even their journeys were, how they do nothing
without a purpose.
Such travels should we also make. And why do I speak
of travels? Many possess villages and lands, and give
themselves no concern, nor make any account of this. That
baths may be provided, their revenues increased, courts
and buildings erected, for this they take plenty of pains: but
for the husbandry of souls, not so. When you see thorns —
answer me — you cut them up, you burn, you utterly destroy
them, to rid your land of the hurt thence arising. And seest
thou the labourers themselves overrun with thorns, and dost
y dkkus Se, Kal rbirov abrois iSeSaxei of the doctrine which they learned
tots, ifre ot SapapeiTai iirlarevaav. from Christ when first they believed :"
A. B. D. F. Sav. marg. But C. " to which reading is adopted by E. and
nd th«m of magic, to put them in mind Edd.
s 2

260

Christian proprietors of land

Homil. not cut them up, and art thou not afraid of the Owner Who
 ' shall call thee to account ? For ought not each individual
1 avval- believer to build a Church, to get a Teacher, ' to cooperate
(with him), to make this above all his object, that all may be
Christians ? Say, how is it likely thy labourer should be a
Christian, when he sees thee so regardless of his salvation ?
s 7re7o-ai. Thou canst not work miracles, and so 2 convert him. By the
means which are in thy power, convert him ; by kindness,
' Ko\a- by good offices, by gentleness, by 3 courting him, by all
"e?- other means. Market-places, indeed, and baths, the most
do provide ; but no Churches : nay, sooner every thing
than tbis ! Wherefore I beseech and implore, as a favour
I entreat, yea as a law I lay it down, that there be no estate
to be seen destitute of a Church 2. Tell not me, There is
one hard by ; there is one in the neighbouring properties:
the expense is great, the income not great. If thou have
anything to expend upon the poor, expend it there : better

* In St. Chrysostom's time, little had
been done for the conversion and in
struction of the peasantry : hence in
the latter half of the fourth century
paganus came to be as synonymous
with ' heathen.' Even Christian pro
prietors neglected their duty in this
regard, while they improved their
properties, and swelled their revenues
by great oppression of their tenants
and labourers: see Horn., in Matt.
xliii. lxi. and at the same time often
connived at the practice of the old idol
atries, for the sake of the dues accruing
to them from the Temples which still
remained. Thus Zeno of Verona, Serm.
xv. p. 120. complains: "In pra^diis
vestris fumantia undique sola fana non
nostis, quae, si vera dicenda sunt, dis-
ximutanda subtiliter custoditis. Jus
templorum ne quis vobis eripiat, quo-
tidie litigatis." The Christianity which
was outwardly professed in the country
parts was often for want of Churches
and Clergy little more than nominal:
and the heathen orator Libanius, in
his Oratio pro Templis, addressed to
the Emperor Theodosius, perhaps did
not greatly exaggerate in the fol
lowing description : " When you are
told, that through this proceeding
on your part (viz. the destruction of
tlie Temples and suppression of the

sacrifices) many are become Christians,
you must not forget to distinguish be
tween show and reality. They are
not a whit changed from what they
were before : they only say they are
so. They resort indeed to the public
acts of religion, and mingle themselves
with the general body of Christians.
But when they have made a show of
praying, they invoke either none, or the
Gods." — Moreover, the country clergy
were often themselves ill-taught and
needing instruction. Thus Horn, in
Col. (t. xi. p. 392.) delivered at Con-
stantinople; Chrys. says : " How much
instruction is needed by your brethren
in the country, and by their teachers
(Kal robs ixelvav Sibaamkovs) !" Which
perhaps was the result cf a law passed
A.D. 398. Cod. Theodos. xvi. tit. 2.
1. 33. which enacted, that the clergyfor
the Churches founded on estates, or in
villages, should be ordained from no
other estate or village, but that to which
the Church pertained : and of these a
certain number, at thediscretion of the
bishop, according to the extent of the
village, &c. — On the other band,
Chrys. ' on the Statues,' Or, xix. t. ii.
p. 189. dwells with much delight on
the virtues and' patriarchal simplicity
of the rural clergy in Syria, and the
Christian attainments of their people.

are called upon to build and endow Churches. 261
there than here. Maintain a Teacher, maintain a Deacon, Acts
and a sacerdotal body complete. As by a bride, whether a 35. "
wife whom thou takest, or a daughter whom thou givest in
marriage1', so act by the Church : give her a dowry. So
shall thy estate be filled with blessing. For what shall not
be there of all tbat is good ? Is it a small thing, tell me,
that thy wine-press should be blessed b; a small thing, tell
me, that of thy fruits God is the first to taste, and that the
first-fruits are there (with Him) ? And then even for the
peace of the labouring people tbis is profitable. Then as
one whom they must respect, there will be the presbyter
among them, and this will contribute to the security of the
estate. There will be constant prayers there through thee ¦",
'hymns and Communions through thee; the Oblation on each ' infra,
Lord's Day. For only consider what a praise it will be,n°
that, whereas others have built splendid tombs, to have it said
hereafter, 'Such an one built this,' thou hast reared Churches !
Bethink thee that even until the coming of Christ thou shalt
have thy reward, who hast reared up the altars of God.
Suppose an Emperor had ordered thee to build an house [5.]
that he might lodge there, wouldest thou not have done
every thing to please him ? And here now it is a palace of
Christ, the Church which thou buildest. Look not at the
cost, but calculate the profit. Thy people yonder cultivate
thy field : cultivate thou their souls : they bring to thee thy
fruits, raise thou them to heaven. He tbat makes the
beginning is the cause of all the rest : and thou wilt be the
cause that the people are 'brought under Christian teaching 2 KaTV.
both there, and in the neighbouring estates. Your baths do x°v^- vav.
* 'flffavel yvvdiKa dyayav 3) vbpxpnv, harvest was brought to the Church,
fl Bvyariqa, rij 'Ekk\. oSra Stdxeiao. words of benediction spoken over them,
Before 6^7., A. B. F. N. insert Kal, E. and so the whole field was considered
alone Sobs, and so Edd. Perhaps we as blessed. "OiregylveraiiirlravireSiav
may read fooavel vbpipn, ^ yvv. ay., 5) rav araxv^rpi^av, bkiyovs ris ardxvas
Govs Buy. ka&ibv, Kal piKgbv Sgdypa iroii\aai Kal
" The first-fruits of corn and of irgoaeveyKav tijj 0e<j>, Sid rod piKgov
papes, or wine, were presented as ob- iraaav rfyv agovgav ebkoyeT- ouVa> Kal
lations at the Altar, and the elements b Xviarbs k. t. k. (t. ii. 450. C.)"
to the Holy Eucharist thence taken. Neander.
See Can. Apost. ii. Cod. Afr. c. 37. ° Sid ae. Erasm. ' propter te,' Ben.
Loncil. Trull, c.28. In a Sermon of 'pro te,' but this would be uTrej aov,
St. Chrys. on the Ascension, this pecu- as below where this benefit is men-
liar usage is mentioned, that a handful tioned, birkt rov xeKrripevov.
™ ears of corn in the beginning of

262 The country, with a Church, a Paradise.
Homil. but make the peasants less hardy, your taverns give them a
 ' taste for luxury, and yet you provide these for credit's sake.
1 iravn- Your markets and 'fairs, on the other hand, promote3 covet-
yviSLS- ousness. But think now what a thing it would be to see a
presbyter, the moving picture of Abraham, gray-headed,
girded up, digging and working with his own hands ? What
more pleasant than such a field ! There virtue thrives. No
intemperance there, nay, it is driven away: no drunkenness
and wantonness, nay, it is cast out: no vanity, nay, it is
extinguished. All benevolent tempers shine out the brighter
through the simplicity of manners. How pleasant to go forth
and enter into the House of God, and to know that one built
it himself: to fling himself on his back in his litter, and'
after the bodily benefit of his pleasant airing, be present
both at the evening and the morning hymns, have the
priest as a guest at his table, in associating with him enjoy
his benediction, see others also coming thither ! This is
a wall for his field, tbis its security. This is the field of
Gen.27, which it is said, The smell of a full field which the Lord
hath blessed. If, even without this, the country is pleasant,
A atrial irkeove^las. Edd. from E. the scope of the description. Erasmus,
erapobs- rd Se ivravBa irav robvavrlov. ' et quiescere in villa seeurum, et
" make them forward and impudent, habere deambulationem servientem
But here all is just the reverse." Be- corpori,'" to sleep securely in his villa,
low, as eixiva f3aSl(avra rov 'Afip. in and to take a walk which is good for
the sense above expressed, as if it had the body." Neander simply, 'nnd
been fidSl(ovaav. E. has eiy for as, sich niederzuwerfen,' " to prostrate
" walking after the likeness :" and himself,'' (viz. on entering the Church)
Sav. marg. eis oTkov 0aS. pierd rbv 'Aj8p. — overlooking both fcrriov and a\apw>
" walking into his house after (the 9up. Of the Mss., A., for Kal pTtyai
manner of) Abraham." k. t. k. substitutes, koI peril rpo$p>
e ko! pTi^at eavrbv ihrriov Kal perd <rap. " and after taking food for the
ri)v ali&pav ri/v aupariitiiv koI kvxviKoTs body." C. ex corr. gives &ar for
koI eaBivoTs Spvois irapayeveaBai. This aiapav, F. lipav, Sav. marg. " &(av al.
passage has perplexed scribes and i<$av :" both unmeaning : N. ap,v with
editors. Atiupa ' a swing, swinging two letters erased before it; and B. m
bed, hammock,' or, as here, 'litter,' or p.eTct tV eVoVrjv lipav rijs auparisHis
rather, ' a swinging in such a con- perakafSeiv rpoipijs Kal iv kvxv., " and
veyance : after the swinging motion in after the ninth hour to partake of the
bis litter, pleasant and healthful for food for the body, and to attend at
the body.' The meaning is: "with- evening and morning hymns:" 'qua?
out fatigue, lying at his ease on his lectio non spernenda videtur,' Ben. On
back, he is borne to Church in his the contrary, it is both needless and
litter, and after this wholesome enjoy- unsuitable, for the repast is mentioned
ment for the body, gets good for his afterwards  The " hymns" are the
soul, in attending at evening and morn- if/akpbs iirikvxvios s. kvxviKbs, ad in-
ing prayer." Ben. 'seipsumque pro- censumlucernee, which was Psalm 141.
jicere supinum, et post illam corpoream \pakpbs tuBivbs, Psalm 63. St. Chrysost.
quietem :' as if it related to taking rest in Psalm 140. and Constit. Apost. u.
in his bed, which is inconsistent with 59. viii. 37.

The benefit unspeakable to owner and people. 263
because it is so quiet, so free from distraction of business, Acts
what will it not be when this is added to it ? The country 25.

with a Church is like the Paradise of God. No clamour
there, no turmoil, no enemies at variance, no heresies: there
you shall see all friends, holding the same doctrines in
common. The very quiet shall lead thee to higher views,
and receiving thee thus prepared by philosophy, the presbyter
shall give thee an excellent cure. For here, whatever we
may speak, the noise of the market drives it all out: but
there, what thou shalt hear, thou wilt keep fixed in thy
mind. Thou wilt be quite another man in the country
through him : and moreover to the people there he will be
director, he will watch over them both by his presence and
by his influence in forming their manners. And what, I ask,
would be the cost ? Make for a beginning a small house ' to ' &>
serve as temple. Thy successor will build a "porch, his^Jj'
successor will make other additions, and the whole shall be
put to tby account. Thou givest little, and receivest the
reward for the whole. At any rate, make a beginning : lay
a foundation. Exhort one another, vie one with another in
tbis matter. But now, where there is straw and grain and such
like to be stored, you make no difficulty of building: but for
a place where the fruits of souls may be gathered in, we be
stow not a thought; and the people are forced to go miles
and miles, and to make long journeys, that they may get to
Church ! Think, how good it is, when with all quietness the
priest presents himself in the Church, that he may draw near
unto God, and say prayers for the village, day by day, and
for its owner ! Say, is it a small matter, that even in the
Holy Oblations evermore thy name is included in the prayers,
and that for the village day by day prayers are made unto
God ?— How greatly this profits thee for all else ! It
chances' that certain (great) persons dwell in the neighbour-
' Sup/iafot rivds Ik yeirivav o'lKeiv table, gains from him such information
Kal liriTpoVous exeiv. Sav. marg. keyeiv. about your village, as he would never
The meaning is not clearly expressed, have acquired otherwise; for he thinks
but it seems to be this ; " It chances it beneath him even to call upon you.
that some important personage has an In this way, however, he learns that
estate in your neighbourhood, and occa- yours is a well-ordered village: and
sionally resides there. His overseer should any crime be committed in that
informs him of your Church: he sends part of the country by unknown per-
for your presbyter, invites him to his sons, no suspicion even will light upon

264 Make a beginning, in the right spirit.
HoMiL.hood, and have overseers: now to thee, being poor, one of
 'them will not deign even to pay a visit: but the presbyter,
it is likely, he will invite, and make him sit at his table.
How much good results from this ! The village will in the
first place be free from all evil suspicion. None will charge
it with murder, with theft: none will suspect any thing of
the kind. — They have also another comfort, if sickness
befall, if death. — Then again the friendships formed there
by people as they go side by side (to and from the Church)
are not struck up at random and promiscuously: and the
meetings there are far more pleasant than those which take
place in marts and fairs. The people themselves also will
be more respectable, because of their presbyter. How is
it you hear that Jerusalem was had in honour in the old
times above all other cities ? Why was this ? Because of the
then prevailing religion. Therefore it is that where God is
honoured, there is nothing evil : as, on the contrary, where
He is not honoured, there is nothing good. It will be great
security both with God and with men. Only, I -beseeSh
you, that ye be not remiss: only may you put your hand
Jer. 15, to this work. For if he who brings out the precious from
the vile, shall be, as the mouth of God; he who benefits and
recovers so many souls, both that now are and that shall be
even until the coming of Christ, what favour shall not that
person reap from God ! Raise thou a garrison against the
devil : for that is what the Church is. Thence as from
head- quarters let the hands go forth to work : first let the
people hold them up for prayers, and then go their way
to work. So shall there be vigour of body; so shall the
tillage be abundant ; so shall all evil be kept aloof. It is
not possible to represent in words the pleasure thence
arising, until it be realized. Look not to this, that it brings
in no revenue : if g thou do it at all in this spirit, then do it
not at all; if thou account not the revenue thou gettest
thence greater than from the whole estate beside ; if thou be
your people; no troublesome inquisition and Ik 7eiT. e. g. rivds 4k rav Svvaru-
will be held, no fine or penalty levied Te'jcoi' e'K 7eiT. o'lKeiv.
on your estate." The v. 1. keyeiv can- s okas ei oBVoi iroieis pb irotiiojs.
not be the true reading, but something Ben. ' Si omnino id facias, ne facias
of this sort must be supplied: ol koI tamen.' Neander,'Wenndu so bandelet,
kiyovaiv abr§. It seems also that wirst du nichts thun,' as if it wera
something is wanting between necks ou iroiiiaeis.

No outlay so profitable as this. 265
not thus affected, then let it alone ; if thou do not account Acts
this work to stand thee more in stead than any work beside. vg1.11-
What can be greater than this revenue, the gathering in  : —
of souls into the threshing-floor which js in heaven ! Alas,
that ye know not how much it is, to gain souls ! Hear what
Christ says to Peter, Feed My sheep. If, seeing the emperor's j0hn2i
sheep, or herd of horses, by reason of having no fold or stable, 15~ 17,
exposed to depredation, thou wert to take them in hand, and
build a fold or stables, or also provide a shepherd or herds
man to take charge of them, what would not the emperor do
for thee in return ? Now, thou gatherest the flock of Christ,
and puttest a shepherd over them, and thinkest thou it is no
great gain thou art earning ? But, if for offending even one,
a man shall incur so great a punishment, how can he that
saves so many, ever be punished ? What sin will he have
thenceforth? for, though he have it, does not this blot it
out ? From the punishment threatened to him that offends,
learn the reward of him that saves. Were not the salvation
of even one soul a matter of great importance, to offend
would not move God to so great anger. Knowing these
things, let us apply .ourselves forthwith to this spiritual work.
And let each invite me, and we will together help to the
best of our ability. If there be three joint-owners, let them
do it by each bearing his part: if but one, he will induce the
others also that are near. Only be earnest to effect this,
I beseech you, that in every way being well-pleasing unto
God, we may attain unto the eternal blessings, by the grace
and mercy of our Lord Jesus Christ, with Whom to the
Father and the Holy Ghost together be glory, dominion,
and honour, now and ever, world without end. Amen.

HOMILY XIX.

Acts viii. 26, 27.
And the Angel of the Lord spake unto Philip, saying, Arise,
and go toward the south unto the way that goeth down from
Jerusalem unto Gaza, which is desert. And he arose and
went. It seems to me, this" (Philip) was one of the seven: for
from Jerusalem he would not have gone southwards, but
to the north; but from Samaria it was towards the south.
The same is desert: so that there is no fear of an attack
from the Jews. And he did not ask, Wherefore ? but arose
s. 21. 2%. and went. And, behold, it says, a man of Ethiopia, an
eunuch of great authority under Candace queen of the
Ethiopians, who had the charge of all her treasure, and
had come lo Jerusalem for to worship, was returning, and
sitting in his chariot read Esaias the prophet. High enco
miums for the man, that he, residing in Ethiopia and beset
with so much business, and when there was no festival
going on, and living in that superstitious city, came to
Jerusalem for to worship. Great also is his studiousness,
v.29-3iithat even sitting in his chariot he read'0. And, it says, the
a So all the Mss. and the Catena ; suppose that Philip had returned to
except E. which having already made Jerusalem.
Chrys. affirm that Philip was one of b " Behold, an eunuch, (comp.p.271,
the seven, supra, p. 254, and note m, note n.) a barbarian — both circum-
gives a different turn to this passage, stances calculated to make him indis-
" It seems to me, that he received this posed to study — add to this,his dignified
command while in Samaria: because station and opulence: the very circum- '
from Jerusalem one does not go south- stance of his being on a journey, and
ward, but to the north : but from riding in a chariot : for to a person
Samaria it is to the south." An un- travelling in this way, it is not easy to
necessary comment; for it would hardly attend to reading, but on the contrary
occur to any reader of the Acts to very troublesome : yet his strong desire

Tlie Eunuch a pattern of earnest piety. 267
Spirit said unto Philip, Go near, and join thyself to this Acts
chariot. And Philip ran thither to him, and heard him^^g
reading the prophet Esaias, and said, Understandest thou what 
thou readest ? And he said, How can I, except some man
should guide me ? Observe again his piety ; that though
he did not understand, he read, and then after reading,
examines. And he desired Philip that he would come up
and sit with him. The place of the Scripture which he v. 32-35.
read was this, He was led as a sheep to the slaughter ;
and like a lamb dumb before his shearer, so opened He not
His mouth : in His humiliation His judgment was taken
away : and who shall declare His generation ? for His life
is taken from the earth. And the eunuch answered Philip,
and said, I pray thee, of whom speaketh the prophet this f
of himself, or of some other man ? Then Philip opened
his mouth, and began at the same Scripture, and preached
unto him Jesus. Observe how it is Providentially ordered.
First he reads, and does not understand : then he reads the
very text, in which was the Passion, and tbe Resurrection,
and the Gift. And as they went on their way, they came unto s. 36.
a certain water : and the eunuch said, See, here is water ;
what doth hinder me to be baptized ? Mark the eager desire,
mark" the exact knowledge. And he commanded the chariot v.38.39.
to stand still: and they went down both into the water, both
Philip and the eunuch; and he baptized him. And when
they were come up out qf the water, the Spirit of the Lord
caught away Philip, that the eunuch saw him no more:
and he went on his way rejoicing. But why did the Spirit
of the Lord bear him away ? (Hereby) the occurrence was
shewn to be more wonderful. Even then, the eunuch did
not know him. Consequently this was done, that Philip
and earnestness set aside all these bin- proselyte.' — Both expositions should be
drances, &c." Horn, in Gen. xxxv. compared with this in the text.
|. 1. Throughout the exposition of ° dxplfieiav. Below, bpcj.s 'in t«
the history of the eunuch there given, Sbypara dirinpriapeva eixe. The 37th
(t. iv. p. 350 — 352.) he is called a verse (Philip's answer and the Eunuch's
barbarian : so in the tenth of the confession) seems to have been absent
"ElevenHomilies,"§.5.t.xii.393,394. from St. Chrysostom's copy (unless in-
he is called a 'barbarian,' and ' alien,' deed it is implied in the passage just
bkkitpvkos, but also ' a Jew :' dkk' cited). It is found in Laud's Gr. and
ovx & j8dpj3apos Tore iKeTvos ravra eiire Lat. copy of the Acts, part is cited by
(viz. excuses for delaying baptism) koI St. Ireuaeus, p. 196. and part by St.
touto 'IouSiuos av k. t. k. i. e. as Cypr. p. 318., but unknown to the other
Matthai explains in ]., ' a Jewish ancient authorities.

268 Angels summon the Preacher;
Homil. might afterwards be a subject of wonder to himd. For,
it says, he went on his way rejoicing. But Philip was
found at Azolus: and passing through he preached in all
ihe cities, till he came to Ceesarea. This (Philip, therefore)
was one of the seven : for there in fact he is afterwards
found, at Caasarea. It was well and expedient therefore
that the Spirit caught Philip away : else the eunuch would
have desired to go with him", and Philip would have grieved
him by declining to comply with his request, the time being
not yet come, (a) Butf at the same time here was an en
couraging assurance for them that they shall also prevail
'to a|i<(- over the heathen: fors indeed 'the high character of the
marov. £grgtj belieVers was enough to move them. If however the
eunuch had stayed there, what fault could have been found?
[But he knew him not] : for this is why it says, he went on
his way rejoicing: so that had he known him, he would not
have been (so) delighted.
Kecapi- [And the Angel of the Lord, etc.] (b) See Angels assist*
v. 26. ing the preaching, and not themselves preaching, but calling
these (to the work). But tbe wonderful nature of the oc
currence is shewn also by this : that what of old was rare,
and hardly done, here takes place with easeh, and see with
t. 27. what frequency ! [c) An eunuch, it says, a man of great
authority, under Candace queen qf the Ethiopians. For
there women bore rule of old, and this was the law among
a Sore odv 'iarepov abrbv BavpaaBri- portions of text here marked a, b ;
vai, rovro iyevero: i. e. as below, the and c, d: the order in the Mss. being
eunuch saw that it was the work of J, a, d, c, e.
God : it was done in order that he E Kal ydp rb rav iriarevivrav a|i<f-
might not think Sri dvBpairis iariv iriarov ixavbv abrobs Spar ei Se eire-
dirkas. — Edd. from E. " Why, it may peivev (B. iirepevov) ixeT, iroTov rb
be asked, did the Spirit of the Lord eyKknpa ; Meaning, perhaps, that the
carry Philip away? Because he was character and station of such converts
to pass through other cities, and to as the eunuch would weigh much with
preach the Gospel. Consequently this their countrymen (robs dkkoipbkovs).
was done, <fcc. that he might not think Though if the eunuch had stayed be.
what had happened to him was of man, hind in Judtca, who could have blamed
but of God." him?— The modem text: "  suf-
e o"ufa7reA()eii' (Q3c. o"up7rapeA8eij') ficient to persuade the learners to be
avrrp. As there is no outou, the mean- roused up themselves, also to the same
ing seems to be as above expressed, zeal."
not, ' would have desired Philip to go k eiixepas, Spa peff 'ians lupBovlas.
with him.' Cat. The Mss. omit ebxepas. He
' What follows is confused in the means, angelic manifestations.
Mss. and Edd., by transposition of the

the Spirit orders the Preaching. 269
them. Philip did not yet know for whose sake he had Acts
viii.
26—30.

come into the desert: {d) but1 what was there to binder his^Il"

learning all (these particulars)' accurately, while in the'
chariot ? [ Was reading the prophet Esaias."] For the road s. 28.
was desert, and there was no display in the matter. Observe
also at what time : iu the most violent heat (of the day).
[e) [And the Spirit said unto him."] Not now the Angel k, s. 29.
but the Spirit urges him. Why is this? Then, the vision
took place,' in grosser form, through tbe Angel, for this is
for them that are more of the body, but the Spirit is for the
more spiritual. And how did He speak lo him ? Of course,
suggested it to him. Why does not the Angel appear to
the other, and bring bim to Philip ? Because it is likely
he would not have been persuaded, but rather terrified.
Observe the wisdom of Philip : he did not accuse him, not
say, '/know these things exactly:' did not pay court to
him, and say, ' Blessed art thou that readest.' But mark his
speech, how far it is from harshness alike and from adulation;
the speech rather of a kind and friendly man. [ Underslandest s. 30.
thou what thou readest?] For it was needful that he should
himself ask, himself have a longing desire. He plainly inti
mates, that he knows that the other knew nothing: and says,
Understandest thou what thou readest? at the same time he
shews him that great was the treasure that lay therein. It [2.]
tells well also, tbat the eunuch looked not to the ' outward • axnpa
appearance (of the man), said not, ' Who art thou?' did not
chide, not give himself airs, not say that he did know. On
1 t! Se exdkvaev irdvra abrbv aKpiflas been read. And behold, Sec."
paBeiv Kal iv r$ bx^ipari bvra; Kal ydp , k apirdfei: but this, derived from V. 39.
ipnpos tjy koI ovk %v rb irpdyp.a iirl- is not the right word here. — This, with
Seijis. We conjecture the first clause the clause immediately precedingin the
to be meant as the answer to an Mss., is thus altered by the innovator
objection: How should Philip know (E. Edd.): "So little did P. know (o'iras
all these particulars ? It may indeed ovk $8eii>.) for whose sake he was come
relate to the eunuch's accurate know- into the desert : because also (0V1 koI,
lunge (oKpifleia) above mentioned, note F. D. oBev) not now an Angel, but
e. The latter part, however, seems to the Spirit bears him away. But the
belong to v. 28. to which the Catena eunuch sees none of these things,
refers the mention of the xo-keiroirarov being as yet not fully initiated (drekiis,
mvpa  Edd. (from E. alone), " Pray imperfectus Ben.); or because also
what hindered, say you, that he should these things are not for the more
learn all, even when in the chariot, bodily, but for the more spiritual: nor
and especially in the desert ? Because indeed does he learn the things which
the matter was not one of display. Philip is fully taught (eKSiSoVKeTaj)."
But let us look over again what has

270 The Eunuch commended.
^xix" the contraiT' ne confesses his ignorance ; wherefore also he
 '- learns. He shews his hurt to the physician: sees at a
glance, that he both knows the matter, and is willing to teach.
Look1 how free he is from haughtiness: the outward appear-
ance announced nothing splendid. So desirous was he of
Matt. 7, learning, and gave heed to his words : and that saying, He
s. 31. that seeketh, findeth, was fulfilled in him. And, it says, he
besought Philip, that he would come up and sit with him.
Do you mark the eagerness, the longing desire ? * But should
any say he ought to have waited for Philip (to speak), (the
answer is,) he does not know what is the matter: he could
not in the least tell what the other was going to say to him,
but supposed merely that he was about to receive some
(lesson of) prophecy. And moreover this was more respectful,
that he did not draw him into bis chariot, but besought him.
And Philip, we have read, ran to him, and heard him read
ing: even the fact of his running, shewed" that he wished
v. 32. to say (something). And the place, it says, qfthe Scripture
which lie read was this: As a sheep He was led to the
slaughter. And this circumstance, also, is a token of his
¦¦"q>iko- 2 elevated mind, that he had in hand this prophet, who is
more sublime than all others. Philip does not relate matters
to him just as it might happen, but quietly : nay, does not
say anything until he is questioned. Both in the former
instance he prayed him, and so he does now, saying, I pray
thee, of whom speaketh the prophet this? That" he should
1 "ISereOSe B.) to (T0i>N.)aTu^>oj',ou8ej' authority, the barbarian, the man riding
Kapirpbv iireipipero axnpa. Bead to in a chariot, besought bim, the person
trxvpa. — E. D. F. Edd., ElSe and obSe of mean appearance, who might for his
ydf. ' Vidit ilium esse a fastu alienum f dress have easily been despised, to come
neque enim splendidum gestabat vesti- up and sit with him, &c." And infra
turn.' Ben. and similarly Erasm. as if note u.
the meaning were, " the eunuch saw m iSelKvv fSovkipevov eiireTv. This
there was no pride in Philip, for he seems meant to explain why the
had no splendid clothing." But it is eunuch at once besought Philip to
the eunuch in whom this (to oVuipoi') come up into the chariot : his running
is praised, (see below, §. 4. init.) that shewed that he wished to say some-
he did not disdain Philip for the mean- thing.— E. Edd. " was a sign of his
ness of his appearance : comp. Horn, wishing to speak, and the reading (a
in Gen. xxxv. $. 2. " For when the sign) of his studiousness. For he was
Apostle (suprap. 254.note m.) had said, reading at a time when the sun makes
Knowest thou, and came up to him in the heat more violent."
mean attire (perd ebrekovs axfiparos), " *H (N. om. Cat. to) Skus eiSevai Sri
the eunuch did not take it amiss, was &kkas Kal (om. C.) jrejl &kkuv keyovaiv
not indignant, did not think himself oi ir^oiprirai, fj Sri k. r. k. A . B. C. Cat,
insulted . . . but he, the man in great We read, rb tikus eiSivai % . . . ¦ But

Why the Spirit caught away Philip. 27 1
at all know either that the Prophets speak in different ways Acts
about different persons, or that they speak of themselves in 3^.40
another person — the question betokens a very thoughtful-"
mind. Let us be put to shame, both poor and rich, by this
eunuch. Then, it says, they came to a certain water, and*- SG-
he said, Lo, here is water. Again, of his own accord he
requests, saying, Wltat doth hinder me to be baptized ? And
see again his modesty : he does not say, Baptize me, neither
does he hold his peace; but he utters somewhat midway
betwixt strong desire and reverent fear, saying, What doth
hinder me ? Do you observe that he has the doctrines (of
faith) perfect? For indeed the Prophet had the whole, Incar
nation, Passion, Resurrection, Ascension, Judgment to come.
And if he shews exceeding earnestness of desire, do not
marvel. Be ashamed, all ye as many as are unbaptized.
And, it says, he commanded the chariot to stand still. He s. 38.
spoke, and gave the order at the same moment, before
hearing (Philip's answer). And when they were come up out v- 39-
0/ the water, the Spirit of the Lord caught away Philip :
in order that the occurrence might be shewn to be of God ;
that he might not consider it to be merely man. And he
went, it says, on his way rejoicing. This hints, that he P. 268.
would have been grieved, had he known : for the greatness
of his joy, having had the Spirit also vouchsafed to him, he
did not even see things present. — [But Philip] was found ats. 40.
Azotus. Great was the gain to Philip also : — that which he
heard concerning the Prophets, concerning Habakkuk, con- Bel&Dr.
cerning Ezekiel, and the rest, he saw done in his own ez'3 i2\
person. Thence it appears that he went a long distance,
seeing he was found at Azotus. (The Spirit) set him there,
where he was thenceforth to preach : [And passing through,
he preached in all the cities, until he came to Ceesarea.]
And Saul, yet breathing out threatenings and slaughter <*• 9> J-
against the disciples qfthe Lord, went unto the high priest,
and desired of him letters to Damascus to the synagogues,
that if he found any of this way, whether they were men or
the modern text: "It seems to me that the last clause, aipiSga iireaKeppivav
be knew not that the prophets speak of (Cat. ire£ieaKepp.evrj) r\ iearnais. — In
other persons : or if not this, he was the next sentence B. has retained the
ignorant that they discourse concerning true reading, iKroplav, for which the
themselves in another person:" omitting rest have raplav. N.rapieTav.

272 Saul persecutes, not as the Jews.
Homil. women, he might bring them bound unto Jerusalem. He
 fitly mentions Paul's zeal, and shews that in the very midst
of his zeal he is drawn. [Yet breathing out threatenings
and slaughter,] and not yet sated with the murder of
Stephen, he was not yet glutted with the persecution of
the Church, and the dispersion. Lo, this was fulfilled
John 16, which was spoken by Christ, that they which kill you shall
think they offer worship to God. He then in this wise did
it, not as the Jews : God forbid ! For that he did it through
zeal, is manifest from his going abroad even to strange cities:
whereas they would not have cared even for those in Jeru
salem : they were for one thing only, to enjoy honour. But
why went he to Damascus ? It was a great city, a royal
city : he was afraid lest that should be preoccupied. And
observe his strong desire and ardour, (and) how strictly
according to the Law he went to work : he goes not to the
governor, but to the priest. That if he found any of this
way : for so the believers were called, probably because of
their taking the direct way that leads to heaven. And why did
he not receive authority to have them punished there, but
brings them to Jerusalem ? He did these things here with
more authority. And mark on what a peril he casts himself.
He0 was not afraid lest he should take any harm, but (yet)
he took others also with him, that if, it says, he found any
of this way, whether they were men or women — 0, the ruth-
lessness! — he might bring them bound. By this journey of his,
he wished to shew them all (how he would act) : so far were
they from being earnest in this matter. Observe him also
casting (people) into prison before this. The others there
fore did not prevail : but this man did prevail, by reason of
"Edd. "on what danger casting fact is, he wished to shew them all (both
himself, still even so he is afraid lest the Jews at Jerusalem, and the corn-
he should suffer some harm. This is panionsof his journey,) how they ought
the reason why he takes others with to act:" Sid rrjs bSov irdaw abrois
him, probably to rid himself of his Sei|ai ejSouAeTo. C. however has iraaiv
fear: or also, because they were many abrov, N. rrdaiv abrobs, meaning ; "by
against whom he was going, he takes meansof his journey, he wished to shew
many, in order that the more boldly, them (the Christians bound) to all."
whomsoever he should find, both men Perhaps the true reading is abrov tV
and women, 8rc." Just the opposite rrpoBvplav, or the like. E. D. F. Edd,
to C.'s meaning : viz. "It is not to be " Especially as by means of thejourney
supposed, because he took many with he wished to shew them all (irattv
him, that he had any fears for himself: outoij), that all depended on him
he was above all such regards. The (auroS Tb rrdv iv).

The others heard the voice of Paul, not of Jesus. 273
his ardent mind. And as he journeyed, he came near Acts
Damascus: and suddenly there shitted round about him ]_5'
a liyhl from heaven : and he fell to the earth, and heard s. a, 4.
a voice saying unto him, Saul, Saul, why persecutest thou
Me? Why not in Jerusalem? why not in Damascus ? That [3-]
there might be no opening for different persons to relate
the occurrence in different ways, but that he alone should
be the 'authentic narrator, he thatp went for this purpose, i b^ii-
In fact, he says this, [both in his oration on the stairs,] and viaT0S
when pleading before Agrippa. [Fell to the earth]: foroh.22,6:
excess of light is wont to shock, because the eyes have their '
measure : it is said also that excess of sound makes people
deaf and 2stunned (as in a fit.) But"1 him it only blinded, 2 diro-
and extinguished his passion by fear, so that he should * 7rr°"
hear what was spoken. Saul, Saul, saith He, why persecutest
thou Me ? And He tells him nothing : does not say, Believe,
nor anything whatever of the kind : but expostulates with
him, all but saying, What wrong, great or small, hast thou
suffered from Me, that thou doest these things? And hev-B-
said, Who art Thou, Lord? thus in the first place confessing
himself His servant. And the Lord said, I am Jesus, whom
thou persecutest : think not thy warring is with men r- And
P 6 Sia touto lun&in i. e. who would and after these words : e. g. [For the
have a right to be believed, because it men which were with him, heard not
was known that he left Jerusalem for the the voice, and were amazed and over-
purpose of persecuting. Had it taken powered.] In fact, he says this [in
place in Jerusalem or in Damascus, his oration on the stairs, They heard
some would have given one account of not the voice of Him that spake to me],
the matter, some another — as, in the and when pleading before Agrippa, [he
case of our Lord, when the voice came says, And when we were all fallen to
to Him from heaven at Jerusalem, the ground, I heard a voice, etc.]
''some said it thundered, some that an « 'Akkd rovrov pivov ivtiipaae: may
Angel spake to Him," (so Chrys. ex- be rendered, [They all saw the light,]
plains below, p. 275.) — but, happening but it blinded only Paul : — or, Him
in the way it did, the person most however it only blinded, did not cast
interested in it, and who by this very him into insensibility, but left him
thing was caused to take so momen- otherwise in possession of his faculties.
tous a step, was the authentic narrator; ' The remainder of the verse and
i. e. thestory was to comefromhim,as the the first part of v. 6. to irpbs abrbv, were
only competent authoritv : dkk' abrbs absent from Chrysostom's copy, (and
d(iSiriaros ?jv Sinyobpevos (so Cat; C, Cat. CEc. Theoph.) as from Codd. A.
ivStiniaaaBai:the other Mrs. jjSirryob- B. C. (of New Test.) and Laud's ,Gr. and
pevos)b Sid touto dmdv Infra, p. 275, Lat. of Acts: but the last have the
ofaos Se dfriiriaros fy birayyekkav clause, aKkriviv aoi *.k. k. after SiaKeis,
paMoc ret kavrov.— In the next sen- v. 4. St. Hil. omits the clause durum
tence, Touto 70CV keyet, Kal irpbs est,etc.huthan,tremensetpavens,etc.—
'Aypimrav dirokoyobpevos, something "The voice of Paul:' Didymus in
seems wanting before Kal, as supplied Cat. gives this as Chrysostom s solution
in the translation : but also both before of tbe seeming contradiction between

v. 9.

274 Wliy was his conversion delayed?
Homil. they which were with him heard the voice of Paul, but saw
 -no person to whom he answered — for (ihe Lord) suffered them
to be hearers of what was less important. Had they heard
the other Voice, they would not have believed; but per-
v. c. cciviiig Paul answering (some person), they marvelled. But
arise, and go into the city, and it shall be told thee what
thou must do. Observe, how He does not immediately add
all, but first sofiens his mind. In tbe same way He called
the disciples also a second time". [It shall be told ihes,
etc.]}: He gives him good hopes, and (intimates) that he
». 7. S. shall recover his sight also. And the men which journeyed
with him stood speechless, hearing a voice, but seeing no
man. And Saul arose from the earth; and when his eyes
were opened, he saw no man : but they led him by the hand,
1 to and brought him into Damascus: — the spoils of the devil, 'his
cOtoD f/00l-t'l> as from some city, yea, some metropolis which has been
Mat.13, taken. And the wonder of it is, the enemies and foes them-
selves brought him in, in the sight of all ! And for three days
he neither dideal nor drink, being blinded. What could equal
this? To compensate tbe discouragement in the matter
of Stephen, here is encouragement, in tbe bringing in of
Paul : though that sadness had its consolation in the fact of
Stephen's making such an end, yet it also received this
further consolation : moreover, the bringing in of the villages
of the Samaritans afforded very great comfort. — But why did
this take place not at the very first, but after these things?
That it might be shewn that Christ was indeed risen. This
furious assailant of Christ, the man who would not believe
in His death and resurrection, the persecutor of His dis
ciples, how should this man have become a believer, had
this statement and that cf St. Paul in said at the same time,) so in the case
xxii. 9. " In the first narrative, they of the disciples, Andrew, John, and
heard Paul's voice, saying, Who art Simon, there was a first call, related
thou, Lord? but saw no man save in John i.; then after a while, Christ
Paul : in thd second, they saw the called them a second time, (see Horn.
light, but did not hear the voice of the in Matt. xiv. §. 2.) namely, to be
Loid." fishers of men, Matt. iv. In both
8 o'fru ko! robs paBrirds iKdkeaev iK eases there wts an interval, during
Sevr/fiv (Cat. and Sav. marg. join iK 5. which he and they were prepared for
to the next sentence.) Themeaningis: the further revelation of His will con-
As here, there is an interval between cerning them. The mod. t. (E. Edd.)
the conversion of Saul, and Christ's omits this clause, and substitutes', Kal
announcement of the purpose for which Si' av irapaKekeberai abrbv iroieiv ffape-
he was called, (which- in Acts xxvi. XW° K- T- *¦- "And by what He bids
15, 16. are put together as if all was him do, straightway gives him, &e."

A mighty evidence of Christ's Resurrection. 275
not the power of His resurrection been great indeed ? Acts
Be it so, that the other Apostles favoured (His preten- g1^
sions'): what say you to this man? Why then not im- 
mediately after His resurrection ? That his hostility might
be more clearly shewn as open war. The man who is so
frantic as even to shed blood and cast men into prisons,
all at once believes ! It was not enough that he had
never been in Christ's company: the believers must be
warred upon by him with vehement hostility : he left
to none the possibility of going beyond him in fury :
none of them all could be so violent. But when he was
blinded", then he saw the proofs of His sovereignty and
lovingkindness : then he answers, [Lord, what wilt Thou
have me io do?] that none may say that he played the
hypocrite, he tbat was even eager for blood, and went to the
priests, and flung himself upon such dangers, in persecuting
and bringing to punishment even them that were in foreign
parts — under these circumstances he now acknowledges His
sovereignty. And why was he shone upon by tbat light not
within the city, but before it? The many would not have
believed, since even there (ut Jerusalem) when the people
heard the voice which came from above, they said tbat it Johnl2,
thundered; but this man was authority enough in reporting

what was his own affair. And bound be was brought in,n°'ep.
though not with bonds upon him : and they drew him,
oho had expected to draw the others. And he eat not,
neither drank: he condemned himself for the past, he con
fessed, prayed, besought God. But should any say, This
1 "Kara iKcisoi a'nfi ixatf'ovro. seest him suddenly converted, and in
Horn, in illud, Saulus ailhuc tpnans, his toils for the Go-pel outstripping
etc. §. 5. t. i.i. p 105. " Hut shame- the lriends of Christ ; what plea canst
less objectors may say (of Peter), that thou then have for thine effrontery, in
be ause he was Chr st's disciple, be- disbelieving the word of the Kesurrec-
catise he had been partaker at His tion P"
table, had been with Him three years, u 'E7rei8)( Se i-irkiipaBi) (iirkripo^op^Bn,
bad been under His teaching, had been A. om., Cat. iirr.giBui, E. D. E. Edd.)
deluded and cajoled by Him (iKOka- rr\s Seairorelas avrov ts reKp-f^ia Kal
miBri br' avrov dirarri'Bels) , theiefore rijs ipikavCp ¦iirtas rire drroKplverai (for
it is that he preaches His resurrection : t. a. E. D. r'. Edd. yvu(:(ei, CaU eTSe?)'
but when thou seest Paul, a man who 'iva (ydp add B.) p-li tis einri 'iri bireKpi-
knew Him not, had never heard Him, mto, 6 Kal aipirav iniBvp/hv k. t. k.
bad never been under His teaching : a (?) koI 'Iva pi) ris . . . bireKg. n<2s 7<lf
man, who even after His crucifixion 6 Kal aip. iir. k. t. k. E. D. F. Edd.)
makes war upon Him, puts to death \Ve read, 'E7rei85j Se iirnipaBn, . . .rrjs
them that believe in Him, throws all <*. Ci5e. Tore air. [KiJjie, K. t. A..] 'iva
into confusion and disorder, when thou ^ Km T. a..
T 2

276 Miracles do not compel belief.
Homil. was the effect of compulsion: (we answer) The same thing
ch xiii happened to Elymas: then how came it that he was not
deLaud. changed ? What (evidence) could be more compulsory than
Hom.iv.t.ne earthquake at the Resui-rection, the report of the soldiers,
^'•'•"¦the other miracles, the seeing Himself risen? But these
1 obK dv- 1 things do not compel (belief) ; tbey are calculated to teach
ai/Ka' (it). Why did not the Jews believe when they were told of
dkkdSi- these things? That he spoke truth was manifest: for he
T'K<*- would not have been changed, had tbis not happened; so
that all were bound to believe. He was not inferior to them
that preached the Resurrection, and was more credible, by
being all at once converted. He had no intercourse with
any of the believers ; it was at Damascus that he was con
verted, or rather before he came to Damascus that this
happened to him. I ask tbe Jew : Say, by what was Paul
converted? He saw so many signs, and was not converted:
»Gama-his 2teacher was converted, and he remained unconverted.
liel *
supra, Who convinced him — and not only convinced, but all at
p. 191, 0nce inspired him with such ardent zeal? Wherefore was
it, that he wished even to go into hell itself' for Christ's sake?
The truth of the facts is manifest.
But, as I said, for the present let us take shame to
ourselves (when we think of) the eunuch, both in his
baptism and his reading. Do ye mark how he was in
a station of great authority, how he was in possession of
wealth, and even on his journey allowed himself no rest?
de La- What must he have been at home, in his leisure hours,
Conc.iii. this man who rested not even on his travels? What must
§'748-c'he have been at niSnt? Ye tliat are in stations of dignity,
'[4.] hear: imitate his freedom from pride", his piety. Though
T Aiti ti Kal eis yeewav rfitp.ro drrek- the Ecloga de Laud. Paul. t. xii. p.
BeTv birep rov Xpiarov ; The modern 659. E.)
text substitutes, " that he wished even w rb arvipov, above, note 1. Conn.
to be accursed (Kom. ix. 2.) for Christ." x. §. 5. of the Eleven Homilies, t. xii.
See Horn. xvi. ad Kom. in 1. But p. 393. " Admire how this man, bar-
Chrys. elsewhere uses as strong ex- barian as he was, and alien, and liable
pressions as he does here. Horn. ii. in to be puffed up with his great authority,
2 Thess. §. 4. ouSe tV ireTpav rrjs yeev- demeaned himself towards a man, poor,
vns riyeiri ti elvai Sid rbv rov Xpiarov beggarly, unknown, whom until then he
iriBov. And, Bia rbv tou X. rriBov, had never set eyes on. ... If our rulers
KaTaSexerai Ka! eis yeewav ipireaeiv now, believers though they be, and
Kal rrjs $aaikelas iicireaeTv, (cited in taught to be humble-minded, and with

The Eunuch believed without miracles.

277

about to return home, he did not say to himself: ' I am going Acts
back to my country, there let me receive Baptism :' those 26^.40
cold words which most men use ! No need had he of signs,
no need of miracles : from the Prophet merely, he believed.
(b) But" why is it (so ordered) that he sees (Philip) not
before he goes to Jerusalem, but after he has been there ?
It was not meet that he should see the Apostles under per
secution. Because' he was yet weak, the Prophet was not

nothing of the barbarian about them,
meeting in the public place, I do not
say an unknown stranger, bnt one
whom they know, would be in no
great hurry to give him a seat beside
him (in their carriage), how came this
man to condescend so much to a perfect
stranger — for I will not cease to insist
upon this — a stranger, I say, one
whom he had never seen, a mean-
looking person, apt to he despised for
his appearance, as to bid him mount
and sit beside him P Yet this he did,
and to his tongue committed his sal
vation, and endured to put himself in
the position of a learner : yea, be
seeches, intreats, supplicates, saying,
I pray thee, of whom saith the Prophet
this f and receives with profound at
tention what he says. And not only
so, but having received, he was not
remiss, did not put off, did not say,
' Let me get back to my own country,
let me see my friends, my family, my
kinsfolk' — which is what many Chris
tians say now-a-days when called to
Baptism : ' let me get to my country,
let me see my wife, let me see my
children with my other kinsfolk : with
them present, and making holiday with
me, so will I enjoy the benefit of
Baptism, so partake of the Grace.'
But not these words spake he, the
barbarian : Jew as he was, and trained
to make strict account of places, espe
cially with (the Law) ever sounding in
his ears the duty of observing the
Place, insomuch that he had gone a
long journey to Jerusalem, on purpose
that he might worship iu the place
which. God commanded : and behold,
all at once casting away all that he
had been used to in this regard, and
relinquishing this strict observance of
place, no sooner is the discourse
finished, and he sees a fountain by
the road-side, than he says, See, here
is water, what doth hinder me to be

' The letters (a~) (b) denote the
order of the two parts in Mss. and Edd.

y Sift rb daBeves ert .• Edd. give this
to the preceding sentence, and then :
OuSe irpirepov oiiras fy e&KOkov, as
Sre b irpaipiiri)S abrbv Kariixriaev ,•
"nor was it so easy before, as (it
was) when the Prophet had catechized
him ;" which is irrelevant to the
question : for Philip might have found
him engaged in the same study then
as afterwards. The old text has :
ovk fy eijKokos, 6 irpofp^rns ydp abrbv
Karfixnirev , but A. rightly omits ydf.
Something is wanting; e. g. either,
" until Philip catechized him," or,
rather, " but yet the Prophet cate
chized him." What follows is much
confused in the Mss. By "the pro
phecy itself" Chrys. probably means
more than the two verses given in the
Acts, viz. Isai. liii. 7-12.— " It is
likely he had beard that He had been
crucified," so C. D. F. (i. e. as ap
pears further on, the eunuch when at
Jerusalem had heard of the Cruci
fixion, had seen the rent in the rocks,
&c. another reason why it was fit that
he should have first visited Jerusalem:)
but B., " Perhaps he had not heard :"
and E. Edd., " Hence he learnt."
After " taken from the earth," C.
alone has, Kal rd dkka Sir' (sic) apap-
rlav ovk iirolnaev, the others, oVt dp.
ovk iir. after which Savile alone adds,
" nor was guile found in His mouth."
After ioravg&Bri something is wanting,
e. g. vvv Se ep.-j.dev or Kariix-tlBv. In
Kal tiJ dkka there seems to be a refer
ence to -the sequel in " the prophecy
itself," viz. " and the rest which may
be read in Isaiah, as that He did no sin,
&c." — A., as usual, omits the whole pas
sage: E. refashions it thus : "Hence he
learnt that He was crucified, that His
life is taken away from the earth, that
He did no sin, that He prevailed to
save others also, that His generation
is not to be declared, that the rocks
were rent, that the veil was torn, that
dead men were raised from the tombs :
or rather, all these things Philip told
him, &c." so Edd.

278 The Eunuch is called by man, Saul by Christ Himself.
Homil. easy; (but yet the Prophet) catechized him. For even
 now, if any of you would apply himself to the study of the
Prophets, he would need no miracles. And, if you please,
v. 22.23. let us take in hand the prophecy itself. He was led as
a sheep to the slaughter; and like a lamb dumb before
his shearer, so opened He not His mouth: in His humi
liation His judgment was taken away: and who shall
declare His generation ? for His life is taken from ihe
earth. It is likely he had heard that He was crucified, [and
now he learns] that His life is taken away from ihe earth,
and the rest: that He did no sin, nor deceit in His mouth:
that He prevailed to save others also: [and] who He is,
Whose generation is unutterable. It is likely he had seen
the riven rocks there (on the spot), and (had heard) how the
veil was rent, and how there was darkness, and so forth:
and all these things Philip mentioned, merely taking his
text from the Prophet. It is a great thing, this reading of
the Scriptures ! That was fulfilled which was spoken by
Dent. G, Moses, Sitting, lying down, rising up, and walking, re
member ihe Lord thy God. For tho roads, especially when
they are lonely, give us opportunity for reflection, there
being none to disturb us. Both this man is on the road,
and Paul on the road: howbeit the latter no man draws, but
Christ alone. This was too great a work for tbe Apostles:
and, greater still, in that, the Apostles being at Jerusalem,
and no person of authority at Damascus, he nevertheless
returned thence converted : yet those at Damascus knew
that he did not come from Jerusalem converted, for he
brought letters, that he might put the believers in bonds.
Like a consummate Physician, when the fever was at its
height, Christ brought help to him : for it was needful that
he should be quelled in the midst of his frenzy. For then
most of all would he be brought down, and condemn himself
as one guilty of dreadful audacity, (a) For these things Paul
i Tim.], deplores himself, saying, Howbeit for this cause I obtained
' G' mercy, ihat iu me first Jesus Christ might shew all His
longsuffering. Verily one has reason to admire this eunuch.
He did not see Christ, he saw no miracle: he beheld
1 awe- Jerusalem 'standing yet entire: he believed Philip. How
slfLm- came he to behave thus ? His soul was 2earnest. Yet the
ti.vrtp.ivn. thief (on the cross) had seen miracles : the wise men had

The Scriptures sufficient to produce faith. 279
seen a star: but this man, nothing of the kind. So great a Acts
thing is the careful reading of the Scriptures ! What of Paul 25—40.
then? did he not study the Law? But he, it seems to me,
was specially reserved, for the purpose which I have already
mentioned by anticipation, because Christ would fain draw
to Himself the Jews by inducements from every quarter.
For had they been in their right mind, nothing was so likely
to do them good as this; for this, more than miracles and
all else, was calculated to attract them : asz, on the other
hand, nothing is so apt to prove a stumblingblock to
men of duller minds. See then how, after the Apostle, we
have God also doing miracles. They accused the Apostles
after these [miracles of theirs]; they cast them into prison :
see thereupon God doing the miracles. For instance, the
bringing them out of prison, was His miracle : the bringing
Philip, His miracle : the bringing Paul over, was His. —
Observe in what way Paul is honoured, in what way the
eunuch. There, Christ appears, probably because of his
hardness, and because Ananias1 would not (else) have been
persuaded. Conversant with these wonders, let us shew
ourselves worthy. But many in these times, even when they
come to church, do not know what is read ; whereas Ihe
eunuch, even 'in public and riding in his chariot, applied \ -V
himself to the reading of the Scriptures. Not so you : none°WM'
takes the Bible in hand : nay, everything rather than tho
Bible. Say, what are the Scriptures for? For as much as in
yon lies, il is all undone. What is the Church for? Tio
upb the Bibles: perhaps the judgment would not bo such,
1 aairep oiv ovSiv ovra aKavSaklQeiv ipipevoi, " nurtured :'' B. ivrfvip-lvres,
etuBe- robs iraxvrepovs : i. e. Saul's "luxuriating:" A, E. V>. Edd by
conversion would have weighed with or^iipipevoi.
tbe Jews ei vovv eixov, but it was a *< Sijiroi'. i e. tie them up, smd keep
great stumbling-block to them as them shut. E. Kdd.KaTcJyaiinii', ¦ Eury.'
TaxuTepoi: "as indeed nothing is so Below, for Kal p!j aKouot abrav, we
apt to prove a stumbling-block to men rend iVa p.!j. C. however lias aKouei,
of duller minds," as this is — viz. the which n:ay imply that the sentence
sudden conversion of one of their own should be joined to the preceding or:e,
party to the opposite side. oJ toiouttj Kikaais, elris Karaxibaeiev
* Kal 0V1 ovk dv eirelaBn 'Avavixs, abra iv Kirrpa, Kal [ei] pr\ aKouei abrav :
A. B. C. But Edd. omit Ananias: '-not such the punishment, were oi.e
because he (Paul) would not other- to bury, &c. as it is if he refuse to hear
wise have been persuaded." In lbe them."
"ext sentence, C. F. have 'EyTje-

280 To slight the Scriptures is to insult God.
Homil. not such the punishment: if one were to bury them in
 dung, that he might not hear them, he would not so insult
them as you do now. For say, what is the insult there?
That the man has buried them. And what here ? That we
do not hear them. Say, when is a person most insulted-^
when he is silent, and one makes no answer, or, when he
does speak (and is unheeded) ? So that the insult is greater
in the present case, when He does speak and thou wilt not
Is. 30, hear: greater the contempt. Speak not to us, we read, they
said of old to the Prophets : but ye do worse, saying. Speak":
we will not do. For there they turned them away that they
should not even speak, as feeling that from the voice itself
they got some sort of awe and obligation ; whereas you, iu
the excess of your contempt, do not even this. Believe me,
ii you stopped oura mouths by putting your hands over them,
the insult would not be so great as it is now. For say,
whether shews greater contempt, he that hears, even when
[5.] hindering by this action, or, he tbat will not even hear? Say —
if we shall look at it as a case of an insult offered — suppose
one person to check the party insulting him, and to stop his
mouth, as being hurt by the insults, and another person to
shew no concern, but pretend not even to hear them : whether
will shew most contempt? Would you not say the latter?
For the former shews that be feels himself hit: the latter all but
stops tbe mouth of God. Did ye shudder at what was said?
Why, the mouth by which God speaks, is the mouth of God.
Just as our mouth is the mouth of our soul, though the soul
has no mouth, so the mouth of the Prophets is the mouth
of God. Hear, and shudder. There, common (to the whole
congregation) stands the deacon crying aloud, and saying,
Let us attend to the reading. It is the common voice of
the whole Church, the voice which he utters, and yet none
does attend. After him begins tbe Reader, " The Prophecy
of Esaias," and still none attends, although Prophecy has
nothing of man in it. Then after this, he says, Thus saith
c All the Mss. and Edd.MJ) kakeire, except Sav. and below, b dmbav kh\
' Speak not.' But the context plainly ph iretBipevos pei£ivas Karaifi(0vtT,
requires the sense, " Speak on, if you where the old text has, b bKobuv pei(.
will : we will not do what you bid us :" kot. ical Sid robrov xakbav, " by this,"
though it should rather be, Ouk dxobopev. viz. by putting his hand on tbe speaker's
d E. bpTv, "your mouths," so Edd. mouth.

Profane inattention to the Lessons. 281
the Lord% and still none attends. Then after this, punish- Acts
ments and vengeances, and still even then none attends, oji.

40.

But what is the common excuse ? ' It is always the same
things over again.' This it is most of all, that ruins you.
Suppose you knew the things, even so you certainly ought
not to turn away: since in the theatres also, is it not always
the same things acted over again, and still you take no
disgust? How dare you talk about 'the same things,' you
who know not so much as the names of the Prophets ?
Are you not ashamed to say, that this is why you do not
listen, because it is ' the same things over again,' while you do
not know tbe names of those who are read, and this, though
always hearing the same things? You have yourself con
fessed that the same things are said. Were 1 to say this as
a reason for finding fault with you, you would need to have
recourse to quite a different excuse, instead of this which is
the very thing you find fault with. — Do not you exhort your
son? Now if he should say, "Always the same things!"
would not you count it an insult ? It would be time enough
to talk of " the same things," when we both knew the things,
and exhibited them in our practice. Or rather, even then,
the reading of them would not be superfluous. What equal
to Timothy ? tell me that : and yet to him says Paul, Give i Tim.4,
attention to reading, to exhortation. For it is not possible,
I say not possible, ever to exhaust the mind of the Scrip
tures. It is a well which has no bottom. I said, saith the Eecles.
Preacher, lam become wise ': and then it departed from me. — '
Shall I shew you that the things are not " the same ?" How
many persons, do you suppose, have spoken upon the Gospels?
And yet all have spoken in a way which was new and fresh.
For the more one dwells on them, the more insight does he
get, the more does he behold the pure light. Look, what a
number of things I am going to speak of: — say, what is
e When the Deacon had ordered direarn ar' ipov. Ben. rendering the
silence by proclaiming, if need were, passage with Erasmus, " Deceptus
several times, Ufoaexapev 1 the Reader sum, et tunc recessit a me," re
commenced the Lesson, if from the marks, " I do not see how this agrees
Old Testament or the Gospels, with with what precedes." The Paris Editor,
the formula, TciSe keyei Kujios, " Thus " Novi,inquiunt, et turn mihieffluxit,"
saith the Lord:" (for the Epistles, as if it were a proverb. IntheLXX,
with, " Dearly beloved Brethren.") it is, E?ira, aoipiaBfiaopat, Kal outtj
See Bom. in 2 Thess. iii. §. 4. p. 527. D. ipaKpbvBn air' ipov. E.V.I said, I will
1 Ehov, iaotplaBnv, ipnai, Kal rire be wise, but it was far from me.

282 The complaint of sameness
Homil. narrative ? what is prophecy? what is parable? what is
 type ? what is allegory ? what is symbol ? what are Gospels ?
Answer me only to this one point, which is plain : why are
they called Gospels, " good tidings ?" And yet ye have often
heard that good news ought to have nothing sad in it: yet
Mark 9, this ' good news' has abundance of sadness in it. Their fire,
it saith, shall never be quenched : their worm shall not die:
Mat.24, Shall appoint his portion, it saith, with ihe hypocrites, with
23.' ' them tbat are cut asunder : then shall He say, I know you
not: Depart from Me, ye that work iniquity. Surely5, we
do not deceive ourselves, when we imagine that we tell you
i'eaatj- l'm your own mother-tongue these [good tidings]? You look
downcast; you are stunned; you are struck all of a heap,
unable to hold up your heads. ' Good news' should have
nothing in it of a duty to be done, but rather should counsel
what is good: whereas these ' Gospels' have endless duties
to be done. And again, to mention other things, as for
LukeU, instance, Except a man hale father and mother, he is not
Mat.lO worthy of Me: and, / am not come to bring peace upon
?4-, .. earth, but a sword: and, In the world ye shall have tribu-
61. laiion — excellent11 good tidings these, are they not! For
gghnl6'good news is such as tbis — " You shall have this and that
good thing :" as in common life men say one to another,
" What shall I have for my good news ? Your father is
coming, or, your mother :" he does not say, " You must
do this or that." — Again, tell me, how do the Gospels
differ from the Prophets? Why are not the Prophecies
also called Gospels, good tidings ? For they tell the same
Is. 35,6. things: for instance, The lame shall leap as an hart. The
26—40. s TApa pn dirarapev eavrobs, vopl- Edd.) quite alters the meaning, as if
(ovres ravra ekknviarl vpTv keyeiv ; it were, "You look as indifferent as
Mss. and Edd., &pa pn without the if it were no concern of yours:" viz.
interrogation. Ben. ' Igitur ne deci- " Or, have you nothing to do with
piamus nosmetipsos hsec Greeco more these things? Eut ynu are struck
did.' The meaning seems to bd, deaf (KeK^aio-Se), and as if you were
" When we tell you these things as in a fit, hang down your beads.' —
eua77e'\ia, do we deceive ourselves in Below, for Kal irdA.iv eVepa ep£, oloi',
thinking that we are speaking Greek — the same have, oiairip iari km rl
that we are using the term aright? — toiouto, " such as are also these.
Yet to judge from your looks, one may h Edd. Kakd ye- ob ybv TauVa entry-
see that they are anything but eua7- 7^\ia:readKaAa7e(ou7Ci{;)TauTaei/a')'-
7e\ia lo you. 'Tp-eis Karntpeire, uueis yekia. Supra, p. 65. note c. — In the
xeKibtpaaBe- diroirknKrol rvyxdvere next sentence, jt pot rav ebayyekiW,
xdra Kbirrovres." The innovator (E. Ben. ' Quid mihi est evangeliorum.

shews gross ignorance of the Scriptures. 283
Lord shall give the word to them that preach the Gospel: Acts
and, A new heaven and a new earth. Why are not those ^e—tn.
also called Gospels ? But if, while you do not so much as Ps. as,
know what ' Gospels' mean, you so despise the reading ofTg'6g
the Scriptures, what shall I say to you? — Let me speak '7.
of something else. Why four Gospels ? why not ten ? why
not twenty? If many have taken in hand to set forth a Luke 1,
narrative, why not one person? Why they that were ' dis-Jj e
ciples ? why they that were not disciples ? But why any Apo-
Scriptures at all ? And yet, on the contrary, the Old Testa
ment says, / will give you a New Testament. Where
are they that say, "Always the same things"? If ye knewjer. 31
these, that, though a man should live thousands of years,31,
they are not " the same things," ye would not say this.
Believe me, I will not tell you the answers to any of these
questions; not in private, not in public : only, if any find
them out, I will nod assent. For this is the way we have
made you good-for-nothing, by always telling you the thing,
ready to your hands, and not refusing when we ought.
Look, you have questions enough : consider them, tell me
the reasons. Why Gospels ? Why not Prophecies ? Why
duties to be done, in the Gospels ? If one is at a loss, let
another seek the answer, and contribute each to the others
from what he has : but now we will hold our peace. For if
what has been spoken has done you no good, much less
would it, should we add more. We only pour water into
a vessel full of holes. And the punishment too is all the
greater for you. Therefore, we will hold our peace. Which
that we may not have to do, it rests with yourselves.
For if we shall see your diligence, perhaps we will again
speak, that both ye may be more approved, and we may
rejoice over you, in all things giving glory to the God and
Father of our Lord Jesus Christ : to Him be glory and
dominion now and ever, and world without end. Amen.

HOMILY XX.

Acts ix. 10 — 12.
And there was a certain disciple at Damascus, named Ananias;
and to him said the Lord in a vision, Ananias. And he
said, Behold, I am here, Lord. And the Lord said unto
him, Arise, and go into the street which is called Straight,
and enquire in the house of Judas for one called Saul, of
Tarsus : for, behold, he prayeth, and hath seen in a vision
a man named Ananias coming in, and putting his hand on
him, that he might receive his sight.
What may be the reason that He neither drew any one
of high authority and importance, nor caused such to be
forthcoming for the purpose of instructing Paul " ? It was,
because it was not meet that he should be induced by men,
but only by Christ Himself: as in fact this man taught him
1 (puna- nothing, but merely baptized him: for, as soon as ' bap-
e '' tized, he was to draw upon himself the grace of the Spirit,
by his zeal and exceeding earnestness. And that Ananias
v. 13. was no very distinguished person, is plain. For, the Lord,
it says, spake unto him in a vision, and Ananias answered
and said, Lord, I have heard by many of this man, how
much evil he hath done to Thy saints at Jerusalem. For
if he spoke in objection to Him, much more would he have
done so, had He sent an Angel. And this is why, in the
* CEcumen. adds from some other "Oti 7ap) ob rav atpiSpa iirianptv %Vi
source, " but Ananias who was one of Snkov, C. comp. p.2,"9. But Edd.,)" But
the Seventy:" and afterwards, " And that Ananias also was one of the very
this Ananias was a deacon, as Paul distinguished persons, is plain both from
himself testifies in the Canons:" the what (the Lord) reveals and says to
latter from Ammonius the Presbyter, him', and from what he himself says in
in the Catena.— Below, Kal 6Vi (Cat., answer : Lord, I have heard, &e."

Ananias hesitates, not from unbelief but from fear. 285
former instance, neither is Philip told what the matter is ; Acts
but he sees the Angel, and then the Spirit bids him go10^j6
near to the chariot. But observe here how the Lord
relieves him of his fear: ' He is blind,' saith He, 'and
prayeth, and art thou afraid ?' In the same way Moses
also is afraid : so that the words betokened that he was
afraid, and shrunk from the task, not that he did not believe.
He said, / have heard from many concerning this man.
What sayest thou ? God speaketh, and thou hesitatest ?
They did not yet well know the power of Christ. And s. 14.
here he hath authority from the chief priests to bind
all that call on Thy name. How was that known ? It is
likely that they, being in fear, made minute enquiries. He
does not say this, as thinking that Christ does not know the
fact, but, ' such being the case, how,' says he, ' can these
things be ?' As in fact those (in the Gospel) say, Who can Mark
be saved? — This is done, in order that Paul may believe '
him that shall come to him : he hath seen in a vision : it
hath shewed him beforehand : he prayeth, saith (the Lord) :
fear not. And observe, He speaks not to him of the success
achieved: teaching us not to speak of our achievements.
And b, though He saw him afraid, for all this He said it not.
'Thou shalt not be disbelieved :' he hath seen, saith He, in
a vision a man (named) Ananias : for this is why it was in a
ta*io»,namely, because he wasblind. Andnoteven the exceed
ing wonderfulness of the thing took possession of the disciple's
mind, so greatly was he afraid. But observe : Paul being
blind, in this way He restored to sight. But ihe Lord said^-15-16-
unto him, Go thy way : for he is a chosen vessel unto Me, to
bear My name before the Gentiles, and kings, and the children
of Israel: for I will shew him how great things he must suffer
for My name's sake. ' Not only,' saith He, ' shall he be a
believer, but even a teacher, and great boldness shall he
b Kal ipofJobpevov iSav, obSe ootids teach us, &c. ; or rather, because He
eiirev. Ovk diriarnBnar). The mod. t. also saw him to be afraid. Nor did
prefixes Makkov Se, and adds, dkkd ri ; He speak thus, Thou shalt not &c."
'Awards iropebBirri. " Nay, even see- But the full stop should be placed at
ing him afraid, even then He said not, e?ire>/: "nay, though He saw him
Thou shalt not be disbelieved: (Erasm. afraid, He did not tell him what had
negligently, Be not unbelieving:) but happened to Paul— the victory He had
what? Arise, &c." So Morel. Sav. won overthisadversary. Butonly, Fear
but Ben. puts a full stop at ISt&v: as if not to be disbelieved : for he hath seen,
the meaning were, " because He would &c."

286 Saul's blindness an emblem of his spiritual darkness.
Homil. shew: before Gentiles and kings — such shall be the spread
— — of the doctrine! — that just as He astonished (him) by the
v' former, so He may (startle him even more) by the latter. And
Ananias went, and entered into the house, and laid his
hands upon him, and said, Brother Saul — he straightway
addresses him as a friend by that name — Jesus, Who appeared
unto thee in the way in which thou earnest — and yet Christ
had not told him this, but he learnt it from the Spirit — hath
sent me unto time, that thou mayest receive thy sight, and
be filled with the Holy Ghost. As he said this, he laid his
v. 18. hands upon him. And immediately there fell from his eyes
as it had been scales. Some say this was a sign of his
blindness. Why did he not blind his eyes (entirely) ?
v. 8. This was more wonderful, that, with his eyes open, he
did not see: which was just his case iu respect of the
Law, untild the Name of Jesus was put on him. And
he received sight forthwith, and arose, and was baptized.
v. 19. And having taken food, he recovered strength. He was
faint, therefore, both from his journey and from his fear;
both from hunger, and from dejection of mind. Wishing
therefore to deepen his dejection, He made the man
blind until the coming of Ananias: and, that he might
not imagine the blindness to be (only) fancy, this is the
reason of the scales. He needed no other teaching: that
which had befallen was made teaching (to him). And he
was with ihe disciples which were at Damascus certain
c 'iva Ibairev Qeirkr\rrev rovra oilra, of Jesus on Paul, when, having la'd
icdKelva. (Sav. marg. touto, KaKiiVo.) his hands on him, he told him that it
"That as He (Chiist) astonished was Jesus from whom he should receive
(Ananias) by the one, so He may by his sight." Bin., — who surely must
the other." rovra, by the announce- have overlooked the clause oVej iVato
ment of Saul as a believer; iKe'va, by eVl rov vipov, to which these words be-
that of his becoming, a preacher, and long. — Above, T.ves ipaairijs irr^liaem
before Gentiles and kings. (Chrys. is eivairovro anpeTov, the meaning k, that
negligent in his use of the pronouns this falling off of the scales, &c. is an
oStos and iKeTvos) Oritmsy be, " that emblem of his mental blindness, and of
as he (Saul) astonished (men) by his his recovery therefrom. The inno-
conversion, so by his wonderful bold- vator, not understanding this, alters it
ness as a preacher. — E. Edd. omit tbis, to. toutos Tiye's ipaai rijs ir. abrov elvai
and substitute, " as to prevail over all airtas. "Some say that these were
nations and kings." tbe cause of his blindness:" which is
d "But when was the name of accepted by Edd. — And below, "lest
Jesus put upon Paul, that he should any should imagine, &c." where tis,
recover his sight? Here is either E. bracketted by Sav., adopted by
something wrong in the text, or we the other Edd., is due to the same
must say that Ananias put the Name hand.

Stephen is silenced, and a greater succeeds. 287 •
days. And straightway in the synagogues he preached Acts
Jesus; that He is the Son of God. See, straightway he 1 7^22.
was a teacher in tbe synagogues. He was not ashamed of v. 20.
the change, was not afraid while the very things in which
he was glorious aforetime, the same he destroyed. Even
'from his first appearance on the stage here was a man,
death-dealing, ready for deeds of blood : seest thou what a
manifest sign (was here) ? And with this very thing, he put
all in fear: for, said they, Hither also is he come for this
very thing. But all that heard him were amazed, and s.21.22.
said; Is not this he that destroyed them which called on
this name in Jerusalem, and came hither fur that intent,
that he might bring them bound unto the chief priests ? But
Saul increased ihe more in strength, and confounded the
Jews which dwelt at Damascus, proving that this is very
Christ. As one learned in the Law, he stopped their mouths,
and suffered them not to speak. They thought they were
rid of disputation in such matters, in getting rid of Stephen,
and they found another, more vehement than Stephen.
But let us look at what relates to Ananias. The Lord Eecapi-
said not to him, Converse with him, and catechize him. For tulatlon-
if, when He said, He prayeth, and hath seen a man layings. 11, 12.
his hands upon him, He did not persuade him, much less
had He said this. So that he shall not disbelieve thee,
he hath seen in a vision. Observe how in the former
instance neither is Philip told all immediately. Fear not,
He saith : for this man is a chosen vessel for Me. He v. 15.
r e For '\naovv (the reading accredited objects. It is contrary to right reason
by the leading authorities in v. 20.) to say, that evil is a physical quality
here and in the second exposition, E. or essence, and therefore unchange-
alone has Xpijroc (with text recept.) able. (See this argued Horn. lix. in
adopted by Edd. Matt. p. 596.) A fit implement,
f Kal evBeas iK irpooiplav, Bavarav therefore, and of no common kind: a
0 dyB.uwos fy viz. ch. 7, 58. C. has OKevos iKkoyrjs, of all others to be
Bmilrav, for which A. conjecturaily chosen, because of its approved suit-
substitutes Babpaaros. ableness for the purpose." Thus St.
5 SKedos Se Kake'nai SiKalas- SeiK- Chrysostom constantly interprets this
vbvros rov kiyov 'iri ovk fort cpvaiKT) expression. Horn, xviii, in Eom. §. 6.

tl Kmla- OKedos, irnalv, iKkoyvs- rb t. ix. 638. " When the stars were

ty his energy and earnestness. These Comm. in c. 1. Gal. §. 9. t. x. 674.
need but to be turned to the right " Called me by His grace. Yet God

•288 Paul chosen for his preeminent fitness.
HoMiL.more than sufficiently released him of his fear, if the case
xx- be so that this man shall be so zealous in our cause, as even
to suffer many things. And justly he is called a vessel
(or, instrument) — for reason shews that evil is not a physical
quality : a vessel of election, (or, chosen instrument,) He
saith ; for we choose that which is approved. And let not
any imagine, that (Ananias) speaks in uubelief of what was
told him, as imagining that Christ was deceived: far from
it! but affrighted and trembling, he did not even attend
to what was said, at hearing the name of Paul. Moreover,
the Lord does not tell that He has blinded him : at the
mention of his name fear had prepossessed his soul : ' see,'
v. 14. he says, ' to whom Thou art betraying me : and hither for
2°1nip' this very purpose is he come, to bind all that call upon Thy
Name. I fear, lest he take me to Jerusalem: why dost
Tbou cast me into the mouth of the lion ?' He is terrified,
even while he speaks these words ; that from every quarter
ityerfy. we may learn the "energetic character of the man. For that
these things should be spoken by Jews, were nothing wonder
ful: but that these (the believers) are so terrified, it is a
most mighty proof of the power of God. Both the fear is
shewn, and the obedience greater after the fear. For there
was indeed need of strength. Since He says, A vessel of
election, that thou mayest not imagine that God is to do all,
He adds, to bear My Name before Gentiles and kings, and
the children of Israel. Ananias has heard what he most
desired — that against the Jews also he will take his stand :
this above all gave him courage. For I, saith He, will shew
saith, that He called him, because of (jrreT,) therefore some it follows and
his virtue, (Sid rfy dperfy,) saying, abides with, from some it departs, and
A chosen vessel, &c. : i. e. fit to do to the rest it never even reaches. And
service, and do a great work.... But to shew that God first examined well
Paul himself everywhere ascribes it the bent of the will, (irpoalpeais,) and
all to grace." Horn. iii. in 1 Tim. §. I. thereupon gave the grace before tbis
t. xi. 562. " God, foreknowing what blessed man had done aught wonderful,
he would be, before he began to preach, hear what the Lord saith of him: A
saith, A chosen vessel, &c. For as chosen vessel, &c." — The modern text:
they who in war bear the royal " And having said SKevos, so as to
standard, the labarum as we call it, shew that the evil in him (n Kmla
have need of much skill and bravery abrov) is not physical, He adds, iKko-
not to deliver it into the enemy's yrjs, to declare tbat he is also ap-
hands, so they that bear the Name of proved ; for &c." — CEcumen. Selxwaiv
Christ, &c." And de Compunct. ad SVi ouk iari QvaiKn n kokIu aiirf,
Demetr. lib. i. §. 9. t. i. 138. " Since " The Lord shews that vice is not
.grace will have our part, (rd irap' npav natural to him."

The Lord mildly reproves Ananias. 289
him how great things he must suffer for My Name's sake. At Acts
the same time also this is said by way of putting Ananias to l(}*[7
the blush : If he, that was so frantic, shall suffer all things,  ''
and thou not willing even to baptize him ! ' It is well,' saith
he: 'let him continue blind' (thish is why he says these
words): 'he is blind: why dost Thou at all bid me open bis
eyes, that he may bind (men) again ?' Fear not the future :
for that opening of his eyes he will use not against you, but
for you: (with reference to that saying, That he may receive s. 12.
7m sight, these words are spoken :) for not only will he do
you no harm, but he will suffer many things. And what is
wonderful indeed is, 'that he shall first (know how great
things he shall] suffer, and then shall take the field against
the perils. — Brother Saul, the Lord Jesus — he saith not, v. 17.
Who made thee blind, but, Who appeared with thee in the
way, hath sent me unto thee [that thou mayest receive thy
sight] : observe this man also, how he utters nothing boastful,
but just as Peter said in the case of the lame man, Why look ch. 3,12
ye on us, as though by our own power or holiness we had
made him to walk, so here also he saith, Jesus, Who appeared
unto thee. (6) Or", (he saith it) that the other may believe :
and he saith not, He that was crucified, the Son of God, He
that doeth wonders: but what ? He that appeared unto thee:
(speaking) from what the other knew : as Christ also added
no more, neither said, I am Jesus, the Crucified, the Risen.:
but what? Whom thou persecutest. Ananias said not, 'The
persecuted,' that he may not seem as it were to 'rave over him,1 eVe»--
to deride him. Who appeared unto thee in the way : and 6owriv-
* Sia touto toito kiyei: i. e. Ana- makes it, " To that saying, That he may
nias's objection, (v. 13.) in fact comes receive his sight, let this be added."
to this : this was the feeling which ' Kal to s\ Bavpaarbv, Sri irpirepov
prompted his words. The innovator ireiVeTai, Kal rire. So all our Mss.
substitutes, Sia touto vvv tfpepos, Sri . . (Cat. rb irp.) We conjecture the true
therefore is he now gentle, because reading to be, oVt irpirepov e%aerai :
he is blind :" E. Edd.— The meaning " he shall first know," viz. how many
is: "In saying, I wilt shew him how things he must suffer, &c. v. 16.
much he shall suffer, etc. the Lord ' In the Mss. and Edd. the portions
lebukes Ananias' reluctance to baptize here marked b, a, 0, occur in the order
bim, and restore his sight: his answer, a, b, c. The clause n aare iriarevaai
Lord, T have heard, etc. was in fact iKeTvov being thus thrown out of its
as good as sayiug, Let him remain connexion, perplexed the scribes: Cat.
Wind, it is better so." The parenthetic, omits %, " until he obtained the mighty
«7>os to, "Iua dvafrketyn, ravra eXprvrai, gifts, so that he (iKeTvov, Ananias?)
looks like a marginal note cf one who believed." A. E. F. D. reject the
did not perceive the connexion. — E. clause altogether. N. aare Kal ir. i.

290 Paul' received the Spirit while Ananias spake.
Homil. yet He did not (visibly) appear, but was seen by the things
 — done. And immediately he added, wishing to draw a veil
over the accusation : That thou mayest receive thy sight.
I came not to reprove the past, but to bestow the gift:
[that thou mayest receive thy sight, and be filled with the
Holy Ghost.] (a) With hands laid on, he spake these
v. 18. words. [And immediately there fell from his eyes, etc.] :
v. 19. a double blindness is removed. — And why saith it, Having
taken food, he was strengthened ? Because they that are
in such case become relaxed: he had no heart to partake
of food before, until he obtained the mighty gifts, (c) It
seems to me, that both Paul and Cornelius, at the very
instant when the words were spoken, received the Spirit.
And yet (in this case) the giver was no great one. So
true is it, that there was nought of man's in the things
done, nor aught was done by man, but God was present, the
Doer of these things. And at the same time, (the Lord)
both teaches him to think modestly of himself, in that He
does not bring him to the Apostles who were so admired,
and shews that there is nothing of man here. He was not
filled, however, with the Spirit which works signs: that in
this way also his faith might be shewn ; for he wrought no
v. 20. miracles. And straightway, it says, in the synagogues he
preached Jesus — not that He is risen — not. this : no, nor
that He liveth : but what? immediately he strictly expounded
v. 21. the doctrine — that this is the Son of God. [And all that
heard him were amazed, etc.] They were reduced to utter
incredulity. And yet they ought not to have wondered
only, but to worship and reverence. [Is not this he, etc.]
He had not merely been a persecutor, but destroyed them
which called on this Name — they did not say, ' on Jesus ;'
for hatred, they could not bear even to hear His name — and
what is more marvellous still, and came hither for this
purpose, [etc.] ' We cannot say, that he associated with
[3.] the Apostles before.' See by how many (witnesses) he is
confessed to have been of the number of the enemies ! But
Paul not only was not confounded by these things, nor
v. 22. hid his face for shame, but increased the more in strength,
and confounded the Jews, i. e. put them to silence, left
them nothing to say for themselves, proving, that this is

Forthwith he teaches that Jesus is the Son of God. 291
very Christ. "Teaching," it says: for this man was a Acts
teacher. J^
And after that many days were fulfilled, the Jews s. 23.
took counsel to kill him. The Jews again resort to that
•valid argument of theirs, not now seeking false-accusers1 iaxvpbv
and false-witnesses; they cannot wait for these now: but*" °fv
what do they ? They set about it by themselves. For as
they see the affair on the increase, they do not even use
the form of a trial. But their laying await was known v. 24.
-of Saul. And they watched the gates day and night to kill
him. For this was more intolerable to them than the
miracles which had taken place — than the five thousand, the
three thousand, than everything, in short. And observe him,
how he is delivered, not by (miraculous) grace, but by man's
wisdom — not as8 the Apostles were — that thou mayest learn 2 iKeTvoi,
the 'energetic character of the man, how he shines evenej™^,'
without miracles. Then the disciples took him by night, T-25.
that tbe affair might not be suspected, and let him down by
the wall in a basket. What then ? having escaped such
•a 'danger, does he flee? By no means, but goes where he
kindled them to greater rage.

[And straightway in the synagogues he preached Jesus] — Eecapi-
for he was accurate in the faith — [that this is the Son o/v.20.2i!
God. But all that heard him were amazed, etc.] for indeed
it was incredible. [But Saul increased, etc.] Therefore v.22-24.
after many days this happens: [viz. the Jews took counsel
to kill him. And their laying await was known of Saul.]
What does this mean ? It is likely that for a while he did not
choose to depart thence, though many, perhaps, besought
him ; but when he learnt it, then he permitted his disciples :
for he had disciples immediately. [Then the disciples, etc.] v. 25.
Of this occurrence he says : The eihnarch of Aretas the king 2 Cor.
kept the city qf the Damascenes with a garrison, desiring to ' '
apprehend me. But observe the Writer here1, that he does
1 rovrov : Edd. rbv ebayyekiarfy : ing ambitiously, and making Paul il-
and below, from E. alone, "dkkd pivov lustrious, but only (saying) that they
8ti hiyyeipav rbv fraaikea, not speak- stirred up the king." But he does
U2

292 Having had much forgiven, he loved much.
Homil. not tell the story ambitiously, and so as to shew what art
 — important person Paul was, saying, " For they stirred up the
king," [and so forth: but only, Then the disciples took him by
night, and let him down by the wall— in a basket:] for they
sent him out alone, and none with him. And it was well they
did this: the consequence being, that he shewed himself to the
Apostles in Jerusalem. Now they sent him out, as bound to
provide for his safety by flight : but he did just the contrary-
he leaped into the midst of those who were mad against him.
This it is to be on fire, this to be fervent indeed ! From
that day forth he knew all the commands which the ApostleS
Mat. 10, had heard : Except a man take up his cross, and follow Me.
The very fact that he had been slower to come than the rest
Luke 7, made him more zealous : for to whom much is forgiven, the
same will love more, so that the later he came, the more
he loved : f t m and having done ten thousand wrongs, he
thought he could never do enough to cast the former deeds
v. 22. into the shade. Proving, it says : i. e. with mildness teach
ing. And observe, they did not say to bim, Thou art he
that destroyed : why art thou changed ? for they were
ashamed: but they said it to themselves. For he would
have said to them, This very thing ought to teach you,
as in fact he does thus plead in his speech before Agrippa.
Let us imitate this man : let us bear our souls in our hands,
ready to confront all dangers. — (That he fled from Damas
cus,) this was no cowardice n : he preserved himself for the
preaching. Had he been a coward, he would not have
gone to Jerusalem, would not immediately have commenced
teaching : he would have abated somewhat of his vehemence:
for he had been taught by tbe fate of Stephen. He was no
' otKoyo- coward, but he was also J prudent (in husbanding himself).
piKis. not say it, and his not saying it is irparov xpivov, Kal pvplariSiKniib>s,obSev
tbe very thing which Chrys. com- ^eiTo 'iKavbv, k. r. k. So all our Mss.
mends : dkk' Spa rovrov ob tpikorlpas except E. If eveSpa be not corrupt, it
keyovra, obSe kapirpbv SeiKvbvra rbv seems to be used in a sense unknown
n., " 'Eirnyeipav ydp," tpnciv, "rbv to the Lexicons. — Edd. fiom E.
f3aaikea." The <j>no-lv here is put " Therefore it is that he so pillories
hypothetically , " as if he had said," or (arnkirebav) his former life, and brands
"when he might have said." The (orffoic) himself repeatedly, and thinks
sentence, however, requires something nothing enough, &c."
to complete it, such as we have added B Horn. xxv. in 2 Cor. p. 616.
in the translation. Horn. v. de Laud. S. Pauli, t. n.
¦>" 'Akk' eveSpa (N. eVeSpa) iirolei rbv 501 .

Paul a pattern of Christian love and zeal. 293
Wherefore he thought it no great thing to die for the Acts
Gospel's sake, unless he should do this to great advantage : 2(Sr
willing not even to see Christ, Whom most of all he longed phliTT
to see, while the work of his stewardship among men was23-24-
not yet complete. Such ought to be the soul of a Christian.
From" his first appearance, from the very outset, the cha- [i.]
racter of Paul declared itself: nay, even before this, even
iu the things which he did not according to knowledge, Rom.
it was not by man's reasoning that he was moved to act10'2'
as he did p. For if, so long afterwards, he was content
not to depart, much more at the beginning of his trading-
voyage, when he had but just left tbe harbour. Many things
Christ leaves to be done by (ordinary) human wisdom, that
we may learn that (his disciples) were men, that it was not
all everywhere to be done by grace : for otherwise, they
would have been mere motionless logs : but in many things
they managed matters themselves. — This is not less than
martyrdom,- — to shrink from no suffering for the sake of the
salvation of the many. Nothing so delights God. Again
will 1 repeat what I have often said : and I repeat it,
because I do exceedingly desire it : as Christ also did the
same, when discoursing concerning forgiveness : When ye Mark
pray, forgive if ye have aught against any man: and again 11' 25,
to Peter He said, I say not unto thee, Forgive until seven Mat.is,
times, but until seventy-times seven. And Himself in fact22,
forgives the transgressions against Him. So do we also,
because we know that this is the very goal of Christianity,
continually discourse thereof. Nothing is more frigid than a
Christian, who cares not for the salvation of others. Thou
canst not here plead poverty : for she that cast down the two Luke2i,
mites, shall be thine accuser. And Peter said, Silver and1: , „
gold have I none. And Paul was so poor, that he was often 6.
hungered, and wanted necessary food. Thou canst not plead
lowness of birth : for they too were ignoble men, and of ignoble
parents. Thou canst not allege want of education : for they
• Horn. xxsi. in 2 Cor. p. 617. B. worldly considerations." The mod. t.
p Wdkkov Se Kal irpb robrov, Kal iv (Edd.) perverts the Author's meaning:
oh ob kotA yvuaiv eiroiei, obK (B. o&Se, " "  nay even before this. For in
A. om.) dvBparriva Kivobpevos koyiapip the things, <fec. he was moved by man's
BieirpdVreTo. i. e. " Even as a perse- reasoning to act as he did."
entor, he was not swayed by common

294 Nothing can excuse want of zeal.
HoMii.too were unlearned men. Even if thou be a slave, therefore,
XX
-. aud a runaway slave, thou canst perform thy part: for such was
13. ' Onesimus : yet see to wliat Paul calls him, and to how great
Philem. honour he advances him : ihat he may communicate with
•me, he says, in my bonds. Thou canst not plead infirmity:
for such was Timothy, having often infirmities; for, says the
l Tim. Apostle, Use a little wine for thy stomach's sake, and thine
often infirmities. Every one can profit his neighbour, if he
will fulfil his part. See ye not the unfruitful trees, how
strong they are, how fair, how large also, and smooth, and
of great height ? But if we had a garden, we should much
rather have pomegranates, or fruitful olive trees: for the
others are for delight to the eye, not for profit, which in
them is but small. Such are those men who only consider
their own interest : nay, not such even, since these persons
are fit only for burning : whereas those trees are useful both
for building, and for the safety of those within. Such too
Mat.25, were those Virgins, chaste indeed, and decent, and modest,
but profitable to none : wherefore they are burned. Such
are they who have not nourished Christ. For observe that
none of those are charged with particular sins of their own,
with fornication, for instance, or with perjury; in short, with
no sin but the having been of no use to another. Such was
ib. 25. he who buried his talent, shewing indeed a blameless life,
but not being useful to another. How can such an one be
a Christian ? Say, if the leaven being mixed up with the
flour did not change the whole into its own nature, would
such a thing be leaven ? Again, if a perfume shed no sweet
odour on those who approach it, could we call it a perfume?
Say not, ' It is impossible for me to induce others (to become
Christians)'^— for if thou art a Christian, it is impossible but
that it should be so. For as the natural properties of things
cannot be gainsaid, so it is here ; the thing is part of the
very nature of the Christian. Do not insult God. To say,
that the sun cannot shine, would be to insult Him : to say
that a Christian cannot do good, is to insult God, and call
Him a liar. For it is easier for the sun not to give heat,
nor to shine, than for the Christian not to send forth light:
it is easier for the light to be darkness, than for this to be so.
Tell not me that it is impossible : the contrary is the impossible.

A Christian without zeal is a contradiction. 295
Do not insult God. If we once get our own affairs in a right Acts
state, the other will certainly follow as a natural and necessary J[^6
consequence. It is not possible for the light of a Christian  ''
to be hid ; not possible for a lamp so conspicuous as that to
be concealed. Let us not be careless. For, as the profit
from virtue reaches both to ourselves and to those who -are
benefited by it: so from vice there is a twofold loss, reaching
both to ourselves, and to those who are injured by it. Let
there be (if you will) some private man, who has suffered
numberless ills from some one, and let no one take his part,
yet let that man still return good offices ; what teaching so
mighty as this ? What words, or what exhortations could
equal it? What wrath were it not enough to extinguish
and soften? Knowing therefore these things, let us hold
fast to virtue, as knowing that it is not possible to be saved
otherwise, than by passing through this present life in doing
these good works, that we may also obtain the good things
which are to come, through the grace and mercy of our Lord
Jesus Christ, with Whom to the Father together with the
Holy Spirit be glory, might, honour, now and ever, world
without end. Amen.

HOMILY XXI.

Acts ix. 26, 27.
And when Saul was come to Jerusalem, he assayed to join
himself to the disciples : but they were all afraid qf him, .
and believed not that he was a disciple. But Barnabas
took him, and brought him to the Apostles, and declared unto
them how he had seen the Lord in the way.
One may well be much at a loss here to understand how
it is that, whereas in the Epistle to the Galatians Paul says,
/ went not to Jerusalem, but into Arabia and to Damascus,
Gal. l, and, After three years I went up to Jerusalem, and1 to see
ji' Peter, here the writer says the contrary. (There, Paul says,)
{ijo-ai And none qf the Apostles saw I ; but here, it is said, (Bar-
at" nabas) brought him to the Apostles. — Well then, either
- dvaBia- (Paul) means, "I went not up with intent 2to refer (or
attach) myself to them — for what saith he ? / referred not
myself, neither went I to Jerusalem [to those who were
Apostles before me]": or else, that the laying await for him
in Damascus was after his return from Arabia; bor else,
again, that the visit to Jerusalem was after he came from
• St. Chrysostom's exposition cannot is as follows : I went to Arabia, then
be correctly reported here. Perhaps to Damascus, then [viz. at some time
what he did say, was in substance as during the residence in Damascus] to
follows : " but I went into Arabia, and Jerusalem (to see Peter), then to
returned again unto Damascus : whence Syria [i. e. back to Damascus] ; where-
we learn, that the plot against him at as, had he related matters fully, it
Damascus was after his return from should have been, that he went into
Arabia, and then the visit (to Jerusa- Arabia, thence to Damascus, then to
lem), after the escape from Damascus. Jerusalem [to see Peter], thence to
Certainly of his own accord he went Damascus again, then again to Jem-
not to the Apostles, &c." — (So far, the salem [after the escape from D.], thence
first hypothesis, viz. that the visit, to Ceesarea."
Acts ix. and the visit in Gal. are one b For n ei pn touto, E. gives (as
and the same. Then) " or else, Paul emendation) e2Va irdkiv, and iKeiOev for
does not mean this visit (viz. after the airb 'Aja/3ias, but retains tbe % ei PV
flight from Damascus), but passes it touto of the preceding clause, which
by, so that the order (in his narration) equally needs correction.

St. Paul's movements after his conversion. 297
Arabia. Certainly of his own accord he went not to the Acts T"V"
Apostles, but assayed to join himself unto the disciples — as 26. 27.
being" a teacher, not a disciple — " I went not," he says, "for
this purpose, that I should go to those who were Apostles
before me : certainly, I learnt nothing from them." Or d,
he does not speak of this visit, but passes it by, so that the
order is, " I went into Arabia, then I came to Damascus,
then to Jerusalem, then to Syria:" or else, again, that he
went up to Jerusalem, then was sent to Damascus, then to
Arabia, then again to Damascus, then to Caesarea. Also,
the visit after fourteen years, probably, was when he brought Gal. 2,
up the [alms to the] brethren together with Barnabas: orA'otsll
else he means a different occasion. For the Historian for30,
conciseness, often omits incidents, and condenses the times.
Observe how unambitious the writer is, and how he does
not even relate1 that vision, but passes it by. He assayed, lle^atei
it says, to join himself to the disciples. And they were 17-I21!
afraid of him. By this again is shewn the ardour of
Paul's character: not (only) from the mouth of Ananias,
and bf those who wondered at him there, but also of those
in Jerusalem: [they believed not that he was a disciple:]
for truly that was beyond all human expectation. He8 was
'¦ E. F. D. Edd. " As not being a his conversion) went into Arabia : (the
teacher, but a disciple:" the reading of mod.t.substitutes, Syria:) then returned
A. B.C.N, is attested by Cat. CEc. but to Damascus: then (omitting all the
below it is said that he joined himself rest) to Caesarea. — In the Comment,
to the disciples, oVe paBrrrfy 6vra. on Gal.i. t. x. 675. D. Cbrys.|expounds
Infra, note e. thus: "Whereas he says, I went not
i Here should begin the alternative up, this also may be said, that he went
to the former hypothesis (beginning % not up at the outset of his preaching,
rolvvv touto tpnaiv) perhaps, with % ei and, when he did, it was not for the
pj) touto. Cat. has dirfikBov, ijkBoir, purpose of learning. He intimates both
which we adopt, as the mention of these things, saying, Immediately I
Syria shews that the narrative in Gal. i. conferred not, etc. he does not aay
17— 21. is referred to; the subject there- simply, Ou tr^oaav., but, ebBeas. And
fore ofkiyei,dtplriaivis Paul, and rabrnv if he did go up afterwards, it was not
means the visit in Acts ix. The next for the purpose of getting additional
sentence, for n ei pn rovro irdkiv k. r. k. knowledge."
requires to be remodelled as above, e. g. e A. B. C. iKeTvo. Bapvdflas Se av-
teov keyeiv iri e| 'Apaflias eis Aap. Bpairos iirieiKns Kal flpepos fy- Kal Spa
bnarpe^as, dvnkBev els 'lepoaikvpa, K. r. k. Cat. eKei. Bapvdfias avBpairos
eira eis Aap. dirnkBe irdkiv, eira irdkiv iirieiKns fy- Kal Spa. The epithet
eis 'lepao., eira i\errepjpBn eis Kaiaa- npepos, "tamed," was felt to be nn-
peim. The reporter, or redactor, seems suitable to Barnabas, hence Cat. omits
to have intended a recital of St. Paul's it, CEc. substitutes (from below) Kal
movements before as well as after his XPn^rbs atpiSpa. The mod. t. trans-
conversion : viz. (from Tarsus) he went poses the clause to the comment on
»ptoJerusalem,thenwassent(bythe v. 27. The fact seems to be, that
high-priest) to Damascus: then (after Bapvd&as Se is out of its place, and

298

The disciples at Jerusalem distrusted him:

Homil. [no longer a wild beast, but] a man mild and gentle ! And
 observe how he does not go to the Apostles, such is his
forbearance, but to the disciples, as being a disciple. He
was not thought worthy of credit. But Barnabas — " Son
of Consolation" is his appellation, whence also he makes man

ch. 11, himself easy of access to the man : for he was a
exceedingly, and this is proved both by the present in-

15, 39.

.28.

stance, and in the affair of John (Mark) — having taken
him, brought him to the Apostles, and related to them
how he had seen the Lord in the way1. It is likely that
at Damascus also he had heard all about him: whence
he was not afraid, [but the others were,] for he was a man
whose glance inspired fear. How, it says, he had seen the
Lord in the way, and that He had spoken unto him,
and how in Damascus he had spoken boldly in the name
of the Lord. And he was with them coming in and
going out at Jerusalem, and speaking boldly in the name

that dvBp. iir. Kal np- is a description
of Saul's present bearing contrasted
with his former character : and that
the sentence should begin with iKeivo,
somewhat in this way : 06 ydp ?jv ivras
irpoaSoKlas dvBpairlvns. 'EKeTvo [e. g. rb
dngiov, that raging wild-beast, now] was
a man, mild and gentle. — Below, all the
Mss. have are piaBnrnv ovra, which is not
easily reconciled with the former pas
sage (note 0). There it is represented,
that he assayed to join himself to the
disciples as being a teacher, and not a
disciple; here, that he did this as being
a disciple, and Sia rb perpid^eiv. CEc.
combines this with the former state
ment: " he went not to the Apostles,
but assayed, &c. perpidfav, oVe SiS. av,
frdX ob paB., where Henten. renders,
modeste de se sentiens quum tamen
prseceptor esset et non discipulus :
rather, forbearing to put himself for
ward as he might have done, seeing
he was himself a teacher, &c. The
Catena has the Sid rb perptd^eiv
after diriivra, and again after (Sera.
Hence the true reading may be, Kal
Spa abrbv ov irpbs r. dir. diriivra, dkkd
ir^bs robs padnrds- ovx &re paBnrnv
ivr a, akkd Sid rb per^id^eiv.
1 A. B. C. (and Cat.) give the text,
But Barnabas — in the way, con
tinuously, and then the comments all
strung together. Also the clause " it
is likely — about him" is placed last,
after 70070s %v b dvbp. This expression

(Cat. adds ydp) may denote either the
quick, keen glance of Paul's eye, or
the terror with which he was regarded—
" to them the man had a terrible look
with him." — The modern text: "But
Barnabas — in the way. This Barnabas
was a mild and gentle sort of man.
' Son of Consolation' is the meaning of
his name: whence also he became a
friend to Paul. And that he was ex
ceedingly kind and accessible, is proved
both from the matter iu hand, and from
the affair of John. Whence he is not
afraid, but relates how he had seen,
&c. — in the name of the Lord Jesus.
For it is likely, &c. Whetefore also
touto iKelvav KaraaKevaartKd iroiuv,
Sid TaSc ej7»u if3e/3alaae rd kexBevra."
In the original text, it is simply Taura
eKelvav KaraaKevaariKd, Kal Sid rav
tgyay iflefjalaae rd kexBevra, which
being put before v. 28. would mean,
that the conduct of Paul in Damascus,
the rrZs iirajlbna., evidenced the truth
of what he said, about the Lord's
appearing to him in the way. Hence
in the mod, text: " wherefore Barna
bas making the latter prove the former,
confirmed by (Paul's) deeds the things
told of him." (But Ben., Ideo ha3C ad
ilia preeparant, dum ille operibus dicta
confirmat. Erasm., Ideo et hsec pr£-
paratoria facit operibus confirmans ea
quae dicta erant.) We have trans
posed the clause, as comment on v.

and the unbelieving Hebrews hated him. 299
qf Jesus : these things were demonstrative of the former, Acts
and by his acts he made good what was spoken of him. 28^",
And he spake, and disputed with the Hellenists. So then v. 29.
the disciples were afraid of him, and the Apostles did not
trust him ; by this therefore he relieves them of their fear.
With the Hellenists: he means, those who used the Greek
tongue: and this he did, very wisely; for those others,
those profound Hebrews, had no mind even to see him.
But they, it says, went about to slay him : a token, this, of
his energy, and triumphant victory, and of their exceeding
annoyance at what had happened. Thereupon, fearing lest
the issue should be the same as in the case of Stephen, they
sent him to Caasarea. For it says, When the brethren were v. 30.
aware of this, they brought him down to Ceesarea, and sent
him forth to Tarsus, at the same time to preach, and likely
to be more in safety, as being in his own country. But
observe, I pray you, how far it is from being the case that
everything is done by (miraculous) grace ; how, on the
contrary, God does in many things leave them to manage
for themselves by their own wisdom and in a human way ;
sog to cut off tbe excuse of idle people : for if it was so in
the case of Paul, much more in theirs. Then, it says, the s. 31.
Church throughout all Judeea and Galilee and Samaria
had peace, [Ihey) being edified, and walking in the fear
of the Lord, and abounded in the comfort qf the Holy
Ghost h. He is about to relate tbat Peter goes down (from
Jerusalem), therefore that you may not impute this to fear,
he first says this. For while there was persecution, he was
in Jerusalem, but when the affairs of the Church are every
where in security, then it is that he leaves Jerusalem. See
how fervent and energetic he is ! For he did not think,
because there was peace, therefore there was no need of his
presence. Paul' departed, and there was peace: there is
s This and the next clause are trans- in apposition with 'EKKknala.
posed in the Mss. so that eV auToV ' i.e." If Paul had remained there-
would mean "in the case of the would not have been peace and quiet."
brethren." It is doubtful, as the text stands,
h A. B.C. of N.T. ard vulg. Hieron. whether the subject to $Savvro is, the
have the singular throughout ; and so Jewish believers, or, the adversaries :
Cat. in 1. Edd. from E. the plural and Karetp^ivovv, nyelaivov seem in-
ftroughout : our other Mss. o'ikoSo- consistent as predicated of the same
pobpevoi and irovevipevoi (F. D. irejiir- persons. Perhaps what Chrys. said is
revipevoi), "they being edified &c." not fully reported, and the text may be

300 Peter foremost in every emergency.
HoMiL.no war nor disturbance. Them, they respected most, as
 -having often stood by them, and as being held in admira
tion by the multitude : but him, they despised, and were
more savage against him. See, how great a war, and im
mediately, peace ! See what that war effected. It dispersed
the peace-makers. In Samaria, Simon was put to shaine:
in Judaea, the affair of Sapphira took place. Not that,
because there was peace, therefore matters became relaxed,
v. 32. but such was the peace as also to need exhortation. And
it came to pass, as Peter passed throughout all quarters,
he came down also to the saints which dwelt ai Lydda.
Like the commander of an army, he went about, inspecting
tbe ranks, what part was compact, what in good order, what
ch.1,15; needed his presence. See how on all occasions he goes about,
4' Jo! 4' foremost. When an Apostle was to be chosen, he was the
8; 5, 3. foremost : when the Jews were to be told, that these were
not drunken, when the lame man was to be healed, when
harangues to be made, he is before the rest: when the rulers
were to be spoken to, he was the man; when Ananias, he:
when healings were wrought by the shadow, still it was
he. And look : where there was danger, he was the man,
and where good ' management (was needed) ; but where all
is calm, there they act all in common, and he demands no
greater honour (than the others). When need was to work
miracles, he starts forward, and here again he is the man to
». 33.34. labour and toil. And there he found a certain man named
Eneas, which had kept his bed eight years, and was sick of
the palsy. And Peter said unto him, Eneas, Jesus Christ
maketh thee whole: arise, and make thy bed. And he arose
immediately. And why did he not wait for the man's faith,
completed thus : (comp. p. 304.) "there is does Peter delay his journey until Paul
no war [from without], nor disturbance is gone, and all is quiet] P Because
[within]. For [the Jewish believers] them they most respected, as having,
respected the Apostles, as having often &c."
stood by them, and [the unbelievers i Kal evBa o'lKovopla- evBa Se, K. r. A.
durst not attack them] as being had in It does not appear what o'lKovopla can
admiration by thepeople: but as for Paul, be intended, unless it be the order
[the one party — viz. the zealous Jewish taken for the appointment of the dea-
believers, ""the profound Hebrews,"] cons, but this was the act of all the
despised him, [while the others — viz. the Apostles, vi. 2. Hence perhaps the
unbelievers] were more savage against reading should be: ivBa Se oiKovopltt,
him." Edd. (from E. alone). "And xal evBa  " But where management
why, you may ask, does he this, and (or regulation) only is concerned, and
' passes through' when there is peace, where all is peace, &c."
and after Paul's departure, [i. e. why

Uses of miracles. 801
ahd ask if he wished to be healed? In the first place, the Acts TV
miracle served for exhortation to many: hear then how groat 32_38.
the gain. And all that dwelt at Lydda and Saron saw him, s~73b.
and turned to the Lord. For the man was notable. [Arise,
and make thy bed:] he does well to give a proof of the miracle:
for they not only released men of their diseases, but in giving
the health they gave the strength also. Moreover, at that time
they had given no proofs of their power, so that the man could
not reasonably have been required to shew his faith, as neither ch. 3 6.
in the case of the lame man did they demand it. As therefore
Christ iu the beginning of His miracles did not demand faitb,
so neither did these. For in Jerusalem indeed, as was but
reasonable, the faith of the parties was first shewn; [they ch.5, 15.
brought out their sick into the streets,] that as Peter passed
by, his shadow at least might fall upon some of them; for
many miracles had been wrought there : but here this is the
first that occurs. For of the miracles, some were wrought
for the purpose of drawing others (to faitb); some for the
comfort of them that believed. Now there was at Joppa as.36-38.
certain disciple named Tabitha, which by interpretation is
called Dorcas: this woman was full of good works and
almsdeeds which she did. And it came to pass in those days,
that she was sick, and died: whom when they had washed,
they laid her in an upper chamber. And forasmuch as
Lydda was nigh to Joppa, and the disciples had heard that
Peter was there, they sent unto him two men, desiring him
that he would not delay to come to them. Why did they
wait till she was dead ? Why was not Peter1 solicited before liaKbky.
this? So'2 right-minded were they, they did not think it3^00-0.
proper to3 trouble the Disciples about such matters, and to ^ovjes.
take them away from the preaching: as indeed this is why keiv.
it mentions that the place was near, seeing k they asked this
as a thing beside his mark, and not now in the regular
course. [Not to delay to come unto them] : for she was
k eftrou (tfirov, B.) iv rd^ei rrapepyov would not have made the request : for
touto #touu (fiv, C.), irponyovpevas Se it was asking him to put himself out of
ow tri, uofWJTpia 7ap ?iv- A. B.C. Cat. his way, to do this over and above,
But Edd. Sore Se?|ai oVi iv k. t. k. and not in the regular course."— This
and paBiyrpia ydp fa before irpony- is a hint to the hearers that they
CEeum. iv TQei yap irap. rovro ijrovv, should shew the like forbearance and
r^-ydpnv, omitting irpony. SeovKen — discretion, in not giving their Bishop
" If the place bad not been near, they unnecessary trouble.

.40.

302 Dorcas, an encouragement to alms-giving.
Homil. a disciple. And Peter arose, and went with them. And
XXI
— — — when he was come, they led him into the upper chamber.
1 aarn- They do not beseech, but leave it to him to give her1 life.
p "• See1 what a cheering inducement to alms is here ! And all
the widows, it says, stood round him weeping, and shewing
the coals and garments which Dorcas had made while she was
with them. Peter went into the apartment, as one who took
it calmly, but see what an accession came of it ! It is not
without a meaning that the Writer has informed us of the
2 fap&i woman's name, but to shew0 that the name she bore matched
her character; as active and wakeful was she as an antelope.
For in many instances there is a Providence in the giving of
names, as we have often told you. She was full, it says,
qf good works : not only of alms, but qf good works, first,
and then of this good work in particular. Which, it says,
Dorcas made while she was with them. Great humility!
Not as we do ; but tbey were all together in common, and
in company with them she made these things and worked.
But Peter put them all forth, and kneeled down, and prayed;
and turning him lo the body said, Tabitha, arise. And she
opened her eyes : and when she saw Peter, she sat up. Why
does he put them all out ? That he may not be confused nor
disturbed by their weeping. And having knelt down, he
prayed. Observe tbe intentness of his prayer. [Andm he
s. 41. gave her his hand. So did Christ to the daughter of Jairus:]
And (says the Evangelist) having taken her by the hand.
Mark severally, first the life, then the strength brought into
her, the one by the word, the other by his hand— And he gave
her his hand, and lifted her up, and when he had called the
saints and widows, presented her alive: to some for comfort,
because they received back their sister, and because they saw
1 'Op§s ikenpoabvns rrian ylverai went to see the dead body, expecting
irporpoir4i. Edd. from E., " Thus is no miracle, but only as ODe who could
here fulfilled the saying, Alms deliver- bear such sights, and would teach
eth from death. And all the viidows, others to do so: but see what a mighty
<fec." Below, for Eis rnv ohlav eiafei additional boon came of it!"
6 rieVpos as ipikoaotpav Spa Se irian m 1° the Mss. Kal Kparnaas, ipyin,
n iiriSoais yeyovev: the same have, rijs XEle°s- "Opa (E. Edd. "EvravBa
" Where she was laid out dead, they SelKwai) Kard pepos k. t. k. But the
take Peter, rdxa oio>ej>oi irpbs ipiko- passage cited is from Lukejiii. 62. koX
aotplav abrip ri xaP^eo"Bai, perhaps Kparnaas rns xe(/>os auT?s, i^ivn"
thinking to give him a subject for k. t. k. to which, and probably to tne
elevated thought. Seest thou, &a."— eKfrakav %%a irdvras there preceding,
The meaning seems to be, " Peter St. Chrys. here referred.

Miracles not needlessly wrought. 303
the miracle, and for1 kindly support to others. And it Acts
was known throughout all Joppa; and many believed insgj^3,
the Lord. And it came to pass, that he tarried many days i irpo-
in Joppa with one Simon a tanner. Mark the unassuming ^"J'*'
conduct, mark the moderation of Peter, how he does not make [3.]
his abode with this lady, or some other person of distinction,
but with a tanner : by all his acts leading men to humility,
neither suffering the mean to be ashamed, nor the great to be
elated! [Many days";] for they needed his instruction, who
had believed through the miracles. — Let us look then again
at what has been said.
Assayed, it says, to join himself to the disciples. He did Recapi-
not come up to them unabashed, but vvith a subdued v" 26.° '
manner. " Disciples"" they were all called at tbat time by
reason of their great virtue, for there was the likeness of the
disciples plainly to be seen. [But they were all afraid qf
him.] See how they feared the dangers, how the alarm was
yet at its height in them. [But Barnabas, etc.] — it seems v. 27.
to me that Barnabas was of old a friend of his — [and related,
etc.] : observe how Paul says nothing of all this himself:
nor would he have brought it forward to the others, had he
not been compelled to do so. And he was with them,s.28.29.
coming in and going out at Jerusalem, and speaking boldly
in the name of the Lord Jesus. This gave them all con
fidence. [But they went about to slay him: which whens. 30.
the brethren knew, etc.] Do you observe how both there
(at Damascus), and here, the rest take care for him, and
provide for him the means of departure, and that we nowhere
find him thus far receiving (direct supernatural) aid from
God? So the energy of his character is betokened. [To
Cmsarea, and sent him forth io Tarsus] : so that, I suppose,
he did not continue his journey by land, but sailed the rest
of it. And this (departure) is Providentially ordered, that
he might preach there also : and so likewise were the plots
" Edd. from E. %s Kal Sick touto ° The modern text : " He calls by
enpive SiekBeTv, iirelSn rijs abrov SiSaa- the name of ' disciples' even those who
Kakias eSeovro oi marebaavres. " Who were not included in the company of
also for this reason judged it right to the twelve (Apostles), because they
make this circuit, because those who were all called disciples, &c."
had believed needed his instruction."

804 The Church's true peace is within.
Homil. against him ordered by God's Providence, and his coming
 -to Jerusalem, that the story about him might no longer be
disbelieved. (For there he was) speaking boldly, it says, in
the name of the Lord Jesus ; and he spake and disputed
against the Hellenists ; and again, he was with them
v. 31. coming in and going out. — So* the Church throughout all
Judeea and Galilee and Samaria had peace-^-i. e. it in
creased: and peace with itself, that peace which is peace
indeed : for the war from without would have done them no
harm — they being edified, and walking in the fear of the
Lord, and abounded in the consolation of the Holy Ghost.
And the Spirit consoled them both by the miracles and by
the works, and independently of these, in the person of
v.32-34.each individual. [And it came to pass, etc. And Peter
said unto him, Eneas, etc.] 'But before discourse, before
exhortations, he says to the lame man himself, Jesus Christ
maketh thee whole. This word he believed in any wise, and
was made whole. Observe how unassuming he is: for he
said not, In the Name, but1 rather as a sign he narrates the
v.35.36. miracle itself, and speaks as its Evangelist. And having
seen him, it says, all that dwelt in Lydda, and Saron,
turned unto the Lord. — [Now there was at Joppa, etc.]
Observe everywhere the signs taking place. But let us so
believe them, as if we were now beholding them. It is not
simply said, that Tabitha died, but that she died, having
been in a state of weakness. And (yet) they did not call
P Here the modern text has : "And man believed this word, and was made
the Churches had peace, being edified, whole. That Peter is unassuming, is
and walking in the fear qf the Lord: clear from what follows. For he said
i. e. they increased, and (had peace), not, In the Name of Jesus, but rather
peace as it is in itself, the true peace, as a miracle he narrates it. And they
eipnvnv abrnv Siirrov irpbs iavrfyv, rnv that dwelt at Lydda saw, and turned
ivrus eipiivnv." ( The singular n 'EkkA. unto the Lord. It was not for nothing
being altered to the plural, the refer- that I said, that the miracles were
ence in irpbs eavrnv was not perceived.) wrought in order to persuade and com-
" With good reason. For the war from fort. But in Joppa — and died. Do
without exceedingly afflicted them, you mark the miracles everywhere
And were filled with the consolation taking place P It is not merely said,
of the Holy Ghost." See above, note i. &o. Wherefore also they do not call
i Something must be supplied: e. g. Peter until she was dead. And having
"He did not wait for Eneas to ask, or to heard (that Peter was there) the dis-
shew his faith," as above, p. 301. — Edd. ciples sent, &c."
fromE. "And it came to pass — maketh r 'Akk' as anpeiov pdkkov aW
thee whole. It is not the word of one (avrbs B.) SvnyeTrai Kal evayyekl(ertu:
making a display, but of confidence " he speaks not in the form of com-
that the thing shall be. And it does mand or promise, but of narration : he
very much seem to me, that the sick relates it, Evangelist-like, as a fact.'

Not all miracles were wrought with the same ease. 305
Peter until she died: then they sent and told him not to Acts IX.
32—42.

delay to come unto them. Observe, they send and call him

by others. And he comes : he did not think it a piece of
disrepect, to be summoned by two men : (for, it says, they
sent two men unto him.)-^- Affliction, my beloved, is a great
thing, and rivets our souls together. Not a word of wailing
there, nor of mourning. See s how thoroughly matters are
cleansed ! Having washed her, it says, they laid her in an
upper chamber: that is, they did all (that was right) for
the dead body. Then Peter having come, knelt down, ands. 40.
prayed; and turning him to the body, said, Tabitha, arise.
They did not perform all their miracles with the same ease.
But this was profitable for them : for truly God took thought
not only for the salvation of others, but for their own. He
that healed so many by his very shadow, how is it tbat
he now has to do so much first ? There are cases also in
which the faith of the applicants cooperated. This is the
first dead person that he raises. Observe how he, as it were,
awakes her out of sleep : first she opened her eyes : then
upon seeing (Peter) she sat up: then from his hand she
received strength. [And it was known throughout all Joppa,s. 42.
and many believed in the Lord.] Mark the gain, mark the
fruit, that it was not for display. Indeed, this is why he puts
them all out, imitating his Master in this also.
For where tears are — or rather, where miracles are, there
tears ought not to be; not where such a mystery is cele
brating. Hear, I beseech you: although somewhat of the like
kind does not take place now, yet in the case of our dead
,rOpa iras SiaKaBaiperat ra irpdy- scribed; viz. the procession of clergy
(«Ta (omitted in E. D. F. Edd.) : with psalms and hymns of praise,
i. e. how the Gospel has purged away lighted tapers, &c. comp. Horn. iv. in
all excess of mourning, and all noisy Heb. (ii. 15.)
demonstrations of grief. St. Chrys. ' "EvBa ydp SaKpva, pdkkov Se ivBa
frequently inveighs against the hea- Baipara, ob Sei Sdxpva napeTvaC evBa
themsh customs of mourning for the roiovrov pvariipiov rekeTrai. It seems,
dead, which were still practised — such he was going to say, " Where tears
» the hiring of heathen mourning- are, it is no fit time for miracles," but
women: Horn, in Matt. xxxi. p. 361. corrects himself, for put in that way'
A. " I confess to you, I am ashamed the proposition was not true. The
when I see the troops of women innovator weakly substitutes, " For
tearing their hair, gashing their flesh, where tears are, such a mystery ought
as they move through the markets — and not to be performed : or rather, where
thisundertheveryeyesoftheheathen." miracles are, there tears ought not to
Une. in Laz. v. t. i. p. 765. D. where be."
me Christian mode of interment is de-

S06 The death of the righteous not to be lamented.
Homil. likewise, a great mystery is celebrating. Say", if as we sit
 together, the Emperor were to send and invite some one of us
to the palace, would it be right, I ask, to weep and mourn ?
Angels are present, commissioned from heaven and come
from thence, sent from the King Himself to call their fellow
servant, and say, dost thou weep ? Knowest thou not what
a mystery it is that is taking place, how awful, how dread,
[4.] and worthy indeed of hymns and lauds? Wouldest thou
learn, that thou mayest know, that this is no time for tears ?
For it is a very great mystery of the Wisdom of God. As if
leaving her dwelling, the soul goes forth, speeding on her
way to her own Lord, and dost thou mourn ? Why then,
thou shouldest do this on the birth of a child : for this in
fact is also a birth, and a better than that. For here she
goes forth to a very different light, is loosed as from a
prison-house, comes off as from a contest. ' Yes,' say you,
' it is all very well to say this, Tin the case of those of whose
salvation we are assured.' Then what ails thee, 0 man,
that even in the case of such, thou dost not take it in this
way? Say, what canst thou have to condemn in the little
child ? Why dost thou mourn for it ? What in the newly
baptized ? for he too is brought into the same condition :
why dost thou mourn for him ? For as the sun arises clear
and bright, so the soul, leaving the body with a pure con
science, shines joyously. Not such the spectacle of Emperor
'eVijSaf-as1 he comes in state to take possession of the city, not such
irikeas *ne nusn 0I* awej as when the soul having quitted the body
is departing in company with Angels. Think what the soul
must then be ! in what amazement, what wonder, what
delight ! Why mournest thou ? Answer me. — But it is only
in the case of sinners thou doest this ? Would that it were
so, and I would not forbid your mournings, would that this
were the object ! This lamentation were Apostolic, this
" The rest of the Horn, is given in are certainly not reprobates (ouk dSoicl-
the Florilegium or Eclogue, in t. xii. pav). In the next sentence, E. Edd.
eel. xiv. — the only instance in which Kal rl. .irpbs ere, dvBparre-, ab ydp obSe
these Homilies have been employed in iirl rav evSoK. touto itoieTs. BeD. ' Et
that compilation. Its author used the quid hoc ad te, o homo ? tu enim erga
old text : it does not appear that any probos hoc non agis.' Erasm. ' tu
of his various readings were derived enim neque apud probatissimos hoc |
from the modern text. agis.' The other Mss. and Eel. rl ,
v iirl rav ebSoxlpwv : i. e. those who oZv ¦ • . 'in. '.»

Mourn for those who have died in their sins. 307
were after the pattern of the Lord; for even Jesus wept over Acts
Jerusalem. I would that your mournings were discriminated 2g_38.
by this rule. But when thou speakest the words of one"-
that would call back (the dead), and speakest of thy long in
timacy and his beneficence, it is but for this thou tnournest
(not because he was a sinner), thou dost but pretend to say
it. Mourn, bewail the sinner, and I too will give a loose to
tears; I, more than thou, the greater the punishment to
which he is liable as such : I too will lament, with such an
object. But not thou alone must lament him that is such ;
the whole city must do the same, and all that meet you on
the way, as men bewail them that are led to be put to death.
For this is a death indeed, an evil death, the death of sinners.
But (with you) all is clean reversed. Such lamentation marks
a lofty mind, and conveys much instruction ; the other marks
a littleness of soul. If we all lamented with this sort of
lamentation, we should amend the persons themselves while
yet living. For as, if it rested with thee to apply medicines
which would prevent that bodily death, thou wouldest use
them, just so now, if this death were the death thou
lamentest, thou wouldest prevent its taking place, both in
thyself and in him. Whereas now our behaviour is a perfect
riddle; that having it in our power to hinder its coming, we
let it take place, and mourn over it when it has come.
Worthy indeed of lamentations are they, (when we consider)
what time as they shall stand before the judgment seat of
Christ, what words they shall then hear, what they shall
suffer ! To no purpose have these men lived : nay, not to no
purpose, but to evil purpose ! Of them too it may be fitly
said, It were good for them had they never been born. For Mark
what profit is it, I ask, to have spent so much time to the hurt '
" Orau Se dvaKakobpevos pnpara that for thine own sake thou wouldest
teyris koI avvljBeiav Kal trpoaraalav, so have him still in the contest, 8fC.
Mss. and Edd. but Eel. dvaxakovpevov, 'But I know not where he is gone.'
which we adopt. To the same purport, How knowest thou not, answer me ?
but more fully, Horn. xii. in 1 Cor. For whether he lived rightly or other-
p. 392. (and Eel. xiv.) " If when some wise, it is plain where he will go.
(friend) were taken into the palace and ' Why, this is the very reason why I
crowned, thou shouldest bewail and do bewail — because he departed a sin-
lament, I should not call thee the friend ner.' This is mere pretence. If this
of him that is crowned, but very much were the reason of thy lamenting him
his hater and enemy. ' But now, say that is gooe, thou oughtest while he
y°n, I do not bewail him, but myself.' was alive to have amended him, and
out neither is this the part of a friend, formed his manners, &e."

308 Seek their conversion while they live;
HoiaiL.of his own person? Had it been spent only to no purpose,
 were not that, I ask you, punishment enough ! If one who has
been an hired servant twenty years were to find that he has
had all his labour in vain, would he not weep and lament,
and think himself the most miserable of men ? Why, here is
a man who has lost all the labour of a whole life : not one
day has he lived for himself, but to luxury, to debauchery,
to covetousness, to sin, to tbe devil. Then, say, shall we
not bewail this man ? shall we not try to snatch him from
his perils ? For it is, yes, it is possible, if we will, to
mitigate his punishment, if we make continual prayers for
him, if for him we give alms. However unworthy he may
be, God will yield to our importunity. For if" Paul shewed
mercy on one (who had no claims on his mercy), and for the
sake of others spared one (whom he would not have spared),
much more is it right for us to do this. By means of his
substance, by means of thine own, by what means thou wilt,
aid him : pour in oil, nay rather, water. Has he no aims-
deeds of his own to exhibit ? Let him have at least those of
his kindred. Has he none done by himself? At least let him
have those which are done for him, that his wife may with
confidence beg him off in that day, having paid down the
ransom for him. The more sins he has to answer for, the

* Ei ydp Xlavkos erepov ijkenae, Kal departed are aided by the prayers,
Si' dkkovs dkkav (Eel. dkkov) itpelaaro, alms, and Eucharistic oblations of tbe
irokkip pdkkov nf-ds touto SeT iroieiv. living. Horn. xii. in 1 Cor. a. s. " Even
But E. Edd. Ei Sia nauAoi' erepovs if be did depart, a sinner, ... we ought
Sieaaae, Kal Si' dkkovs dkkav tpelSerai, to succour him.Jn such sort as may be
iras obxl Kal Si' npds to avrb touto (as dv oiiv re $), not by tears, but by
ipydaerai; " If (God) for Paul's sake prayers and supplications, and alms
saved others, and for some men's sake and oblations. For not idly have these
spares other men, how shall He not things been devised, nor to no purpose
for our sakes do this same thing P" In do we make mention of the departed
Horn. xii. in 1 Cor. p. 393. B, Chrys. in the Divine Mysteries, and forth™
uses for illustration Job's sacrifice for draw near, beseeching the Lamb Which
his sons, and adds, " For God is wont Heth there, Which taketh away the sins
to grant favours to others in behalf of of the world, but in order that some
others, eVepois birep erepav xapKeaBai. consolation may thence come to them.
And this Paul shewed, saying, "iva iv Nor in vain does he that stands beside
irokka irpoaaira, k. t. k. 2 Cor. i. 11." the altar, while the dread Mysteries
But here the reference seems to be to are celebrating, cry out, lor all Mat
2Cor.ii. 10, "To whom ye forgive any- sleep in Christ, and for them that
thing, 1 forgive also; for if 1 forgave mate the memorials for them. bee
anything, to whom I forgave it, for a»>° Horn. iii. ad Phil. p. 217, n»-
your sates forgave I it in the person Comp. S.Cyrill. Hier. Catecb. Mystag.
of Christ."— St. Chrysostom constantly s. §. 9. S. Augustin. Sera. 172.
teaches, as here, that the souls of the

and aid them, when dead, by prayers and alms. 809
greater need has he of alms, not only for this reason, but Acts
because the alms has not the same virtue now, but far less:28_38.
for it is not all one to have done it himself, and to have
another do it for him ; therefore, the virtue being less, let us
by quantity make it the greatest. Let us not busy ourselves
about monuments, not about memorials. This is the greatest
memorial : set widows to stand around him. Tell them his
name : bid them all make for him their prayers, their suppli
cations : this will overcome God : though it have not been
done by tbe man himself, yet because of him another is the
author of tbe almsgiving. Even this pertains to the mercy of
God: widows standing around and weeping know how to
rescue, not indeed from the present death, but from that
which is to come. Many have profited even by the alms done
by others on their behalf: for even if they have not got perfect
(deliverance), at least they have found some comfort thence.
If it be not so, how are children saved ? And yet there, the
children themselves contribute nothing, but their parents do
all : and often have women had their children given them,
though the children themselves contributed nothing. Many
are the ways God gives us to be saved, only let us not be
negligent. How then if one be poor? say you. Again I say, the [4. J
greatness of the alms is not estimated by the quantity given,
but by the purpose. Only give not less than thine ability,
and thou hast paid all. How then, say you, if he be desolate
and a stranger, and have none (to care for him) ? And why
is it that he has none, I ask you ? In this very thing thou
sufferest thy desert, that thou hast none to be thus thy friend,
thus virtuous. This is so ordered on purpose that, though
we be not ourselves virtuous, we may study to have virtuous
companions and friends — both wife, and son, and friend —
as reaping some good even through them, a slight gain
indeed, but yet a gain. If thou make it thy chief object
not to marry a rich wife y, but to have a devout wife, and a
' euAa/35) yvvdiKa Kal Bvydrpiov o/va- In the old text, wife and daughter are
yeaBai aepviv. A. B. C. In the Edd. mentioned first, as the persons most
(tal Boy. aepvbv is transposed after pn apt to perform these offices of religion:
ir\ouToui'TauibuKaTaAi7reri'aA\'eu\a^ij: in dyayeoBai there is a zeugma; " to
and so in the Eel. which however take to wife, and to have wife and
retains ay. between Bvy. and aepviv. daughter, &c."

310 The souls of the departed are specially aided
Homil. religious daughter, thou shalt gain this consolation; if thou
— — 1 study to have thy son not rich but devout, thou shalt also gain
this consolation. If thou make these thine objects, then wilt
thyself be such (as they). This also is part of virtue, to choose
such friends, and such a wife and children. Not in vain are the
oblations made for the departed, not in vain the prayers, not in
vain tbe almsdeeds: all those things hath the Spirit ordered*,
wishing us to be benefited one by the other. See: he is
benefited, thou art benefited: because of him, thou hast
despised wealth, being set on to do some generous act: both
thou art the means of salvation to him, and he to thee the
occasion of thine almsgiving. Doubt not that he shall get
some good thereby. It is not for nothing that the Deacon
cries, " For them tbat are fallen asleep in Christ, and for
them that make the memorials for them." It is not the
Deacon that utters this voice, but tbe Holy Ghost: I speak
of the Gift. What sayest thou ? There is the Sacrifice in
hand, and all things laid out duly ordered : Angels are there
present, Archangels, the Son of God is there : all stand with
such awe, and in the general silence those stand by, crying
aloud: and thinkest thou that what is done, is done in vain?
Then is not the rest also all in vain, both the oblations made
for the Church, and those for the priests, and for the whole
body? God forbid! but all is done with faith. What thinkest
thou of the oblation made for the martyrs, of the calling
made in that hour, martyrs though they be, yet even " for
martyrs"8? It" is a great honour to be named in the presence
of the Lord, when that memorial is celebrating, the dread
z Horn. iii. in Phil, ad fin. Ouk Neander, Der Beilige Johannes Chry-
e'lKn touto ivopoBernBn birb rav diro- sostomus, t. ii. p. 162. ) that the words
arikav k. r.k. " Not idly were these kbu pdprvpes k. t. k. are part of
things enacted by the Apostles, that in the Liturgy : the meaning is, Think
the dread mysteries there is mention what a great thing it is to be mentioned
made of the departed : they know that in that Prayer of Oblation; to be men-
to them great is tbe gain which accrues, tioned as the martyrs are mentioned,
great the benefit. For when the whole for of them also, martyrs though they
congregation stands there, all lifting be, the same form of expression is
up their hands, the sacerdotal body used, u7rep paprbpav  In the Liturgy
(irknp°>pu iepariKbif), and the dread of S. Chrysostom the words are, "En
Sacrifice is laid out, how shall we fail irpoatpipopev aoi rnv koyiKnv rabrrpi
to prevailwith God, in supplicating for karpelav virep rav iv iriarei dvairavo-
these?" pevavirpoiraripav,irarepav,irarpia.pxavi
"¦TioleirbfnreppaprbpavirpoaipepeaBai, irpotpnrav, diroarikav, KnpiiKav, ebay-
to KknBrjvai iv iKelvn ry apa, kov pdp- yekiarav, paprbpav k. t. k. See St.
rvpes aai, kUv (koX A.) birep paprbpav-, Augustine, Horn, on St. John, p. 842.
There is no reason to suppose (as note a.

by the Eucharistic oblations qfthe living. 311
Sacrifice, the unutterable mysteries. Forjustas,solongas the Acts
Emperor is seated, is the time for the petitioner to effect 28—is
what he wishes to effect, but when he is risen, say what he
will, it is all in vain, so at that time, while the celebration
of the mysteries is going on, it is for all men tbe greatest
honour to be held worthy of mention. For look: then is
declared the dread mystery, that God gave Himself for the
world : along with that mystery he seasonably puts Him in
mind of them that have sinned. For as when the cele
bration of Emperors' victories is in progress, then, as many
as had their part in the victory receive their meed of praise,
while at the same time as many as are in bonds are set at
liberty in honour of the occasion ; but when the occasion is
past, he that did not obtain this favour then, no longer gets
any : so is it here likewise : this is the time of celebration of
a victory. For, saith it, so often as ye eat this bread, ye do
shew forth the Lord's death. Then let us not approach
indifferently, nor imagine that these things are done in any
ordinary sort. But it is in another sense b thatwemake mention
of martyrs, and this, for assurance that the Lord is not dead :
and this, for a sign that death has received its death's blow,
that death itself is dead. Knowing these things, let us devise
what consolations we can for the departed, instead of tears,
instead of laments, instead of tombs, our alms, our prayers,
our oblations, that both they and we may attain unto the
promised blessings, by the grace and loving-kindness of His
only-begotten Son our Lord Jesus Christ, with Whom to
the Father and the Holy Ghost together be glory, dominion,
honour, now and ever, world without end. Amen.

' i. e. not to intercede on their be- Martyrs are eulogised as sharers of
half, but for commemoration of Christ's Histriumph, (and this is our commemo-
victory over death, achieved in Him- ration of truth,) and the prisoners are
self and in them. The Eucharist is, so set at liberty, (and in this sense we
to say, Christ's imvlKia, in which the name our dead.)

HOMILY XXII.

Acts x. I — 4.
There was a certain man in Ceesarea called Cornelius, a
centurion of the band called the Italian band, a devout
man, and one that feared God with all his house, which
gave much alms to the people, and prayed to God alway.
He saw in a vision evidently about the ninth hour of the
day an angel of God coming in to him, and saying unto
him, Cornelius. And when he looked on him, he was afraid,
and said, What is it, Lord? And he said unto him, Thy
prayers and thine alms are come up for a memorial before
God.
This man is not a Jew, nor of those under the Law, but
he bad already forestalled our manner of life. Observe, thus
far, two persons, both of high rank, receiving the failh, the
eunuch at Gaza and tbis man ; and the pains taken on
behalf of these men. But do not imagine that this was
because of tbeir high rank: God forbid! it was because of
their piety. For that the Scripture mentions their dignified
stations, is to shew the greatness of their piety ; since it is
more wonderful when a person being in a position of wealth
and power is such as these were. What makes the praise of
the former is, his undertaking so long a journey, and this
when there was no (festival) season to require it", and his
reading on his road, and while riding in his chariot, and his
beseeching Philip, and numberless other points: and the
great praise of the latter is, that he makes alms and prayers,
a koI to, uijSe Kaipov Kakovvros- As of the eunuch occurs after the Martyr-
above, xix. p. 266. Chrys. remarks, dom of St. Stephen and the Conversion
that there was no festival which re- of St. Paul, i.e. according to the Church
quired the presence of the eunuch at Calendar, betw een the 26th of Decern-
Jerusalem. Probably he was led to this ber and the 25th of January.
by the circumstance, that the incident

Cornelius and the Eunuch, both objects of Divine favour. 313
and is a just man, holding such a command. The reason Acts
why the writer notifies the man so fully, is, that none may .j^'
say that the Scripture history relates falsehoods: [Cornelius, vTH
he says, a centurion] qf the band called the Italian band.
A band, <nreTg«, is what we now call a numerous^. A devout s. 2.
man, he says, and one ihat feared God with all his house :
that you may not imagine that it is because of his high
station that these things are done. — When Paul was to be
brought over, there is no angel, but the Lord Himself: and
He does not send him to some great one, but to a very
ordinary person": but here, on the contrary, He brings the
chief Apostle (to these Gentiles), not sends them to him :
herein condescending to their weakness, and knowing how
such persons need to be treated. As indeed on many oc
casions we find Christ Himself hasting (to such), as being
more infirm. Or (it may be) because (Cornelius) was not
able himself to leave his home. But here again is a high
commendation of alms, just as was there given by means of
Tabitha. A devout man, it says, and one that feared God
with all his house. Let us hear tbis, whoever of us neglect
them of our own house, whereas this man was careful of his
soldiers also. And that gave alms, it says, to all the people.
Both his doctrines and his life were right. He saw in a v. 3.
vision evidently, about the ninth hour of the day, an angel
of God coming in to him, and saying unto him, Cornelius.
Why does he see the angel ? This also was in order to the
full assurance of Peter, or rather, not of him, but of the
others, the weaker ones. At the ninth hour, when he was
released from his cares and was at quiet, when he was
engaged in prayers and compunction. And when he looked s. 4.
on him, he was afraid. Observe how what the angel speaks
" Sireipa and cohors in Polyb. pear.9 : neither does He send him to
differ. The Greeks call the cohort some one of the Twelve, but to Ana-
mvos, it contained about five hundred nias." Below, Kal ouk outous irepiret
men. Polyb. vi. Kal pev pepos eKaarov irpbs abrbv. meaning, it seems, Cor-
hikeae ko.1 rdypa Kal aireTpav Kal an- nelius and his house. The same hand
peiov. Casaubon : Ac singulas partes substitutes, (for explanation of the
appellant ordinetn, manipulum, sig- plural, abribv ry daBevelt},) " as He
num." Downe ap. Sav. did Philip to the eunuch, condescend-
c dkkd irpbs ebrekij. The innovator ing to their infirmity." And in the
(E. Edd.) having made Chrys. say following sentence ; " Since Christ
above, Horn. xx. '§. 1. that Ananias Himself is often seen going to them
was a man of note, here alters the that are ill, and in their own persons
text to: " But the Lord Himself ap- unable to come to Him."

314 The praises of Cornelius.
Homil. he does not speak immediately, but first rouses and elevates
 : his mind. At the sight, there was fear, but a fear in
moderation, just so far as served to fix his attention. Then
also the words relieved him of his fear. The fear roused
him : the praise mitigated what was unpleasant in the fear.
Thy prayers, saith he, and thine alms are come up for a
v. 5. memorial before God. And now send men to Joppa, and
call for one Simon, whose surname is Peter. Lest they
should come to a different person, he designates the man
not only by his surname, but by the place. And the
v. 6. same, saith he, is lodging with one Simon a tanner, who
hath his house by the sea side. Do you mark how the
Apostles, for love of solitude and quiet, affected the retired
quarters bf the cities? [With one Simon a tanner]: how
then if it chanced that there was another ? Behold, there is
another token, his dwelling by the sea side. All three
tokens could not possibly coincide (elsewhere). He does
not tell him for what purpose, that he may not take off the
intense desire, but he leaves him to an eager and longing
v. 1. 8. expectation of what he shall hear. Andd when the Angel
which spake unto Cornelius was departed, he called two of
his household servants, and a devout soldier of them that waited
on him continually ; and when he had declared all these
things unto them, he sent them to Joppa. Do you see, that it
is not without a purpose that the writer says this ? (it shews)
that those also who waited on him continually were such as
he. And when he had declared the whole matter unto
them : observe the unassuming character of the man : for he
does not say, Call Peter to me : but, in order also to induce
(him to come), he declared the whole matter: — this was
so ordered by Providence ; — for he did not choose to use
the authority of his rank to fetch Peter to him ; there
fore he declared the matter; such was the moderation
of the man : and yet no great notion was to be formed
v.9. of one lodging with a tanner. And on the morrow, as
they journeyed, and drew nigh to the city — observe how
the Spirit connects the times : no sooner than this, and no
later, He causes this to take place — Peter about the sixth
A The clause outos kaki\aei Ooi rl ae nor by the leading authorities. See
Set iroiei>< is not recognised by Chrys., infra, p. 320. note q.

Peter's Vision, and its meaning.

315

hour went up upon the house-top to pray: that is, privately Acts
and quietly, as in an upper chamber. And he became very g  j6
hungry, and would have eaten; but while they made ready, s. 10.
there fell upon him a trance. What means this expression0,
Exoracnf, trance? Rather, there was presented to him a kind of
spiritual ' view : the soul, so to say, 2 was caused to be out of the ' Beupla.
body. And saw heaven opened, and, knit at the four corners, v ^[g-
a certain vessel descending unto him, as it had been a great
sheet, and let down to the earth: wherein were all manner
offourfooted beasts of the earth, and wild beasts, and creep
ing things, and fowls of ihe air. And there came a voice io
him, Rise, Peter; kill, and eat. But Peter said, Not so,
Lord; for I have never eaten any thing that is common or
unclean. And the voice spake unto him again the second
time, What God hath cleansed, ihat call not thou common.
This was done thrice: and the vessel was received up again

e rl ianv eKaraais. Because the
word also, and more commonly, means
the being beside oneself, amazed, or
stupified by excess of grief, Chrys.
explains that it denotes the being
rapt out of the bodily consciousness :
it was not that Peter was out of his
mind, but his soul out of the body.
(S. Augustin. Serm. 266. §. 6. " orantis
mens alienata est j sed ab infimis ad su-
perna ; non ut deviaret, sed utvideret.")
Comp. Exp. in Psa. 115. t. v. p. 312.
D. "In Gen. ii. 21. the %Karaais
which fell upon Adam denotes a kind
of insensibility, for %Kar. means rb e£oi
itmov yeveoBai: and in Acts x. 10.
it denotes Kdpov riva Kal rb efto alaBf)-
"¦eais yeveaBui : and everywhere eKo-To-
tris implies this. It comes, either by
the act of God, or because the exces's
of calamity causes a kind of stupor,
Kzpas. For calamity likewise is wont
to occasion Iko-t. and Kdpos." Didymus
(or some other author) in the Catena:
, They tbat have chosen to be disci
ples of frantic women, 1 mean, they of
r™ygia(the Montanists), affirm that
hi ^™Pllet8> WQen possessed by the
Holy Ghost, were not in a condition
to be strictly cognizant of their own
thoughts, being borne away from them-
,?»' tne instant of prophesying.
And they think to confirm their error
07 this Scripture, which says, that
¦reter i&araKevai. But let these silly
»»es, these indeed frantic persons,
wow that this is a word of manv sig!

nifieations. It denotes the amazement
of wonder : and the being rapt above
sensible objects, led on to spiritual
things : and the being beside oneself
(irapaKiirreiv) — which is not to be said
either of Peter or of the Prophets.
Nay Peter, in his trance, was strictly
cognizant, so as to report what he had
seen and heard, and to be sensible of
what the things shewn were symbolical.
The same is to be said of all the Pro
phets — that their consciousness kept
pace with the things presented to their
view." Comp. on this subject, S. Epi-
phan. adv. Haeres. Montan. 2. Saa ydp
oi irpoipnrai eipnKaai perd avveaeas
irapaKokovBovvres itpBeyyovro. Euseb.
H. E. v. 17- relates that Miltiades
wrote a treatise 7repl tou pn SeTv irpo-
ipiirn" & eKardaei kakeiv. See also
S. Hieronym. Prsef. in Esai. " Neque
vero ut Montanus cum insanis fosminis
somniat, propbetee in ecstasi locuti
sunt, ut nescirent quid loquerentur, et
cum alios erudirent, ipsi ignorarent
quid dicerent." Id. Procem. in Nahum.
Praf. in Abac, and, on the difference
between the heathen pdvris and the
divinely inspired Prophet, S. Chrysost.
Horn. xxix. in 1 Cor. p. 259. C. touto
ydp pdvreas XSior, rb il-earnKevai k.t.A.
and Expos, in Psa. xliv. p. 1 61 . C. — The
clause reaaapaiv dpxdts SeSepevov, be
fore aKevos rl, (A. B.C.) agrees with
the Lat. of S. Hilar, p. 750. " ex
quatuor principiis ligatum vas quod-
dam, &c."

316

Not for instruction to him, but to others,

Homil, XXII.

ch. 11,
3.

ch. 11,
8. with
10, 14.

into heaven. What is this ? It is a symbol of the whole world.
The 'man was uncircumcised: [and] — for he had nothing
in common with the Jews — they would all accuse him as a
transgressor : [thou wentest in to men uncircumcised, and
didst eat with them :] tbis E was a thing altogether offensive
to them : observe then what is providentially managed.
He himself also says, I have never eaten : not being himself
afraid — far be the thought from us — but it is so contrived by
the Spirit, in order that he may have it to say in answer to
those accusing him, that he did object : for it was altogether
necessary for them to observe the Law. He was in the act
of being sent to the Gentiles: therefore that these also may
not accuse him, see how many things are contrived (by the
Providence of God). For, that it may not seem to be a mere
fancy, [this was done thrice]. P said, saith be, Not so,

f St. Chrysostom's exposition, as we
gather it from this and the following
Homily, seems to be in substance as
follows. St. Peter was not ignorant
of, nor averse to, the counsel of God in
respect of the free admission of the
Gentiles. He did not need instruction
on this point for himself, and the
vision was not so much intended for
his instruction or assurance, as for
reproof to the Jewish believers who
were not yet enlightened in this mys
tery. (Even the token which was
given in the descent of the Holy Ghost
on Cornelius before baptism, was for
them, not for him.) He needed but a
command, to act upon it without hesi
tation. But because this would cer
tainly be regarded as a flagrant offence
by the weaker brethren, for their sakes
this symbolical lesson is given : and
the circumstances are so contrived
(oiKorOjUeirai) as to silence their ob
jections. It is so ordered, that the
matter of accusation is put by them in
this form, Thou didst go in to men
uncircumcised, and didst eat with
them. Had tbey said, " Thou didst
baptize such," St. Peter could not have
alleged that he did it reluctantly : but
to the charge of unclean eating he had
his answer: " I did object; I said,
Not so, Lord, for nothing common or
unclean, &e." This carried with it
his exculpation from the whole matter
of offenee : for they would apply it
thus-^" he baptized these Gentiles,
but not without objecting to the com

mand ; not until his reluctance was
overruled," though in fact St. Peter
had no such reluctance.
8 Touto irdvv abroTs irpoalararo (B.
and Sav. marg. iraplararo) Erasm. Et
hoc illis valde frequens erat. Ben. Et
illis admodum cordi erat. But Horn.
xxiv. 2. iva pn irpoarfj (irpoaar^) ab
roTs, Ben. remarks that irgoaiaratrGtu
in the sense ' offendere' is frequent in
St. Chrysostom. It properly applies
to food against which the stomach
rises: "to raise the gorge, to be
nauseous, disgusting, offensive." ?ee
Field Annotat. in Horn, ad Matt.
p. 319. B  Touto, i. e. the going in to
men uncircumcised, and eating with
them. Comp. Horn. Ii. in Matt. p.
524. A. " Such was the strict ob
servance in respect of meats, that,
even after the Resurrection, Peter said,
Not so, Lord, &c. For though he
said this for the sake of others, and so
as to leave himself a justification
against those who should accuse him,
and that he may shew that he iii
object, (Sri Kal dvreTiror), and for all
this, the point was not conceded to
him, still it shews how much was
made of this matter."
h Here besides the clause, this was
done thrice, something is wanting:
e. g. " And observe how Peter relates
the matter, and justifies himself," viz.
in xi. 8. J said, saith he, Not so, Levi,
for nothing common or unclean hath
ever entered my mouth. Here tor
eiirov, B. has eiirev, which is adopted

and in order to his exculpation.

317

Lord, for I have never eaten aught common or unclean. — Acts
And the voice came unto him, What God hath cleansed, that 9_^[6
call not thou common. It seems indeed to be spoken to
him, but the whole is meant for the Jews. For if the teacher
is rebuked, much more these. The earth then, this is what
the linen sheet denotes, and the wild beasts in it, are they
of the Gentiles, and the command, Kill and eat, denotes that
he must go to them also ; and that this thing is thrice done,
denotes baptism. What God hath cleansed, saith it, call
not thou common. Great daring! Wherefore1 did he
object ? That, none may say that God was proving him, as
in the case of Abraham, this is why he says, [Not so, Lord,
etc.] not gainsaying — -just as to Philip also He said, How
many loaves have ye? Not to learn, but tempting, or proving
him'. And yet it was the same (Lord) that had discoursed

by the modern text, in which the whole
passage is refashioned thus : " Since
then they would all accuse him as a
transgressor, and this was altogether
offensive to them, of necessity it is
managed (oikou.) that he says, I never
ate : not being himself afraid, God
forbid ! but, as I said, being managed
(oiKovopobpevos) by the Spirit, that he
may have a justification to those ac
cusing him, namely, tbat he did ob
ject: for they made a great point of
keeping the Law. He was sent to
tbe Gentiles : therefore, that these
also may not have to accuse him, as
I said before, these things are con
trived, or also, tbat it may not seem to
he a fancy, he said, Not so, Lord, &c."
1 St. Chrys. seems here to be con
troverting a different exposition. He
will not allow that the vision was
meant for instruction to St. Peter, as
if he were in ignorance up to this time
of the counsel of God concerning the
Gentiles. Let it not be said, that
like as God did tempt Abraham, so He
was putting Peter to tbe proof whether
he would obey the call to the Gentiles,
as if Peter understood the vision in
that sense. Had he so understood the
command, Kill and eat, he would not
have objected; for he could not be
either ignorant or unwilling. But he
did not so understand it, and his objec
tion was solely to tbe matter of eating.
And as he needed not the lesson, (it
wa9 intended for others:) so neither did
God need to learn his willingness.
When God tempts, or proves, it is not

to learn something that He did not
know before ; as, when Christ said to
Philip, Whence shall we buy breadthat
these may eat? this He said tempting,
or, proving him, for He Himself knew
what He would do. He put that ques
tion to Philip that he might the more
admire the greatness of the miracle
which He was about to work, (see
note j.) But nothing of the kind can
be said here ; the case is not parallel :
the command to baptize the Gentiles
would not surprise Peter ; he expected
no less from tbe beginning. — His ob
jection, then, was to the thing itself,
the command, Kill and eat. And no
wonder, for the same Lord had in the
Law strictly commanded to distinguish
between clean and unclean, while there
in the sheet were animals of all sorts
indiscriminately. J Horn. xlii. in Ev. Joann. §. 2.
" Whatmeaneth, Tempting, or, proving
him? was He ignorant what would
be said by him ? This cannot be said,
. . . We may learn the meaning from the
Old Testament. For there also it is
said, After these things God did tempt
Abraham, &c. He did not say this
in order to learn by the proof whether
he would obey or not: — how should it
be so ? for He knoweth all things
before they come into existence : but
on both occasions it is spoken after the
manner of men. As, when it is said,
He searcheth the hearts of men, it
indicates the search, not of ignorance,
but of perfect knowledge ; so when it is
said, He tempted, tried, or proved, it

318 How God is said to " tempt."
x°xii"a^ove ^n ^e Ij3iW) cor)Cernmg things clean and unclean.
 But in that sheet were also [all the] fourfooted beasts [oj
the earth: the clean with the unclean]. Andk for all this
v.17,18. he knew not [what it meant]. Now while Peter doubled in
himself what this vision which he had seen should mean,
behold, the men which were sent from Cornelius had made
enquiry for Simon's house, and stood before the gale, and
called, and asked whether Simon, which was surnamed
Peter, were lodged there. — But while Peter, it says, doubted
in himself, the men come at the right moment to solve his
doubt : just as (the Lord) suffered Joseph first to be per
turbed in mind, and then sends the Angel : for the soul with
ease accepts the solution, when it has first been in per-
supra, plexity. His perplexity neither lasts long (when it did
and320, occur), nor (did it occur) before this, but just at the moment
v°i9 go vvnen tney asked whether he were lodging there. While Peter
thought on the vision, the Spirit said unto him, Behold, three
men seek thee. Arise therefore, and get thee down, and go
with them, doubting nothing : for I have sent them. And this
again is a plea for Peter in answer to the disciples, that he
did doubt, and was instructed to doubt nothing. For I,
saith He, have sent them. Great is the authority of the
Spirit ! What God doth, this the Spirit is said to do. Not
so the Angel, but having first said, Thy prayers and thine
alms [have ascended, for a memorial before God,] to shew
means no other than that He perfectly of persons. But, obvious as it may
knew. — Or, it may mean, that He seem, St. Peter was still ignorant what
made the person more approved: as it meant: as tbe Writer adds, And
Abraham there, so Philip by tbis ques- while Peter was at a loss to know what
tion, leading him into the sure know- tbe vision should mean, &c. — In E.
ledge of the sign :" i. e. bringing more (Edd.) the whole passage from "that
home to his mind the greatness of the this is thrice done, denotes baptism,"
miracle, by leading him in the first is refashioned thus : " Not so, Lord,
place to estimate the utter inadequacy for I have never eaten aught common
of the means. or unclean. And why, it may be
k Either this refers to the clause, asked, did he object ? That none
This was done thrice, &c. which should may say that God was tempting bim,
be inserted ; or, tbe connexion may as in the case of Abraham, when he
be — This very circumstance of the was ordered to offer up his son as a
clean and unclean being together in sacrifice: as in the case of Philip,
the sheet, (as in the Ark,) might have when ha was asked by Christ, How
led him to an apprehension of the thing many loaves have ye? not that he
symbolized, viz. that he was not com- may learn, [did He so ask,] but proving
manded to kill and eat the unclean him. And yet in the Law Moses had
with the clean, (by the same Lord who distinctly enjoined concerning clean
of old had commanded a distinction of and unclean, both of land and sea: and
meats,) but that the time was come yet for all this he knew not."
to baptize all nations without respect

Peter henceforth associates freely with Gentiles. 319
that he is sent from thence, [then he adds, And now send Acts
men, etc.:] the Spirit not so, but, For I have sent them. 17^24.
Then Peter went down to the men which were sent unto y.21.22.
him from Cornelius; and said, Behold, I am he whom ye
seek : what is the cause wherefore ye are come ? And they
said, Cornelius the centurion, a just man, and one that
feareth God, and of good report among all the nation of the
Jews, was warned from God by an holy angel to send for
thee into his house, and to hear words of thee. They speak
his praises, so as to persuade him that an Angel has in
fact appeared unto him. Then called he them in1, (b) that
they may suffer no harm, and lodged them : thenceforth he
without scruple takes his meals with them. And on Mev.23.24.
morrow Peter went away with them, and certain brethren
from Cmsarea accompanied him. And the morrow after,
they entered into Cmsarea. The man was a person of note,
and it was in a city of note that he then was.

(o) But let us look over again what has been said. [There Kecapi-
was a certain man in Ceesarea, etc.] Observe with whom n'
. v. 1. 2.
the beginning of the Gentiles is made — with a devout man,
and one proved to be worthy by his works. For if, though
the case be so, they are still offended, if this had not been
the case, what would not have been the consequence ! But™
mark the greatness of the assurance, (c) To this end n all is
done (in the way it is done), and the affair takes its begin
ning from Judaea, (d) [He saw in a vision, evidently, etc.] v. 3.
It was not in his sleep that the A*ngel appeared to him, but
1 The letters a, b, c, d, denote the them in, and lodged them. See what
order of the parts in the old text, security: (0e'a irian daipdkeia) iu order
But C. has the formula of recapitu- that they should take no harm, he
lation, both in the beginning of (a), calls them in, and thenceforth without
and again in (d), before the verse, scruple, &c." i. e. " how sure he feels
Ani the Angel said, &c. : E. D. F. that he is doing right in receiving
Edd. retain it only in the latter place. them : with what assuredness of mind
_ "j 'AAV Spa irian daipdkeia, i.e. how he does this." But Sav. " See what
it is made infallibly certain, that it security for them, in order that they
was the purpose of God to admit the should take no harm."
Gentiles without circumcision. It " Aidrovroirdvraylverat,A. 'B.C.N.
might indeed be inserted in (b), after Cat. But Edd. Aib ko.1 eV out? irdvra
jrivSiaiTaTai: "be has no scruples — bpov o'movopeTrai : " wherefore both in
but mark the greatness of the assur- his person at once all the circum-
jtoce he hag received." In the modern stances are providentially ordered, and
text, the connexion is, " He called &c."

v. 9

820 Cornelius how intent on his devotions.
Homil. while he was awake, in the daytime, about the ninth hour.
XXII. .
 [He0 saw an Angel of God coming in unto him, and saying
unto him, Cornelius. And when he looked on him, he was
afraid.] So occupied was he with himself. Implying, that
it was in consequence of the Angel's calling him by a voice
that he saw him ; as, had he not called him, he would not have
seen him : so taken up was he with the act in which he was
v. 5. engaged p. But the Angel says to him, Thy prayers and thine
alms are come up for a memorial [before God, and now send
men to Joppa, and call for one Simon, who is called Peter.]
So far, he signified that the sending for him would be for
good consequences, but in what way good, he did not intimate.
qSo, neither does Peter relate the whole matter, but every
where, the narratives are in part only, for the purpose of
making the hearers apply their minds to what is said. [Send
and call for Simon :] in like manner the Angel only calls
Philip. And1 as they went on their journey, and drew nigh
lo the city: in order that Peter should not be in perplexity
too long. [Peter went up upon the housetop, etc.] Observe,
that not even his hunger forced him to have recourse to
v. 13. the sheet. Bise, Peter, saith (the Voice), kill and eat.
Probably he was on his knees when he saw the vision. —
•or, 'the To me8 it seems that this also denotes1 the Gospel. That
Preach - ° Here after the clause, oilras eavry that the Angel said, but gives only the
irpoaeTxev, (meaning, as afterwards substance." Seethe commentonll, 14.
explained, that he did not notice the r The modern text, omitting this
Angel until he spoke,) A. B. C. have, clause, and the comment, inserts the
Aeyei Se b ayyekos k.t.A.. Edd. 'Akk' rest of the verse, Peter went up, &c. :
XSafiev dvaBev rd eipnpeva. Kal eiirev and has below, But that Peter may not
b ayyekos K. r. k. # be in perplexity too long, he hears a
p Tbe old text: "And thy prayers, voice saying, Rise, Peter, kill and eat.
saith he. So far, &c." Edd. " And But the meaning is, The Spirit caused
send for Simon, who is called Peter, the vision to take place when they
So far, &c." were near the city, that Peter, might
i The text is defective here. He not be too long in doubt: as above, on
seems to be commenting upon the the same clause, " Observe how the
variations of the different narratives: Spirit connects the times, &c."
viz. the writer himself v. 6. mentions s "Epol SoKeT ko! (om. A. B.) rb (om.
only the command to send for Peter. Cat.) Knpvypa touto elvai (om Cat.)
(p. 314. note d.) The messengers "Oti BeTov $v rb ytvipevov ri re dvaBev
s. 22. add, "And to hear words of iSeTv, ri re iv iKardaet yeveaBai. (Sere
thee." Cornelius, v. 32. "who, when SnkoT, Se'iKvvaiv, or the like, must be
he cometh, shall speak unto thee." supplied. CEcumen. AetKvvrai Se Sri
St. Peter 11, 14. " who shall tell thee BeTov k. r. A.) In the modern text the
words, whereby thou and all thy house wording is slightly altered, but the
shall be saved." " On the other hand," sense is the same. In tbe latter part,
he says, " neither does Peter, though for 8Vi dxaBaprd %v iKeT, CEcumen. has
he is more full on this point, relate all iKeTva: the modern text substitutes

God's purpose for the Gentiles plainly declared. 821
the thing taking place was of God, (the circumstances made Acts
evident, namely,) both that he sees it (descending) from
above, and that he is in a trance ; and, that the voice comes
irom thence, and the thrice confessing that the creatures
there were unclean, and its coming from thence, and being
drawn back thither, (all this) is a mighty token of the
cleanness (imparted to them). — But why is this done? For'
the sake of those thereafter, to whom he is about to relate it.
For to himself it had been said, Go not into the way of the Mat.io,
Gentiles. * * For if Paul needed both (to give) circumcision, Acts 16
and (to offer) sacrifice, much more (was some assurance 3,21>16-
needed) then, in the beginning of the Preaching, while they
were as yet weaker. — Observe" too how he did not at once
receive them. For, it says, they called, and asked, whether v. is.

x.
]— 24.

[3.]

Kal to Tpls touto 7eceo'flai, Kal rb
obpavbv dveaxBiivai, Kal rb iKeTBev
k. r. A., and at the end, tou BeTov eivat
rb irpdypa for KaBapirnros. — Above,
he bad said that the sheet was a
symbol of the world; now he adds,
that the command Kill and eat denotes
the Gospel, to be preached universally :
that the descent of the sheet from
heaven, and the circumstance of Peter's
being in a spiritual trance, shews that
the thing was of God — not a ipavraaia.
Again; that it is all done thrice,
denotes Baptism : thrice the Voice says,
Kill and eat: thrice Peter confesses
that the creatures are unclean : thrice
it is declared that God hath cleansed
them : nay, thrice these unclean crea
tures are let down from heaven, and
drawn up thither again : a mighty
proof that they are now clean, and of
the kingdom of Heaven.
' It was remarked above, that St.
Chrysostom's exposition proceeds upon
the assumption, that St. Peter did not
need the instruction for himself. Here
the reporter has not fully expressed
his meaning: which should be to this
effect. " Since it had been said at the
outset to Peter and the other Apostles,
Go not into the way of the Gentiles,
though after the Resurrection they
were commanded to baptize all nations,
it is no marvel that the less enlightened
brethren needed some strong assurance
on this behalf. And if at a later time,
we find Paul, to conciliate the Jewish
believers, causing Timothy to be cir
cumcised and himself offering sacrifice,
much more was some condescension to

their infirmity needed now." — Didymus
in the Catena puts the question, " How
was it that Peter needed a revelation
in the matter of Cornelius, when the
Lord after his Resurrection had ex
pressly ordered to baptize all the
nations? or how came it that the
Apostles in Jerusalem, having heard
of the affair of Cornelius, disputed with
Peter ?" To which he answers : ' Peter
did undoubtedly need the revelation ;
for he knew not that the distinction of
circumcision and uncircumcision was to
cease: knew not for certain that the
Lord meant the' Gentiles to be baptized
apart from the visible worship under
the Law, until the Lord manifested this
mystery to him, convincing him both
by the emblem of the sheet, and by the
faith and grace of the Holy Spirit given
to the Gentiles, that in Christ Jesus
there is no distinction of Jew and
Greek: of which thing because the
Apostles at Jerusalem were ignorant,
therefore they contended with Peter,
until they also learnt the hidden riches
of God's mercy over all mankind."
St. Cyril. Alex., also, c. Julian, (ibid.)
explains, that " Peter was fain to
dwell in the Jewish customs, and, in a
manner, was loath to go on to the
better, because he was overawed by
tbe types: therefore he is corrected by
this vision."
u E. D. F. Edd. omit this ciause, see
note x : and A. B. for ouSe . . . ^S^|oto
have obSev . . . iSel£aro, which is evi
dently corrupt. " Neither did he at
once receive these Gentiles : not until
the Spirit expressly commanded him."

322 Obey the Spirit, asking no questions.
Homil. Simon, which was surnamed Peter, were lodging there. As
 -it was a mean looking house, they asked below, they inquired'
v. 19.20. of the neighbours. And while Peter thought, the Spirit
said unto him, Arise, get thee down, and go, nothing
doubling, for I have sent them. And He does not say,
For to this end did the vision appear unto thee; but,
v-21- / have sent them. [Then Peter went down] — this is the
way the Spirit must be obeyed, without demanding reasons.
For it is sufficient for all assurance to be told by Him, This
do, this believe: nothing more (is needed) — Then Peter went
down, and said, Behold, I am he whom ye seek": what is
the cause wherefore ye are come? He saw a soldier, saw a
a man": it was not that he was afraid, on the contrary, having
first confessed that he was the person whom they sought, then -
he asks for the cause (of their coming) ; that it may not be
supposed that the reason of his asking tbe cause, was, that
he wished to hide himself: (he asks it,) in order, that if it be
immediately urgent, he may also go forth with them, but
v. 22. if not, may receive them as guests. [And7 they said, etc.]
into his house. This he had ordered them. Do not [think
he has done this] out of contempt : not as of contempt has
v. 24. he sent, but so he was ordered. And Cornelius was wailing
for them, and had called together his kinsmen and near
friends. It was right that his kinsmen and friends should
be gathered to him. But being there present z, they would
have heard from him (what had happened).
w So Cat. and the Mss. except E., Qnriiaas A. B. C. Cat. which the other
which has ou robs yelrovas np&rtav, Mss. omit, we coTrect, tv ifflrnaav.
and so CEcumen. But the meaning J In the old text, the last words
seems to be, that not expecting to of the citation, v. 22. eis rbv ohov
find so mean » house, and thinking outou, the rest being lost, are joined
tbey might have come wrong, they on to 'Iva l-evlan: Cat. eis rbv ohov
asked below, in the Btreet, i.e. inquired abrobs. Edd. from E. D. F. " But why
of the neighbours. do they say, Sends for thee into his
1 Here Edd. from E. have, "Where- house? Because he had given them
fore did he not receive them imme- this order. And perhaps also, by way
diately, but asks this question ?" but of apology, they as good as say, Do
D. F. insert it as above, "Opa iras ovk not find fault (pnSev Karayvys-) not as
evBeas abrobs iSe£aro, with the ad- of contempt has he sent, &c." In A.
dition, dkkd irvvBdverai. In the next B. C. Cat. pn KaraippovJians, for which
sentence: A. B. C. Cat. eiSev arpa- Sav. marg. has dis dv efrroieu, ph ko-
riarnv, eiSev dvBpairov i. e. Saw a raipp., is corrupt: perhaps it should be
soldier, saw him, as he would have pn vopians 'iri Karetppivnae ae- ovx "*
seen any common man, without fear. k. t. A.
For this, D. F. have elSe arpariaras ¦ dkk' (A. ko!) e'Kei irdpovros outou
dvBpairovs. E. Edd. eiSe arparidnas jJKOvaav dv (A. touto aKobeiv). We
uiras Tofis ejriCToVTas.— .Below, for Kal read, wdpovres, and conjecture the

Cornelius's religious care for his household. 323
See how great the virtue of alms, both in the former Acts
discourse, and here ! There, it delivered from death temporal; ]_24,
here, from death eternal ; and opened tbe gates of heaven.
Such are the pains taken for the bringing of Cornelius
to the faith, that both an angel is sent, and the Spirit
works, and the chief of the Apostles is fetched to him,
and such a vision is shewn, and, in short, nothing is left
undone. How many centurions were there not besides, and
tribunes, and kings, and none of them obtained what this
man did ! Hear, all ye that are in military commands, all ye v. 2. and
that stand beside kings. A just man, it says, fearing God;
devout; and what is more" than all, with all his house. Not
as we: (who,) tbat our servants may be afraid of us, do
every thing, but not that they may be devout. And b over
the domestics too, so * * . Not so this man ; but [he was
one that feared God"} with all his house, for he was as the v. 2.
common father of those with him, and of all the others
(under his command). But observe what (the soldier) says
himself. For, fearing * * , he adds this also : well reported
of by all the nation. For what if he was uncircumcised ?
Nay, but those give him a good report. Nothing like alms :
great is the virtue of this practice, when the alms is poured
forth from pure stores ; for it is like a fountain discharging
mud, when it issues from unjust stores, but when from just
gains, it is as a limpid and pure stream in a paradise, sweet
meaning to be, But they being there feared God with all his house, as being
present, would have heard from Corne- the common father, not only of all who
tins an account of all that had hap- were with him, but also of the soldiers
pened to him. Edd. from E. D. F. under him." In the next sentence,
"AAAois Se Kal eKei irdpovres pdkkov "Opa Se ri tpnalv Kal abris, the meaning
tarrov faovoav &v. " And besides by seems to be, " Observe what is said of
being there present they would the him by the soldier whom Cornelius
more hear him (Peter)," what he had sent : A just man, and one that
to say. feareth God: and then — for fearing
1 The modern text: "and what is (lest Peter should refuse to come to
greater, that he was such with all his him, as being a Gentile) he adds this —
house. So intent was he, and so set and well reported of by all the nation
upon this, that he not only well ordered qfthe Jews." Edd. from E. alone:
his own affairs, but also over his house- " But hear also what they say besides :
hold (eVl ttjs oiKereias) he did the for of necessity that is added, Well
same. For not as we, who, &c." reported of by all the nation, that none
b A. B. Kal iirl rijs oiKereias Be may say, What, if he was uncircum-
outgis. 'AAA' outos ovx oiras, dkkd cised ? Even those, saith he, give
perd tijs oikios airooTjs. aairep ydp him a good report. Why then, there
«.t.A. C, koI iirl t. oik. Be ouKeVi is nothing like alms; or rather great
mucSs, dkkdSiKaias- aairep ydp k.t.A. is the virtue of this thing, when,
Below, the modern text has, " he &c."
y2

324 The efficacy of Almsgiving.
Homil. to the sight, sweet to the touch, both light and cool, when
XXII
 1 given in the noon-day heat. Such is alms. Beside this
fountain, not poplars and pines, nor cypresses, but other
plants thau these, and far better, of goodly stature : friend
ship with God, praise with men, glory to Godward, good
will from all ; blotting out of sins, great boldness, contempt
of wealth. [This is the fountain] by which the plant of love
is nourished : for nothing is so wont to nourish love, as the
being merciful : it makes its branches to lift themselves on
Gen. 2, high. This fountain is better than that in Paradise; a
fountain, not dividing into four heads, but reaching unto
John 4, heaven itself: this gives birth to that river which spring eth
up into eternal life: on this let Death light, and like a
spark it is extinguished by the fountain : such, wherever it
drops, are the mighty blessings it causes. This quenches,
even as a spark, the river of fire : this so strangles that
Mark 9, Worm, as nought else can do. He tbat has this, shall not
gnash bis teeth. Of the water of this, let there be dropped
upon the chains, and it dissolves them : let it but touch the
fire-brands0, it quenches all. — A fountain does not give out
streams for a while and anon run dry, — else must it be no
more a fountain, — but ever gushes : so let our fountain give
out more copiously of the streams of mercy (in alms). This
cheers him that receives: this is alms, to give out not only a
copious, but a perennial, stream. If thou wouldest that
God rain down His mercy upon thee as from fountains, have
thou also a fountain. Andd yet there is no comparison
(between God's fountain and thine): for if thou open the
mouths of this fountain, such are the mouths of God's
Fountain as to surpass every abyss. God does but seek
to get an opportunity on our part, and pours forth from
His storehouses His blessings. When He expends, when
He lavishes, then is He rich, then is He affluent. Large
c ko> eis tos kapirdSas (E. Edd., rabrns k. t. k. — Edd., OuSeu toutijs
Kaplvovs) difinrai (ipirean, E. D. F. Kaov. *Av ab rabrns k.t.A. " Nothing
Edd.) In the next sentence, Autij n like this fountain. If then, &c-"~
irnyn k. -r. k. the pronoun must be Below, "Orav dvaklaKy, 'irav Sairava,
omitted. — E. D. F. Edd., "As there- k.t.A. in itself, may perhaps be better
fore the fountain in Paradise (or, in a referred to the giver of alms: "when
garden) does not give out streams, (one) expends, when one lavishes
&c," (alms), &c." but in that case the con-
A Kalroiye obSev Kaov. *Av ydp ab nexion is obscure.

Like a fountain planted round with goodly trees, 325
is the mouth of that fountain : pure and limpid its water. Acts
If thou stop not up the fountain here, neither wilt thou i—iu,
stop up that fountain. — Let no unfruitful tree stand beside
it, that it may not waste its spray. Hast thou wealth ?
Plant not poplars there : for such is luxury : it consumes
much, and shews nothing for it in itself, but spoils the
fruit. Plant not a pine-tree — such is wantonness in ap
parel, beautiful only to the sight, and useful for nothing —
nor yet a fir-tree, nor any other of such trees as consume
indeed, but are in no sort useful. Set it thick vvith young
shoots : plant all that is fruitful, in the hands of the poor, all
that thou wilt. Nothing richer than this ground. Though
small the reach of the hand, yet the tree it plants starts up
to heaven and stands firm. This it is to plant. For that
which is planted on the earth will perish, though not now,
at any rate a hundred years hence. Thou plantest many
trees, of which thou shalt not enjoy the fruit, but ere thou
canst enjoy it, death comes upon thee. This tree will give
thee its fruit then, when thou art dead. — If thou plant, plant
not in the maw of gluttony, that the fruit end not in the
draught-house : but plant thou in the pinched belly, that
the fruit may start up to heaven. Befresh the straitened
soul of the poor, lest thou pinch thine own roomy soul. —
See you not, that the plants which are overmuch watered at
the root decay, but grow when watered in moderation ? Thus
also drench not thou thine own belly, that the root of the
tree decay not : water that which is thirsty, that it may bear
fruit. If thou water in moderation, the sun will not wither
them, but if in excess, then it withers them : such is the
nature of the sun. In all things, excess is bad ; wherefore
let us cut it off, that we also may obtain the things we ask
for. — Fountains, it is said, rise on the most elevated spots.
Let us be elevated in soul, and our alms will flow with
a rapid stream : the elevated soul cannot but be merciful,
and the merciful cannot but be elevated. For he that
despises wealth, is higher than the root of evils. — Fountains
are oftenest found in solitary places : let us withdraw our
soul from the crowd, and alms will gush out with us. Foun
tains, the more they are cleaned, the more copiously they
flow: so with us, the more we spend, the more all good

326 bearing fruit to eternal life.
Homil. grows. — He that has a fountain, has nothing to fear: then
 : neither let us be afraid. For indeed this fountain is ser
viceable to us for drink, for irrigation, for building, for every
thing. Nothing better than this draught: it is not possible
for tbis to inebriate. Better to possess such a fountain, than
to have fountains running with gold. Better than all gold-
bearing soil is the soul which bears this gold. For it ad
vances us, not into these earthly palaces, but into those
above. The gold becomes an ornament to the Church of
Eph. 6, God. Of this gold is wrought the sword of the Spirit, the
sword by which the dragon is beheaded. From this fountain
come the precious stones which are on the King's head.
Then let us not neglect so great wealth, but contribute our
alms with largeness, that we may be found worthy of the
mercy of God, by the grace and tender compassion of His
only-begotten Son, with Whom to the Father and Holy
Ghost together be glory, dominion, honour, now and ever,
world without end. Amen.

HOMILY XXIII.

Acts x. 23, 24.
Then called he them in, and lodged them. And on the morrow
Peter went away with them, and certain brethren from Joppa
accompanied him. And the morrow after they entered into
Ceesarea. And Cornelius waited for them, and had called
together his kinsmen and near friends.
[He called them in, and lodged them.] Good, that first
he gives the men friendly treatment, after the fatigue of their
jouraey, and makes them at home with him; [and on the
morrow, sets out with them]. And certain accompany
him : this too, as Providence ordered it, that they should
be witnesses afterwards when Peter would need to justify
himself. And Cornelius was waiting for them, and had
called together his kinsmen and near friends. This is the
part of a friend, this the part of a devout man, that where
such blessings are concerned, he takes care that his near
friends shall be made partakers of all. Of course (his near
friends), those in whom he bad ever full confidence ; fearing,
with such an interest at stake, to entrust the matter to others.
In my opinion, it was by Cornelius himself that both friends
and kinsmen had been brought to a better mind. And as Peters. 25.
was coming in, Cornelius met him, and fell down at his feet,
and worshipped him. This, both to teach the others, and
by way of giving thanks to God, and shewing his own
humility : thereby making it plain, that though he had been
commanded, yet in himself he had great piety. What then
did Peter? But Peter took him up, saying, Stand up; Is. 26.
myself also am a man. Do you mark how, before all else,

328 St. Peter's unassuming yet dignified bearing.
^°MIf"(tne Apostles) teach them this lesson, not to think great
v .27.28. things of them ? And as he talked with him, he went in,
and found many that were come together. And he said
unto them, Ye know how that it is an unlawful thing for a
man that is a Jew to keep company, or come unto one of
another nation ; but God hath shewed me that T should not
call any man common or unclean. Observe, he straightway
speaks of the mercy of God, and points out to them that it is
a great grace that God has shewn them. Observe also how
while he utters great things, at the same time he speaks
modestly. For be does not say, We, being men who do not
deign to keep company with any (such), have come to you:
but what says he ? Ye know — God commanded this* — that
it is against law to keep company with, or come unto, one of
another nation. Then he goes on to say, And to me God
has shewn — this he says, that none may account the thanks
due to him — that I should call no man — that it may not look
like obsequiousness to him, no human being, says he — com-
v. 29. mon or unclean. Wherefore also — that they may not think
the affair a breach of the law on his part, nor (Cornelius)
suppose that because he was in a station of command, there
fore he had complied, but that they may ascribe all to God, —
wherefore also I came without gainsaying as soon as I was
sent for : (though) not only to keep company, but even to
come unto (him) was not permitted. / ask therefore, for
what intent ye have sent for me. Already Peter had heard
the whole matter from the soldiers also, but he wishes them
first to confess, and to make them amenable to the Faith.
What then does Cornelius ? He does not say, Why, did not
the soldiers tell thee ? but observe again,, how humbly he
v.30.3i. speaks. For he says, From the fourth day I was fasting until
this hour ; and at the ninth hour I prayed in my house,
and, behold, a man stood before me in bright clothing, and
said, Cornelius, thy prayer is heard, and thine alms are
come up for a memorial before God. And at the ninth
" So Mss. and Edd. but the clause Cat.) eViuyei (om. C.) rl tpnalv; (A.
b &ebs rovro iitekevae might be better B. C. but Cat. for iirdyet rl tpnalv;
transferred, in the sense, " It is only has, touto tpnalv) Kal ipol k. r. A.
in obedience to God's command that I We read, E?to iirdyei, Kal ipol iSet^ev
come to you." Below, E?to iva /wjSeis b ®ebs ('iva |Or)Sels awip rnv xfy'" ^XV
nbrtp rnv xdpiv $XV (A. B. C. D. F. touto tpnalv) pi)Siva k. r. A.

Cornelius had his set times for devotion.

329

hour, he says, I was praying. It seems to me, that tbis Acts
man had also fixed for himself set times of a life under 27^31
stricter rule, and on certain daysb. For this is why he says,

t> Ka! iv rialv npepats- so all the
Mss. with Cat. (iv riaiv jj/t.) and
OEeum. If the text be not corrupt,
Chrys. must be understood to inter
pret dirb rerdprns np. of the fourth day
of the week: i.e. Cornelius had anti
cipated, among other pious observ
ances, this practice also, viz. of the
Wednesday fast. Otherwise, there is
no intelligible connexion for the fol
lowing words, A10 ydp touto eiirev,
'Airb rerdprns ripepas. This, he says,
was an advance in piety: and then it
was that the Angel appeared to him.
Then he proceeds to argue, that it is
not " four days ago," for the time does
not amount to that number of days:
the day on which Peter arrived was
not the fourth, but between that and
the day on which Cornelius prayed,
there are but two entire days. It seems
that this must be St. Chrysostom's
meaning, though it is obscured by
mistakes of the scribes. B. C. outi;
ui'a i\pepa- ko! $v fjkBov pla- Kal rrj
rplrn itpdvn' as elvai Sevrepav peff %v
wpoanb^aro. (A. omits the passage.)
E. D. F. Edd. auTTj pla npepa- koi %v
dnr\kBov oi irepipBevres, pla- Kal %v
fjkBov, pla' Kal rij rerdprn itpavn' as
elvai Sevrepav peB' n" rrpoanvXaro.
Cat and CEc. agree with E. D. F. in
supplying the clause omitted in B. C,
to which however they add irapd Kop-
VTjklov : they have also rerdprn itpdvn,
but for the last clause they read, aael
rpirnv &pav pe& nv irpoanb^aro. But
the sense intended by Chrys. should
be: "This, the day (on which they
left Joppa), is one day (before the day
on which Cornelius is speaking) : and
the day on which the messengers from
Cornelius came, one day; (therefore
the second day before that on which
Cornelius is speaking:) and on the
third day (previous) the Angel ap
peared: so that, exclusively of the
day on which Cornelius is speaking,
and that on which Cornelius prayed,
there are two days." This sense will
be satisfied by reading, 081-17 pta nf-epa-
Kal nv tfkBov ol irepipBevres irapd Kop-
vnklov, pla- xal ry rplrn etydvn' aare
elvai Bub [^aepas] peff nv rrpoanbtflro.
The scribes, mistaking both the drift
and the method of the calculation, sup

posed aoV9j np. to mean the day qf
Peter's arrival: but the day before
that was the day on which they came
away (amjAu-oc) from Joppa, and on
the previous day the messengers ar
rived (fjkBov), and on the day before
that, which is therefore the fourth, the
Angel appeared : hence they insert the
words koI n" dirrjkBov . . . pia, in order
to make out the calculation, i. c. to
verify the day of the Vision as the
fourth day before that on which Cor
nelius is speaking. So Cat. CEc. and
E. D. F. But B. C. retain the original
reading, and only mistake the abbre
viated form Sore efcoi 0' np., i. e. Sub
ripepas, as if it meant the second day,
Sevrepav npepav: which reading, though
unintelligible, was retained by the later
Editors. But what Chrys. means to say,
is, that, not reckoning the day of the
vision, and the day of the meeting,
there are two whole days: therefore
the day of the vision was not " the
fourth day hence;" consequently, that
it means the fourth day of the week.
This hasty and ill considered inter
pretation of the expression dirb rerdp
rns nf-epas, was suggested by the
circumstance that the rule was to fast
on the dies stationum, rerpds and 7rpo-
adfifiarov, to the ninth hour : so that
the practical scope of tbe interpretation
may be of this kind: " See how this
man, Gentile as he was, had fore
stalled our rule of discipline : he fasted
on the fourth day of the week, and to
the ninth hour of the day: and see
how God was pleased to approve of his
piety, by sending the Angel to him on
that day, and at that hour. But you
who know tbe rule, and why it is pre
scribed, do not obey it, &e." — On the
Dies Stationum, see Tertull. de Jejun.
1. where in defence of the Montanists,
who extended the fast beyond the ninth
hour, (or 3p.m.) he says: Arguunt
nos quod stationes plerumque in ves-
peram producamus : ib. 10. iEque
stationes nostras ut indignas, quasdam
vero et in serum constitutas, novitatis
nomine incusant, hoc quoque munus
et ex arbitrio obeundum esse dicentes,
et non ultra nonam detinendum, suo
scilicet more: i. c. the Catholics main
tained, that the fast on these day3

330 How the heathen, "that worketh righteousness, is accepted."'
Homil. From the fourth day. See how great a thing prayer is !
 ' When he advanced in piety, then the Angel appears to him.
[From the fourth day: i. e. of the week; not "four days
ago." For, on the morrow Peter went away with them,
and on the morrow after they entered into Ceesarea :] this
is one day: and the day on which the persons sent came
(to Joppa), one day: and on the third, (the Angel) appeared:
so that there are two days after that on which (Cornelius) had
been praying. And, behold, a man stood before me in bright
clothing: he does not say, An angel, so unassuming is he:
s.3i-33.and said, Cornelius, thy prayer is heard, and thine alms
are had in remembrance in the sight of God. Send there
fore to Joppa, and call hither Simon, whose surname is
Peter: he is lodged in ihe house of one Simon a tanner by
the sea side: who, when he cometh, shall speak unto thee.
Immediately therefore I sent to thee; and thou hast well
done that thou art come. Now therefore are we all here present
before God, to hear all things that are commanded thee of
God. (6) See" what faith, what piety! He knew that it was
no word of man that Peter spake, when he said, God hath
shewn me. Then says the man, We are present to hear all
things that are commanded thee of the Lord, {a) Therefore
ought not to he compulsory, nor to be things of human passion, he was both
prolonged beyond the ninth hour, accepted and far outwent all. But if
Epiphan. Expos. Fid. §. 22. Si' SAou some one should say, ' How is it that
pev rov erovs n vnarela tpvkdrrerai such an one, the Greek, kind as he is and
iv t?7 out?? dyla KaBokiKrj iKKknala, good and humane, continues in error?'
tpnpl Se rerpdSi Kal irpoaafipdra Ianswer,thathehasafaultofadi£ferent
eois &pas ivvdrns. kind, vain-glory or sluggishness of mind,
c The letters a, b, c, d, mark the ornotbeinginearnestabouthissalvatioD,
order of these portions in B. C. At the but thinking that all the circumstances
end of (a) the clause, We are present, of hisjife are mere chance-medley and
&c. is repeated. In A the order is, hap-h'azard. But by him that worketh
a, d, the rest being omitted : in the righteousness, Peter means, him that is
modern text, a, d, c, b: and the text, blameless in all things (comp. infra p.
Now therefore are we all present, &c. 333.)  ' How is it then,' you
between (c) and (0). — With the inter- will say, 'that impure persons have
pretation of Seicrbs comp. Severiauus of been accounted worthy to have the
Gabala in the Catena on x. 4. ovk Gospel preached to them (Karnl-iaBnaav
eiirev iv iravrl eBvei b iroiav SiKaioabvnv rov Knpvyparos) ?' Because they were
atb^erai, dkkd SeKris iariv. robr- willing and desirous. For some, even
cone, agios ylverai rov SexBrjvai. And which are in error, He draws, when
S. Chrys. Horn. viii. in 1 Cor. p. 67. C. they become cleansed from their vices;
SeKrbs abr$ iari- robreari, KoAei ko! and others coming of their own accord,
eiriairdrat abrbv irpbs rnv dkiiBeiav. He repulses not: many also have
Paul is cited as an instance : perse- inherited their piety from their ances-
cutor as he was, " yet, because he led tors."
a blameless life, and did not these

Bodily diseases and mutilations, Satan's work. 331
it was that Peter asked, For what intent have ye sent for Acts
me? on purpose that he might so speak these very words 31^g8
[d] Then Peter opened his mouth, and said, Of a truth Is.3i.35.
perceive thai God is no respecter of persons : but in every
nation he that feareth Him, and worketh righteousness, is
accepted with him. That is, be he uncircumcised or cir
cumcised, (c) This also Paul declaring, saith, For there is Rom. 2,
no respect of persons with God. (e) What then ? (it may be
asked), is the man yonder in Persia accepted with him ? If
he be worthy, in this regard he is accepted, ' that it should 't^kot-
be granted him to be brought unto faith. The Eunuch "-^1"
from Ethiopia He overlooked not. ' What shall one say nlareas.
then of.the religious men who have been overlooked ?' It is
not the case, that any (such) ever was overlooked. But
what he says is to this effect, that God rejects no man. [In
every nation, he that feareth God] and worketh righteous
ness : (by righteousness) he means, all virtue. Mark, how [2]
he subdues all elation of mind in him. That (the Jews) may
not seem to be in the condition of persons cast off, (he adds),
The word which He sent unto the children qf Israel, preach-s. 36.
ing peace by Jesus Christ : He is Lord qf all : this he says
also for the sake of those present (of the Jews), that He may
persuade them also: this is why he forces Cornelius to
speak. He, saith he, is Lord qf all. But observe at the
very outset, The word, says he, which He sent unto the
children of Israel ; he gives them the preeminence. Then
he adduces (these Gentiles) themselves as witnesses : ye s. 37.
know, says he, the matter which came to pass throughout
all Judeea, beginning at Galilee — then he confirms it from
this also — after the baptism which John preached — [even)
Jesus of Nazareth, how God anointed Him with the Holy v. 38.
Ghost and with power. He does not mean, Ye know Jesus,
for they did not know Him, but he speaks of the things done
by Him : Who went about doing good, and healing all that
were oppressed of the devil: by thisd he shews that many
i "EvrevBev SelKwaiirokkds irnptiaeis " He shews that these are diabolical,
MoAikos koI Siaarpotphv (B., Sioo-tuo- and that they are a violent wrenching,
$<s) atbparos (Cat., aapdrav) bir ordistortion, of the body fromits proper
helvov yevopevas. The term irnpaats condition, caused by him." The sense
here includes loss of sight, speech, requires either Siaarpotpds or yevopevnv.
hearing, palsied or withered limbs. The next sentence, aairep Kal 6 Xpi-

382 How God's ministers should be received.
Homil. cases of lost senses or paralysed limbs are the devil's
-^?1- work, and a wrench given to the body by him : as also
Christ said. For God was with Him. Again, lowly terms.
v. 39. And we are witnesses ofall things which He did, both in the
country of the Jews, and in Jerusalem: both we, saith he,
and ye. Then the Passion, and the reason why they do not
believe : Whom also they slew, and hanged on a tree.
s. 40.41. Him God raised up the third day, and shewed Him openly;
not to all the people, but unto witnesses chosen before of
God, even to us, who did eat and drink with Him after He
rose from the dead. This is a proof of the Resurrection.
v. 42. J_nd He commanded us to preach unto the people, and to
testify that it is He which was ordained of God to be the
Judge of quick and dead. This is great. Then he adduces
v. 43. the testimony from the Prophets : To Him give all the
prophets witness, that through His name, whosoever believeth
in Him shall receive remission of sins. This is a proof of
that which was about to be : this is the reason why he here
cites the Prophets.
Recapi- But let us look over again what relates to Cornelius. He
v.24.25!senV it says, to Joppa to fetch Peter. [He was waiting
for him, etc.] see how fully he believed that Peter would
certainly come: (b) and' fell down at his feet, and worshipped
him. (d) Mark how on every side it is shewn how worthy he is !
ch.8,31. (So) the Eunuch there desired Philip to come up and sit in
the chariot, although not knowing who he was, upon no
'Iira7- other1 introduction than that given by tbe Prophet. But
ye as' here Cornelius fell at his feet, (c) [Stand up, I myself also
v. 26. am a man.] Observe how free fron$ adulation his speech is
on all occasions, and how full of humility, (a) And con-
v. 27. versing with him, he came in. Conversing about what? I
suppose saying these words : [/ myself also am a man.]
(e?) Do you mark (Peter's) unassuming temper ? He himself
v. 28. also shews that his coming is God's doing : Ye know ihat it
arbs Zkeyey, omitted by Edd., though, again, a lowly expression: just as
except E., all the Mss. and Cat. have Christ spake : [for My Father is with
it, may refer to such expressions as Me.]"
that in Luke 13, 16. Or, it may be in e The letters denote the order of the
its proper place after the following parts in the Mss. and Edd.
clause. " For God was with Him :

Why not all amiable heathens are converted. 333
is unlawful for a man that is a Jew, etc.] And why did Acts X.
1 23—43.

he not speak of the linen sheet? Observe Peter's freedom 23^

from all vain-glory: but, that he is sent of God, this indeed"
he mentions ; of the manner in which he was sent, he speaks
not at present: when the need has arisen, seeing he had
said, Ye know that it is unlawful for a man that is a Jew
to keep company with, or to come unto, one. of another
nation, [he simply adds, but to me God hath shewn, etc.]
There is nothing of vain-glory here. All ye, he says, know.
He makes their knowledge stand surety for him. But Cor
nelius says, We are present before God lo hear all things v. 33.
that are commanded thee qfthe Lord: not, Before man, but,
Before God. This is the way one ought to attend to God's
servants. Do you see his awakened mind ? do you see how
worthy he was of all these things? And Peter, it says, v. 34.
opened his mouth, and said, Of a truth I perceive that God
is no respecter of persons. This he said also by way of
justifying himself with the Jews then present. For, being
at the point to commit the Word to these (Gentiles), he first
puts this by way of apology. What then ? Was He a
respecter of persons beforetime ? God forbid ! For before-
time likewise it was just tbe same : Every one, as he saith,
that feareth Him, and worketh righteousness, would be
accepted with Him. As when Paid saith, For when Me Rom. 2,
Gentiles which have not the Law, do by nature the things
of the Law. [That feareth God and worketh righteousness :]
he assumes' both doctrine and manner of life : [is accepted
with Him ;] for, if He did not overlook the Magi, nor tbe
Ethiopian, nor the thief, nor tbe harlot, much more them
that work righteousness, and are willing, shall He in anywise
not overlook. ' What say you then to this, that there are
1 likely persons, men of mild disposition, and yet1^""-
they will not believe?' Lo, you have yourself named the Above,
cause: they will not. But besides the likely person P^33^
he here speaks of is not this sort of man, but tbe man that
worketh righteousness : that is, the man who in all points is
virtuous and irreproachable, when he has the fear of God as
1 xal Siypa rlBnai (E. Edd. eiadyei) (that feareth God), and that he is of a
k«1 irokireiav. i. e. " it is assumed, or right conversation (that worketh righ-
the case is put, that the person has the teousness).
right doctrine, of the One True God,

334 The Apostles not ashamed of Nazareth and ihe Cross.
Homil. he ought to have it. But whether a person be such, God only
 knows. See how this man was accepted: see how, as soon
as he heard, he was persuaded. ' Yes, and now too,' say
you, ' every one would be persuaded, be who he may.' But
the signs that are now, are much greater than those, and
more wonderful. — Then Peter commences his teaching, and
> rnv reserves for the Jews1 the privilege of their birth. The'
:1" word, he says, which He sent unto ihe children of Israel,

av.

v. 36. preaching peace, not bringing judgment. He is sent to the
Jews also : yet for all this He did not spare them. Preach
ing peace through Jesus Christ. He is Lord ofall. First
he discourses of His being Lord and in exceeding elevated
terms, seeing he bad to deal with a soul more than commonly
elevated, and that took all in with ardour. Then he proves
how He was Lord of all, from the things which He achieved
v. 37. throughout all Judeea. For ye know, saith he, the matter
which came to pass throughout all Judeea: and, what is
the wonderful part of it, beginning at Galilee: after the
baptism which John preached. First he speaks of His
success, and then again he says concerning Him, Jesus of
Nazareth. Why, what a stumbling-block, this birth-place !
v. 38. Howh God anointed Him with the Holy Ghost and with
power. Then again the proof — how does that appear? —
from the good that He did. Who went about doing good,
and healing all that were oppressed of the devil : and the
greatness of the power shewn when He overcomes the devil;
and the cause, Because God was with Him. Therefore also
John 3, the Jews spake thus : We know that Thou art a teacher come
from God: for none can do these miracles except God be
with him. Then, when be has shewn that He was sent from
God, he next speaks of this, that He was slain : tbat thou

s In the Mss. and Edd. the order is ations, the modern text, except that it
confused. In the old text: " The omits the clause, ob pnv obSe oirws
word — Lord of all. First he dis- itpelaaro.
courses — with ardour. Yet for all this ¦> Here also the order in the Mss.
He did not spare them. Then he is confused. " Again proof. How
proves how He is Lord of all. Which God — with power. Whence does this
He sent, preaching good tidings, not appear? Who went about — of the
bringing judgment. [3.] He is sent devil. Then from the good that He
from God to the Jews. Then he shews did, and the greatness, &c." The
this withal from the things which He modern text has the same order, and
achieved, &c." So, with verbal alter- the alterations do not affect the sense.

Evil lives of the baptised, a reproach to God. 335
mayest not imagine' aught absurd. Seest thou how far Acts
they are from hiding the Cross out of view, nay, that together 235.-43
with the other circumstances they put also the manner ?  '
Whom also, it says, they slew by hanging on a tree. Ands.3Q-u.
gave Him, it is added, to be made manifest not to all the
people, but to witnesses before ordained qf God, even unto
us : and yet it was (Christ) Himself that elected them ; but
this also he refers to God. To the before-ordained, he says,
[even to us, who did eat and drink with Him after that He
was risen from the dead.] See whence he fetches his as
surance of the resurrection. What is the reason that being
risen He did no sign, but only ate and drank ? Because tbe
Resurrection itself was a great sign, and of tbis nothing was
so muchk a sign as the eating and drinking. To testify, s. 4-2.
saith he — in a manner calculated to alarm — that they may
not have it in their power to fall back upon tbe
excuse of ignorance : and he does not say, ' that He is the
Son of God,' but, what would most alarm them, [that it is
He which is ordained qf God, to be the Judge of quick and
dead. To Him give all the Prophets witness, $•<?.] When s. 43.
by the terror he has agitated them, then he brings in the
pardon, not spoken from himself but from the Prophets.
And what is terrifying is from him, what is mild from the
Prophets. All ye that have received this forgiveness, all ye to whom
it has been vouchsafed to attain unto faith, learn, I beseech
you, the greatness of the Gift, and study not to be insolent
to your Benefactor. For we obtained forgiveness, not that
we should become worse, but to make us far better and
more excellent. Let none say that God is the cause of our
evil doings, in tbat He did not punish, nor take vengeance.
If (as it is said) a ruler having taken a murderer, lets him
go, say, is he [not]1 judged to be the cause of tbe murders
afterwards committed ? See then, how we expose God to
' Perhaps it should be tpavraaBy, rightly omits peT&v %v. E. Edd. oBVois
" that he (Cornelius) may not imagine, eis diriSei^iv peTfav, as.
&c.'' therefore he mentions first the ' The original reporter seems to have
Divine Mission, then the Crucifixion. misunderstood what was said. If eiiri
k Taurijs Se ouSev outoj anpeTov poi be retained, we must read obxl
peifo? fy, as rb tpayeTv Kal irieTv. Cat. oin-bs. The sense is, " Take heed lest

336 Heartless excuses for delaying baptism.
HoMiL.the tongues of tbe wicked. For what do tbey not say, what
 1 leave unuttered? ' (God) Himself,' say they, ' allowed them:
for He ought to have punished them as they deserved, not
to honour them, nor crown them, nor admit them to the
foremost privileges, but to punish and take vengeance upon
them : but he that, instead of this, honours them, has made
them to be such as they are.' Do not, I beseech and
implore you, do not let any man utter such speech as far as
we are concerned. Better to be buried ten thousand times over,
than that God through us should be so spoken of! The
Mat.27, Jews, we read, said to (Christ) Himself, Thou that destroyest
the Temple, and in three days buildest it up, come down
from the Cross : and again, If Thou be the Son of God : but
the reproaches here are more grievous than those, thatm
through us He should be called a teacher of wickedness !
Let us cause the very opposite to be said, by having our
conversation worthy of Him that calleth us, and (worthily)
approaching to the Baptism of adoption. For great indeed
i tparla-is the might of 'Baptism: it makes them quite other men
paros. t]jan f.ney wei.Cj that partake of the gift ; it does not let the
*rbv men be men (and nothing more). Make thou the Gentile2
eaatjco.^ beiievej tnat great is the might of the Spirit, that it has
new-moulded, that it has fashioned thee anew. Why waitest
any lay the blame of your evil doings m E.D.F. Edd. "Therefore, that it
upon God. For you know what would may not be possible for Him through
be said of a magistrate who should let a us to be called, &c. and lest by the
murderer go unpunished; that he would very fact of His being thus bias-
be held responsible for all the murders phemed, we ourselves become liable to
that may be afterwards done by that the punishment thereof, (For through
man, or in consequence of his impunity, you, it is written, My Name is bias-
Dread lest through your misconduct phemed among the Gentiles,) let us
God be thus blasphemed." But — as if cause the very opposite to be said, by
Chrysostom's meaning had been, Since having our conversation worthy of
God's purpose in forgiving us our sins Him that calleth us, and (worthily)
was, that we should lead more virtuous approaching to the Baptism of adoption.
andholylives,therefore/<rfMOMejures«»ie For great indeed, &c." In C. it is:
to say that God, by forgiving us, is " teacher of wickedness. Let us cause
the cause of the evil doings of which the very opp'osite to be said. For
we are afterwards guilty" — the modern great indeed, &c." B. " teacher of
text (E. D. F. Edd.) goes on thus: wickedness. For great indeed, &c."
" For say, if a magistrate, &e. is he But the genuineness of the latter
judged to be the cause of the murders clauses, alias rov Kakovvros irokirevi-
thereafter committed ? By no means, pevoi Kal rip rr\s vioBealas irpoaiivres
And how is it that we ourselves, frairrtapari, which are also needed by
while, by the things we dare to do, the following context, is attested by
we expose God to be insulted by godless A. which retains them; for tbis Ms.
tongues, do not fear and shudder ? abridges much, but never borrows from
For what, &c." the modern text.

An ungrateful evasion of God's service. 837
thou for the last gasp, like a run-away slave, like a malefactor, Acts
as though it were not tby duty to live unto God ? Why 34 J43_
dost thou stand affected to Him, as if thou hadst in Him a _

ruthless, cruel Master? What can be more 'heartless, what' tyvxpb-
more miserable, than those who make that the time to™'"""
receive Baptism ? God made thee a friend, and vouchsafed
thee all His good things, that thou mayest act the part
of a friend. Suppose you had done some man the greatest
of wrongs, had insulted him, and brought upon him disgraces
without end, suppose you had fallen into the hands of the
person wronged, and he, in return for all this, had honoured
you, made you partaker of all that he had, and in the assembly
of his friends, of those in whose presence he was insulted,
had crowned you, and declared that he would hold you as
his own begotten son, and then straightway had died : say,
would you not have bewailed him ? would you not have
deemed his death a calamity ? would you not have said, Would
that he were alive, that I might have it in my power to make
the fit return, that I might requite him, that I might shew
myself not base to my benefactor? So then, where it is but
man, this is how you would act: and where it is God, are
you eager to be gone, that you may not requite your bene
factor for so great gifts ? Nay rather, choose the time for
coming to Him so that you shall have it in your power to
requite Him like for like. True ", say you, but I cannot keep
(the gift). Has God commanded impossibilities ? Hence it is
that all is clean reversed, hence that, all the world over, every
thing is marred — because nobody makes it his mark to live
after God. Thus those who are yet Catechumens, because
they make tbis their object, (how they may defer baptism to
the last,) give themselves no concern about leading an
" Here all the Mss. have Tl tpebyeis ; 2. those who were baptized in sickness
rl rpepeis; ri SeSoiKas; (Edd. omit and fear of death, but afterwards re--
the two latter clauses,) which, being covered : both which sorts, he says,
out of place here, and required below, are alike careless, (the former because
we have transposed to the beginning baptized in unconscious infancy,) the
of the set of questions Mn ydp ovk IVi latter because they did not think to
k. r. k  Below, he laments that the survive, and had no hearty desire to
Catechumens, while delaying their live to the glory of God; 3. those bap-
»apti6m,ifpossible,totheirdyinghour, fized in mature age, and iu health;
think themselves no way concerned to and these also, if at the time tkeir
lead a virtuous life : of the baptized he affections were kindled, soon let the

three classes: 1. those flame go out
who received the sacrament in infancy ;

Z

338 Is God's service so hard or unreasonable ?
Homil. upright life: and those who have been baptized', whether it
:  be because thev received it as children, or whether it be that
1 tparia- . iri
eivres having received it in sickness, and afterwards recovered2,
»aveye7-tney ^a(j no hearty desire to live on (to the glory of God),
so it is, that neither do these make an earnest business of it:
nay, even such as received it in health, have little enough to
shew of any good impression, and warmly affected for the
time, these also presently let the fire go out. Why do you
flee ? why do you tremble ? what is it you are afraid of? You
do not mean to say that you are not permitted to follow your
business ? I do not part you from your wife ? No, it is from
fornication that I bar you. I do not debar you from the enjoy
ment of your wealth ? No, but from covetousness and rapacity.
I do not oblige you to empty out all your coffers ? No, but to
give some small matter according to your means to them that
lack, your superfluities to their need, and not even this un
rewarded. We do not urge you to fast? We do but forbid yon
to besot yourselves with drunkenness and gormandizing. The
things we would retrench are but the very things which bring
you disgrace : things which even here, on this side of hell-fire,
you yourselves confess to be things to be shunned and hated.
We do not forbid you to be glad and to rejoice ? Nay, only
rejoice not with a disgraceful and unbecoming merriment.
[4.] What is it you dread, why are you afraid, why do you tremble?
Where marriage is, where enjoyment of wealth, where food in
moderation, what matter of sin is there in these things ? And
yet, they that are without enjoin the opposites to these, and are
obeyed. For they demand not according to thy means, but
they say, Thou must give thus much : and if thouallege poverty,
they will" make no account of that. Not so Christ: Give,
saith He, of what thou hast, and I inscribe tbee in the first rank.
Again those say, If thou wilt distinguish thyself, forsake
father, mother, kindred, friends, and keep close attendance
• ouSeu irpoairoinaovrai, meaning same occupations and duties of your
perhaps, "they will pretend to make station He bid.5 you to mould and bring
no account of that: they will say that into entire conformity with His corn-
that makes no difference." Edd..from mandments :— rbv dir^dypova fllov Qv
E. only, obSe o'iras dtplaravrai, " they koI dKlvSvvov : something is wanting,
do nol desist for all that." — Below: the sense being, "making it your object
koI outo touto BiaVAaTTeKa! bbBpi£e : (not to obtain distinction, wealth, &c.
i. e. Christ does not require you to hut) to lead a quiet life in godlines and
abandon your calling in life, but these honesty." Savile reads fijfli.

Or is the world's service so easy ? 339
on the Palace, labouring, toiling, slaving, distracted, suffering Acts
miseries without number. Not so Christ: but keep thou,34^3<
saith He, at home with thy wife, with thy children, and
as for thy daily occupations reform and regulate them on
the plan of leading a peaceable life, free from cares and from
perils. True, say you, but the other promises wealth. Aye,
but Christ a kingdom, and more, He promises wealth also with
it. For, Seek ye, saith He, the kingdom qf Heaven, andMatt.c,
all these things shall be added unto you: throwing inp, by
Way of additional boon, what tbe other holds out as the main
thing : and the Psalmist says, he has never seen the righteous pa. 37,
forsaken, nor his seed begging their bread. Let us set25-
about practising virtue, let us make a beginning : let us only
lay hold on it, and you shall see what the good will be. For
surely in these (worldly) objects you do not succeed so
without labour, that you should be so faint-hearted for these
(higher) objects— that11 you should say, Those are to be had
without labour, these only with toil ? Nay, — what need to
tell you what is the true state of the case ? — those are had
only with greater labour. Let us not recoil from the Divine
Mysteries, I beseech you. Look not at this, that one who
was baptized before thee, has turned out ill, and has fallen
from his hope : since among soldiers also we see some not
doing their duty by the service, while we see others distin
guishing themselves, and we do not look only at the idle
ones, but we emulate these, the men who are successful.
But besides, consider how many, after their baptism,
have of men become angels ! Fear tbe uncertainty of the
future. As a thief in the night, so death comes : and not
merely as a thief, but while we sleep it sets upon us, and
carries us off while we are idling. To this end has God
made the future uncertain, that we may spend our time in
the practice of virtue, because of the uncertainty of expect-
* Kal iirl irpoaBnms pepei, a 7rpo7|- Psalmist), for indeed I am become
yovpevas iKeTvos- Kal ovk eiSev, tpnai, old : and I never saw &c."
Simiov k.t.A. The modern text (E. qE.D.F.Edd. "' Yes,' say you,
D. F.Edd.) inverts the meaning : Kal ' those (are to be had) without labour,
keivos pev ouSe iv irpoaBriKns pepei, these with labour.' Away with (such
»§tos Se ko» irponyovpevas. " And the talk) : it is not, no it is not so, But if
former does not even by way of addi- one must say the truth, those (objects)
tional boon (hold out this), the latter are more yoked with toils, and are
(Christ) as the main thing." Adding, achieved with greater toil ; but these,
" I have been young, saith (the if we choose, easily."
z 2

340 " God is merciful," but in afflicting also.
Homil. ation. But He is merciful, say you. How long shall we
 -bear this senseless, ridiculous talk? / affirm not only
that God is merciful, but that nothing can be more mer
ciful than He, and that He orders all things concerning
us for our good. How many all their life do you see
iv ike- afgictefii vvith the worst form of leprosy ! how many blind
Sidyov from their earliest youth even to old age ! • others who have
™l _ lost their eyesight, others in poverty, others in bonds, others
phantia- again in the mines, others entombed2 together, others
^koto- (slaughtered) in wars ! These things, say you, do not look
xaaBiv- like mercy. Say, could He not have prevented these things
had He wished, yet He permits them ? True, say you. Say,
those who are blind from their infancy, why are they so ?
I will not tell you, until you promise me to receive Baptism,
aud, being baptized, to live aright. Tt is not right to give
you the solution of these questions. The preaching is not
meant just for amusement. For even if I solve this, on the
back of this follows another question : of such questions there
is a bottomless deep. Therefore * do not get into a habit
of looking to have them solved for you : else we shall
never stop questioning. For look, if I solve this, I do but lead
the way to question upon question, numberless as the snow
flakes. So that this is what we learn, rather to raise questions,
not to solve the questions that are raised. For even if we do
solve them, we have not solved them altogether, but (only)
as far as man's reasoning goes. The proper solution of such
questions is faith : the knowing that God does all things
justly and mercifully and for the best: that to comprehend
the reason of them is impossible. This is the one solution,
and another better than this exists not. For say, what is the
use of having a question solved? This, that one needs no longer
to make a question of the thing which is solved. And if
thou get thyself to believe this, that all things are ordered by
the Providence of God, Who, for reasons known to Himself,
permits some things and actively works others, thou art rid
'' "nare pii irpbs rovro iBi(ere eav- the questions), but also not to raise the
tous, irpbs rb kbaiv Qn.reTv. A. B. C. questions." — Below : Sore touto uai'-
Sav. But the modern text has pivov Bdvopev (so A. D. F. Sav. the rest,
for irpbs rovro, and adds dkkd Kal 7rjbs pavBdvapev) pdkkov (nreiv, ou^l (Edd.
rbpnCnreiv: " therefore accustom your- n) rd Qnrn^evra kbeiv.
selves not only to seek the solution (of

Seek not only to be saved, but to fight the good fight. 341
of the need of questioning, and hast gotten the gain of the Acts
solution. But let us come back to our subject. Do you not 34_^3
see such numbers of men suffering chastisements? God (say
you) permits these things to be. Make the right use of the
health of the body, in order to tbe health of the soul. But
you will say, What is the use to me of labours and toil, when
it is in my power to get quit of all (my sins) without labour?
In the first place, this is not certain. It may happen, that a
person not only does not get quit of his sins without labour,
but tbat he departs hence with all his sins upon him. However,
even if tbis were certain, still your argument is not to be tole
rated. He has drawn thee to the contests : the golden arms
lie there. When you ought to take them, and to handle them,
you wish to be ingloriously saved, and to do no good work !
Say, if war broke out, and the Emperor were here, and you
saw some charging into the midst of the phalanxes of the
enemy, hewing them down, dealing wounds by thousands,
others thrusting (with the sword's point), others bounding (now
here, now there), others dashing on horseback, and these
praised by the Emperor, admired, applauded, crowned : others
on the contrary thinking themselves well off if they take no
harm, and keeping in the hindmost ranks, and sitting idly
there ; then after tbe close of the war, the former sort
summoned, honoured with the greatest gifts, their names pro
claimed by the heralds : while of the latter, not even the name
becomes known, and their reward of the good obtained is
only that they are safe : which sort would you wish to
belong to ? Why, if you were made of stone, if you were
more stupid even than senseless and lifeless things, would
you not ten thousand times rather belong to tbe former?
Yea, 1 beseech and implore you. For if need were to fall
fighting, ought you not eagerly to choose this ? See you not
how it is with them that have fallen in the wars, how illus
trious they are, how glorious ? And yet they die a death,
after which there is no getting honour from the emperor.
But in that other war, there is nothing of the kind, but thou
shalt in any wise be presented with thy scars. Which
scars, even without persecutions, may it be granted all us to
have to exhibit, through Jesus Christ our Lord, with Whom
to the Father and the Holy Ghost together be glory, dominion,
honour, now aud ever, and world without end. Amen.

HOMILY XXIV.

Acts x. 44 — 46.
While Peter yet spake these words, the Holy Ghost fell on all
them which heard the word. And they qf the circumcision
which believed were astonished, as many as came with
Peter, because that on the Gentiles also was poured out the
gift of the Holy Ghost. For they heard them speak with
tongues, and magnify God.
Observe God's providential management. He does not
suffer the speech to be finished, nor the baptism to take
place upon a command of Peter, but, when He has made it
evident how admirable their state of mind is, and a beginning
is made of the work of teaching, and they have believed
that assuredly Baptism is the remission of sins, then forth
with comes the Spirit upon them. Now this is done by God's
so disposing it as to provide for Peter a mighty ground of
justification. And it is not simply that the Spirit came upon
them, but, they spake with tongues : which was the thing that
astonished those who had come together. They altogether
misliked the matter, wherefore it is that the whole is of
God ; and as for Peter, it may almost be said, that he is
present only to be taught8 (with them) the lesson, that they
must take the Gentiles in hand, and that they themselves
are the persons by whom this must be done. For whereas
after all these great events, still both in Caesarea and in
• Kal b Tlerpos axeSbv airAiSs irdpeart made to appear as if he needed tbe
naiSevipevos. Erasm. ' fere simpliciter lesson and was now taught it, and had
adest ut discat." Not meaning that his misapprehensions rectified in com-
St. Peter needed to be taught, (see mon with them. Ben., entirely mis-
above p. 321. note t.)but that — such is taking the meaning, has ' quasi fortuito
the o'lKovopla for his exculpation — it is adest docens.'

God's will declared by the descent of the Spirit. 343
Jerusalem a questioning is made about it, how would it Acts
have been if these (tokens) had not gone step by step with xei-s!
the progress of the affair ? Therefore it is tbat this is carried ~
to a sort of excess b- Peter seizes his advantage, and see
the plea he makes of it. Can any man forbid water, that v. 47.
these should not be baptized, which have received Ihe Holy
Ghost as well as we ? Mark the issue to which he brings it ;
how he has been travailing to bring this forth. So (entirely)
was he of this mind ! Can any one, he asks, forbid water ?
It is the language, we may almost say, of one triumphantly l^eu-
pressing his advantage against such as would forbid, such as fl0'"0"-
should say that this ought not to be. The whole thing, he
says, is complete, the most essential part of the business,
the baptism with which we were baptized. And he com- v. 48.
rnanded them to be baptized in the Name of Jesus Christ.
After he has cleared himself, then, and not before, he com
mands them to be baptized : teaching them by the facts
themselves. Such was the dislike the Jews had to it !
Therefore it is that he first clears himself, although the
very facts cry aloud, and then gives, the command. Then
prayed they him — well might they do so — io tarry certain
days: and with a good courage thenceforth he does tarry.
Andthe Apostles and brethren that were in Judaa heard ch. ll,
that the Gentiles had also received the word of God. And ~~
when Peter was come up to Jerusalem, they that were qfthe
circumcision contended with him, saying, Thou wentest in to
men uncircumcised, and didst eat with them. After such
great things, they qfthe circumcision contended: not the
Apostles ; God forbid ! It means, they took no small offence.
And see what they allege. They do not say, Why didst thou
preach? but, Why didst thou eat with them? But Peter, not
stopping to notice this frigid objection — for frigid indeed it
is — 2takes his stand on that great argument, If they had the *%ara-
Spirit Itself given them, bow could one refuse to give them™"
b Kal Bia touto peB' birepfiokris the Spirit, above all, the gift of the
t'lvertu. Erasm. ' Idcirco hsec cum Holy Ghost and the speaking with
exoellentia quadam fiebant.' Ben. tongues before tbe baptism. This last
' Ideo haec modo singulari fiunt.' But was in itself an unanswerable declara
ble meaning is, "There is a. lavish tion of the will of God, and sufficed for
array of Divine interpositions. The the Apostle's justification. The others
mission of the Angel to Cornelius, are iK irepiovaias, arguments ' ex abun-
Peter's vision, the command given by danti.' "

344 Objection raised by the Jewish believers,
Homil. the baptism? But how came it that in the case of the
 Samaritans this did not happen, but, on the contrary, neither
before their baptism nor after it was there any controversy,
cb. 8, and there they did not take it amiss, nay, as soon as they
heard of it, sent the Apostles for this very purpose ? True,
but neither in the present case is this the thing tbey com
plain of; for they knew that it was of Divine Grace : what
they say is, Why didst thou eat with them ? Besides, the
difference" is not so great for Samaritans as it is for Gentiles.
Moreover, it is so managed (as part of the Divine plan) that
he is accused in this way: on purpose that they may learn:
for Peter, without some cause given, would not have related
the vision. But observe his freedom from all elation and
v. 4.5. vain-glory. For it says, But Peter rehearsed the matter
from the beginning, and expounded it by order unto them,
saying, I was in the city qf Joppa, praying : he does not
say why, nor on what occasion : and in a trance I saw a
vision, a certain vessel descend, as it had been a great sheet,
let down from heaven by four corners ; and it came even to
v. 6. 7. me : upon the which when I had fastened mine eyes, I con
sidered, and saw fourfooted beasts of the earth, and wild
beasts, and creeping things, and fowls of the air. And I
heard a voice saying unto me, Arise, Peter; slay and eat.
As much as to say, This of itself was enough to have per
suaded me — my having seen the linen sheet: but moreover
»-8. a Voice was added. But I said, Not so, Lord: for nothing
common or unclean hath at any time entered into my mouth.
Do you mark ? " I did my part," says he: " [I said], that
I have never eaten [aught common or unclean] :" with re
ference to this that they said, Thou wentest in, and didst eat
with them. But this he does not say to Cornelius: for there
v. 9. io. was no need to mention it to him. But the voice answered
me again from heaven, What God hath cleansed, that call
not thou common. And this was done three times : and all
were drawn up again into heaven. The essential points
were those d (that ensued at Csesarea;) but by these he pre-
" "Akkas Be ou roaovrov rb Sidtpopov d A. B. C.( after v. 11. which we have
Zapaeeirav Ka) iBvav. Edd. (from E. removed), 'EKe.ra ava7Kai"o 1p> (read ra
alone,) for ou roaovrov have irokb ica) dv.) dkkd Sid r obrav abrdKaraOKev&Sei.
direipov, " great and infinite tbe differ- By ineTva he means, what we have
ence between Samaritans and Gen- heard above, what happened at Cajsarea..
tiles." The modern text (Edd.): "Whatpoints

how answered by St. Peter. 345
pares the way for them. Observe how he justifies himself Acts
(by reasons), and forbears to use his authority as teacher. i X{i
For the more mildly he expresses himself, the more tractable  ~
he makes them. At no time, says he, has aught common
or unclean entered into my mouth. — And, behold — thisv.11.12.
too was part of his defence — three men stood at the house
in which I was, sent to me from Ceesarea. And the Spirit
bade me go with them, nothing doubling. Do you mark that [2.]
it is to the Spirit the enacting of laws belongs? And these
also accompanied me — nothing can be more lowly, when he
alleges the brethren for witnesses! — these six men, and we
entered into the man's house: and he shewed us how he hads.\3.\i.
seen an angel in his house, which stood and said unto him,
Send men to Joppa, and call for Simon, whose surname is
Peter; who shall tell thee words, whereby thou and all thy
house shall be saved. And he does not mention the words
spoken by the Angel to Cornelius, Thy prayers and thine
alms are come up for a memorial before God, that he may not
'disgust them : but what says he? He shall tell thee words, ^irpoa-
whereby thou and all thy house shall be saved: with good^T|'
reason this is added6. Also he says nothing of the man's fit- note g.
ness2. "The Spirit,'' he might say, having sent (me), God2^-i«i-
having commanded, on tbe one part having summoned (me)
through the Angel, on the other urging (me) on, and solving
my doubt about the things, what was I to do ?" He says
none of these things, however: but makes his strong point of
what happened last, which even in itself was an incontroverti
ble argument. [And as I began to speak, etc.] Then why did v. 15.
not this happen alone ? Of3 superabundance this is wrought by s^K T£.
God, that it might be shewn that the beginning too was TiotPu""rias-
from the Apostle. But had he set out of his own motion,
ffithout]any of these things having taken place, they would have
been very much hurt : sof that from the beginning he disposes
were essential, he relates, but of the great in it, He shall speak etc. Do you
rest he is silent: or rather by these he mark how for this reason I mentioned
confirms them also, ko) abrd KaraaKev- before, he hastens on p" But the say-
&fa," ing, He shall speak etc. was great,
e touto e'iKiras irpiaKeirai. i. c even greater than that which he omite:
though this was not mentioned before but this was not necessary, the other
(see above, p. 320. note q.) with good (Chrys. means) made a strong point for
reason it is added here : viz. for Peter's Peter's defence, and therefore is added.
justification. Edd. from E."thatbemay f &vaBev abruv rnv Siavolav oiVeioi,
not disgust them : but what had nothing viz. by letting them see how all along

346 These Gentiles received the Holy Ghost,
Homil. their minds in his favour * * : saying to them, Who have re-
 -ceived the Holy Ghost even as we. And not content with this,
v. 16. he reminds them also of the words of the Lord: Thenremem-
bered I ihe word qfthe Lord, how that he said, John indeed
baptized with water; but ye shall be baptized with the Holy
Ghost. He means, that no new thing has happened, but just
Comp. what the Lord foretold. ' But e there was no need to baptize?'
F' "" But the baptism was completed already. And he does
not say, I ordered them to be baptized : but what says he ?
v. 17. Forasmuch then as God gave them the like gift as He did
unto us, who believed on the Lord Jesus Christ ; what was
I, ihat I could withstand God? He shews that he had
himself done nothing: for the very thing which we have
obtained, he says, that same did those men receive. That
he may more effectually stop their mouths, therefore he says,
The like gift. Do you perceive how he does not allow them
to have less : when they believed, says he, the same gift did
God give unto them, as He did to us who believed on the
Lord, and [Himself] cleanses them. And he does not say,
To you, but, io us. Why do you feel aggrieved, when ivek
T- 18, call them partakers (with us) ? When Ihey heard these
things, they held their peace, and glorified God, saying,
Then hath God also to the Gentiles granted repentance unto
life. Do you mark that it all came of Peter's discourse, by
his admirably skilful way of relating the facts ? They glorified
i koI^ Gocl that He had given repentance i to themselves also : they
were humbled by these words. Hence was the door of
faith opened thenceforth to the Gentiles. But, if you please,
let us look over again what has been said.
Elation. [ While Peter yet spake, etc.J He does not say that Peter
was astonished, but, They of the circumcision: since he
knew what was in preparation. And yet they ought to have
it was not his doing. Then before forbid water that these should not be
keyav irpbs abrobs, something is want- baptized 9 By this shewing that he
ing : e. g. " Which done, he urges did nothing himself. What therefore
most effectively, Whohavereceivedeto." we have obtained, those received."^
8 E. D. F. Edd. ' But there was no h Srav npeTs abrobs Koivavobs Aeyffl-
need to baptize, it may be said, for pev; "when weputthemonalevel with
the baptism was complete, when the us the Apostles and first disciples, in
Spirit fell upon them.' Therefore he regard that they received the Spirit in
does not say, I first ordered them to be the same manner as we received, and
baptized, but whatP Can any man as the rest of you did not p"

in the same manner as the Apostles themselves. 347
marvelled at this, how they themselves had believed. When Acts
they heard that they had believed, they were not astonished, ^j **•
but when God gave them the Spirit. Then1 [answered] ^Jf~L
Peter [and said, etc.] And therefore it is that he says,
God hath shewn that I should not call common or unclean v. 28.
any human being. He knew this from the first, and plans
his discourse beforehand (with a view to it). Gentiles ?
What Gentiles henceforth ? They were no longer Gentiles,
the Truth being come. It is nothing wonderful, he says, if
before the act of baptism they received the Spirit : in our
own case this same happened. Peter shews that not as the
rest either were they baptized, but in a much better way.
This is the reason why the thing takes place in this manner,
that they may have nothing to say, but even in this way
may account them equal with themselves. And they v. 48.
besought him, it says, to tarry [certain days. And the eh. ll,
Apostles and brethren, etc. And they of the circumcision
contended with him.} Do you remark how tbey were not
kindly disposed towards him? [Saying, Thou wentest into s. 3.
men uncircumcised, and didst eat with them.] Do you note
what zeal they had for the Law ? Not Peter's authority
abashed them, not the signs which had taken place, not the
success achieved, what a thing it was, the Gentiles having
received the word; but they contended about those petty things.
For if none of those (signs) had taken place, was not the
success (itself) enoughj ? But not so does Peter frame his
defence: for he was wise, or rather it was not his wisdom, but
the Spirit that spake the words. And by the matter of his
defence, he shews that in no one point was he the author, but
in every point God, and upon Him he casts the whole. 'The
trance,' he says — 'it was He that caused me to fall into it, for

' Tore b n. 'iarepov i\lararai' Kal (before), God hath shewn me, &c."
Sra touto tpnalv. "But when God The innovator substitutes: "When
gave them the Spirit, then Peter after- Peter expounded to them his trance,
wards is astonished, &c." This is evi- saying, God hath shewn me, etc." So
ciently corrupt. Tore 6 n. seems to be Edd.
part of the text v. 46. Tore direKplBn 6 * Ei ydp pn^ev robrav %v, obK %pKet
n. For iarepov i£lararai we may rb KaripBapa; Of the Edd. only Savile
perhaps restore, Kal irpbs rovro b Tl. puts this, as it ought to be, interro-
ifo-repoy iararai. "On this Peter gatively: Ben. renders, non sat fuisset
afterwards insists (as above, p. 343), praastitum.
"id with a view to this he says

348

Prom first to last, God did all.

Homil. I was in Joppa [etc.]: the vessel — it was He that shewed it:
:-'- — -I objected: again, He spake, and even then I did not hear:
the Spirit commanded me to go, aud even then though I
went, I did not run : I told that God had sent me, and after
these things, even then I did not baptize, but again God did
the whole. God baptized them, not I.' And he does not say,
Was it not right then to add the water? but, implying that
nothing was lacking, What was I, that I should withstand
God? What a defence is here ! For he does not say, Then
knowing these things, bold your peace; but what? He stands
their attack, and to their impeachment he pleads — What was
I, to be able to hinder God? It was not possible for me to
hinder — a forcible plea indeed, and such as might well put
them to shame. Whence being at last afraid, they held their
peace, and glorified God.
In like manner ought we also to glorify God for the good
things which befall our neighbours, only1" not in the way
that the rest of the newly-baptized are insulted, when they
see others receiving baptism, and immediately departing this
life. It is right to glorify God, even though all be saved:
and as for thee, if thou be willing, thou hast received a greater

14 pivov pn KaBdirep oi koiirol rav veo-
tparlaruv iirnped&vrat, 'irav dkkovs
bpaai tpariaBevras, Kal ebBbs diriivras.
Ao£d£eiy Se? rbv ®ebv, K&v irdvres aaBa-
aiv Kal ab edv Bekvs k. t. A. Above,
Horn. i.p. 20. it is said, "the sick man"
having received baptism in the prospect
of death, " if he recovers, is as vexed"
because of his baptism "as if some great
harm had happened to him." And so it
might have been said here, " not (to feel )
as some of the newly -baptized (are apt
to do, who) are annoyed (or aggrieved,
iirnped&vrat), when they see others
&c :" i. e.who, seeing such cases, think
themselves ill used that they were not
allowed to defer their baptism to the
last moment, but were forced upon the
alternative either of leading a strict life,
or of forfeiting the graceof Baptism. But
the assertion ol koiirol rav veoip. is too
sweeping, and the word iirnpedCovrai
is scarcely suitable to this sense: it
should rather have been SeiyoTraflouo-ii'
or dva^ioiraBovaiv. The meaning, not
fully expressed, is: " only not, like as
the rest of the newly-baptized are in
sulted taunted or jeered (by some), when

they see others &c:'' i. e. it is right to
glorify God, only not to imagine that
God is glorified by those who, exulting
i n the safety of their friends who received
baptism at the point of death, taunt
the rest of the newly baptized, saying,
See, these men are safe: they are bap
tized to some purpose; while you have
received the gift, only to be in danger of
losing it." — He adds, " It is right to
glorify God, though all be saved"—
though that were the case with all ex
cept yourself, that they passed at once
from Baptism to that world, with the
gift unimpaired, and no more in danger
to be lost. "And as for you, if you will,
you have received a greater gift" than
they: &c  For innpeiCovrai, A. has
iirnpedfavaiv : and this is adopted by
the innovator, who alters the passage
thus (E. Edd.): "to glorify God, d\A'
ovk iirnped^eiv (adopted by F. D.)
KaBdirep oi irokkol rav veotpar. irniped-
Covaiv, when they see &c. It is right
to glorify God, ko) iri plveiv oil avy-
Xaper "Clare Kal ab idv Bekvs k. r. A.
(Erasm. ' et non insultare:' Ben. 'non
autem insultare illis.')

Shrink not from Baptism for fear of sinning after it. 349
gift (than they) : I do not mean in respect of the baptism, for Acts
the gift there is the same for him as for thee, but in regard ^ig.
that thou hast received a set time for winning distinction. —
The other put on the robe, and was not suffered to exhibit
himself therewith in the procession, whereas to thee, God
hath given full opportunity to use thine arms for the right
purpose, thereby to make proof of them. The other goes
his way, having only the reward of his faith: thou standest
in tbe course, both able to obtain an abundant recom-
pence for thy works, and to shew thyself as much more
glorious than he, as the sun is than the smallest star, as the
general, nay rather as the Emperor himself, than the lowest
soldier. Then blame thyself, or rather not blame, but correct :
for it is not enough to blame thyself; it is in thy power to
contend afresh. Hast thou been thrown ? hast thou taken
grievous hurt? Stand up, recover thyself: thou art still in
the course, the meeting1 is not yet broken up. Do you not'fle'aTpoi/
see how many that have been thrown in the wrestling have
afterwards resumed the combat ? Only do not willingly
come by thy fall. Dost thou count him a happy man for
departing this life ? Much rather count thyself happy.
Was he released of his sins ? But thou, if thou wilt, shalt
not only wash away thy sins, but shalt also have achievements
(of good works), which in his case is not possible. It is in
our power to recover ourselves. Great are the 2medicinal2 tpdp-
virtues of repentance : let none despair of himself. That'"""*
man truly deserves to be despaired of, who despairs of
himself; that man has no more salvation, nor any hopes.
It is not the having fallen into a depth of evils, it is the
lying there when fallen, that is dreadful, it is not the having
come into such a condition, it is the making light of it
that is impious. The very thing that ought to make thee
earnest, say, is it this that makes thee reckless ? Having
received so many wounds, hast thou fallen back ? Of the
soul, there can be no incurable wound ; for the body, there
are many such, but none for the soul : and yet for those we
cease not in our endeavours to cure them, while for these we
are supine. Seest thou not the thief (on the cross), in how
short a time he achieved (his salvation) ? Seest thou not the
Martyrs, in how short a time they accomplished the whole

350 Ease more dangerous to the soul than persecution.
Homil. work ? ' But martyrdom is not to be had now-a-
XXIV
 :True, but there are contests to be had, as I have often told
2 Tim. you, if we had the mind. For they that wish, says the
' " Apostle, to live godly in Christ Jesus, shall suffer persecution.
They that live godly are always undergoing persecution, if
not from men, at any rate from evil spirits, which is a more
grievous persecution. Yes, and it is in consequence, first
and foremost, of ease and comfort, that those who are not
vigilant undergo this. Or, thinkest thou it is a trifling per*
secution to be living at ease? This is more grievous than
all, this is worse than persecution. For, like a running flux,
1 xowoi. ease ' makes the soul languid : and as summer and winter, so
persecution and ease. But to shew you that this is the
worse persecution, listen : it induces sleep in the soul, an
excessive yawning and drowsiness, it stirs up the passions
on every side, it arms pride, it arms pleasure, it arms anger,
envy, vainglory, jealousy. But in time of persecution none
of these is able to make a disturbance; but fear, entering
in, and plying the lash vigorously, as one does to a barking
dog, will not let any of these passions so much as attempt
to give tongue. Who shall be able in time of persecution
to indulge in vainglory? Who to live in pleasure? Not one:
but there is much trembling and fear, making a great calm,
composing the harbour into stillness, filling the soul with
awe. I have heard from our fathers, (for in our own time
God grant it may not happen, since we are bidden not fo
ask for temptation,) that in the persecution of old time one
might see men that were indeed Christian. None of them
cared for money, none for wife, none for children, nor
home, nor country : the one great concern with all was
s0r, to save their * lives. There were they hiding, some in
souls, tombs and sepulchres, some in deserts : yes, tender and
dainty women too, fighting all the while with constant
hunger. Then think whether any longing for sumptuous
and dainty living at all came into the mind of a woman,
> ttooo while in hiding 3 beside a coffin, and waiting for her maid-
ao>oki servant t0 brjng ner mea\} an(j trembling lest she should
4 gri be taken, and lying in her terror as in a furnace : was she
Kiapos even aware that there ever was such a thing as dainty living,
**"£_ that such things as * dress and ornaments exist at all ? Seest

Not numbers, but goodness, make the worth of a Church. 351
thou that now is the persecution, with our passions, like wild Acts
beasts, setting upon us on every side ? Now is the trying j^'a.

persecution, both in this regard, and especially if it is not even
thought to be persecution at all. For this (persecution) has
also this evil in it, that being war, it is thought to be peace,
so that we do not even arm ourselves against it, so that we
do not even rise : no one fears, no one trembles. But if ye
do not believe me, ask the heathen, the persecutors, at what
time was the conduct of the Christians more strict, at what
time were they all more proved ? Few indeed had they
then become in number, but rich in virtue. For say, what
profit is it, that there should be hay in plenty, when there
might be precious stones ? The amount consists not in the
sum of numbers, but in the proved worth. Elias was one :
yet the whole world was not worth so much as he. And yet
the world consists of myriads : but they are no myriads, when
they donoteven come up to that one. "Better1 is one tbat doeth
the will of God, than ten thousand who are transgressors :"
for the ten thousands have not yet reached to the one. Desire Ecclus, Ifi 1
not a multitude qf unprofitable children. Such bring more '
blasphemy against God, than if they were not Christians.
What need have I of a multitude ? It is (only) more food for the
fire. This one might see even in tbe body, that better is
moderate food with health, than a (fatted) calf with damage.
This is more food than the other: this is food, but that
is disease. This too one may see in war : that better
are ten expert and brave men, than ten thousand of no ex
perience. These latter, besides that they do no work, hinder
also those that do work. The same too one may see to be
the case in a ship, viz. that better are two experienced
manners, than ever so great a number of unskilful ones : for
these will sink the ship. These things I say, not as looking [4.]
with an evil eye upon your numbers, but wishing tbat all of
you should be approved men, and not trust in your numbers.
1 Kpelaatev eh iroiav rb Beknpa Ku- following words, oi (B. ei) ydp pbpiot
fiov, n uupioi irapdvopoi. St. Chrys. irpbs rbv (rb, B. F.) era ouBeVoi itpBa-
repeatedly cites this, and almost in the aav, seem to be meant as part of the
same words, as a text of Scripture, and citation. For these E.Edd. substitute,
the Edd. refer it to Ecclus. xvi. 3, but Touto koi tis aotpbs aivirripevos oira
there it is, xpeiaaav ydp els n X'x""> vas <Pn"''- Savile adopts both, but
(with no various reading,) and here the reads ob ydp pbpioi.

3-52 Lamentable decay of piety.
Homil. Many more in number are they who go down into hell: but
 -'greater than it is the Kingdom, however few it contain. As
the sand of the sea was the multitude of the people (Israel),
yet one man saved them. Moses was but one, and yet he
availed more than they all : Joshua was one, and he was
enabled to do more than the six hundred thousand. Let us
not make this our study merely, that (the people) may be
many, but rather, that they may be excellent ; when this shall
have been effected, then will that other follow also. No one
wishes at the outset to make a spacious house, but he first
makes it strong and sure, then spacious: no one lays the
foundations so that he may be laughed at. Let us first aim
at this, and then at the other. Where this is, that also
will be easy : but where this is not, the other, though it be,
is to no profit. For if there be those who are able to shine in
the Church, there will soon be also numbers : but where these
are not, the numbers will never be good for any thing. How
lrobs many, suppose you, may there be in our city ' who are likely to
aa£ope- ^ save(j ? jt is disagreeable, what I am going to say, but I
will say it nevertheless. Among all these myriads, there
are not to be found one hundred likely to be saved : nay,
even as to these, I question it. For think, what wickedness
there is in the young, what supineness in the aged!
None m makes it his duty to look after his own boy, none
is moved by any thing to be seen in his elder, to be
emulous of imitating such an one. The patterns are
defaced, and therefore it is that neither do the young become
admirable in conduct. Tell not me, 'We are a goodly
*tyvxptbv multitude:' this is the speech of a men who talk without
thought or feeling. Iu the concerns of men indeed, this
might be said with some shew of reason : but where God is
concerned, (to say this with regard to Him) as having need
of usn, can never be allowed. Nay, let me tell you, even
tyvxpiv.in the former case, this is a 3 senseless speech. Listen. A
person that has a great number of domestics, if they be a
¦» OuBels rnv iiripekeiav eXet rov where they see no good example' of
jraiBos tou IoutoB- ouBels %ei (Jjkov the old to move them to virtue.
irpbs irpea&Wnv iSav pipnaaaBai. i. e. - 'E*> Be tou 0eo« tou fcouftw
"the young are neglected by their npav, ovk eri. So A. B.C. ine modern
own parents and masters, and else- text, tou ovS.

Shocking levity of the young in Church. 853
corrupt set, what a wretched time will he have of it ! For Acts
him who has none, the hardship, it seems, amounts to i^g.
this, that he is not waited on : but where a person has
bad servants, the evil is, that he is ruining himself withal,
and the damage is greater, (the more there are of them.)
For it is far worse than having to be one's own servant,
to have to fight with others, and take up a (continual)
warfare. These things I say, that none may admire the
Church because of its numbers, but that we may study to
make the multitude proof-worthy; that each may be
earnest for his own share of the duty — not for his friends
only, nor his kindred, as I am always saying, nor for his
neighbours, but that he may attract the strangers also. For
example, Prayer is going on; there they lie (on bended
knees), all the young, 'stupidly unconcerned, (yes,) and old ' tyvxpol
too": filthy nuisances rather than young men; giggling,
laughing outright, talking — for I have heard even this going
on — and jeering one another as they lie along on their knees:
and there stand you, young man or elder : rebuke them, if you
see them (behaving thus) : if any will not refrain, chide him
more severely : call tbe deacon, threaten, do what is in your
power to do : and if he dare do any thing to you, assuredly
you shall have all to help you. For who is so irrational, as,
when he sees you chiding for such conduct, and them chidden,
not to take your part? Depart, having received your reward
from the Prayer. — In a master's house, we count those his
best-disposed servants, who cannot bear to see any part of bis
furniture in disorder. Answer me ; if at home you should
see the silver plate lie tossed out of doors, though it is not
your business, you will pick it up and bring it into the house :
if you see a garment flung out of its place, though you have
not the care of it, though you be at enmity with him whose
business it is, yet, out of good-will to the master, will you
not put it right ? So in tbe present case. These are part of
° irivres veoi ifivxpol Kal yepovres. sense derived from the heathen ritual,
The last word must be corrupt, for he has no equivalent in our language : it
is speaking only of the young : perhaps means, what remains of the sacrifice
it should be yepovres with some genitive, used for lustration or atonement, which,
e.g. "full of folly," or "evil thoughts." as having taken into itself the unclean-
Then, KaBdppara ptdkkov i) veoi, more ness or the guilt which was to be
fit to be swept away from the floor as removed, was regarded with the ut-
filthy litter than to be regarded as most abhorrence.
young men. But KdBappa, in tbe
a a

354 Their elders in fault for tolerating this.
HMitx.the furniture : if you see them lying about in disorder, put
 "them to rights: apply to -me, I do not refuse the trouble:
inform me, make the offender known to me : it is not pos
sible for me to see all: excuse me (in this). See, what
wickedness overspreads the whole world! Said I without
reason that we are (no better than) so much hay, (disorderly
as) a troubled sea ? I am not talking of those (young people),
that they behave thus ; (what I complain of, is) that such a
sleepy indifference possesses those who come in here, that
they do not even correct this misbehaviour. Again, I see
others stand talking while Prayer is going on; while the
more consistent* of them (do this) not only during the
Prayer, but even when the Priest is giving the Benediction.
O, horror ! When shall there be salvation ? when shall it be
possible for us to propitiate God? — Soldiers' go to their

P 01 Se lirieiKearepoi avrav. Erasm.,
'Et quidam ex illis, adhuc meliores
scilicet.' Ben. ' alios modestiores sci
licet. But the irony is not of this kind, and
the wordherehasitsproper sense: "men
whose conduct is more of a piece, the
more consistent of them." Some stand
and talk during the prayers, yet kneel
and are silent for the Benediction :
but these make no such inconsistent pre
tence : they do not commit this absurdity
at least. — Comp. Horn. i. in Oziam, §. 4.
t. vi. p. 101. " A grievous disease
prevails in the Church : when we have
purposed to hold converse with God,
and are in the act of sending up the
doxology to Him, we interrupt our
business, and each takes his neighbour
aside to talk with him about his domes
tic concerns, about the goings on in the
agora, the public, the theatre, the ar
my : how this was well managed, that
neglected: what is the strong point,
and what the weak point in this or that
business: in short, about all sorts of
public and private matters they talk
here with one another. Is this par
donable? When a man speaks with
the earthly sovereign, he speaks only on
the subjects the sovereign chooses to
speak and put questions about, and if
against the will of the sovereign he
should presume to start any other sub
ject, he would bring upon himself the
severest punishment. And you, who
are speaking with the King of kings, to
Whom the angels minister with dread re
verence, do you leave your converse with
Him to talk about mire, and dust, and

spiders — for that is what earthly things
are? But you say, The public affairs are
in such a bad way, and there is much
to talk of, and much to be anxious
about. And whose fault is that ? They
Bay, The blunders of our rulers are
the cause. No, not the blunders of
our rulers, but our sins: the punish
ment of our faults. It is these have
. ruined all, have brought upon us all
our sufferings, wars, and defeats.
Therefore if we had an Abraham, a
Moses, a David, a Solomon, for our
ruler, yea, the most righteous of men,
it would signify nothing as far as the
cause of all our evils is concerned . . .
And if we have one of the most ini
quitous of men, a blundering, ill-ma
naging person for our ruler, it is our own
folly and wickedness that has brought
this upon us, it is the punishment of oar
sins. Therefore let each when he comes
here think of his own sins, and not com
plain of others." Horn. ix. in 1 Tim.
he complains of the women talking in
Church. 1 The illustration is taken from some
kind of shield dance, which formed one
of the amusements of the camp,
skilfully executed by a large body of
soldiers. The innovator, (E.D.F.Edd.)
not understanding the allusion, sub
stitutes : " If you go to a diversion, yon
will see all keeping time in tbe dance,
and nothing done negligently. As
therefore in a well-harmonised and
curiously wrought lyre, one well sound
ing symphony results from the orderly
arrangement severally of the component

Such irreverence, an awful sin. 355
diversion, and you shall see them all keeping time in the Acts
dance, and nothing done negligently, but, just as in embroi- i^ta.
dery and painting, from the well-ordered arrangement in "
each individual part of the composition, there results at
once an exceeding harmony and good keeping, so it
is here : we have one shield, one head, all of us (in com
mon) : and if but some casual point be deranged by negli
gence, the whole is deranged and is spoilt, and the good
order of the many is defeated by the disorder of the one part.
And, fearful indeed to think of, here you come, not to a
diversion, not to act in a dance, and yet you stand dis
orderly. Know you not that you are standing in company
with angels? with them you chant, with them sing hymns,
and do you stand laughing? Is it not wonderful that a
thunderbolt is not launched, not only at those (who behave
thus), but at us ? For such behaviour might well be visited
with the thunderbolt. The Emperor is present, is reviewing
the army: and do you, even with His eyes upon you, stand
laughing, and endure to see another laughing? How long
are we to go on chiding, how long complaining? Ought
not such to be treated as very pests and nuisances; as
abandoned, worthless reprobates, fraught with innumerable
mischiefs, to be driven away from the Church ? When will
these forbear laughing, who laugh1 in the hour of the'^Sp?
dread Mystery ? when refrain from their trifling, who talk ^ ms'
at the instant of the Benediction ? Have they no sense of
shame before those who are present ? have they no fear of
God? Are our own idle thoughts not enough for us, is it
not enough that in our prayers we rove hither and thither,
but laughter also must needs intrude, and bursts of mer
riment ? Is it a theatrical amusement, what is done here ?
Aye, but, methinks, it is the theatres that do this : to the
theatres we owe it that the most of you so refuse to be
curbed by us, and to be reformed. What we build up here,
is thrown down there : and not only so, but the hearers
themselves cannot help being filled with other filthinesses
parts, so here there ought to result from one Head, we all make one Body : if
all one symphonious harmony. For We any carnal point be done negligently,
are become one Church, we count as the whole &c. Thus the good order,
members, "fitly joined together" of &c."
Aa 2

356 . The theatres promote this.
Homil. besides : so that the case is just the same as if one should want
 'to clean out a place with a fountain above it discharging
mire ; for however much you may clean out, more runs in.
So it is here. For when we clean people out, as they come
herefrom the theatres with their- filtbiness, thither they go
again, and take in a larger stock of filtbiness, as if they
lived for the purpose of only giving us trouble, and then
come back to us, laden with ordure, in their manners, in
their movements, in their words, in their laughter, in their
idleness. Then once more we begin shovelling it out afresh,
as if we had to do this only on purpose that, having sent
them away clean, we may again see them clogging them
selves with filth. Therefore I solemnly protest to you, the
sound members, that this will be to you judgment and con
demnation, and I give you over to God from this time forth, if
any having seen a person behaving disorderly, if any having
seen any person talking, especially in that part (of tbe Service),
shall not inform against him, not bring him round (to a better
behaviour). To do this is better than prayer. Leave thy prayer
and rebuke him, that thou mayest both do him good, and
thyself get profit, and so we may be enabled all to be saved
and to attain unto the Kingdom of Heaven, through the grace
and lovingkindness of our Lord Jesus Christ, with Whom to
the Father and the Holy Ghost together be glory, dominion,
honour, now and ever, and world without end. Amen.

HOMILY XXV.

Acts xi. 19.
Now they which were scattered abroad upon the persecution
that rose about Stephen travelled as far as Phenice, and
Cyprus, and Antioch, preaching the word to none but unto
ihe Jews only.
The persecution turned out to be no slight benefit, as to
them that love God all things work together for good. If Rom. 8,
they had made it their express study how best to establish 28'
the Church, they would have done no other thing than this —
they dispersed the teachers. Mark in what quarters the
preaching was extended. They travelled, it says, as far as
Phenice and Cyprus and Antioch ; to none however did
they preach the word but to Jews only. Dost thou mark with
what wise purposes of Providence so much was done in the
case of Cornelius? This serves both to justify Christ, and to
impeach the Jews. When Stephen was slain, when Paul was
twice in danger, when the Apostles were scourged, then the
Gentiles received the word, then the Samaritans. Which
Paul also declares : To you it was necessary that the Word of 'oh. 13,
God should first be spoken; but since ye thrust it from you, i6'
and judge yourselves unworthy, lo, we turn unto the Gentiles.
Accordingly they went about, preaching to Gentiles also.
But some of them were men of Cyprus and Cyrene, who, s. 20.
when fhey were come to Antioch, spake unto the Grecians,
preaching the Lord Jesus : for it is likely both that they could
now speak Greek, and that there were such men in Antioch.
And the hand qfthe Lord, it says, was with them, that is, v. 21.

358 The Gospel preached to Gentiles.
H^omil. they wrought miracles; and a great number believed, and
— - — - turned unto the Lord. Do you mark why now also there
was need of miracles, (namely) that they might believe?
v. 22. Then tidings of these things came unto the ears qfthe church
which was in Jerusalem : and they sent forth Barnabas,
that he should go as far as Antioch. What may be the
reason that, when such a city received the word, they did
not come themselves? Because of the Jews. But they send
Barnabas. However, it is no small part of the providential
management even so that Paul comes to be there. It is
both natural, and it is wisely ordered, that they are averse to
him, and (so) that "Voice of the Gospel, that Trumpet of
heaven, is not shut up in Jerusalem. Do you mark how on
all occasions, Christ turns their ill dispositions to needful
account and for the benefit of the Church ? Of their hatred
to the man, He availed Himself for the building up of the
Church. But observe this holy man — Barnabas, I mean — how
he looked not to his own interests, but hasted to Tarsus.
v 23.24. Who, when he came, and had seen the grace of God, was
glad, and exhorted them all, that with purpose qf heart, they
would cleave unto the Lord. For he was a good man, and
full qfthe Holy Ghost, and of faith : and much people was
added unto the Lord. He was a very kind man, and single-
iavy- hearted, and 'considerate. Then departed Barnabas to
•yvbuow j<arsus^ yor to seefc gaui jje came to the athletic wrestler,
<-• 25. the general (fit to lead armies), the champion of single com
bat, the lion — I am at a loss for words, say what I will
— the hunting-dog, killer of lions, bull of strength, lamp of
s. 26. brightness, mouth sufficing for a world. And when he had
found him, he brought him to Antioch. Verily this is the
reason why it was there they were appointed to be called
Christians, because Paul there spent so long time ! And it came
to pass, that a whole year they assembled themselves with the
Church, and taught much people. And the disciples were
first called Christians at Antioch. No small matter of praise
to that city ! This is enough to make it a match for all, that
for so long a time it had the benefit of that mouth, it first, and
before all others: wherefore also it was there in the first
place that men were accounted worthy of that name. Do
you observe the benefit resulting (to that city) from Paul, to

The believers now first called Christians. 359
what a height that name, like a ' standard, exalted it ? Where Acts
three thousand, where five thousand, believed, where so great a 19^28.
multitude, nothing of the sort took place, but they were called lanpehv
" they" of the way :" here they were called Christians. Andv- 27-
in these days came prophets from Jerusalem unto Antioch.
It was need that the fruit of Alms should also be planted
there. And see how2 of necessity (it comes about that) none of3 dvay-
the men of note becomes their teacher. They got for their "*
teachers, men of Cyprus, and Cyrene, and Paul — though he
indeed surpassed (the Apostles) themselves — since Paul also
had for teachers Ananias and Barnabas. Butb here of neces
sity (this was the case). And there stood up one of them s. 28.
named Agabus, and signified by the Spirit that there would
be great dearth throughout the world, which also came to pass
in the days of Claudius Caesar. [By the Spirit, it says :]
for, that they may not imagine that this was the reason why
the famine came, (namely,) because Christianity was come
in, because the demons were departed, tbe Holy Ghost
foretells it: this, however, was nothing wonderful, for in
fact Christ predicted it. Not this was the reason, else this
a dkk' oi ttjs bSov pivov iJKovov, so tiles were added to the Church. Whereas
Cat. (Ecum. which we adopt. A.B.C. if, as you say, it was because of the evils
a\X' iri, the modern text dkk' eri. the Jews inflicted upon the believers,
b dvayKaias Se ivravBa, as above iras these (tbebelievers, Jews and Gentiles)
dvayKatas. But in the Mss. part of the ought to have been exempted &c." The
text v.28. being transposed, it reads modern text has: " Bui even if (dkk" ei
"But here of necessity he says there Kal) it were because of them, yetbecause
will be a great dearth etc." — Below, of the rest (Sid robs dkkovs) it ought,
Ei 81' abrobs %v, irdvras eSei Kal even when it was, lo have ceased. For
wra irabaaaBai. Tl nS'iKnaav"Ekkn"es, what harm had the Gentiles done,
iva Kal abrol ray xaxav perexaaiv; that even they, having done no harm,
ebSuKiprjaai ydp abrobs pdkkov ixpnv, should have their share of the evils ?
Sti to abrav iiroiovv, k.t.A. 'AAA' ei ^ut if not because qfthe Jews, verily
UrdKaxd, tpnalv, K.r.k. So the old they 0UgQt rather to have been even
text in Mss. and Cat. The meaning marked objects of favour &c." Perhaps
is obscure, but on the whole it seems this was intended to mean : " Suppose
most probable that all this is an inter- " was inflicted by the daemons, the Gods
locution of an objector. " If, as you of the heathen, because of the Chris-
say, it was because of the Jews, assuredly tians, why were the Gentiles included?
it ought, even when it was there, to- And as for the Jews> " u was uot> M
have ceased (and not gone on to the l sa7> sent h? God 'because of their
rest of the world). What harm had the wickedness, but as the heathen say,
Gentiles done, that tbey should share was a token of the anger of their Gods
in the punishment p W by, they ought because of the new religion, why as-
rather to have been distinguished by suredly th? Jewl °uSht *° have b^en
"pecial marks of the Divine favour, marked obJec^ °{ favour because they
because they were doing their part (in "ere ?0,°S.all they could tp extermi-
necuting God's judgments upon the nate the faith.'' But if so, it does not
Jews); were slaying, punishing, &c. aPPear 'f'1" nex« eeiltence, was
Observe, too, the time when this visita- understood, " And observe at what
honfirstcame— precisely when the Gen- tlme &c-

350 The famine, a warning to the Jews.
Homil. must have been the case from the beginning: but it was
 '- because of the evils done to the Apostles— and God had
borne long with them; but, when they pressed upon them,
a great famine ensues, betokening to the Jews the coming
woes. ' If it was because of them, in any wise it ought to
have stopped (there), when it did exist. What harm had the
Gentiles done, that they should have their share in the evils?
1 e&SoKi- They ought rather to 1 have been marked as approved, because
/",crot they were doing their part,, were slaying, punishing, taking
vengeance, persecuting on every side. And mark also at
what time the famine comes: precisely when the Gentiles
[3.] were thenceforth added to the Church. But if, as you say,
it was because of the evils (done by the Jews), these ought
to have been exempted.' How sof Christ, forestalling this
John 16, objection, said, Ye shall have tribulation. (It is) just as if
you should say, They ought not to have been scourged either.
v. 29. Then the disciples, every man according to his ability, deter
mined to send relief unto the brethren which dwelt in Judma.
Mark how the famine becomes to them the means of salvation,
an occasion of alms-giving, a harbinger of many blessings.
And (so it might have been) to you, one may say, if you were
so minded, but ye would not. But it is predicted, that they
might be prepared beforehand for almsgiving. [Unto the
brethren which dwelt in Judeea;] for they were enduring
great hardships, but before this, they were not suffering from
«¦ 30- famine. Which also they did, and sent it lo the elders by the
hands of Barnabas and Saul.] Do you mark them, thai no
sooner do they believe than they bring forth fruit, not only
for their own, but for those afar off? And Barnabas is sent and
• Saul, to minister (the same). 3Of this occasion he says (to the
2'E«Toi;- Galatians), [And James, Cephas, and John] gave to me and
6a' Barnabas the right hands of fellowship, only (they would)
Gal.2,9. that we should remember the poor. James was yet Uving0-
c "Eti 'laxaflos e^n- So, except E., all edly mentioned as living, in the snbse-
our Mss. — Ben. finds itstrangethat this quent history. Then for what purpose
clauseisaddedinsomcMss. "Forwhat should it be noticed here that he was
is it to the matter in hand, that James alive ? And yet why the copyists should
was yet living? And which James? For add this clause, is not ewy to see."
James the brother of John is mentioned The copyists are not in fanlt. Chrys.
presently afterwards, as slain with the (not fully reported) is identifying thia
sword : and James, the brother of the visit to Jerusalem with the visit men-
Lord, Bishop of Jerusalem, is repeat- tioned in Gal. ii. The mention there

The conversion qf the Gentiles commenced. 36 1
[Now they which were scattered abroad upon the perse- Acts
cution, etc.] Do you mark how even in the tribulation instead jg^'o,
of falling to lamentations and tears, as we do, they give them- Eeeapi.
selves up to a great and good work ? [Travelled as far astulation-
Phenice, and Cyprus, and Antioch], and there with more
security preached the word. [ And some of them, which were v- 20-
men of Cyprus and Cyrene, etc.] And they did not say,
'(What,) we,Cyrenians and Cyprians,to attack this splendid and
great city !' but trusting in the grace of God, they applied
themselves to tbe work of teaching, nor did these (Gentiles)
themselves think scorn to learn anything of them. Mark
how by small means all is brought about : mark the preach
ing how it spreads : mark those in Jerusalem, having like
care for all, holding tbe whole world as one house. They cb.8,14.
heard [that Samaria had received the word, and] to
Samaria they send the Apostles : they heard [what had
befallen at Antioch, and] to Antioch they send Barnabas :
they also send again, and (these,) prophets. For the distance
was great, and it was not meet the Apostles at present
should separate from thence, that they might not be thought
to be fugitives, and to have fled from their own people.
But then, almost precisely, is the time of their parting [from
Jerusalem], when the state (of the Jews) was shewn to be past
remedy, when the war was close at hand, and they must
needsperish: when the sentence was made absolute. For,until
Paul went to Rome, the Apostles were there (at Jerusalem).
But they depart, not because afraid of the war— how should
it be so? — seeing those they went to, were those that should
bring the war: and moreover tbe war breaks out only after the
Apostles were dead. For of them (the Apostle) says, The , TheS8
wrath is come upon them unto the end. The more insigni- 2> 16-
ficant the persons, the more illustrious the grace, working
made (v. 9.) of James, whom at the and connects the following sentence
moment he takes to be James the with this by reading Kal Spa abrobs,
brother of John, (especially as he is where the rest have 'Opas abrobs, as if
named with Cephas and John,) leads the8Aii|'isherespokenofwasthefamine:
himtoremark, " Jameswasyet alive:" which however had not yet begun.
i. e. when Paul and Barnabas went up Hence Ben. ' Et vide illos ex fame &c.'
with the alms, and when this conference In like manner the innovator has
ensued. (Acts xi.) A similar in- mistaken the connexion below, see
advertency with lespect to St. Philip note h. In fact, the Recapitulation
has been noted above, p. 254, note m — begins here.
15. substitutes roaovrov atpekei b kipis.

362 A great work, by humble instruments.
Homil. great results by small means. — And* he exhorted them to
v 23 24'. c^eave unto the Lord, for he was a good man. — By good
1 xpio-- man, I take it, he means one that is 'kind, sincere,/ex-
ceedingly desirous of the salvation of his neighbours4-
for he was a good man, and full of the Holy Ghost and
of faith. [To" cleave unto the Lord] with purpose qf
heart: (this is said) with encomium and praise. [And much
people was added unto the Lord :] for like rich land this city
v. 25. received the word, and brought forth much fruit. [Tlien
departed Barnabas to Tarsus etc.] But why did he take
him off from Tarsus and bring him here? Not without good
reason ; for here were both good hopes, and a greater cixy,
and a great body of people. See how grace works all, not'
Paul: by small means the affair was taking its commencement.
When it is become difficult [the Apostles take it up]. Why
4 naxi- did they not before this send Barnabas ? Because 2 they had
enough to do with Jerusalem. Again they justified themselves g
3 irpoo-e- to the Jews, that the Gentiles 3were receiving [the word],
?"^'u'eeven without enjoying so great attention. There is about
*-rpob- to be a questioning: therefore the affair of Cornelius 4fore-
Xn^°' stalled it. Then indeed they say, That we to the Gentiles,
Gal.2,9. and they to the Circumcision. Observe, henceforth the very
stress of the famine introduces the fellowship on the part of
the Gentiles, namely, from the alms. For they receive the
offerings sent from them.
v. 19. [-Ybu?h they which were scattered abroad etc.] and not as we
d Here Edd. from E. insert the for- yet because of their inevitably mixing
mula of recapitulation, aAA' iSaaev with them, since there was some ques-
K.r.k. tioning about to arise, the matters re-
<= Edd. from E. : " Wherefore also lating to Cornelius forestalled (this).
wiM purpose of heart he exhorted all : Then indeed they say &c."
ihat is, with encomium and praise:" as * The meaning seems to be, that they
if -rp irpoOeVei -rijs KapSlas belonged to let the preaching to the Gentiles take
¦rapeKdkei, in the sense, " with heart- its course at first ; and were enabled to
felt earnestnes he exhorted." say to the Jews, "See, the Gentiles
f ou naJAoi'- Sitk pmcpav dpxn" rb receive the word without euconragement
rpayua ekiftfiave. C. omits tlavkov from us: Kal ob roaabrns dirokabovra
Std, D. om. oi noGAoi'. Edd. from E., eiri/teAeias."
•»not Faul: and how by the small b The matter contained in this second
means, the affair took its beginning, recapitulation looks as if it were derived
but when it became conspicuous, then from a different, and in part fuller,
thev send Barnabas. And whv did they report. The innovator as above (note
not' send him before this ? Thev took c) connects it with the preceding:
much forethought for their own people, " they receive the offerings sent from
anddidnotwishthe Jews tn accuse them them; who also, not as we &c."
because they received the Gentiles: and

No fear qfthe Jews to hinder them. 863
who pass our time in lamentations and tears, in our calamities; Acts
but with more fearlessness they passed their time, as having 19—30.

got to a distance from those hindering them, and as being
among men not afraid of the Jews : which also helped. And
they came to Cyprus, where they had the sea between them,
and greater freedom from anxiety : so1 they made no account
of the fear of men, but (still) they gave the precedence to the
regard of the Law : they spake to Jews only. But there were s. 20.
in Antioch certain men qf Cyprus and Cyrene : these, of all
others, least cared for the Jews : who spake unto the Greeks,
preaching the Lord Jesus. Probably it was because of their
not knowing Hebrew, that they called them Greeks. And
when Barnabas, it says, came and had seen the grace qfs. 23.
God — not the diligence of men — he exhorted them to cleave
unto ihe Lord: and by this he converted more. And much
people was added unto the Lord. Why do they not write to
Paul, but send Barnabas ? They did not yet know the virtue
of the man : but it is providentially ordered that Barnabas
should come. As there was a multitude, and none to hinder,
well might the faith grow, and above all because they had no
trials to undergo. Paul also preaches, and is no longer com
pelled to flee. And it is well ordered, that not they speak
of the famine, but the prophets. The men of Antioch also did
not take it amiss that they sent not the Apostles, but were
content with their teachers : so fervent were they all for the
word. They did not wait for the famine to come, but before [3.]
this they sent: according as each had the ability. And ob
serve, among the Apostles, others are put in charge with
this trust, but here Paul and Barnabas. For this was no
small ' order of Providence. Besides, it was the beginning, ' <»Wo-
and it was not fit they should be offended.

¦ Kal ouk ikdkovv rbv kiyov ei pn anxiety. But to none, it says, did
'IouSm'ois pivots' ovras rbv pev rav dv- they speak the word save to Jews
Bptbmiv tpbfiov obSevnyovvro- rbv Se rod only. Not because of the fear of men,
v6pov irpoerlpav. 'lovSalois pivois ikd- of which they made no account, did
Aow. Sorirpoerlpav, A. B.irpoo-eT^ow. they this thing : but keeping the^ law.
The passage is corrupt, but the sense is and still bearing them, Kal cwtovs eTi
sufficiently plain, and is thus expressed Sio^oirTofoj'Tis."— Below, v. 23. Edd.
by E. Edd. " Which thing itself helped from E. " Perhaps by praising the mul-
not a little. But tbey came also to titude and receiving them, by this he
Cyprus, where was great fearlessness converted more:" as above, perd iyKa-
{htees), and greater freedom from plov Kal iiralvov.

364 Alms, a blessing lo the giver and to the receiver.
Homil. [As each had the ability, they sent.] But now, none does
 '- this, although there is a famine more grievous than that.
For the cases are not alike, for (all) to bear the calamity in
common, and, while all (the rest) abound, for the poorer to
be famishing. And the expression shews that the givers
also were poor, for, it says, as each of them had the means.
A twofold famine, even as the abundance is twofold: a
severe famine, a famine not of hearing the word of the Lord,
but of being nourished by almsJ. Then, both the poor in
Judsa enjoyed the benefit, and so did those in Antioch who
gave their money ; yea, these more than those : but now,
both we and the poor are famishing : they, being in lack of
necessary sustenance, and we in luxurious living1*, [lacking]
the mercy of God. But this is a food, than which nothing
can be more necessary. This is not a food, from which one
has to undergo the evils of repletion : not a food, of which
1 lupe- the most part ends in *the draught. Nothing more beauteous,
spava QQijjjug more healthful, than a soul nurtured by this food: it
is set high above all disease, all pestilence, all indigestion
4 ixeiv and distemper : none shall be able to "overcome it, but just
as, if one's body were made of adamant, no iron, nor anything
else, would have power to hurt it, even so when the soul is
firmly compact by almsgiving, nothing at all shall be able to
overcome it. For say, what shall spoil this? Shall poverty ?
It cannot be, for it is laid up in the royal treasuries. But
shall robber and house-breaker? Nay, those are walls which
none shall be able to break through. But shall the worm?
Xav, this treasure is set far above the reach of tbis mischief
also. But shall envy and the evil eye ? Nay, neither by
these can it be overcome. But shall false accusations and
plottings of evil? Xo, neither shall this be, for safe as in an
asylum is tbis treasure. But it were a shame should I
make it appear as if the advantages which belong to
almsgiving were only these (the absence of these evils), and
not (the presence of) their opposites. For in truth it is not
.< He meais, There is no lack of almsgiving: Sirkovs kipis.
wealth, no lack of hearing the word of k npeTs Se iv airardkn rov ikeovs
God: this is the dipfovta SnrAij. Tet Svres toB 0eoS. Head i/pets Se (iv
msnv poor around us are famishing, airar&kn Svres), rov ikiovs rod Beoii,
and the rich who nv gilt aid them, starve sc. diropovvres. The mod. t. substitutes
their own souls, by their neglect of orrcSj'ei for airardkn-

A means of putting away sin. 366
merely that it is secure from ill-will ; it also gets abundant Acts
blessing from those whom it benefits. For as the cruel and i9_3'o,
unmerciful not only have for enemies those whom they have —
injured, but those also who are not themselves hurt, partake
the grief and join in the accusation : so those that have done
great good have not only those who are benefited, but those
also who are not themselves affected, to speak their praises.
Again, (that) it is secure from the attacks of the evil-disposed,
and robbers, and house-breakers — what, is this all the
good, or is it this — that besides the not suffering diminution,
it grows also and increases into multitude ? What more
shameful than Nebuchadnezzar, what more foul, what more
iniquitous ? The man was impious ; after tokens and signs
without number he refused to 'come to his senses, but castJoveyey-
the servants of God into a furnace: and (yet) after these Ke'v
doings, he worshipped. What then said the Prophet?
Wherefore, saith he, O king, let my counsel be acceptable Dan. 3,
unto thee, 2 ransom thy sins by alms, and thine iniquities? ^Tpa.
by mercies to the poor : peradventure there shall be pardon aai
for thy transgressions. In so speaking, he said it not doubting,
nay, with entire confidence, but wishing to put him in greater
fear, and to make a stronger necessity of doing these things.
For if he had spoken it as a thing unquestionable, the king
would have been more supine: just as it is with us, we
then most urge some person (whom we wish to persuade),
when1 they say to us, 'Exhort such an one,' and do not
add, 'he will be sure to hear,' but only, 'peradventure he
will hear:' for by leaving it doubtful, the fear is made greater,
and urges him the more. This is the reason why the Prophet
did not make the thing certain to him. What sayest thou?
For so great impieties shall there be pardon? Yes. There is
no sin, which alms cannot cleanse, none, which alms cannot
quench: all sin is beneath this : it is a medicine adapted for
every wound. What worse than a publican ? The very
> KaBdirep Kal r/peis rire pAkiara him." The mod. t. irav keyupev. i.e.
fiovpev rivas, irav keyaaiv nt"" • • • "When we would induce some persons
Ktd py ewaydyapev, A. B. C. We read to exhort some one, we the more effec-
nm, and iiraydyaaiv. " When people tually urge them to doso, wben we say,
hid ns exhort some person, adding, Peradventure he will hear, <fcc." The
Peradventure he will hear, not, He sense would be improved by reading
will certainly hear, we are then most nf-ds . . aBoval rives, " persons then
urgent in our endeavour to persuade most urge us, when they say, &c."

866 There may be almsgiving without money,
Homil. ' matter (of his occupation) is altogether one of injustice:
,¦« . ¦' and yet Zaccheus washed away all these (sins). Mark how
o-« even Christ shews this, by the care taken to have a purse,
and to bear the contributions put into it. And Paul also says,
Gal. 2, Only that we remember the poor : and everywhere the
pr'ov Scripture has much discourse concerning this matter. The
'3, 8. ransom, it saith, of a man's soul is his own wealth: and with
Mat. 19
21. ' 'reason: for, saith (Christ), if thou wouldest be perfect, sell
what thou hast, and give to the poor, and come, follow Me.
This may well be part of perfection. But alms may be done
not only by money, but by acts. For example : one may
*irpo- kindly 2 stand by a person (to succour and defend him), one
arrival maLy reach to him a helping hand: 3the service rendered by
arao-la acts has often done more good even than money. Let us
[4.] set to work all the different kinds of almsgiving. Can you
do alms by money? Be not slack. Can you by good
offices ? Say not, Because I have no money, this is nothing.
This is a very great point : look upon it as if you had given
*8epa- gold. Can you do it by 4kind attentions? Do this also.
irelas j>or instance, If you be a physician, (give) your skill: for
this also is a great matter. Can you by counsel? This
(service) is much greater than all : this (alms) is better
than all, or it is also more, by how much the gain it has is
greater. For in so doing you put away not starvation, but a
ch.3 6-SIievous death. With such alms the Apostles above measure
6> *• abounded : therefore it was that the distribution of money
they put into the hands of those after them, themselves ex
hibiting the (mercy) shewn by words. Or is it, think you,
a small alms, to a lost, cast-away soul, a soul in uttermost
* ot&- ieaPax^y' possessed by °a burning fever, to be able to rid
o-eou it of its disease ? For example, do you see one possessed
by love of money? Pity the man. Is he in danger of
suffocation ? Quench his fire. ' What if he will not be
persuaded ?' Do your part, and be not remiss. Have you
„ „- seen him in bonds ? — for wealth is indeed bonds. Go to
35 ff. him, visit him, console him, try to release him of his bonds.
If he refuse, he shall bear the blame himself. Have you seen
him naked, and a stranger ? — for he is indeed naked, and a
stranger to heaven. Bring him to your own inn, clothe
him with the garment of virtue, give him the city which is in

Against sumptuousness in female apparel. 867
heaven. ' What if I myself be naked ?' say you. Clothe also Acts
yourself first : if you know that you are naked, assuredly you i9_3'o.
know that you need to be clothed ; if you know what
sort of nakedness this is m. What numbers of women now
wear silken apparel but are indeed naked of the garments of
virtue ! Let their husbands clothe these women. ' But they
will not admit those garments ; they choose to have these.'
Then do this also first: induce them to have a longing
for those garments : shew them that they are naked : speak
to them of judgment to come: answer men, what is the
clothing we shall need there ? But if ye will bear with me,
I also will shew you this nakedness. He that is naked, when
it is cold, shrinks, and shudders, and stands there cowering,
and with his arms folded : but in summer heat, not so. If then
I shall prove to you that your rich men, and rich women, the
more they put on, the more naked they are, do not take it amiss.
How then, I ask you, when we raise the subject of hell-fire,
and of the torments there ? Do not these shrink and shudder
more than those naked ones ? Do they not bitterly groan
and condemn themselves ? What ? when they come to this
or that man, and say to him, Pray for me, do they not speak
the same words as those (naked wretches) ? Now indeed, after
all that we can say, the nakedness is not yet apparent: but
it will be plain enough there. How, and in what way ?
When these silken garments and precious stones shall
have perished, and it shall be only by the garments of
virtue and of vice that all men are shewn, when the
the poor shall be clad with exceeding glory, but the rich,
naked and in disgraceful sort, shall be haled away to their
punishments. What more 'naked than that rich man who 'Edd.
arrayed himself in purple ? What poorer than Lazarus ? aSnty.'
Then which of them uttered the words of beggars ? which of
them was in abundance ? Say, if one should deck his house
™ ei rabrns (mod. t. adds pivov) rrjs sort of nakedness this is, you will easily
fvpvirnros iiriaraaai rbv rpiirov : be able to know the (manner of) eloth-
which might also be taken with tbe ing it."
following sentence, If you know what n E. Edd. "Say, We need other
sort of nakedness this is, (why then, (garments) there, not these." — Below,
only think) what numbers of women, Bippvs Be, oii« eri: i. e. cold, not heat,
&c. A. has iroVai olv. The mod. t. makes the naked body shudder : not
adds, Swiian yvavat baSlas Kal rnv cold, but hell-fire, the naked soul.
"hits Karaaroknv. " If you know the

368 The body gaily dressed, the soul naked.
Homii,. with abundance of tapestry hangings, and himself sit naked
 '- within, what were the benefit ? So it is in the case of these
women. Truly, the house of the soul, the body I mean, they
hang round with plenty of garments: but the mistress of the
house sits naked within. Lend me the eyes of the soul, and I
will shew you the soul's nakedness. For what is the garment of
the soul ? Virtue, of course. And what its nakedness ? Vice.
1 ikevBi- ]Tor just as, if one were to strip any1 decent person, that
person would be ashamed, and would shrink and cower out
of sight; just so the soul, if we wish to see it, the soul which
has not these garments, blushes for shame. How many
women, think you, at this moment feel ashamed, and would
fain sink to the very depth, as if seeking some sort of curtain,
or skreen, that they may not hear these words ? But those
who have no evil conscience, are exhilarated, rejoice, find
3 iyKak- delight, and 2 gaily deck themselves with the things said.
Covrai Hear concerning that blessed Thekla0, how, that she might
see Paul, she gave even her gold : and thou wilt not give
even a farthing that thou mayest see Christ : thou admirest
what she did, but dost not emulate her. Hearest thou not
Matt. 5, that Blessed are the merciful, for they shall obtain mercy?
What is the gain of your costly garments ? how long shall
we continue agape for this attire ? Let us put on the glory
of Christ : let us array ourselves with that beauty, that both
here we may be praised, and there attain unto the eternal
good things, by the grace and mercy of our Lord Jesus
Christ, with Whom, to the Father and the Holy Ghost
together, be glory, dominion, honour, now and ever, world
without end. Amen.

0 In "the Acts of Paul aud Thekla," prison a silver mirror, she was admitted
Grab. Spicileg. Patr. t. i. p. S5. re- unto Paul, and having sat at his feet,
printed with a translation by Jeremiah heard from him tbe mighty works of
Jones, "On the Canon of the N. T." God." The earliest notice of this work
vol. ii. p. 353 ff. the incident is thus occurs in Tertull. de Bapt. c. 17:
related : (ch. ii.) " When the proconsul Thekla is mentioned, or her history
heard this, he ordered Paul to be bound, referred to, by other ancient writers, as
and to be put in prison  But S. Greg. Naz., Sulpic. Severus, S.
Thekla in the night taking off her ear- Augustine; see Jones u. s. p. 387 ff.
rings, gave them to the turnkey, and he A Homily in her praise ascribed to St.
opened for her the doors, and let her in: Chrysostom, t. ii.p. 749. is justly placed
and having given to the keeper of the by Savile among the dptpifiakkipeva.

7.

HOMILY XXVI.

Acts xii. 1 — '3.
Now at that time Herod the king stretched forth his hands to Vex
certain of the Church. And he killed James the brother
of John with the sword. And because he saw it pleased
the Jews, he proceeded further to take Peter also* {Then
were the days of unleavened bread.)
At that time, of course meaning the time immediately
following: for" this is the custom of Scripture. And he
well says that Herod the king (did this) : this was not he of
Christ's time. Lo, a different sort of trial — and mark what I
said in the beginning, how things are blended, how rest and
trouble alternate in the whole texture of the history— '¦not
now the Jews, nor the Sanhedrim, but the king. Greater
the power, the warfare more severe, the more it was done to
obtain favour with the Jews. And, it says, he slew James
the brother of John with the sword : (taking him) at random
and without selection. But, should any raise a question,
why God permitted this, we shall say, that it was for the
a The modern text (E. D. E. Edd.) the king did this, for this was not he
" But here it is said in this sense, else- of Christ's time :" as if Chrys. meant,
where in a different sense. For when He does right to call him king, for
Matthew says, In those days cometh this was not the tetrdrch of the Gospel
John preaching, he speaks it not as history. But this is merely a paren-
meaning tbe days immediately follow- thetie remark: the point to which the
ing, but " those" in which the things Kakas kiyei refers is this — that the
he relates were about to take place, persecution is now raised by a king,
For it is the custom of Scripture to use not by the Jews: "he does well to
this mode of speech, and at one time designate Herod as the king, thereby
to expound in their sequence the things shewing that the trial here was of a
successively taking place, at another different kind, more severe, as the
to relate as in immediate succession power wielded against them was
the things about to take place after- greater."
wards. And he well says that Herod
Bb

370 Why God permitted the slaying qf His saints.
Homil. sake of these (Jews) themselves: thereby, first, convincing
—  ' them, that even when slain, (the Apostles) prevail, just as it
was in the case of Stephen: secondly, giving them' oppor
tunity, after satiating their rage, to recover from their mad
ness ; thirdly, shewing them that it was by His permission
this was done. And when he saw, it says, that it pleased
the Jews, he proceeded further to seize Peter also. 0
excessive wickedness ! On whose behalf was it, that he
gratified them by doing murders thus without plan or
reason? And it was the day of unleavened bread. Again,
the idle preciseness of the Jews : to kill indeed they forbade
v. 4. not, but " at such a time they did such things ! Whom
having arrested, he put in ward, having delivered him to
four quaternions of soldiers. This was done both of rage,
and of fear. He slew, it says, James the brother qfJohn with
the sword. Do you mark tbeir courage ? For, that none may
say that without danger or fear of danger they brave death, as
being sure of God's delivering them, therefore He permits some
to be put to death, and chief men too, Stephen and James,
thereby convincing their slayers themselves, that not even
v. 5, these things make them fall away, and hinder them. Peter
therefore was kept in prison : but prayer was made without
ceasing of the Church unto God for him. For the contest
was now for life and death : both the slaying of the one made
v. 6, 7. them fearful, and the casting of the other into prison. And
when Herod would have brought him forth, the same night
Peter was sleeping between two soldiers, bound with two
chains; and the keepers before the door kept the prison.
And, behold, the angel of the Lord came upon him, and a
light shined in the prison : and he smote Peter on the side,
and raised him up, saying, Arise up quickly. And his chains
fell off from his hands. In that night He delivered him.
And a light shined in ihe prison, that " he might not deem it
fancy : and none saw the light, but he only. For if, not
withstanding this was done, he thought it a fancy, because
of its unexpectedness ; if this had not been, much more would
b iv Se Kaipcf roiobra roiavra iirpar- not do it at such a time."
rov. So Mss. and Edd. But the c This seems more suitable to the
Catena has, iv Se Kaipy roiobra irpdr- clause, And his c/iainsfell offromhis
reiv ovk tfBekov. " They had no ob- hands : but see below, in the recapitu-
jection to killing, but they had rather lation, p. 374.

St. Peter was prepared to suffer. 37 1
he have thought this: so d prepared was he for death. For Acts
bis having waited there many days and not being saved i_i2.

caused this.' Why then, say you, did He not suffer him to fall
into the hands of Herod", and then deliver him? Because
that would have brought people into astonishment, whereas
this was credible1: and they would not even have been
thought human beings. But in the case of Stephen, what
did He not do ? Did He not shew them his face as it had
been the face of an angel ? But what in short did He leave
undone here also ? And the angel said to him, Gird thyself, s. s.
and bind on thy sandals. Here again it shews, that it was
not done of craft: for one that is in baste and wishes to
break out (of prison), is not so particular as to take his
sandals, and gird himself. And he did so. And he said unto
him, Put on thy cloak, and follow me. And he went out, ands. 9. io.
followed him ; and wist not that it was true which was done
by the Angel; but thought he saw a vision. When they were
past the first and the second ward, they came unto the iron gate
that leadeth unto the city ; which opened to them of its own
accord. Behold, a second miracle. And they went out, ands.io. n.
passed on through one street; and forthwith the angel de
parted from him. And when Peter was come to himself, he
said, Now I know of a surety, that the Lord hath sent His
Angel, and hath delivered me out of the hand of Herod, and
from all the expectation of the people of the Jews. When
the Angel departed, then Peter understood : Now I perceive,
says he, not then. But why is this so, and why is Peter not
sensible of the things taking place, although he had already
experienced a like deliverance, when all were released? ch.5, is.
(The Lord) would have the pleasure come to him all at once,
and that he should first be at liberty, and then be sensible
of what had happened. The circumstance also of the chains
having fallen off from his hands, is a strong argument of his
not having fled e. And when he had considered the thing, s. 12.
f i.e. So unexpected was it, so en- culated to obtain belief. E. D. E. Edd.
tirely had he made up his mind that he touto Be brrep abrav iyevero. " But
was to be put to death, that he thought this was done for their sakes ¦ for they
it all a dream. would not have been counted human
' i. e. on the morrow, to be led out to beings, if he had done all after the
execution, and then and there deliver manner of God, ei Beoirpeiras irdvra
™- , iirolei."
touto Se rriarbv iyevero. That e In the old text this sentence^ and
would have astonished : this was cal- the next are transposed. The mbd. t.
Bb 2

372 He does not withdraw without seeing his friends.
Homil. he came to the house of Mary the mother of John, whose
 "surname was Mark; where many were gathered together
praying. Observe how Peter does not immediately with-
v.13-15. draw, but first brings the good tidings to his friends. And
as Peter knocked at the door qf the gate, a damsel came to
hearken, named Bhoda. And when she knew Peter's voice,
she opened not the gate for gladness, — Mark even the
servant-girls, how full of piety they axe.— but ran in, and
told how Peter stood before the gate. But they, though it
was so, shook their heads (incredulously): And they said
unto her, Thou art mad. But she constantly affirmed that it
v.16.17. was even so. And they said, It is his angel. But Peter con
tinued knocking ; and when they had opened the door, and
saw him, they were astonished. But he, beckoning unto them
with the hand to hold their peace, declared unto them how
the Lord had brought him out of the prison. And he said,
Go shew these things unto James, and to the brethren.
And he departed, and went into another place. But let us
review the order of the narrative.

Eecapi- At that time, it says, Herod the king stretched forth his
Vi j, ' hands to afflict certain of the Church. Like a wild beast,
he attacked all indiscriminately and without consideration.
Markio, This is what Christ said: My cup indeed ye shall drink, and
with the baptism wherewith I am baptized, shall ye be bap-
v'2' tissed. {b) And* he killed James the brother of John. For
there was also another James, the brother of the Lord;
therefore to distinguish him, he says, The brother of John.
Do you mark that the sum of affairs rested in these three,
especially Peter and James ? (a) And how was it he did
not kill Peter immediately ? It mentions the reason : it
1 iKirop-was the day of unleavened bread: and he wished rather 'to
Tevo-oi. ma]je a diSpiay with the killing of him. [And when he saw
it pleased the Jews.] For their own part, they now in con-
has restored the true order, but for again is a strong evidence that he had
rfiovnv has dirakkaynv, "his deliverance not fled."
to come to him all at once." — The con- h The order in Mss. and Edd. is a,
nexion may be thus supplied, " When o, c. A&Vrj, in the beginning of («)
he came to himself, he found himself evidently refers to t5jj irapaiviaeus rip
there at large, and with his hands no Tap. in (a).
longer chained. And this oircumstance

Herod's wickedness does the Jews a pleasure. 373
sequence of Gamaliel's advice, abstained from bloodshed- Acts
ding : aud besides, did not even invent accusations ; but by i^1, lj
means of others they compassed the same results, (c) This ~~
(counsel of Gamaliel's) above all was their condemnation :
for the preaching was shewn to be no longer a thing of men. ch. 6, 8.
[He proceeded further to kill Peter also.] In very deed
was that fulfilled, We are accounted as sheep for theFsa-ii>
slaughter. Seeing, it says, it was a pleasing thing io the R0'm. 8,
Jews. A pleasing thing, bloodshed, and unrighteous blood- 36#
shed, wickedness, impiety'! He ministered to their ' sense- ldriirois
less lusts: for, whereas he ought to have done the contrary,
to check their rage, he made them more eager, as if he were
an executioner, and not a physician to their diseased minds.
(And this,) though he had numberless warnings in the case
of both his grandfather and his father Herod, how the
former in consequence of his putting the children to death
suffered the greatest calamities, and the latter by slaying
John raised up against himself a grievous war. Butk as
they thought * * He feared lest Peter, in consequence of
the slaying of James, should withdraw ; and wishing to
have him in safe keeping, he put him in prison : [and s. 4.
delivered him to four quaternions of soldiers :] the stricter
the custody, the more wondrous the display. [Peter therefore s. 5,
was kept in prison.] But this was all the better for Peter,
who was thereby made more approved, and evinced his own
manly courage. And it says, there was earnest prayer making.
It was the prayer of (filial) affection : it was for a father they
asked, a father mild. There was, it says, earnest prayer.
Hear how they were affected to their teachers. No factions,
no perturbation1: but they betook them to prayer, to that
alliance which is indeed invincible, to this they betook them
1 A.B.C.Kiwci<j,ct(rej8eia. Cs.t.,tpivos often ensued when a Bishop was re-
S8ikos Kmlas; daefieia rais k. t. A. moved or at the point of death. But
Mod. t, substitutes for these two words, possibly iaraa. is corrupt, — Below,
noAAj) i\ dvoia tou 'HptbSov. Touto Se ^c birep Tlerpov, etc. the
* Kaflij Be $»ito A. B. C. Either meaning seems to be, "That Herod
this is out of its place, or the sentence was permitted to do this, and that
is incomplete. The mod. t. substitutes, Peter was delivered into his hands,
Andwhen he had apprehended him, he not withdrawing upon the death of
put him in prison. James, was all the better for Peter: it
1 om iaraalaaav, ovk iBopofMiBvo-av : gave fresn proof of his worth, it shewed
alluding perhaps to the factious and how courageous he was in himself,
turbulent proceedings, whichinhis time independently of supernatural aid,"

374 Peter sleeps, having cast all upon God.
Homil. for refuge. They did not say, ' What ? I, poor insignificant
— — -"creature that I am, to pray for him!' for, as they acted of
love, they did not give these things a thought. And observe,
it was during the feast, that (tbeir enemies) brought these
trials upon them, that their worth might be the more ap-
v. 6. proved. [And when Herod etc.] See Peter sleeping, and
not in distress or fear ! Tbat same night, after which he was
comp. to be brought forth, he slept, having cast all upon God.
1 ' 'Between two soldiers, bound with two chains. Mark, how
T. 7. strict the ward ! And says, Arise. The guards were asleep
with him, and therefore perceived nothing of what was hap
pening. And a light shined. What was the light for?
In order that Peter might see as well as hear, and not
imagine it to be all fancy. And tbe (command, Arise)
quicklym, tbat he may not be remiss. He alsom smote him:
so deeply did he sleep, {d) Rise, says he, quickly: this is
18opv- not Ho hurry him, but to persuade him not to delay.
§owros ^ ^nci immediately his chains fell off from his hands,
[b) How? answer me: where are the heretics? let them
T- 8< answer. [And the Angel said unto him, etc.] by tbis also
convincing him that it is no fancy : to this end he bids him
gird himself and put on his shoes, that he may shake off his
v. 9. sleep, and know that it is real, (a) (e) [And he wist not that
it was true that was done by the Angel,"] but thought he
'forep- saw a vision : (e) well he might, by reason of the 'excessive
Tsl greatness 0I" tne things taking place. Do you mark what a
*birep- thing it is for 3a miracle to be excessive? howit4amazes
Pokii the beholder? how it will not let the thing be believed"?
anpelov. . °
* iK- For if Peter thought he saw a vision, though he had girded
¦Kkiirrei himse]f anfj pUt on niS shoes, what would have been the
m A. B. C. Cat. Kal to "iv rdxei,'' reference of the question, Xlas; irov
aare pn baBvprjaai' Kal e7rAij|ei/ abrbv eialv oi aipermol ; It can hardly be
(C. koI eKirAij|iy ?/v eis oSrov) oilra meant for tlie mention of the sandals
QaBeas iKdBevSev. Perhaps C. has pre- and cloak, v. 8. for the persons who
served the true reading, see below objected to the Christians, that, ac-
in the beginning of [3], and on v. 11. cording to Christ'scommand,theyought
If so, it should be transposed with the to haveno shoes, nortwo coats, &o. were
part marked (o), viz." — by the Angel: not heretics, but heathens: see Horn, in
and it was an amazement to him, so illud, Salutate Prise, et Aq. t. iii. 181.
deeply did he sleep : but he thought he and Horn. ix. in Philip, t. xi. 272. (the
taw a vision." The letters as usual latter cited in the Catena here.)
denote the order of parts in the Mss. " A. B. C. Cat. diriarnBnvai, "he
Before (6), the clause, And he passed disbelieved?" But tbis is evidently
the first and second ward, is inserted, corrupt.
It is not easy to see what can be the

Persecution a great gain to the Church. 375
case with another? And, it says, when they had passed Acts
the first and the second ward, they came to the iron gate, \_\j,
[which opened unto them of its own accord:'] and yet thev. 10.
things that had happened within (the prison) were more
marvellous: but this was now more after the manner of man.
And having gone out, they went along one street, and ]em->al.
mediately the Angel departed from him. When there was^™f'-'
no hindrance, then the Angel departed. For Peter would
not have 2gone along, there being so many hindrances. [And "irporjk-
when he came to himself:] for in very truth, it was indeed 3an l^KvX
amazement. Now, saith he, / know — now, not then, when I £«
was in the prison, — that the Lord hath sent His Angel, and
hath delivered me out qfthe hand of Herod, andfrom all the
expectation qf the people of the Jews. And when he hads. 12.
considered, it says: viz. where he was, or, that he must
not without more ado depart, but requite his Benefactor : he
came to the house of Mary the mother qf John. Who is
this John ? Probably0 he that was. always with them : for
this is why he adds his 'distinctive name, [whose surname *rbira-
was Mark.] But observe, praying in the night, howp ,"l<"'
much they got by it: what a good thing affliction is;
how wakeful it made them ! Do you see how great the gain
resulting from the death of Stephen ? do you see how great
the benefit accruing from this imprisonment ? For it is not
by taking vengeance upon those who wronged them that
God shews the greatness of the Gospel : but in the wrong
doers themselves1", without any harm happening to those, he
shews what a mighty thing the afflictions in themselves are,
that we may not seek in any wise deliverance from them, nor
the avenging of our wrongs. And mark how the very servant- T. 13 14.
girls were henceforth upon an equality with them. For joy,
it says, she opened not. This too is well done, that they
likewise may not be amazed by seeing him at once, and
that they may be incredulous, and their minds may be ex-
0 iam ixeTvos b ael auTois avvtbv. * iv abroTs roTs dSiKovaiv. Perhaps
CEcumen. may have read ouk iKeTvos, it may mean, He brings it home to the
for he has, Iva Beffjj trt ob rod del aw- conviction of the wrong-doers them-
outos aiirois 'ludvvov rnv piyrepa selves, &c. 'EKelvav, i. e. tbe enemies.
ftfffo .- "to shew that he does not mean But dStKovpevois would suit tbe mean-
the mother of John (the Apostle) who ing better than dSiKovaiv, and then eVef-
was always with them, he adds his vav would be right 1 otherwise it should
distinctive name." be abruv.

376 Peter does not cast himself into temptation.
Hom^l. ercised. [But ran in, etc.] just as we are wont to do, she
was eager to be herself the bringer of the good tidings, for
v. 15. good news it was indeed. And they said unto her, Thou art
mad : but she constantly affirmed that it was even so : then
said they, It is his Angel. This is a truth, that each man has
an Angel. And what would the Angel'? It was from
the time (of night) that they surmised this. But when
v.16. 17. be continued knocking, and when they had opened, and
saw him, ihey were astonished. But he beckoning to ihem
with his hand, made them keep quiet, to hear all that had
happened to him. He was now an object of more affec
tionate desire to the disciples, not only in consequence of his
being saved, but by his sudden coming in upon them and
straightway departing. Now, both his friends learn all
clearly ; and the aliens also learn, if they had a mind, but
they had not. The same thing happened in the case of
Christ. Tell these -things, he says, to James, and to the
brethren. How free from all vainglory { Nor did he say,
Make known these things to people every where, but, to the
brethren. And he withdrew to another place : for he did not
tempt God, nor fling himself into temptation: since, when
ch.5,20. they were commanded to do this, then they did it. Go, it was
said, speak in the temple to the people. But this the Angel
said not (here) ; on the contrary, by silently removing him
and bringing him out by night, he gave him free per
mission to withdraw — and this too is done, that we may
learn that many things are providentially brought about
after the manner of men — so that he should not again fall
into peril. -^-For that they may not say, It was his Angel, after
he was gone, they say this first, and then they see himself
overthrowing tbeir notion of the matter. Had it been the
Angel, he would not have knocked at the door, would not
have retired to another pla.ce. And" wba,t followed in the
day, makes them sure.
1 koI t! flobkerai 0 dyyekos ; A.B.C. sible for them to thiok this after he was
Cat. The mod. t. substitutes, " And gone.
whence did it come into their minds at " nio-TouTai Be abrobs Kalrb iv np^Pf
that time to surmise that it was an yevipevov. i. e. When it was day there
Angel ?" was no small stir among the soldiers Sfc.
r i. e. It was so ordered (t$Kovipnro) v. 18. The innovator, not perceiving tbe
that the notion of its being his Angel meaning, substitutes koI to pn iv nP-fy<t
came into their minds before they saw yeveaBai, " And its not happening by
him, in order that it might not be pos- day, confirms their belief."

His solicitude for the brethren. 377
[So Peter was kept in the prison, etc.] They, being at Acts
large, were at prayer: he, bound, was in sleep. [And he j3^1^
wist not that it was true.] If he thought it was true that was VTiT

happening, he would have been astonished, he would notTi9,
have remembered' (all the circumstances): but now, seeming
to be in a dream, he was free from perturbation. When, its. 10.
says, they were past the first and the second ward — see also
how strong the guard was — they came unto the iron gate. —
[Now know I that the Lord hath sent His Angel.] Why is v. 11.
not this effected by themselves"? (I answer,) By this also the
Lord honours them, that by the ministry of His Angels he
rescues them. Then why was it not so in the case of Paul ? <=b.- 16,
25
There with good reason, because the gaoler was to be con
verted, whereas here, it was only that the Apostle should be
released. And God disposes all things in divers ways. And
there too, it is beautiful, that Paul sings hymns, while here
Peter was asleep. [And when he had considered, he came tos- 12.
the house of Mary, etc.] Then let us not hide God's marvels,
but for our own good let us study to display these abroad for
the edifying of the others. For as he deserves to be admired
for choosing to be put into bonds, so is he worthy of more
admiration, that he withdrew not until he had reported all to
his friends. And he said, Tell James and the brethren. That v. 17.
they may rejoice: that they may not be anxious. Through
these' those learn, not those through him: such thought had
he for the humbler part! —
Truly, nothing better than affliction1 not above measure. 1 avppi-
What think you must have been their state of mind — how full T<"'v'
of delight! Where now are those women, who sleep the whole
night through? Where are those men, who do not even turn
themselves in their bed? Seest thou the watchful soul? With
women, and children, and maidservants, they sang hymns to
God, made purer than the sky by affliction. But now, if we
see a little danger, we fall back. Nothing ever was more
ipviipbvevaev. i. e. astonishment and the brethren), obK iKeTvoiSid robrou.
would have deprived him of the power This is corrupt, but the meaning is,
of remembering, and afterwards relating James and the more important of the
the circumstances, v. 1 7. brethren learn the particulars through
_ " Here, and on the former occasion, these inferior persons, not these through
5j 19. Hence the plural 81' eavrtbv. those, but through Peter himself. Mod.
, " Sia robruv (the persons assembled t., iva Sid robrav iKeTvoi pavBdvaatv,
Wthe house of Mary) iKeTvoi (James ovk abrol 81' iKelvav.

378 Night was made not for sleep only,
Homil. splendid than that Church. Let us imitate these, let us
XXVI
 " emulate them. Not for this was the night made, that we
should sleep all through it and be idle. To this bear witness
the artisans, the carriers, and the merchants, (to this) the
Church of God rising up in the midst of the night. Rise
thou up also, and behold the quire of the stars, the deep
i oiko- silence, the profound repose: contemplate with awe the1 order
of thy Master's household. Then is thy soul purer: it is
lighter, and subtler, and soaring disengaged : the darkness
itself, the profound silence, are sufficient to lead thee to com
punction. And if also thou look to the heavens studded with
its stars, as with ten thousand eyes*,if thoubethink thee thatall
those multitudes who in the day time are shouting, laughing,
frisking, leaping, wronging, grasping, threatening, inflicting
wrongs without number, lie all one as dead, thou wilt condemn
otfkeytev all the self-willedness of man. Sleep hath invaded and de
feated nature : it is the image of death, the image of the end
of all things. If thou (look out of window and) lean over
into the street, thou wilt not hear even a sound : if tbou look
into the house, thou wilt see all lying as it were in a tomb. All
this is enough to arouse the soul, and lead it to reflect on the
end of all things.
[4.] Here indeed my discourse is for both men and women.
Bend thy knees, send forth groans, beseech thy Master to be
merciful : He is more moved by prayers in the night, when
thou makest the time for rest a time for mourning. Re-
Ps. 6,6. member what words that king uttered : I have been weary
with my groaning : every night will I wash my bed, I will
water my couch with my tears. However delicate a liver thou
mayest be, thou art not more delicate than he : however rich
thou mayest be, thou art not richer than David. And again
Ps. 119 the same Psalmist saith, At midnight I rose to give thanks
62, unto Thee for the judgments of Thy righteousness. No
vainglory then intrudes upon thee : how can it, when all are
sleeping, and not looking at thee ? Then neither sloth nor
drowsiness invades thee : how can they, when thy soul is
aroused by such great things ? After such vigils come sweet
* Mod. t. adds, " thou wilt enjoy all arevairol, angiportus or vici are the
pleasure, being led forthwith to reflect lanes or alleys in the quarters formed
on the Creator. by intersection of the broad streets,
y *Av StaKbipvs eis rbv arevairiv. The irAaTeiai.

but for meditation and prayer. 379
slumbers and wondrous revelations. Do this, thou also the Acts
man, not the woman only. Let the house be a Church, ^t}^

consisting of men and women. For think not, because thou
art the only man, or because she is the only woman there,
that this is any hindrance. For where two, He saith, are Mat.18,
gathered together in My Name, there am I in the midst qf
them. Where Christ is in the midst, there is a great mul
titude. Where Christ is, there needs must Angels be, needs
must Archangels also and the other Powers be there. Then
ye are not alone, seeing ye have Him Who is Lord of all.
Hear again the prophet also saying, "Better is one thatoomp.
doeth the will of the Lord, than ten thousand transgressors." j 6° c3"s"
Nothing more weak than a multitude of unrighteous men,
nothing more strong than one man who lives according to
the law of God. If thou hast children, wake up them also,
and let thy house altogether become a Church through the
night: butif they be tender, and cannot endure the watching,
let them stay for the first or second prayer, and then send
them to rest : only stir up thyself, establish thyself in the
habit. Nothing is better than that storehouse which receives
such prayers as these. Hear the Prophet speaking: If IPs.63,7.
remembered Thee upon my bed, I thought upon Thee in the
dawn of the morning. But you will say : I have laboured
much during the day, and I cannot. Mere pretext this and
subterfuge. For however much thou hast laboured, thou
wilt not toil like the smith, who lets fall such a heavy hammer
from a great height upon the (metal flying off in) sparks, and
takes in the smoke with his whole body: and yet at this work
he spends the greater part of the night. Ye know also how the
women, if there is need for us to go into the country, or to go
forth unto a vigil, watch through the whole night. Then have
thou also a spiritual forge, to fashion there not pots or caul
drons, but thineown soul, which is farbetterthan either copper
smith or goldsmith can fashion. Tby soul, waxen old in sins,
cast thou into the smelting-furnace of confession: let fall the
hammer from on high: that is,' the condemnation of thy words: iTs>vbn-
light up the fire of the Spirit. Thou hast afar mightier craft ^™"
(than theirs). Thou art beating into shape not vessels of gold, rdyval
but the soul, which is more precious than all gold, even as the <r"'-
smith hammers out his vessel. For it is no material vessel

3 80 Then the dew descends upon the parched soul.
Homil. that thou art working at, but thou art freeing thy soul from all
 ' imaginations belonging to this life. Let a lamp be by thy
side, not that one which we burn, but that which the pro
ps. 119, phet had, when he said, Thy law is a lamp unto my feet.
105, Bring thy soul to a red heat, by prayer: when thou seest
it hot enough, draw it out, and mould it into what shape
thou wilt. Believe me, not fire so effectual to burn off rust,
as night prayer to remove the rust of our sins. Let the night-
watchers, if no one else, shame us. They, by man's law,
go their rounds in the cold, shouting loudly, and walking
1 areva- through ' lanes and alleys, oftentimes drenched with rain
and (all) congealed with cold, for thee and for thy safety, and
the protection of thy property. There is he taking such care for
thy property, while thou takest none even for thy soul. And
yet I do not make thee go thy rounds in the open air
like him, nor shout loudly and rend thy sides : but in thy
closet itself, or in thy bedchamber, bend thy knees, and entreat
thy Lord. Why did Christ Himself pass a whole night on
the mountain? Was it not, that He might be an ensample to
us ? Then is it that the plants respire, in the night, I mean:
and then also does the soul take in the dew even more than
they. Whattbe sun has parched by day becomes cool again at
night. More refreshing than all dew, the tears of the night
descend upon our lusts and upon all heat and fever of the soul,
and do not let it be affected in any such way. But if it do not
enjoy the benefit of that dew, it will be burnt up in the
day-time. But God forbid (it should be so2)! Rather, may
we all, being refreshed, and enjoying the mercy of God, be
freed from the burden of our sins, through the grace and
mercy of our Lord Jesus Christ, with Whom to the Father
together with the Holy Spirit be glory, might, honour, now
and ever, world without end. Amen.
1 Mod. t. dkkd pn yevoiro pwfieva veaBai : " God forbid that any of you
bpav biriKKavpa rov irvpbs iKeivov ye- should become the fuel of that fire."

HOMILY XXVII.

Acts xii. 18, 19.
Now as soon as it was day, there was no small stir among the
soldiers, what was become of Peter. And when Herod
had sought for him, and found him not, he examined the
keepers, and commanded that they should be put to death.
And he went down from Judeea to Cozsarea, and there
abode.Some persons, it is likely, are at a loss how to explain it,
that God should quietly look on while (His) champions* are
put to death, and now again the soldiers on account of
Peter: and yet it was possible for Him after (delivering)
Peter, to rescue them also. But it was not yet the time of
judgment, so as to render to each according to his deserts.
And besides, it was not Peter that put them into his hands.
For the thing that most annoyed him was the being mocked;
just as in the case of his grandfather when he was deceived Matt. 2,
by the wise men, that was what made him (feel) cut to the '
heart — the being (eluded and) made ridiculous". And
having put them to the question, it says, he ordered them
* irepieTSev robs dBknrds dirokkv- from the recapitulation : "But — if the
pevovs: i. e. those (as St. Stephen, St. Angel, &c." to ..... " why did He
James) engaged in contending for the not rescue him ? and besides" —
heavenly prize. The mod. t. substi- b pdkkov abrbv iirolei SiairpleaBai (as
tutes, " Many are quite at a loss, in ch. vii. 54, cut to the heart with
bow (Jod could quietly look on while passion) Kal Karayekaarov eivai. The
His children (or, servants ? robs irai- last words are either misplaced, or
fas, Ben. infantes) were put to death something is wanting ; perhaps (after
because of Him, and now again, &c." SiairpleaBai,) rb SiaxpobeaBai Kal Kara-
After tbis sentence, the same inserts yekaaroveivai.

382 Herod's impiety, and speedy punishment.
Homil. to be led away to execution. And yet he had heard from
XXYI1' them— for he had put them to the question — both that the
chains had been left, and that he bad taken his sandals, and
that until that night he was with them. [Having put them
to the question :] but what did they conceal e ? Why then
did they not themselves also flee? [He ordered them to be
led away to execution:] and yet he ought to have marvelled,
ought to have been astonished at this. The consequence is,
by the death of these men, (the thing) is made manifest to
all: both his wickedness is exposed to view, and (it is made
clear that) the wonder (is) of God. [And he went down
s.20-23.from Judeea to Cmsarea, and there abode :] and Herod was
highly displeased with them of Tyre and Sidon : but they
came with one accord to him, and, having made Blastus the
king's chamberlain their friend, desired peace ; because
their country was nourished by the king's country. And
upon a set day Herod, arrayed in royal apparel, sat upon
his throne, and made an oration unto them. And the people
gave a shout, saying, It is the voice of a god, and not of a man,
And immediately the angel of the Lord smote him, because
he gave not God the glory : and he was eaten of worms, and
gave up the ghost. * * But see how (the writer) here does
not hide these things*. Why does he mention this history?
Say, what has it to do with the Gospel, that Herod is
incensed with the Tyrians and Sidonians ? It is not a small
matter, even this, how immediately justice seized him;
although not because of Peter, but because of his arrogant
speaking. And yet, it may be said, if those shouted, what
is that to him i Because he accepted the acclamation,
because he accounted himself to be worthy of the adoration.
Through him those most receive a lesson, who so thought-
" i. e. what was to be drawn from slain James and the soldiers. Here, it
them by the torture? Had they let seems, he must have said something to
him out, they would have contrived that effect; then, " but observe how
appearances, or would themselves have St. Luke does not conceal the true
fled. Bui the reporter's notes of what state of the case, viz. that he was pu-
St. Chrys. said, seem to be very defec- nished not for this, but for the sin which
tive, and the arrangement much con- be proceeds to mention." We have
fused. transposed the text vv. 20 — 23. Mss.
d dkk' Spa iras oStos ob Kpbirrei and Edd. place it before ob piKpbv obSe
touto. In the recapitulation (see note rovri iariv, thus separating these
h.) he says, that the death of Herod was words from their connexion with the
regarded as a judgment for his having preceding question.

Paul and Barnabas are sent to the Gentiles. 383
lessly 'flattered him. Observe again, while both parties Acts
deserve punishment, this man is punished. For this is not XItI0'18'
the time of judgment, but He punishes bim that had most to xin.3.
answer for, leaving the others to profit by this man's fate. ^[¦"f
And the tvord of God. it says, grew, i. e. in consequence of KeoWej
this, and multiplied. Do you mark God's providential v" 24,
management ? But Barnabas and Saul returned from ?• 25.
Jerusalem, when they had fulfilled their ministry, and took
with them John, whose surname was Mark. Now there c-l3>1-
were in the Church that was at Antioch, certain prophets
and teachers; as Barnabas, and Simeon that was called
Niger, and Lucius qf Cyrene, and Manaen, which had been
brought up with Herod the tetrarch, and Saul. He still
mentions Barnabas first: for Paul was not yet famous, he
had not yet wrought any sign. As they ministered to the s. 2, 3.
Lord, and fasted, the Holy Ghost said, Separate Me Barna
bas and Saul for the work whereunto I have called them.
And when they had fasted and prayed, and laid their hands
on them, they sent them away. What means, Ministering f
Preaching. Separate for Me, it says, Barnabas and Saul.
What means, Separate for Me? For the work, for the
Apostleship. See again by what persons he is ordained s. * w«">-
By Lucius the Cyrenean and Manaen, or rather, by the "J?"^
Spirit. The less the persons, the more palpable the {">"*>«>
grace. He is ordained henceforth to Apostleship, so as to awful.'
preach with authority. How then does he himself say, Not®*1- 1>
from men, nor by mane? Because it was not man that
called or brought him over : this is why he says, Not from
men. Neither by man, that is, that he was not sent by this
(man), but by the Spirit. Wherefore also (the writer) thus
proceeds: So they, being sent forth by the Holy Ghost,s.i.
departed unto Seleucia ; and from thence they sailed to
Cyprus. But let us look over again what has been said.

• Mss. and Edd. Si' dvBparrav, but not sent) by this, &c. ' The mod. t.
the singular is implied below in ovx " Not from men neither by men. The
tub roCSe. In the old text, B. C. Cat. one, Not from men, he uses to shew
"Notfrommennorbymen? Because • that not man, &o: and the other,
not man called nor brought him over : Neither by men, that he was not sent
thatis, Neither by menl therefore he by this (man), but by the Spirit,
says, that he was not sent (B., I was -Wherefore, <fcc.

384 Herod's insane rage against the soldiers.
Homil. [And when it was day, etc.] Forf if the Angel had
XXVIT
Reca i- Drougnt out tne soldiers also, along with Peter, it would
tulation. have been thought a case of flight. Then why, you may
v. 18. ask, was it not otherwise managed ? Why, where is the
harm ? Now, if we see that they who have suffered unjustly,
take no harm, we shall not raise these questions. For why
do you not say the same of James ? Why did not (God)
rescue him ? There was no small stir among the soldiers.
So (clearly) had they perceived nothing (of whathadhappened).
Lo, I take up the plea in their defence. The chains were
there, and the keepers within, and the prison shut, nowhere
a wall broken through, all told the same tale: the man had
been carried off «: why dost thou condemn them ? Had they
wished to let him off, they would have done it before, or
would have gone out with him. ' But he gave them money?'
ch. 3, 6. And how should he, who had not to give even to a poor
man, have the means to give to these ? And then neither had
thechainsbeenbroken,norwerethey loosed. He ought to have
v. 19. seen, that the thing was of God, and no work of man. [And
he went down from Judaea to Ceesarea, and there abode. And
Herod was highly displeased with them of Tyre and Sidon,
etc.] He is now going to mention (a matter of) history: this is
the reason why he adds the names, that it may be shewn how
v.20.21. he keeps to the truth in all things. And, it says, having made
Blastus the king's chamberlain their friend, they desired
peace ; [because their country was nourished by the king's
country.] For probably there was a famine. [And on a set
[2.] day etc.] Josephus also says this, that he fell into a lingering
Joseph, disease. Now the generality were not aware of thish, but
the Apostle sets it down : yet at the same time their igno
rance was an advantage, in regard that they imputed what
befell (Agrippa) to his putting James and the soldiers to
f Here he further answers the latter clause is added by the innovator.
question raised in the opening of thedis- Eor ijaBero Cat. has preserved the true
course. The mod. t. transposes it to that reading, ijaBovro.
place, beginningtherecapitulationwith, 6 dvdpiraaros b dvBpairos yeyove.
"And, when it was day there was no Ben. homo ille raptus non est.
small stir among the soldiers because qf h i. e. of the circumstances related
Peter, and having put the keepers to s. 22. 23  Below, irkiiv dkkd koI n
the question, he ordered them to be led- Hyvoia dicpekei, i. e. to the believers:
away to execution. So senseless was and yet, as he says above, the writer
he, oirws ovk tfaBero, that he even sets does not conceal the facts : see
about punishing them unjustly." The note d.

Ant.
xix,

Co-equal Authority of the Holy Ghost. 385
death. Observe, when he slew the Apostle, he did nothing Acts
8 XII.
' 18—25.

of this sort, but when (he slew) these ; in fact he knew not what 1.^.2

to say about it' : as being at a loss, then, and feeling ashamed,
he went down from Judeea to Ceesarea. I suppose it was also
to bring those (men of Tyre and Sidon) to apologise, that he
withdrew (from Jerusalem) : for with those he was incensed,
while paying such court to these. See how vain-glorious
the man is: meaning to confer the boon upon them, he makes
an harangue. But Josephus says, that he was also arrayed
in a splendid robe made of silver. Observe both what flat
terers those were, and what a high spirit was shewn by the
Apostles : the man whom the whole nation so courted, the same
they held in contempt. But observe again a great refreshing v, 24.
granted to them, and the numberless benefits accruing from
the vengeance inflicted upon him. But if this man, because
it was said to him, It is the voice qf God and not qf a man, v. 22.
although he said nothing himself, suffered such things: much
more should Christ, had He not Himself been God, (have
suffered) for saying always as He did, "These words of John 14,
mine are not Mine," and, "Angels minister to Me," and 36! '
such like. But that man ended His life by a shameful and
miserable death, and thenceforth no more is seen of him. And
observe him also, easily talked over even by Blastus, like
a poor creature, soon incensed and again pacified, and on all
occasions a slave of the populace, with nothing free and inde
pendent about him. But mark also the authority of the Holy
Ghost: As they ministered to the Lord, and fasted, the Holy^- 13,
Ghost said, Separate Me Barnabas and Saul. What Being
would have dared, if not of the same authority, to say this ?
[Separate etc.] But this is done, that they may notkeep together
among themselves. The Spirit saw that they had greater
Mss. and Edd. obSev roiovrov e'tpyd- robrovs o?ra Bepairebuv. By iKeivovs,
euro- 'ire Se robrovs, koiirbv iv bipaalq ixelvois, he means the Tyrians and
w ; what this means, is very obscure, Sidonians : dirayayeTv, sc. eavriv, to
only the last clause seems to be ex- have withdrawn himself from Jerusa-
plainedby the following, Sre obv nrropn- lem, to Cassarea, nearer to Tyre and
*4s ko) aiaxwipevos, i.e. not knowing Sidon. The innovator substitutes, 'Epol
what to think of it, he withdrew from SoKeT Kal iKeivovs dirayayeTv 0ovkipevos,
Jerusalem. Ben. ' quando illos, nihil irpbs dirokoyiav ^Afle robrav a>pyi£ero
dicebat.' Erasm., ' et quando alios, ydp k.t.A. which Ben. renders, Mihi
nihil de illis traditur.' — Below, 'E/iol videtur, cum illos abducere vellet, ad
toKeT Kal ixeivovs irpbs rnv dirokoyiav hos venisse ut sese purgaret.
hiyav dirayayeTv apyi^eroydp eKeivois, C C

386 High importance of Fasting.
Homil. power, and were able to be sufficient for many. And how did
XXVII
 'He speak to them? Probably by prophets: therefore the
writer premises, that there were prophets also. And they
were fasting and ministering : that thou mayest learn tbat
there was need of great sobriety. In Antioch he is ordained,
where he preaches. Why did He not say, Separate for the
Lord, but, For Me ? It shews that He is of one authority
and power. [And when they had fasted etc.] Seest thou
what a great thing fasting is ? [So they being sent forth by
the Holy Ghost] : it shews that the Spirit did all.
A great, yes a great good is fasting : it is circumscribed
by no limits. When need was to ordain, then they fast : and
to them while fasting, the Spirit spake. Thus much only
do I enjoin : (I say) not fast, but abstain from luxury.
Let us seek meats to nourish, not things to ruin us ; seek
meats for food, not occasions of diseases, of diseases both
of soul and body : seek food which hath comfort, not
luxury which is full of discomfort: the one is luxury, the
other mischief; the one is pleasure, the other pain ; the one
is agreeable to nature, the other contrary to nature. For
say, if one should give thee hemlock juice to drink, would it
not be against nature ? if one should give thee logs and stones,
wouldest thou not reject them ? Of course, for they are
against nature. Well, and so is luxury. For just as in a city,
under an invasion of enemies when there has been siege and
tumult, great is the uproar, so is it in the soul, under invasion
Prov.23, of wine and luxury. Who hath woe? who hath tumults?
29 30 '
who hath discomforts and babblings ? Are they not they
that tarry long at the wine ? Whose are blood-shot eyes ?
But yet, say what we will, we shall not bring off those who
give themselves up to luxury, unless k we bring into conflict
therewith a different affection. And first, let us address
ourselves to the women. Nothing uglier than a woman given
to luxury, nothing uglier than a woman given to drink. The
bloom of her complexion is faded : the calm and mild ex
pression of the eyes is rendered turbid, as when a cloud
k obK diroariiaopev . . . dv pn erepov tion, viz. vanity, especially female
dvriarnaapev irdBos (Mod. t. irpbs er. vanity, regard to personal appearance.
and to irdBos), i. n. unless, as Sol. does Hence that last clause might be better
in the last clause of the text cited, we transposed to the end of this sen-
»et against this lust a different affec- tence.

Excess makes ugly ,- moderation, beautiful. 387
intercepts the rays of the sun-shine. It is a" vulgar, slave- Acts
like, thoroughly low-lived habit. How disgusting is a woman, 1^25.
when from her breath you catch sour whiffs of fetid ldvekeb-
wine; a woman belching, giving out a fume8 of decom-f^0"^
posing meats; herself weighed down, unable to keep up
right; her face flushed with an unnatural red; yawning
incessantly, and every thing swimming in a mist before her
eyes! But not such, she that abstains from luxurious living:
no, (this abstinence makes her look) a more beautiful,3 well-bred 3 aa<pj>o-
woman. For even to the body, the composure of tbe soul vea"rel'a
imparts a beauty of its own. Do not imagine that the im
pression of beauty results only from the bodily features. Give
me a handsome girl, but turbulent1, loquacious, railing, given* rera-
to drink, extravagant, (and tell me) if she is not worse-looking Paw€"
than any ugly woman? But if she were bashful, if she would
hold her peace, if she learnt to blush, if to speak 5 modestly, " avppi-
if to find time for fastings; her beauty would be twice asTp"s
great, her freshness would be heightened, her look more
engaging, fraught with 6 modesty and good breeding. — Now6o-»<f>po-
then, shall we speak of men ? What can be uglier than a ™f ff0o-
man in drink? He is an object of ridicule to his servants, pubrnros
of ridicule to his enemies, of pity to his friends ; deserving
condemnation without end : a wild beast rather than a human
being ; for to devour much food is proper to panther, and
lion, and bear. No wonder (that they do so), for those crea
tures have not a reasonable soul. And yet even they, if they
be gorged with food more than needs, and beyond the
measure appointed them by nature, get their whole body
ruined by it : how much more we ? Therefore hath God con
tracted our stomach into a small compass ; therefore hath He
marked out a small measure of sustenance, that He may
instruct us to attend to the soul.
Let us consider our very make, and we shall see there is in [3.]
us but one little part that has this operation — for our mouth
and tongue are meant for singing hymns, our throat for voice —
therefore the very necessity of nature has tied us down, tbat
we may not, even involuntarily, get into much 'trouble (in this 7 *p«y-
way). Since, if indeed luxurious living had not its pains, vm
nor sicknesses and infirmities, it might be tolerated: but as
the case is, He hath stinted thee by restrictions of nature, that
c c 2

388 In excess, the pleasure short, the pain lasting.
Homil. even if thou wish to exceed, thou mayest not be able to do so.
 ' Is not pleasure thiue obj ect,beloved ? This thou shalt find from
moderation. Is not health? This too thou shalt so gain. Isnol
easiness of mind ? This too. Is not freedom ? is not vigour
and good habit of body, is not sobriety and alertness of
mind ? (All these thou shalt find ;) so entirely are all good
things there, while in the other are the contraries to these,
"oneAeu- discomfort, distemper, disease, 'embarrassment — waste of
substance. Then how comes it, you will ask, that we all run
eagerly after tbis ? It comes of disease. For say, what is it
that makes the sick man hanker after the thing that does him
harm ? Is not this very hankering a part of his disease !
Why is it that the lame man does not walk upright ? This
very thing, does it come of his being lazy, and not choosing
to go to the physician ? For there are some things, in which
the pleasure they bring with them is temporary, but lasting
the punishment: others just the contrary, in which the
endurance is for a time, the pleasure perpetual. He therefore
that has so little solidity and strength of purpose as not to
slight present sweets for future, is soon overcome. Say, how
Gen. 25, came Esau to be overcome? how came he to prefer the
present pleasure to the future honour ? Through want of soli
dity and firmness of character. And this fault itself, say you,
whence comes it ? Of our ownselves: and it is plain from this
consideration. When we have the mind, we do rouse our
selves, and become capable of endurance. Certain it is, if
at any time necessity comes upon us, nay, often only from a
spirit of emulation, we get to see clearly what is useful for
us. When therefore thou art about to indulge in luxury,
consider how brief the pleasure, consider the loss — for loss
it is indeed to spend so much money to one's own hurt — the
diseases, the infirmities: and despise luxury. How many
shall I enumerate who have suffered evils from indulgence ?
Gen. 9, Noah was drunken, and was exposed in his nakedness, and
see what evils came of this. Esau through greediness
abandoned his birth-right, and was set upon fratricide.
Ex. 32, The people of Israel sal down to eat and to drink, and rose
Deut.6 UP to play. Therefore saith the Scripture, When thou hast
12- eaten and drunken, remember the Lord thy God. For they
l Tim. fell over a precipice, in falling into luxury. The widow,
6, 6.

The Christian warrior must keep the body under. 389
he saith, that liveth in pleasure, is dead while she liveth : acts
and again, The beloved waxed sleek, grew thick, and kicked: i JI25.
and again the Apostle, Make not provision for the flesh, Deat.
to fulfil the lusts thereof. I am not enacting as a law^0'm5-
that there shall be fasting, for indeed there is no one whoi3, l*.
would listen ; but I am doing away with daintiness, I am
cutting off luxury for the sake of your own profit : for
like a winter-torrent, luxury overthrows all : there is nothing
to stop its course: it casts out from a kingdom: 'whatiT/To
is the gain of it? Would you enjoy a (real) luxury? Give lrAe0" '
to the poor; invite Christ, so that even after the table is
removed, you may still have this luxury to enjoy. For now,
indeed, you have it not, and no wonder : but then you will
have it. Would you taste a (real) luxury? Nourish your soul,
give to her of that food to which she is used : do not kill her
by starvation. — It is the time for war, the time for contest:
and do you sit enjoying yourself? Do you not see even those
who wield sceptres, how they live frugally while abroad on
their campaigns ? We wrestle not against flesh and blood; -Er,h.6,
and are you fattening yourself when about to wrestle ? The 12,
adversary stands grinding his teeth, and are you giving a
loose to jollity, and devoting yourself to the table ? I know
that I speak these things in vain, yet not (in vain) for all.
He that hath ears to hear, let him hear. Christ is pining Luke 8,
through hunger, and are you 'frittering yourself away®."
with gluttony? Twoa inconsistencies. For what evil does3Ao0
not luxury cause ? It is contrary to itself: so that I know dperptai.
not how it gets this name : but just as that is called glory,
which is (really) infamy, and that riches, which in truth is
poverty, so the name of luxury is given to that which in
reality is nauseousness. Do we intend ourselves for the
shambles, that we so fatten ourselves ? Why cater for the
worm that it may have a sumptuous larder? Why make
more of the humours4 ? Why store up in yourself sources of4 i'x»pos
sweat and rank smelling? Why make yourself useless for
every thing ? Do you wish your eye to be strong ? Get
your body well strung. For in musical strings, that which
is coarse and not refined, is not fit to produce musical
tones, but that which has been well scraped, stretches well,
and vibrates with full harmony. Why do you bury the soul

390 The pampered body encumbers the soul.
Homil. a]ive? why make the wall about it thicker? Why increase
XXVII ...
— : — '- the reek and the cloud, with fumes like a mist steaming up
from all sides? If none other, let the wrestlers teach you,
that the more spare the body, the stronger it is : and (then)
also the soul is more vigorous. In fact, it is like charioteer
and horse. But there you see, just asin the case of men giving
themselves to luxury, and making themselves plump, so the
plump horses are unwieldy, and give the driver much ado.
1 dyairn- One ' may think oneself well off, even with a horse obedient
to the rein and well-limbed, to be able to carry off the prize:
but when the driver is forced to drag the horse along, and
when the horse falls, though he goad him ever so much,
he cannot make him get up, be he ever so skilful himself,
he will be deprived of the victory. Then let us not endure
to see our soul wronged because of the body, but let us
make the soul herself more clear-sighted, let us make her
wing light, her bonds looser : let us feed ber with discourse,
with frugality, (feeding) the body only so much that it may
be healthy, that it may be vigorous, that it may rejoice and
not be in pain: that having in this sort well ordered our
concerns, we may be enabled to lay hold upon the highest
virtue, and to attain unto the eternal good things by tbe
grace and loving-kindness of our Lord Jesus Christ, with
Whom, to the Father and Holy Ghost together, be glory,
dominion, honour, now and ever, world without end. Amen.

HOMILY XXVIII.

Acts xiii. 4, 5.
So they, being sent forth by the Holy Ghost, departed unto
Seleucia; and from thence they sailed to Cyprus. And
when they were at Salamis, they preached the word of God
in the synagogues of the Jews: and they had also John to

As soon as they were ordained they went forth, and hasted
to Cyprus, that being a place where was no ill-design
hatching against them, and where moreover the Word had
been sown already. In Antioch there were (teachers) enough,
and Phcenice too was near to Palestine ; but Cyprus not so.
However, you are not to make a question of the why and
wherefore, when it is the Spirit that directs their movements :
for they were not only ordained by the Spirit, but sent
forth by Him likewise. And when they were come to
Salamis, they preached the word qf God in the synagogues
of the Jews. Do you mark how they make a point of
preaching the word to them first, not to make them more
contentious? The persons mentioned before spake lo none ch. 11,
but to Jews only, and so here they betook them to the 'J'
synagogues. And when they had gone through the isle unto s. 6—8.
Paphos, they found a certain sorcerer, a false prophet, a
Jew, whose name was Bar-jesus: which was with the
deputy of the country, Sergius Paulus, a prudent man ;
who called for Barnabas and Saul, and desired to hear the

392 Sorcery again in competition with the Word.
MoufL.word of God. But Elymas the sorcerer [for so is his name
 '- by interpretation) withstood them, seeking to turn away the.
deputy from Ihe faith. Again a Jew sorcerer, as was Simon.
And observe this man, how, while they preached to the others,
he did not take it much amiss, but only when they approached
the proconsul. And then in respect of the proconsul the
wonder is, that although prepossessed by the man's sorcery,
he was nevertheless willing to hear the Apostles. So it was
»o-u7- with the Samaritans: and from the 'competition the victory
Kp aeas appearSj f.ne sorcery being worsted. Everywhere, vainglory
s. 9. and love of power are a (fruitful) source of evils! But Saul,
who is also Paul, — here his name is changed at the same time
v, jo. that he is ordained, as it was in Peter's case, — -filled with the
Holy Ghost, looked upon him, and said, O full of all guile
and all villany, thou child of the devil : and observe, this is
not abuse, but accusation : for so ought forward, impudent
people to be rebuked: thou enemy of all righteousness; here
he lays bare what was in the thoughts of the man, while under
pretext of saving he was ruining the proconsul : wilt thou
not cease, he says, to pervert the ways of ihe Lord? (He
2o|io- says it) both 2 confidently, It is not with us thou art warring,
irlaras nor art thou fighting (with us), but the ways qf the Lord
thou art perverting, and with praise (of these, he adds) the
v n right ways. And now, behold, the hand qfthe Lord is upon
thee, and thou shalt be blind. It was the sign by which he
was himself converted, and by this he would fain convert
this man. As also that expression, for a season, puts it not
as an act of punishing, but as meant for his conversion : had
it been for punishment, he would have made him lastingly
blind, but now it is not so, but for a season, (and this) that
be may gain the proconsul. For, as he was prepossessed by
the sorcery, it was well to teach him a lesson by this infliction,
E 9 (and the sorcerer also,) in the same way as the magicians (in
ii. Egypt) were taught by the boils. And immediately there fell
on him a mist and a darkness: and he went about seeking
v. 12. some to lead him by the hand. Then the deputy, when he saw
what was done, believed, being astonished at the doctrine of
the Lord. But observe, how tbey do not linger there, as
(they might have been tempted to do) now that the proconsul
was a believer, nor are enervated by being courted and

Why the Apostles resort to the Synagogues. 393
honoured, but immediately keep on with their work, and set Acts
out for the country on the opposite coast. Now when Paul ?^}g'
and his company loosed from Paphos, they came to Perga in T. 13.14.
Pamphylia ; and John departing from them returned to
Jerusalem. But when they departed from Perga, they came
to Antioch in Pisidia, and went into the synagogue on the
sabbath day, and sat down. And here again they entered
the synagogues, in the character of Jews, that they might
not be treated as enemies, and be driven away : and in this
way they carried the whole matter successfully. And afters, is.
the reading of the Law and the Prophets, ihe rulers qf the
synagogue sent unto them, saying, Ye men and brethren, if
ye have any word of exhortation for the people, say on.
From this point, we learn the history of Paul's doings, as in
what was said above we have learned not a little about Peter.
But let us review what has been said.

And when they were come to Salamis, the metropolis of Eecapi-
Cyprus, they preached the word qf God. They had spent Tg/on"
a year in Antioch : it behoved that they should go hither also
(to Cyprus), and not sit permanently where they were.: (the
converts in Cyprus) needed greater teachers. See too how
they remain no time in SeleiiGia, knowing that (the people
there) might have reaped much benefit from the neighbouring
city (of Antioch) : but they hasten on to the more pressing
duties. When they came to the metropolis of the island, they
wereearnesttodisabuse'theproconsul. Butthatitis noflattery lSiopBa-
that (the writer) says, he was with the proconsul, a prudent T"y#
man, you may learn from the facts ; for he needed not many
discourses, and himself wished to hear them. And" he
mentions also the names. * * * Observe, how he said nothing

Kol to bvipara Se keyei' iireiSn perhaps the sense of the latter clause
atpdras eyparpov Spa k- r. k- A. B. may be, Since the change of name was
C.N. Cat. It is not clear whether this recent: iireiSri irpoatpdras pereypdtpn or
relates to the two names, Barjesus and the like.) The mod. t. substitutes, " But
Elymas, (if so we might read eypaipev, he also recites the names of the cities :
"since he wrote just before, [whose shewing that since they had but recently
name was Barjesus, but now Elymas, received the word, there was need (for
for so is his name interpreted]), or to the them) to be confirmed, to continue in
ehange of the Apostle's name, Then the faith : for which reason also they
Saul, who is also called Paul, (and then frequently visited them."

394 Why Elymas is struck blind for a season.
Homil. to the sorcerer, until he gave him an occasion : but they only
xxvrri. preacned ine word of the Lord. Since (though Elymas) saw
the rest attending to them, he looked only to this one object,
that the proconsul might not be won over. Why did not (Paul)
perform some other miracle ? Because there was none equal
to this, the taking the enemy captive. And observe, he first
impeaches, and then punishes, him. He shews how justly the
v. 10. man deserved to suffer, by his saying, O full of all deceit ;
{full ofall,) he says : nothing wanting to the full measure:
and he well says, of all deceit, for the man was playing the
part of a hypocrite. — Child of the devil, because he was
doing his work : — enemy ofall righteousness, since this (which
they preached) was the whole of righteousness : (though at
the same time,) 1 suppose in these words he reproves his
manner of life. His words were not prompted by anger, and
s.u. to shew this, the writer premises, filled with the Holy
Ghost, that is, with His operation. And now behold ihe hand
of tlie Lord is upon thee. It was not vengeance then, but
healing : for it is as though he said : " It is not I that do it,
ch. 9, 3. but the hand of God." Mark how unassuming ! No light*,
as in the case of Paul, shone round about him. Thou
shalt be blind, he says, not seeing the sun for a season, that
he may give him opportunity for repentance : for we nowhere
find them wishing to be made conspicuous by the more
stern (exercise of their authority), even though it was against
ch. 5, l enemies that this was put forth : in respect of those of their
ff' own body, (they used severity,) and with good reason, but in
dealing with those without, not so ; that (the obedience of
faith) might not seem to be matter of compulsion and fear.
It is a proof of his blindness, his seeking some to lead him by
the hand. And" the proconsul sees the blindness inflicted,
v. 12. [and when he saw what was done, he believed] : and both alone
believed not merely this, but, being astonished [at the

* Mod. t. omits this sentence. The c Kal (E?to mod.) (<Sp£ C. N. Cat.)
connexion is : Paul inflicts this blind- r^v iriipuaiv (Cat. irbpaaiv) b dvB. koI
ness upon him, not in vengeance, but (om. Cat.) pivos inlarevaev (mod. eb-
in order to his conversion, remembering Bbs iriarebei). The reading in Cat. is
how the Lord Himself had dealt with meant for emendation : " And mark the
him on tbe way to Damascus. But it fervour (or kindling, viz. of the pro-
was not here, as then — no light shone consul's mind) : the proc. alone believed
round about him from heaven. <fec."

Paul preaches " not where Christ was named." 395
doctrine of the Lord] : he saw that these things were not Acts
mere words, nor trickery. Mark how he loved to receive ?f JI"
instruction from his teachers, though he was in a station of 
so high authority. And (Paul) said not to the sorcerer,
Will thou not cease to pervert the proconsul d ? What may be
the reason of John's going back from them? For John, it v. 13.
says, departing from them returned to Jerusalem : (he does
it) because they are undertaking a still longer journey : and
yet he was their attendant, and as for the danger, they in
curred it, (not he.) — Again, when they were come to Perga, T- u.is.
they hastily passed by the other cities, for they were in haste
to the metropolis, Antioch. And observe how concise the
historian is. They sat down in the synagogue, he says, and,
on the sabbath day : that they might prepare the way before
hand for the Word. And they do not speak first, but when
invited : since as strangers, they called upon them to do so.
Had they not waited, thefe would have been no- discourse.
Here for the first time we have Paul preaching. And observe
his prudence : where the word was already sown, he passes on :
but where there was none (to preach), he makes a stay : as he
himself writes: Yea, so have I strived to preach the Gospel,Hom.iB,
not where Christ was named. Great courage this also.
Truly, from the very outset, a wonderful man ! crucified, 'ready ' rrapa-
for all encounters, he knew how great grace he had obtained, ?^™^~
and he brought to it zeal equivalent. He was not angry
with John : for this was not for hime : but he kept to the
work, he quailed not, he was unappalled, when shut up in the
midst of a host. Observe how wisely it 'is ordered that Paul
should not preach at Jerusalem : the very hearing that he
is become a believer, this of itself is enough for them ; for
him to preach, they never would have endured, such was
their hatred of him : so he departs far away, where he was not

4 Mod. t. adds, " but, the ways of not for him (Mark) ; he was not equal
the Lord, which is more : that he may to it." The connexion is of this kind :
not seem to pay court." " Paul knew how great grace had been
" ob ydp robrov fjv. '' Down, renders bestowed on him, and on his own part
it non enim iree deditus erat, he was he brought corresponding zeal. When
not the man for this (anger): or Mark withdrew, Paul was not angry
' perhaps, For he (John) was not with him, knowing that the like grace
bis, not associated by him, but by was not bestowed on him, therefore
Barnabas." Ben. But the meaning neither could there be the like airovSh
•hould rather be, " So great a work was on his part."

396 Many blind like Elymas, but seek no guide.
Homil. known. Butf it is well done, that they entered the synagogue
xxvrr
v. 15.

'on the sabbath day when all were collected together. And

after the reading qf the Law and the Prophets, the rulers
of the synagogue sent unto them, saying, Ye men and bre
thren, if ye have any word or exhortation for ihe people, say
on. Behold how they do this without grudging, but uo longer
after this. If ye did wish this (really), there was more need
to exhort.
He first convicted the sorcerer, (and shewed) what he was;
v. 11. and that he was such, tbe sign shewed : [thou shalt be blind,
not seeing the sun :] this was a sign of the blindness of his
soul : for a season, he says, [to bring him to repentance.]
But, oh that love of rule ! oh that lust of vainglory ! how
it does overturn and ruin everything ; makes people stand up
against their own, against each other's salvation ; renders them
blind indeed, and dark, insomuch that they have even to seek
for some to lead them by the hand ! Oh that they did even this,
oh that they did seek were -it but some to lead them by the
hand ! But no, they no longer endure tbis, they take the
whole matter into their own hands. (This vice) will let no
man see : like a mist and thick darkness it spreads itself over
them, not letting any see through it. What pleas shall
1 Supra, we have to offer, we ' who for one evil affection, over-
p" ' come another evil affection, but not for the fear of God !
For example, many who are both lewd and covetous, have
for their niggardliness put a bridle upon their lust, while other
such, on the contrary, have for pleasure's sake despised riches.
Again, those who are both the one and the other, have by the
lust of vainglory overcome both, lavishing their money un
sparingly, and practising temperance to no (good) purpose;
others again, who are exceedingly vainglorious, have de
spised that evil affection, submitting to many vile disgraces
for the sake of their amours, or for the sake of their money :
others again, that they may satiate their anger, have chosen
f In Mss. and Edd. this portion, to So|ia were furnished by the conduct of
the end of the paragraph, is placed after the rulers of the synagogue: but see
the part relating to Elymas, " He first above, p. 392. in the expos, of v. 8. irav-
convicted etc." and immediately before raxov n KevoSo^ia Kal n tpikapxla airiai
the Morale, as if the occasion of the rav Kaxav, and below, the allusion to
invective against tpikapxla and Kevo- the blindness of Elymas.

Lusts, and human regards, stronger than the fear of God, 397
to suffer losses without end, and care for none of them, pro- Acts
vided only they may work their own will. And yet, what f^il'
passion can do with us, the fear of God is impotent to effect !  ~
Why speak I of passion ? What shame before men can do
with us, the fear of God has not the strength to effect!
Many are the things we do, right and wrong, from a feeling of
shame before men ; but God we fear not. How many have
been shamed by regard to the opinions of men into flinging
away money ! How many have mistakenly made it a point
of honour to give themselves up to the service of their
friends, (only) to their hurt ! How many from respect
for their friendships, have been shamed into numberless
wrong acts! Since then both passion and regard for the [3.]
opinion of men are able to put us upon doing wrong things
and right, it is idle to say, ' we cannot :' we can, if we have
the mind : and we ought to have the mind. Why canst
not thou overcome the love of glory, when others do over
come it, having the same soul as thou, and the same body;
bearing the same form, and living the same life ? Think of
God, think of the glory that is from above : weigh against
that the things present, and thou wilt quickly recoil from
this worldly glory. If at all events thou covet glory,
covet that which is glory indeed. What kind of glory is it,
when it begets infamy ? What kind of glory, when it com
pels one to desire the honour of those who are inferior, and
stands in need of that? Real honour is the gaining the
esteem of those who are greater than oneself. If at all events
thou art enamoured of glory, be thou rather enamoured of
that which comes from God. If enamoured of that glory
thou despisest this world's glory, thou shalt see how ignoble
this is : but so long as thou seest not that glory, neither wilt
thou be able to see this, how foul it is, how ridiculous.
For as those who are under the spell of some wicked,
hideously ugly woman, so long as they are in love with
her, cannot see her illfavouredness, because their passion
spreads a darkness over their judgment : so is it here also :
so long as we are possessed with the passion, we cannot
perceive what a thing it is. How then might we be
rid of it? Think of those who (for the sake of glory)
have spent countless sums, and now are none the better for

398 Love of man's praise, a senseless passion,
Homil. it* : think of the dead, what glory they got, and (now) this glory
_?5-EL is nowhere abiding, but all perished and come to nought:
bethink thee how it is only a name, and has nothing real
in it. For say, what is glory ? give me some definition.
' The being admired by all,' you will say. With justice, or
also not with justice ? For if it be not with justice, this is
1 kotij- not admiration, but ' crimination, and flattery, and 2 misre-
'°Siot' presentation. But if you say, With justice, why that is
Po\n. impossible: for in the populace there are no right judgments;
those that minister to their lusts, those are the persons they
admire. And if you would (see the proof of this), mark
those who give away their substance to the harlots, to the
charioteers, to the dancers. But you will say, we do not
mean these, but those who are just and upright, and able to
do great and noble good acts. Would that they wished it,
and they would soon do good : but as things are, they do
nothing of the kind. Who, I ask you, now praises the just
and upright man ? Nay, it is just the contrary. Could any
thing be more preposterous than for a just man, when doing any
such good act, to seek glory of the many — as if an artist of
consummate skill, employed upon an Emperor's portrait,
should wish to have the praises of the ignorant ! Moreover,
a man who looks for honour from men, will soon enough
desist from the acts which virtue enjoins. If he will needs
be gaping for their praises, he will do just what they wish, not
what himself wishes. What then would I advise you?
You must look only to God, to the praise that is from Him,
perform all things which are pleasing to Him, and go after
the good things (that are with Him), not be gaping for any
thing that is of man : for this mars both fasting and prayer
and almsgiving, and makes all our good deeds void. Which
that it be not our case, let us flee this passion. To one
thing alone let us look, to the praise which is from God, to
the being accepted of Him, to the commendation from our
common Master; that, having passed through our present
life virtuously, we may obtain the promised blessings toge-
B koI obSev dii* abrrjs Kapirovpevovs, here, from their money which they
i. e. reaping no fruit from it (the glory squandered" — mistaking the meaning
which they sought here) where they of the passage, which is, "They got
are now. Mod. t. obSev dir' abruv what they Bought, but where is it
Kapiruaapivovs : "reaped no fruit, while now ?"

and mars all good works. 399
ther with them that love Him, through the grace and mercy Acts
xiii
5—15

of our Lord Jesus Christ, with Whom to the Father, toge- 5J !"

ther with the Holy Ghost, be glory, might, honour, now and"
ever, world without end. Amen.

LIBRARY OF THE FATHERS.

PUBLICATION OF THE ORIGINAL TEXTS.
The plan of publishing some at the least of the originals of the Fathers,
whose works were translated in the " Library," has been steadily kept in
view from the first, and Collations have now been obtained, at considerable
expense, at Rome, Paris, Munich, Vienna, Florence, Venice, and the
Editors have materials for the principal works of S. Chrysostom, for
S. Cyril of Jerusalem, S. Macarius, Tertullian, and S. Augustine's Homilies
on the Psalms. Collations are also being made for S. Gregory of Nyssa.
Of these, they have begun with S. Chrysostom on St. Paul, the
Rev. F. Field, M.A. Trin. Coll. Cambridge, having united with them in this
great task. He has already edited the Homilies on the Epistles to the
Corinthians, and is now carrying through the press those on the Epistle to
the Romans.
All the best MSS. known in Europe have been collated for this edition,
and the text has been considerably improved, as that of the Homilies on
S. Matthew had already been by the same Editor *. There is then every
prospect that the English Edition of S. Chrysostom will be again the best
extant. All the extant European MSS. have likewise been collated for S. Cyril
of Jerusalem and Tertullian. Of these S. Cyril is nearly ready
for the press.
The publication of Tertullian has been delayed, because it was discovered
that the result of the collations would be to make the text more genuine, yet
more difficult than before. M. Heyse, who was collating for the Editors
at Rome, being requested to search for the MS. or MSS. which F. Ursinus
alleged that he had used, discovered the original papers of Ursinus, in
which it appeared that the readings which Rigaltius adopted from him,
were in fact only ingenious conjectures by Ursinus himself, which he gave
out as collations of MSS. The Editor of the treatises of Tertullian already
translated, being thus thrown back upon the older text, found reason to think
that in those cases the readings, which Ursinus had corrected, although
at first sight obscurer, were (he believes with one exception) the most
genuine. With regard to S. Augustine, there seemed reason to think that there
was very little or nothing left to be done for the improvement of the text
after the admirable labours of the Benedictines. Some collations which
the Editors obtained, through their laborious Collator, from very ancient
MSS. of his Epistles at Monte-Cassino, confirmed this impression. And
this is again renewed by some Collations on the Psalms, which the same
Scholar has made for them from a very ancient Codex rescriptus in the
* Mr. Field's edition of the Homilies on S. Matthew is supplied to Subscribers to the
Library at the same reduced rate as the other volumes. [Publisher.]

Vatican. Still, besides the improvement of the text of any Father, if
possible, the Editors had the distinct object of making single valuable
works accessible to Clergy who could not afford to purchase his whole
works. They, therefore, propose to publish S. Augustine's Homilies on the
Psalms, since they are not only a deep and valuable Commentary on a
portion of Holy Scripture, which forms so large a part of our public devotions,
but contain, perhaps, more of his practical theology and hints as to the
inward spiritual life, than most of his works. Besides the above
Vatican MS, Collations are being made of some of the Bodleian MSS, which
have not been used, since even an occasional improvement of the collocation,
or still more occasional of the text itself, is not without interest in a work
of such exceeding value.
Large Collations had been made for S. Macarius, and it seemed almost
ready for publication, when their indefatigable Collator, M. Heyse, disco
vered in the Vatican an entirely different recension. In accordance with
the rules of the Vatican, access was, upon this, denied them to all MSS.
whatever of S. Macarius, and the edition has consequently been, for the
time, suspended.
For S. Gkegory of Nyssa considerable preparations have been made,
although nothing is yet ready for the press.
For these undertakings, the Editors have only their private resources,
(any profits from the translations having been much more than absorbed
by the Collations.) The present number of Subscribers to the original
texts is only 421. Works printed in England have, owing to the expense
of labour here, but a limited circulation abroad. If then it is wished that
the publication of the originals should proceed more rapidly, there must be
additional Subscribers.

UNDER THE PATRONAGE OF
WILLIAM, LATE LORD ARCHBISHOP OF CANTERBURY,
FROM ITS COMMENCEMENT A.D. 1836,
UNTIL HIS GRACE'S DEPARTURE IN PEACE A.D. 1848.

A
LIBRARY OF FATHERS
OF THE
HOLY CATHOLIC CHUECH,
ANTERIOR TO THE DIVISION OF THE EAST AND WEST.

TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH,
WITH NOTICES OF THE RESPECTIVE FATHERS, AND BRIEF NOTES BY THE KDITOHS,
WHERE REQUIRED, AND SUMMARIES OF CHAPTERS AND INDICES.

EDITED BY
The Rev. E. B. PUSEY, D.D.
ttegius Professor qf Hebrew, Canon qf Christ Church, late Fellow of Oriel College.
The Rev. JOHN KEBLE, M.A.
Late Professor qf Poetry, and Fellow of Oriel College*
The Rev. C. MARRIOTT, B.D.
Fellow of Oriel College.

A Publication, answering to the above title, appeared to the Editors
calculated to answer many and important ends, and to supply considerable
wants, some peculiar to our own Church and times, others more general.
Their chief grounds for thinking it very desirable were such as the fol
lowing: —
1. The great intrinsic value of many of the works of the Fathers, which
are, at present, inaccessible, except to such as have large libraries, and are
familiar with the languages in which they are written ; and this the more,
since a mere general acquaintance with the language will not enable a
person to read with ease many of the Fathers. E. g. Knowledge of
Latin alone will not suffice to read Tertullian : and in cases less strong,
ecclesiastical language and peculiarity of style will often present consider
able difficulties at first.
2. The desirableness of bringing together select works of different
Fathers. Many who would wish to become acquainted with the Fathers,
bow not where to begin ; and scarcely any have the means to procure any
great number of their works. Editions of the whole works of a Father,
(such as we for the most part have,) are obviously calculated for divines,
not for private individuals : they furnish more of the works of each Father
than most require, and their expense precludes the acquisition of others.
3. The increased demand for sacred reading, The Clergy of one period
are,abviouslv unequal to meet demands so rapid, and those of our day have
additional hindrances, from the great increased amount of practical duties.
Where so mucli is to be produced, tbere is of necessity great danger that
A 2

4
much will not be so mature as, on these subjects, is especially to be desired.
Our occupations do not leave time for mature thought.
4. Every body of Christians has a peculiar character, which tends to
make them look upon the system of faith, committed to us, on a particular
side; and so, if they carry it on by themselves, they insensibly contract its
limits and depth, and virtually lose a great deal of what they think that
they hold. While the system of the Church, as expressed by her Creeds
and Liturgy, remains the same, that of her members will gradually become
contracted and shallow, unless continually enlarged and refreshed. In
ancient times this tendency was remedied by the constant living intercourse
between the several branches of the Catholic Church, by the circulation of
the writings of the Fathers of the several Churches, and, in part, by the
present method — translation. We virtually acknowledge the necessity of
such accessions by our importations from Germany and America ; but the
circumstances of Germany render mere translation unadvisable, and most
of the American Theology proceeds from bodies who have altered the doc
trine of the Sacraments.
.5. The peculiar advantages of the Fathers in resisting heretical errors,
in that they had to combat the errors in their original form, before men's
minds were familiarized with them, and so risked partaking of them; and
also in that they lived nearer to tlie Apostles.
6. The great comfort of being able to produce, out of Christian antiquity,
refutations of heresy, (such as the different shades of the Arian :) thereby
avoiding the necessity of discussing, ourselves, profane errors, which, on so
high mysteries, cannot be handled without pain, and rarely without injury
to our own minds.
7. The advantage which some of the Fathers (e. g. St. Chrysostom)
possessed as Commentators on the New Testament, from speaking its lan
guage. 8. The value of having an ocular testimony of the existence of Catholic
verity, and Catholic agreement; that truth is not merely what a man
troweth ; that the Church once was one, and spake one language ; and
that the present unhappy divisions are not necessary and unavoidable.
9. The circumstance that the Anglican branch of the Church Catholic
is founded upon Holy Scripture and the agreement of the Universal Church;
and that therefore the knowledge of Christian antiquity is necessary in
order to understand and maintain her doctrines, and especially her Creeds
and her Liturgy.
10. The importance, at the present crisis, of exhibiting the real practical
value of Catholic Antiquity, which is disparaged by Romanists in order to
make way for the later Councils, and by others in behalf of modern and
private interpretations of Holy Scripture. The character of Catholic anti
quity, and of the scheme of salvation, as set forth therein, cannot be ap
preciated through the broken sentences of the Fathers, which men pick up
out of controversial divinity.
11. The great danger in which Romanists are of lapsing into secret infi
delity, not seeing how to escape from the palpable errors of their own
Church, without falling into the opposite errors of Ultra-Protestants. It
appeared an act of especial charity to point out to such of them as are dissa
tisfied with the state of their own Church, a body of ancient Catholic truth,
free from the errors, alike of modern Rome and of Ultra- Protestantism.
12. Gratitude to Almighty God, who has raised up these great lights
in the Church of Christ, and set them there for its benefit in all times.

EXTRACTS FROM THE PLAN OF THE WORK.
1. The subjects of the several treatises to be published shall mainly be, Doctrine,
Practice, Exposition of Holy Scripture, Refutation of Heresy, or History.
8. The Editors hold themselves responsible for the selection of the several treatises
to be translated, as also for the faithfulness of the translations.
11. The originals of the works translated shall be printed*. It would be well,
therefore, if Subscribers would specify, if they wish for the originals, either with or
-without the translations.
6i , 12. It is understood that subscriptions continue, until it be intimated that they are
discontinued, and that they extend, under ordinary circumstances, to the end of each
year. 14. Not more than four volumes to appear for each year : the price to Subscribers not
to exceed 9s. for a closely printed 8vo of 400 pages; to the public it will be raised
one-fourth. When old Translations are revised, the price will be diminished.
* The object of publishing the originals has been steadily kept in view, though delayed by
\ difficulties, inseparable from the commencement of such an undertaking, as well ab by sorrowful
" dispensations. Collations of MSS. at Rome, Paris, Moscow, Munich, Vienna, Florence, Venice,
'nave now been in part obtained, in part are being made, for S. Chrysmtom's Homilies an S. Paul,
on lite Statues, S. Cyril of Jerusalem, Macarius, Tertullian, S. Greg. Nyss. b\c.
RIV1NGTONS, LONDON. J. H. PARKER, OXFORD.

Works already published.

ATHANASIUS, S  On the Nicene Definition, I
Councils of Ariminum and t.fiJ H Newman, B.D. late Fellow of Oriel.
Seleucia, and the Orations 1
against the Arians, 2 vols, j
Historical Documents  Rev. M. Atkinson, M.A. Fellow of Lincoln.
AUGUSTINE, S  Confessions  Old Translation, revised by E. Ji. Pusey, D.D.
Homilies on the New Testa- I Rm R g Mucmullm M,j, ute FeUam 0fC.C.C.
ment, 2 vols  V
On tie Psalms, Vols. 1. 2  partly by Rev. J. E. Tweed, Chaplain of Christ Church.
 Vol. 3  T. Scratton. B.A. Ch. Ch.
 Vol.4  Rev. O. E. Priehard, M.A. Fellow qf Buttiol.
. , _ .. IRev.C. L. Cornish, M.A. Me Fellow of Exeter.
Practical Treatises  \Rev. H. Browne, M.A. C.C.C. Camb.
On St. John's Gospel, Part 17 ^ R Br0 MA,
and 2. S
CYR1L.S.OFJERUSALEM Catechetical Discourses  Rev. R. W. Church, M.A. Fellow of Oriel.
CVFRIAN g Treatises  late Rev. C. Thornton, M.A. Christ Church.
" ' "'Epistles..'.'  Rev. H. Carey, M.A. Worcester College.
CHKTSOSTOM.S  Homilies onSt.Matthew,Partsl,2..Re(!. Sir S. Prewst, M.A Oriel.
OnSt John Parti  Rev. G. T. Stupart, M.A. late Fellow qf Exeter.
On the Acts, Part I  Rev- T. Shemard, M.A. Oriel.

\ Ren. J. B. Morris, M.A. late Fellow qf Exeter.
Rev. J. Medley, M.A. (.now Ld. Up. of Fredericton.)
Rev. R. K. Cornish, M.A. late Fellow of Exeter.
Tlie late C. Wood, M.A. Oriel.
'Rev. W. J. Cof eland, B.D. Fellow of Trinity.
Rev. W. C. Cotton, M.A. Student of Ch. Ch.
Rev. J. A. Ashworth. M.A. Fellow of Brase-nose
, Rev. J. Tweed, M.A. C.C.C. Cam},.
Homilies on the Statues  Ret. E. Budge, BA. Christ's CoU. Camb.

On the Epistles to the Romans,
Corinthians, Galatians, Ephe-
sians, Philippians, Colossians,
Thessalonians,Tiniothy,Titns, and Philemon.

GREGORY, S. THE GREAT, Magna Moralia, 3 vols  Rev. Jas. Bliss, M.A. Oriel.
PACIAN, S  Epp. to Sympr.; on Repentance \ j^ c. H. Cbllyns, M.A. late Student qf Ch. Ch.
and Baptism  I *
TERTULLIAN  Apologetic and Practical £ jj^. a Dodason, M.A. late Student of Ch- Ch'
Treatises 5 y
ORIGINALS.
ADGUSTINE,S  Confessiones  •»*»• £¦ ,5%fOT Trinitu CoU Camb
CPYSOSTOM, S  Horn, in Ep. let 2. ad Cor  Rev. F. Fleld,M.A. lnmty UM. i*amo.
\. In the Press.
AfGUSTINE, S  On the Psalms, Vol. 5 
Homilies on ^.J n^ ^ ^ ^ f Sheppard, M.A Oriel.
OREGOIIY, S. THEOLO- »«,„„„„,  Rev. R. F. Wilson, M.A. Oriel.
GUS.OFNAZIANZUMp""""8  0BIG,NALS.
CHRYSOSTOM, S  Horn, in Ep. ad Rom  «». * «*»• "J. Trmity r0U. Cam*.
THEODORET . . .Commentary on the Epistlesi Rev_ c, Marriott, B.D. Oriel.
of St. Paul. I

Preparing for Publication.

ACTS of early MARTYRS . . (Genuine) .
AMBROSE, b  On the Psalms .

On St. Luke  .partly by the late S. I. Wood, M.A. Oriel.
Doctrinal Treatises 
Epistles  .partly by the late S. F. Wood, M.A. Oriel.
ATHANASIUS, S  Tracts on the Incarnation and ) „ „ _
Holy Spirit. J Re0m c- Tiaman, M.A. late Fellow of Oriel.
AUGUSTINE.S  Anti-Pelagian Tracts 
Anti-Donatist Tracts  Rev. G. H. Forbes.
HoEi,luetie"n.ii!'.J.0.';?!s. .*?"! } Rcv- H- Browne- M-A- c- c- c- Camb-
Epistles 
City of God  Rev. C. Daman, M.A. late Fellow of Oriel.
BASIL, S. THE GREAT ... Letters^ Treatises, and K*}Bm. Is.Waiiums,M.A. late Fellow ofMnity.
CHRYSOSTOM, S  Homilies on St. John, Pt. II. ..Rev. G. T. Stupart, M.A. late Fellow of Exeter.
 the Hebrews  Rev. T. Keble, M.A . late Fellow of C. C. C.
Select Homilies  Rev. C. B. Pearson, M.A. Oriel.
On the Priesthood  The late Bp. Jebb, finished by Rev. J. Jebb, M.A.
Epistles  Rev. E. Churton, M.A. Christ Church.
CLEMENT, S. OF ALEX- I P»dasoeus.
ANURIA  J raaagopn.
CYRIL, S. OF ALEXAN- [Against Nestorius 
DRIA  j On St. John's Gospel  Rev. H. Browne, M.A. .CC. C. Cambridge.
EUSEBIUS  Ecclesiastical History  Rev. E. A. Dayman, M.A. late Fellow qf Exeter.
r-avrnav o «,. /.ou.t S Homilies on the Gospels  T. A. Buckley, B.A. Ch. Ch.
GREGORY, S. the GREAT | pastoral  \  r^.j. james, M.A. Queen's CoU. Oxford.
G-REGORY, S. OF NYSSA . . Sermons and Commentaries. .
HILARY.S  Onthe Trinity  Rev. A. Short, M.A. (Bp. of Adelaide.)
 Psalms. G. G. Hayter, B.A. late Scholar of Oriel.
On St. Matthew.
IREN.SBUS.S  Against Heresy  Rev. J. Keble, M.A.
JEROME, S  Epistles  Rev. J. Mozley, M.A. Fellow of Magdalen.
JUSTIN, M  Works  Ven. Archdeacon Manning, M.A. late Fellow of Mert.
LEO, S. THE GREAT  Sermons and Epistles 
MAnA^mc c wi , t Old Translation revised by Rev. C. Marriott, B.D. Fetiow
MACARIUS,S  Works  J of Oriel. Additions by T. A. Buckley, B.a! Ch.Ul.
OPTATUS.S  On the DoBatist Schism 
ORIGEN  Against Celsus  Rev. J. F. Christie, M. A. late Fellow of Oriel
TERTULLIAN ...  Works  Rev. C. Dodgson, M.A. late Student of Ch. Ch.
THEODORET, *c  Ecclesiastical History  Rev. C. Marriott, B.D. Fellow of Oriel.
CXl Dbio'gue'f.. .*!"?!'?! }*<*¦ B- *»"• "¦¦*¦ late FMm> ofBalliol.
M SCELLAN1ES  St. Clement of Alex. "Quia-)
dives salvetur ?" Ep. ad I
Diognetum; Tracts of Hip- (
polytus. ORIGINALS.
¦*UGUSTINE, S  Enarrationes in Psahnos.
CHRYSOSTOM, S  Homilies on the Acts of thei
Apostles.
CYRIL, S. OF JERUSALEM.
MACARIUS, S  Homilise et Opnscula.
•„• This list was never meant to be final, and it has been, from time to time, enlarged. It might
then save waste of labour, if persons contemplating the translation of works, not set down, would
enquire of the Editors, whether they are included in the plan.

Also, uniform with the Library, price 14«. To Subscribers to the Library qfthe Fathers, 10s. 6rf.
SELECT WORKS of S. EPHREM THE SYRIAN. Translated out of the Original Syriac.
With Notes and Indices.
Oxford, John Henry Parker ; F. and J. Rivington, London.

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*His Grace The Lord Archbishop of Canterbury, dec.
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Right Hon. and Right Rev. The Lord Bishop of London.
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Right Rev. The Lord Bishop of Lincoln.
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*Right Rev. The Lord Bishop of Rochester.
Right Rev. The Lord Bishop of Exeter.
Right Rev. The Lord Bishop of Worcester, dec.
*Right Rev. The Lord Bishop of Chichester, dec.
*Right Rev. The Lord Bishop of Lichfield.
Right Rev. The Lord Bishop of Worcester.
*Right Rev. The Lord Bishop of St. Asaph.
Right Rev. The Lord Bishop of Ripon.
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Right Rev. Bishop Luscombe, Paris, dec.

8

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Bell, Rev. Henry, Ruddington, Notts
Bell, Rev. John, Oulton
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10

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Braithwaite, Rev. F. London
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11

Carwardine, Rev. C. W. Tolleshurst
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Cox, Rev. F. H. Tasmania

12

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Coxwell, G. S. Esq. Newcastle-on-Tyne
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Currie, Rev. Horace G. Milford
•Currie, Rev. James, Dearham, Cum
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•Dalton, Rev. W. Lloyd House, Wolver
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Dalton, Mr. 28, Cockspur Street,
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bury
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Guernsey
•Dawson, Rev. J. Leamington
Day, Rev. John D. Ellesmere, Salop
Dayman, Rev. E. A. Shillingston,
Dorset
tDayman, Rev. A. J. Exeter Coll.
•Deacon, Rev. G. E. Ottery St. Mary,
Devon
Dean, Rev. E. B. All Souls College
Deane, Rev. H. Gillingham, nr. Shaftes
bury
Delafosse, Mrs. Addiscombe

Demain, Rev. Henry, Hertford
Demerara Clerical Library
Denny, Rev. A. Mauritius
De Styrap, H. G. J. Esq. Wore. Coll.
•De Teissier, Rev. G. C.C.C.
Dew, Lieutenant George, R.N. Reading
Dewhurst, Rev. John, Bere Church,
Essex
•Dickinson, F. H. Esq. 19, Lowndes
Street, Belgrave Square
Dickinson, Mrs. H 19, Lowndes Street
Didham, Rev. R. C. Haston Robert's
Rectory, Yorkshire
•Dimsdale,Charles,Esq.Essendon Place,
Herts.
Dingwall, Charles, Esq.
Dixon, Rev. James, Sheffield
Dixon, Rev. Robert, King Wm. Coll.
Isle of Man
Dixon, Rev. J. J. Wigan
Dodd, Rev. W. Newcastle-on-Tyne
•Dodsworth, Rev. William, Gloucester
Gate, Regent's Park
Donaldson, Rev. T. W. Bury St. Ed
monds
tDonkin, W. F. Esq. Univ. Coll.
Donne, Rev. Jas. Bedford
Dornford, Rev. J. Plymtree, Devon
Douglas, Rev. H. Salworpe, Worcester
shire
Douglas, Rev. W. H. Scrayingham,
York
Dowding, Rev. B. C. Devizes
Drake, Rev. Thomas, Barrow-upon-
Soar, near Loughborough
Drummond, Henry, Esq. Albury Park,
Guildford
Drummond, Rev. Arthur, Charlton
Drummond, Rev. R. Feering, Essex
Drummond, Colonel, Brighton
Dry, Rev. Thos. North Walsham
Duflield, Rev. R. Frating, near
Colchester
Dundas, Wm. Pitt, Esq. Edinburgh
Dunraven, Earl of,
Durnford, Rev. Francis, Eton College
Dyer, Rev. J. H. Great Walthara, Essex
Dymock, Rev. J. Rector of Roughton,
Lincolnshire
Dyne, Rev. J. B. Highgate

SUBSCRIBERS.

13

•Dyson, Rev. C. Dogmersfield , Hants
Dyson, Rev. F. Tidworth, Andover
Eaton and Sons, Booksellers, Worcester
Eaton, Rev. W.Littleton House, Lower
Wick, Worcester
Eden, Rev. R. Rochford, Leigh, Essex
Edge, Rev. W. J. Hart's Hill, War
wickshire
Edinburgh, University of
Edmonstone, Sir Archibald, Bart.
Edwardes, Stephen, Esq. Streatham
•Edwards, Rev. A. Magd. Coll.
Edwards, Rev. T. Brougham, near
Penrith
Edwards, Rev. W. E. Wallsend
Eedle, Rev. Edward, South Bersted,
near Bognor, Sussex
Eland, Rev. H. G. Bedminster
Eld, Rev. J. H. 10, East Parade, Leeds
Elder, Rev. Edward, Durham
tEllicott, Rev. C. J. St. John's Coll.
Cambridge
Emmanuel College Library, Cambridge
•Erskine, Hon. and Rev. H. D. Kirby
Underdale, Yorkshire
•Estcourt, E. E. Esq. Bristol
Eslcourt, T. G. Bucknall, Esq. M.P.
Estcourt, Gloucestershire
•Evans, Herbert N. M.D. Hampstead
•Evans, Rev. T. S. Shoreditch
Evans, Rev. Hugh, Durham
Evetts, T. Esq. C. C. C.
Exeter College Library
Ewing, Rev. A. Forres
Ewing, Rev. W. Ipswich

Fanshawe, Rev. F. Exeter Coll.
•Farebrother, Rev. Thomas, Aston,
Birmingham
Fawkes, Mrs.
Fearon, Rev. D. R. Assington, Suffolk
Fellowes, Rev. C. Shottesham, Norfolk
Fellows, Mrs. Money Hill House,
Rickmansworth, Hertfordshire

Fenwick, Rev. John, Blandford.St.Mary
Fenwick, Rev. M. J. Donegal
Fenwicke, Rev. G. O. Aston, near
Birmingham
Fessey, Rev. G. F. Worcester
Few, Robert, Esq. 2, Henrietta Street
Field, Rev. E. Lower Brixham, Tor
quay
Field, Rev. S. P. High Beech, Essex
t Field, Rev. T. St. John's Coll. Camb.
Fielding, Rev. H. near Horncastle
Finch, Miss C.
Fitzgerald, Rev. A. Cailow
Fitzherbert, Rev. A. Tissington, Derby
shire
Fitzroy, Rev. August. Fakenham, Magna
Suffolk
Fletcher, Rev. C. Southwell, Notts
Fletcher, Sir Henry, Bart. Ashley Park ,
Walton on Thames
•Fletcher, Rev. W. K. Bombay
Flint, Rev. W. C. R. Morden, Surrey
Forbes, Rev. G. H. Worcester
Ford, Rev. J. Bailey, near Exeter
Forester, Hon. and Rev. Orlando,
Brozeley, Shiffnall
•Formby, Rev. R. Brasenose Coll.
Forster, Rev. H.B. Coin Rogers Rectory,
Northleach
Fortescue, Rev. R. H. Plymouth, Devon
Foskett, Rev. T. M. Enfield, Middlesex
Foster, Rev. J. Great Haseley
Foulkes, Rev. E. S. Jesus Coll.
Foulkes, Rev. H. P. Buckley
Fowler, Rev. H. Liskeard, Cornwall
Fox, Rev. Charles, Bridport
Fox, Rev. G. J. Brentwood, Essex
Franklyn, Rev. Bath
Fraser, Rev. Robert, St. Stephen's,
Canterbury
Freeman, Rev. H. Peterboro'
Freith, Rev. F. H. Univ. Coll. Durham
Frost, Rev. P. Cambridge
Froude, Ven.R.H.Archdeacon of Totness
Fulford, Rev. J. L. Stoodbury
Fyffe, Rev. Henry, Great Yeldham
Fyler, Rev. S. A. Cornhill, Coldstream

14

SUBSCRIBERS.

"Gace, Rev.FrederickAubert,Magdalen
Hall
•Garden, Rev. Francis, Edinburgh
Garratt, John, Esq. jun. Farringdon
House, near Exeter
Gaunt, Rev. C. Isfield, Sussex
Gaye, Rev. C. H. St. James', West
minster
•Gepp, Rev. Geo. Edw. Ashbourn
Germon, Rev. N. Manchester
Gibbings, Rev. Rich. Trin. Coll. Dublin
•Gibson, Rev. W. Fawley, Hants
Gilbertson, Rev. L. Llangorwen, near
Aberystwith
Gill, J. Esq. Trinity Coll. Cambridge
Gillett, Rev. G. E. Waltham, Melton
Mowbray, Leicestershire
Gladstone, Rev. John, Stoke Hodnet,
Salop
Gladstone.Rt.Hon.WiiliamEwart.M.P. Ch. Ch. 2 copies
Glanville, Rev. Edward F. Wheatfield
Rectory, Tetsworth
Glasgow, University of,
•Glencross, Rev. J. Balliol College
Glossop, Rev. Hen. Vicar of Isleworth
Glynne, Rev. H. Hawarden Rectory,
Flintshire
Godfrey, Rev. F. St. Helier's, Jersey
Golding, Rev. Edward, Hessenford,
Cornwall
Goldsmid, Nathaniel, Esq. M.A. Exeter
Coll.
Gooch, Rev. J. H. Head Master of
Heath School, Halifax
•Goodford, Rev. C. O. Eton Coll.
•Goodlake.Rev.T.W. Broadwell, Oxon.
Goodwin, Rev. H. Caius Coll. Camb.
Gordon, Rev. Osborne, Ch. Ch.
Gother, Rev. A. Chale Rectory, Isle of
Wight
Gower, Rev. Stephen, Kingston-on-
Thames, Surrey
Graham, Rev. W. H. Great Bromley,
Essex
Graham, Mr. Bookseller, Oxford
Grant and Bolton, Messrs. Booksellers,
Dublin
Grant and Son, Messrs. Booksellers,
Edinburgh

Grant, Rev. A. Man^ingford Bruce,
Wilts
•Grant, Ven. Archdeacon, Romford
Grant, Rev. James B. Dublin
•Granville, Rev. Court, Alnwick, North
umberland
Graves, Rev. John, Ashperton, Here
fordshire
tGreen, Rev. J. H. Swepstone
Green, Rev. M.J. Lincoln Coll.
tGreen, Rev. T. S. Ashby Grammar
School
Greene, R. Esq. Lichfield
•Greenwell, Rev. W. Durham
Gregory, Rev. R, Panton Wragby,
Lincolnshire
Gresson. Henry, Esq. Lowlynn, North
umberland
Gresley, Rev. W.Lichfield
•Gresley, Rev. J. M. Over Seale,
Leicestershire
Greswell, Rev. R. Worcester Coll.
•Grey, Hon. and Rev. Francis, Morpeth,
Northumberland
Grey, Hon. and Rev. John, Houghton
le Spring, Durham
tGriffitb, Rev. C. A. New Coll.
Griffiths, Rev. John, Ch. Ch. Oxford
Grimston, Hon. & Rev. F. S. Colchester
Grueber, Rev. C. S. Westport, Somerset
tGuillemard, Rev. J. Kirtlington, Oxon.
•Guillemard, Rev. H. P. Barton-on-the-
Heath, Warwickshire
Gunner, Rev. W. H. Winchester

Haight, Rev. B. I. New York, U. S.
Haines, Herbert, Esq, Hampstead
Haines, Mr. Bookseller, Oxford
Hale, Rev. G. C. Hayes, Middlesex
•Hale, Ven. Archdeacon, Charter House
Hall, Mr. Bookseller, Cambridge
Hall, Rev. W. 4, Langham Place,
London
Hall, Rev. W. J. St. Benet, Paul's
Wharf, London
"Hallen, Rev. G. Rushock Medonte,
Upper Canada
Halliburton, Mr. Bookseller, Coldstream

SUBSCRIBERS.

lo

Halson, Mr.
Hamilton, Rev. Jas. Beddington, Surrey
•Hamilton, Rev. Walter Kerr, Merton
CoU. Chaplain to the Bp. of Salisbury
fHannah, Rev. J. Edinburgh
Harcourt, Rev. Vernon, West Dean
House, Midhurst
•Harding, Rev. I. St.Ann's, Blackfriars
Hardisty, Rev. W. L. 43, Great Marl-
bro' Street, London
Hardwick, Rev. Charles, Gloucester
Harington, Rev. Dr. Principal of
Brasenose Coll.
Harley, John, Esq. Wain Wemm, Ponty
Pool
•Harness, Rev. Wm. Brompton
Harper, Rev. A. St. Mary's, Inverary,
Aberdeenshire
•Harper, Rev. T. N. Queen's Coll.
Harper, E.N. Esq Kensington
Harper, Rev. H. J. C. Mortimer, near
Reading
Harrington, Rev. Chancellor E. Exeter
Harris, Hon. and Rev. C. A. Wilton,
Wilts.
Harris, Rev. I. J. W. Alresford, Hants.
Harris, Rev. Thomas, Horspath
Harris, Rev. J. City of London School
Harrison, Benj. Esq. Clapham Common
Harrison, Rev. C. R.
•Harrison, Ven. B. Archdeacon of
Maidstone
Harrison, Rev. H. Lamberhurst, Kent
Harrison, "W. Esq.
Harter, Rev. G. Cranfield, Beds.
Hartley, L. L. Esq. Middleton Lodge,
near Richmond, Yorkshire
Harvey, Rev. H. Bradford
Hassells, Rev. C. S. Newcastle-under-
Lyme
Hastings, Rev. H. J. Areley-Kings
•Hatherell, Rev. J. W. D.D. Weslend,
Southampton
•Hawkins, Rev. Edward, Jamaica
Hawkins, Rev. Edward, Newport, Mon
mouthshire
Hawkins, Rev. Ernest, 79, Pall Mall
Hawks, Rev. W. Saltash, Cornwall
•Heale, Rev. S. W. Sandhurst, Kent
Heath, Christopher, Esq.

•Heathcote, Rev. C. J. Stamford Hill,
Middlesex
•Heathcote, Rev. W. B. New Coll.
Heaven, H. G. Esq. Trinity Coll.
Heaven, Rev. Hudson Grosett, Bishop's
College, Bristol
Hedley, Rev. T. A. Gloucester
Henderson, Rev. T. Messing, Kelvedon,
Essex
•Henderson, Rev. W. G. Magd. Coll.
Henderson, H. R. Esq.
Henn, Rev. W. Burton Agnes
Hepburn, T. R. Esq. Ch. Ch.
Hervey, Hon. and Rev. Lord Arthur,
Ickworth, Bury St. Edmunds
Hewett, Rev. P.Binstead, Isle of Wight
•Hewett, Rev. J. W. St. Nicholas Coll.
Shoreham
Hewitt, T. S. Esq. Ledsham, near
Ferrybridge
Heycock, Rev. Owston, Leicestershire
tHeygate, T. E. Esq. Queen's Coll.
Cambridge
•Hibbert, Miss E. S.
Hill, E. Esq. Wadham Coll.
•Hill, Rev. Edw. Ch. Ch.
Hill, G. J. Esq. Trinity Coll. Camb.
Hill, Rev. R. Timsbury, Bath
Hilliard, J. S. Esq. Wells
Hilton, Rev. A. D. Uxbridge
Hilton, Rev. H. D. St. Mary's Vicarage,
Warwick
Hindle.Rev.Joseph, High am,Gravesend
Hinde, Rev. Thos. Liverpool
•Hinde, Rev. W. H. F. University Coll.
Hine, Rev. H.T. Quarrington, Sleaford,
Lincolnshire
Hippisley, J. H. Esq. Lambourne, Berks
Hippisley, Rev. R. W. Stow on the
Wold, Gloucestershire
Hoare, Rev. W. H. Ashurst Park, Tun-
bridge Wells
Hobhouse, Rev. E. Fellow of Mert. Coll .
•Hobhouse, Rev.R. St.Ives.Callington,
Cornwall
Hobson, Rev. W. W. Hales, Norfolk
Hocking, Richard, Esq. Penzance
•Hodgson, Rev. Jas. S. John Baptist,
Bristol
tHodson,Rev.G. H. Maidenhead, Berks

16

SUBSCRIBERS.

Hodgson, Rev. J. Geo. Croydon
Hodgson, Rev. John, St. Peter's, Thanet
•Hodgson, Rev. J. F. Horsham
•Hodgson, Rev. H.
Hodgson, W. Esq. Wanstead
Hogben, Mr. Geo. Sheerness
Hogg.Rev." J. R. Lower Brixham.Devon
Holden, Rev. Geo. MaghuU, Liverpool
•Holden, Rev. W. R. Worcester
•Holden, Mr. A. Bookseller, Exeter
Holden, Rev. Henry, Uppingham,
Rutland.
Holder, the Misses, Torquay
Holdsworth, Miss M. Dartmouth
•Hole, Rev. George, Chumleigh, near
Exeter
Holland, Rev. J. E. M. Basschild, Kent
Hollis, Rev. G. P. Doddington, Somerset
Holmes, Hon. Mrs. A'Court
Holmes, Rev. Peter, Plymouth
Holthouse, Rev. C. S. Hellidon, near
Daventry
tHookins, Rev. Philip, Combe Florey,
Taunton
•Hope, A. J. B. Esq. M.P. Connaught
Place
Hope, Jas. R. Esq. D.C.L. Merton
College
Hopwood, Rev. H. Rector of Bothal
Morpeth, Northumberland
Hook, Rev. W. F. D.D. Leeds
Hopkins, Rev. A. Clent. Worcestershire
•Horncastle Clerical Society
Hornby, Rev. James, Winwick, War
rington, Lane.
Hornby, Rev. Wm. St. Michael's-on-
Wyre, Lancashire
Hornby, Rev.R.W. B. All Saints, York
Horner, Rev. John, Mells, Somerset
•Horsfall, Rev. A. Grange.Derby
Horsfall, J. Esq. Standard Hill, Notts
•Hoskins, Rev. W. E. Margate
Hotham, Rev. C. Roos, Yorkshire
Hotham, Rev. W. F. All Souls Coll.
Hotham, Rev. J. G. Sutton-at-home,
Dartford
Houblon.Rev.T. A. Peasemore, Newbury
Houghton, Rev. J. Matching
•Howard, Hon. and Rev. Wm. Winston,
Rotherhara, Yorkshire

Howell, Rev. A. Darlington, Durham
Howell, Rev. 11. Bridestow.Oakhampton,
Devon
•Hubbard, Rev.Thos. Roding Aythorpe,
Great Dunmow, Essex
•Hue, Dr. 9, Bedford Square
•Hughes, Rev. H.
Hulton.Rev.W. St.Paul's, Southampton
Hunt, Rev. R. S. Bakewell
Hunter, Rev. W. St. John's Coll.
•Huntingford, Rev. G. W. New College
Hutchins, Rev. Jas. Telescombe, Sussex
Hutchinson, Rev. Cyril, Batsford,
Gloucestershire
Hutchinson, Rev. C. Firle
Hutchinson, Rev. T. Westcot Barton,
near Woodstock
Hutchison, W. Esq. Trinity College,
Cambridge

Jackson, Rev. F. G. Stratford on Avon
t Jackson, Rev. J. St. James, Piccadilly
Jackson, Rev. Dr. Lowther, near
Penrith
tJacobson, Rev. W. D.D. Regius Pro
fessor of Divinity, and Canon of
Ch. Ch.
J affray, Mr. Jas. Bookseller, Berwick
James, Rev. J. Tor, Devon
James, Rev. J. Burleigh, Knowbury,
Salop
James, Rev. E. Prebendary of Win
chester
Jefferson, Rev. J. D. Thorganby, York
shire
•Jeffreys, Rev. H. A. Hawkhurst, Kent
•Jelf.Rev.RichardWilliam.D.D. Canon
of Ch. Ch.
Jelf, Rev. W. E. Ch. Ch.
Jellott, H. Esq.
Jennett, Mr.
Jennings, Rev. M. J.
Jeremie, Rev. J. A. Winwick, Northauts
Jerrard, Rev. M. Norwich
Jersey, The Very Rev. the Dean of
Illingworth, Rev. E. A.
Inglis, SirR. H. Bart. M.P.

SUBSCRIBERS.

17

•Ingram, Rev. R. ,
Johnson, C. W. Esq. Eton Coll.
Johnson, Miss
Johnson, Rev. E. M. Brooklyn, New
York
Johnson, Mr. G. J. Bookseller, Reading
Johnson, Manuel John.Esq. Magd.Hall,
Radcliffe Observer
Johnson, Mr. Bookseller, Cambridge
Johnson, W. F. Esq.
Jones, H. W. Esq. Cheltenham
•Jones, Ven. H. C . Archdeacon of Essex
Jones, Rev. D. Stamford, Line.
Jones, Rev. H. J. Edinburgh
Jones, Rev. Hugh, D.D. Rector of
Beaumaris
Jones, Rev. J. Hereford
•Jones, Rev. R. J. Newcastle-on-
Tyne
Jones, W. B. Esq. Magdalen Hall
Jones, Rev. R. Branxton, Coldstream,
N.B.
Jones, E. K. Esq. 28, Mark Lane
Irby, Hon. and Rev. F. Hyihe
•Irons, Rev. W. J. Brompton
Irving, Geo. Esq. Newton, Edinburgh
Isham. Rev. A. WestonTurville, Bucks

Karslake, Rev. W. Colebrook, Devon
Keble, Miss
Keble, Rev. T. Bisley, Gloucestershire
Keigwin, Rev. James P. Wadham
College
Keith, Mr. John, Glasgow
Kekewich, S. T. Esq. Peamore
Kempe, Rev. G. Bicton
Kendal.Rev.J.H.F.Guiseley .Yorkshire
Kenney, Rev. F. Ch. Ch.
Kenrick, Rev. J. Horsham
Kent, Rev. F. Chippenham, Wilts.
•Kent, Rev. G. D. Sudbrooke, near
Lincoln
Kenyon, Robt. Esq. D.C.L. All Souls
College
Kerr, Hon. and Rev. Lord H. Dittisham
Keymer, Rev. N. Hertford
Kindersley, R. T. Esq.
King, Ven. Archdeacon, Stone, Kent

King's College Library, London
King's College, Fredericton
Kitson, Rev. J. F. Antony Vicarage,
Cornwall
Knatchbull, Rev. H. E. North Elmham,
Norfolk
Knight, Rev. T. H. Priest Vicar of
Exeter Cathedral
Knollys, Rev. Erskine, Quedgley,
Gloucestershire
•Knowles, E. H. Esq. Queen's Coll.
Knowles, J. L. Esq. St. Bee's Grammar
School, Whitehaven
Knox, Rev. H. B. Monk's Eleigh,
Hadleigh, Suffolk
Kyle, Rev. John Torrens, Cork

Lace, F. John Esq. Ingthorpe Grange,
Yorkshire
Lacon, F. Esq. Worcester Coll.
•Laing, Rev. David, Regent's Park
Lake, Rev. W. C. Balliol
Landor, Rev. R. E. Birlingham,
Worcestershire
•Landor, Rev. C. W. Lindridge, Wore.
Lane, Mrs. F.
Lane, Rev. C. Deal
Lane, Rev. E. St. Mary's, Manchester
Lane, Rev. C. Kennington, Surrey
Lane, Rev. Samuel, Frome, Vanchurch,
Dorset
Langbridge, Mr. Birmingham
Langdon, Rev. G. H. Oving, Sussex
•Laprimaudaye, Rev.C.J. Layton.Essex
Larkin, — Esq. Bombay
Latham, Rev. H. Pittleworth, Sussex
Latimer, Rev. G. B. P. Tynemouth
Law, Rev. J. T. Chancellor of the Doi-
cese of Litchfield
Lawrie, A. J. C. Esq.
Lawson, Rev. Robt.
Lawson, Rev. W. D. Uxbridge
Layton, Rev. F. W. H. Islington
Lee, Rev. S. Sidmouth
Lee, Rev. W. Trinity Coll. Dublin
Lefroy, Rev. A. C.
Legard, Rev. D. C. Lea Rectory,
Gainsborough

Ii

18

SUBSCRIBERS.

Legge, Lady Anne
•Legge, Rev. Henry, East Lavant, near
Chichester
Legge, Rev. W. Ashstead, Surrey
Leigh, Stratford, Esq.
Leigh, Wm. Esq. Little Aston Hall,
Lichfield
•Leighton, Rev. F. K. All Souls Coll.
Le Marchant, Mr. Robert, Diocesan
Coll. Chichester
Le Mesurier, Rev. John, Bradfield
Place, Reading
tLe Mottle, Rev. Win. Guernsey
Lepage, Mr. Calcutta
Lepage, R. C. and Co. London
•Leslie, Rev. Charles
Leslie, Mr. Bookseller, London, 2 copies
Lewis, Rev. G. Dundee
Lewis, Rev. R. Farway, near Honiton
'Lewis, Rev. T.T. Bridstow, near Ross
Lewthwaite, Rev. G. Adel, Leeds
Lewthwaite, Rev. W. H. Clifford,
Tadcaster
Library of Christ's Coll. Cambridge
Library of Congress, Washington
•Library of Domus Scholarum, Wotton-
under-Edge
Liddell, Hon. and Rev. R. St. Paul's,
Knightsbridge
Lidstone, Mr. R. Bookseller, Plymouth
Liffoid, Right Hon. Lord Viscount,
Astley Castle, near Coventry
Lightfoot, Rev. N. Cadbury, Devon
Lightner, Rev. M. C. Manayank,
Pennsylvania
Lindsay, Hon. Colin, Haigh Hall,
Wigan
Lindsay, Rt. Hon. Lord, Haigh Hall,
Wigan
Lingard, E. A. H. Esq. Manchester
Linzee, Rev. E. H. Southweold
Little and Brown, Booksellers, Boston
Littlehales, Rev. J. New Coll.
•Liveing, Rev. Henry Thomas, East
Bedford, Middlesex
Liverpool Library
Lloyd, Rev. John F. Ballylany, Rich-
hill, Ireland
Lloyd.Rev. R.W. Wilnecote, Tamworth
Lloyd-Carew, Rev. H. Pembrokeshire

Lockwood, Rev. John, Rector of King-
ham, Oxon
Lockwood, Rev. Mr. Coventry
Lockyer, Rev. E. L. Blechingley.Surrey
•Lodge, Rev. B. London
London Institution, The
London Library, 49, Pall Mall
Long, Mr. W. Vicar Lane, Leeds
•Long, W. Esq. Bath
Low, Rev. R. Ahasenogh, Ireland
Lowder, Rev. C. F. Tetbury
•Lowe, John Wm. Esq.
Lowe, Rev. T. Chichester
Lowe, Rev. N. Colyton, near Rawleigh
Lowe, Very Rev. T.H. Dean of Exeter
Lowe, Rev. R. F. Madeira
Lowe, Mr. Bookseller, Wimboroe
Luard, W. C. Esq. Croydon
Lucas, W. H. Esq. Merton Coll.
Lukis, Rev. C. Bradford
Lund, Rev. T. Morton, Derbyshire
Lundie, Rev. W. Compton, Berwick-on-
Tweed
Luscombe, Rev. E. K. Plymouth
Lush, A. Esq.
Lutener, Rev. T. B. Shrewsbury
Luxmoore, Rev. J. H. M. Marchwiel
Lyall, Rev. Alfred, Harbledon, Kent
Lyall, Very Rev. W. R. Dean of
Canterbury
Lysons, Rev. Samuel, Hempstead, Glou
cestershire

Maberiy, Rev. T. A. Cuckfield, Sussex
•M'Call, Rev. E. Brixton, Isle of Wight
Mac-Donnell, Rev. J. Dublin
Machlachlan.Stewart.andCo.Edinburgh
Machlachlan, Rev. A. N. Campbell,
Kelvedon, Essex
Mackenzie, L. M. Esq. Exeter Coll.
tMackenzie, A. C. Esq. 12, Southwick
Crescent, Hyde Park
Mackinson, Rev.T.C. Colonial Chaplain,
New South Wales
Mackonochie, Rev. A. H. Westbury,
Wilts
Maclean, Rev. H. Caistor, Line.
Maclean, Rev. J. Sheffield

SUBSCRIBERS.

IU

Macmillan, Barclay, and Co. Cambridge
Macnamara, H. Esq. Lincoln Coll.
Madox, Wm. Esq. 154, Albany Street
Regent's Park
Magdalene College Library, Oxford
M'Clintoch, G. F. Esq. Bengal Civil
Service
Mahon, Rev. C.Fort St. George, Madras
•Major, Rev. Dr. King's College,
London
Maitland, Rev. S. R. Lambeth Palace
Maitland, Rev. P.
Male, Rev. Edward, Birmingham
•M'Laren, Major, Portobello, Greenock
Manning, C. J. Esq.
Manning, Ven. Hen. Archdeacon of
Chichester, Lavington, Sussex
Margetts, Rev. H. Huntingdon
•Marriott, Rev. J. Bradfield, Reading
Marriott, Ven. F. A. Archdeacon of
Tasmania
Marsden, Rev. A. Gargrave, Yorkshire
Marsh, Rev. H. A. Trinity CoU. Camb.
Marshall, Rev. Edward, C.C.C.
Marsham, Rev. G. F. J. AUington,
Maidstone
Martin, Rev. Richard, Menheniot,
Cornwall
Martyn, Rev. J. Exeter
Mason, Rev. A. W. Bocking, near
Braintree, Essex
tMason, G. Esq. Oriel Coll.
•Mason, Rev.W. Normanton.Yorkskire
Master, W. Esq. Brasenose Coll.
Matheson, G. F. Esq.
May, Rev. G. Liddington, Swindon,
Wilts.
tMayoe, Mr. J. E. B. St. John's Coll.
Cambridge
•Mayor, Rev. C. South Cove, Suffolk
•Medwyn, Hon. Lord, Edinburgh
•Mence, Rev. J. W.
Mendham, Rev. J. Clophill, Beds.
tMenet, John, Esq. Exeter Coll.
Menzies, Rev. F. Hambleden
Meredith, Rev. R. F. Dorchester
Merowether, Rev. Francis, Cole-Orton,
Leicestershire
'Merivale, Rev. C. St. John's Coll.
Cambridge

tMerton College Library
•Metcalf, Rev. W. L. West Camel,
Somerset
•Metcalfe, Rev. W. Skeyton Scottow,
Norfolk
Meyrick, Rev. J. Queen's Coll.
tMeyrick, F. Esq. Trinity Coll.
Milbume, Rev. William, Houghton Ie-
Spring, Durham
•Mill, Rev. Dr.
Miller. Rev. C. Harlow, Essex
Miller, Rev. John, Worcester Coll.
Milles, Rev. T. Tenterden, Kent
tMillett, Rev. H. D. Eagle House,
Enfield Highway
Milliken, Rev. Rich. Compton, Sussex
Millner, Rev. W. 8, Tottenham Place,
Clifton
Mills, Rev. T. Gloucester
Milward, Rev. H. Paul ton, Somerset
Minchin, 0. H. Esq. Dublin
•Mittre, Rev. Gopal Chunder, Bishop'*
Coll. Calcutta
•Moberly, Rev. Dr. Winchester
tMoberly, Rev. C. E. Balliol Coll.
Money, Rev. Kirle E. A. Clun, Salop
Monro, Rev. E. Harrow Weald, Midd.
•Moody, Rev. Henry R.Chartham, near
Canterbury
tMoor, Rev. Allen Page, Fellow of
St. Augustine's College, Canterbury
Moore, Lady H. Frittenden, Kent
Moore, Rev. A. St. Peter's, Walpole,
Norfolk
Moorsom, Captain, Lowndes Square
Morrell, Baker, Esq. St. Giles, Oxford
Morrell, F. Esq. St. Giles, Oxford
Morrice, J. Esq. Sidcliff, near Sidmouth
Morris, Rev. Dr. Elstree
•Morris, Rev. T. E. Ch. Ch.
tMorrison, Rev. A. J. W. Illogan,
Cornwall
Morton, Mr. T. N. Boston
Mosse, Rev. S. T. Dodbrooke, Devon
•Mozley, Rev. Thomas
Munby, Joseph, Esq. York
Murray, C. R. Scott, Esq. 1 1 , Cavendish
Square, London
Murray, Rev. James, London
Murray, F. H. Esq. Ch. Ch.

Ii %

20

SUBSCRIBERS.

Muskett, Mr. C. Bookseller, Norwich
Neave, Rev. H. L. Epping
Nelson, Earl,
Neve, Rev. F. R. 22, Meridian Place,
Clifton
•Nevile, Rev. Charles, Trinity Coll.
•New York Society Library
New York Theological Seminary
Newcastle-on-Tyne Clerical Society
•Newman, Rev. W. J. Badsworth,
Yorkshire
Newman, Rev. W. S. Warwick
Newton, Mr. Croydon
Nichol, J. Esq. Islington
Nicholl, Rev. J. R. Streatham
•Nicholls, Rev. W. L. Clifton, Bristol
Nicholson, Miss F. Rochester
•Nind, Rev. W. Fellow of St. Peter's,
Cambridge
Norris, Rev. W. H. Carlisle, United
States
Norwich, Dean and Chapter of
Nunns, Rev. Thomas, Leeds
Nutt, Rev. Charles, Twerton, near
Bath
•Nutt, Mr. D. Bookseller, Strand

Oakes, H. P. Esq. Bury St. Edmonds
Oakey, Mr. H. Bookseller, Preston
O'Connell, Rev. A. Dublin
Ogle, Maurice, Esq. Glasgow
Ogle, Mr. Robert, Bookseller, Edin
burgh
•Oldknow, Rev. J. Bordesley
Oliverson, R. Esq. Portland Place
tOrmerod, Rev. Thomas J. Redenhall,
near Harleston, Norfolk
Osborne, J. Esq.
Ostell and Lepage, Messrs. Tudor
Street, London
Oswald, Alexander, Esq.
Oswell, Edward W. Esq. Wanstead,
Essex
Ouvry, Rev. P, T. Linsdale, near
Leighton Buzzard
Oxenham, Rev. Nutcombe, Modbury,
Devon

Oxford Union Society
Packe, Mrs. J. Richmond Terrace,
Reading
Page, Rev. Dr. Gillingham, Kent
Page, Rev. Cyril, Cloisters, Westminster
Page, Rev. L. F. Woolpit, Bury St.
Edmonds
Paget, Rev. F. E. Elford, Lichfield
t Paine, C. Esq. jun. Islington
Palk, Rev. Wm. Ashcombe, Devon
Palmer, Rev. W. Whitchurch, Dorset
•Palmer, Rev. W. Magd. Coll.
Palmer, R. Esq. Lincoln's Inn
tPalmer, G H. Esq. Lincoln's Inn
Panting, Rev. L. Chebsey, Stafford
Panting, Rev. R. Calcutta
Panting, T. Esq. Pembroke College
•Papillon, Rev. John, Lexden.Colchester
Pardoe, Rev. J. Leytonstone
Parker, C. Esq. 41, Upper Bedford
Place
•Parkinson, Rev. J. P. D.C.L. Magd.
Coll.
Parkinson, Rev. R. Manchester
Parkinson, Rev. C. L. Wallsend
Parry, T. Gambier, Esq. Highnam
Court, Gloucester
•Parsons, Rev. G. L. Kirkham, Lan
cashire
•Patteson, Hon. Mr. Justice
•Pattison, Rev. Mark, Lincoln Coll.
Paul, G. W. Esq. Magd. Coll.
Payne, Randolph, Esq. Magd. Hall
Peake, Rev. G. E. Taunton
tPearse, Rev. T. Sible Headingham,
near Halstead
Pearson, Rev.C. Knebworth, Stevenage,
Herts
Peck, J. Esq. Temple Combe
Peel, Very Rev. J. Dean of Worcester
tPelly, Rev. Theophilus, Bp. Stortford,
Essex
tPennell, R. O. Esq. Ch. Ch.
Pennington, J. Esq. Philadelphia
•Penny, Rev. Edw. St. John's Coll.
Percival, Hon. and Rev. A. P.
•Perkins, Rev. B. R. Wotton-under-
Edge, Gloucestershire
Perrin, Rev. J. Stockenham
•Perry, Mr.

SUBSCRIBERS.

21

Peters, Rev. Henry, St. John Lee,
Northumberland
•Petheiam, Mr. Bookseller, Chancery
Lane, London
Petley, Rev. Henry, Guestley, Sussex
Phelps, Rev. H. D. Snodland, Kent
Philips, Rev. Gilbert H. Dringhouse,
York
Phillipps, R.Biddulph, Esq. Longworth,
near Ledbury, Herefordshire
Phillipps, S. M. Esq. Home Office
Phillips, Rev. G. Sandon, Essex
tPigot, Rev. I. T. Wigan, Lancashire
•Pigott, Rev. G. Bombay
•Pinder, Rev. J. H. Diocesan Coll.
Wells
Piatt, Rev. George, Sedbergh.Yorkshire
•Piatt, T. P. Esq. Liphook, Hants
Plumer, Rev. J. J. Swallowfield, Berks
•Pocock, Rev. N. Queen's Coll.
Podmore, Rev. R. Barnstaple
Pole, Rev. R. Chandos, Radbourne,
Derby
•Pole, E. S. Chandos, Esq. Radbourne
Hall. Derby
Pollen, Rev. J. H. Merton Coll.
•Ponsonby, Hon. Walter
•Poole, Rev. J. Enmore.nr.Bridgewater
tPooley, Rev. M. Scotter
Poore, Rev. Dr. Modbury
fPope, Rev. T. A. Stoke Newington,
Middlesex
Popham, Rev. John, Chilton.Hungerford
Portal, Melville, Esq. Ch. Ch.
Porter, Rev. Chas. Stamford
Povah, Rev. J.V. St.Anne's, Aldersgate
Powell, Arthur, Esq.
•Powell, Chas. Esq. Speldhurst
•Powell, Rev.E. A . Toft, C ambridgeshire
•Powell, Rev. J.C. Clapton, Middlesex
Powell, Rev. Robert, Macclesfield
•Powles, Rev. R. Cowley, Exeter Coll.
Pownall, Rev. C. C. B. Milton Ernest,
Beds.
•Prescott, Rev.T.P. Willingale, Chip
ping Ongar, Essex
•Pievost, Rev. Sir George, Bart. Stinch-
combe, Dursley
'Price, Rev. B. Pembroke Coll.
Pridden, Rev. W. West Stow, Suffolk

Proctor, Rev. G. Stonehouse
Pryor.A.Esq. Downlodge, Wandsworth
Puckle, Rev. John, St. Mary's, Dover
Pym, Rev. F. Bickleigh, Devon

tRadcliffe, Rev. J. Exeter
Radford, Rev. T. W. Down, St. Mary
Raikes, R. Esq. Exeter Coll.
Randall, Rev. H. G. Tunbridge Wells
Randall, Rev. R. W.
•Randolph, Rev. E. Jesus Coll.
Cambridge
Randolph, Rev. G. Coulsdon, Croydon
•Randolph, Rev. Herbert, Abbotsley,
St. Neot's, Hunts
Randolph, Rev. Thomas, Hadham,
Herts.
Randolph, Rev.E. J. Dunnington, York
Rashdall, Rev. J. 7, Coleshill Street,
Eaton Square
•Raven, Rev. V. Magd. College,
Cambridge
•Rawle, Rev. R. Cheadle, Staffordshire
Rawlinson, Rev. T. Colchester
Rayer, Rev. Wm. Tiverton, Devon
Rayleigh, Right Hon. Lord, Terling
Place, Essex
Rew, Rev. Chas. St. John's Coll.
•Rice, H. Esq. Highfield, near
Southampton
•Richards, Rev. J. L. D.D. Rector of
Exeter College
Richards, Rev. E. T. Farlington, Hants
Richards, Rev. George, Warrington,
Lancashire
Richards, Rev. Henry, Horfield, near
Bristol
Richards, Rev. Upton, 169, Albany
Street, Regent's Park
Richards, Rev. H. M. Andover
Rickards, Rev. S. Stowlangtoft, Suffolk
Ricketts, Rev. F. Barmouth, Merioneth
shire
Ricketts, Rev. M. H. Worcester
fRiddell, Rev. J. C. B. Harrietsham,
Maidstone
Ridley, Rev. W. H.Hambledon Rectory
Ritson, J. Esq. Jesus Coll. Camb.

22

SUBSCRIBERS.

Roberts, Rev. R. Milton Abbas
Roberts, Mr. W. Exeter
Robertson, J. Esq. D.C.L. Doctors'
Commons
?Robertson, Rev. J. C. Beakesbourne,
near Canterbury
Robertson, Rev. J. C. Cheddington,
Bucks
Robson, Rev. J. U. Winston, Suffolk
Robinson, Rev. R. B. Lytham Preston,
Lancashire
Robins, Rev. S. Weymouth
Robin, Rev. Philip R. Southampton
Rochester, Very Rev. the Dean of
Rodd, Rev. C. North Hill
Rodwell, Mr. Bookseller, Bond Street
Rogers, Rev. Edw. Freshwater, Isle of
Wight
Rogers, Rev. John, Canon of Exeter
Rohde, Mrs. Eleanor, Croydon
Rooke, Seton P. Esq. Oriel Coll.
Rooper, Rev. W. Abbots' Ripton, Hants
•Rose, Rev. H. H. Eardington, Bir
mingham
Routh, Rev. Martin Joseph, D.D. Presi
dent of Magdalen Coll.
Rowe, W. Esq. Rockwell, Tipperary
Russell, J. Watts, Esq. Ham Hall
Russell, Rev. M. Watts
Russell, Rev. S. H. Printing House
Square, London
Ryder, Rev. G. D. Easton, Hants
•Ryder, T. D. Esq, Oriel Coll.

Saint Saviour's Church, Leeds, per Rev.
T. Minster
Salter, Rev. John, Iron Acton, Bristol
•Sandford.Rev.G.B.Minshull.Cheshire Sandham, Rev. J. M. Cold Waltham,
Sussex
Sandilands, Rev. R. S. B. Croydon,
Cambridgeshire
Saunders, Rev. A. P. D.D. Charterhouse
Saunders, Rev. J. Sidney Sussex Coll.
Camb.
Savage, Rev. W. Brixham, Devon
Sawyer, Chas. Esq. Heyward Lodge,
Maidenhead

Scadding, Rev. H. Chaplain to Bishop
of Toronto
Schneider, Rev. H. Carlton Scroope,
Lincolnshire
•Scott, Rev. R. Balliol Coll.
Scott, Rev. W. Hoxton
fScudamore, Rev. W. E. Ditchingham,
Bungay
Selwyn, Rev. Wm. Ely
•Sewell, Rev. J. E. New Coll.
Seymour, E. W. Esq. Bath
Seymour, Rev. Sir J. H. Bart. Birk-
hampstead, St. Mary, Herts
Seymour, Rev. Richard, Kinwarton,
Alcester
Sharp, Rev. J. H. Wakefield
•Sharpe, Rev.W.C. Marlborough, Wilts
Sharpies, Rev.T. Blackburn, Lancashire
Shaw, Rev. E. B. Narborough, Leices*
tershire
Shaw, Rev. Morton, Great Bud worth,
Cheshire
Shearly, Rev. W. J. Henton Wookey,
Somerset
Shedden, S. Esq. Pembroke College
Sheppard, J. H. Esq. Queen's Coll.
Sheppard, Rev. F. Clare Hall, Camb.
•Sherlock, Rev. H. H. Warrington
Shipton, Mr. Thos. Bookseller, Chel
tenham
Sidgwick, C. Esq. Skipton Castle, York
shire
•Simms, Rev. E. Sion Place, Bath
Simpson, Rev. J. D. Sidney Sussex Coll.
Camb.
Simpson, Rev. T. W. Thurnscoe Hall,
Yorkshire
Simpson, Rev. R. Mitcham, Surrey
Sinclair, Rev. John, Chaplain to tha
Bishop of London, Kensington
Sittingbourne Reading Society
Sitwell, F. Esq. Barmoor Castle, Ber-
wick-on-Tweed
Skeffington, Mr. W. Islington Green
Skinner, F. Esq.
Skipsey, Rev. R. Bishop Wearmouth
Skrine, Rev. Harcourt, Sunbury, Mid
dlesex
Sladen, Rev. E. H. M. Warnford
Slocombe and Simms, Messrs. Leads

SUBSCRIBERS.

23

Smart, Thomas, Esq.
Smith, Andrew, M.D. Fort Pitt, Chat
ham
fSmith, Rev. Dr. Leamington
Smith, Rev. E. 0. Hulcutt-cum, near
Woburn
Smith, Rev. E. H. Killamarsh
Smith, Rev. Edward, Booking
•Smith, R. P. Esq. Pembroke College
Smith, Rev. J. P. Edinburgh
Smith, S. Esq. Univ. Coll. Durham
Smyth, Rev. H. Fenor Glebe, John
stown, Ireland
Smythe, Rev. P. M. Tanworth, Henley
in Arden
•Snow, Rev. D. Hawkley, Hants
Somers, Right Hon. Countess, 49,
Grosvenor Place
•Sotheby, Rev. J. Milverton, Taunton
•Southwell, Rev. Geo. Boyton, Wilts
Spring Hill College, Birmingham
•Stafford, Rev. J. C. Dinton, Salisbury
St. Andrew's University
Stanley, Rev. E. Rugby
Stanton, Richard, Esq. Brasenose Coll.
Statter, Rev. Jas. Worminghall
Staveley, J. Bookseller, Nottingham
Stehbing, Rev. Dr. Hampstead Road,
London
Stephenson, G. H. Esq.
Stewart, S. B. Esq. Brasenose Coll.
Stewart, Mr. 7, Park Crescent, Torquay
Stockdale, Rev. Henry, Misterton, Notts
Stockham, Rev. J. H. Poughill, Devon
•Stonard, Rev. Dr. Ulverstone
•Storer, Rev. John, Hawksworth, Notts
Story, A. B. Esq. St. Alban's
Storks, Rev.T. F. Jesus College, Camb.
•Street, Joseph, Esq. Islington
Street, Rev. A. W. Bishop's College,
Calcutta
•Sturrock, Rev. W. Diocese of Calcutta
Suckling, Rev. R. A. Stroud
Sunidge, Rev. Dr. Chelmsford, Essex
Sutherland, Dr. A. J. Ch. Ch.
Sutton, Rev. K. S. Exeter Coll.
•Swainson, Rev. C. L.Crick, Northamp
tonshire
•Swainson, Rev. C. A . Fellow of Christ's
Coll. Cambridge

Swayne, Rev. R. G. Slymbridge,
Gloucestershire
•Swete, Rev. B. Cork
Swete, Rev. William, Sandhurst, Kent
Sykes, Rev. G. M. Downing College,
Cambridge
tSymons, Rev. B. P. D.D. Warden of
Wadham Coll.

•Tait, Rev. Dr. late Head Master of
Rugby School
+Tate, Rev. Frank, Kidderminster
Tatham, Rev. A. Bosconnoe, Cornwall
Tatham, Rev. A. Southwell
Tavistock, The Marquis of,
Taylor, A. Esq. Queen's Coll.
Taylor, Rev. M. J. Tewkesbury, Glou
cestershire
Taylor, Rev- Joseph, Stockport
•Tennant, Rev. Wm. 3, Cawley Street,
Westminster
Temple, The Hon. the Society of the
Inner
Thomas, Rev. N. Brampford Spike
•Thomas, Rev. R. Bancroft's Hospital,
Mile End
•Thompson, Rev. Sir H. Bart. Frant,
near Tunbridge Wells
Thomson, Rev. George, Abbot's Anne,
Andover
•Thornton, H. S. Esq. Battersea Rise
t Thornton, Rev. F.V. Bisham, Marlow
Thornton, Rev. W. J. Llanwarne,
near Ross, Herefordshire
Thornton, Rev. Spencer, Wendover,
Bucks
•Thorp, Rev. Henry, Topshara, Devon
Thwaytes, Rev. J. Carlisle
Thynne, Rev. Lord Chas. Longbridfg
Deverill, Warminster
tTickell, G. Esq. University Coll.
Tidswell, Rich, Esq.
Timins, Rev. Henry
Tindal, H. Esq. Brasenose Coll.
Todd, Rev. Andrew, Dublin
•Todd, Rev. J. H. D.D. Trinity College,
Dublin
Tomkyns, Rev. John, Greenford

24

SUBSCRIBERS.

Tomlinson's Library ,Newcastle-on -Tyne
Tonge, George, Esq.
Toovey, Mr. Bookseller, London
•Tottenham, Rev. E. Bath
Townsend, Rev. George, Prebendary of
Durham
Trenow, Rev. F. W. Manningford
Bruce, Wiltshire
Trevor, Rev. A. 27, Gloucester Place,
Portman Square
•Tripp, Rev. H. St. Columba's, Navan,
Ireland
Tristram, Rev. H. B. Castle Eden
•Tritton, Henry, Esq.
•Trollope, Rev. A. St. Marylebow,
Cheapside
Troughton, Rev. J. E. Hawarden,
Flintshire
•Truro Theological Library
•Tuckwell, Rev. H. St. John's, New
foundland
Tupper, Rev. W. G. Rutland Gate,
London
Turner, Rev. John, Burwash Hunt
Green, Sussex
Turner, Rev. Chas. Kidderminster
Turner, Rev. R.' J. Stourbridge
Tute, Rev. J. S. Morpeth, North
umberland
Twiss, A. O. Esq. Boyle, Ireland
Twopeny, Rev. D. S. Sittingbourne
•Tyler, Rev. James Endell, Rector of
St. Giles in the Fields
Tyndale, Rev. H. A. Tatsfield, Surrey
Tyrrell, T. Esq.

Underhill, Mr. E. B. Oxford
University of Glasgow
ttftterton, Rev. J. S. Holmwood,
Dorking, Surrey

Vashon, Mrs. Bevere, near Worcester
Vaux, Rev. Bowyer, Great Yarmouth
Venables, Rev. E. Hurst Monceaux,
near Brighton
Vernon, Rev. E. H. Grove Rectory,
Retford

Vernon Harcourt, Rev. L. West Dean
House, Chichester
Vicars, Rev. M. Godmanstone, Dor
chester
Vickery, Mr. Bristol
Vigne, Rev. H. Sunbury, Middlesex
•Vizard, John, Esq.
Vogan, Rev. T. S. L. Chichester
Vyvyan, Rev. V. F. Withiel, Cornwall

Wade, T. Esq. 3, Albany Terrace,
Regent's Park
Wainwright, Rev. Dr. Boston, U. S. A.
Wagner, Rev. A. Brighton
Walford, Rev. Oliver, Charterhouse
Walford, Rev. E. Clifton
Wallace, Rev. Geo. Canterbury
Wallas, Rev. J. Crosserake, near Milo-
thorpe
Waller, Mrs. Offchurch
Wallis, Mr. H. Bookseller, Cambridge
Walter, J. Esq. Exeter Coll.
Walter, Rev. Edw. Langton Rectory,
Horncastle
Walthamstow Library
Ward, Right Hon. Lady, Himley Hall
•Ward, Rev.W. P. Compton Vallance,
Dorchester
Ward, Rev.W. C. Honingham, Norfolk
Wardroper, Rev. Charles, Gloucester
Warre, Rev. F. Bishop's-Lydiard,
Somersetshire
Warren, Rev. Z. S. Dorrington, Lin
colnshire
•Warter, Rev. J. Wood, West Tarring,
Sussex
Watkins, Rev. Frederick
Watkins, Rev. W. Chichester
Watson, Joshua, Esq.
Watson, Rev. J. D. Guilsborough,
Northampton
Watson, Rev. Alex. Cheltenham
Watts, Rev. John, Tarrant Gunville,
Blandford
Watts, Richard, Esq. Clilton House,
Workington

SUBSCRIBERS.

25

•Wayett, Rev. W. Pinchbeck, Lin
colnshire
•Weare, Rev. T. W. Little Dean's
Yard, Westminster
•Weguelin, Rev. W. Stoke, near
Arundel
?Wells, Rev. F.B. Woodchurch, Kent
Wells Theological Library
Westmacott, Rev. Horatio, Castleton,
Oxon.
Westhorp, Rev. John, Sudbury
Weston, P. G. Esq. Hayley House,
George Town, South Carolina
Wheatley, C. B. Esq. Mirfkld, near
Dewsbury
Whately, Rev. C. Rise, Hull,(S. Chry
sostom)
White, Rev. G. C. Wantage
White, P. Esq.
White, Rev.W. S. Monteviot.Jedbergh
White, Rev. R. M. Aveley, Essex
White, Rev. R. Longridge, near
Preston
White, Rev. H. M. New Coll.
tWhite, Rev. F. G. Line. Coll. Curate
of Launtou
Whitford, Rev. R. W. Madras
•Whitfield, Rev. G. T. Pudleston,
Herefordshire
•Wickham, Rev. R. Gresford, Den
bighshire
tWickens, Rev. H. Preston, Hants
Wight, Isle of, Clerical Library
Wigson, Rev. W. Chedberg, near Bury
St. Edmunds
•Wilberforce, Rev. H. East Farleigh,
Kent
Wilberforce, Ven. Robert, Archdeacon
of the East Riding of Yorkshire,
Burton, Agnes, Driffield
Wilde, Rev. S. D. Fletching, near
Uckfield, Sussex
Wilding, Rev. W. H. Worcester
tWilkins, Rev. J. M. Southwell,
Notts.
Wilkinson, Clennell, Esq. Leamington
Williams, Hugh, Esq. London
Williams, Rev. E. T.
•Williams, Rev. G. King's Coll. Cam
bridge

•Williams, Matthew D. Esq.
Williams, Rev. I. Trinity Coll.
Williams, Rev. F. D. Great Wishford,
Wilts
•Williams, Robert, Esq.
•Willis, Rev. A. Ludlow, Shropshire
Willock, Rev. W. W. Manchester
Wilshere, Rev. E. Madras
•Wilson, Rev. R. F. Hursley, near
Winchester
•Wilson, Rev. Robt. Walworth
Wilson, Rev. Thomas, Bath
Wilson, Rev, Charles T. Magd. Hall
Wilson, J. H. Esq.
tWilson, Rev. James, Solihull
Winchester, The Dean and Chapter of
tWingfield, Rev. W. Gulval, Cornwall
Wise, Rev. W. J. Granborongh, near
Southam
Wise, J. A. Esq. Clayton Hall, Sta-
fordshire
Wise, Rev. Henry, Offchurch, War
wickshire
Wither, Rev. W. B. Otterbourne,
Hants
•Withers, Rev. G. U. R. Calcutta
Witts, Rev. Edw. F.Stanway, Glouces
tershire
Wix, Rev. E. Poplar
Wolrood, Mr. Liverpool
Wood, Rev. C. Finmore, Brackley
Wood, Rev. J. R. The. College, Wor
cester
Woodcock, H. Esq. Bank House
Wigan
Woodford, Rev. J. R. Frenchay, Bristol
Woodgate, Rev. HenryA. Belbroughton,
Worcestershire
Woods, Rev. G. H. West Dean, Chi
chester
Woods, Rev. P. Dublin
Woodward, Rev. J. H. Bristol
t Woollcombe, Rev. E. C. Balliol Coll.
Woollcombe, Rev. Wm. W. Mount
Radford, Exeter
Woollcombe, Rev. Louis, Petrockstow,
Devon
Woolley, F. Esq.
Woolrych, Rev. Henry Fitzroy, Curate
of South Hetton, Durham

20

SUBSCRIBERS.

•Wordsworth, Rev. Chas. Warden of
Trinity College, Glenalmond, Perth
Wordsworth, Rev. C. F. Fifield, Bavant,
Wilts
Wray, Rev. Cecil, Liverpool
Wrench, Rev. Frederick, Stowting
Rectory, Ashford, Kent
Wright, H. Esq. Cheltenham
Wright, Rev. J. A. Ickham, Kent
Wright, Rev. T. B. Wrangle Vicarage,
near Boston
Wright, Rev. H. P. St. Peter's College,
Cambridge, Ionian Islands
Wright, Rev. T. P. Hackney
Wright, Rev. R. R. Marham Church,
Cornwall

Wyatt, Rev. W. Snenton, Notts.
Wylde, Rev. J. Bellbroughton,
Worcestershire
Wylde, Rev. C. E. Sheerness
• Wynter, Rev.Dr. President of St. John's
Coll.
•Wynter, Rev. J. C. Gatton, near
Reigate, Surrey

Yard, Rev. J. Havant
Yates, Dr. Brighton
Yates, Rev. E. T. Aylsham, Norfolk
Young, Rev. Duke, Newton Ferrers
•Young, Rev. P. Hursley, near Win.
chester

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28 Books published by J. H. Parker, Oxford and London. '
By the Rev. E. B. Pusey, D.D.
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THE FAITH OF THE CHURCH OF ENGLAND ON THE DOCTRINE
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DISCOURSES ON PROPHECY, in which are considered its Structure, Use,
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30 PnbUshed by T. H. Parker, Oxford and London.

Tracts for Parochial use.
The Parochial Tracts are issued under the direction of the Editor of the
"TRACTS for the CHRISTIAN SEASONS," and are principally by the
same Writers.

For Confirmation.
A Few Words before Confirmation. 16
for Is.
Preparation for Confirmation. 16 for Is.
Questions for Confirmation. Series I.
9 for Is.
Questions for Confirmation. Series II.
9 for Is.
Hints for the Day of Confirmation. 33
for Is.
A Few Words after Confirmation. 9
for is
A Plain Catechism on Confirmation.
12 for Is. On Holy Baptism.
On the Choice of God Parents. 33 for Is.
The Difference between Registration and
Baptism. 12 for Is.
Questions about Baptism answered out
of Holy Scripture. 12 for Is.
Who should be Sponsors? 33 for Is.
Friendly Words about Infant Baptism.
9 for Is.
Advice to God Parents. 16 for Is.
The Baptismal Service for Infants
explained. 6 for Is. ,
On Public Worship, Sre.
What do We go to Church for 7 9 for Is.
A Word to the Deaf about Coining to
Church. 33 for Is.
Be in Time for Church. 16 for Is.
How to Behave in Church. 16 for Is.
Daily Common Prayer. 12 for Is.
Do you Sing in Church ? 16 for Is.
No Things to Go In. 16 for Is.
On Saying the Responses in Church. 16
for Is.
Church Choirs. 16 for Is.
No Kneeling, no Praying. 12 for Is.
Church or Market. 16 for Is.
The Beauty of Churches. 16 for Is.
Doors or Open Seats ? 9 for Is.
Are all Apostles p 16 for Is.
On the Lord's Supper.
The Lord's Supper the Christian's Pri
vilege. 16 for Is.
Am 1 Fit to Receive the Lord's Supper?
16 for Is.
A Persuasor to frequent Communion.
12 for Is.
Plain Speaking to Non-Communicants.
12 for Is.
To the " Almost Christian" about the
Lord's Supper. 16 for Is.
Have you Communicated since your
Confirmation ? 12 for Is.

For Lent.
How to keep Lent. 12 for Is.
Bishop Ken's Advice to the Clergy for
Lent. 16 for Is.
An Explanation of the Commination
Service. 12 for Is.
A Tract for Holy Week. 8 for Is.
On Private Prayer.
Do you ever Pray? 33 for Is.
On Private Prayer. 1 6 for Is.
Forms of Prayer.
The Lord's Prayer. 16 for Is.
Daily Office for the Use of Families.
Price 9d.
For Schoolmasters and Schoolmistresses.
33 for Is.
Devotions for Widows. 33 for Is.
Morning and Evening Prayers for Fa
milies. 9 for Is.
Love your Prayer Book ! A Tract for
the Present Time. 16 for Is.
A Scripture Paraphrase on the Lord's
Prayer. 16 for Is.
Addressed to Irreligious Persons.
A Word of Warning to the Sinner. 16
for Is.
Think before you Drink. 16 for Is.
Be sure Your Sins will Find You Out.
16 for Is.
On Sudden Death. 33 for Is.
Shut out. 16 for Is.
"Too Late." 9 for Is.
An Earnest Exhortation to Repentance.
16 for Is.
"Thou ShaltDono Murder." 16 for Is.
Now is the Accepted Time. 33 for Is.
Swear Not at All. 33 for Is.
The Day that never came. 6 for Is.
Tony Dilke— The Smuggler's End. 6
for Is.
Flee for Thy Life. 16 for Is.
Bye-and-Bye. 16 for Is.
Examine Yourselves. 12 for Is.
Meditation on the Day of Judgment.
33 for Is.
Why will ye Die? 33 for Is.
Thou God seest me. 16 for Is.
For Holidays and Seasons.
How to keep Easter. 16 for Is.
How to spend Advent. 33 for Is.
How to keep Christmas. 16 for Is.
A Tract for New Year's Eve. 12 forls.
A Tract for Good Friday. 12 for Is.
How to keep Whitsuntide. 33 for 1*.
How to spend the Lord's Day. 12 for Is.
The neglectof Ascension Day. 33 for Is.
A Litany for the Ember Weeks. 12
for Is.

Published by J. H. Parker, Oxfbrd and London. 31

For the Sick and Afflicted.
An Address to Mourners. 9 for Is.
Patience in Affliction. 12 for Is.
Friendly Advice to the Sick. 9 for Is.
Devotions for the Desolate. 33 for Is.
Thoughts of Christian Comfort for the
Blind. 12 for Is.
Mary Fisher j or, The Right Use of
Trouble. 9 for Is.
A Word to the Deaf. 33 for Is.
Devotions for Sick Persons. 9 for Is.
Litanies for the Sick. 9 for Is.
Self-examination for Sick Persons. 6
for Is.
Devotions for the Friends of the Sick.
9 for Is.
Devotions for Friends of the Sick. Fart
II. 16 for Is.
Devotions for Sick Persons on Recovery.
9 for Is.
Devotions for the Sick on various oc
casions. 9 for Is.
Hints for the Sick. Part I. 9 for Is.
Hints for the Sick. Part II. 6 for Is.
Devotions for Women Labouring of
Child. 9 for Is.
The Churching Service explained. 9
for Is.
Friendly Words after Churching. 12
for Is.
Scripture Readings on Sickness. Part I.
12 for Is.
Thanksgiving after a Slight Illness. 33
for Is.
Will you give Thanks for your Re
covery ? 16 for Is.
Are you better for your Sickness ? 16
for Is.
The Christian's Cross. 16 for Is.
Hints to a Churchwarden. 12 for Is.
For Cottagers.
Keeping Poultry no Loss. 6 for Is.
The Cottage Pig-Stye. 6 for Is.
Mrs. Martin's Bee- Hive. 6 for Is.
Mrs. Martin's Walk. 6 for Is.
Jane Smith's Marriage. 6 for Is.
The Hop Picker. 6 for Is.
Who pays the Poor-Rate 7 9 for Is.
The Village Shop. 6 for Is.
The Widower. 6 for Is.
Addressed to Various Classes.
A Word to the Aged. 16 for Is.
A Few Words on Christianily Unity.
9 for Is.
A Few Words to Travellers. 33 for Is.
A Clergyman's Advice to a Young
Servant. 9 for Is.
Friendly Advice to Sunday School
Teachers. 9 for Is.

A Clergyman's Exhortation to Young
Women. 9 for Is.
A Word of Caution to Young Men. By
a Village Pastor. 9 for Is.
Plain Hints to Sextons. 33 for Is.
Plain Hints to Bell Ringers. 16 for Is.
Plain Hints to a Parish Clerk. 16 for Is.
To Masters of Families. ) 6 for 1 s.
Duties of the Married State. 12 for Is.
Are you going to be Married ? 1 6 for Is.
Plain Hints to an Overseer or Guardian
of the Poor. 33 for Is.
A Word to the Pauper. 16 for Is.
Whore were you last Sunday? 16 for Is.
To the Parents of his Flock. By a Vil
lage Pastor. 12 for Is.
A Word to the Parents of My Sunday
Scholars. 16 for Is.
The Sailor's Voyage. 12 for Is.
Farewell Words to an Emigrant from his
Clergyman. 16 for Is.
Mr. Sharply. A Tale for the over thrifty.
9 for Is.
Tracts for Female Penitents. Part I.
16 for Is.
 Part II. 12 for Is.
 Part III. 6 for Is.
 PartV. 6 for Is.
The Burial Service explained. 6 for Is.
Comfort for the Penitents. 16 for Is.
Devotions for Penitents. 12 for Is.
Tracts in the Narrative form.
Complaints and their Cure. 12 fpr Is.
Harry Fulton; or, The Merchant's Son.
16 for Is.
Joseph and his Brethren. 6 for Is.
The Rock and the Sand. 6 for Is.
Thou shalt not Steal ; or, the School
Feast. 6 for Is.
Edwin Forth : or, The Emigrant in
Canada. 6 for Is.
It might have been Worse. 6 for Is.
The Cloud upon the Mountain. An
Allegory. 3d. each.
The Promised Estate. 6 for Is.
The Sacredness of Churchyards. 9 for Is.
Too Old to be Questioned. 6 for Is.
Twopence for the Clothing Club. 16
for Is.
The Modern Martyr. A True Tale. 9
for Is.
Little Geoffrey. 6 for Is.
Edward Elford; or. Who's Afraid? 6
for Is.
Richard Reveley's Legacy. 12 for Is.
Alice Grant. 9 for Is.
The Fair on Whit-Monday. 9 for Is.
Hannah Dean ; or, a Daughter's Trial.
9 for Is.
The Prodigal. 6 for Is.
Nothing lost in the Telling. 6 for Is.

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